Commentary on the Psalms (In Psalmos Davidis Expositio)

“"In every work of his he gave praise to the Holy One and to the Most High with a word of glory" (Ecclesiasticus 47). These words are said of David according to the letter; and they are fittingly enough taken up to show the cause of this work. In them is shown a fourfold cause of this work: namely, the matter, the mode or form, the end, and the agent. The matter is universal, because although the individual books of canonical Scripture have their special matters, this book has the general matter of the whole of theology; and this is what Dionysius says in Book 3 of the Celestial Hierarchy: that the sacred Scripture of the divine odes, that is, of the Psalms, intends to sing of all the sacred and divine operations. Hence the matter is signified in what he says: "in every work," because it treats of every work of God. Now the work of God is fourfold: namely, of creation — Genesis 1: "God rested on the seventh day from all his work," and so on; of governance — John 5: "My Father works even until now," and so on; of restoration — John 4: "My food is to do the will of him who sent me, that I may perfect his work"; of glorification — Ecclesiasticus 42: "his work is full of the glory of the Lord." And concerning all these it is treated completely in this teaching. First, of the work of creation: Psalm 8: "I will see your heavens, the works of your fingers." Second, of governance: because all the histories of the Old Testament are touched upon in this book: Psalm 77: "I will open my mouth in parables," and so on. Third, of restoration, both as to the head, namely Christ, and as to all the effects of grace: Psalm 3: "I have slept and taken my sleep," and so on. For all the things that pertain to the faith of the Incarnation are handed down so clearly in this work that it seems almost to be the Gospel, and not prophecy. Fourth is the work of glorification: Psalm 149: "the saints shall exult in glory," and so on. And this is the reason why the Psalter is more frequently used in the Church, because it contains the whole of Scripture. Or, according to the Gloss, in order to give us hope of divine mercy: because although David had sinned, nevertheless he was restored through penance. The matter, therefore, is universal, because it is every work. And because this pertains to Christ — Colossians 1: "in him it pleased that all the fullness of the Godhead should dwell" — therefore the matter of this book is Christ and his members. The mode or form is found to be manifold in sacred Scripture. Narrative: Ecclesiasticus 42: "did not God make his saints declare all his wonderful works?" And this is found in the historical books. Admonitory and exhortatory and preceptive: to Titus 2: "speak these things, and exhort. Rebuke with all authority." 1 Timothy 2: "this I charge, testifying before God," and so on. This mode is found in the Law, the Prophets, and the books of Solomon. Disputative: and this is in Job and in the Apostle: Job 13: "I desire to dispute with God." Deprecative or laudatory: and this is found in this book, because whatever is said in the other books mentioned by the aforesaid modes is here set forth by way of praise and prayer: below, Psalm 9: "I will give thanks to you, O Lord... I will declare," and so on. And therefore he says, "he gave praise," because he speaks by way of confessing. And from this is taken the reason for the title, which is: "Here begins the Book of Hymns, or of the Soliloquies of the prophet David concerning Christ." A hymn is the praise of God together with song. But a canticle is the exultation of the mind concerning things eternal, held within, breaking forth into voice. He teaches, therefore, that God is to be praised with exultation. A soliloquy is a conversation of a man with God alone, or with himself alone, because this befits one who praises and prays. The end of this Scripture is prayer, which is the elevation of the mind to God. Damascene, Book 3: "prayer is the ascent of the intellect to God"; Psalm 148 (140): "the lifting up of my hands, an evening sacrifice." But the soul is elevated to God in four ways: namely, to admire the loftiness of his power: Isaiah 40: "lift up your eyes on high, and see who created these things"; Psalm 103: "how wonderful are your works, O Lord"; and this is the elevation of faith. Second, the mind is elevated to strive toward the excellence of eternal beatitude: Job 11: "you shall be able to lift up your face without blemish; you shall be steadfast and shall not fear; you shall also forget your misery, and it shall rise upon you like the noonday brightness"; and this is the elevation of hope. Third, the mind is elevated to cling to the divine goodness and holiness: Isaiah 51: "arise, stand up, Jerusalem," and so on; and this is the elevation of charity. Fourth, the mind is elevated to imitate the divine justice in work: Lamentations 3: "let us lift up our hearts with our hands to God in the heavens"; and this is the elevation of justice. And this fourfold mode is intimated when he says, "to the Holy One and the Most High," because the last two modes of elevation pertain to what he says, "to the Holy One," and the first two to what he says, "to the Most High." And that this is the end of this Scripture is had in the Psalms. First, concerning the Most High: Psalm 112 (113): "from the rising of the sun," and afterward, "high above all," and so on. Second, concerning the Holy One: Psalm 95 (99): "let them give thanks to your great name, for it is terrible and holy." Therefore Gregory, in Homily 1 on Ezekiel, says that the voice of psalm-singing, if it is done with the intention of the heart, prepares a way to the heart for almighty God through it, so that he may pour into the intent soul either the mysteries of prophecy or the grace of compunction. The end, therefore, is that the soul may be joined to God, as to the Holy and the Most High. The author of this work, moreover, is signified there, in "the word of glory." Now it must be noted that sacred Scripture is one thing, and the other sciences are another. For the other sciences are set forth by human reason, but this Scripture is set forth through the instinct of divine inspiration: 2 Peter 1: "for prophecy was not brought by the will of man, but inspired by the Holy Spirit they spoke, etc.," and so on. And therefore the tongue of man behaves in sacred Scripture as the tongue of a child speaking words that another supplies: Psalm 44 (45): "my tongue is the pen [of a scribe]"; and 2 Kings 23: "the spirit of the Lord spoke through me, and his word by my tongue." And therefore he says, "in the word of the Lord," or "of glory," which are said through revelation. Hence 3 Kings 20 (22): "strike me, in the word of the Lord," that is, in the divine revelation. And this Scripture can be called "the word of glory" in four ways, because it stands in a fourfold relation to glory: namely, as to the cause from which it flows, because this teaching emanated from the glorious word of God: 2 Peter 1: "a voice coming down in this way from the magnificent glory: this is my beloved Son," and so on. As to its content, because in this book the glory of God is contained, which it announces: Psalm 96 (97): "declare his glory among the nations." As to the mode of its emanation: for glory is the same as brightness/clarity; and the revelation of this prophecy was glorious, because open. For the mode of prophecy is threefold. Through sensible things: Daniel 5: "there appeared fingers, as it were of a man writing... the king watched the joints of the hand that wrote." Through imaginary likenesses, as is clear in the dream of Pharaoh and its interpretation made by Joseph, Genesis 41; Isaiah 6: "I saw the Lord sitting upon a throne high and lifted up," and so on. Through the manifestation of the truth itself. And such a mode of prophecy belongs to Daniel, who, by the instinct of the Holy Spirit alone, without any exterior aid, gave forth his prophecy. For the other prophets, as Augustine says, prophesied through certain images of things and coverings of words, that is, through dreams and visions, both deeds and sayings; but this one was taught nakedly concerning the truth. Hence 2 Kings 22 (23), when David said: "the spirit of the Lord spoke," and so on, he immediately added, "as the light of dawn when the sun rises, in the morning without clouds, it shines red." The sun is the Holy Spirit illuminating the hearts of the prophets, who sometimes appears under clouds, sometimes shines to the prophets by the two aforesaid modes, sometimes without clouds, as here. And to this can be brought what is said, 2 Kings 6: "how glorious was the king of Israel today, uncovering himself before the handmaids of his servants, and he was made naked." And because through it he invites us to glory — Psalm 115 (149): "this glory is to all his saints" — it is well prefaced, "how glorious," and so on. The matter of this work is therefore evident, because it concerns every work of the Lord. The mode, because it is deprecative and laudatory. The end, because it is that, being elevated, we may be joined to the Most High and Holy One. The author, because the Holy Spirit himself is the one revealing this. But before we come to the letter concerning this book, three things must be considered in general. First, concerning the translation of this work. Second, concerning the mode of expounding it. Third, concerning its division. There are three translations. One from the beginning of the earthly Church, in the time of the apostles, and this had been corrupted by the time of Jerome on account of the copyists. Hence, at the prayers of Pope Damasus, Jerome corrected the Psalter, and this is read in Italy. But because this translation disagreed with the Greek, Jerome again translated, at the prayers of Paula, from the Greek into Latin, and this Pope Damasus caused to be sung in France, and it agrees word for word with the Greek. Afterward a certain Sophronius, disputing at one point with the Jews, when the Jews said that certain things were not so as had been rendered from the second translation of the Psalter, this Sophronius asked Jerome to translate the Psalter from the Hebrew into Latin. Jerome assented to his petition; and this translation agrees entirely with the Hebrew, but it is not sung in any church; it is, however, held by many. Concerning the mode of expounding it, it must be known that both in the Psalter and in expounding the other prophecies we must avoid one error condemned in the fifth synod. For Theodore of Mopsuestia said that in sacred Scripture and the prophecies nothing is said expressly of Christ, but of certain other things, and that they adapted them to Christ: as that verse, Psalm 21 (22): "they divided my garments among them," and so on, is said not of Christ but literally of David. But this mode was condemned in that Council; and whoever asserts that the Scriptures are to be expounded in this way is a heretic. Blessed Jerome, therefore, on Ezekiel, handed down to us one rule which we shall observe in the Psalms: namely, that they are to be expounded of the things done, as figuring something of Christ or the Church. For as is said in 1 Corinthians 10: "all these things happened to them in figure." Now prophecies are sometimes said of things that existed at that time, but they are not said principally of them, but insofar as they are a figure of things to come; and therefore the Holy Spirit arranged it so that when such things are said, certain things are inserted which exceed the condition of that thing done, so that the mind may be lifted up to the thing figured. Just as in Daniel many things are said of Antiochus in figure of Antichrist — hence certain things are read there which were not fulfilled in him, but will be fulfilled in Antichrist — so also certain things are read concerning the kingdom of David and Solomon which were not to be fulfilled in the reign of such men, but were fulfilled in the kingdom of Christ, in whose figure they were said: as Psalm 71 (72): "God, [give] your judgment," and so on, which is, according to the title, concerning the kingdom of David and Solomon; and it sets down in it something that exceeds his capacity, namely, "justice shall arise in his days, and abundance of peace, till the moon be taken away"; and again, "he shall have dominion from sea to sea, and from the river unto the ends [of the earth]," and so on. This Psalm, therefore, is expounded of the kingdom of Solomon insofar as it is a figure of the kingdom of Christ, in which all the things said there will be fulfilled. Its division: first, that there are one hundred and fifty Psalms; and this fits the mystery, because this number is composed of 70 and 80. By the 7, from which 70 is named, is signified the course of this present time, which is completed in seven days; by the 8, indeed, from which 80 is named, is signified the state of the future life. For the eighth day, according to the Gloss, is that of those who rise again; and it signifies that in this book are treated the things that pertain to the course of the present life, and to the glory of the future life. Likewise, by seven is signified the Old Testament. For the fathers of the Old Testament served the number seven: for they observed the seventh day, the seventh week, the seventh month, and the seventh year of the seventh decade, which is called the jubilee. By eight, indeed, is signified the New Testament: for we celebrate the eighth day, namely the Lord's day, on account of the solemnity of the Lord's resurrection; and in this book the mysteries of the Old and the New Testament are fulfilled. A second division is according to certain persons, who said that the Psalter is divided into five books, by five divisions of the Psalms, which are made by "let it be done, let it be done" — and this in the Greek, where the Hebrew has "amen, amen." And in this is noted, according to them, the end of each book: and this is, first, in Psalm 40 (41): "blessed is he who understands"; likewise in Psalm 71 (72): "God, your judgment"; likewise in Psalm 88 (89): "the mercies of the Lord"; likewise in Psalm 106 (107), namely in the second "Give thanks" — and there are five books. But this division is not found among the Hebrews, but it is held as one book. Acts 1: "as it is written in the Book of Psalms" (68): "let their habitation become," and so on. But what he says, "let it be done, let it be done," or "amen, amen," is not to be referred to the end of a book, because in the other books this is put many times, and it is not the end of a book. A third division is that the Psalms are divided into three groups of fifty; and this division comprehends the threefold state of the faithful people: namely, the state of penance, and to this the first group of fifty is ordered, which ends at "have mercy on me, O God," which is the Psalm of penance. The second, of justice: and this consists in judgment, and ends at Psalm 100 (101): "mercy and judgment." The third concludes with the praise of eternal glory; and therefore it ends: "let every spirit praise the Lord." But concerning the order of the Psalms, it must be known that certain Psalms touch upon histories, but they are not arranged according to the order of the history. For "I will love you, O Lord" pertains to the history of Saul, but "O Lord, why are they multiplied" pertains to the history of Absalom, and this is later; hence they signify something else besides the history alone. The first group of fifty, therefore, pertains to the state of penance, and therefore in it are treated, figuratively, the tribulations and assaults upon David, and his liberation. And so that the division may be made according to the letter: David, existing in his kingdom, prays against a twofold assault or persecution. First, against that which was against the whole people of God: and this in the fifth decade: Psalm 41 (42): "as the hart desires the fountain of waters, so does my soul desire you, God." Now universally the just man is afflicted in his own person in two ways: sometimes by those who persecute him temporally, sometimes by certain persons living unjustly: 2 Peter 2: "they tormented the soul of the just with unjust works"; Psalm 118 (119): "my soul has fainted," and so on. And therefore he first sets down the Psalms pertaining to the first persecution of David, according as it signifies something against Christ and the Church. Second, [he sets down those] pertaining to the second tribulation, in the fourth decade: Psalm 31 (32): "blessed are they whose iniquities are forgiven." Likewise, David, existing in his kingdom, suffered a twofold tribulation: for he suffered from particular persons, and from the whole people. First, therefore, are set down the Psalms against a person. Second, the Psalms in which he prays against the second: and this in the third decade, namely "God, God". Now from particular persons he suffered persecution from two: namely from Absalom, and from Saul. And by this is signified the persecution which the saints suffer, either from those of their own household, or from strangers: thus Christ suffered from Judas, and from the Jews. First, therefore, are set down the Psalms against the first. Second, against the second: and this in the second decade: Psalm 11 (12): "save me, O Lord, for the holy one has failed, for truths are diminished from among the children of men." First, then, we must deal with the first decade, in which this Psalm is set at the beginning, namely, "Blessed is the man," and so on.”

“This Psalm is set apart from the whole work: for it does not have a title, but is, as it were, the title of the whole work. But David also composed the Psalms after the manner of one praying, who does not keep to one mode, but conducts himself according to the diverse affections and motions of the one who prays. This first Psalm, therefore, expresses the affection of a man lifting his eyes to the whole state of the world, and considering how some make progress, and some fail. And among the blessed, Christ was first; among the wicked, Adam. But it should be noted that in one thing all agree, and in two things they differ. They agree in beatitude, which all seek; but they differ in the process toward beatitude, and in the outcome of it: because some arrive, and some do not. This Psalm, therefore, is divided into two parts. In the first, the process of all toward beatitude is described. In the second, the outcome, at the place: "And he shall be like a tree that is planted near the running waters." Concerning the first he does two things. First, the process of the wicked is touched upon; second, that of the good, at the place: "But his will is in the law of the Lord," etc. In the process of the wicked, three things are to be considered. First, deliberation about sin, and this in thought; second, consent and execution; third, the inducement of others to the same, and this is the worst. And therefore he first sets down the counsel of the wicked, at the place: "Blessed is the man," etc. Now he says "who has not walked," because as long as a man deliberates, he is in the act of going. Second, he sets down consent and execution, saying: "and in the way of sinners," that is, in operation. Proverbs 4: "The way of the wicked is darksome; they know not where they fall." "He has not stood," namely, by consenting and by acting. Now he says "of the wicked," because impiety is sin against God, while "of sinners" is sin against one's neighbor; and "in the chair" — behold the third — that is, to induce others to sin. "In the chair," therefore, as a teacher, and one teaching others to sin: and therefore he says "of pestilence," because pestilence is a contagious disease. Proverbs 29: "Pestilent men bring a city to ruin." He, therefore, who walks in this way is not blessed, but rather he who goes in the contrary manner. But the beatitude of man is in God. Psalm 143: "Blessed is the people whose God is the Lord," etc. The right process toward beatitude, therefore, is first that we subject ourselves to God: and this in two ways. First, through the will, by obeying his commandments; and therefore he says: "but in the law of the Lord"; and this pertains especially to Christ. John 8: "I came down from heaven not to do my own will, but the will of him who sent me." It applies likewise also to every just man. And he says "in the law" through love, not "under the law" through fear. 1 Timothy 1: "The law is not made for the just man." Second, through the intellect, by meditating continually; and therefore he says, "he shall meditate on his law day and night," that is, continually, or at fixed hours of the day and night, or in prosperity and adversity. In this part the outcome of felicity is described: and first he sets down its diversity; second he assigns the reason, at the place: "because the Lord knows," etc. Concerning the first he does two things. First he sets down the outcome of the good; second, that of the wicked, at the place: "not so the wicked," etc. Concerning the outcome of the good he uses a comparison: and first he sets it forth; second he applies it, at the place: "and all whatsoever he shall do," etc. For the comparison is taken from a tree, in which three things are considered, namely planting, fruit-bearing, and preservation. Now for planting, ground moistened by waters is necessary, otherwise it would wither; and therefore he says: "that is planted near the running waters," that is, near the streams of graces. John, chapter 7: "He who believes in me, out of his belly shall flow rivers of living water." And whoever has his roots near this water will bear fruit by doing good works; and this is what follows: "that he shall yield his fruit." Galatians 5: "But the fruit of the Spirit is charity, joy, peace, patience, longanimity, goodness, benignity," etc. "In its season," namely now, when it is the time for working. Galatians, last chapter: "While we have time, let us work good to all." But it does not wither either; rather, it is preserved. Some trees are preserved in their substance, but not in their leaves; some, however, are preserved even in their leaves — so too the just: hence he says, "and his leaf shall not fall off," that is, they are not forsaken by God even in the least and most external of works. Proverbs 11: "But the just shall spring up like a green leaf." Then, when he says "and all things," he applies the comparison, because the blessed will prosper in all things: and this when they attain the intended end, as regards all that they desire, because the just arrive at beatitude. Psalm 116: "O Lord, save me; O Lord, give good success," etc. The outcome of the wicked is contrary, which is described at the place: "not so," etc. And concerning this he does two things. First he sets down the comparison; second he applies it, at the place: "they shall not rise again." But note that here he prefaces it with "not so," and "not so" twice, on account of greater certainty. Genesis 41: "That you saw it a second time is a sign of its firmness." Or: they do not act thus in the process, therefore they do not receive thus in the outcome. Luke 16: "You received good things in your life, and Lazarus likewise evil things; but now he is comforted here, while you are tormented." They are properly compared, indeed, to dust, which has three things contrary to those that were said of the just man. Because dust does not cling to the earth, but is on the surface; the tree, however, is planted by its roots. Likewise the tree is compact in itself; likewise it is moist. But dust is divided in itself, dry and arid. By which it is signified that the good are united by charity, like the tree. Psalm 117: "Appoint a solemn day, with thick boughs, even to the horn of the altar." But the wicked are divided. Proverbs 13: "Among the proud there are always quarrels." Likewise the good cling by their roots to spiritual things and to divine goods, but the wicked are sustained by external goods. Likewise they are without the water of grace. Genesis 3: "Dust you are," etc. And therefore all their malice shall fall away, just as the leaf falls from the vine and from the fig tree, Isaiah 34. But of the good it is said here that his leaf shall not fall off. Luke 21: "A hair of your head shall not perish." But of these wicked it is said that they are totally cast away from the face — that is, from superficial goods — whom the wind, that is, tribulation, shall cast away from the face of the earth. Job 4: "I have seen those who work iniquity, and sow sorrows, and reap them, perishing by the blast of God, and being consumed by the breath of his mouth." Then he applies the comparison at the place: "they shall not rise again," because they are like dust. But against this, 2 Corinthians 5: "We must all be made manifest before the tribunal of Christ." Likewise 1 Corinthians 15: "We shall indeed all rise again." To this it must be said that this can be read in two ways. For a man is properly said to rise again in judgment when his case is upheld by the sentence of the judge. These, therefore, do not rise again, because the sentence in judgment is not given in their favor, but rather against them: hence another reading has, "they shall not stand firm." But the good do rise thus: because although they were afflicted on account of the sin of the first parent, nevertheless they will have the sentence in their favor. "Nor shall sinners be gathered in the council of the just." Because the good will be gathered into eternal life, to which the wicked will not be admitted. Or it must be said that this is understood of the restoration of justice, to which they are restored by their own judgment. 1 Corinthians 11: "If we would judge ourselves, we should not indeed be judged." And as to this he says, "they shall not rise again in judgment," namely their own judgment, concerning which it is said, Ephesians 5: "Rise, you who sleep, and rise from the dead, and Christ shall enlighten you." But some are restored by the counsel of the good: and in this way too the wicked do not rise from sin. Or: "the wicked," that is, the unbelievers, do not rise again in the judgment of discussion and examination, because, according to Gregory, some will be condemned and not judged, as the unbelievers; some will be neither judged nor condemned, namely the apostles and perfect men; some will be judged and condemned, namely the wicked among the faithful. Thus, therefore, the faithful will not rise again in the judgment of discussion, so as to be examined. John 3: "He who does not believe is already judged." But sinners will not rise again in the council of the just, that is, so as to be judged and yet not condemned. Then the reason is given why such as these will not rise again in judgment: "because the Lord knows," etc. And he speaks properly: because when someone knows that a thing is lost, it is recovered; but when he does not know it, it is not recovered. The just, however, though dissolved by death, are nevertheless known by God. 2 Timothy 2: "God knew who are his" — he knows, namely, with a knowledge of approbation, and therefore they are restored; but because he does not know the way of the wicked with a knowledge of approbation, therefore "the way of the wicked shall perish." Psalm 118: "I have gone astray like a sheep that is lost: seek your servant, O Lord, for I have not forgotten your commandments." Psalm 34: "Let their ways become darkness and slipperiness," etc.”

“Having set forth the preceding Psalm, in which he described as it were universally the state and course of the human race, he now proceeds in this one to his own proper matter, namely his own tribulations, which signify the tribulations of Christ; and concerning this he does three things. First he implores divine help against imminent tribulations by praying. Second, having been heard, he gives thanks, and this in the eighth Psalm: "O Lord our Lord, how admirable is thy name in the whole earth?" Third he shows the confidence thence conceived, and this in the tenth Psalm: "In the Lord I put my trust: how then do you say to my soul, Get thee away from hence into the mountain like a sparrow?" Now in tribulations a man can ask for two things. First he asks to be freed. Second, that his enemies be brought low; and this he does in the seventh Psalm: "O Lord my God, in thee," and so on. Concerning the first he does two things. First he implores help against those bringing tribulation. Second, against those striving to deceive, and this in the fifth Psalm: "My words," etc. Concerning the first he does three things. First he recalls the machinations of those rising up against him. Second he implores help against those already rising up, and this in the third Psalm: "Lord, why are they multiplied," etc. Third, confident that he has been heard, he invites others to confidence in God; and this in the fourth Psalm: "When I called upon him." But it must be noted that this whole Psalm contains nothing about prayer, but about the malice of those rising up. Concerning this Psalm in general it must be known that there was a twofold opinion about it. For some said that it is the same as the first Psalm; and this was Gamaliel's opinion. And on this account they said that, just as that Psalm begins "Blessed is the man who," etc., so this one, as it were a part of it, ends: "Blessed are all they that trust in him," so that it would be as it were circular. But against this there are two objections. First, because in that case there would not be a hundred and fifty Psalms. But to this it is answered that they add one more, which is found in several Psalters, and it begins, "I was small," etc. And second, because in Hebrew the Psalms are arranged according to the order of the letters, so that it is immediately apparent which number the Psalm is: for in the first there is aleph, to designate that it is the first; in the second there is beth, to designate that it is the second; in the third there is gimel, and so with the others. Since therefore beth, which letter is second in the order of the alphabet, is placed at the beginning of this Psalm, it is clear that it is the second Psalm, and this Augustine holds. It must therefore be said that this Psalm is second in the order of the Psalms, but first in its title; and here is its title. A psalm is properly so called from the psaltery, which is a certain ten-stringed instrument that is touched by hand: whence it is called from "psallere," which is to touch by hand, and it has its touch from above; whence a psalm is properly called a song, which David used to sing, or caused to be sung to the psaltery. Mystically, however, by the ten-stringed psaltery is signified the law of God, which consists in ten precepts, and it must be touched by hand, that is, by good operation, and from above, because the precepts are to be fulfilled on account of the hope of eternal things, otherwise it would be touched from below. It is therefore a psalm of David, because composed by him, and it deals with his kingdom under the figure of the kingdom of Christ. For by David, Christ is fittingly signified, because David is called "strong of hand," and Christ is "the power of God," 1 Corinthians 1. David is also called "desirable in appearance," and Christ is "the brightness of glory," Hebrews 1: "he it is upon whom the angels desire to look," 1 Peter 1. "Why have the Gentiles raged, and the people devised vain things?" This Psalm is divided into two parts. In the first is narrated the machination of those who strive against the kingdom of David and of Christ. In the second is set down their repression, at the place: "he that dwelleth in heaven shall laugh at them." Concerning the first he does three things. First he narrates the rebellion of those who plot. Second, against whom they plot. Third, the purpose of those plotting. The second at the place: "against the Lord." The third at the place: "let us break their bonds asunder." First then it must be known historically that when a people plots rebellion, first a murmur arises among the people, afterward the help of the great ones comes to bring it to completion. First then he sets down the endeavor of the murmuring people. Second, the help of the great ones, at the place: "the kings of the earth stood up, and the princes met together." Now among the people there are some who have less of reason, who are impetuous; some have more, who are called cautious. The first are not moved to rebel by sense, but rather by impulse; and therefore he says of these, "raged," which pertains to beasts: Proverbs 19: "as the roaring of a lion, so also is the anger of a king." The second are moved by deliberation; and therefore of these he says: "devised vain things," because "the thoughts of men are vain," Psalm 93. A people is a multitude of men united by consent to law. And therefore the Jews are called a people, because they are with the law and under the law of God. Others are called "gentes" (nations/Gentiles), because they are not under the law of God. Or, according to the letter: in the kingdom of David there were subjugated Gentiles, and faithful Jews; and both were plotting against him; therefore he says: "why have the Gentiles raged, and the people devised vain things?" He does not ask but rebukes, as at Wisdom 5: "what hath pride profited us? or what advantage hath the boasting of riches brought us?" Likewise, the lesser ones could do nothing by themselves, unless they had the help of the greater; whence he sets down certain ones providing help: first by aiding through power, and as to this he says: "the kings of the earth stood up, and the princes met together, against the Lord, and against his Christ"; as if he said, those "raged," but others "stood up," that is, were present to this malice. Likewise, some provided help by counseling with wisdom; and as to this he says, "met together," namely to take counsel. The text of Jerome has "were dealing together equally." Jeremiah 5: "I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God," and so on. Then when he says, "against the Lord, and against his Christ," etc., he sets down those who suffer the rebellion. For he shows against whom the rebellion was, namely against the Lord, and against his king: for kings are called "Christs," that is, anointed ones: Psalm 104: "touch ye not my anointed [christos]." Whoever therefore rebels against a king instituted by God, rebels also against God: Romans 13: "he that resisteth the power, resisteth the ordinance of God." And therefore he says, "against the Lord, and against his Christ." Romans 8: "they have not rejected thee, but me." Mystically these things are said under the likeness of David concerning Christ: Acts 4: "Lord, thou hast said by the mouth of our father, thy servant David: why did the Gentiles rage," and so on. "For of a truth there assembled together in this city against thy holy servant Jesus, whom thou hast anointed," and so on. And according to this it must be understood that the Gentiles, namely the soldiers, gathered together against Christ: and the peoples, namely the Jews, "devised vain things," believing that they would kill him utterly, namely that he would not rise again: and the kings of the earth, namely Herod Ascalonita the elder, who killed the infants, and afterward Herod Antipas, his son, who consented with Pilate: and the princes, that is, Pilate, the plural being put for the singular by synecdoche. Or, the princes of the priests "met together," that is, in one depraved will, "against the Lord and against his Christ." Consequently he sets down the purpose of those plotting; whence he says: "let us break their bonds asunder," and so on. This is properly said: for the dominion of a king is called a yoke. 3 Kings 12, it is said to Rehoboam that he should lighten the yoke that Solomon had imposed upon them. For just as oxen are joined to a yoke for work, so men are joined to the dominion of a kingdom. Now the yoke cannot be removed unless the bonds are loosed. Now the bonds in a kingdom are those things by which the royal power is made firm in the kingdom, such as soldiers, fortresses, and arms. First then it is necessary to dissolve these, and then to remove the yoke. Spiritually, in Christ the yoke is the law of charity: Matthew 11: "my yoke is sweet," and so on. The bonds are the virtues, hope, faith, charity: Ephesians 4: "careful to keep the unity of the spirit in the bond of peace." Ecclesiasticus 6: "her bonds are a healthful binding." That therefore the conscience of man should not be under the yoke of the law of Christ cannot be, unless these bonds are broken first: which those do who say to God, "depart from us, we desire not the knowledge of thy ways," and so on, Job 12; Jeremiah 2: "of old time thou hast broken my yoke, thou hast burst my bonds, and thou saidst, I will not serve." Or this is said in the person of David, from Christ to his own servants: the Gloss says, as if they themselves so strive: "but O my own, let us break asunder," etc.; but this does not serve the purpose. Then when he says, "he that dwelleth," is set down the oppression of those plotting against the kingdom of David. And concerning this he does two things. First it is shown how they are oppressed by the Lord. Second, how by his Christ, at the place, "but I am appointed," and so on. Against these, namely against the Lord and against his Christ, they plotted, as has been said. Concerning the first note four things: namely derision, mockery, angry speech, and confounding. For just as some boy of no virtue and power, if he fights against a giant, is derided by the giant, so if someone of no power wishes to strive against him who dwells in the heavens, he is derided by him. Job 35: "Look up to heaven and see, and behold the sky, that it is higher than thee. If thou sin, what shalt thou hurt him?" And if he persists though powerless, then he who is more powerful reproves and mocks. For derision comes about with the mouth open, according to Jerome in the Gloss; but mockery with the nose wrinkled and drawn together, arising as it were from a certain light indignation. Proverbs 1: "I also will laugh in your destruction, and will mock when that shall come to you which you feared." If, however, he in no way desists, he proceeds to vengeance; and therefore he says, "then shall he speak to them in his anger," that is, he will pronounce the sentence of vengeance against them: for anger does not fall upon God; but what belongs to the creature is sometimes attributed to the Creator by anthropopathy, which is a human quasi-passion. Psalm 6: "O Lord, not in thy wrath," and so on. Last of all, the sentence is committed to execution; and therefore he says, "and shall trouble them in his rage," in heart and in soul, in eternal punishment: that is, he will punish them by his power. Job 15: "When he moveth himself to seek bread, he knoweth that the day of darkness is ready at hand: tribulation shall terrify him, and distress shall surround him." These four things will be present at the judgment. For "he shall deride" them, setting them at the left hand: Matthew 25: he shall "mock," saying, "I was hungry," etc. — by reproach. "He shall speak in anger," pronouncing the sentence: "go, ye cursed, into everlasting fire," etc. "He shall trouble them," carrying out the sentence: "these shall go into everlasting punishment," etc. There follows, next, to show how they are held down by his Christ, when he says, "but I." Now David's Christ was risen up against by the people, the Gentiles, and the princes. First then he shows how Christ conducts himself toward the people. Second, how toward the Gentiles, at the place, "the Lord hath said to me." Third, how toward the kings, at the place, "and now, O ye kings, understand," and so on. He says therefore: "but I am appointed king by him over Sion his holy mountain," and so on. Now it must be known that he was appointed king by God in Jerusalem, and by his preaching he brought back the people; as if he said: they do thus, but they cannot have their intention, because I have been appointed, that is, established as king over Sion, that is, over the people of the Jews, who were in Jerusalem, whose citadel is Sion: "by him," namely by God: Psalm 117: "the Lord is my helper, I will not fear what man can do unto me." Job 17: "set me, O Lord, beside thyself, and let any man's hand fight against me." Now I am appointed king over Sion his holy mountain, not for my own sake, but that I might rule the people according to the law of God; and therefore he says, "preaching his commandment." Mystically, however, he is appointed king, according to Jeremiah 23: "a king shall reign, and shall be wise," and so on. "Sion," that is, the Church of the Jews, which is called the holy mountain, because it first received the rays of the sun: Matthew 14: "I was not sent but to the sheep," etc. 2 Kings 19: "do I not know that I am this day made king over Israel?" "Preaching his commandment," that is, the Gospel. Or that special commandment of which it is said, John 13: "a new commandment I give unto you, that you love one another"; and in the same, 15: "this is my commandment," etc. Now this commandment he preached personally to the Jews, that is, in his own person: Matthew 4: "Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom." Romans 5: "now I say that Christ Jesus was minister of the circumcision for the truth of God," and so on. Then when he says, "the Lord," from the same history is shown how he conducts himself toward the Gentiles; and concerning this he does two things. First he shows that it befits Christ to have power over the Gentiles. Second he sets down the exercise of that power, "thou shalt rule them." Concerning the first he does two things. First he shows by what right power belongs to him over the Gentiles. Second he sets down the acceptance of that very power, at the place, "I will give thee the Gentiles." He says therefore, "the Lord hath said to me." This is not fulfilled in every respect with regard to David; and therefore it is understood of Christ, to whom belongs dominion over the Gentiles by a twofold right: namely hereditary, and meritorious. First then he sets down the right. Second, the merit, at the place, "ask," etc. Now Christ is king of all, as is said in Hebrews 1; and this belongs to him because he is Son: Galatians 4: "if a son, an heir also through God"; and therefore he treats of the eternal generation of Christ, in which three things are noted. First, the manner of the generation. Second, the property of sonship. Third, the eternity of the Son generated. The manner is shown in this, that he says, "the Lord hath said," because, namely, he proceeded by way of the intellect. The generation of each thing is according to its manner. The manner of the divine nature is not carnal, but intellectual — nay rather, it is understanding itself. Second, generation is a procession according to origin, which is found in an intelligible thing, which is according to the conception of a word proceeding from the intellect; and this is to speak a word in the heart; and therefore he says, "the Lord hath said," as if to say, by speaking he begot me. Whence the Son is the Word that the Father spoke, that is, produced by begetting. The property, however, is shown in this, that he says, "thou art my Son," not adoptive, as are those of whom it is said, John 1: "he gave them power to become the sons of God," etc., but by the property of nature. Whence "thou art my son" — natural, singular, consubstantial: Matthew 17: "this is my beloved Son." Eternity is set down in this, that he adds: "this day have I begotten thee," that is, eternally: for it is not a new generation, but an eternal one; and therefore he says: "this day have I begotten thee": because "this day" signifies presence, and what is eternal, always is. He also says, "I have begotten thee," and not "I beget," to designate the perfection of the generation: for since generation is without motion, it is at once to be being begotten and to be begotten. He also says "this day," to designate presentiality together with the clarity which befit Christ, who also "inhabiteth light inaccessible," 1 Timothy 6; and who truly is, in whom there is nothing past, or future, or obscure, but all is clear. Above was set down the privilege of the eternal generation, from which dominion over the Gentiles belongs to Christ by hereditary right; here it is shown how he acquired it by his own merit. Here it must be considered that just as in natural things forms are infused according to the disposition of matter, so God bestows gratuitous gifts: Philippians 2: "it is God who worketh in us both to will and to accomplish," etc.; and therefore he wills that we receive gifts by asking and praying: this example he willed to show through Christ, because he willed that he should ask for that which belonged to him by hereditary right. Now this petition on behalf of calling the Gentiles can be understood in two ways. First, through prayer, because he prayed for them: John 17: "not for them only do I pray, but for them also who through their word shall believe in me." Likewise, through his passion: Hebrews 9: "that by means of his death, for the redemption of those transgressions, which were under the former testament, they that are called might receive the promise of eternal inheritance": which petition indeed was not empty, for "he was heard in all things for his reverence," Hebrews 6. Whence the concession is subjoined, when it is added, "and I will give thee the Gentiles." Here it must be noted that no one comes to Christ except by the gift of the Father: John 6: "no man can come to me, except the Father, who hath sent me, draw him." Now the giving of the Gentiles is a pure gift: for the Jews were, as it were, given back, because they had been given before: Romans 15: "I say that Jesus Christ was minister of the circumcision," etc.; and therefore he says: "I will give thee the Gentiles," namely that they may be subjected to thee, and be thy inheritance: Philippians 2: "that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth": Psalm 115: "my inheritance is goodly to me." Likewise, he does not have them as ministers have them, as Peter or Paul, but as a lord: Hebrews 5: "and Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said: but Christ as a son in his own house, which house are we." And therefore he says, "for thy possession": Isaiah 49: "that thou mightest possess the scattered inheritances, that thou mightest say to them that are bound, come forth, and to them that are in darkness, show yourselves: the ends of the earth"; because throughout the whole world the Church has been built. But afterward, through the heretic Nicolaus, and through Mahomet, they returned to unbelief. Or, it is awaited to be founded: Isaiah 49: "it is a small thing that thou shouldst be my servant, to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth": Hebrews 1: "whom he hath appointed heir of all things," and so on. Then when he says, "thou shalt rule them," is set down the execution of the power; and according to history it could be expounded, because he had been appointed king of the Jews, therefore he also had dominion over certain Gentiles whom he had subjugated, in figure of the universal dominion of Christ. But because citizens are ruled otherwise, for citizens are ruled by the rule of mercy, subjugated enemies otherwise, namely by the rule of severe justice; therefore he says: "with a rod of iron." But it is better that this be referred to the spiritual dominion of Christ: for it is necessary that he who rules have a rod: Psalm 44: "a rod of direction, the rod of thy kingdom." For to this end kings are necessary, that they may have the rod of discipline by which they punish offenders. And because Christ has been appointed king by God to rule the people, therefore he says: "thou shalt rule them with a rod of iron." And he adds, "of iron," to designate the inflexible discipline of justice. For the rod by which the Jews were ruled was not of iron, because they frequently shook themselves free by worshipping idols. But this is the rod of iron by which he rules the Gentiles, because they will no longer withdraw from the dominion of Christ, when the fullness of the Gentiles shall have entered in: Apocalypse 12: "the woman brought forth a man child, who was to rule all nations with an iron rod." "And thou shalt break them in pieces like a potter's vessel"; which is explained by that saying, Jeremiah 18: "I went down to the potter's house, and behold he was doing a work on the wheel, and the vessel was broken which he was making of clay with his hands. And turning he made another vessel." And afterward, "as clay is in the hand of the potter, so are you in my hand." For when the potter's vessel is fresh, it is easily broken from a bad shape, and restored into a good one. The Jews were converted, whence they were not to be broken: for their faith and ours is the same. The Gentiles, however, were idolaters; and therefore they were to be broken, that they might receive another shape, that is, another, true faith. Or otherwise: "with a rod of iron," namely the good, and "like a potter's vessel," the wicked, who are finally to be ground to pieces: Luke 2: "behold this child is set for the fall, and for the resurrection of many": Isaiah 30: "suddenly, when it is not looked for, the destruction thereof shall come, and it shall be broken small like the breaking of the potter's vessel, with a mighty breaking," etc., so that thus "he that is just, let him be justified still: and he that is filthy, let him be filthy still," Apocalypse, at the end. Then when he says, "and now," it is shown how he conducts himself toward kings. Now he holds them down by admonishing and by drawing them to the service of God. Concerning this therefore he does two things. First he sets down the admonition. Second he assigns the reason for the admonition, at the place, "lest at any time he be angry." Now he admonishes to three things: to the truth of doctrine, to the humility of service, to the acceptance of correction. The second, at the place, "serve." The third, at the place, "embrace." Now truth can be known by someone in two ways: either through discoveries, and such are called those who understand well; or through instruction, and such are called those who are well teachable. Likewise there is a twofold grade of those who rule. For to some is committed universal government, and they are called kings. To others, some special judgment, and these are called judges. The first therefore he exhorts to understanding: for "he that understandeth shall possess governments," Proverbs 1. The second, to being instructed, namely that they may receive the form of judgment from others; and therefore he says, "understand, and receive instruction": Wisdom 6: "hear, O ye kings, and understand: learn, ye that are judges of the ends of the earth." Then when he says, "serve": after understanding he fittingly sets down service, because the service of God, which is latria, is a profession of faith. And therefore first it is necessary that one believe, and afterward confess and serve: Romans 10: "with the heart we believe unto justice: but with the mouth," etc. Now he says "the Lord": for he who serves a man, it suffices that he be subjected to him outwardly by obeying; but he who serves God must be subjected to him inwardly according to the soul, having a good affection: Psalm 61: "Now my soul shall be subject to God," etc. Now he says "with fear," which remains holy and does not permit sin, "so that he that thinketh himself to stand, take heed lest he fall," Romans 10. And it must be noted, according to Augustine, that a king serves God insofar as he is a man, by living justly in himself, but insofar as he is a king, by enacting laws against those things which are contrary to the justice of God: whence in this Psalm the state of the Church is prefigured: for from the beginning the kings of the earth made laws against Christ and Christians, but afterward they established laws in favor of Christ. And the first is shown when he said, "they stood up"; the second, at the place, "serve the Lord." But lest this service should seem a misery, he added: "and rejoice unto him with trembling." Because the fear of the Lord is not a matter of misery, but of joy: on account of which, Leviticus 10, Aaron answered Moses, how could things please God with a mournful mind? But lest this joy should carry presumption or negligence, therefore he subjoins, "with trembling," which is a sudden fear: Philippians 2: "with fear and trembling work out your salvation." Consequently he admonishes to acceptance, when he adds, "embrace": so that no one live as he pleases, but as is fitting. And therefore he says "discipline," that is, precepts and good morals, or adversities, as it were a defense and a fortification: Psalm 17: "and thy discipline," etc. And the reason for the admonition is given, "lest at any time he be angry": and there is a twofold reason: to avoid punishment, and to attain glory, at the place, "blessed are all they that trust in him." Now he says "at any time," on account of the patience of God, because in this age he bears with them long: Psalm 7: "will he then be angry every day?" Saying: "unless you be converted"; as if he said, keep the admonition, lest the time of punishment come. "Lest you perish from the just way," namely of justice and of the fellowship of the good, which is exceedingly painful for those who have tasted the sweetness of justice. The text of Jerome has, "perish from the way"; "just" is not there. For when a man is in the world, he is as it were on the way: for if he falls, he can rise again. Nor is that said to perish which can be repaired, even that which does not fall from the way, but on the way. But if he perishes from the way, he is irreparable, Job 5. And because no one understands, they will perish forever. And therefore he says, "when." Another reason is given, which is for attaining glory; as if he said, "embrace discipline," because "when his wrath shall be kindled," etc., "blessed are all they that trust in him." He says well "when it shall be kindled": for now he does not burn, when he chastises as a father; but in the future he will consume and burn, when he shall punish with eternal punishment, Isaiah 30: "behold the name of the Lord cometh from afar, his wrath burneth, and is heavy to bear: his lips are filled with indignation, and his tongue as a devouring fire." Now he says "in a short time," because he will not examine sins one by one separately, but all together at once. Whence that judgment will take place in a short time, and will not last a thousand years, as Lactantius said: 1 Corinthians 15: "in a moment, in the twinkling of an eye, at the last trumpet": and then all the good will be changed into the glory of immortality: whence, "blessed are they that trust in him"; as if he said: vengeance will not merely not touch those who trust, but they will be blessed, because they will come to the kingdom; which beatitude or glory will appear greater from the punishment of the wicked: Jeremiah 17: "blessed is the man that trusteth in the Lord, and the Lord shall be his confidence," and so on. On to Psalm 3.”

“The preceding Psalm showed the effort of the adversaries; here, against their effort, he implores divine help. And this Psalm is composed in the manner of a prayer. In this Psalm we can lay down the foundation of the history, and afterward set forth the allegorical sense, and further the moral sense. The historical sense is clear from the title, which is, "when he fled from the face of Absalom his son." As is found in 2 Kings 15, Absalom the son of David, pursuing his father, sought to kill him; David yielded to him, going out from Jerusalem with his men with bare feet. He understood this to befall him on account of the sin of homicide and adultery, just as the prophet Nathan had foretold to him: 2 Kings 12: "The sword shall not depart from your house forever, because you have despised me." But while Absalom was pursuing David, the army of David turned against him; and Absalom, carried by the impetus of his mule, was brought under a branching oak, where, the branches entwining his neck, and there hanging with his head caught, he was slain by Joab, the commander of David's army. When he had died, David, restored to the kingdom, reigned in peace. Against this persecution, therefore, is this Psalm, "Lord, why..." and so forth. Yet by this was prefigured the persecution which Christ suffered from his son Judas, John 13: "Little children, yet a little while I am with you." And again Matthew 9: "Can the children of the bridegroom mourn..." and so forth. From this Judas Christ fled, when, at his departure, with the other apostles he withdrew to the Mount of Olives as the passion drew near. And just as David showed peace to his wicked son, when he charged the people going to war: "Spare the boy Absalom," and when he had been slain, said, "Who will grant me that I might die for you, my son Absalom," etc., so Christ did to Judas the betrayer, as is clear at the banquet and in the kiss; for which reason Absalom is fittingly called "the peace of the father." For "Abba" in Hebrew is interpreted in Latin as "father." "Salon," however, means "peace." And Judas himself betrayed Christ with the utterance of peace. And just as Absalom, so also Judas perished by hanging. When he had died, Christ reigned in peace, because he rose again in glory; and this can be referred to all the tribulations of the Church. It can also be read morally, against the tribulations which one suffers from enemies, whether temporal or spiritual. And therefore the affection of a man imploring is expressed. Concerning this, therefore, he does two things. First he sets forth beforehand the effort of the adversaries, or explains to God his torment. Second he confesses that divine help is present to him, "But you, O Lord," etc. Now he sets forth the persecution, as to the number of those doing harm: "they are multiplied," namely nations, peoples, kings, and princes. And not only these, who are outsiders, but even his son: Psalm 39: "They are multiplied over my head," etc. And as to the motive for doing harm, that it is without cause. Hence: "why": 1 Kings 10 and 26: "What have I done, or what evil is in my hand?" And as to the manifold torment, that they vex in many ways by afflicting. Hence: "they afflict." A tribulus is a pricking plant: Genesis 3: "It shall bring forth to you thorns and thistles." Those, therefore, afflict who prick. But they pricked Christ by buffeting, scourging, spitting upon, mocking him, and threatening him with death. And this is what he says: "many rise up," namely in deeds. For Absalom wished to kill David, as is clear in the counsel of Hushai, 2 Kings 17. Likewise also Judas handed over Christ to death. Again, they afflict with words, by detraction, or by putting forth falsehoods: hence "many say," etc., against that which is said in Psalm 36: "But the salvation of the just is from the Lord." For if the wicked considered this, they would not easily rise up against the just; but because they do not believe this, or because they despise the power of God or the justice of man, therefore they say by mouth and by deed, "There is no salvation for him," etc., that is, in him whom he worships and makes a God for himself. This the persecutors also said of Christ: for if they had hoped that he would rise again, neither would Judas have betrayed him, nor would they have killed him. And the sense is: he will not save him, nor is he the Son of God; hence they said, Matthew 27: "If you are the Son of God, come down from the cross"; and further on, "If he is the King of Israel, let him now come down from the cross, and we will believe him." "But you." This is the second part. Where he shows that help has been prepared for him by God. And concerning this he does two things. First he shows that divine help is present to him specially. Second, that it is present generally to all, at the place, "Salvation is of the Lord." And concerning the first he sets forth three things. First, the divine help. Second, the experience of the help, at "with my voice." Third, the conception of security, at "I will not fear." He says therefore, "But you, O Lord"; as if to say: these rise up to make war, but you take me up to protect me. And this is better according to the letter of Jerome, which says: "my shield is round about me," as if defending me like a shield. Likewise, he not only preserves in life against those wishing to destroy him, but also in glory against those who defame; hence he says "my glory": 2 Corinthians 10: "He who glories, let him glory in the Lord"; Jeremiah 9: "In this let him glory who glories, to know and understand me." And not only do you stand by me against those who defame me, but you also make me prevail against those who oppress me; hence he adds: "lifting up my head": Psalm 26: "And now I have lifted up my head over my enemies." These things can be referred to Christ, who was conceived according to human nature in the incarnation, since "the Word was made flesh," John 1. Isaiah 42: "Behold my servant, I will uphold him; my elect, in whom my soul is well pleased": Psalm 64: "Blessed is he whom you have chosen and taken to yourself." Likewise he was glorious in the resurrection: John 17: "Glorify me, you, Father." Likewise exalted in the ascension: Philippians 2: "Wherefore God also," etc. Then when he says, "with my voice," he shows the experience of the help. And he sets forth three things: namely the prayer, at "with my voice"; second the being heard, at "and he heard me"; third he shows in what he was heard, where he says: "I have slept," etc. Concerning the first he touches on two things which ought to be in prayer: for it ought to be attentive. And therefore he says: "with my voice," namely of the heart, which sounds to God, by which Moses, silent in mouth, cried out to the Lord in his heart: Exodus 14: "The Lord said: Why do you cry to me," etc. By this voice also, crying out, Susanna was heard; Daniel 13: "who, weeping, looked up to heaven, for her heart had confidence in the Lord," etc. 1 Kings 1: "Moreover Hannah spoke in her heart," etc. 1 Corinthians 14: "I will pray with the spirit, I will pray also with the mind." And therefore he says "my." For a voice, when it does not proceed from the heart, is not "mine." Likewise it ought to be right; for then it is right, when it tends where it ought: and therefore he says, "to the Lord," where help is: 2 Chronicles 20: "When we do not know what we ought to do, this only remains to us, that we direct our eyes to you": Psalm 120: "My help is from the Lord." Likewise it ought to be devout: hence he added, "I have cried out"; for prayer is called "clamorous" on account of the greatness of feeling: Psalm 10: "Let my cry come to you," etc. Hebrews 5: "with a strong cry and tears," etc. Then the being heard is set down, when he says: "and he heard me from the mountain," that is, from the sublimity of the divine majesty, which is inaccessible: Psalm 23, "Who shall ascend the mountain of the Lord," that is, to his omnipotence; or from the height of his justice, because it is incomprehensible: Psalm 35: "Your judgments are a great abyss"; or from the holy mountain, that is, from me who was a holy mountain, concerning which Isaiah 2: "And it shall come to pass in the last days that the mountain of the house of the Lord shall be prepared," etc. There follows, "I have slept." Where he shows in what he was heard. "Because I have risen." Now there is a difference between one who is dead and one who is asleep: for the dead does not rise again: Job 14: "Do you think that a dead man shall live again?"; but one asleep does rise: Psalm 40: "Shall not he who sleeps rise again?" Thus, therefore, when the tribulation is so great that a man does not return to his former state, it is called death. But when one afflicted, or tempted, falls into sin and rises again, it is called sleeping. Thus David, as it were, slept, because he was freed from his son and from sin. Now he is said to "sleep" as it were a little; but to be "sunk in slumber" as it were much: hence another text says, "I took sleep," that is, I slept deeply. Thus Christ is said to have slept, because he offered himself willingly to the passion; and because he was sunk in slumber, death followed. Hence from sleeping he passed over into deep sleep. This deep sleep is signified in the deep sleep of Adam. Genesis 2: "The Lord cast a deep sleep upon Adam," etc., because from the side of Christ, dead on the cross, the Church was formed. He says therefore, "and I have risen up," namely by his own power: John 10: "I have power to lay down my life, and I have power to take it up again." And this is because "the Lord has upheld me." Another text has, "sustained." For he had the power of the divinity, that he should rise. Psalm 36: "When the just man falls, he shall not be bruised, because the Lord puts his hand under him." Then when he says, "I will not fear," the confidence of security is set down: as if to say, since I have thus been heard, I will not fear, etc. Below, Psalm 26: "If armies should stand together against me," etc. In which it is signified that the Church of Christ cannot be entirely brought down. To Christ also, after the resurrection, the multitude of the people, which stood about him crucified, could do no harm at all: for "Christ, rising from the dead, dies now no more," Romans 6. And whence he has this confidence, he shows when he says, "Arise," namely, manifest your power by making me rise from death; and this is, "save me," etc. "For you have struck," etc. Above he had said two things: that they afflict him: "Lord, why are they multiplied who afflict me"; and against these he says: "for you have struck"; likewise they defamed him: "there is no salvation for him," etc.; and against these, "the teeth of sinners," that is, you have brought their cursing words to nothing; Job 19: "I was breaking the jaws of the wicked," etc. The text of Jerome has, "you have struck the jaws and the teeth"; as if to say: you have struck so strongly that the teeth were broken. Absalom was the jaw, but the teeth those adhering to him. Hence, Absalom being destroyed, the others were broken. Finally, when he says, "of the Lord," he shows that divine help belongs to the whole people. And first as to preservation from evil; and therefore he says, "salvation is of the Lord." And therefore prayer ought to be directed to God. Second, as to the multiplication of goods; and therefore he says: "upon your people your blessing," that is, upon the people who hope in you and from you, and not in another, is your blessing. The blessing of the Lord always implies the multiplication of goods: Proverbs 10: "The blessing of the Lord makes rich." This Psalm can, however, be read otherwise according to the Gloss, namely that the whole Christ speaks this, that is, the Church and its head, set amid the storms of persecutions. Or this Psalm can be read morally in the person of each and every believer, who is assailed by vices and desires. And according to this, by David is understood any believer whatsoever, by Absalom the vices and carnal concupiscences, as is clear in the Gloss.”

“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.”

“Above, the Psalmist set forth a prayer against those who persecute him openly; here he prays against the deceitful, lest he be deceived. And concerning this he does two things. First he sets down a petition against the deceitful, lest he be deceived. Second, that his fall may be repaired, where he says, "O Lord, rebuke me not in thy indignation," etc. This Psalm has in its title something new, which is this: "Unto the end, for her that obtaineth the inheritance." Here a figure and a mystery are touched upon. The figure indeed can be understood in two ways. First, as the Gloss expounds it, and as is found in the history of Genesis 21, that Sara, seeing Ismael playing with Isaac her son, was troubled, and said to Abraham: "Cast out this bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac." Sara understood that playing to be a persecution against Isaac; but Abraham took it hard, what Sara had said about his son Ismael; but God said to him: "Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called," etc.: as if to say: Isaac shall be thy heir, not Ismael. Whence below, in Genesis 25, it is said: "Abraham gave all his possessions to Isaac; and to the children of the concubines he gave gifts," etc. This Psalm, then, can be referred to this: that the people of the Jews, according to the figure, obtained the promised inheritance of Abraham, whose head was David, and king. But according to the mystery, the Christian people obtained it: Galatians 4: "Now we, brethren, as Isaac was, are the children of promise." Therefore this Psalm tends unto the end, that is, unto Christ, whom it praises for her, namely for the Church, which obtains the inheritance, the synagogue being reproved. In another way, according to the letter of Jerome, the title is: "To the victor, a song of David for the heirs": and thus it can be understood that this Psalm was made for a victory which David had, according to the letter. And it must be known that David, fleeing, lost his inheritance through Absalom, as is found in 2 Kings 16. Whence, just as the preceding Psalm was for deliverance and victory against Absalom, so he made this one for the recovery of his inheritance: because when David had returned to Jerusalem, still certain others rose up wickedly against him. Whence in 2 Kings 20, David commanded Amasa that within three days he should assemble all the men of Judah, that he might pursue Seba the son of Bochri: "for he is likely to do us more harm than did Absalom." For Seba had passed through all the tribes of Israel as far as Abela, and all the chosen men had gathered to him: when he was beheaded, David reigned over all Israel. In this Psalm, then, according to the letter, three things are considered. First he asks to be heard. Second he shows his confidence of being heard, where he says, "in the morning thou shalt hear." Third he sets forth his petition, where he says, "O Lord, lead me." Concerning the first he does two things. First he asks to be heard. Second he signifies the reason for being heard, where he says, "my king." It must be noted that whoever wishes to ask something of someone proceeds thus. First he desires what he wishes to ask. Second he meditates the words to be proposed. Third he proposes them to the one who is to hear. And conversely for the hearer. First he perceives the words by hearing. Second by understanding he grasps the sense of the words. Third he is inclined to fulfill the desire of the petitioner. David, then, speaks to God according to this likeness. And first he asks the first thing, namely that He hear his words with exterior hearing, when he says, "Give ear, O Lord, to my words." Second he asks for the sense, namely the understanding of the words, when he says, "understand my cry," not the exterior but the interior affection: Psalm 17: my cry in his sight; Jerome: "understand my murmuring," which I have thought to propose: and this agrees with that translation which says "my meditation." Third he asks for the third thing, namely to be heard: "attend to the voice of my prayer," that is, may you be willing to hear my prayer: Psalm 69: "O God, attend unto my help." But does God do these things separately — hear, attend, hearken? It must be said that he speaks metaphorically: namely that He may approve all these things, the exterior words, the interior meditation, and what is proposed. Second he sets down the reason for being heard, when he says, "my king." And this is the beginning of the verse according to the Greek. A threefold reason for being heard is set down, namely on the part of God. Of these one is "my king." For it belongs to a king to govern. Since, then, this pertains to God, it pertains to Him to provide for necessities: Jeremiah 10: "who shall not fear thee, O king of nations?" Another reason is that He is "God": for God is the end of our wills and their preserver: Psalm 27: "in God my heart hath confided, and I have been helped," etc. And therefore he says "my God": Isaiah 8: "should not the people seek a vision of their God, for the living and for the dead," etc. The third reason is taken on the part of him who prays, when he says: "for I will pray to thee, O Lord"; as if to say: it is fitting, because thou hast promised to hear those who pray. Matthew 7: "every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh it shall be opened." Nor is it a contradiction that Jerome says "I entreat," while here it says "I will pray": because this designates the continuation of prayer without ceasing: as if to say: thus will I pray, yet I always entreat: Luke 18: "we ought always to pray, and not to faint." This is the second part of the Psalm. Here he first shows that he has confidence of being heard. Second, the reason for that confidence, where he says "in the morning I will stand before thee," etc. He says, then: "in the morning thou shalt hear my voice": according to the letter, that is, quickly, as if to say seasonably. For this we ought to hope of God, that He will hear quickly: Isaiah 30: "at the voice of thy cry, as soon as he shall hear, he will answer thee." The same, near the end: "while they are yet speaking, I will hear." The reason for his confidence is set down when he says, "in the morning I will stand before thee," etc. Note that "morning" is spoken of in four ways: namely of the natural day: Genesis 1: "the evening and morning were one day." Likewise of human life; and thus youth is called morning: Psalm 89: "in the morning may it flourish and pass away." Likewise of the day of grace, in the first conversion of man to God, because then he begins to have the light of grace: Psalm 89: "we are filled in the morning with thy mercy." Likewise of eternity: Psalm 29: "in the evening," namely in the present life, "weeping shall have place, and in the morning," namely of eternity, "joy." A twofold reason, then, is assigned for this confidence. First, because "in the morning" he stands, that is, he adheres to God, and prepares himself for God; whence Jerome has "I will prepare myself": Ecclesiasticus 18: "before prayer prepare thy soul, and be not as a man that tempteth God." "In the morning," then, of the day, that is, in the mornings, "I will stand before thee," that is, I will attend to thee. And this, because then a man is free from cares, and has a heart more free to think of God: Psalm 62: "in the mornings, O Lord, I will meditate on thee": Isaiah 26: "yea, with my spirit within me in the morning early will I watch to thee, and thou shalt hear my voice," etc. Because He hears the devout. "In the morning," namely of grace, the darkness of guilt being driven away, "I will stand before thee, and will contemplate," as the letter of Jerome has it. 2 Kings 23: "as the light of the morning, when the sun riseth, shineth in the east without clouds," etc. "Thou shalt hear my voice," namely by freeing from guilt and punishment. Or "in the morning," namely on the day of eternity: Job 38: "where wast thou when the morning stars praised me together," etc. And then man is heard totally. Or "in the morning," that is, from youth: "I will stand before thee": Lamentations 3: "it is good for a man, when he hath borne the yoke of the Lord from his youth." Ecclesiastes, at the end: "remember thy Creator in the days of thy youth," etc. "Thou shalt hear my voice," because Proverbs 8: "I love them that love me: and they that in the morning early watch for me, shall find me." The second reason for his confidence is that he sees; whence he says, "and I will see": and he expounds this, first how he stands, when he says: "but I, in the multitude." First he says what he sees: namely who are those who are hindered from being heard, and what sort of hindrances these are: and these are the wicked; whence he says "I will see," namely because God, etc. Here two things must be noted. First, that the wicked are excluded from these things. Second, that they are led into the evils of punishment, where he says, "thou hast hated all," etc. Concerning the first he speaks of God as of some man who loves some and hates others. Here a threefold degree can be found: because to one, the sin of the sinner is pleasing; to another, the person of the sinner is pleasing; to another, neither, yet nonetheless he willingly and without indignation looks upon him. But this is not the case in God: because sin is not pleasing to God, nor does He regard familiarity with the sinner. Likewise He disdains to look upon him: and therefore, as to the first, he says, "I will see, for thou art not a God that willest iniquity," that is, sin is not pleasing to thee. As to the second he says: "neither shall the wicked dwell near thee," that is, thou dost not hold him in thy familiarity: Psalm 100: "shall not dwell in the midst of my house," etc. Likewise in the same, 25 (5): "I have hated the assembly of the malignant." As to the third he says, "nor shall the unjust," that is, sinners, "abide before thy eyes," namely of approval: Habakkuk 1: "thy eyes are clean, and thou canst not look on iniquity." Here he shows how they are brought to punishment: and he sets down a threefold order. For there is a threefold degree in the manner in which one hates another. First, one holds him in hatred, willing him evil in one's heart. Second, one carries this out by inflicting punishment. Third, if one has punished, one nonetheless reconciles him to oneself afterward. But God first hates; whence he says, "thou hast hated all," etc. Wisdom 14: "for God hateth alike the ungodly and his ungodliness." But on the contrary, Wisdom 11 (26): "thou lovest all things that are," etc. I answer that God does not hate what He has made, but what He has not made, namely sin. But if we persist obstinately, He hates the sinner insofar as He does not recall him, and orders him through punishments. Second, He inflicts punishment; and therefore he says: "thou wilt destroy all that speak a lie": Wisdom 1: "the mouth that belieth killeth the soul." Note that lying is threefold: namely pernicious, which is done to the harm of another, whether in a spiritual or a temporal matter, as in doctrine; and this is most grave. Jesting, which is spoken for delight. Officious, by which one speaks in order to be of profit, whether temporally or spiritually. And according to Augustine, "no officious lie is without sin": because if you lie in order to free someone, this is not good: for the Apostle says, Romans 3: "evil is not to be done that good may come of it." Moreover, any evil could be done for the sake of some good; nonetheless an officious lie can sometimes be venial. But a jesting lie is always venial. A pernicious lie, however, is always mortal: and it is this that is understood here. Third, God hates in the sense of one inflicting punishments who is not reconciled; whence he adds: "the Lord will abhor the bloody and deceitful man." We abhor those things which we cannot bear even to know of. Men of blood are called those whose disposition is toward the shedding of blood: Proverbs 1: "their feet run to evil, and they make haste to shed blood": 2 Kings 16: "come out, thou man of blood." The deceitful man is one who speaks in guile. But it must be noted that the Psalmist proceeds in an orderly manner: because first a man simply works evil by thinking it; and these God hates. But when they add malice by carrying it out, they provoke God to punish. But when they persist, then God abhors them: Proverbs 17 (16:5): "the life of the wicked is an abomination to God," etc. Consequently, when he says, "but I," he shows how he stands before the Lord: and concerning this he does two things. First he shows how he approaches God. Second, what prayer he offers, where he says, "I will worship." Someone might say to him: you say that "the wicked shall not dwell near thee." But art thou not thyself a sinner? How then wilt thou stand? And therefore he says, "not according to my merits, but in the multitude of thy mercy will I come into thy house," that is, I will draw near to thee, "into thy house." Or, according to the letter, this is called the temple, or the congregation of the faithful: 1 Timothy 3: "how thou oughtest to behave thyself in the house of God, which is the church of God." Daniel 9: "for it is not for our justifications that we present our prayers before thy face," etc. But thou, being a sinner, that is, a man of blood, how dost thou draw near or worship? Certainly, "in thy fear": Ecclesiasticus 1: "he that is without fear cannot be justified"; therefore he says, "in thy fear," namely with reverence. Above he asked that his prayer be heard; here he sets it forth. And first he prays for himself. Second, for others. Concerning the first he does two things. First he sets forth the prayer. Second he sets down the reason for it, where he says, "because there is no." Concerning the first he asks two things; namely to be led and to be directed; and this because man in the world is as on a road: Isaiah 30: "this is the way, walk ye in it." Now those who go along a road need two things: because if the road is not safe, they need a guide; or one to direct them, if it is doubtful. In the world there are enemies on every side: Psalm 141: "in this way wherein I walked, they have hidden a snare for me." Likewise the way is unknown: Job 3: "to a man whose way is hidden," etc. And therefore he first asks, "O Lord, lead me in thy justice," according to thy justice, or that I may walk in thy justice: and this, "because of my enemies": Psalm 142: "thy good spirit shall lead me into the right land: for thy name's sake, O Lord, thou wilt quicken me in thy equity." "Make my way straight in thy sight." Another translation has, "make thy way straight in my sight": the first agrees with Jerome, the second with the Greek; but nonetheless the sense is the same: as if to say: Lord, I am on a hidden way: Proverbs 14: "there is a way which seemeth to a man right: but the ends thereof lead to death"; and therefore, "direct me in thy sight," that is, according to thy providence, because nothing is hidden from thee. Or "in thy sight," that I may always please thee. Or "thy way in my sight," namely that it may always be in my heart, that I may always be able to follow thee. Then, when he adds, "for," he assigns the reason for his petition, and describes his enemies, and the danger that threatens. First from a lack of good. Second from an abundance of evil, where he says, "for their heart," etc. There is indeed a lack, because if they kept peace, I could be at peace with them and go about securely. But "there is no truth in their mouth"; because they have one thing in their mouth and another in their heart: Hosea 4: "there is no truth"; and therefore I cannot go about securely. Likewise there is an abundance of evil. And first as to their scheming, when he says: "their heart is vain," that is, they meditate vain things, things which they cannot attain, namely to deceive the poor who are guarded by thee: Ecclesiasticus 2 (10): "many are the snares of the deceitful." Second, from their greed: because, "their throat is an open sepulchre." The throat serves for taste and for speech. It can be read in one way, so that it is expounded according as it is ordered to speech; as if to say: their throat is an open sepulchre: for as a sepulchre is a place of the dead, and a stench issues from it, so their speeches put others to death, whether spiritually or bodily: 1 Corinthians 15: "evil communications corrupt good manners." Likewise the utterances of such men are foul, because they speak vile things: Ecclesiasticus 2 (13:26): "the bowels of fools belch forth foulness." In another way it may be expounded as to eating and greed: and this we can take either according to the letter; and thus they are an open sepulchre, because they are voracious. And for this reason, that they may fill their voracity, they flatter, and act unjustly. Or figuratively: and just as a sepulchre, of itself, is prepared to receive the dead, so these men are always prepared to deceive: Jeremiah 5: "their quiver is as an open sepulchre." Third, as to their oppression of others, "with their tongues," etc.: as if to say: by smooth words they lead to death: Romans 16: "by sweet speeches and flatteringly seduce the hearts of the innocent": Jeremiah 9: "their tongue is a piercing arrow," etc. This can be the prayer of the just man and of the Church. Consequently, when he says, "judge," he prays for others. And first against the wicked. Second for the good, where he says, "and let... rejoice." Concerning the first he does three things. First he asks for their judgment. Second he determines the manner of the judgment, where he says, "let them fall," etc. Third he assigns the cause of the judgment, where he says, "because they have provoked thee." He says, then, "judge them," since they are evil. But it must be noted that judgment is twofold: namely of discernment, by which even the good are judged: Psalm 42: "judge me, O God, and distinguish my cause," etc. Second, of condemnation: John 3: "he that believeth not is already judged." Here he speaks of the judgment of condemnation, by which the wicked will be judged at the last judgment: whence Jerome has, "condemn them, O God." But on the contrary: Matthew 5: "pray for them that persecute and calumniate you." I answer. It must be said that the prophets, in their prophecy, did not speak by their own will: 2 Peter 1: "for prophecy came not at any time by the will of man, but by the Holy Spirit, etc.." And therefore what they uttered, they said according to the understanding of divine justice: and therefore these were rather predictions of future things than prayers of their own: whence "judge," that is, I know that thou wilt judge. The manner of justice is set down as twofold. First, that they may fail of their intent. Second, that they may be removed from their place. By the first, the evils which they intend are impeded: and therefore he says, "let them fall by their own counsels," that is, their plans: Job 5: "who catcheth the wise in their craftiness," etc. Or "let them fall," that is, let them be punished for their own thoughts: Romans 2: "of their thoughts accusing," etc. But by the second they are expelled from the company of the good; whence it follows: "according to the multitude of," etc. This will be then, when, Matthew 25, it will be said: "depart, ye cursed," etc. Job 18: "he shall drive him out of light into darkness," etc. And he says, "according to the multitude of their wickednesses," because according to these will be the manner of condemnation: Deuteronomy 25: "according to the measure of the sin shall be also the measure of the stripes." The cause is set down: "because they have provoked thee," that is, have provoked thee to anger. This shows in God not anger, but the will to punish. Another letter has, "have embittered thee," who art sweet, by sinning obstinately against thee. Sinners first sin, afterward they aggravate their sin by obstinacy, and then God does not spare, but is provoked, that is, is moved to vengeance: Romans 2: "knowest thou not that the benignity of God leadeth thee to penance? But according to thy hardness..." Deuteronomy 32: "they have provoked me with that which was no god," etc. Consequently, when he says, "and let... rejoice," he sets down his petition. And first he sets it down. Second he adds an exposition, "for ever." Concerning the first he does two things. For first he sets down what he asks, namely joy; whence he says "let them rejoice": for this is the end of all goods. Psalm 67: "let the just feast, and rejoice before God: and be delighted with gladness." Second, for whom he asks it, namely for those who hope; whence, "all they that hope in thee." Consequently, when he says, "they shall rejoice for ever," he first expounds, and says, "let them rejoice." Second, when he says, "they shall hope," where it says, "for thou hast blessed the just." For the joy of the saints in their homeland is everlasting: and therefore he says, "for ever"; and secure; whence he adds, "and thou shalt dwell in them"; full, on account of which he adds, "and they shall glory," etc. It is indeed everlasting, not temporal: Isaiah 51: "everlasting joy shall be upon their heads," etc. Secure, without disturbance: Isaiah 32: "my people shall sit in the beauty of peace, and in the tabernacles of confidence"; and therefore he says, "and thou shalt dwell in them," as a protector: whence Jerome has, "and thou shalt protect them": Apocalypse 21: "behold the tabernacle of God with men, and he will dwell with them." It is also full: and this is clear from four things. First from the glory thence conceived; whence, "they shall glory," because no one glories in a thing unless he possesses it excellently. But the saints possess God most excellently; therefore he says, "they shall glory." Second from the matter: because they glory in a thing most full, and in every good: John 16: "hitherto you have not asked any thing in my name: ask, and you shall receive; that your joy may be full": John 15: "that my joy may be in you," etc. And therefore he says, "in thee." Third from companionship: because a man alone cannot well rejoice in something, but rather when he has friends who share with him in that good: and therefore he says, "all." Psalm 86: "as it were of all rejoicing, is thy dwelling in thee." Fourth from perfection, "who love thee": for this is proper to friends, to rejoice in the good of a friend, nor does a man easily let go of what he loves. Consequently, when he says, "for," he shows why they hope. Because first, on account of the gift of grace. Second, from the mercy of predestination, etc. From the gift of grace indeed; whence he says, "for thou hast blessed the just," namely by giving him special grace: Ephesians 1: "who hath blessed us with all spiritual blessing in heavenly places." And the mercy of predestination: Ephesians 1: "we are predestinated according to the purpose of his will, who worketh all things in all": and this is what he says, "with the shield of thy good will," namely with the eternal will of his mercy, which from eternity has disposed to save: Ephesians 1: "he chose us before the foundation of the world, that we should be holy and unspotted." And when he says "as with a shield," he intimates that the very will of God is good, like a shield against all evils: 2 Kings 23 (22:3): "the Lord is my shield and my strength," etc. Or this is here as a shield protecting, but in our homeland as a shield crowning. For it was the ancient custom of the Romans to use round shields, and in these they had their hope of victory; and when they triumphed, they used that same shield as a crown. And hence the saints are painted with a round shield upon the head: because, having obtained the triumph over their enemies, they bear a round shield after the manner of the Romans upon the head in place of a crown. He says, then: "with the shield of thy good will thou hast crowned us"; as if to say: in place of the shield of our crowning we have thy good will, which here defends us, and there crowns us. On Psalm 6...”

“In the preceding Psalm David asked to be led in the way of justice on account of his enemies; but here he asks that his fall be repaired. And this Psalm seems to express the feelings of a man who, chastised for his sins and delivered into the hands of his enemies, obtained liberation after penance was accomplished; and therefore this is the first of the seven penitential Psalms. These are seven on account of the seven gifts of the Holy Spirit, through whom one repents; and all of them begin in mourning and end in gladness, because through the lamentation of penance one arrives at the kingdom of glory: Matthew 5, "Blessed are they that mourn, for they shall be comforted." The title is as follows: "Unto the end, a Psalm of David, for the octave." Jerome translated it, "To the victor, among the Psalms, a song of David upon the octave." Of this title it remains to see what is meant by that which is said, "for the octave," for the rest has been explained. It must be known, then, that the titles were made by Ezra, partly according to the things that were then being done, and partly according to the things that had happened. For it is found in the history, Leviticus 23, that in the seventh month the Jews kept the feast of tabernacles for seven days, and the eighth day was the most solemn of all, for it was a day of assembly and of collection, which were made for the necessities of divine worship and for the poor. And perhaps David made this Psalm at that solemnity, and it was said on the eighth day. Now this feast pertains to a mystery, because by eight is signified the resurrection, when all shall be gathered from the four winds, from the uttermost part of the earth to the uttermost part of heaven, Matthew 13. Or it is called the octave on account of a certain false opinion of some who said that after seven thousand years the resurrection would come, the Lord coming to judgment. But this time is known to no one: Acts 1, "It is not for you to know the times or the moments," etc. Matthew 24, "But of that day and hour no one knows, not even the angels of heaven, but the Father alone." Hence there is another reason why the resurrection is designated by the octave: because in the present age there is a twofold life. One in which man occupies himself with corporeal things, the other with spiritual things. The first life is signified by the number four, because four is the number of bodies, as even Plato says, since by it dimensions are signified. For among solids the first corporeal number is the pyramid, as Boethius teaches in his Arithmetic. Since, then, that pyramid which rises from a triangular base into height is the first solid figure, it follows that four is the first solid number; as, for example, if upon a triangle set on three angles lines are raised, and their tops are joined at one middle point, a pyramid is made, whose base is one triangle, and whose sides are triangles. But the second life, which is spiritual, is signified by the number three, for among plane figures three is the first surface number. And the same Boethius says in the same book: "For the first surface, triangular, altogether lacks thickness." Upon the seven, which is constituted from this four and three, the eighth succeeds, namely the resurrection of bodies and of souls. In the Gloss, however, another reason is assigned, namely, that four pertains to the body, because it consists of four elements, and is affected by four qualities, namely dry and moist, hot and cold, and is governed by four seasons: spring, summer, autumn, and winter. But three pertains to the soul, on account of the three powers of the soul, namely the rational, the irascible, and the concupiscible. When both lives, the corporeal and the spiritual, have been completed—the number seven, as it were, having run its course—the day of judgment will come, and to each will be rendered his right according to merit. Or the resurrection is signified by the octave for this reason, that it will occur in the eighth age. For the first age runs from Adam to Noah. The second from Noah to Abraham. The third from Abraham to David. The fourth from David to the transmigration of Babylon. The fifth from the transmigration of Babylon to Christ. The sixth from Christ to the end of the world. The sixth and seventh ages run together, namely that of those who rest and of those who labor, and after these will be the eighth age, of those who rise again. Now this Psalm is divided into three parts. For in the first place penitence is set down; in the second place the weeping of penitence, where it says, "I have labored," etc.; in the third place the fruit of both, where it says, "Depart." But a man existing in sin suffers three misfortunes, from which he asks to be freed. The first is the perversity of the act; the second is the wounding and weakening of nature; the third is the imminent guilt of punishment. First, then, he asks to be freed from the first, and therefore he says, "O Lord, rebuke me not in thy indignation," etc. Second, against the second, and therefore, praying, he adds, "Have mercy on me," etc. Third, against the third, and therefore he subjoins, "But thou, O Lord," etc. He says therefore: "O Lord, rebuke me not in thy indignation." One person frees another from evil deeds by reproving him with words, and by chastising him with punishments; and God does both. But reproof is sometimes made for correction, and this is "in mercy," Psalm 140, "The just man shall correct me, etc. Sometimes it is made for condemnation, and this is "in wrath"; and therefore he says, "O Lord, rebuke me," but "not in thy indignation," because this is of vengeance, and this will happen at the judgment, when he will say, Matthew 25, "Depart from me, ye cursed," etc., "for I was hungry," etc. Isaiah 30, "His indignation is burning, and heavy to bear," etc. But now he rebukes, yet not in indignation, because he rebukes in order to correct, and not in order to condemn; and this is what the psalmist asks when he says, "nor chastise me in thy wrath": as if he were to say, chastise me, but not in wrath or in indignation, but by temporal scourges. Augustine: "Here burn, here cut, here spare not, that thou mayest spare in eternity." Jeremiah 10, "Correct me, but yet with judgment." Then, when he says, "Have mercy," he asks to be freed from the second, namely from the wounding and weakness of nature. And first he sets forth his infirmity in general; second in particular, where it says "Heal," etc. He says therefore: "Have mercy on me, O Lord, for I am weak." Sin is a spiritual infirmity; for bodily infirmity comes about from the dissolution of the due proportion of the humors; likewise, when the affections of the soul are not proportioned, there is spiritual sickness there; and therefore he says, "I am weak." The Gloss: "I am weak by nature and by vice, to such a degree that I cannot sustain thy justice." Psalm 115, "I am thy servant, and the son of thy handmaid." Wisdom 9, "Man is weak, and of short life, and too little skilled in the understanding of judgment and laws." Then, when he says "Heal," etc., he explains in particular how he is weak, and this in two ways. First, because he has lost his strength; second, because he has lost his discretion, where it says, "And my soul is troubled," etc. He says therefore: "Heal me, O Lord." Jeremiah 17, "Heal me, O Lord, and I shall be healed," etc. For if a man is free from sin, he is fit to retain grace and the virtues, which are the strength of man; and therefore, "Heal me, O Lord," and this by reason of the fact that "my bones"—that is, my strength, namely the power and strength of my soul—"are troubled." Likewise discretion is troubled, insofar as it seems right to the sinner to act as he does when he sins; and therefore he says, "and my soul is troubled exceedingly," because he has a perverse judgment about what is to be done, so that he judges what is good to be evil, and conversely. Then, when he says, "But thou, O Lord," he prays against the guilt of damnation. Here he does three things. For first he shows the danger to be imminent; second he asks for the help of grace, where it says "Turn"; third he explains the imminent danger, where it says "For there is no one in death," etc. He says therefore: "I am weak," I am not able to rise by myself; "but thou, O Lord"—who art able—"how long wilt thou not hear me?" Psalm 12, "How long, O Lord, wilt thou forget me unto the end?" In this it seemed dangerous to him, that he was not being converted. Ecclesiasticus 5, "Delay not to be converted to the Lord, and defer it not from day to day: for his wrath shall come on a sudden, and in the time of vengeance he will destroy thee." Habakkuk 1, "How long shall I cry, and thou wilt not hear? I will cry out to thee, true father, and thou wilt not heal, etc."—as if he were to say: how long shall I be in sin, and thou wilt not give the help that I may rise again? And therefore he asks for help, saying, "Turn," etc. And he touches upon three things: namely, conversion, snatching away, and salvation. The eye of man is not illumined by the sun unless it has a direct opposition to it; so the soul, if it is to receive the divine light, must have a direct gaze toward God; and such a direct gaze is always prepared by God, but man turns himself away, and it is necessary that God turn him, insofar as he first is turned toward us by turning us toward himself; and therefore he says, "Turn." Lamentations 5, "Convert us, O Lord, to thee, and we shall be converted," etc. If someone bound in fetters were being dragged to the gallows, and were to see someone in whom he trusted, he would beg earnestly and say, "Snatch me away." In this way the psalmist prays, saying, "deliver my soul"—as if he were to say, snatch me away, dragged by sin, led toward death. Proverbs 24, "Deliver them that are led to death." Psalm 68, "Draw me out of the mire, that I may not stick fast," etc. Colossians 1, "He hath delivered us from the power of darkness." Likewise, "save me": after thou hast freed me from evils, bring me through to salvation. Psalm 62, "In him is my salvation": and this not through my merits, but "for thy mercy's sake"; to Titus 3, "Not by the works of justice which we have done, but according to his mercy he saved us." Then, when he says, "for," he shows the imminent danger. And first the danger of present death, that is, natural death. Second, the danger of eternal damnation, from which there is no return; hence, "For there is no one in death"—that is, after death—"that is mindful of thee"—namely, by thinking upon thy goodness, if he was not mindful of it in life. And this is so because the rational soul does not have flexibility of will after death. Ecclesiastes 11, "If the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be." The second danger is that in Hell there is obstinacy, and there is no confession there, namely that confession of which the Apostle speaks, Romans 16, "For with the mouth confession is made unto salvation"; and therefore he says: "But in hell, who shall confess to thee?" Or otherwise: "in death"—namely of sin—"who shall be mindful of thee"—as if he were to say: I beseech thee, snatch away my soul lest I consent, because in my sin I shall not be mindful of thee: Daniel 13, "They turned away their eyes that they might not look unto heaven, nor remember just judgments." "But in hell"—that is, in the depth of sins—"who shall confess to thee?" Proverbs 18, "The wicked man, when he is come into the depth of sins, contemneth." Then, when he says, "I have labored," he sets down the groaning of the penitent, where he seems to touch upon three things. First, sorrow of heart. Second, defect of reason, where it says, "is troubled." Third, weakness of virtue, where it says, "I have grown old." Sorrow of heart is indicated in three ways. First by groaning and sighing. Second by restlessness of the body. Third by tears. As to the first he says, "I have labored in my groaning"—namely, by sighing: Lamentations 1, "Great are my groanings, and my heart is mourning," etc. Psalm 37, "I roared with the groaning of my heart." Now he says "I have labored," because it is labor to fight against oneself, and yet this labor has a good fruit: Wisdom 3, "Glorious is the fruit of good labors." As to the second he says, "I will wash"—where he sets down two things, namely the bed and the couch; and although these two may be taken as the same, yet we follow the proper distinction. The couch (stratum) is said of the cloths that are spread upon the bed. The bed (lectum) is that which is placed underneath, and it is called "lectus" from choosing (eligendo), namely straw and the like, from which the bed is made. By this, then, that he says, "every night I will wash my bed," he gives us to understand that every night he arose, and, leaning against the bed, wept. Jerome's text has, "I will make my bed swim," and this is a figurative expression; or "I will make it swim," that is, I will cause it, by my restlessness, to be as it were in the manner of one swimming. But he says, "I will water my couch with my tears," because even while lying in bed, weeping, he drenched the cloths of the bed, as though with an irrigation of tears. Morally, the bed in which a man rests is the conscience, which a man washes through tears in penitence: Jeremiah 4, "Wash thy heart from malice." But by the couch are designated the sins which are spread over the conscience, which indeed must be washed away with tears, for tears wash away the offense which it is shameful to confess. The Gloss; Lamentations 2, "My eyes have failed with weeping," etc. By "every night," he means, by each single sin. For over each individual sin a man ought to weep in doing penance. It is given us to understand here that the penitent had alternating periods, because amid the good deeds he was doing, he sometimes sinned, and wept over each; hence he does not say "for one night," but "every night." And he says "I will water" by reason of the abundance of tears; Jeremiah 9, "Who will give water to my head, and to mine eyes," etc. Lamentations 2, "Let tears run down like a torrent day and night; let not the apple of thy eye cease." Consequently, when he says, "is troubled," he sets down the defect of reason. For sorrow is the cause of anger, and therefore one who is sad grows angry easily. But anger always troubles the eye of reason. Those who are troubled foresee less; and therefore he says: "My eye is troubled"—that is, my reason—"because of indignation," namely, by the fury of others; for David grew angry and was troubled when he saw Absalom his son and his counselors rising up against him. Or, "by my own fury," because he was troubled on account of his own sins. For he recognized, in the state of that persecution, that he was justly afflicted on account of his sins; and this anger does not blind, but troubles. But another anger blinds. Or: "by thy fury, O Lord God," with which thou dost punish me, as it were provoked by me, because I have troubled thee: Isaiah 38, "Mine eyes are weakened looking upward"; Job 16, "My face is swollen with weeping," etc. Third, he shows the weakness of virtue, when he says, "I have grown old," etc. When someone was victorious and strong in his youth, if afterward he suffers not only from a stranger, but even from his own, he is reckoned to be growing old. So David, who in his youth had conquered all, now fled from his own son, and says "I have grown old"—namely, in the estimation of others—"amidst all mine enemies," namely the manifest and the hidden: Hebrews 8, "But that which decayeth and groweth old, is near its end." Or the sinner grows old, receding from the newness of Christ, of which the Apostle speaks, Romans 6, "That we also may walk in newness of life," "that we may serve in newness of spirit." Romans 7, the Gloss: "let us serve in the works of the new man," that is, of Christ, which we attain not by our own strength or by the law, but by the grace of the Holy Spirit; "knowing that our old man is crucified together with him," Romans 6, "that the body of sin may be destroyed, that we may no longer serve sin." Through this servitude one is brought back into the oldness of sin, made a member of the old man; on account of which the Apostle warns and urges, Romans 12, "Be ye reformed in the newness of your sense," or of your mind. "Be ye reformed," says the Gloss, because in Adam you were deformed; in newness, etc.—of the new man, namely Christ. Imitating, as it were, this oldness and the misery of deformity, the prophet, under questioning, laments, saying, Baruch 3, "What is it, O Israel, that thou art in thy enemies' land? Thou art grown old in a strange country," etc. And this agrees with what is said here, "I have grown old amidst all mine enemies"—either the demons, or all the sins to which I have consented; and thus, according to this sense, what he says, "I have grown old," is the matter of his groaning, as if he were to say: therefore I will wash, etc., because I have grown old, having imitated the old man, subjecting myself to every vice; and then what was said, "is troubled," etc., refers to the state of the penitent. Or it can be referred to the matter of justice, and this as regards the state of sin; as if he were to say: therefore "I have grown old," that is, I have sinned, because "my eye"—that is, my flesh—"is troubled because of indignation," that is, by the onrush of passion: Psalm 57, "Fire fell upon them," namely of concupiscence, according to the Gloss of Augustine: "and they saw not the sun," namely of justice: Daniel 13, "Concupiscence hath subverted thy heart." Likewise the same: "they burned in concupiscence toward her," etc., "so that they remembered not just judgments." From the onrush of passion, then, David says that the eye of his reason was, in that instance, so troubled that he did not see heaven, and this was his concupiscence for Bathsheba, 2 Kings 2, whom, having been summoned to him, he knew. And afterward, when he learned that she was pregnant, he added to the crime of adultery the crime of homicide. Hence he treacherously ordered Uriah, the husband of Bathsheba, to be slain; for which most grievous sins, by the just judgment of God, he suffered persecution from his own son. "Depart." This is the third principal part, in which the fruit of penitence is set down; hence here he shows himself heard, and thereupon he rejoices; and concerning this he does three things. For first he repels his enemies from himself. Second he confesses that he has been heard, where it says, "for thou hast heard." Third he foretells the outcome of his enemies, where it says, "let them blush." He says therefore, "Depart," etc. Granted that someone has been afflicted on account of sin, after pardon has been granted he can taunt his enemies, whether those who lead him into sin, or those who persecute him bodily. According to the letter, Jerome says, "depart from me"—those who lead me into sin—"because I do not want your company": 2 Corinthians 6, "Wherefore be ye separated, saith the Lord, and touch not the unclean thing, and I will receive you." Or, "depart from me, all ye that work iniquity"—that is, you workers of iniquity, who persecute me unjustly. "Depart," I say, "from me, because the Lord is with me" as a mighty warrior: Jeremiah 29. Hence Psalm 26, "If armies in camp should stand together against me, my heart shall not fear." And by this is signified the future persecution, and the separation of the wicked from the good: Matthew 13, "They shall separate the wicked from among the just." Likewise, the same, chapter 23, "They shall separate them one from another, as the shepherd separateth," etc. And below, in the same chapter, "Depart from me, ye cursed," etc. Consequently, when he says, "for the Lord hath heard," he foretells that he has been heard. Here it must be noted that above he set forth three things: namely, prayer, when he said, "have mercy"; second, entreaty, that he might be freed, "turn"; third, weeping, "I have labored," etc. And he says these three have been heard in reverse order. And first, the groaning, saying, "The Lord hath heard," etc. The groaning of the saints has a voice with God: Ecclesiasticus 35, "He will not despise the voice of the fatherless, nor the widow, when she poureth out her supplication. Do not the widow's tears run down the cheek, and her cry against him that causeth them to fall? For from the cheek they go up even to heaven, and the Lord that heareth will not be delighted with them." And Genesis 4, "The voice of thy brother's blood crieth to me from the earth." Therefore that holy lady said, Judith 8, "Let us beg his pardon with tears." Second, entreaty: for entreaty (deprecatio), properly speaking, according to the Gloss of Cassiodorus, is for the removal of evils; Luke 1, "Thy entreaty is heard." The Gloss says there: by which thou didst pray for the deliverance of the people. In order, then, to show that he has been freed from the evils for which he had prayed when he said, "turn," etc., he adds here, "The Lord hath heard my entreaty." Third, prayer, namely that it might enter into his sight; and this is what he adds further, "The Lord hath received my prayer." And note that he places "Lord" here three times, to show that he has been heard by the whole Trinity: Psalm 66, "May God, our God, bless us; may God bless us." Consequently, when he says, "let them blush," he sets down the outcome of his enemies; as if it were said: thou sayest to thy enemies, "Depart." But what will happen to them as they depart from thee? Surely, "let them blush," etc. These words can be explained both in a good and in a bad sense. If in a good sense, then they are spoken by way of a prayer. Here he asks four things for them: namely, shame for their sins, because this is the beginning of the amendment of life: Ecclesiasticus 4, "There is a confusion that bringeth glory." Hence, "let them blush." Second, sorrow for their sins: "let them be troubled": Psalm 59, "Thou hast moved the earth, and hast troubled it," etc.; for the penitent ought to have a vehemence of sorrow greater than the delight he had in sin. Third, conversion to God: hence, "let them be converted": Isaiah 31, "Return ye, as you had deeply revolted, O children of Israel." And fourth, shame: "let them blush and be troubled exceedingly." Now shame is both the beginning and the end of amendment. But the reason for this could be rendered otherwise: namely, that at the beginning one is ashamed before the eyes of men, and grieves at this, and avoids evils; but at the end he is ashamed before the eye of his own reason and the eye of God: Romans 6, "What fruit therefore had you then in those things, of which you are now ashamed?" Of the second, Luke 18, "the publican, standing afar off, would not so much as lift up his eyes to heaven." And this ought to happen very swiftly, so that it not be delayed: Ecclesiasticus 5, "Delay not to be converted to the Lord," etc. But if they are taken in a bad sense, then they are to be understood by way of a foretelling; as if he were to say, "let them blush," at the exposure of their sin before all: Isaiah 1, "You shall be confounded for the gardens which you have chosen, when you shall be as an oak with the leaves falling off," etc. And "let them be troubled," with fear and a wondrous sorrow: Wisdom 5, "They shall be troubled with a terrible fear," etc. And therefore he says, "let all mine enemies be converted exceedingly," recognizing their own guilt and the glory of the saints: Wisdom 5, "These are they whom we had some time in derision, and for a parable of reproach. We fools," etc. And "let them blush," because this recognition will be to their confusion; and this, "very swiftly": Isaiah 30, "Suddenly, when it is not looked for, his destruction shall come," etc. Job 21, "In a moment they go down to hell." 1 Thessalonians 5, "The day of the Lord shall so come, as a thief in the night. For when they shall say, peace and security," etc.”

“Above, psalms were given for deliverance from enemies; here is placed a psalm in which he seeks vengeance upon them: and the title prefixed is this: unto the end, which he sang to the Lord for the words of Chusi the son of Gemini. The history is found in 2 Kings 17, that David fled from the face of his son, and Achitophel, a most wise man, adhered to Absalom. But Chusi adhered to David, whom David sent back that he might learn the counsels of Achitophel and report them to him. Now when Achitophel had given Absalom counsel very harmful to his father David — namely, that he should attack him at once before he could take refuge anywhere — Chusi secretly signified to David that he should flee from the open country where he was, and cross the Jordan to the most fortified places. When David had heard this message from Chusi, he sang this song to the Lord: and therefore it is said here, which he sang to the Lord for the words of Chusi the son of Gemini. Now he is called the son of Gemini because perhaps he was of the tribe of Benjamin, or because he was descended from someone who bore this name. Jerome does not have "unto the end," but "for ignorance," or "for those who are ignorant." And he says "concerning the words of the Ethiopian," yet it is not known whether he was an Ethiopian. Mystically, however, this psalm can belong to the Church, and be directed against her persecutors. And it is said "for the words of Chusi," which is interpreted "silence," but "Gemini" means "the right hand"; as if to say: by a hidden judgment of divine providence it came about that Achitophel — who is interpreted "the ruin of a brother," namely Judas Iscariot — conspired by counsel and aid unto ruin, that is, unto the death of his brother, namely Christ, who is not ashamed to call them brothers (Hebrews 2). But what he did unto the destruction of one man, Christ turned unto the salvation of all, as Augustine says in the Gloss. This psalm has three parts. First, the prayer is set forth. Second, the hearing of it, at the words the Lord judges peoples. Third, the giving of thanks, I will confess to the Lord. Concerning the first, he does two things. First, he prays that he might be delivered from his enemies. Second, that his enemies might be brought down, at arise, O Lord, in your wrath. Concerning the first, he does two things. First, he asks for mercy. Second, he alleges his own innocence: O Lord my God, if I have done this. Concerning the first, he does three things. First, he expresses the affection of one who prays. Second, he sets forth his petition: save me. Third, the reason for the petition: lest at any time he seize. The affection of prayer is that one hope in the Lord: Ecclesiasticus 2, for no one has hoped in the Lord and been confounded; and therefore he says, in you have I hoped. The petition is twofold; for he asks to be saved and to be delivered, according to Dionysius. To be delivered is to be removed from evil; to be saved is to be preserved in good things. Thus, then, he asks that he be saved from the corruption of his enemies, and delivered from them. And this can be understood both of bodily enemies and of spiritual ones: as if to say, save me from my enemies and from temptations: Psalm 21, save me from the mouth of the lion. The same, in the same place: deliver my soul from their malice. He sets forth the reason for his petition when he says, lest at any time he seize, etc.: as if to say, unless you come to my aid, Absalom will devour me like a lion: 2 Kings 15, arise, let us flee, for there will be no refuge for us from the face of Absalom. And above he speaks in the plural, from all who persecute me; here in the singular, lest at any time he seize like a lion — because all are comprehended under one head: spiritual enemies under one devil, bodily enemies under Absalom. Concerning the first, 1 Peter 5: your adversary the devil, as a roaring lion, etc. Psalm 9: he lies in wait in secret like a lion, etc. He seizes as it were suddenly and swiftly: John 10, the wolf seizes, because the devil acts by stealth. And this he will do, while there is none to redeem, etc. One is redeemed when he is freed from evil, and this refers to deliverance from punishment: Hosea 13, I will redeem them from death. Nor one to save, which refers to deliverance from guilt: Matthew 1, he himself will save his people from their sins. Jerome: lest perhaps he seize my soul like a lion, and tear it, and there be none to rescue it. Then he alleges his own innocence: O Lord my God, if I have done this. And this can be understood in two ways: either by way of an oath, or by way of a prediction. If by way of an oath, then it must be known that an oath is twofold: namely by attestation, as in Romans 1, God is my witness, whom I serve in my spirit, etc.; and by execration, as when it is said, if I have done thus, may this befall me: Job 31, if I have rejoiced at the ruin of him that hated me, etc. 2 Corinthians 1: I call God to witness upon my soul — as if to say, if I am not innocent, let him seize me. Or it can be understood by way of prediction, as if to say: if I am guilty of these faults, this will be my punishment, let me fall, etc. And according to this, he first excludes guilt from himself, if I have done this, etc.; second, he determines for himself the punishment, let me fall, etc. Now he excludes guilt from himself, first in general, when he says, O Lord my God, if I have done this. What is "this"? Sin, namely the sin of pride, according to the Gloss, which is as it were the universal sin: Ecclesiasticus 10, the beginning of all sin is pride. Or otherwise, "this," because when someone suffers some tribulation through his own fault, it is said to him, you have done this to yourself; as if to say, you are the cause that this happens. And thus he says: if I have done this, I myself gave cause to this persecution: 2 Kings 8, David did judgment and justice with his people. Micah 7: I will bear the wrath of the Lord, because I have sinned against him, etc. Second, when he says, if there is iniquity, etc., he excludes guilt in particular; where he does three things. For first he says that he did injury to no one, and therefore he says, if there is iniquity: Job 31, if iniquity is in my hand, etc. 1 Kings 24: consider and see that there is no evil or iniquity in my hand. Hence, since a man does injury to no one, it seems unjust that he should be afflicted. Second, indeed, he forgave an offense, and therefore he says, if I have repaid, etc. And this in 1 Kings 24: my eye has spared you, for I said, I will not stretch out my hand against my lord, because he is the Lord's anointed. Leviticus 19: do not seek revenge, nor remember the injuries of your fellow citizens. Third, that he did good to his enemies, which is the third good. Whence Jerome's text has, I have let my enemies go away empty. Romans 12: be not overcome by evil, but overcome, etc. Proverbs 25: if your enemy is hungry, etc. Matthew 5: do good to those who hate you. 4 Kings 6: Elisha commanded the king of Samaria to set food before the army of the king of Syria, who had come to seize him; and a great preparation of food was set before them. Consequently, when he says, let me fall, he determines for himself the punishment that follows, as if to say: if these things that I say are not true, let these things befall me. And first he sets forth the loss of money; second, of person; third, of glory. He says, then, as to the first: let this evil befall me, namely that I fall deservedly — that is, justly — by my enemies, that is, let my goods be taken from me. Job 31: if a blemish has clung to my members, let me sow, and another eat. As to the person, he sets forth three things which a man suffers in himself. First, persecution. Second, captivity. Third, death. As to the first he says, let him persecute. As to the second, let him seize. As to the third, and let him trample — either by killing, or by utterly casting me down. As to glory he adds, and my glory, etc., as if he were to say: whatever it is in which I glory, let it be reduced to dust and scattered. Mystically: the enemy is the devil, persecuting by tempting: Lamentations 4, her persecutors were swifter, etc. Let him seize, through consent to sin: Lamentations 1, all her persecutors have overtaken her in the midst of her straits. Let him trample, through habit and contempt: Isaiah 51, bow down, that we may pass over. Man's glory is twofold: namely natural and spiritual. Concerning the first, 1 Corinthians 11: a man ought not — that is, his mind — to veil his head, because he is the glory and image of God. Concerning the second, 2 Corinthians 1: this is our glory, the testimony of our conscience. The devil, then, reduces man's glory to dust, because the image of God is disfigured, because it is stained: 1 Timothy 4, having their conscience seared. Psalm 72: Lord, in your city you will bring their image to nothing. Above he set forth the prayer for himself, asking to be delivered and saved; here he prays against his enemies: where he does two things. First, he asks for their punishment. Second, the fruit of that punishment, at and exalt yourself. Let us first read the letter according to the history, as it could apply to David. Arise is said to two kinds of men: to one sleeping and to one lying down. Now when God does not punish sins, he seems to sleep, as if he did not have the vigilance of prudence: Psalm 43, arise, why do you sleep, O Lord? Likewise, when he does not punish, he seems to lie powerless; but then he seems to rise, when he manifests his power by punishing his adversaries: Isaiah 26, let your hand be lifted up, that they may not see; let them see and be confounded, those who are zealous for the people, and let fire devour your inheritance. He says, in your wrath, that is, in punishment, which is the effect of wrath. Now he sets forth a threefold fruit of the punishment. One on God's part, that God be exalted — not in himself, but in the opinion of men, because through this he is accounted lofty and powerful; and therefore he says, exalt yourself, as if to say: bring down my enemies, and in this you will appear exalted. Ecclesiasticus 36: as he has been magnified in their sight through us, so let him be in our sight, etc. And he says, in their borders, so that he might utterly bring them down, and nothing remain, by invading their borders. Jerome has, be lifted up in indignation over my enemies, as if to say, be angry, and in this be lifted up. Another fruit is on David's part: for in 1 Kings 13 we read, the Lord found a man according to his own heart, whom he commanded to be leader over his people; and David himself says of himself, 2 Kings 6, the Lord commanded me to be leader, etc. This command, then, seemed to be made void by David's being brought low: and therefore he says, arise according to the command which you have given — namely, that I be leader in the kingdom — and therefore Jerome has, arise to me in the judgment which you have commanded. Another fruit is on the people's part. Under the old law, lesser princes of the people were appointed through men; but concerning the supreme prince, provision was made only through God: Numbers 27, let the Lord, the God of the spirits of all flesh, provide a man, etc. Deuteronomy 17: when you have entered the land which the Lord your God will give you, and have possessed it, and dwelt in it, and have said, I will set a king over me as all the nations round about have, you shall appoint as prince him whom your Lord has chosen. Therefore the people, in so great a principality, ought to follow the divine ordination: and therefore he adds, and the assembly of the peoples shall surround you, that is, shall follow your ordination, so that it may return to me; and on account of this, return on high, that is, your magnificence will appear — as if to say: not only for the sake of vengeance, but that men may return to me. But insofar as it is referred to Christ, he asks for the mystery of the incarnation, in which there is a twofold fruit. The first is the casting down of demons, and the conversion of men, arise, O Lord. As to the first he says, arise, that is, appear in the world through the incarnation, and this in your wrath, that is, so that you may punish the demons: John 12, now is the judgment of the world, etc. Mark 1: what have we to do with you, Jesus of Nazareth? You have come before the time to destroy us. And exalt yourself in the borders of your enemies, by taking away their possession: Luke 11, when a strong man armed guards his court, all things that he possesses are in peace; but if a stronger than he shall come upon him and overcome him, he will take away all his armor in which he trusted, and will distribute his spoils; and Matthew 12: how can anyone enter the house of a strong man and plunder his goods, unless he first bind the strong man, and then he will plunder his house? Or against the Jews, so that it is the petition of the Church of the Gentiles against them. And he says, exalt yourself in the borders of your enemies: other things are not thereby changed. That which appears exalted to man is thereby hidden — as, for instance, when it is exalted too high. Just as, then, that which lies hidden in the depths, if it is raised up, appears — Job 28, he has searched out the depths of the river, and brings hidden things to light — so he says, exalt yourself, that is, make manifest; and just as that which is exalted too high is hidden — whence Acts 1, he was lifted up, and a cloud took him from their sight — so, exalt yourself, so that you may become hidden to the Jews, that they may not recognize you, and so may crucify you, and be redeemed. As to the second, he says, arise, O Lord God, in the command, for the conversion of men. Where first is set forth the motive of conversion, second its perfection, third its punishment. He says, then, in the command — namely, of meekness and humility — which you have given: Matthew 11, learn from me, because I am meek and humble of heart. Arise, then, in this command, that is, appear humble while remaining exalted, as if to say: so receive humility that you do not abandon loftiness. Or: arise from the dead, and thus the assembly of the peoples shall surround you — namely, the gathering of the blessed who will be rewarded, and of the wicked who will be punished. Song of Songs 11: your name is oil poured out, etc. Isaiah 2: the mountain of the house of the Lord shall be prepared on the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And chapter 6: lift up your eyes round about, all these who are gathered together have come to you. And on account of this, return on high — namely, so that you may perfect this assembly, that is, the gathering of believers: Ephesians 4, ascending on high, he led captivity captive, etc. Micah 2: he goes up, opening the way before them. Or, on high: you will be hidden from the eyes of the Jews, etc. The assembly of the peoples shall surround you, by despising and persecuting — in which they will chiefly be punished. The second part of this psalm is that in which the hearing of the petition is treated. And because the hearing of the petition comes about through the judgment of God, the divine judgment is therefore introduced. And first he sets it forth; second he treats of its delay, God is a just judge, strong and patient: shall he be angry every day? Concerning the first he does three things. For first the judgment itself is set forth; second, its manner, judge me, O Lord, etc.; third, the fitness of the judge, God who searches the hearts and reins. He says, then: I have enemies persecuting me, and I ask to be delivered by divine help. And of this I am confident, because the Lord judges the peoples: for he judges the world in equity, and the peoples in his truth: Psalm 96. Isaiah 3: the Lord stands up to judge, and stands to judge the peoples. And note that after he said, on account of this, return on high, he adds concerning the judgment: because after the ascension he will return to judge: Acts 1, as you have seen him ascending into heaven, so will he come to judge. The manner of judgment is set forth in the form of a prayer, because by praying he shows what will happen in the judgment, saying, judge me. And first he sets forth the recompense of the good; second, the punishment of the wicked, shall be consumed. In judgment two things are recompensed: to the good, good things, and to the wicked, evil things. He, then, who is good, and who lacks evils, will have an abundance of good things, and a removal of evils: Proverbs 1, he who hears me shall enjoy abundance, evil being removed with fear taken away, etc. And therefore as to the first he says, judge me according to my justice — namely, which you have given me, according as I am just — and this justice is, that good things be recompensed to me: Matthew 5, blessed are they who hunger and thirst for justice, because, etc. As to the second he says, according to my innocence — and this justice is, that he suffer no evil: Job 22, the innocent shall be saved, and he shall be saved in the cleanness of his hands. And note that he asks for this judgment according to justice. Above, in the penitential psalm, he speaks according to mercy, recalling no merit; but now, because being already justified he had done certain good works for which a reward was owed, he asks to be judged according to justice. That he says, over me, indicates that man's justice and innocence are not from man, but from God. Against this — that he asks that good things be his, and that he suffer no evil — it sometimes seems to be good and useful to be oppressed by evils, and moreover the good have evils in this world, and the wicked have good things: Luke 16, remember that you received good things in your life, etc. And the reason for this is assigned. Shall be consumed, that is, shall come to an end: the wickedness of sinners: Apocalypse, the last chapter, he who is filthy, let him be filthy still. Note that sometimes God delays punishment so that the predestined may be converted: Isaiah 30, therefore God waits for you, that he may have mercy on you. Whence then, the wickedness of sinners shall be consumed, that is, shall fail. Sometimes it is so that the wicked may manifest their malice the more, and the judgments of God may appear just: and then, shall be consumed, that is, shall be brought to completion, the wickedness of sinners, so that the vengeance may appear more just; on account of which he says, Genesis 15, know for certain, foreseeing, that your seed shall be a stranger... until, the iniquities of the Amorrhites are not yet complete, etc. Acts 7: and he gave him no inheritance in it, not even a foot's space... until, the Lord said. Thus he says, shall be consumed, as if to say: let them do whatever they can, because at length the wickedness of these very sinners shall be consumed. But shall the wicked burden the good? No, because God will direct the just. Whence, you shall direct the just; Proverbs 2, the simplicity of the just shall direct them. Then, when he adds, searching, he shows the fitness of the judge. And first he sets forth the fitness of the judge; second, the confidence conceived concerning him, at my just help. Now two things are required for the fitness of a judge: namely, that he be wise, and that he be just. These, however, are in God, and therefore he is a fit judge: Proverbs 20, the king who sits on the throne of judgment scatters away all evil with his look. For he is most wise, knowing all things, even interior things: Hebrews 4, all things are naked and open to his eyes. He is also most just: Jeremiah 2, but you, Lord of Hosts, who judge justly, etc. And therefore he says, searching the hearts. Jerome has it thus: the searcher of the heart and reins, God is just; and afterward there follows another verse: my shield is in God — where our text has, my just help, etc. He says, then, searching. There are three things in man: one apparent, namely the external work; and two which lie hidden, namely intention and delight. These two are hidden from us, but are open to God. And because they are known to God, though hidden from us, he therefore says, searching the hearts, because he knows the intention, and the reins, that is, the delight — namely, whether you take delight in the praise of God or of men. But because to search is to inquire, and to inquire belongs to one who is ignorant, he removes this from God. And to show that God knows evidently — when he had said, shall be consumed, etc., he fittingly said, searching, because in tribulation the condition of man appears most of all. Then it is added, my just help is from the Lord, etc., where the confidence conceived concerning the judge is set forth, from whom help is to be hoped for. For there is a twofold help of God: namely of mercy, and another of justice. The help by which one is freed from evils and sins is of mercy, and it is not just, because it is not from merits. But when someone is justified, God brings it to perfection, and this is of justice, because it corresponds in some way to merit. Of the first it is said, Psalm 9, a helper in due time, etc. Of the second, Psalm 45, God will help her, etc. But why? Because, he saves, etc. Proverbs 2: he will guard the safety of the upright. The upright in heart, that is, those who tend toward God in intention. But Cassiodorus asks: why does he not say, who saves the upright in the reins, but the upright in heart? I answer: rightness pertains to order with respect to the end, and to this belongs intention, and therefore it is fitting that the intention be right. But in the reins is sensible delight. Above he set forth beforehand the divine judgment; here, however, he treats of the delay of the future event, namely of punishment. And first he shows the cause of the delay; second, the preparation for vengeance, unless they are converted, etc. Now he sets forth three causes on account of which God might be thought not to punish sinners. One is that he is not just, so that providence over human acts is taken away: Ezekiel 9, the iniquity of the house of Israel and Judah is exceedingly great, and the land is filled with blood, and the city filled with perversity. For they say: the Lord has forsaken the land, and the Lord does not see: Job 22, he walks about the hinges of heaven, and does not consider our affairs. And this he excludes from God, who is judge and just: Isaiah 32, behold, the king shall reign in justice, and the prince shall preside in judgment. Another cause is that he is not powerful; but this he excludes, because God is strong: Job 9, if strength is sought, he is most robust. What cause, then? Because he is patient: and therefore he says, shall he be angry, etc., that is, he will not punish on any day whatsoever, but sometimes he waits and overlooks: Wisdom 11, overlooking the sins of men, for the sake of repentance; Isaiah 30, God waits for you, that he may have mercy on you. And chapter 28: he will not thresh forever with threshing. Jerome has, threatening all the day, namely through sacred Scripture. Then, when he says, unless, he shows that the Lord prepares himself to inflict punishment, even though he delays for a reason: and this preparation is set forth. First on the part of God who punishes; second on the part of the man who is punished, or who receives it, at behold, he has been in labor. The preparation on God's part is described according to the preparation of man against merit or sin: because, the impious man and his impiety are hateful to God, Wisdom 4. And just as a man prepares himself with a sword against enemies who are near, but with a bow against those who are far off, so the divine vengeance against those who seem to cling to him, and can see the cause of the punishment, is called a sword, as it were against those near, but a bow against those far off; and therefore he does not punish you at once, but prepares himself so that you may be converted. And unless you shall be converted, his sword, etc. — that is, his vengeance: Job 19, flee from the face of the sword, for the sword is the avenger of iniquity, etc. Zechariah 9: his dart shall go forth as lightning; he shall brandish it to terrify — and against those near, that he may strike more forcefully; for unless a man is converted through threats, he strikes forcefully. Valerius Maximus: with slow step does divine wrath proceed to its vengeance, and it compensates for the slowness of the punishment by its severity. Jerome has, he will sharpen his sword, that is, he will prepare a greater damnation: Deuteronomy 32, if I shall sharpen my sword like lightning, etc. Matthew 10: for I have not come to send peace on earth, but a sword, etc. According to the Gloss, the sword of God is Christ. The brandishing, then, is the threat of Gehenna, in which the impious will be struck, as it were by his avenging: Isaiah 27, in that day God will visit with his hard sword, etc. He also prepares himself with a bow, as it were against those far off; whence, his bow, etc. And first he treats of the preparation of the bow; second, of the arrows. And in it he has prepared. He who prepares a bow, first bends it; second, sets it in his hand. As to the first he says, his bow, that is, the divine vengeance, striking as it were unexpectedly. As to the second he says, and he has prepared it: Isaiah 30, for Topheth has been prepared from of old; it is prepared by the king, deep and wide — namely, for punishing. Second, he treats of the preparation of the arrows, and in it, etc. And first as to the arrows themselves; second, how in them one places something more harmful, such as fire or poison. He says, then, and in it — namely, in the bow — he has prepared vessels, that is, instruments of death, namely of killing: Ezekiel 9, each one has a vessel of destruction in his hand. He has made them burning, because there is something combustible there, by which is understood the punishment of eternal fire; but it is said that in the Hebrew it is, he has made his arrows for those who persecute me. By this bow, according to Augustine in the Gloss, sacred Scripture is understood: Job 29, my bow shall be renewed in my hand. This is bent, when the harshness of the Old Testament is softened through the New. It is prepared, when it is expounded. And in it he has prepared vessels of death. Vessels of death can be taken in two ways: namely in a good sense, or in a bad sense. These are the heretics, who from sacred Scripture prepare death for the simple: and thus he prepared, that is, he permitted to be prepared: Psalm 106, he made them err, etc. He has made, that is, he has made outwardly, that is, he has placed in appearance: arrows, penetrating sentences: Psalm 119, the arrows of the mighty are sharp, etc. Or in a good sense, vessels of death, the Apostle to those who disobey: 2 Corinthians 2, to some we are the odor of death unto death. And these he has made fit for burning with the fire of charity: Ecclesiasticus 48, Elijah rose up like fire, and his word, etc. Then, when he says, behold, he treats of the preparation on the part of the man to be punished. Where he sets forth two things: namely the progress into sin, by which one is prepared, namely for punishment; and second, the incurring of the punishment, the pit, etc. In the progress of sin three things occur: an evil purpose, the effort, and the effect. And thus David's enemies first conceived it, but at that time were in the effort, and afterward they brought it about. Now purpose is like conception; effort is like labor pains; effect is like childbirth. And therefore he says, behold, he has been in labor — that is, he strives to bring about — injustice, against his neighbor: he has conceived sorrow, because — Jeremiah 9, they have labored to act unjustly; Isaiah 59, they have conceived iniquity; James 1, when lust has conceived, it brings forth sin. But he brought forth the iniquity he had conceived, because Absalom and Achitophel, with their accomplices, had taken Jerusalem away. The pit. He treats of the punishment. And first he sets forth the metaphor; second, he expounds it, at it shall be turned. Hunters set devices, that they may catch wolves in pits. His very enemies, too, that they may catch men, exercise their devices, and this is done through betrayal, and therefore it is like a pit. Among the Hebrews a pit is called a lacus: Zechariah 9, but you, by the blood of your covenant, have sent forth your prisoners out of the pit, wherein is no water. The pit, then, that is, a deep pit, he has opened, that is, he has devised a fraud; he has dug, by thinking deeply; and in carrying this out, he has fallen in, etc., because he thought to kill, and was killed: Psalm 56, they have dug a pit before my face, etc. And this he expounds: how "my"? Because it shall be turned, etc. Because they conceived sorrow, the sorrow shall be turned upon his own head — namely, the iniquity which he brought forth descends upon his own crown: Isaiah 24, his iniquity shall weigh him down, etc. I will confess: this is the third part, where he sets forth the giving of thanks according to his justice, because merit has gone before: Psalm 110, confession and magnificence are his work. And I will sing with the psaltery: Psalm 80, take up the psalm, and bring hither the timbrel, etc.”

“Above he set down a Psalm in which David prayed concerning his persecution; here he sets down a Psalm for the giving of thanks: and first is set forth a Psalm for the benefits conferred upon the whole human race. Second, another for the benefits conferred upon himself, for the destruction of his enemies, or for the goods granted to him. Third, for the evils taken away, at the word "I will confess": for here he expresses the affection of a man considering the benefits of God granted to the human race, and giving thanks. The title, "Unto the end, a Psalm of David, for the winepresses" — since the other part was expounded above, I shall here expound only the last word. Here it must be considered that in Deuteronomy 16 it is said: "Seven days you shall keep the feast of tabernacles, when you have gathered in your fruits from the threshing floor and the winepress," and so on. For it must be known that David had a special devotion in celebrating the feasts, and he did something special for the praise of God. Now the feast of tabernacles was the chief one. And this took place at the vintage, in commemoration of the divine benefit, when he led the sons of Israel out of Egypt to dwell in tabernacles, and brought them into the land of promise where there are fruits: and therefore it was fitting that they should have the most beautiful fruits, at which time were the winepresses; and therefore it is said "for the winepresses." This according to the letter. But spiritually the winepress is the Church: Isaiah 5: "He planted a choice vineyard, he built a winepress in it"; Matthew 21: "He planted a vineyard, and dug a winepress in it." He says therefore "for the winepresses," that is, for the Churches of the world: and the Church is called a winepress, because just as in the winepress the wine is separated from the husks, so in the Church the good are separated from the wicked by the work of the ministers — even if not always in place, yet in affection. For the same reason it is also called a threshing floor: because the separation is made of the grain from the chaff. Likewise, from the words set down according to the letter, the spiritual sense is separated. Likewise the winepresses are the martyrdoms, in which the separation of souls from bodies takes place, while the bodies of those who for the name of Christ are trodden down by affliction and persecution remain shattered upon the earth, but their souls go forth to rest in the heavens. This Psalm is divided into two parts. For first the Psalmist marvels at the divine excellence. Second, at his clemency, at the words "what is man." Concerning the first he does two things: first he shows that the majesty of God is to be marveled at; second, that it is manifest, at the words "out of the mouth of infants." Concerning the first he does two things: for first he sets it down as to be marveled at; second he makes manifest the reason for what has been said, at the words "for thy magnificence is elevated," and so on. He says therefore, "O Lord" — Lord of all: Esther 13: "Thou art Lord of all"; but especially "our Lord," who worship thee, who cleave to thee. Jerome has "our ruler": Judges 8: "I will not rule over you, nor shall my son, but the Lord shall rule over you." "How admirable is thy name," etc., namely, of thy divinity: Psalm 92: "The surges of the sea are wonderful," and so on. Genesis 32: "Why dost thou ask my name, which is wonderful?" Likewise, of Christ incarnate: Isaiah 9: "His name shall be called Wonderful." But is it only in Judea, as the Jews say, or in Africa, as the Donatists say? No; but "in all the earth": Malachi: "From the rising of the sun even to the going down, great is my name among the Gentiles." The reason for the wonder is added: "for thy magnificence is elevated," because thy greatness appears in the heavens. Wonder occurs when someone sees an effect and does not know the cause. A cause, therefore, is admirable in two ways: either because it is totally unknown, or because it does not produce an effect that manifests the cause perfectly. The first does not hold in God's case, because he does produce an effect: Romans 1: "The invisible things of God, by the things that are made, etc.," and so on. He produces, I say, an effect, but one that does not perfectly manifest the cause; and therefore he remains to be marveled at. And this is what he says: "thy magnificence," that is, thy praise or thy power, which is able to do great things. It "is elevated above the heavens," exceeding disproportionately the making of the heavens. Whence he excludes the error of those who say that God is the form of heaven; for according to this he would be proportioned to the heavens. Likewise the error of those who say that he acts from the necessity of nature: because in that case he would not extend himself above the heavens; yet he can do infinitely greater things. Or "above the heavens" may mean above the Scriptures, because he is more than can be commended in the Scriptures: Ecclesiasticus 43: "Glorify God as much as ever you can, for he will yet far exceed, and his magnificence is wonderful." Or "thy magnificence," that is, thy Son, God made man, "is elevated," in the ascension, "above the heavens": Ephesians 4: "He who descended, is the same who also ascended above all the heavens," and so on. Then, when he says "out of the mouth," he shows that it is most manifest. And first he shows the manifestation; second, its reason, at the words "for I shall see." That it is manifest, he proves; because that is manifest which is implanted in all, however simple they may be, as it were by a certain natural knowledge. For there is a twofold kind of men who follow the natural and right instinct, namely, the simple, and the wise. That the wise should know God is no great thing; but that the simple should know him so, is. But there are some who pervert the natural instinct: and these reject the knowledge of God: Psalm 81: "They have not known" — that is, they were unwilling to know — "neither have they understood," and so on. Job 22: "They said to God: Depart from us; we desire not the knowledge of thy ways." But God brings it about that through them — that is, through the simple, who follow the natural instinct — those who pervert the natural instinct are confounded. By "infants" are designated the simple: 1 Peter 2: "As newborn babes, reasonable, without guile," and so on. He says, therefore: admirable indeed is thy name, yet in such a way that "out of the mouth of infants and of sucklings thou hast perfected praise," thou who dost inwardly move them to this: and this "because of thy enemies," who are opposed to thy knowledge and understanding: Philippians 3: "enemies of the cross of Christ," and so on. "That thou mayest destroy the enemy and the avenger" — any persecutor whatsoever. Or Pharaoh, who would wish to avenge himself against one who confesses thy name: 2 Corinthians 10: "Destroying counsels, and every height that exalteth itself against the knowledge of God." Or the tyrant who assails thy holy name with arms: 1 Peter 2: "that doing well you may put to silence the ignorance of foolish men." Christ did this: for in Matthew 21, concerning the Hebrew children, Christ answered that praise had been perfected out of their words, who praised by the instinct of the Holy Spirit, even though it seemed to be done in a childish manner. This applies when the simple recognize God, while others pervert the pursuits of natural knowledge, so as not to know God himself. Likewise this is seen in the apostles, who were without letters and unlearned: Acts 4: simple as doves: Matthew 10: "and as sheep in the midst of wolves"; and they destroyed all the enemies of Christ. 1 Corinthians 1: "the foolish things of the world hath God chosen, that he may confound the wise; and the weak things," and so on. Consequently he appends the reason for this manifestation, saying, "for." Tully says in his book On the Nature of the Gods, and it was also said by Aristotle, although it is not found in his books that are in our possession, that if some man were to enter a palace that he saw to be well arranged, there is no one so foolish that, although he did not see how it was made, he would not perceive that it had been fashioned by someone. We enter the world, and we do not see how it was made; but from this very fact, that it is so well ordered, we ought to perceive that it was made by someone. And this the order of the heavenly bodies especially shows. There were certain persons in error who attribute the causes of things to the necessity of matter; whence they say that all things were made on account of the hot and the cold, the dry and the moist, as elements which so came together. But even if this could have some appearance of truth in other things, it can in no way hold in the case of the heavenly bodies: because it cannot be attributed to the necessity of matter that this body should be so far distant from that one, and that they should complete their course in so much time. This, however, must be reduced to nothing other than an intellective cause. And therefore Scripture, when it wishes to make manifest the power of God, leads us back to the consideration of the heavens. Isaiah 40: "Lift up your eyes on high, and see who hath created these things": therefore he says, "for I shall see thy heavens, the works of thy fingers." Now he says "the works of fingers" for three reasons. First, because what we make with our fingers, we make attentively and distinctly. And the things that are to be considered concerning the heavenly bodies are reduced to nothing but an intelligible cause; and therefore he says "the works of thy fingers": Psalm 135: "Who made the heavens in understanding." Or, it corresponds to what he said, "elevated." When someone lifts up something heavy, he puts his shoulder under it; but when he lifts up something light, he puts his finger under it; and therefore he says "the works of fingers," as though it were a light thing for him to make the heavens: Isaiah 40: "Who hath weighed the bulk of the earth with three fingers, and poised the heavens with the palm?" Or: the things we make with our fingers are works of subtlety. Therefore, to show that these works are more subtle than others, he says "the works of fingers," and so on. Now he names the moon, and not the sun, because of the Gentiles, who believed the sun to be the highest God: and therefore he sets down specifically "the moon and the stars," in which there is no manifest occasion for error: Ecclesiasticus 43: "The beauty of heaven is the glory of the stars: the Lord on high enlightening the world." Mystically, the apostles or the Scriptures are "the works of fingers." The three fingers are the three Persons; as though he were saying, the works of the whole Trinity, or of the Holy Spirit. "The moon" is the Church; "the stars," the doctors. And these God hath founded. "What" — Above, the Psalmist marveled at the excellence of the divine majesty; and now he calls to mind two benefits divinely conferred upon men. Second, from this he ends the Psalm in praise, at the words "O Lord, our Lord," and so on. Concerning the first he does three things. First he shows the clemency of God toward men, by comparison with those things which are above men. Second, by comparison with the first man, at the words "with glory and honor." Third, by comparison with those things which are beneath man, at "and thou hast set him." Above man there is a twofold nature: namely, the divine, and the angelic. First, therefore, he sets down the benefits by comparison with God; second, by comparison with the angels, at the words "thou hast made him a little less." First let it be expounded according as it pertains to natural benefits; second, as to gratuitous benefits. And according to the first way, and concerning it, he does two things. First he sets down the special care of man by God; second, a special familiarity, at "or the son of man." It is a marvelous thing that someone great should be joined to someone small by a special familiarity: and therefore the Psalmist first calls to mind the smallness of man from his condition: "what is man" — so small a thing? Job 14: "Man born of a woman"; and Job 25: "Man is rottenness, and the son of man a worm." Second, as to his origin: because he is also base: Job 14: "Who can make him clean that is conceived of unclean seed?" And Job 10: "Is it not as milk, etc.," and so on. And therefore he says, "or the son of man?" But toward this one so small, so base, he says that he does two things: namely, that he is mindful of him, and that he visits him. The first pertains to care. The second, to special familiarity. And the manner of speaking is such as this: as if some craftsman had made great things, and among them one very small thing, namely a needle, and when he made the needle he showed that he had knowledge of it. But that in the arrangement of his works he should take care of the needle, would be a very wonderful thing; and therefore he says, "what is man," that among the great creatures thou art mindful of him? Ecclesiasticus 16: "Say not: I shall be hidden from God," etc., "and what is my soul," and so on. Because on account of smallness God does not forget thee. But what great thing is this? For God has care of all things: Wisdom 12: "For there is no other than thou, who hast care of all.." It must be said that he has a special care for man, namely, that in judgment his acts should be recompensed: Job 14: "Dost thou think it meet to open thy eyes upon such a one," and so on. Likewise, he not only has care for man, but has familiarity with him; and this is what he says: "for thou visitest him." Only the rational nature is capable of God, by knowing and loving. Insofar, therefore, as God is made present to us through love or knowledge, he visits us: Job 10: "Thy visitation hath preserved," and so on. Thus, then, great is the clemency of God in the comparison of man to God. But there follows this concerning man in comparison to the angels, to whom man is found to be near. "Thou hast made him lower." In the angels the image of God is found through the simple intuition of truth, without inquiry; but in man, through discursive reasoning; and therefore in man it is diminished somewhat. Hence it is that men are called angels: Malachi 2: "They shall seek the law at his mouth: because he is the angel of the Lord of hosts." Man is also corruptible, but only a little; because at some time man in his homeland will know all things without discursive reasoning, and will be, as to his body, incorruptible: 1 Corinthians 15: "This corruptible must put on incorruption." Consequently he shows the clemency of God toward man by comparison with man himself, when he says, "with glory and honor," and so on. To be crowned belongs to kings. God made man as it were king of the lower things, and this is glory, namely, the brightness of the divine image: and this is a certain crown of man: 1 Corinthians 11: "Man is the image and glory of God": Psalm 4: "The light of thy countenance, O Lord, is signed upon us." But he is honored who is not subjected to anyone. For man, as to his soul, is subjected to no natural bodily creature, neither in his coming to be nor in his continuance: not in his coming to be, because he is not produced by a creature, and he acts freely; nor does he perish along with the body; and in this the honor of man consists; and therefore it is said, Wisdom 2: "neither did they judge the honor of holy souls," etc., down to "he made him": Psalm 48: "Man, when he was in honor, did not understand," and so on. Consequently, when he says, "thou hast set him," he sets down the clemency of God toward man by comparison with those things which are beneath man, because he willed that man should have dominion over these lower things: and concerning this he does three things. First he sets forth the dominion. Second, the capacity for exercising dominion. Third, the number of the subjects. The second, at the words "thou hast subjected all things." The third, at the words "sheep and oxen." He says, therefore: since man is king, thou hast given him dominion "over the works of thy hands": Genesis 1: "that he may have dominion over the fishes of the sea, and the fowls of the air, and the beasts of the whole earth, and every creeping creature that moveth upon the earth." This he has by reason, because he surpasses all animals: and therefore, immediately after he said "with glory and honor," he added: "Thou hast set him," that is, thou hast given him dominion. But note that he says that man has authority over the works of the hands, not of the fingers; because they are not subtle like the heavens, which are the works of the fingers. Man cannot subject these to himself; and therefore, second, he shows the capacity for exercising dominion. "All things," he says, "thou hast subjected," so that he might preside over them and rule them at his beck. This is signified in Genesis 2, where God brought all the animals to Adam. And this subjection was complete before sin; but now certain things resist, as a punishment for sin. Third, when he says "sheep and oxen," etc., he enumerates the subjects: and he sets down animals so that plants also may be understood. Now among animals, certain ones are subjected according to their whole kind, namely the tame and domestic animals according to their nature, namely sheep and oxen: and this he states in the feminine, "all of them," because herds are made chiefly of cows and ewes. There are others which are not subjected according to their whole kind: and of these, some are creatures that walk: and as to this he says, "moreover the beasts also of the field," etc.: namely boars, deer, and the like; some are flying creatures, namely birds; and some are swimming creatures, like fish. These things can also be referred to the benefits of grace: and then in them all the mysteries of Christ are enumerated. First, that of the incarnation: "what is man?" He touches on two things: namely, the cause of the incarnation, and the incarnation itself: and he says, "what is man?" For God seemed to have forgotten man, when he expelled him from Paradise: he calls this to mind when it is brought back to that word of Psalm 105: "Remember us, O Lord." And thus the incarnation follows: because he visits man: and therefore he says, "or the son of man," and so on. Because, although he visited the whole human race, yet especially that man who was assumed in unity of hypostasis: Hebrews 1: "For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold." The second is that of the passion. "Thou hast made him lower" on account of the passion. Hebrews 2: "But him who was made a little less than the angels, etc.," and so on. In the Hebrew it reads: "and thou wilt make him a little lower than God": because he is joined to God in unity of person; but made lower on account of the passibility he assumed. The third is the benefit of the resurrection, in the honor shown to the apostles, which he enumerates through the passion; Philippians 1: "That in the name of Jesus every knee should bow," and so on. John 5: "That all men may honor the Son, as they honor the Father." The fourth mystery is that of the ascension: "thou hast set him over," etc. Ephesians 1: "Setting him on his right hand, above all principality, and power," and so on. The fifth mystery is the coming to judgment: "thou hast subjected all things," etc., that is, thou hast made him judge over all: Hebrews 2: "but now we see not as yet all things subject to him": then all things will be subjected under his feet, that is, under his humanity, because "the head of Christ is God," 2 Corinthians 11. And the feet are the humanity: John 5: "And he hath given him power to do judgment." And these, at the judgment, are some good: and of these, some are subjects, signified by the sheep: 2 Kings, last chapter: "These that are sheep, what have they done?" Some are prelates, and these are signified by the oxen: Proverbs 14: "Where there are many crops, there is evident the strength of the ox." Some are evil: and of these there are three kinds: John 2: "all that is in the world, is either the concupiscence of the eyes, or the concupiscence of the flesh, or the pride of life." And first he sets down the lustful: and these are "the sheep and oxen and the beasts of the field," because they delight in bestial things: Joel 1: "The beasts have rotted in their own dung, the barns are destroyed." He says this, because they go by the broad way, Matthew 7. Second, the proud, signified by "the birds": Matthew 14: "the birds of the air ate it up": Deuteronomy 32: "the birds shall devour them with a most bitter bite." Third, the covetous, who "walk through the paths of the sea," literally; or of the world: Psalm 11: "the wicked walk round about": Job 1: "I have gone round about the earth, and walked through it." Just as God is wonderful in the eminence of his majesty, so he is shown to be from his clemency; and therefore he concludes with an expression of wonder: "O Lord, our Lord," and so on. Yet it must be known that this Psalm is circular, because it has the same verse at the beginning and at the end. Some are semicircular, because they do not repeat the whole verse, but a part; as "Bless the Lord, O my soul," and at the end, "in every place of his dominion."”

“Above, in the Psalm, he gave thanks for the benefits bestowed on the whole human race; but in this Psalm he gives thanks specially for a benefit bestowed on himself in the destruction of his enemies: and this is clear from the title according to Jerome, which is as follows, "To the victor, a song for the death of his son, by David," and so forth. And it touches the history in 2 Kings 18 and 19, that when Absalom died he recovered his kingdom: and for this benefit he made this Psalm. But in our text the title is more hidden: "Unto the end, for the hidden things of the son. A Psalm of David." The hidden things of the son, the death of the son, namely because through it he is hidden from the eyes of all. According to the mystical sense it is referred to Christ, who is called "son" by antonomasia: who is the natural son of God the Father. John 8: "if the son shall make you free, you shall be free indeed." Likewise the son promised to David principally. Luke 18: "have mercy on me, son of David." "For the hidden things of the son," that is, of Christ, which are hidden. There is a twofold coming of the Son of God. The first was hidden, as to his divinity and its glory, which lay hidden in the weakness of the flesh. Isaiah 45: "truly thou art a hidden God." The second will be manifest. Luke 21: "they shall see the Son of man coming in a cloud with great power and majesty." Likewise there is a twofold judgment of Christ. One hidden; and this is in the disposition of the world, according as he permits the good to suffer persecution from the wicked. Psalm 25: "thy judgments are a great deep." The other is manifest at the end. 1 Corinthians 4: "until the Lord come, who will both bring to light the hidden things of darkness, and will make manifest the counsels of hearts." For it treats of the hidden judgment, according to which the good suffer affliction from the wicked. Job 30: "I looked for good things, and behold evil; I waited for light," and so forth. And it all comes to the same thing: because he gives thanks concerning deliverance from enemies. This Psalm is divided into two parts. First he sets down the giving of thanks; second, the matter of the thanksgiving, at "when my enemy is turned back." He gives thanks in three ways: with heart, with mouth, and with work. With the mouth in two ways: by praising and by preaching. By praising, since he says, "I will give praise." Now confession is threefold: namely of faith: Romans 10: "confession is made unto salvation." Psalm 31: "I said, I will confess," and so forth. Of sins. James, last chapter: "confess your sins one to another." Of praise (Tobit 12): "in the presence of all that live, give praise to him," and so forth. And it is of this confession that he speaks here. "O Lord, I will give praise to thee," that is, I will give thanks, that is, I will praise thee. Psalm 68: "I will praise the name of my God," and so forth. This is in the heart: because 1 Kings 16: "man seeth those things that appear, but the Lord beholdeth the heart." Against this, Isaiah 29 and Mark 7: "this people honoureth me with their lips, but their heart is far from me." But he says "with my whole heart," because God is greater than our heart. 1 John 3. And therefore, however much we praise according to our power, it is less than himself. Deuteronomy 6: "thou shalt love the Lord thy God with thy whole heart." He therefore who does not give his whole heart to God, but wishes to have something else along with him, loses him. Isaiah 28: "the bed is straitened, so that one must fall out; and a short covering cannot cover both." He therefore praises him with his whole heart who accepts nothing against God, but refers everything, in act or in habit, to him. Tobit 12: "it is honourable to reveal and confess the works of God" (namely by announcing them). "I will relate," by preaching and announcing, to others, because God gives benefits to be communicated to others: and this is done well by declaring them to others. Luke 8: "go, and tell how great things God hath done to thee": and therefore he says, "I will relate all thy wonders." But there is a reason why he says "wonders," because the works of God are wonderful. Psalm 76: "thou art the God who doest wonders." But what does it mean that he says "all"? This seems impossible. Job 5: "who doth great things and unsearchable, and wonderful things without number." How then does he say "all"? It must be said that "all" means all according to their kind, or that whatever he relates, all are wonderful; or "all" because the intention of the one relating ought not to come to a stop at anything, but proceed as far as it can. Hilary, in the book On the Trinity: "he who devoutly pursues things infinite, even though he will never arrive, will make progress in advancing." Ecclesiasticus 43: "glorifying the Lord as much as you can, he will yet far exceed, and his admirable majesty," and 42: "hath not God made his saints declare his wonderful works?" "I will be glad." Here he gives thanks as to the heart. Some relate their goods to others and rejoice in themselves, like sinners. Luke 18, concerning the Pharisee, who said: "I give thee thanks, that I am not," and so forth. But this man rejoices always in God. Ecclesiasticus 51: "in every gift show a cheerful countenance, and sanctify thy tithes with joy." "I will be glad," inwardly in the heart, "and rejoice in thee," leaping forth into exterior gladness. Habakkuk 3: "but I will rejoice in the Lord, and I will joy in God my Jesus." "I will sing." Here he gives thanks as to work: for to sing psalms is a manual work, and by this is understood good operation: because all our works ought to terminate in the glory of God. Matthew 5: "so let your light shine," and so forth. Psalm 145: "I will sing to my God as long as I shall be." But he adds "to thy name, O most high"; as if to say: God does not profit from the fact that I confess and sing psalms to thee, since thy name is most high, but it profits us. Psalm 34: "my prayer shall be turned into my own bosom." Job 35: "if thou do justly, what shalt thou give him, or what shall he receive of thy hand?" Ecclesiasticus 22: "what doth it profit God if thou be just, or what dost thou confer upon him if thy way be undefiled?" "When." Here the matter of the thanksgiving is set forth. First, in particular, for himself; second, in general, "let them be converted." Concerning the first he does three things. First he sets forth the deed done; second he praises the authority of the one who does it, at "the Lord remaineth for ever"; third he appends the fruit, at "let them hope in thee." He sets forth two things: the deed, and the justice of the deed. The second, at "because thou hast done." The deed is the destruction of the enemy, concerning which he says three things: because if someone is destroyed, first he fails in his purpose: and as to this he says, "when my enemy is turned back," supply, in this, "I will give praise," that is, I will give thanks to God. Then the enemy is turned back, when he fails from what he proposed. Psalm 69: "let them be turned backward, and be ashamed, that desire evils to me." Second, his power is weakened: and as to this he says, "they shall be weakened," namely in their power. Jeremiah 20: "the Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak." Third, they themselves perish; therefore he says, "they shall perish," either by ceasing from impiety, and this "from thy face," that is, from thy knowledge, or thy condemnation. Or, "they shall perish," by thee avenging and passing sentence on their malice. Or they shall perish from thy face, because they will not be able to see thee. Isaiah 26, according to another translation: "let the wicked be taken away, that he see not the glory of God." Here he sets forth the justice of the deed. First on his own part, when he says, "because thou hast done." Sometimes one has justice on his side, yet has no judge to execute it. Sometimes he has a judge, but no witness or advocate; but this man, having justice, found a judge; and therefore he says, "because thou hast done my judgment," that is, thou hast rendered it, "and my cause," that is, thou art my witness. Jeremiah 29: "I am the witness and the judge, saith the Lord." For God is both judge and witness: inasmuch as judge, he executes judgment; inasmuch as witness, he defends the cause. Second, he sets forth the justice of the deed on the part of the judge: and he speaks of God's authority to judge: "thou hast sat on the throne," which is the seat of a judge, that is, thou hast royal power to destroy evil. Proverbs 20: "a king that sitteth on the throne, scattereth away all evil with his look." Likewise thou hast love of justice; therefore he says, "who judgest justice." Jeremiah 11: "but thou, O Lord of hosts, who judgest," etc., as if to say: this is proper to thee. Psalm 10: "the Lord is just, and hath loved justice." Isaiah 63: "I that speak justice, and am a defender to save." Or if this be referred to Christ, "because thou hast done," and so forth. Christ was judged and had a cause. Job 36: "thy cause hath been judged as that of the wicked." But it was his own cause, because he arrived at his own glory. "Thou hast sat," namely God the Father, "upon the throne," that is, the soul of Christ. Or Christ sits at the right hand of God the Father: adapt the rest as you wish. "Thou hast rebuked." Above, the Psalmist showed judgment done on his own part, because in this a judgment owed to him was rendered, and on the part of the judge; here he shows judgment or justice done to him on the part of those who took vengeance. And first he sets forth this justice itself. Second he explains it, at "the enemies have failed." The Lord, punishing the wicked, does three things to them in order. First, because he does not proceed at once to the final punishment; but first he rebukes; second, unless they are corrected, he punishes; third, he exterminates. As to the first he says, "thou hast rebuked," through preachers. Isaiah 58: "declare to my people their wicked doings, and to the house of Jacob their sins." Second to Timothy 4: "reprove, entreat, rebuke in all patience and doctrine." Likewise through tribulations. Job 33: "he rebuketh also by sorrow in the bed, and he maketh all his bones to wither"; and as to this he says, "the wicked hath perished," or Absalom, or the Devil, Job 4: "because none understandeth, they shall perish for ever." "Thou hast rebuked the Gentiles," namely, those who were deceived, "and the wicked one hath perished," instigating them, because the whole multitude rebelled; but it was not destroyed, because it was seduced. As to the third he says, "thou hast blotted out their name," which the wicked strive to perpetuate; but they themselves are not found forever. Against this: the name of Judas is in memory. It must be said that men do not intend to magnify a name in evil, but in good; but the name of Judas remains in evil. Proverbs 10: "the name of the wicked shall rot." Jerome says that a certain unknown man, that he might be remembered, burned down the temple; and so the name of the wicked remains in evil. "The enemy." Here he explains how he perished: and he does two things. First he assigns the cause why he perished. Second, the manner, at "their memory hath perished." The cause why he perished is that that from which he wished to make a name for himself perished. Sometimes indeed some make a name for themselves from military power and wars: whence Genesis 6: "these are the mighty men of old, men of renown." Sometimes by building a city: Ecclesiasticus 40: "the building of a city shall establish a name, and above this a blameless woman shall be reckoned"; as the name of Romulus through Rome; but the Lord destroyed both. "The swords," namely, "of the enemy have failed unto the end": Psalm 73: "there hath he broken the powers." "Their cities thou hast destroyed": Isaiah 1: "your land is desolate, your cities are burnt with fire." Here the enemy is specially the Devil: Matthew 13: "an enemy hath done this." His sword, temptations. Cities, evil counsels, which he uses to pervert the good. "Perished." Here is set forth the manner in which he perished: this is explained in two ways. "Perished," that is, their memory and their sound perish together. The wicked make a sound by shaking kingdoms, they destroy cities: Ezekiel 31: "they are all delivered up to death, to the lowest parts of the earth, in the midst of the children of men, with them that go down into the pit." Or "the wicked": when a wicked man is destroyed, it is not without a great tumult: because he must suffer some tribulation, as is clear in Matthew 9, when the Devil went out crying and rending greatly. Jerome's text has, "their memory hath perished with the wicked," because they did nothing good whereby their memory might remain in good: Ecclesiasticus 6: "he cometh in vain, and goeth into darkness, and his name shall be blotted out in oblivion." "And the Lord remaineth for ever." Here he sets forth the authority of the one who acts; and touches six conditions concerning God's judgment. First, that it is not momentary, but eternal. The power of others is of short life: therefore the Psalmist says, "the Lord remaineth for ever." Jerome: "the Lord sitteth as it were for judgment." Likewise he says that it is always ready, which is not so with others: whence he says, "he hath prepared his throne in judgment," that is, he has it prepared: Isaiah 3: "the Lord standeth up to judge, he standeth to judge the people." Likewise he says that it is universal; whence he says, "he shall judge the world," and not only the Jews, Genesis 18: "be it far from thee to destroy the just with the wicked." Likewise, that it is just; whence he says, "in equity, he shall judge the people in justice." He states two things: namely equity and justice: because justice implies the execution of those things which are just in themselves, which are not just in a given case, because rules and numbers concern contingent matters, and cannot be adapted to every particular case, but in some case are set aside; just as there are certain rules and numbers and conclusions which for some reason are not observed in a given case. Now the application of these universal principles to particular deeds pertains to equity. Jerome says, "he shall judge the people in equity," because equity concerns particulars, and it in some manner restricts and regulates justice. Likewise he says that it is full of mercy. This is commended from the person to whom mercy is shown, for instance if you do it for one in need: Luke 14: "when thou makest a dinner or a supper, call not thy friends nor thy kinsmen, nor thy rich neighbours," and so forth. Job 30: "I wept heretofore over him that was afflicted, and my soul had compassion on the poor." And therefore he says, "the Lord is become a refuge for the poor," namely the oppressed: Isaiah 1: "relieve the oppressed, judge for the fatherless, defend the widow": Psalm 81: "judge for the needy and fatherless: do justice to the humble and poor"; and this is true where they have justice: Leviticus 19: "thou shalt not do that which is unjust, nor unequal; neither shalt thou consider the person of the poor, nor honour the countenance of the mighty." Likewise from the time, namely because at the time when they are in need, his mercy is accepted: Ecclesiasticus 33: "how good is God's mercy in the time of trouble, as a cloud of rain in the time of drought." And therefore he says: "a helper in due time in tribulation": and he adds "in opportunities," because in the time of tribulation men turn to God, and then they must be preached to. And these things can be expounded of Christ. "The Lord remaineth for ever," because "Jesus Christ, yesterday and today," Hebrews 13. "He hath prepared judgment," because he sits on his throne judging, "and he himself shall judge the world in equity": Isaiah 39 (11:5): "he is clothed with justice as with a breastplate, and the helmet of salvation upon his head." "And let them hope." Above, the Psalmist set forth the deed for which he gave thanks, and the authority of the one who did it; here he sets forth the fruit of the deed. And first as regards others; second as regards himself, at "have mercy on me, O Lord, see," and so forth. First he sets forth a threefold fruit in others. The first is knowledge, or confidence in the name of God. The second is spiritual joy of those who love him. The third is the proclamation of his name. The second, at "sing ye." The third, at "declare." He introduces these fruits by way of exhortation: and concerning this he does three things. First he induces them to hope. Second he shows to whom it belongs to hope. And third, why. He says therefore, "and let them hope in thee": Ecclesiasticus 2: "ye that fear the Lord, hope in him." But whence does this come? "Because they that know thy name." For hope arises from two things: that he be powerful, and this is clear because "the Lord is his name"; and that he be willing, because he is supremely good: whence Luke 18: "none is good but God alone." And especially this name, Jesus: Matthew 1: "he shall save his people," and so forth. Philippians 2: "in the name of Jesus every knee should bow." And why? "Because thou hast not forsaken them that seek thee": Wisdom 1: "he is found by them that tempt him not; and he sheweth himself to them that have faith in him," namely, who seek him with good intention, because the wicked do not find him: John 7: "you shall seek me, and shall not find me." Likewise, where he is, because not among relatives and acquaintances, Luke 2, Job 28: "neither is it found in the land of them that live in pleasures." Third, he induces to the second fruit, namely to joy. "Sing ye to the Lord who dwelleth in Sion." The Lord is said to dwell in a place not bodily: 2 Kings 6: David placed the ark in Sion; but according to the truth he dwells in the Church. Sion is interpreted "watchtower," and in the Church we watch for eternal things. We therefore ought to sing psalms, that is, rejoice with heart and mouth and works, for the benefits given. Third, he induces to the third fruit, "declare." 1 Peter 4: "as every man hath received grace, ministering the same one to another." And therefore first he induces that they ought to declare. Gregory: "he gathers abundant fruits of his preaching, who sends before him the seeds of good works." "Among the Gentiles," that is among those living in a gentile manner, that is, among sinners: Isaiah 21: "meet him that is thirsty, bring him water." "His endeavours," that is, his care or solicitude for the salvation of the human race: Jeremiah 29: "I think thoughts of peace." Second, he explains these endeavours at "because he requireth," and so forth. Something which a person does with study and diligence, he does not forget to keep on doing; but God is diligent for the salvation of men: and therefore he does not forget. Two things cause forgetfulness: namely death: Psalm 30: "I am forgotten as one dead, from the heart," likewise poverty: Proverbs 19: "the brethren of the poor man hate him": Apocalypse 6: "how long dost thou not avenge," and so forth. But does God not forget the dead? "For requiring their blood," namely of those who seek thee; even if it happens that they are killed; and this, in judging. Or he will require the blood of the saints, restoring it at the resurrection: Wisdom 5: "behold how they are numbered," and so forth. Now he is said to "remember," not because he had forgotten, but because he seemed to have forgotten on account of the delay. Likewise he does not forget the poor and the little ones: whence, "he hath not forgotten the cry of the poor": Psalm 33: "this poor man cried," either in dangers, or in prayer: James 5: "their cry," and so forth. Psalm 22: "he hath not slighted nor despised the supplication of the poor": Exodus 3: "seeing I have seen the affliction of my people who are in Egypt, and I have come down to deliver them." "Have mercy." Here he sets forth the fruit as regards himself. And first he recalls the benefit. Second he sets forth the fruit, at "that I may declare," and so forth. The benefit is twofold: one future, the other already had. "Who liftest me up," and so forth. First he does two things. First he sets forth the mercy. Second, the motive of the mercy. The future benefit is mercy. "Have mercy on me": Psalm 32: "the earth is full of the mercy of the Lord." The motive for it is the consideration of God. "See," that is, consider, "my abasement." This abasement does not imply virtue, as does that saying, "if I was not humbly minded," but rather cast-down misery. Whence Jerome's text has "affliction from my enemies," namely because they afflict. Or otherwise: "see my abasement," because he "giveth grace to the humble," James 4. But this can be considered from the consideration of the enemies, who are proud and evil. Consequently he confesses the benefit already had: "who liftest me up," etc.: as if to say: thou hast rescued me from such danger, that nothing remained but that I should die: Jeremiah 9: "death is come up through our windows, it is entered into our houses, to destroy the children from without." Spiritually, however, the gates of death are the heretics: Matthew 16: "the gates of hell shall not prevail against it." And the sense of man: Jeremiah 9: "death is come up through the windows." Hatred of the word of God: Psalm 126 (106): "their soul abhorred all manner of meat, and they drew nigh even to the gates of death." Temptations and vices: Wisdom 16: "thou leadest to the gates of death, and bringest back again." Whoever therefore is freed from these may say, "thou liftest me up," that is, thou hast delivered me from the gates of death. Consequently, when he says "that," he sets forth the fruit; but in reverse order. First, of proclamation. Second, of exultation, at "I will rejoice." Third, of knowledge, at "shall be known." I say that thou hast had mercy, and I ask that thou wilt have mercy; and this "that I may declare all thy praises." In ancient times judgments were held at the gates; and therefore he says, "in the gates of the daughter of Sion," that is, of Jerusalem, because it was subject to the citadel which was called Sion; as if to say: in the multitude of the people of Jerusalem, "I will declare all thy praises," not that he declares literally "all," but of every kind of praise. Likewise the gates of the daughter of Sion are said to be the teachers of the Church: Isaiah 54: "I will make thy gates of graven stones; all thy children taught of the Lord." Likewise of justice: "this is the gate of the Lord, the just shall enter into it," as is said in Psalm 117. Likewise good thoughts: Psalm 147: "the bars of thy gates." In these gates, therefore, I will declare thy praises. "I will rejoice." Having set down one fruit, namely the preaching of the divine praise, here he sets forth the second, namely spiritual gladness from God. And first he sets forth his own exultation. Second, the occasion for exulting, at "the Gentiles are fastened." He says therefore: "I will declare all thy praises." But these would be sterile, if they were in the mouth in such a way that there was no gladness in the heart: Psalm 146: "praise is comely to our God"; and therefore he adds, "I will rejoice in thy salvation." Not in the world or in the flesh, but in thy salvation by which thou dost lift me up. Or in Christ the Savior: Habakkuk 3: "I will rejoice in God my Jesus": 1 Kings 2: "I have rejoiced in thy salvation." The occasion of exultation is the destruction of the enemies who persecute the saints. And they persecute the saints in two ways: first by violence; second by deceit. He says therefore, as to the first, "the Gentiles are fastened," from the fact that they prepared slaughter for others, they themselves have been slain; and therefore he said "fastened," or according to Jerome "submerged," because that which is fastened is pressed down with violence. And those who seemed to want to kill others violently were violently oppressed: Isaiah 59: "their paths are crooked to them": Psalm 36: "let their own sword enter," and so forth. Or spiritually one is plunged into ruin when he commits sin, because from this he enters into eternal punishment and is damned; and in these works they are fastened by habit: Job 18: "he hath put his foot in a net, and walketh in its meshes." As to the second he says, "in this very snare." Those who lie in wait set snares for birds and animals: so those who proceed with treachery: Psalm 56: "they have prepared a net for my feet." And he says "have hidden," because literally fowlers hide their snares; so by deceitful words of peace which they give, they prepare the poison of seduction: Psalm 139 (140): "in this way wherein I walked, they have hidden a snare for me." The third fruit is the recognition of the divine majesty. "Their foot hath been caught," that is, their evil disposition: Hosea 13: "the iniquity of Ephraim is bound up, his sin is hidden," those who incline only to evil. And these hide a snare, but in vain: because "the Lord shall be known." And by what? Because in [his] works. Sometimes some do not know God in prosperity, like Pharaoh, but in adversity: Psalm 82 (83): "fill their faces with shame"; and therefore he says: "doing judgments." What the judgments of God are, he adds: "in the works of his hands." It is proper to the divine wisdom that it disposes all things sweetly, Wisdom 8. And this it does by giving to things that they tend through their own forms to their proper ends: thus through the very means by which sinners think to give offense, they fall into punishments: Job 5: "who catcheth the wise in their own craftiness." And therefore he says: "the sinner is caught in the works of his own hands": Proverbs 5: "his own iniquities catch the wicked, and he is fast bound with the ropes of his own sins": Job 18: "his own counsel shall cast him down." Likewise, "the Lord shall be known," here, by the saints, even one fleeing the snare: Proverbs 1: "the net is spread in vain before the eyes of them that have wings." The Gloss says there: "he easily escapes snares on earth who always has his eyes in heaven." Jerome: "each one carries with himself the ropes, chains, and torments by which he suffers evils; and by the hidden judgment of God sinners are caught in the snares which they hide, and the just escape." "Let them be converted." Above, the Psalmist pursued the judgment of God as regards his own adversaries; here he pursues it as regards the whole human race, and as regards the evils which are everywhere done by sinners: and concerning this he does two things. First, by way of prayer he foretells the judgment of God against the wicked. Second, he sets forth the progress of the wicked, at "why, O Lord," and so forth. Concerning the first he does two things. First he foretells the punishment of sinners; second he demands the divine judgment that punishes, at "arise, O Lord." Concerning the first he does three things. First he foretells the punishment to be desired. Second he sets down the cause of the punishment on the part of the sinners, at "all the nations." Third, on the part of the just, "for the poor man shall not be forgotten unto the end." He says therefore, "let them be converted." This petition can be understood in two ways. In one way, of the punishment of the wicked in the present, by death. In another way, in the future, by eternal punishment. And he says, "let sinners be converted," that is, let them be punished. But is this a thing to be prayed for? It must be said that the prophet says this by way of foretelling, and not of petition, or by conforming himself to the divine will: Psalm 62 (63): "they shall go into the lower parts of the earth." Isaiah 14: "yet thou shalt be brought down to hell," that is, to the depth of the pit. Or by "hell" is understood the obstinacy of the mind in sin, and so forth. Even while alive, a sinner is turned into hell, when he presses on into obstinacy: Romans 1: "he gave them up to a reprobate sense"; as if to say: let them be cast down in this life. The punishment, then, is conversion into hell, as has been said. The cause of the punishment is forgetfulness of God: for he who withdraws from one terminus disposes himself to tend toward the other. The two termini of man are the enjoyment of God, and Gehenna: and this is what he says, "let them be converted," etc., namely those sinners who forget the commandments and benefits of God. Psalm 77 (78): "they forgot his benefits, and his wonders that he had shewed them": Deuteronomy 32: "thou hast forsaken the God that begot thee, and hast forgotten the Lord thy creator." On the part of the just there is another cause, which asks for vengeance upon the sinners. Now there are in the just two things which demand vengeance: namely temporal abjection, and spiritual power. As to the first he says: "because the poor man shall not be forgotten unto the end." Vile things are held in contempt, speech is given over to oblivion; but the just are not so given over to oblivion with God: James 2: "God hath chosen the poor, rich in faith, and heirs of the kingdom which God hath promised to them that love him." Matthew 5: "blessed are the poor in spirit, for theirs is the kingdom of heaven." Although therefore they seem here to be given over to oblivion, this nevertheless is not "unto the end," namely finally: Isaiah 54: "for a small moment have I forsaken thee, but with great mercies will I gather thee." And it follows: "and in everlasting kindness have I had mercy on thee." For when he shall remember, then he will punish those who oppress: Psalm 76 (77): "will God forget to shew mercy? or will he in his anger shut up his mercies?" As to the second, "the patience of the poor," and so forth. Or "expectation," according to Jerome. For since here they endure oppression and poverty patiently, from their patience they merit vengeance: nor "shall the expectation perish unto the end," because they shall obtain the good which they expect. Otherwise, "unto the end," namely which is eternal life. But is there patience in the fatherland? It must be said, not according to essence, but according to fruit: otherwise it is with charity and justice, which will exist even according to essence. Consequently, when he says "arise," he foretells the divine judgment: and concerning this he does three things. First he rouses the judge. Second he implores the judgment. Third he shows the fruit of the judgment. He says that the poor are not forgotten unto the end; whence he himself, as one of the poor, says, I ask that thou defer not to reward until the end; but "arise." And concerning this he does three things. First he repudiates a perverse or merely human judgment. For man, oppressing inhumanly without reason, "let him not be strengthened," that is, let him not be able to do what he wishes: Proverbs 29 (28): "when the wicked rule, the people shall mourn." Second, he demands the judgment of another: "let the nations be judged," not according to human will, but "in thy sight," namely by thy judgment; as if to say, I appeal to thee. Acts 25: "I stand at Caesar's judgment seat, where I ought to be judged." Psalm 23 (26): "judge me, O Lord, for," and so forth. Third he asks for a helper: "appoint a lawgiver," namely thy Son: Isaiah 33: "the Lord is our lawgiver." Or otherwise, "appoint a lawgiver," that is, a punisher according to thy law; for according to the law is punishment inflicted. Jerome has: "set terror over them"; another translation: "send bitterness upon them." The Gloss: "let not man be strengthened," that is, Antichrist: "let them be judged," that is, let them be punished. The fruit of the judgment is that they recognize themselves to be men: "let the Gentiles know that they are men," fragile, sinful, and mortal. Isaiah 28: "vexation shall make understand." Thus Alexander, when he was struck, recognized that he was not the son of Jupiter, but mortal, as he himself said to his soldiers. Here he sets forth the progress of the wicked. And first he sets forth the cause of their wickedness. Second he describes the wickedness, at "by whose curse," and so forth. Third, against it he implores divine help, at "arise, O Lord God." The cause of wickedness is twofold: namely permissive and inductive. The second, at "because the sinner is praised." Concerning the first he does three things. First he sets forth the divine dissimulation, which seems to be the cause of the wicked doing evil. Ecclesiastes 8: "because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear"; whence he adds: "why, O Lord, hast thou retired afar off?" Inasmuch as thou dost not punish those who afflict us, and in this thou seemest to despise us, "in opportunities," that is, in the time when thou shouldst bring help. Or "in opportunities," that is, thou dost this opportunely, because the saints thereby profit toward the merit of eternal life. Second he sets forth the effect of the dissimulation, "while the wicked man is proud." And he sets forth a twofold effect in the wicked: pride, from the fact that they are not immediately punished by God; and therefore he says: "the wicked man is proud," in his powers, "the poor man is set on fire," that is, is afflicted. Or he is set on fire spiritually from the consideration of the pride of the wicked and their sins: Psalm 68 (69): "the zeal of thy house hath eaten me up." The third effect is that "they are caught in the counsels which they devise," because their counsels will finally destroy them: Proverbs 5: "his own iniquities catch the wicked, and he is fast bound with the ropes of his own sins." "Because." Here are set forth three causes leading to sin. The first is flattery. The second, contempt of God, at "for he hath said in his heart." The third, presumption, at "there is no God." Concerning the first he does three things. First he sets forth his flattery. Second, its effect. Third, the divine clemency. Now sinners are praised, according to the Gloss, for a twofold sin: namely carnal concupiscence with respect to themselves, and injustice with respect to their neighbor; therefore they grow proud. But according to Jerome, "because he is praised," and therefore "he hath provoked," in desires, as to concupiscence, "and the unjust man," as to injustice against his neighbor. Jerome's text has "the covetous man." Another text: "the plunderer." Isaiah 5: "woe to them that call evil good," because it is so. "The sinner hath provoked the Lord," that is, has provoked him to wrath. Jerome has all this in one verse, and another verse begins there, "the sinner according to the multitude," and so forth. Now it can be read: "according to the multitude of his wrath he will not seek," either because he punishes less than is deserved, or because for the present great wrath he does not punish, in order that he may punish more severely in the future. Or "of his wrath," namely of the sinner, "he will not seek," that is, God will not seek the sin. "There is no." Above, the Psalmist set down certain causes of the wickedness of the impious: of which one was permissive, because God withdrew far off; the second inductive, namely a flattering tongue: here other, motive causes are set down, namely intrinsic ones, which are two: namely contempt of God, and one's own presumption. The second, at "for he hath said in his heart." Concerning the first he does two things. He sets down, first, that he does not think again about God. Second, that he does not fear his judgments, at "are removed." Concerning the first he does two things: for first he sets down the aversion from God, or his contempt of him. Second, the effect of the aversion, at "have become defiled." He says therefore, "there is no God in his sight." Jerome has, "in his thoughts," because he thinks nothing about him; and it continues thus: the sinner "will not seek God, for he is not in his sight," that is, in his intention or thought: Job 21: "they said to God: depart from us, we desire not the knowledge of thy ways." The effect is that "his ways are defiled," that is, sordid, "at all times." The ways of a sinner are his thoughts or his wills: Wisdom 1: "wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." And they are said to be defiled through sin, or in the likeness of the sins of the preceding time. This can be said allegorically of Antichrist, morally of sinners: because by the very fact that God is not in their intention, they turn themselves to temporal things; by which the soul is defiled, insofar as it is mixed with things that are worse than the soul. But the soul mixed with God, who is better than the soul, is not defiled, but clarified. Lamentations 1: "her filthiness is on her feet, and she hath not remembered her end": Psalm 34 (35): "let their way become dark and slippery": Jeremiah 2: "they have forsaken me, the fountain of living water, and have digged to themselves broken cisterns, that can hold no water." Jerome has, "his ways travail," because sinners propose to do various things: Luke 12: "soul, thou hast much goods laid up for many years, eat, drink, and make good cheer. And the Lord said, thou fool, this night," and so forth. Psalm 7: "he hath conceived sorrow, and brought forth iniquity." Clinging to temporal things, he is not fixed in any one, because it does not suffice: and for this reason he thinks of various things. "Are removed." Here he shows how they hold divine judgment in contempt. And first he sets down the cause. Second he shows the effect, at "all his enemies." "Thy judgments," that is, thy benefits, "are removed from his sight," that is, from his mind and memory: and thus he will not fear, because he does not think about them: Proverbs 28 (29): "wicked men do not think upon judgment"; but those who seek God take notice of all things: Daniel 13: "they turned away their eyes, that they might not look unto heaven." But Jerome's text obliges one to read, somewhat forced, "he shall despise all his enemies," namely because he does not believe in the judgments of God. "And he shall have dominion," supply, in his heart. Or sometimes, by God's permission, the wicked have dominion over their enemies. And this is the cause why divine judgments are not recognized: Habakkuk 1: "he hath triumphed over kings"; in the same place: "the wicked prevaileth against the just, therefore wrong judgment goeth forth." The other cause is presumption about himself: and he presumes two things. Stability; and this is what he says: "he hath said in his heart, I shall not be moved from generation," that is, my dominion will not extend from one nation to another, I will not bring evils upon many; "I shall not be moved," that is, I shall not lose my prosperity: Isaiah 47: "thou hast made thy yoke very heavy, thou hast said, I shall be a lady for ever." Jerome has, "and he said, forever I shall be from generation to generation without evil," that is, I shall never suffer evil: Apocalypse 18: "I sit a queen, and am no widow." And Luke 3, the Gloss explaining one reading: the sinner said, wishing to perpetuate his name, he shall not go on through celebrity and fame. "Without evil," that is, I shall do no evil. Or "I shall not be moved," that is, I shall not come to the possession of houses, "without evil," of violence and injustice. And thus Antichrist will act, according to the Gloss. Or, I, Antichrist, "shall not be moved," that is, disquieted, "from generation to generation without evil," namely, I shall act according to what is lawful. "Whose." Here he sets forth the progress of wickedness. And first, in the heart, of which it has already been spoken. Second, of the mouth. Third, of the deed, "he sitteth in ambush," and so forth. Concerning the first he sets down two things. The sin of the mouth, which is committed in three ways. Sometimes by cursing God or one's neighbor, which is to break out into blasphemy: Isaiah 1: "they have blasphemed the Holy One of Israel." Sometimes they curse half-heartedly, when they are held back by fear. Sometimes by breaking out into injuries, and this is "a mouth full of bitterness," the Gloss: "with bitter words and threats." Ephesians 4: "let all bitterness, and anger, and blasphemy, and clamor be put away from you." Sometimes by deceiving, and this is "full of deceit": 1 Corinthians 6: "nor the maledictors, nor extortioners, shall possess the kingdom of God": Hebrews 12: "lest any root of bitterness springing up hinder, and by it many be defiled." Second, he sets down the root of the heart, "under his tongue," that is, in the interior of the heart, labor lies hidden: the Gloss, "that is, iniquity." For he thinks to accomplish the iniquity in which he labors: Jeremiah 9: "they have labored to do unjustly": Job 20: "when it shall be sweet in his mouth," and so forth. Or "labor," because he thinks to bring labor and sorrow upon others: "sorrow," that is, the ruin that follows from the labor: Isaiah 59: "the lips of the man have spoken lies, and thy tongue worketh deceit and iniquity." Here he shows the progress of the wicked as regards the body; and concerning this he does two things. First he sets forth their progress. Second, the terminus of the progress, at "in the snare." Concerning the first he does three things. First he sets forth with whom he lies in wait, at "with the rich." Second, against whom: "that he may kill the innocent." Third, how he lies in wait: "he lieth in wait in secret." He says therefore: the wicked, not content with speech, labor to accomplish, whence "he sitteth in ambush," thinking how he may harm others. "In secret places," on account of dissimulation: Ecclesiastes 11: "many are the snares of the deceitful." "With the rich," that is, with counselors: Ecclesiasticus 13: "the hunting of the lion is the wild ass in the wilderness: so also the pastures of the rich are the poor." Jerome has, "near the entrance," that is, his chamber. Against whom does he show it? Surely against the innocent: whence, "that he may kill the innocent," bodily or spiritually: Exodus 23: "the innocent and just person thou shalt not put to death." And against the poor; whence, "his eyes are upon the poor." Isaiah 3: "why do ye consume my people, and grind the faces of the poor?" The Gloss: "Antichrist will take counsel with the rich against the poor." Jerome has, "his eyes are upon the strong," because the poor are not strong in temporal things, but in spiritual things: Job 16: "my enemy hath beheld me with terrible eyes." "He lieth in wait." Here is set forth the manner of lying in wait. And first he sets forth a comparison, "as a lion in his den," namely, so do wicked princes oppress the poor: Proverbs 28: "as a roaring lion, and a hungry bear, so is a wicked prince over the poor people." Second, the manner itself of the ambush: "he lieth in wait that he may catch": Proverbs 12: "the words of the wicked lie in wait for blood." Or he lies in wait that he may catch "the poor man," that is, the goods of the poor man, by violence and by deceit. He adds the manner of the plundering, "while he draweth him to him," alluring him by promises, or by violence, or by deceit: Proverbs 7: "with the flattery of her lips she draweth him along." "In his net." Here two things are set forth. First, to what end their effort arrives. Second, the cause, at "for he said." For the effort of the sinner arrives, according to his own intention, at the overthrow of the poor man; whence, "in his net"; but according to God's ordering it arrives first at the emptying-out of his power; whence, "he shall bow down." For it happens that warlike men, sometimes at the beginning, afterward turn to pleasures, and thus, made effeminate, they are cast out. And therefore the Philosopher says that those who wish to preserve their dominion should not have their sons raised delicately. Ecclesiasticus 47: "thou didst bow down thy loins to women": Psalm 13 (14): "they are all gone aside." Second, at the total downfall: Proverbs 16: "before destruction, exaltation," because exaltation is a sign of ruin. The Gloss explains this of Antichrist. Jerome has it otherwise: "while he draws him to his net, and having broken him he shall subject him and shall fall upon him with his strength, mightily." The lion first prostrates the captured animal. Second he subjects it. Third he lies down upon it. Now the cause is the false security which he conceives. First concerning the past: because "God hath forgotten," namely the sinner. Against this, Ecclesiasticus 16: "say not in thy heart, I am hidden from God, and who shall remember me from on high?" Likewise, in the same place, 23: "he will not remember my sins, and the most High does not consider, and he does not understand that all things are seen by his eye." Second, concerning the future: "he hath turned away his face, not to see to the end": Job 37: "a cloud is his hiding place," and so forth. "Arise." Above, the Psalmist diligently pursued the order of human iniquity; here, as if led by zeal and crying out, he implores help against this kind of wickedness. And first he implores help. Second he introduces prayers and their hearing. Third he foretells his own being heard. The second, at "forget not." The third, at "break thou." And he asks one thing, and presupposes another: he asks that he arise, "arise." The Lord seems to sleep when he allows the good to be afflicted; he rises, when he delivers: Isaiah 51 (52): "arise, arise, put on thy strength, O Sion": he presupposes the divine power, "let thy hand be exalted," in power: and he speaks after the likeness of one striking in anger, when he wishes to strike an enemy who raises his hand: Ecclesiasticus 36: "lift up thy hand over the strange nations, that they may see thy power." Isaiah 26: "let thy hand be exalted, and let them not see. Let them see," and so forth. "And let them be confounded who zealously oppose thy people." He sets forth reasons, "forget not." And note that because this Psalm is made against sinners persecuting the just, he always sets down, on one side, the malice of the sinners, and on the other, the affliction of the just. He therefore sets forth first the reasons. Second he shows them to be effective, at "thou seest, because," and so forth. And he sets forth two reasons: one on the part of the just, and the other on the part of the wicked, at "wherefore hath the wicked provoked?" He says therefore, "let it be exalted," because otherwise it would appear true what the wicked say, that thou hast forgotten the poor: Isaiah 49: "can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will I not forget thee": Psalm 136 (137): "let my tongue cleave to my jaws, if I do not remember thee." The other reason is on the part of the wicked, who sin more gravely if they are not punished: Ecclesiastes 8: "because sentence is not speedily pronounced against the evil," and so forth. And therefore he says, "wherefore"; as if to say, on this account, by sinning, the wicked provoke God, because they do not believe that a reckoning is required of them through punishments: Job 22: "he walketh about the poles of heaven, and considereth not our things; and thou sayest, what doth God know? and he judgeth as it were through a mist": Ezekiel 9: "God hath forsaken the earth." "Thou seest." He fortifies the reasons. First the second, saying, thou alone seest the labor which the wicked inflict on the good, so that from this thou mayest hand them over, that is, in time to come, "into thy hands," that is, into the hands of thy justice—thou who now hold them in the hands of thy power, but do not now exercise justice. Now this the sinners do not know: because the reason of thy providence is unknown to them: Job 11: "seeing iniquity, does he not consider?" Likewise, in the same place, 12: "with him is strength and wisdom, he knoweth both him that deceiveth, and him that is deceived: and he bringeth counsellors to a foolish end, and judges to astonishment": Romans 11: "his judgments are incomprehensible." Or, "into thy hands," that is, of thy Son: John 13: "knowing that the Father had given him all things into his hands." Or, according to Augustine, this verse is spoken on the part of the impious, who said in his heart "he will not require," namely God. And again he said, "because thou seest labor." A prelate sometimes sees the fault of his subject, and does not punish, fearing the labor, or even the punishment, from the one punished; and therefore he says, "the wicked man has said": O God, thou dost not punish, because labor and sorrow do not follow thee. But the first is the better reading. "To thee." Here he confirms the first reason; as if to say: thou oughtst not to forget, because "to thee is the poor man left," whence the care of him pertains to thee. Isaiah 52: "rejoice and be glad together, O thou desert of Jerusalem: for the Lord hath comforted his people." All who have nothing in the world but God alone—their help pertains to God alone; 2 Chronicles 20: "as we know not what to do, we can only turn our eyes to thee." But he speaks with special meaning: for men in this world sometimes defend themselves through riches. Psalm 48 (49): "they that trust in their own strength, and glory in the multitude of their riches." Sometimes through relatives and friends and defenders; but those who do not have these are left to God, and therefore he says, "for to thee is the poor man left": Job 36: "he shall deliver the poor out of his distress." Likewise, in the same place, 3: "I wept heretofore over him that was afflicted," and so forth. Lamentations, last chapter: "we are become orphans without a father": Psalm 87 (88): "as a man without help." And if this is so of the poor man from necessity, much more of the poor man in spirit: and this as to the first point. As to the second he says, "thou wilt be a helper to the orphan," who has no defender: Psalm 67 (68): "the father of orphans and judge of widows." Likewise 26 (27): "for my father and my mother have left me, but the Lord hath taken me up." "Break thou." Here he foretells his being heard. And first as regards the sinners. Second, as regards the poor, at "the desire of the poor," and so forth. Concerning the first he does two things. First he foretells the cessation of the power of the wicked, by which they inflicted evils. Second, the cessation of the evils themselves. As to the first he says, "break thou the arm of the sinner," who sins against God: Isaiah 14: "the Lord hath broken the staff of the wicked, the rod of the rulers that struck the peoples," and so forth? "And of the malignant," who sins against his neighbor: Psalm 36 (37): "the arms of the wicked shall be broken," and so forth. Job 38: "from the wicked their light shall be taken away, and their arm shall be broken." But sometimes it happens that some tyrant does wickedness, and although he himself is consumed, the wickedness endures. But it is not so: because "his sin shall be sought, and shall not be found," that is, the very act of his sin passes away, but not the guilt: and the punishment of the sinner remains. Or, "his sin shall be sought and shall not be found," in the world. 1 Maccabees 2: "today he is lifted up, and tomorrow he shall not be found." Sometimes God permits some to sin on account of the good he elicits from it: as, from the wrath of a tyrant, the suffering or the patience of martyrs; and therefore here is found a place for evils; but then it will not be found that the sin has any usefulness. But how will this come to pass? Because the kingdom of God cannot be taken away, therefore the wicked shall be crushed by it, "the Lord shall reign for ever," which comprehends all the ages, "and for ever and ever," that is, eternally. Or, "for ever," which succeeds the age: Daniel 4: "his power is an everlasting power, which shall not be taken away, and his kingdom that shall not be destroyed, and you, wicked ones, shall perish from this land of the living": Psalm 1: "like the dust which the wind driveth from the face of the earth." Psalm 36 (37): "I have seen the wicked highly exalted, and lifted up like the cedars of Libanus; and I passed by, and lo, he was not; and I sought him, and his place was not found." "The desire." Here he foretells the hearing of prayer on the part of the poor; and he sets down three things. First, the hearing itself, at "the desire." Second, in what he has heard, at "to judge." Third, with what fruit, at "that man may no more." Concerning the first he shows that the poor are heard effectively, because God gives them what they desire: Proverbs 10: "the desire of the just shall be granted." Sometimes indeed they are heard in particular desires, as the saints are heard in those things which they desire most. Likewise, "he hath heard," swiftly, the preparation: Isaiah, last chapter: "before they cry, I will hear": Psalm 90 (91): "he shall cry to me, and I will hear him." Now he has heard in this, that "he judgeth for the fatherless," because he is fatherless: Isaiah, last chapter: "he shall judge the poor in justice, and reprove with equity for the meek of the earth," namely the humble. He is called humble who does not lean on his own strength; Joel 2: "the judgment of the poor," and so forth. Job 36: "he giveth judgment to the poor." And with what fruit? "That man may no more," namely be terrified: this is not good, because it is pride. Psalm 130 (131): "if I was not humbly minded, but exalted my soul": "as a weaned child," and so forth. Likewise 11 (12): "we will magnify our tongue."”

“In the preceding Psalms a thanksgiving was set forth for deliverance from enemies; here he shows the confidence conceived from this. And he speaks in the person of a man desiring the benefits of God, who obtains security. The title, "Unto the end, a Psalm of David": Jerome has, "the victor." This was expounded above. This Psalm can be expounded literally of David; mystically, however, of Christ, or allegorically; morally, indeed, of the just man and of heretics, as the Gloss expounds. First, then, David sets forth his confidence, "In the Lord I put my trust," as one delivered by the just judgment of God, which casts down sinners and exalts the poor: Jeremiah 17: "Blessed is the man that trusteth in the Lord, and the Lord shall be his confidence"; Daniel 3: "There is no confusion to them that trust in thee." Second, he sets down the assault made upon his confidence, which was made by words: "How say you," etc. For to David as he fled, certain men counseled that he should go to fortified places and mountains, or that he should hide there, as a sparrow is made to do. How? "Behold the sinners," etc. And this is expounded in two ways. First, that these are the words not of David, but of others: as if to say, therefore flee away, because they have bent the bow. Or that they are the words of David, as if to say: I trust in the Lord, because they have bent the bow, the sinners have prepared their arrows, etc. And he does three things: first he sets down their depraved solicitude; second, their perverse intention, that they may shoot; third, their unjust action, "because the things which thou hast made perfect." Mystically, of Christ, thus: I, Christ, trust in the Lord: how then do you Pharisees say, flee into the mountain, that is, to the observances of the Law given on Mount Sinai — Deuteronomy 33: "The Lord came from Sinai, and rose to us from Seir" — and unless thou do this, behold the sinners have bent the bow, etc., that is, they have prepared themselves to kill thee and thy disciples; and this, because the things which thou hast made perfect they have destroyed, that is, they have slain. Or morally, the faithful man says to the heretics, according to the Gloss, "I trust in the Lord," holding to his faith: how then do you heretics say, come over to us, into the mountain, that is, to Christ, whom the heretics believed themselves to possess? Isaiah 2: "The mountain of the house of the Lord shall be prepared on the top of mountains"; 2 Kings 1: "Ye mountains of Gilboa, let neither dew nor rain come upon you, neither be there fields of firstfruits, for there was cast away the shield of the valiant," that is, of the Jews, or of the great heretics: Jeremiah 51: "Behold, I am the pestilent mountain, who corrupts the whole earth." Or the mountain is the loftiness of understanding which they feign themselves to have. But if I should do this, I should be a flighty sparrow, not one who abides. For behold, the sinners, that is, the heretics, have bent the bow, that is, they have drawn Sacred Scripture to themselves, as those who bend a bow; they have prepared arrows, poisonous utterances, in the quiver, that is, in memory or knowledge: Jeremiah 5: "Their quiver is as an open sepulchre." Jerome has, "their arrows upon the string," that is, the cord: the perverse intention, that they may shoot at the upright of heart, that is, the just, in the dark, that is, deceitfully: Jeremiah 9: "Their tongue is a wounding arrow." Or, "in the dark," that is, in the subtleties of Sacred Scripture. Another reading has, "in the darkened moon." The moon is the Church: Song of Songs 6: "Fair as the moon," on account of her brightness, and on account of her obscuring. The brightness of the moon is from the sun; so the brightness of the Church is from Christ: John 1: "That was the true light which enlighteneth," etc. Likewise, one half of the moon's globe is bright, and the other half dark; so in the Church some are bright, some are dark. Now the moon is obscured, according to the Gloss, sometimes by its revolution, and thus it becomes dark; sometimes by an eclipse, and then it is turned into blood; sometimes by the interposition of a cloud, and then it becomes black. So the Church becomes dark in her newness, when there are not in her preachers and doctors; bloody through the persecution of tyrants; black through clouds, that is, through the seduction of heretics; and then he wishes to shoot. Here their unjust action is set down, "because the things which thou hast made perfect they have destroyed." Another reading has, "because him whom thou hast made perfect"; but the first is better, and according to Jerome, "because the laws which thou hast made perfect they have destroyed": Isaiah 48: "I know that thou art a transgressor, and I have called thee a transgressor from the womb"; Jeremiah 2: "Of old time thou hast broken the yoke, thou hast burst the bands; thou hast said, I will not serve": as if to say, they will destroy thy law, which thou didst command to be kept. Exodus 33: "The innocent and just thou shalt not condemn"; but these men wish to kill him: Psalm 118: "The wicked have destroyed thy law"; and God made it perfect, because he gave it: Psalm 147: "He hath not done in like manner to every nation"; Matthew 5: "I am not come to destroy the law, but to fulfill." If it be said, "him whom thou hast made perfect they have destroyed," thus it is understood of Christ, whom thou hast made perfect. Here is set down the reason for his confidence. And first the question is posed; second, the solution, at "The Lord is in his holy temple," etc.; third, the reason for the solution, "because the Lord is just, and hath loved justice." He says, therefore: thus do these men act; but the just Lord, seeing this by his authority, what does he do? Jeremiah 33: "This is the name that they shall call him, The Lord our just one." He resolves the question, and sets down what this just one does. And first, his judiciary power, or the condition of a judge; second, the discussion of judgment, "his eyes," etc.; third, the condemnation of the violent, "but him that loveth," etc. If a judge always punishes, he is cruel; if he always spares, he is lax. But God does both; and therefore the tribunal of mercy has its place, and this is the temple: Hebrews 4: "Let us go with confidence to the throne of grace"; and therefore he says, "the Lord is in his holy temple": 1 Corinthians 3: "Know you not that you are the temple of God, and the Holy Spirit dwelleth in you?" He also has a place of justice, whence he punishes, namely heaven; and this is also, "the Lord, his throne is in heaven," wherein his power is set forth: Isaiah, the last chapter: "Heaven is my throne." The faithful are called a temple on account of devotion, heaven on account of wisdom. Likewise heaven is called the abode in which God sits, so as to make it heaven, that is, one knowing hidden things. Likewise the soul is called the temple of God, because in the temple God is adored; likewise in the faithful soul: Matthew 6: "Enter into thy chamber," that is, into the secret places of thy soul, "and having shut the door, pray to thy Father in secret." Likewise there sacrifices are offered; likewise in the faithful soul: Psalm 50: "A sacrifice to God is an afflicted spirit." Likewise in the temple prayers are poured out to God, so in the soul God works: Isaiah 26: "Thou hast wrought all our works in us, O Lord." Likewise, because God sanctifies it, and descends into it as into a temple: Wisdom 4: "The grace of God is upon his saints, and his regard," etc. His eyes. Here he treats of the discussion of judgment. And first he sets down the perfection of divine knowledge; second, the diligent examination, at "his eyelids examine the sons of men"; third, the equity of judgment, at "the Lord trieth the just and the wicked." By the first, no one can be hidden, for he sees the disposition of the poor man and of the wicked, of the sinner and of the just: Ezekiel 23: "The eyes of the Lord are brighter than the sun, beholding round about all the ways of men, and the depth of the abyss, and looking into the hearts of men"; Proverbs 16: "All the ways of men are open to his eyes; the Lord is a weigher of spirits," that is, of thoughts, or of souls, according to the Gloss; and therefore he says, "his eyes look upon the poor man," unto having mercy: Psalm 30: "Have mercy on me, O Lord, for I am afflicted." Likewise Psalm 27: "The Lord is my protector, and in him hath my heart hoped," etc. — also for protecting by testing: Psalm 33: "The eyes of the Lord are upon the just." Likewise Psalm 31: "In this way in which thou shalt walk, I will fix my eyes upon thee." And thus, looking upon them, he examines diligently. "His eyelids examine," etc. By the eyelids discretion is signified, for as the eyelids of the eye direct the sight, so discretion moderates human wisdom: Proverbs 4: "Let thy eyelids go before thy steps." The very discretion of God, therefore, examines, that is, it tries and tests: Wisdom 1: "There shall be an inquiry into the thoughts of the ungodly: and the hearing of his words shall come to God." And how? Because sometimes he punishes, sometimes he spares, sometimes he grants benefits, sometimes he takes them away: Job 6: "The arrows of the Lord," etc. He also closes his eyelids and opens them: Matthew 17: "I have compassion on the multitude," etc.; likewise in the same place, chapter 21: "The kingdom of God shall be taken away from you"; Psalm 146: "Who giveth to beasts their food," etc. "He examines the sons of men," because some of them are made better, some worse; or some are made evil by Scripture, some good, because some understand it well and are not wearied, but are exercised by it, while the wicked do the contrary. The equity of judgment is set down, because "he trieth the just and the unjust," since he sends scourges upon the just and the unjust alike, and bestows temporal goods on the good and the wicked: Wisdom 11: "These," namely the good, "thou hast tried as a father admonishing"; "but those," namely the wicked, "as a stern king examining, thou hast condemned." For this reason he says, "the Lord trieth the just and the wicked," that is, he tests through tribulations. Gregory: the punishment inflicted asks whether one placed in tribulation truly loves God. "He trieth the just," that is, the Lord examines him so that he may be rewarded: Wisdom 10: "God rendered the wages of the labors of his saints." But he tries the wicked man or the sinner, so that he may be condemned: Matthew 23: "Bind his hands and feet, and cast him into the exterior darkness." Here the condemnation is set down; and concerning this he does two things: first he sets down the fault, second the punishment, at "he shall rain snares upon sinners." He shows that, as far as it is on God's part, the perdition of the wicked is not from him, but from our own part; hence he says, "he that loveth iniquity," that is, sin: John 3: "Whosoever committeth sin, committeth also iniquity, for sin is iniquity." "Hateth his own soul": Wisdom 16: "Man through malice killeth his own soul." But it is asked, how can someone hate himself? It must be said that in a certain way the sinner does hate himself; but absolutely speaking no one hates himself: Ephesians 5: "No man ever hated his own flesh." But that the wicked in a certain way hate themselves, and that even the good in a certain way hate themselves, is made clear in this manner. Our soul has two faces: one turned toward God according to reason, the other turned toward the flesh according to the sensitive nature, which comprehends only corporeal things. And as anything whatsoever loves its own good, so man loves that which he judges to be his own soul. For sinners judge their soul to be that toward which they principally strive, because anything whatsoever is that which is chief in it, just as a king is called the kingdom. Those, therefore, who hold the sensitive nature as chief, love it; but those who hold the intellective nature as chief, love that same one. No one, therefore, hates his soul as regards that which he judges to be chief; the good, therefore, hate themselves as regards the sensitive nature, the wicked as regards the intellective nature. Second, he sets down the punishment. And this we can expound either of the present, or of the future. Of the present, thus, and it preserves the metaphor: he said that the Lord is in heaven, because there is his throne; but from heaven comes rain: therefore their punishment is signified when it is said, "he shall rain upon sinners." And what? "Snares." And if this be expounded here of the present, it must be noted that in sin there are four things. The first is seduction; hence he says: "he shall rain snares upon sinners," as though by a just judgment he permits them to be ensnared and seduced: Isaiah 8: "And many of them shall stumble, and fall, and be broken, and be snared, and be taken." The second is concupiscence; and therefore he says, "fire," of concupiscence: Psalm 57: "Fire hath fallen upon them, and they have not seen the sun," namely of carnal concupiscence, etc. The third is the stench of infamy; and therefore he says, "brimstone." Thus the Lord rained upon Sodom and Gomorrah fire and brimstone. A fourth can also be added, namely the disquiet of the mind; and therefore he says, "storms of wind": Isaiah 57: "The heart of the wicked is like a raging sea." "The portion of their cup": because a cup is a certain measure, and they have punishments according to their sins: Isaiah 27: "In measure against measure, when it shall be cast away, he will judge it." But if it be expounded of the future, then the movements will there be punished, because they will be bound so that they can neither avoid evils, nor attain goods; therefore he says, "he shall rain snares upon sinners," that is, things binding the senses; and thus they are referred, brimstone to smell, fire to touch: Isaiah 66: "Their fire shall not be quenched"; Apocalypse 20: "Cast into the pool of fire." Likewise the affections, because they do not rest, since "the storms of wind are the portion of their cup," that is, the demons disquieting, troubling, and afflicting them. "Because the Lord is just, and hath loved justice," therefore nothing is to be expected from him but justice: Jeremiah 9: "I am the Lord that exercise mercy, judgment, and justice on the earth"; Psalm 114: "The Lord is just in all his ways." "His countenance," or face, "hath beheld equity," that is, equity has been seen by his knowledge; as if to say: to those to whom he makes himself known, and whom he loves, he shows equity.”

“In the foregoing group of ten Psalms the Psalmist treated of the persecution which he himself suffered from Absalom his son, by which was figured the persecution which Christ was to suffer from Judas; but in this second group of ten, as appears from the titles of certain Psalms, he treats of the persecution which he suffered from Saul, by which was figured the persecution which Christ was to suffer from the princes of the priests. Now this group of ten is divided into two parts. In the first he asks to be freed from his enemies. In the second, now freed, he prays for his own exaltation, in the Psalm "May the Lord hear you," which indeed fits as regards the history of David — because, Saul having died, David was promoted to be king — and as regards the mystery, Christ, whose kingdom was confirmed in his death: Philippians 2, "wherefore," namely because he was made obedient to the Father even unto death, "God exalted him." In the first part he does two things. First he asks for liberation. Second, he gives thanks for the liberation: and this in Psalm 17, "I will love you." As to the first, he does three things. First he sets forth at length the malice of his persecutors. Second he calls to mind his own righteousness, at the place, "Lord, who shall dwell." Third, on account of his righteousness, he asks for the efficacy of being heard, at the place, "Hear, O Lord," and so on. As to the first, he does two things. First he reproves the deceitfulness of his adversaries. Second he charges them with their iniquity, at the place, "The fool has said." As to the first, he does two things. First he calls to mind their deceitfulness. Second he asks for the divine light, lest he be ensnared by them, at the place, "How long, O Lord." This too fits well enough as regards the history of David, against whom Saul proceeded deceitfully. Now he prefixes to this Psalm this title: "Unto the end, for the octave, a Psalm of David," which has been expounded above. As to the first, he does three things. First he describes his calling to mind of their deceitfulness; second he asks for their destruction, at the place, "May the Lord destroy"; third he sets down the ground for being heard, at the place, "Because of the misery," and so on. As to the first, he does two things. First he describes their defect; second he adds the sign of the defect, at the place, "They have spoken vain things." As to the first, it must be known that David, considering the malice of his adversary growing strong against him, as one stupefied, first has recourse to the divine help, saying, "Lord, save me." And rightly so, because besides him there is no savior, as is said in Isaiah 45. Second, he enumerates their defects. Now two things preserve a man from evil: namely the fear of God — Ecclesiasticus 2, "he who fears God will keep his commandments" — and the love of truth; because right works are called true, as it were, in agreement with the rule, and if they are not right, they pertain to infamy. For some, even if they do not avoid evils on account of the fear of God, are nevertheless drawn back from them on account of infamy. But someone fears neither infamy: hence it is said in Luke 18, of a certain man who "neither fears God nor respects man." And these two things the Psalmist excludes from his adversaries. First indeed the fear of God, when he says, "for the holy man has failed" — for holiness consists in the fear and worship of God. Hence too the things dedicated to divine worship are called holy; as if he were to say: there is not found in this world a man who fears God. Micah 7: "the holy man has perished from the earth, and there is none upright among men." Second, he excludes the love of truth when he says, "for they are diminished." But it must be asked, why does he say "truths" in the plural? Hosea 4: "there is no truth of God on the earth." To which it must be said that there is one primordial truth, which is in the divine intellect. John 14: "I am the way, the truth, and the life." Now just as from one face of a man diverse likenesses result in diverse mirrors, and likewise in one mirror when broken, so in diverse souls, from the one divine truth, diverse truths result. And likewise in one soul, because it does not attain to the divine simplicity, but is composed of that by which it is and that which it is, there appear, from that one truth by which the holy soul is illumined, diverse truths; and these truths indeed, when the soul withdraws from God through sins, are diminished. Or it must be said that he says "truths" on account of the threefold created truth that is in the saints: namely, the truth of life, concerning which Isaiah 38: "remember how I have walked before you in truth"; the truth of doctrine, Matthew 21: "we know that you are truthful, and teach the way of God in truth"; and the truth of justice, concerning which Exodus 18: "provide out of all the people able men, such as fear God, in whom there is truth." It is of this truth that this Psalm seems to speak: namely, of the truth of justice; from which indeed Saul withdrew when he unjustly persecuted David himself. It must therefore be said that truths of this kind are diminished not of themselves, but "by the sons of men," through whose faults they are depraved. And indeed the truth of life is diminished when good is judged evil. The truth of doctrine, when light is called darkness. But the truth of justice, when the bitter is judged sweet, and conversely. Isaiah 5: "woe to you who call good evil, and evil good; putting light for darkness, and darkness for light; putting bitter for sweet, and sweet for bitter." Now he says that holiness fails, because since it is from God through grace, it is taken away at once by a single mortal sin. But truth is diminished, as it were, successively. Jerome has: "for the merciful man has failed"; and "for the faithful are diminished," because mercy and justice are required toward one's neighbor. Proverbs 20: "but a faithful man, who shall find?" Accordingly, when he says "vain things," he sets down the sign of the defect of holiness; and it is twofold, namely vanity and deceit. The first sign of the defect is vanity: and as to this he says, "they have spoken vain things," and so on. Vain is that which has no subsistence. True things, therefore, are those beneath which nothing of vanity lies; hence 1 Timothy 1: "the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith: from which some, having gone astray, have turned aside to vain babbling." Jeremiah 9: "let every one take heed of his neighbor." Gregory: "vain speech is the index of a vain mind." Likewise vain is that which is not grasped by the intellect: superfluous words too are vain. Proverbs 14: "where there are many words, there is frequently want." Likewise vain is that which is not stable: and thus words about temporal things are vain, John 3: "he who is of the earth speaks of the earth"; Isaiah 29: "your speech shall mutter out of the ground." But to whom do they speak vain things? "To his neighbor," to whom they ought to speak the truth. Ephesians 4: "speak each one of you the truth with his neighbor." The second sign of the defect of holiness is deceit; and as to this he says, "with deceitful lips, in heart and heart have they spoken." The doubling signifies a double heart. For they show that with their mouth they have one thing, while in heart they have another. They show themselves to grieve, and they rejoice; to love, and they hate; to have compassion, and they are glad. James 1: "a man of double mind is inconstant in all his ways." Ecclesiasticus 2: "woe to the double heart, and to wicked lips." "May he destroy." Here he asks for their destruction. And first he asks for it; second he indicates the cause, at the place, "all the lips," etc.: as if to say, may he destroy them doubly, namely in soul and in body. Jeremiah 17: "bring upon them the day of affliction, and destroy them with a double destruction, O Lord God." Accordingly he sets down the cause of their malice: and he sets down three things — namely fraudulence, because "deceitful lips": for deceit is when someone does one thing and feigns another. Deceit is conceived in the heart, but it is covered over by words or deeds. Proverbs 12: "deceit is in the heart of them that think evil things." These God scatters, in that he uncovers them; for then deceit does not have the character of deceit, since deceit is a hidden malice. Hence he does not ask for their destruction, but for the uncovering of their malice. Or he asks for their perdition through grace. Proverbs 19: "when the pestilent man is scourged, the fool will become wiser"; hence he says, "deceitful lips." The Gloss: as it were, the ground of the petition is their deceit. Or "he will destroy them," as it were by punishing them out of their own malice, so that they themselves fall into it, by the just judgment of God, as is said of Haman, Esther 7, against Mordecai: "Haman was hanged on the gallows which he had prepared for Mordecai." Ezekiel 3: "I will make your tongue stick to the roof of your mouth: and you shall be dumb," as if no longer daring to practice frauds. Proverbs 21: "the pestilent man being punished, the simple will be wiser." The same, 22: "foolishness is bound up in the heart of a child, and the rod of correction will drive it away." Second, he sets down their boastfulness, and "the tongue that speaks great things" about themselves before those who consider them great. Psalm 72: "they have set their mouth against heaven, and their tongue has passed through the earth." Now that which is greater in another we are accustomed to revere, and that which is lesser we do not reckon of account. In order, therefore, that they may appear great, and equal to God, they hold God in contempt — that is, divine honors. So it is said of the Antichrist, that he speaks against the God of gods. 2 Thessalonians 2: "he opposes and is lifted up above all that is called God, or that is worshipped, so that he sits in the temple of God, showing himself as if he were God." And of Antiochus, 2 Maccabees 9: "it is just to be subject to God, and that a mortal should not think himself equal to God"; and Acts 12, of Herod, that the people cried out to him "the voice of a god, and not of a man." And lest they should be able to excuse themselves that they did not do it on purpose, he adds: "who have said" — namely on purpose — "we will magnify our tongue." Third, he sets down their blasphemy or pride: "our lips are our own." For this is the first species of pride, when someone reckons that he has something from himself. 1 Kings 2: "do not multiply to speak lofty things, boasting." 2 Corinthians 3: "we are not sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God." The second species of pride is when someone wishes to glory in something above the rest; hence he says, "who is our lord?" Job 21: "who is the Almighty, that we should serve him?" Hosea 7: "they have returned that they might be without a yoke, and they have become like a deceitful bow." Job 11: "a vain man is lifted up into pride, and thinks himself born free like a wild ass's colt." "Because of." Here, thirdly, he sets down the being-heard of his prayer. And first he prefixes it; second he sets down its certainty, at the place, "the words of the Lord"; third he sets down his own belief, at the place, "you, O Lord." He says, therefore, "because of the misery" — that is, the manifold defect — "of the needy" — that is, those lacking resources — "and the groaning" — that is, the sobbing — "of the poor" — that is, those having little. Psalm 9: "to you is the poor man left." Exodus 2: "he heard their groaning, and remembered the covenant." "Now will I arise, says the Lord." "Now," in the opportune time. Psalm 9: "a helper in due time, in tribulation." Isaiah 9: "in an acceptable time I have heard you, and in the day of salvation I have helped you." "I will put him in safety" — that is, I will add — "I will deal confidently in him" — that is, I will be in him. Jeremiah 1: "do not fear before their face, for I am with you." Isaiah 14: "the Lord of hosts has decreed: and who shall be able to disannul it? His hand is stretched out: and who shall turn it away?" Jeremiah 1: "they will fight against you, and will not prevail, because I am with you to deliver you." And 39: "your life shall be to you for a salvation, because you have put your trust in me, says the Lord." Accordingly he sets down the certainty of the promise: "the words of the Lord are chaste words" — not adulterated by the admixture of anything foreign; or chastened from superfluity; or incorrupt, because someone is called chaste before experience, but continent after. Not vain, but firm. Matthew 24: "heaven and earth shall pass away, but my words shall not pass away." Second, they are full of truth; hence, "silver tried by fire." Silver is white without stain, sonorous without pretense, fragrant without taint. "Tried of the earth" — that is, from the earth: for the Greeks lack the ablative. Now this is a translation from the Greek — "purged seven times" — that is, perfectly. And the prophet responds: "You therefore, O Lord, will preserve us from evil. And you will keep us in good, from this generation forever." "Therefore the wicked walk round about," in such a way that they will never arrive at the end of the journey which they intend, namely to afflict others as they wish. Isaiah 59: "their paths are crooked." And why? Because, "according to your height you have multiplied the sons of men" — because in my house there are not only vessels of gold and silver, but also of wood and earthenware; and some indeed sanctified unto honor, prepared for every good work. 2 Timothy 2. Or "the wicked walk round about," in a circle of vices, not attaining to the mean of virtue. 1 Kings 25: "the soul of your enemies shall be whirled about," and so on.”

“In the preceding Psalm the Psalmist set forth the wiles of his adversaries; here, against them, he seeks a remedy from God. As for the title, "Unto the end, a Psalm of David," this has been explained above. Now this Psalm is divided into three parts. In the first, a complaint is set forth; in the second, a petition, at the words "Look and hear me"; in the third, the hearing granted, at the words "But I have trusted in thy mercy." The complaint contains three things. He marvels at the divine dissembling, he confesses his own deficiency, he complains of the power of his adversaries; the second, at the word "how long" [quamdiu]; the third, at the word "how long shall my enemy be exalted." He who dissembles the injuries done to someone does so either because he does not remember him, or because he does not wish to apply a remedy; and therefore he says: Lord, I am burdened by adversaries, and you do not apply a remedy? "How long wilt thou forget me, unto the end" — that is, it seems that in the end you wish to avoid me. Isaiah 49: "Sion said: The Lord hath forsaken me, and the Lord hath forgotten me." Habakkuk 1: "Why lookest thou not upon them that do unjust things, and holdest thy peace when the wicked devoureth those more just than himself?" "How long dost thou turn away thy face from me?" One turns away his face when he does not apply a remedy. Psalm 43: "Why turnest thou thy face away, forgettest our want and our trouble?" This according to the history of David, who was persecuted a long time by Saul. Allegorically it is said of the fathers of the Old Testament, who continually awaited Christ, and God, as though forgetful of them, delayed to apply the remedy; and they say, "How long, O Lord," and so on. "How long dost thou turn away thy face from me" — that is, the presence of your Son from us. Or, that it may be the complaint of the just of our own time concerning the delay of the second coming: "How long, O Lord, wilt thou forget me?" Will this be "unto the end," that is, until the day of judgment, or until death? And "how long dost thou turn away thy face from me," that is, the face of your glory, that I may see you face to face. Exodus 33: "Show me thy face." Psalm 79: "Show thy face, and we shall be saved." Yet many causes can also be assigned why the ancient fathers so greatly desired the coming of Christ in the flesh. The first is on account of the exaltation of human nature, in whose person it is said in Lamentations 1: "See, O Lord, that I am become vile"; but it was exalted through the Incarnation. Psalm 72: "With glory thou hast received me" — that is, I have been made glorious, just as a woman of low birth is raised up if she marries a noble man. Hence it is that every sin after the coming of the Savior is graver than it was before. Just as if a noblewoman or nobleman were to commit some disgraceful act, it is more shameful than if a peasant were to commit it. The second cause is that the captives might be freed from the prison of Hell, or Limbo: Job 17: "My bones shall descend into the deepest hell; will there at least be rest for me there, do you suppose?" As if to say: no; but through Christ we have been freed from it: Zechariah 9: "Thou also, by the blood of thy testament, hast brought forth the prisoner out of the pit, wherein there was no water." Third, on account of the casting down of the Devil: Psalm 88: "Thou hast humbled the proud one as one that is slain," that is, you diminished his power. Fourth, because through the coming of Christ God was made at peace with us; Ephesians 2: "The cornerstone, who made both one." Fifth, on account of the delight which they hoped to have with Christ, in seeing, hearing, and conversing with him: Matthew 13: "Blessed are the eyes that see the things which you see," and so on. The moderns, however, desire the second coming. First, because then we shall be exalted: Wisdom 3: "The saints shall judge nations, and rule over people." And again in the same, chapter 5: "They are numbered among the children of God." Second, because we shall be freed from all punishment: Isaiah 25: "The Lord will take away every tear from every face," that is, the cause of weeping, or punishment. Third, because we shall be freed from all sin: Isaiah 25: "The Lord will take away the reproach of his people from off the whole earth." Fourth, because then we shall be snatched away from the power of the Devil: Isaiah 11: "They shall not hurt nor kill in all my holy [place]." Fifth, because we shall be freed from the servitude of the body: Psalm 141: "Bring my soul out of prison": Romans 8: "The creature itself shall be delivered from the servitude of corruption." Sixth, because we shall see God face to face: 1 John 3: "We know that when he shall appear, we shall be like to him, because we shall see him as he is": Jeremiah 21: "All shall know me, from the least to the greatest." Or it can be the complaint of any just man weighed down by adversity, or by the corruption of sin and concupiscence. Here he confesses his own deficiency; and concerning this he does two things. First, he sets forth the anxiety of his heart. Second, the sorrow that follows; at the words, "sorrow in my heart daily." As to the first, the Philosopher says in the Rhetoric: "Fear makes men take counsel." The same is found in Isaiah 16: "Take counsel, gather a council." Thus a man, at times in adversity and temptation, takes counsel as to how he may resist; and therefore he says, "How long shall I take counsel in my soul" — that is, how long must I keep having new counsels to resist my enemies? Thus the fathers of the Old Testament had various counsels for prefiguring Christ. But when a man, in taking counsel, adopts one course, and yet fails in carrying it out, sorrow then follows; and therefore it is said: "How long, O Lord, shall I take counsel in my heart" — that is, daily, while I continually fail: Jeremiah 8: "My sorrow is above sorrow, my heart mourneth within me." Here he complains of the prosperity of the enemy, who shall be exalted — namely, of Saul over David, and of the enemy who leads one into consent to sin, and of the flesh, since they have their own concupiscences: Habakkuk 1: "Because of this the judgment does not come to an end, because the wicked prevaileth against the just." In the second part of this Psalm, prayer or petition is set forth. And first is set forth the petition corresponding to the divine dissembling. Second, to his own deficiency, at the words, "Enlighten my eyes," and so on. Third, to the prosperity of his enemies, at the words, "lest at any time he say," and so on. First, he speaks of the divine dissembling, of forgetting and turning away; as if to say, "Look upon me" — that is, turn back, you who turn away as though forgetful. "Now hear me"; Isaiah 64: "Look down, we are all thy people." Second, is set forth the petition corresponding to his own deficiency: one arising from his many counsels, and another from his sorrows. And therefore, because I have no counsels of my own, "enlighten my eyes, lest I ever sleep in death" — that is, teach me. Likewise Luke 1: "To enlighten those who are in darkness, etc.," and so on. This applies literally to David fleeing from the face of Saul, who had frequently to be on his guard, lest he should at some point fall into his hands and be slain. Likewise, as long as a man is watchful in resisting sin, he does not fall into death; but when he sleeps, he is slain. Thus in 2 Kings: when Ishbosheth was sleeping, and the maidservant was cleaning wheat, he was slain: Ephesians 5: "Rise, thou that sleepest." The petition against the adversary: "lest at any time my enemy say." And he sets forth two things. First, the petition. Second, its reason, at the words, "they that trouble me." "Enlighten me, lest at any time my enemy say," rejoicing: "I have prevailed against him." And the Devil rejoices when he tempts and draws one into sin. Likewise, "arise, O Lord, let not man prevail"; and of this sort is the reason for their rejoicing, that they will exult if I am moved, if I should abandon the state of righteousness and slip into sin: Ecclesiasticus 18: "Go not after thy lusts, but turn away from thy own will." "If thou give to thy soul her desires, she will make thee a joy to thy enemies": Daniel 9: "For thy own sake, O God, incline thy ear and hear; open thy eyes and see our desolation, and the city upon which thy name is invoked." Here the granting of the hearing of his prayer is signified; and concerning this he does three things. First, he sets forth his hope of being heard. Second, the joy at the hearing having been granted, at the words, "and my heart hath rejoiced." Third, he gives thanks, at the words, "I will sing." He says, then, "I have hoped in thy mercy" — not in the world: Lamentations 3: "The mercies of the Lord are many, for we are not consumed": not in my own power, because it is nothing against the Devil: Job 41: "There is no power upon earth that can be compared to him." And here he sets forth three things by which man is aided against the Devil: namely, by spiritual gladness, by devout prayer, and by good work. On account of the first he says, "my heart hath rejoiced in thy salvation" — not in temporal things or vanities, as sinners do, of whom Job 21 says: "They rejoice at the sound of the organ, and spend their days in wealth, and in a moment they go down to hell." Hosea 9: "Rejoice not, O Israel, exult not as other peoples" — but "in thy salvation," that is, in Christ, who came for this, that he might save us: Matthew 1: "For he shall save," and so on. And this gladness arms a man against the Devil: Proverbs 17: "A joyful mind maketh age flourishing; a sorrowful spirit drieth up the bones." The second is prayer, or the praise of God: hence he adds, "I will sing to the Lord" — that is, I will praise him: Psalm 21: "You that fear the Lord, praise him." For the praise of God avails much for overcoming the Devil: Matthew 17: "This kind of demon is not cast out but by prayer and fasting": Habakkuk 3: "But I will rejoice in the Lord, and I will joy in God my Jesus." And this on account of the benefits granted: and therefore it follows. "Who giveth good things to me" — that is, who bestows good things. James 1: "Every best gift," and so on. And he says "good things," because there are certain temporal goods which the Lord bestows: Matthew 15: "He delivered to them his goods, and to one he gave five talents," and so on. Likewise, spiritual goods, which are the goods of grace and the virtues: 1 Corinthians 12: "There are diversities of graces," and so on. "All these things one and the same Spirit worketh, dividing to every one according as he will"; Job 2: "If we have received good things at the hand of the Lord," and so on. Likewise the goods of glory: Psalm 26: "I believe to see the good things of the Lord in the land of the living." All these good things the Lord bestows; and therefore he is deservedly to be praised: Ecclesiasticus, last chapter: "To him that giveth me wisdom, I will give glory." The third is a good work, concerning which he adds, "I will sing" — that is, I will work. To sing psalms [psallere] is to touch the psaltery with the hand. Jerome: "Always do something good, that the Devil may find you occupied"; Matthew 12: "When the unclean spirit is gone out of a man," etc., down to "entering in, they dwell there," and so on. "And it comes to pass," and so on. "The name of the Lord" — that is, unto the praise of the name of the Lord most high: Luke 1: "Glory to God in the highest": Matthew 5: "So let your light shine before men, that they may see," and so on.”

“Above, the Psalmist reproached the deceitfulness of his enemies; here he sets forth their malice. The title is, Unto the end, a Psalm of David. And concerning this he does two things. First, he manifests their malice. Second, he sets down the hope of his deliverance from them, at the place, Shall they not know, etc. And concerning the first he does two things. First, he sets forth their malice. Second, he confirms that this malice is present in them, at the place, The Lord from heaven, etc. The first is divided into two. First, he sets forth the root of their malice. Second, the progress of their malice, at, They are corrupted, etc., as it is said in Ecclesiasticus 10: the beginning of all sin is pride, and the beginning of a man's pride is to apostatize from God. That a man, therefore, does not have God in his heart is the beginning of malice; and therefore he says, The fool said in his heart, There is no God: Wisdom 1: into a malevolent soul wisdom shall not enter, nor dwell in a body subject to sins. But can he indeed say this? To say in the heart is to think. But can he indeed think that God does not exist? Anselm says that no one can. Likewise Damascene: the knowledge of God is naturally implanted in all; no one can think that what is naturally known does not exist. But it must be known that we can speak of the knowledge of God in two ways: namely, according to itself, or with respect to us. If in the first way, then without doubt it cannot be thought that he does not exist; for no proposition whose predicate is included in the definition of the subject can be thought false by its very nature. It must be noted, however, that being is otherwise in God than in other things; for the being of God is his substance. Therefore whoever speaks of God according to himself speaks of his very being; and therefore, according to himself, it cannot be thought that he does not exist. And the saying of Damascene is thus resolved: because what is naturally implanted is known indeterminately — namely, that God exists, but not what he is; the latter is had through faith. God (Deus) is said to come from Theos, which is to burn up all malice. Someone, then, says that there is no God when he thinks that he is not omnipotent, and that he has no care for human affairs: Job 21: Who is the Almighty, that we should serve him? This can be referred to the Jews, who say that Christ is a mere man, not God. John 10: Thou, being a man, makest thyself God. These Jews, not believing in him who was promised in the Law, say, There is no God — namely, this one who preaches to us. And he called him a fool, because they were unwilling to receive the wisdom of God, having the eyes of their mind blinded; Psalm 81: They have not known nor understood. Wisdom 2: For their own malice hath blinded them. Or here the sinner is reproved. First, for the sin of the heart in consent, at, The fool said. Second, for the sin of deed, at, They are corrupted. Third, for the sin of habit, at, And they are become abominable. First he calls the sinner a fool, because he does not have wisdom, as has been said, etc. Likewise, because spiritual things do not taste sweet to him; 1 Corinthians 2: The sensual man perceiveth not the things that are of God. Next the progress of malice is set down: They are corrupted and become abominable. As the two parts of justice are to do good and to avoid evil, so the two parts of injustice are to do evil and to avoid good. And first he sets down the first part; second, the second. Concerning the first he sets down two things: first, the perversity of vices; second, their abomination. In bodies, corruption follows upon the exhalation of the natural heat, expelled by an extraneous heat. For the natural heat of the soul is the love of God. When, therefore, an extraneous love of concupiscence and of other sins creeps in, God withdraws. And therefore, when he had said, There is no God, he immediately adds, They are corrupted: Jeremiah 5: They have denied God, and said, It is not he — namely, he who condemns sinners and rewards the just: Ecclesiasticus 21: The heart of a fool — that is, of a sinner — is like a broken vessel. They are corrupted, therefore — sinners, through evil act: John 3: for their works were evil; because after they lose, through consent, the gratuitous goods, their natural goods are corrupted in them; and therefore punishment follows upon them: Psalm 96: A fire shall go before him, and shall burn his enemies round about. Likewise, when a body putrefies, it is rendered abominable. So the soul of a man, as long as the love of God is in it, is acceptable to God; but when it is corrupted through sin, it becomes abominable. That is abominable which human appetite shuns; and therefore he says, And they are become abominable — namely, to God and to men, sinners through the habit of sinning: Jeremiah 2: How exceedingly base art thou become, repeating thy ways! Hosea 9: They are alienated in confusion, and are become abominable, like the things which they loved. And he said, in their pursuits, because through these they arrive at abominable things. Or, they do it studiously, according to Jerome. For God abominates the studied will to sin more than the sin itself: Job 34: As it were on purpose they have revolted from him, and would not understand his ways. Another text has: they corrupt and have abominated pursuit — namely, of wisdom and discipline: Proverbs 1: They hated instruction, and received not the fear of the Lord: Ezekiel 8: Thou shalt see still greater abominations. Next he treats of the avoidance of good. There is none that doth good, because there is not a just man upon earth that doeth good and sinneth not, Ecclesiastes 7. Even to one — that is, to Christ — for he alone had neither contracted sin nor committed sin. The Blessed Virgin had contracted sin: Ecclesiastes 7: I have found one man of a thousand; a woman among them all I have not found. Or, even to one, because there is not even one who does good perfectly. This is true, on the supposition of what they said: There is no God, and, They are corrupted. The Lord. Here, first, he confirms the fault; second, he explains it, at, Their throat is an open sepulchre. Sin is confirmed through iniquity; and therefore here he sets down God's inquiry, saying: You say that there is no God; but this is false, because the Lord looked down from heaven upon the sons of men: Proverbs 16: All the ways of a man are open to his eyes. The Lord the Father, therefore, looked down by sending his Son from heaven, that is, from the bosom of his own loving-kindness: Isaiah, last chapter: Heaven is my throne. Or, from heaven, that is, Christ, through whom he will judge sinners. Or otherwise. Some say that God does not know singular and changeable things, because he is immaterial and simple and eternal, and so he does not know according to the motions of things and according to the manner of their knowability. The answer is: on the contrary, he does; because he knows material things immaterially, as Dionysius concludes. And thus the intellect too knows in this way; and therefore he says, from heaven, that is, from the height of his dignity and nature. He looked down upon the sons of men. And by his antecedent will, by which he wills all to be saved, he wishes to find in us that which pertains to salvation — namely, that we know God through the intellect, and love him through the affection, and desire him. And therefore he says, to see, that is, to make it to be seen, since he himself always sees. If there be any that understandeth — through the intellect: Deuteronomy 32: O that they would be wise and would understand, etc. Or that seeketh God — through the affection. What will he find, when he has sought here? The contrary: for all have gone aside; and he sets down three things — namely, a turning away from God, useless operation, and a cessation from good. He says, therefore, All have gone aside — namely, from God: Deuteronomy 21: I know that after my death you will act wickedly, and will turn aside from the way which I have commanded you: Hosea 4: There is no truth, and there is no knowledge, and there is no mercy of God in the land: Jeremiah 8: No man speaketh what is good, there is none that doth penance for his sin. Likewise, from the fact that one turns away from God, he becomes useless; for that is useless which does not attain to that for which it was made. But man was made to enjoy God: Wisdom 4: the many-branching multitude of the wicked shall not be profitable. Hence he says: They are become unprofitable together. Likewise they cease from good, for there is none that doth good, etc. This has already been expounded. Their throat is an open sepulchre. Jerome says that the Apostle makes use of the testimony of these verses, Their throat is an open sepulchre, etc.; and it is found elsewhere in Sacred Scripture, Romans 3, where he says that he took one part from Isaiah 59, another from other parts of the Psalter, and not from this Psalm alone — since he himself was a Hebrew, and knew that this was not found in the Hebrew; it is found, however, in the common (vulgate) edition, which the common people use, or which is not attributed to any certain person. From an open sepulchre a stench exhales; and therefore, above, the Psalmist confirmed the malice, or fault, of his enemies; here, however, he explains it. And concerning this he does two things: first, he shows how sinners are useless to others; second, how they are useless to themselves, at, Destruction and unhappiness. Concerning the first he sets forth two things: first, how they harm others by word; second, how by deed, at, Their feet are swift, etc. Concerning the first he does two things: first, he sets down the readiness of the mouth to harm; second, the manner of harming, at, With their tongues they have dealt deceitfully. He says, therefore: Their throat is an open sepulchre. Now such a thing is prepared for nothing else than to receive corpses; so the mouth of him who is always prepared to put to death through detraction is an open sepulchre. Apocalypse 9: out of their mouths proceeded fire, and smoke, and brimstone. Or note their voracity, because the throat serves also for eating. But sometimes one harms by guile, sometimes by malice, and sometimes by injury. And first he sets down the guile which they have on the tongue. With their tongues — speaking smoothly outwardly: Jeremiah 9: their tongue is a piercing arrow, it hath spoken deceit; second, the guile in the heart: the venom of asps is under their lips. Hidden venom is deadly, but the venom of asps is incurable, and cannot be charmed away: Psalm 57: like the deaf asp that stoppeth her ears, etc. Its venom kills while one is asleep: Jeremiah 5: There are found among my people wicked men that lie in wait, as fowlers setting snares to catch men. In the same place: as a snare full of birds, so their houses are full of guile — like fowlers who by a sweet sound draw the birds into the snare. In which is designated cruelty, and obstinacy, and malice: cruelty, because they strive to kill; obstinacy, because hatred is always in their heart; and therefore he says, venom, etc. Whose mouth is full of cursing. Here he shows how they harm openly, namely, through words of detraction; and bitterness, that is, bitter words: Leviticus 19: Thou shalt not curse the deaf. Or, when he speaks words against God, provocative to injury or wrath: Isaiah 5: his roaring shall be like a lion's, swift. Here he shows how they harm by deed: to shed blood: Proverbs 1: their feet run to evil, and make haste to shed blood. Destruction. Here he shows how they are harmful to themselves. A man harms himself in two ways: namely, by losing the good that he has, and by falling short of that which he hopes for. He says, therefore: Destruction is in their ways, because the good that they have is worn away; and unhappiness, because they do not arrive at the hoped-for good, namely happiness: Isaiah 39: Destruction and wasting are in their ways, and the way of peace they have not known; there is no judgment in their steps. Or, destruction in this world; unhappiness after death, which is opposed to happiness: Job 21: the wicked man is kept unto the day of destruction, and he shall be brought to the day of wrath. This comes about from one thing which is against the love of neighbor, namely, that they have not known the way of peace — that is, what it is. Or, they have not known the way of peace — namely, Christ, because his ways are ways of peace: Proverbs 3: her ways are beautiful ways, and all her paths are peaceable. They have not known him, because by sinning they killed Christ himself. The other is against the love of God; hence he says, There is no fear of God before their eyes: and from this they sin, because, as it is said in Proverbs 17, by the fear of the Lord every man departs from evil. Since, therefore, they do not have this, they are therefore an open sepulchre. Shall they not know. Here he treats of the hope of deliverance. And first he shows that the wicked do not have hope, in that: shall they not know. Second, he shows what this hope is, at, Who shall give out of Sion. Concerning the first he does two things: first, he shows that they will not know this hope; second, he sets down a sign, at, the counsel of the poor man. First he raises a question, and interposes within it the fault of the wicked, and speaks thus. I say that they are an open sepulchre, and that there is no God in their heart: but shall they indeed know that the Lord is in the just generation? As if he were to say: this they ought to know, and that the Lord is in it: Jeremiah 14: Thou art among us, O Lord, and thy holy name, etc. Psalm 21: But thou dwellest in the holy place, the praise of Israel. The Lord, therefore, is in it as in a temple. And all that work iniquity — namely, with respect to God; and devour my people as they eat bread — with respect to their neighbors, whom they devour by taking away their goods: Zechariah 11: let every one devour the flesh of his neighbor: Micah 3: they have eaten the flesh of my people, and have flayed their skin from off them: Ecclesiasticus 24: the bread of the needy is the life of the poor; he that defraudeth him is a man of blood. They have not called upon God — that is, they have no hope in God: Isaiah 59: they have not called upon God. And it follows from this that they have no security; therefore he says: there they trembled, etc. Proverbs 28: the wicked man fleeth when no man pursueth: Job 15: the sound of dread is always in his ears, and when there is peace, he always suspects treachery. But they who call upon God are saved: Joel 2: all that shall call upon the name of the Lord shall be saved: Proverbs 18: the name of the Lord is a most strong tower. Such men, therefore, will not know that the Lord is in the just generation. And he shows that they will not, by a sign; for you have confounded the counsel of the poor man — that is, you have reckoned it a thing to be put to shame, and you have blasphemed it, so far as lies in you: and this is the counsel of the poor man, that he should know that the Lord is his hope: Psalm 21: he hoped in the Lord, let him deliver him, let him save him, seeing he delighteth in him. Matthew 27. Who says: If thou wilt be perfect, etc. Likewise 19. This counsel the rich always despise: Proverbs 1: you have despised all my counsel, and neglected my reproofs. And why? Because the Lord is his hope; for they have nothing in the world in which to hope except in God, who is the hope of the saints. All the ancients awaited this: Genesis 49: the sceptre shall not be taken away from Judah, etc. But this was awaited out of Sion, that is, from the Jews: John 4: salvation is of the Jews. But when? The answer: we shall have this when the Lord shall have turned away the captivity of his people, who are in the captivity of sin and the prison of Hell: Isaiah 49: surely the captivity shall be taken away from the strong, and that which was taken by the mighty shall be delivered. And then Jacob shall rejoice — that is, the people of God inwardly — and Israel shall exult outwardly.”

“Above, the Psalmist treated of the malice and deceit of his adversaries; here he treats of his own justice. And first he shows what kind of justice God accepts. Second, as if giving thanks, he shows what his own justice is, at the place, "preserve me." The title, "A Psalm of David." In this Psalm he does two things: for, existing as a priest before God, he consults God. First a question is posed. Second, the response, at the place, "he who walks without blemish." He therefore sets forth a twofold question: because there is a twofold state of the Church, present and future. The first is of those who are warring: Apocalypse 14: "Henceforth now the Spirit says that they may rest." And these two states were signified in the Old Testament. For first they had the tabernacle, Exodus 26, as long as they had wars and labors. 2 Kings 7: "It came to pass, when the Lord had given rest to David from all his enemies, that he said to Nathan: You see that I dwell in a house of cedar, and the ark of God is set in the midst of skins?" Afterward he made the temple, when he had peace. By the tabernacle is designated the Church militant, by the temple made on the mountain, the state of the future life; and therefore he says, "Who shall dwell in your tabernacle?" That is, in the present Church; as if he were to say: who is worthy to dwell? For sinners dwell there in number, not in merit. Jerome has, "Who shall sojourn?" Psalm 67: "He makes those of one mind to dwell in a house." The second question, "who shall rest on your holy mountain?" And it is called a holy mountain, because nothing there is defiled: Jeremiah 31: "May the Lord bless you, O beauty of justice, holy mountain"; Isaiah 35: "It shall be called the holy way"; Exodus 15: "You shall bring them in and plant them in the mountain of your inheritance, in your most firm habitation, which you have made, O Lord." "Who..." Here the response is set forth; and concerning this he does two things. First he commemorates the merits of those dwelling in the aforesaid places, namely in the tabernacle and on the holy mountain of God. Second, the reward, at the place, "he who does these things shall not be moved forever." Now he sets forth ten effects of the virtues. But the action of the virtuous man is considered in two ways. First by comparison to himself. Second by comparison to others. First he sets forth those things by which a man acts well in himself. Second, those by which he conducts himself well toward his neighbor, at the place, "nor has he done to his neighbor," etc. In himself, as to external things, in deed, and in speech. In deed, as to two things. First, that he flee evil; and therefore he says: "who walks without blemish." This life is a kind of road toward eternal life; and therefore he says, "walks," that is, journeys along the way: Psalm 41: "I shall go into the place of the tabernacle." Likewise Psalm 118: "Blessed are the undefiled in the way." "Without blemish," namely mortal, because venial sin does not, properly speaking, have blemish: Ecclesiasticus 31: "Blessed is the rich man that is found without blemish." But in Christ and in the Virgin Mary there was no blemish whatsoever, and to these is appropriated temperance, because it is against temperance that one is defiled. Second, that he do good; and therefore it follows, "and works justice," that is, those things to which justice inclines; and they are reduced to it insofar as it is a special virtue. In speech, first, that he do good; "who speaks the truth," that is, that he do good in his speech: Isaiah 33: "Who among you shall be able to dwell with the everlasting burnings? He who walks in justices, and speaks truth." And he says, "in his heart," against those who speak truth by chance, not from purpose: Proverbs 12: "The lip of truth shall be firm"; 1 Peter 2: "laying aside all guile and all deceit, as newborn infants." Second, that he avoid evil, namely deceitfulness: Jeremiah 9: "their tongue is a wounding arrow, it has spoken deceit." "Who has not done deceit in his tongue." Another reading has, "who is not glib in his tongue": Proverbs 25: "a city that lies open and without the compass of walls, is a man who cannot restrain his own spirit in speaking." Another reading, "and there is no accusation in his tongue"; because, namely, he is not a detractor and a reporter of tales; or because his words are not open to accusation: Ephesians 4: "let no evil speech proceed out of your mouth." "Nor has he done..." Above the Psalmist treated of the virtuous operation which God accepts, enumerating those things by which a man acts well in himself; but here he enumerates those things by which he conducts himself well toward his neighbor. And here, as regards his neighbor, he asks three things. First, that he not harm him. Second, that he not consent to one harming him: Romans 1: "they who do such things shall not obtain the kingdom of God; but they are worthy of death, not only they who do them, but they also who consent to them that do them." Third, that he not deceive him. He says, therefore, as to the first, "nor has he done evil to his neighbor," neither bodily nor spiritually: Romans 12: "rendering to no man evil for evil"; Galatians 6: "while we have time, let us work good." As to the second he says, "and has not taken up a reproach against his neighbors." Someone says something against another, but it is not to be tolerated; and therefore he says, "he has not taken up a reproach," namely then, when he who hears detracting words against someone, and from these detests the one of whom they are spoken, or even himself says them to others: Ecclesiasticus 19: "have you heard a word against your neighbor? let it die within you," etc. Ecclesiasticus 28: "hedge in your ears with thorns, and do not listen to a wicked tongue." Jerome: "if there is no listener, there is no detractor." Bernard: "which of these is more damnable, to detract or to listen to one detracting, I would not easily say": Proverbs 25: "the north wind scatters rain, and a sad face, a detracting tongue"; because, literally, the detractor stops when the hearer is saddened. "As nothing..." Here he shows that he does not despise. In man there are two things: namely vice and virtue. Vice is to be despised; and therefore he says, "the malignant one," insofar as he is such, "is brought to nothing," that is, is reckoned as nothing; and this is good: first, to remove envy: for sometimes some evil man is exalted: Jeremiah 12: "the way of the wicked prospers," etc. But because of this he ought in no way to reckon him great, but ought to despise him: 1 Maccabees 2: "the glory of a sinful man is dung and worms: today he is lifted up, and tomorrow he is not found, because he is turned back into his own earth, and his thought has perished." Or someone great intends to harm; but since he is malignant, despise him: because the disparagement of such men is the approval of our life: Psalm 26: "though hosts should stand together against me, my heart shall not fear," namely of sinners. But repute the virtuous man great; therefore he says, "but he glorifies them that fear the Lord": Ecclesiasticus 25: "how great is he that finds wisdom and knowledge, but there is none above him that fears the Lord." The Gloss expounds otherwise, "in his sight the malignant one is brought to nothing," that is, the Devil is bound by him: John 2: "you have overcome the wicked one," etc. The Lord glorifies them that fear the Lord, namely himself. But the first exposition is the more literal. Here he forbids that he deceive his neighbor. Now a neighbor is deceived in three ways. Namely in promises, and this through an oath; and therefore he says, "who swears," etc., that is, confirms in order to deceive, because he does not keep it: Zechariah 8: "love not a false oath"; Leviticus 14: "you shall not swear falsely by the name of your God, and you shall not pollute it." To swear does not pertain to virtue, but to keep the oath does. Likewise in contracts. Whence: "who has not put out his money to usury": Luke 6: "lend, hoping for nothing thereby: and has not taken bribes against the innocent": Proverbs 17: "the wicked man takes gifts out of the bosom," that is, of the Church, "to pervert the paths of judgment"; Deuteronomy 23 it is forbidden that it be given to a brother upon usury, because he sells what is not his, since he does not have the usufruct. Likewise in judgments, when he gives sentence against the innocent; and therefore he says, "and gifts": Isaiah 5: "woe to you that justify the wicked for gifts"; Job 19: "fire shall devour the tabernacles of them that love to take gifts." Consequently the reward is set forth. "He who does," that is, keeps, "these things," all the aforesaid: James 1: "be doers of the word"; Romans 2: "not the hearers of the law are just before God, but the doers": "shall not be moved forever," that is, he shall dwell here on my holy mountain: below, Psalm 124: "they that trust in the Lord shall be as mount Zion," etc. Psalm 54: "you shall never suffer the just to waver." Above, Psalm 15.”

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

“Above, the Psalmist described divine justice and showed that he kept it; here he sets forth a prayer in which he asks to be heard, on account of justice. The title is, "A prayer of David." And this is the first Psalm to be entitled from prayer, because this psalm is wholly a prayer; and therefore it begins with prayer, because among tribulations prayer is a singular refuge. Psalm 108: "but I was praying." This Psalm, then, is divided into two parts. In the first he prays for his own stability; in the second he asks for deliverance from evil, at the words, "I have cried." Concerning the first he does two things. First he asks to be heard; second he sets forth his petition, at the words, "from your countenance." Now it must be considered that in being heard there is a threefold degree. First, he to whom the petition is made hears the words. Second, he attends to the sense. Third, he fulfills the petition. First, therefore, he asks to be heard, saying, "hear," and so on. Daniel 9: "Hear, O Lord God, the prayer of your servant." Second, in being heard he sets down the merit of the petitioner; and therefore he says, "my justice," as if to say: in me there is merit that you should hear me. The Gloss: "Justice has a voice with God, by which it penetrates heaven." James, last chapter: "The persevering prayer of a just man avails much." John 9: "God does not hear sinners; but if any man be a worshipper of God, him he hears." Second, he asks that God attend to the sense of the prayer: "attend to my supplication." The Gloss says: the supplication, which is for the removal of evils. Another reading has, "attend to my songs," as if to spiritual understanding: Psalm 129: "Let your ears be attentive to the voice of my supplication." Third, that he hear the words of the one praying; and therefore he says, "give ear to my prayer," which proceeds not from "deceitful lips," but from simple ones: Isaiah 53: "there was no deceit in his mouth." But since God hears all things, why is it said that he hears some things and not others? Wisdom 1: "the holy spirit of discipline will flee from the deceitful, and will withdraw itself from thoughts that are without understanding." God is not said to hear except true words, and not those that proceed from deceitful lips; and therefore he says, "not in deceitful lips." Psalm 11: "deceitful lips, in the heart," etc. And thus the deceitful is understood in two ways: namely, feigning with respect to the mouth, and with respect to the deed, when the deed does not agree with the mouth. The Pharisee who said, Luke 18: "I am not as the rest of men," etc., was not heard; but the other, who prayed not with deceitful lips but rightly, was heard, because he went down to his house justified. The Gloss: deceitful lips are those of them who say "Lord, Lord," and do not do the will of my Father. "From your countenance." A judge does not pronounce sentence except after hearing the petition and examining the case. And therefore here he sets down the petition, and asks for three things. First, the sentence. Second, the examination of the case, at "you have proved." Third, the quality of the sentence, "perfect." Concerning the first he does two things. First he asks for judgment. Second, for its tempering, at "your eyes." He says, therefore, "from your countenance," that is, from your knowledge: "let my judgment come forth," that is, for me: Jeremiah 10: "Correct me, O Lord, but yet with judgment, and not in your fury, lest perhaps you bring me to nothing." But here he asks not for a judgment of severity — Isaiah 64: "all your righteousnesses are as a filthy rag" — but of equity, according as human nature can bear; and therefore he says, "let your eyes behold the things that are equitable," that is, judge a judgment of equity: Isaiah 11: "he shall judge in equity for the meek of the earth"; Job 22: "let him bring equity against me, and my judgment shall come to victory"; as if to say: I do not ask for judgment, because my case has been examined by you. That his case has been examined before him, he shows when he says, "you have proved," etc. And first he sets down the order of the examination; second he sets forth what has been found, "and iniquity has not been found." He says, therefore, "you have proved my heart." There is a difference between proving and examining: proving seeks the reason of the deed, examining seeks the deed itself. Now the reason of the deed touches more the heart, but the deed touches more the body. He says, therefore, "you have proved my heart," that is, you have shown it proved, that it has not been disturbed on account of the tribulations that I suffer. When God examines, he does three things: he proves, he visits, and he examines. He proves when he judges whether one has rectitude of heart; for if one does not have it, he does not trouble to examine; but when one has it, it needs to be examined whether it has firmness: Jeremiah 17: "I am the Lord who searches the heart and proves the reins, who gives to every one according to his way" — but this examination is hard and strong, so that no one could sustain it unless helped by him: Job 6: "What is my strength, that I can hold out? Or what is my end, that I should keep patience? Neither my strength nor my flesh is of brass." And therefore he first sets down the visitation, Psalm 88: "I will visit with a rod," either by helping or by correcting. "You have visited in the night." But by "night" one may also understand "fire," because both disturb the soul: Job 30: "in the night my bone is pierced with sorrows"; and a burning does the same thing. Or "night," that is, by the failing of spiritual understanding. Sometimes one has a right heart, and temptation and negligence come upon him; and this is "in the night"; and in this the Lord visits by helping against temptations, and shakes off negligence and gives comfort: Psalm 49: "when my strength shall fail, do not forsake me." Or "night," that is, quiet and silence, and then he visits through consolations: Matthew 25: "at midnight there was a cry made: behold, the bridegroom comes." "You have examined by fire," that is, by tribulation; because then it appears whether one is a good friend, and does not withdraw: Ecclesiasticus 6: "there is a friend for his own occasion, and he will not abide in the day of your trouble." Now through this examination innocence and perfection are found, because he examines whether innocence is found in him. And this is indeed found in him. And first he sets down his innocence; second, his perfection, at "iniquity has not been found in me." But against this: 1 John 1: "if we say that we have no sin, we deceive ourselves, and the truth is not in us"; and Proverbs 20: "who can say, my heart is clean?" Ecclesiastes 7: "there is no just man on earth who does good and does not sin." The Gloss: "not even an infant of one day." It must be said that he speaks of the iniquity of sin by which in tribulation one withdraws from God. The perfection of innocence is found in him to such an extent that "my mouth has not spoken the works of men," that is, sin; as if to say: not only in the heart, but not even in his mouth is there iniquity: Job 6: "you shall not find iniquity in my tongue, neither shall iniquity sound in my jaws"; Ephesians 4: "let no evil speech proceed from your mouth." Or thus: "iniquity has not been found in me, so that my mouth does not speak," when afterward follows, "the works of men," etc.; as if to say: you have seen that in me there is no iniquity, and this — because it does not become me to say it — yet you have seen it. Proverbs 27: "let another praise you, and not your own mouth: a stranger, and not your own lips." Jerome has it thus: "you have proved my heart, you have visited it in the night; you have tried me as by fire, and you have not found my thoughts to rise up to my mouth"; as if to say: the disturbance did not proceed so far as to come from the heart to the mouth through murmurings. Second, he explains by what fire he was examined, when he says, "on account of the words of your lips I have kept hard ways." Hard ways are adversities; and this I have endured, "on account of the words of your lips," that is, in order to keep your words, or to announce your words: Jeremiah 20: "the word of the Lord is made a reproach, and a derision." Jerome has, "broad ways." Robbers seek byways in which to lie hidden; so did David, when Saul pursued him: Psalm 17: "he has made my feet like the feet of harts." Spiritually this is said of Christ, punished among robbers as a malefactor: John 18: "if he were not a malefactor, we would not have delivered him up to you." If you begin the verse there, "on account of the works of men I have kept hard ways," you would say that the hard ways are the works of men: Proverbs 4: "I will show you the way of wisdom, I will lead you by the paths of equity, which when you shall have entered," etc. Consequently he determines what he asks: "perfect my goings in your paths," namely, the paths of justice: Job 4: "where is your fortitude, your patience, and the perfection of your ways?" And this, so that my footsteps, that is, my affections, may not be moved from your commandments. Or Christ asks on behalf of the Church, that its goings be made perfect, and that its footsteps, that is, its sacraments, not be moved. Likewise, since habits are generated from acts, the acts leave footsteps in the will. Or, according to the letter, David asks that he not be cast headlong from the precipices through which he passed while fleeing Saul: 1 Kings 24: "Saul followed him over the most rugged rocks." Another reading has: "sustain my goings in my paths, and let not my footsteps slip." Or, that Christ, according as he is man, be made perfect forever in the glory of the divinity: John 17: "glorify me, Father, with yourself, with the glory which I had before the world was." "I." Above the Psalmist asked to be established in good; here, however, he asks to be delivered from evil, and concerning this he does three things. First, he asks to be heard in his petition. Second, he sets it down, at "make your mercies wonderful." Third, he manifests the hearing of his petition, at "but I." Concerning the first he does two things. First, he sets forth the hope he has conceived of God. Second, from this he asks to be heard, at "incline your ear." He says, therefore, "I have cried." The order seems reversed, since it would seem more fitting to say, "because I have cried, you have heard me." And therefore it is explained in three ways. In one way, according to the Gloss: "I have cried" — in a cry the intention of the mind is stronger, and free. Those, then, cry out who pray with great devotion and freedom of heart. And whence comes this? "Because you have heard me," namely by giving freedom. Gregory: "God hears no one except him whom he inspires to pray," namely the soul, through some devotion: Psalm 118: "my soul has coveted to long," etc. In another way, according to Augustine, Book 10 of the City of God, that the word "because" does not designate a cause but a sign; as if to say: this is a sign that I have cried, because you have heard me. In a third way: because when one is heard once, he asks again more confidently. And therefore he says, "because you have heard me, I have cried." Jerome has, "plainly, because you have heard me." Scripture always joins these two, crying out and being heard, because he who cries out in this way is heard: Jonah 2, "I cried out of my affliction to the Lord, and he heard me"; Psalm 141: "I have cried to you, I have said, you are," etc. Consequently he asks to be heard. And since he who hears first listens, therefore he says, "incline" — unless the Lord is in a high place, it is necessary that he incline his ear to hear him who is below. The Lord sits in his majesty; and if he wished to deal with us according to the height of his justice, we would not be saved, because, Isaiah 64, "all your righteousnesses are as a filthy rag." And therefore it is necessary that he incline, and then hear: Daniel 9: "Incline, O Lord, your ear, and hear." "Make wonderful." Here the petition is set down, and it is twofold. The first concerns his own deliverance. The second, the casting down of his enemies, "arise, O Lord, disappoint him." Concerning the first he does two things. First he asks for deliverance. Second he adds the necessity of deliverance, at "my enemies." Concerning the first he does three things. First he asks for mercy. Second, for salvation, at "who saves." Third, for the manner of deliverance, at "keep me as the apple of your eye." He says, therefore, "make wonderful." That one be delivered from a small enemy is not a marvel; but when one is delivered from a very great evil, or enemy, this is a marvel; and this he asks: "make wonderful," that is, deliver me marvelously. And this not according to the judgment of man, but "according to your mercy": Ecclesiasticus 36: "renew signs, and work new miracles; glorify your hand and your right arm; raise up indignation, and pour out wrath; take away the adversary, and crush the enemy." And the reason for this is, because it is your own and proper work. "You who save those who hope in you": Ecclesiasticus 2: "no one has hoped in the Lord, and been confounded." And you save "from those who resist your right hand." The right hand of God, or his power, is that which operates spiritually in good things: Proverbs 3: "length of days is in her right hand, and in her left hand riches and glory." Those are said to resist the right hand of God who are demons or sinners who impede spiritual things. Or the right hand of God is said to be Christ: Psalm 117: "the right hand of God has wrought strength." Whom the Jews resist, by contradicting his teaching: John 7: "how does this man know letters, having never learned?" and by detracting from his work: John 9: "this man is not from God, who does not keep the sabbath"; Luke 11: "he casts out devils by Beelzebub, the prince of the devils." But there is a question against the Psalm (Psalm 75): "you are terrible, and who shall resist you?" No one, then, can contradict his will: Job 9: "God, whose wrath no one can resist." And it must be said that no one can efficaciously resist him, but one can have the will or purpose of resisting. Consequently he sets down the manner of deliverance, because it is diligent and safe; therefore he says, "keep me as the apple of your eye." The apple of the eye is guarded with diligence, because nothing that could harm it is allowed to approach; so also God does in the keeping of his servant: Deuteronomy 32: "he led him about, and taught him, and kept him as the apple of his eye"; Zechariah 2: "he who touches you, touches the apple of my eye." Or, according to the Gloss, the apple of the eye is said to be Christ directing us: Ecclesiasticus 3 — the visual power is in the pupil by which we discern good from evil, and Christ discerns the faithful from the unfaithful, and the good from the wicked; to manifest this diligent keeping, a twofold metaphor is used, namely of shadow and of wings. For shadow refreshes from heat, so also the protection of God refreshes by giving security. Likewise, a hen guards her chicks with her wings against the kite; so also God, with his wings, which are charity and mercy, defends the just from the rapacity of demons. Matthew 23: "how often would I have gathered you together, as a hen gathers her chickens under her wings, and you would not?" By these wings, then, God raises us up to the heights: Psalm 88: "mercy and truth shall go before your face; blessed the people," etc. Jeremiah 31: "I have loved you with an everlasting love, therefore having pity I have drawn you." Or the apple of the eye is said to be the soul; because just as the pupil, which is in the middle of the eye, is surrounded by many membranes for its defense, and a man puts forth his hand, and almost everything he has, so that it not be harmed, so ought man to do for his soul: Job 2: "skin for skin," etc.; because, as it is said in Mark 8, "what does it profit a man if he gain the whole world," and lose his soul, etc. Or, "keep me as the apple of the eye," that is, as Christ, "protect me under the shadow of your wings," that is, under the guardianship of the angels: Psalm 90: "he has given his angels charge over you," etc. Or the two wings are the two arms of Christ extended on the cross: Deuteronomy 32: "he spread his wings, and took them, and carried them on his shoulders." Consequently he shows from whom it is fitting to be delivered, namely "from the face of the wicked who have afflicted me," that is, from the power and presence of demons, or of false brothers. 2 Corinthians 11: "in perils from false brethren." "Who have afflicted me," with temptations and persecutions. Exodus 1: "the Egyptians hated the children of Israel, and afflicted them, mocking them." Thus we ought to ask to be delivered from sin: Ecclesiasticus 21: "flee from sin as from the face of a serpent." "My enemies." Here he sets down the necessity of deliverance, and concerning this he does two things. First he sets forth the affliction he suffers. Second, the likeness of the affliction, at "they have taken hold of me." Concerning the first he does two things. First he states the affliction. Second, the manner of the affliction, at "their fat," etc. He says, therefore, "my enemies" — demons, or sins — afflict me in such a way that "they have surrounded my soul," that is, they so enclose me on every side that I find no way of deliverance. And he says "soul," because they seek nothing but the soul. Bodily enemies seek to take away life; but spiritual enemies seek the soul. Or it can be understood of Christ, whose soul the Jews surrounded with their malice; Psalm 117: "they surrounded me like bees," etc. Likewise Psalm 21: "many dogs have surrounded me; the council of the malignant has besieged me." Consequently he sets down the manner; whence he says, "their fat." Fat in Scripture is taken sometimes in a good sense, sometimes in a bad sense. In a good sense, according as it signifies devotion of mind: Psalm 62: "let my soul be filled as with fatness and marrow." In a bad sense: first, according as it signifies wickedness of heart; second, of mouth; third, of deed; and thus it designates detestable malice: Job 21: "the bowels of the wicked are full of fat, and his bones are drenched with marrow." And this is manifold. Sometimes it is delight in the sin that they commit: Proverbs 2: "who are glad when they have done evil, and rejoice in the most wicked things." Likewise pride and falsity: Job 11: "a vain man is lifted up into pride, and thinks himself born free like a wild ass's colt." Likewise, carnal sense. He says, therefore, "their fat," that is, carnal sense, or pride, or delight — "they have shut up," in themselves, so that they do not receive spiritual sense. Jerome has, "in their fat," that is, in the abundance of temporal things and secular power, "they have shut me up." Second, as to the mouth, because "their mouth has spoken pride." And this was when the Jews spoke against Christ: Matthew 27: "if you are the king of Israel," etc. Third, as to deed. And first he shows how they proceed to the deed; second, the cause of this, at "their eyes." Now in the working he sets down two things: first, the failing; second, the eagerness to harm; and yet when one holds in contempt, he is not eager to harm; and therefore he says, "casting me forth," that is, despising me: Isaiah 33: "he has cast down the cities, he has not regarded men," and yet "they have surrounded me on every side with solicitude." And this the Jews did to Christ, when they cast him outside the city: Luke 2: "and they surrounded me," gathering together for a spectacle, to mock, as in Acts 7. And the reason for this is, because they look not to God but to earthly things: Psalm 3: "there is no salvation for him in his God." "They have set their eyes to bow down to the earth," that is, sinners have set the intention of their heart to bow down to the earth, with deliberation and delay: Proverbs 17: "the eyes of fools," that is, of sinners, "are in the ends of the earth," and therefore they do not receive the light of grace: Ecclesiastes 2: "the eyes of the wise man are in his head; the fool," that is, the sinner, "walks in darkness," that is, in sins. Daniel 13: "they turned away their eyes, that they might not look up to heaven." And this literally happened among the Jews, when they said, John 11: "lest perhaps the Romans come, and take away our place and nation." Or "to the earth," that is, to the flesh of Christ, whose weakness alone they considered, and not his divinity; as if to say, "they have set their eyes," etc. On purpose the likeness is set down as to violence, because "like a lion ready for its prey, they have taken hold of me," either by God, or by Pilate's soldiers; as to fraudulence, because "like the lion's whelp dwelling in secret places." A lion attacks in the open field; but its whelp, lurking in secret, eats or seizes the stolen prey: Matthew 26. For he was betrayed with a kiss, seized by night, condemned by false witnesses, and the prince of priests tore his garments. "Arise." Here he sets down another petition, that is, the casting down of his enemies; and he sets down three things. First, the petition. Second, its exposition, at "deliver my soul." Third, the reason for the petition, at "from your hidden ones." Concerning the first he does two things. First he asks for the hiding of aid. Second, the destruction of the adversary. He says, therefore: you seem to sleep while you allow me to be afflicted, but, "arise, O Lord, disappoint him," that you may come to my aid more quickly than he can do harm; "and supplant him," that is, cunningly bring him down: Job 5: "who catches the wise in their own craftiness"; Proverbs 19: "the craftiness of a man supplants his steps." "Supplant him," in two respects: namely, in my deliverance; and as to this he says, "deliver my soul from the wicked one," because he persecutes me against justice, and therefore he is wicked: Psalm 42: "deliver me from the unjust and deceitful man." And the reason for this is, because my soul is his sword, that is, a sword sharp on both sides, by which the devil was destroyed. And this is properly said of the soul of Christ: Isaiah 27: "in that day the Lord shall visit with his hard and strong sword upon Leviathan." He says, "your sword from the enemies of your hand," supply "deliver": Psalm 66: "attend to my soul, and deliver it." Or, "deliver your sword from the enemies," that is, take away the sword and the power which they have from you: Wisdom 6: "power is given to you by God." And the will which they have of themselves: Zechariah 13: "sword, arise against my shepherd." Or, "supplant them," in their frustration, "and deliver my soul from the enemies of your hand," that is, of Christ your Son; for the Son is called the hand of the Father: Deuteronomy 32: "I will lift up my hand to heaven," that is, my Son. "Lord, divide them from a few of the earth"; because on this account they persecute me, that they may establish their own kingdom. There is a twofold reading here: in the Roman Psalter it is thus, "O Lord, disperse them in their life"; as if to say, they have their eyes on the earth, and therefore they do evil deeds; but do you exclude them from the earth which you gave them. But how? Are they to go into one place? No, but disperse them throughout the whole world. The other reading, "Lord, dismiss them from a few of the earth"; as if to say: divide them from the earth, and "from a few," that is, from the fellowship of the elect, "in their life," that is, while they live. Or, because it is read that, when the destruction was imminent, they were warned by an angel that the faithful should withdraw and go into the kingdom of Agrippa. And therefore, "divide them from the few," that is, the Christians, who were preserved. "Their belly is filled from your hidden things," that is, from unconfessed sins: Proverbs 28: "he who hides his sins shall not prosper"; Job 31: "if I have hidden my sin as man does, and concealed my iniquity in my bosom." Or here the reason for the petition is set down, and this reason is twofold: namely, because it can be referred either to sins, or to the benefits for which they are ungrateful. If in the first way, thus: first he sets down the abundance of sins. If in the second way, he shows how the benefits of God were passed on to their sons. He says, therefore, as to the first, "their belly is filled from your hidden things," that is, from the sins which are hidden from themselves — not because he does not see them, but because he does not wish to see them: Habakkuk 1: "your eyes are clean, O Lord, so that you cannot look upon evil, and you cannot look upon iniquity." "Their belly is filled," that is, their conscience, or their memory, or carnal concupiscence, or sensuality. "They are filled with sons," that is, with sins, or evil works. Evil works are called the sons of evil men, just as good works are the sons of good men. Another reading has, "they are filled with swine's flesh," that is, with the filth of sins; and this is an explanation of what he says, "from your hidden things"; "and they have divided their leavings to their little ones," as if to say, they are passed on to their sons, who imitated their sins: Wisdom 4: "for from the wicked all children that are born are witnesses of wickedness against their parents in their trial." Or, "they are filled with sons," that is, for the benefit of their sons, "and they have divided their leavings to their little ones," who bound them to sin, as far as was in their power: Matthew 27: "his blood be upon us and upon our children." Or, "they are filled with sons," that is, in place of sons; as if: they are so filled with sins that it sufficed for themselves and their sons; that is, the remaining sins which they themselves did not commit, they left to be committed by their sons. If in the second way, thus they received two benefits. First, spiritual things, namely the Law. And therefore he says, "their belly is filled from your hidden things," namely of your wisdom, that is, their carnal sense: Psalm 147: "he has not done in like manner to every nation." Second, temporal goods, because "they are filled with sons," and, what is more, they left these things to them. Jerome's reading has, from that place, "deliver my soul from the wicked one," as though the wicked one were your sword: Isaiah 10: "woe to Assur, the rod of fury, from the men of your hand, who are dead in the depths, whose portion is in this life"; as if to say, "deliver my soul from the wicked one," that is, from Saul, and "from the men of your hand," who contradict your hand, "who are dead in the depths," that is, in sin, "whose portion is in this life," namely this one, whose belly has been filled, etc. Saul, according to the Gloss, signifies death; and just as, with Saul dead, David reigned in peace, so Christ, having conquered death, reigns after his resurrection. "I." Here he shows the hope of his being heard, and he sets down two things: namely, the justice which he has, and the vision of God. And these follow one from the other, because through justice one arrives at the vision of God: Psalm 14: "who shall dwell in your tabernacle," etc.? "He who walks without blemish, and works justice." Another reading, "but I in justice shall behold your face," and therefore "I shall appear in your sight," that is, I shall come to see you; "and I shall be satisfied when your glory shall appear," that is, when I shall see you, I shall be filled with all good things: Psalm 102: "who satisfies your desire with good things," namely your glory, in which all good things are. Those others are satisfied "with swine's flesh," according to the Septuagint. Our reading says, "in the land of the saints," etc. Isaiah 26: "let the wicked be taken away, that he may not see the glory of God. But I shall be satisfied": Jeremiah 3: "when he shall appear, we shall be like him."”

“In the preceding Psalm the Psalmist asked in prayer to be freed from his enemies; here, however, having been freed, he gives thanks. And first he gives thanks for the benefit of his liberation. Second, he bursts forth into praise of his liberator, at the verse "The heavens declare the glory of God." The title: "Unto the end, for the servant of the Lord, David, And he spoke the words of this canticle, in the day wherein the Lord delivered him from the hand of his enemies, and from the hand of Saul." And this psalm is found word for word in 2 Kings 22. And the history is this: 1 Kings 19 recounts how Saul sought to kill him, and after Saul's death, in 2 Kings 2, Abner and his son in turn opposed him. At length David had the victory over them, and therefore made this psalm. And Jerome says the same. And since Christ is signified through David, all these things can be referred to Christ, either according to the Head or according to the Body, that is, the Church, since it was freed from Saul, that is, from death: for Saul is interpreted as "petition," because he was given at the petition of the people, or rather was extorted from God; hence he was not given to last. So Christ first endures death, and afterward remains at rest, according to the Gloss. He is also freed from all enemies, from the Jews and from demons, and this as regards his Body, that is, the Church. This part is divided into three. In the first, he recalls in general the benefit of liberation. In the second, he shows the power of the one who liberates, at "the earth was moved." In the third, the manner of the liberation, at "he sent from on high," etc. As to the first, he does two things. First he recalls the affection he conceived from the aforesaid benefit. Second he shows the effect that followed from it, at "praising." A twofold affection arose in him from this benefit, namely of love and of hope. First he sets down the first; second, the second, at "my God." First he sets down the affection of love toward God; second, its reason, at "strength." He says therefore: O Lord who has freed me, I will always love you, for in you I will abide: John 15, "Abide in love"; Romans 8, "I am sure that neither life nor death, nor angels, nor any other creature shall be able to separate us from the charity of Christ." For to love (diligere) belongs to rational beings, while "to love" (amare) in general belongs to all. Judges 5: "They that love you, as the sun in his rising shineth, so they shine." Now the reason for loving someone is on account of one's own good. Hence when someone reckons his good to depend on another, this is the reason why he loves him. David reckoned all his good to be from God; hence he says, "I will love you," because "you are my strength." Strength has the office of steadying the mind, lest one recede from the good on account of threatening difficulties. He shows in what way God is his strength. Man needs strength for two things. First in goods, that he may be established in them; and so he says, "the Lord is my firmament," that is, my firm foundation: 2 Kings 22, "the Lord is my rock"; Matthew 7, "everyone who hears my words and does them is like a man building his house upon a rock." Likewise in evils, and this in two ways: in one way, before they come, so that he may flee them; hence he says, "my refuge": Proverbs 14, "the name of the Lord is a most strong tower"; Psalm 103, "the rock is a refuge for the irchins." In the other way, after they have happened, that he may be delivered; hence he says, "and my deliverer." "My God." Here he sets down the affection of hope; and there is a difference between hope and love, because love is a unitive force — for we love a thing insofar as we reckon it our own; and therefore he says that God himself is his strength: Isaiah 12, "The Lord is my strength and my praise, and he is become my salvation." Hope implies a defense against something extrinsic; and God does both. Or thus: the object of hope is an arduous future good, possible to attain. Just as, then, one loves on account of a good already given, so one hopes for a future good out of the confidence conceived from love, and from like things, insofar as one believes he will receive like things in the future. And so here he does three things. First he hopes for refuge and firmness, which pertains to goods. Second he seeks protection, which pertains to evils that have already occurred. He says therefore, first, "my God, my helper": Psalm 95, "unless the Lord had helped me, my soul had almost dwelt in hell," etc. And therefore I will hope in him: Ecclesiasticus 2, "You that fear the Lord, hope in him, and mercy shall come to you for your delight." Second, we hope to be freed from evils to which we are not yet subject, because he defends us: first, that we not be harmed; second, that we may conquer them, and he crowns us for victory. As to the first he says, "my protector." Jerome has "my shield," which protects lest one be pierced through by evils; thus God acts: Psalm 63, "You have protected me, O God, from the assembly of the malignant." As to the second he says, "and the horn of my salvation," because animals butt with the horn; so the power of God resists against adversaries, for it fights so as to conquer temporal and spiritual evils: Psalm 43, "Through you we will push down our enemies with the horn, and through your name we will despise them that rise up against us"; 1 Kings 2, "My heart has rejoiced in the Lord, and my horn is exalted in my God," that is, my power. As to the third, "and my supporter." When someone conquers, he is received with triumph; so also God does: John 14, "I will come again and take you to myself, that where I am, you also may be"; Psalm 72, "You have received me with glory." The like is found in 2 Kings 22. Next he sets down the effect that follows, namely praise. Praise is speech that manifests the greatness of power, or at least follows from it. First therefore he sets down the praise; second, its efficacy. He says therefore, "Praising, I will call upon the Lord," as if to say: hence I have no praise of my own, but I seek yours, because you have done it; Isaiah 63, "I will remember the mercies of the Lord: the praise of the Lord for all the things that he has bestowed upon me." "And I will call upon you" securely and with efficacy, because calling upon him thus, "I shall be saved from my enemies": Joel, last chapter, "Whosoever shall call upon the name of the Lord shall be saved." "They surrounded me." Here is set down the necessity of the liberation. And first he shows the greatness of the liberation; second, the prayer he poured out to God, at "in my tribulation"; third, he sets down the hearing of it, "he heard." Note that these three things are so ordered to one another — iniquity, death, and hell — that from iniquity man is led into death, and through death is brought down into hell; and as the first is the way to the second, so the second is the way to the third. And therefore he first speaks of the first progress; second, of the second, namely that from death they go into hell, at "the sorrows of hell." As to the first he does two things: first he sets down the manner, second the way to it, namely iniquity, "the torrents of iniquity." The sorrow of death is the greatest: 1 Kings 15, "Does bitter death separate thus?" Ecclesiasticus 41, "O death, how bitter is the remembrance of you." Hence when someone cannot escape it, then sorrows surround him, and all the more the more they are inescapable. The way is iniquity, as if to say: therefore I fear it, because "the torrents of iniquity have troubled me." A torrent is a flow of water running with force: Job 6, "as a torrent which passes swiftly in the valleys." The sudden force, then, of interior iniquity — say of sudden and grave temptation — is a torrent driving one to sin. Or it may be exterior, like the onrush of some enemy. And these, "have troubled me." "The sorrows." Here he pursues the second progress; and therefore he says, "the sorrows of hell," that is, similar to those of hell: Genesis 57, "mourning I will go down into hell." Or sorrows that are conceived from the fear of hell. And these surround when they are inescapable. And these sorrows come, because "the snares of death have prevented me." What death? Proverbs 21, "He that gathers up treasures by a lying tongue is vain and foolish, and shall stumble upon the snares of death." Behold the necessity. But he has applied the remedy of prayer. And first the prayer is set down; and therefore he says, "in my tribulation I called upon the Lord." Hosea 6, "in their affliction they will rise early to me"; Baruch 3, "now, O Lord God," etc.; Isaiah 55, "Seek the Lord while he may be found," etc.; Psalm 49, "Call upon me in the day of trouble, and I will deliver you"; Wisdom 7, "I called upon him, and the spirit of wisdom came upon me." Next is set down the devotion of the one praying, because "I cried to my God," that is, with greatness of devotion in praying: Psalm 119, "when I was in trouble, I cried to the Lord"; Hebrews 5, "with a strong cry and tears, offering, was heard." And he says "I cried to my God," not to a stranger: Deuteronomy 10, "you shall adore the Lord your God," etc. Third, the hearing is set down, "he heard." He had said two things: that he had called upon and that he had cried. And so he says that the voice and the cry were heard. Whence? "He heard my voice from his holy temple." The temple of God is the very excellence of his sanctity, because the Lord is his own temple: Revelation 21, "I saw no temple therein: for the Lord God Almighty is the temple thereof," etc. Likewise Christ himself is the temple: John 2, "But he spoke this of the temple of his body," in which God is present through the union of person. Likewise the just soul, in which God is present through grace: 1 Corinthians 3, "for the temple of God is holy, which you are." Likewise the Blessed Virgin: Psalm 5, "I will worship toward your holy temple" — in whom, that is, through whom, God heard us: Psalm 33, "he heard me, and delivered me from all my troubles." Likewise the Church: Psalm 10, "the Lord is in his temple." And from any such temple he heard: 3 Kings 18, "if any man shall know the plague of his own heart, and shall spread forth his hands in this house, you will hear in the place of your dwelling." And he says not only that the prayer was heard, but also the cry; therefore he says, "and my cry before him came into his ears." And he says "before him," that is, in his eyes, because he sees all things: Exodus 3, "Seeing I have seen the affliction," etc. Or "before him," that is, in his good pleasure; or in the heart, where he alone beholds: 1 Kings 16, "man sees those things that appear, but God beholds the heart." And it "came into his ears" by acceptance: James 5, "their cry has entered into the ears of the Lord." Or "into his ears," that is, into his clemency: Ecclesiasticus 15, "the prayer of him that humbles himself pierces the clouds." "The earth was moved." Above the Psalmist treated of the affection conceived from the benefits of liberation; here he treats of the power of the one who liberates. The power of an agent is shown from the agent's effect; and the things said here can pertain to a twofold effect of God: namely to that which is shown in bodily things, and to the effect of redemption. And perhaps more truly to both, since the things said here under the figure of bodily things are spiritually fulfilled through the effect of redemption. Now the effect of divine power is manifested most of all in bodily things, since spiritual things are less known to us; and especially in those things which men admire; and these are the disturbances of the elements, namely of earth, air, water, and fire. This part is therefore divided into three. First he shows the power of God in the effects that concern the earth. Second, in the changes of the air. Third, in the changes of the waters. The second begins at "he bowed the heavens"; the third at "the fountains of waters appeared." But if it is referred to the mystery, it is divided into two. First he shows the fruit of the divine redemption wrought through Christ; second, its manner, at "he bowed the heavens." The first is divided into two. As referred to the first, he treats first of the effect of the earth, which is from below; second, of that which ascends from above. If understood mystically, thus is shown the twofold effect of redemption: namely the penitence of sinners, and the devotion of the just, at "there went up." But according as it is referred to the bodily effect, which is from the depth of the earth, the most wonderful effect is an earthquake, etc. Here he touches on three things: first, the disturbance itself; second, that which renders it wonderful; third, its cause. He says therefore, "the earth shook and trembled." A thing is moved in two ways: in one way, it is moved from place to place, and in this way the earth is not moved. In the other way, after the manner of trembling; and in this way the shaking of the mountains makes the earthquake wonderful — for if soft earth were moved, it would not be wonderful, but when mountains are moved, then it is wonderful; and therefore he says, "were troubled," because they seem to have lost their stability. The first cause is the divine will, and he expresses this metaphorically when he says, "because he was angry with them," namely God. Just as when a lord is angered, those who attend him tremble, so at the disturbance of God all things are disturbed. Mystically this designates the movement of men to penitence. Likewise among them some are lesser, and these are designated by the earth; hence he says, "the earth shook and trembled," that is, those who were formerly sinners and earthly: Isaiah 51, "you have made your heart as the earth, and as a way for them that pass by." This was moved in affection from earthly things to heavenly, and this from the trembling it conceived from the punishments: Isaiah 26, "from fear of you, O Lord, we have conceived, and as it were brought forth, and have given birth to the spirit of salvation." Some are great, and these are called mountains, that is, those who are proud in the world. "They were moved" at the coming of Christ. The foundations of mountains are those things on which they are made firm, namely riches, powers, and honors: Psalm 45, "the mountains are removed into the heart of the sea," namely they are disturbed when adversities come, and afterward they are wholly moved: Isaiah 23, "the Lord of hosts has designed it, to pull down the pride of all glory, and to bring to disgrace all the glorious ones of the earth." All kingdoms and powers that have a beginning will have an ending; the reason is, "because he was angry with them." This can be understood in two ways. If it is spoken of the wicked, there is no doubt they are removed by the vengeance of God, which is called wrath; if of the good, that is, because the wrath of God has become known to them, therefore they are converted. For it becomes known through this: Romans 1, "the wrath of God is revealed from heaven upon all the ungodliness and injustice of those men who detain the truth of God in injustice." "There went up." Here he sets forth, expounding it corporeally, the effect that is from above. Now the effect of the earth from above occurs when the earth in some part of itself is burned by heavenly fire; and concerning this he does two things: first he touches on the matter itself; second, the kindling and burning of the fire. Its matter is dry smoke, released and ascending until it is set aflame; and therefore he says, "there went up a smoke in his wrath," that is, in his will, that is, of God, by which he thus punishes. "At his presence," that is, at his power, "a fire flamed," that is, was kindled; and "coals," that is, combustible matter, are here set afire. Mystically two things are hinted at by this: namely, devotion in prayer, and the enkindling of charity. "There went up": and from this the wrath of God against sinners is considered. "There went up smoke," of devout prayer: Revelation 8, "there went up the smoke of aromatic spices," that is, the fire of charity: "at his presence," that is, of Christ, "it flamed": Luke 12, "I have come to cast fire on the earth." "Coals were kindled by it," namely, those who are receptive of enkindling. A coal once had fire; so man from the beginning had charity, but it had been extinguished; but these were set aflame by Christ. Likewise coals that are not damp are kindled thus, but damp ones are not — like those damp with the flux of carnal things: Psalm 119 (120), "sharp arrows of the mighty, with coals," etc. "The earth shook and trembled; the foundations of the mountains were troubled and were moved, because he was angry with them." God is said to be angry because he behaves after the manner of one who is angry — not in himself, but as regards the effect: for an angry lord makes his servant tremble, and a lion its cub. Concerning this it should be known that the power which sustains the members withdraws exteriorly and returns interiorly, as it were fleeing to the heart, and yielding to the imagined evil; or to a power rising against it which it cannot resist, and the members tremble, as a wall does when its foundation is shaken. For the soul contains the body and is as it were its foundation; and a part of the soul contains a part of the body. Hence when the foundation is shaken the wall is shaken, and when the power is shaken the member is shaken. So then the effect of anger in an animal is trembling. Now an animal is said to tremble when a part of it is shaken while the whole remains in the same place; and likewise, because this happens in an earthquake, the earth is said to tremble by likeness to animals. For God is said to be angry with the earth in an earthquake. Or thus: in man there are four things — reason, the sensitive powers, nature, and the corporeal thing itself. But in the world there are God, angels, animals, plants, and elements. For we see that at an imagined evil which the body cannot resist, the body trembles at once — not from cognition, but by a certain natural order, or naturally, insofar as the power of the imagined evil is more potent. And likewise God, when he turns his power upon the earth, although he does not experience wrath cognitively, the earth naturally trembles. "Foundations," that is, certain hollows, or the hollow earth, by whose motion the mountains are shaken. "Because he was angry," etc. The first cause is the will of God, or his power willing to act in them; but he does this through the mediation of secondary causes, so that all secondary causes are compared to the earth as the imagined evil that disturbs the members. "There went up a smoke." Here note, according to the Philosopher, that from moist earth, by the power of the sun's heat, a warm and moist vapor is released; but from dry earth, a dry and warm vapor — but by nature the second ascends more than the first. For this is assimilated to fire, the other to air; and this vapor the Psalmist calls smoke, as being warm and dry. The Philosopher, however, calls it the matter of conflagration. For this vapor, borne upward with a slight increase of heat, is set aflame in a circular manner. This dry smoke, if it has length and breadth, once it is kindled, is called flame. For flame, according to the Philosopher, is "a breath of dry burning." If it has length only, it is called "daly" or firebrands, and "aeges" or goats, and "stars." "Daly" is when the matter of that conflagration is long, continuous, without sparkling. It is called "goats" when it is with sparkling, that is, when it seems to leap and run about, like goats. "Stars," when the matter is discontinuous, and it seems to fly like stars — and this has the least of matter. There is also another kind of "stars," which is cold expelling heat; and such stars do not seem to fly, but rather to be hurled, as the Philosopher says; and these are generated not from wholly dry smoke, but from a more moist and warm vapor, which by its nature does not ascend as much as the dry, as has been said. And because it is dry, it suffers from the cold and is beaten back, and is cast downward. And this happens in the day and in clear weather; otherwise it would be extinguished by the density and moisture of the air. And because it is seen in daytime, this is a sign that it is near the earth. It is kindled, moreover, in two ways: by continuation, as an upper flame kindles a lower lamp; or by motion arising from cold and constriction, or the massing together of the warm. So then he says, "there went up smoke," that is, a dry exhalation; "in his wrath," that is, through his will, wishing to act in it. "And fire," that is, that smoke which is also called "fire" by the Philosopher at the beginning of the Metaphysics, as it were because it has no proper name of its own — just as the moist exhalation is called "vapor" — but it is called fire because it is disposed to ascent, and because it is warm and dry like fire. For this fire "flamed," that is, was kindled, namely by God as by the first cause; and this kindled fire is called "dalus," flame, and stars — stars, I say, generated in the first way, as has been said. "And coals were kindled by it," that is, stars generated in the second way. Or thus: "The earth shook," etc. Dry vapor, raised from the earth by the power of the sun's heat, is sometimes subtle, and then it is raised higher and produces intensification, as said above. Sometimes it is somewhat coarser at the surface of the earth; hence, being beaten back by the cold, it does not ascend as much, and becomes wind. Sometimes a coarser dry vapor is raised into the earth, which, on account of its coarseness and the solidity and depth of the earth, does not exhale outward, but is enclosed in the earth, and is gathered into some hollow of the earth similar to itself, and is compressed by some body not similar to it in kind, and thus is agitated in the bowels of the earth, and thus disturbs it. Nor is it strange, since we see wind at sea making waves like mountains, and on land raising up trees and making buildings collapse, and in the air making the greatest tempests. That wind is the cause of an earthquake is shown by the sign that before an earthquake there usually occurs a calm from winds, but after the earthquake there are winds. Now the matter of the earthquake, made subtle by the heat of the sun, exhales from the earth, and thus the earthquake ceases and wind arises. The cause of an earthquake is the impulsion of one wind by another; and for this reason it cannot occur over the whole earth at once, but lasts for at most two hundred miles, as Seneca says. And he says that an earthquake divided Sicily from Calabria, and Spain from Africa. And it lasts sometimes for forty days, sometimes for a year. Note also that solid earth, from which vapor cannot escape outward, is apt to be moved quickly; for that which is of stony nature is not lightly moved and shaken; yet it must be porous in some part, so that vapor may enter — that it may enter through the pores, and be contained by the solidity. And if you say, if it enters it cannot go out, it must be said that it cannot always do this, because sometimes the entry and elevation of vapor into that place is continually renewed. And again, because heat does not go downward, the wave of the sea cooperates in this, closing the pores, and by its cold shutting it in below. Hence hollow places near the sea frequently cause earthquakes. Note also that this vapor continually issues from the earth in some measure, and therefore in times of earthquakes animals that carry their heads near the ground are often poisoned by that venomous vapor issuing from the earth. "He bowed." Here he treats of the winds. Note that the matter of wind is vapor or dry exhalation, heated, but not so refined that it can ascend to the highest place, nor so heated; hence it is hindered by the cold and thickened and beaten back downward, and this repercussion moves the air. Yet it has enough heat that it is not so overcome by the cold as to be converted back to earth; and it is called "mist," and is said to be "under his feet," because it is not high like that which is kindled into flame. Sometimes, however, it is not immediately beaten back, but stirs the clouds, because it is not wholly overcome, nor does it directly return downward to the earth; and on account of this twisting motion it strives, as it were, to ascend upward, and is not able because of the repercussion; and this is what he says. "And he flew." Here he treats of the changes of the air according to bodily effects; and there is a threefold change, namely in winds, in clouds, and in thunders; and he treats of each. Concerning the first he proposes three things: first, the efficient cause of all these transmutations; second, the matter; third, the manner. Now the cause of all these is the heavenly body, which by its motion causes these alterations of the air; and therefore he says, "he bowed the heavens," that is, he ordained the power of the heavenly bodies to these effects, because they have this from God. "And he came down." Although God, remaining immovable, works all things, he is nevertheless said to move through the effect, insofar as he makes movable effects. Wisdom 7, "wisdom is more moving than all moving things"; and accordingly he is said to come down, insofar as he makes the power of the heavens come down. The matter of the winds is mist, or dry smoke, not so subtle as to ascend up to fire, but persisting; and he says "under his feet," that is, under his power; and all this is from God. The manner: "he ascended upon the Cherubim." It should be noted that the Jews imagine that just as a king has a chariot, so God too has a chariot, which is the Cherub; and they imagine God as corporeal and like the Cherub. And so in Jerome's version of the Psalm it is also said word for word, "he rode upon the Cherub." And these people have a false imagination, because things said figuratively in Scripture are signs of spiritual truth. Now divine wisdom is said to move insofar as it causes motion in movable things. Whatever God causes in these lower things, he causes through the ministry of a spiritual creature; hence Augustine says that God moves the bodily creature by means of the spiritual creature; but the spiritual creature does not do this by its own power, but with God presiding. And he is said to do this especially through the Cherub, because "Cherub" is interpreted "fullness of knowledge," and God does all things through his knowledge. And he is said to be "upon the Cherub" because the knowledge of God exceeds the knowledge of the angels. And therefore God does this, "flying," that is, making to fly. And "through the Cherub," that is, through his own knowledge, and above those whom he exceeds; and he said "he flew" because the motion of wind is not uniform; and he says "the wings of the winds" on account of the swiftness of their motion. Mystically here is set forth the mystery of the Incarnation. First is set forth Christ's incarnation, by which he went forth and came into the world; second, his ascension, by which he went to the Father, at "he ascended upon the Cherubim"; third, those things which were done in the Church after Christ's ascension, at "and he made darkness." He says therefore, "he bowed the heavens and came down," etc. If some great man abases himself before someone small from a village, it is said to be an injury and a debasement to the whole place over which he presides. So the Son of Man is said to humble himself and bow the heavens, because he willed to come to us in humility. "He came down," that is, he appeared visibly: Baruch 3, "afterward he was seen upon earth, and conversed with men"; 1 John 1, "that which we have seen and heard, and our hands have handled, of the word of life." He came down, then, through humility, by taking on human flesh, by dying, and by teaching humble things. Or, "he bowed the heavens," that is, the preachers, "and came down," making them speak things capacious to men. And "mist," that is, the devil and all the wicked, "under his feet," that is, of Christ: Psalm 109, "I will make your enemies your footstool." Of the ascension he says, "he ascended upon the Cherubim." Ephesians 4, "he who descended is the same also who ascended above all the heavens, that he might fulfill all things." "Upon the Cherubim," that is, above the orders of the angels: Ephesians 1, "setting him at his right hand in the heavenly places, above all principality and power and virtue and dominion," etc.: "and he has subjected all things under his feet, and has made him head over all the Church, which is his body": Jeremiah 32, "most mighty, great, and powerful, the Lord of hosts is your name, great in counsel, and incomprehensible in thought." And he says specifically "upon the Cherubim," because he ascends not only as being superior to them also, but because he is incomprehensible to them. "He flew, he flew" — a twofold flight is understood here. First, insofar as his fame after the ascension grew in a short time throughout the whole world; hence he says, "upon the wings of the winds," that is, more than the feathers that are scattered by the impulse of the winds, because in a short time, before three years had passed — Psalm 18, "their sound has gone forth into all the earth," etc. — because this happened before the destruction of Jerusalem. Or, "he flew," etc., ascending into heaven, made invisible, and flew from our sight: Acts 1, "a cloud received him out of their sight." Likewise "he flew upon the wings of the winds," that is, above the knowledge of the angels: Psalm 103 (104), "who makes his angels spirits," etc. Hence it is said in the Book of Causes, Book 5, that the first cause is higher than all narration, and tongues do not fail in narrating it except because they fail in narrating its being, since it is above every cause. And the Commentator says that of it there is neither judgment nor cognition. "And he made darkness," etc. As has been said, the things introduced here to show the wondrous power of God, by which David was freed, can be referred to bodily effects in figure, and to spiritual effects in mystery. First, then, the Psalmist introduces, according as it is expounded according to bodily effects, the excellence of divine power in the air; and this in three ways: as regards winds, as regards rains and clouds, and as regards lightnings. And since it has been spoken of above concerning winds, it remains to speak of rains in the air. Second, then, as regards clouds and rains, we find a twofold change in the air: one from clear to cloudy, the other from cloudy to clear. First, then, he sets down the first change; second, the second, at "before the brightness." As to the first he does three things: first he shows the obscurity of cloudy weather; second, he applies a comparison; third, he sets down the cause of the obscurity. He says therefore, as to the first: "he made darkness his covert." It is said that God dwells in heaven; hence when clouds hide the sky, God seems to dwell in a hidden place: Ezekiel 32, "I will cover the heaven." And he sets down a comparison from a tabernacle; and so he says, "his tabernacle round about him." For a tabernacle is set up and taken down like clouds. He says, "dark water in the clouds of the air." Next he treats of the second. "Before the brightness," etc., and he uses this comparison: when light comes, darkness is driven away; and so, God showing his light, the obscurity of the clouds flees. And therefore he says: "at the brightness in his sight the clouds passed" — before the brightness of light from your face the clouds passed, just as at the brightness or splendor of the sun clouds flee and dissolve, as is said in the Book of Meteorology. "Dali" or firebrands are placed at the passing of the clouds, because hail and lightning, or fire, have a similar cause of generation. The ancients indeed say that they are generated in the highest place, which shows that a stronger congealing is caused by a stronger cold. Hence snow requires more of cold than water; rain and hail require more than snow; and the cold can be such that it at once condenses into hail — sometimes first into water, and afterward into hail. And they say that vapors raised up higher are congealed greatly, and therefore great hailstones are generated. But the Philosopher says, on the contrary, that they would be greater on mountains and in winter — the contrary of which we observe, since they are greater in the valley, and occur in spring and autumn, and are generated in a place nearby. Likewise according to the Philosopher, sometimes they come angular, which is a sign that they come from nearby, for angles melt more quickly. Hence it should be known that it is natural for an opposite to act more strongly upon its opposite. Now it is established that in clouds cold and heat are mixed together; therefore when the surrounding heat of the air constricts the cold which it cannot consume, then the cold acts more intensely on the inside while the heat surrounds it from outside. Falling firebrands, moreover, have a twofold cause of generation: one through smoke ascending upward to the place of inflammation, which is set aflame, and thus, once inflamed, descends until it finds combustible matter. And this he touched on when he said, "coals were kindled by it." And here he touches another manner, which is through contrary resistance. In a cloud sometimes there is something warm, and this is constricted inwardly by the cold from outside and multiplies, so that it draws together coarse matter and falls; and therefore coals, fire, and hail have a similar generation, namely the constriction of cold or of heat, as has been said. He says therefore, "before the brightness in his sight," etc.; and these — namely fire and hail, which are generated from clouds, as has been said — passed at the same time. Here he treats of the third change. And first of thunder; second of lightnings, at "he sent forth his arrows." It should be known that the Psalmist speaks here according to this comparison, that whatever happens in the sky is attributed to God. Hence he takes the sound heard in the sky as if it were the voice of God. Now there is a twofold sound in the sky. One is in thunder; and here, although some say it is the extinguishing of fire in a cloud, the Psalmist rejects this, and says that it happens through the striking together of winds — and so also of clouds. And therefore the Psalmist says, "the Lord thundered from heaven." Likewise, sometimes coarse clouds from which hailstones are generated do so at times with a sound; hence the Philosopher says that sometimes before hail there is a crashing of clouds, sometimes not: for just as warm and dry vapor, expelled by the cold, splitting the cloud, makes a sound, as is clear in lightning, so moist vapor congealed into hail, and expelled by heat, splits it in some manner and makes a sound. And therefore he says, "the Highest gave his voice," that is, manifested his power; and there follows, "hail and coals of fire," which are generated from these clouds, as has been said. Or thus, "he thundered from heaven." Note that sometimes moist vapor ascends to the upper place; and because it is of the nature of water, moist impressions are made from it, which are mist, dew, fog, rain, hail, and snow, and the like. These are diversified sometimes according to the diversity of the fineness and thickness of heat and cold. For sometimes dry vapor ascends; and if it ascends alone, it makes winds; but if that dry vapor is enclosed within moist vapor, then when the moist vapor ascends upward and begins to be thickened on account of cold, the dry vapor enclosed within that moist vapor produces great agitation and is inflamed — for such vapor is quickly inflamed, as may be seen in the vapor that issues from a man's belly — and this inflammation is the cause of lightning and coruscation. Now the dry vapor, agitated within the interior of the clouds, makes manifold sound. If, being thus inflamed, it strikes the sides of the cloud and does not split it, then it flashes without clearness, as if one saw some brightness through a cloth — for the cloud is somewhat permeable, hence it is seen in some manner. It sounds, moreover, like the sound of flame in the midst of a fire. Sometimes also, without inflammation, and consequently without coruscation, a sound occurs, as it were tumultuous; and this happens when it strikes, not inflamed, on the sides of the cloud. But if it strikes the sides and splits them, yet with a certain difficulty, and this in the thicker part of the cloud, then there is a terrible sound, as if someone were tearing a cloth of immense width, and then the appearance of the lightning or coruscation is curved, because it does not go straight out of the cloud, as has been said. Sometimes it splits the cloud with great force and as it were suddenly, and the whole vapor issues forth at once; and then it sounds like an inflated bladder, or as if an inflated skin were burst over someone's head; and it strikes the air with the strongest percussion. Sometimes that dry vapor grows by inflation, and seeking a larger place, causes the cloud to dissolve suddenly, and to sound after the manner of green logs crackling in the fire, or especially of eggs; and this appears most of all in chestnuts, which, placed in the fire, when the moisture begins to be released and to seek a larger place, break the resisting shell, and issue forth with force and a great sound. Sometimes, too, not being able to get out, it is extinguished, and sounds after the manner of hot iron extinguished in water — which sound the Philosopher calls "sisinus," or a hissing. Sometimes also that vapor makes various openings in places of the cloud that are less dense, and then it makes as it were the sound of a whistle, like wind when it goes out through openings. Sometimes, before it is kindled, it bursts out from the cloud, and then it sounds like blacksmith's bellows when they blow. "Lightnings." Here he describes the movement of lightnings, and compares them to arrows on account of the vehemence of the wind by which they are moved. "And he scattered them," namely sinners, who are sometimes moved by them; for according to the diversity of winds is the diversity of the movement of lightning — for just as above, when he was treating of the manner of the winds, he said, "he flew, he flew," etc., to show the diverse manner of the winds, so here he says, "lightnings," etc., to show the diverse movement of lightnings. He says, "he troubled them," because Pliny says (Book 2, chapter 12) that auguries are taken according to lightnings, because sometimes it is a good sign, namely when they occur from the east; sometimes it is not good; and therefore men taking auguries are troubled on account of presages of future things. "And the fountains appeared." Here he treats of the generation of waters, which flow forth from certain sources, called springs, from which all generation of waters comes. These, moreover, are generated in two ways. Sometimes from a customary and natural cause: as when vapors are raised over the earth, and from this raising are cooled above, and come down and become rains; so also from the heat of the earth within, when vapors do not go out, they are gathered and dissolved into water, and become springs of water. Just as rains are generated in the air, so springs in the earth; and therefore around mountains from which vapors do not go out, springs are formed. And this is what he says, "the fountains of waters appeared." Sometimes springs are generated from an overturning of the earth by an earthquake, from whose disturbance veins of water submerged in the depth of the earth appear; and therefore he says, "and the foundations of the world were laid bare." The Philosopher: the overturning is from wind enclosed within, just as wind in the air disturbs the air. But when the wind is held back, an earthquake occurs; and either wind seems to be the wrath of God. And therefore he speaks of it as done through the earth, like an earthquake. Mystically, according to spiritual effects: and just as above was shown the mystery of the Incarnation, signifying the Incarnation itself by which he came down, and the ascension, so here are designated the things that followed after. First, then, he shows his concealment; second, the gathering of the Church, at "round about him"; third, the preaching of the apostles, at "dark water." As to the first he says, "he made darkness." The Gloss distinguishes darkness in four ways. First, his humanity: Ezekiel 32, "I will cover the sun with a cloud"; Isaiah 45, "truly you are a hidden God." Second, the sacramental species, such as Baptism and the other sacraments, in which the divine power operates secretly. Third, he lay hidden in the faith of the faithful: 2 Corinthians 5, "as long as we are in the body, we are absent from the Lord." Fourth, he works something hiddenly through the wicked, who are darkness: John 1, "the light shines in the darkness, and the darkness did not comprehend it." Sometimes the wicked are permitted to do something against the saints; but while these darknesses exist, "his tabernacle," that is, the Church, "is round about him": Psalm 45, "the Most High has sanctified his own tabernacle"; Revelation 21, "behold the tabernacle of God with men," etc., through faith and charity, insofar as they cling to him as to a medium, which favors them equally, as the Gloss says. "Dark water in the clouds of the air." Here he treats of the preaching of the apostles. And first he sets down the quality of the preaching; second, the condition of the preachers, at "clouds"; third, the effect of the preaching, "the fountains of waters appeared." He says therefore, "dark water," that is, doctrine, "in the clouds," that is, in the prophets and preachers. He calls these "clouds" because, raised up from earthly things, they rain down the word of God as clouds do: Isaiah 60, "who are these that fly as clouds," etc.; and Isaiah 45, "drop down dew, ye heavens, from above, and let the clouds rain the just." Or he says "in the clouds of the air," that is, the apostles raised up from the earth: Isaiah 5, "I will command the clouds to rain no rain upon it." And the apostles are called "dark water" in comparison to the brightness, that is, Christ, who will appear to those who see him: 1 Corinthians 13, "we now see through a glass in a dark manner, but then face to face." Or otherwise, and thus it is to be punctuated: "dark water in the clouds of the air: before the brightness in his sight the clouds passed"; afterward follows, "hail and coals of fire," etc. And a twofold doctrine is distinguished: namely that of the prophets, and this is obscure, because it has a veil, as is said in 2 Corinthians 3, "even until this day the selfsame veil, in the reading of the old testament, remains not taken away, because in Christ it is made void." Therefore it is said, "dark water," in the prophets, that is, doctrine. But the doctrine of the New Testament is clear; and therefore he says, "before the brightness" — the whole is one expression, meaning "shining" — because, as is said in Ephesians 3, "in other generations it was not known"; Psalm 147, "he has not done in like manner to every nation." Next he treats of the teachers themselves, and they are compared to clouds, arrows, and lightnings — to clouds as regards the preachers. And he says three things: first their passage over, "clouds"; the quality of their preaching, "hail and coals of fire"; the authority of their preaching, "he thundered." "Clouds," that is, the apostles, "passed," from the Jews to the Gentiles: Job 37, "the clouds spread their light, which they scatter round about." Acts 13, "to you it behooved us first to speak the word of God; but because," etc. Hail does much harm to fruits and flowers, and their preaching was as it were a hail of threatening. And "coals of fire," that is, inflaming words; and their authority, because the Lord spoke through them. Hence, "the Lord thundered from heaven," that is, he thundered words of threatening to the apostles themselves, Matthew 10, "for it is not you that speak, but the spirit of your Father who speaks in you," etc. "And the Highest gave his voice," namely of gentleness, by inflaming: James 1, "with meekness receive the engrafted word," etc. And first there follows the word "hail," from the second, "coals of fire." Or otherwise, "he thundered," over Christ: John 12, "there came a voice from heaven, saying: I have glorified it, and will glorify it again"; the crowd that heard it said that it had thundered. "And the Highest gave his voice," at the Transfiguration: Luke 3, "this is my beloved Son." "He sent forth his arrows." Here these teachers are compared to arrows on account of the fervor of the Holy Spirit in them: Isaiah 49, "he has made me as a chosen arrow"; and Isaiah 27, "they who go forth with impetus from Jacob shall fill the face of the world with seed." "And he scattered them," because to some they were the odor of life unto life, to others the odor of death unto death: 2 Corinthians 2. "He multiplied lightnings." He says this on account of the clarity of miracles: Job 38, "will you send lightnings, and will they go, and will they say to you: here we are?" "And he troubled them," that is, made them astonished: in Acts 3 it is said of the miracle of Peter that all were filled with wonder and ecstasy at what had happened. "The fountains appeared." Here is set down the effect of the preaching. And first the effect itself is set down; second, its principle, at "at the reproof." And there is a twofold effect. One is shown when he says, "the fountains of waters appeared," that is, the teachings of wisdom: Isaiah 41, "I will open rivers in the high hills, and fountains in the midst of the plains: I will turn the desert into pools of water, and the impassable land into streams of waters"; likewise Isaiah 12, "you shall draw waters with joy out of the fountains of the Savior." Or the gifts of the Holy Spirit: Zechariah 13, "there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman." The other effect is set down when he says, "the foundations were laid bare," namely the holy patriarchs, upon whom our faith is founded — because what was said or done in them figuratively has been revealed through the apostles. Now the beginning of these things is when Christ began to reproach: Matthew 4, "do penance; it has drawn near," etc.; Luke 13, "unless you do penance, you shall all likewise perish." "At the blast of the spirit of your wrath," when he inspired that all should be troubled against sins. "He sent." Above the Psalmist treated of the power of the one who liberates; here he pursues in order the benefit of the liberation, and concerning this he does two things: first he gives thanks for the liberation as regards the past; second, as regards the future, which he hopes for, at "and I will be spotless with him." As to the first he sets down three things: first he tells from what he has been freed; second, the liberation itself, at "and he became"; third, the cause of the liberation, at "he saved me." As to the first he does two things: first he shows himself freed from great tribulations; second, he explains how great the tribulations were, at "he snatched me." The Gloss says according to the letter, "he sent from on high," as if to say: God is powerful, because he does all the aforesaid things — namely to shake, etc., to thunder, etc. — having supreme power. And this, "from on high," that is, from his power, "he took me," snatching me away; "and he received me," that is, he lifted me up, protecting me "from many waters," that is, from many tribulations: Psalm 33, "many are the tribulations of the just, and out of them all," etc.; Ecclesiasticus 51, "you have delivered me from the gates of afflictions that surrounded me, and from the pressure of the flame which surrounded me." Mystically, God sent his own Son from on high, that is, from heaven: John 8, "I came down from heaven, not to do my own will," etc. This is what he was asking for: Psalm 143, "send forth your hand from on high." "And he delivered me from many waters," Psalm 18 (19), "his going forth is from the end of heaven," etc. Or the Holy Spirit: Lamentations 1, "he has sent fire from above." "And he took me," being weak, to heal me. "And he took me from many waters," namely of Baptism, or from the multitude of sins. Or, "he sent from on high," that is, his grace to just men: James 1, "every good gift," etc. "And he took me," unto penance: Isaiah 40, "he shall feed his flock like a shepherd, he shall gather together the lambs with his arm," etc.; Hosea 11, "I was like a foster-father to Ephraim, I carried them in my arms." Or of peoples, because the faithful have been taken up from the multitude of the Gentiles. "He snatched me away." Here he proves how great the tribulations were. And first from the condition of the enemies; second from their persecution, at "because they were strengthened." The condition of enemies is very harmful, because they are powerful and full of hatred; hence, "he delivered me from my strongest enemies, and from them that hated me." Mystically, "the powerful" are carnal sins: Ecclesiasticus 18, "if you give to your soul her desires, she will make you a joy to your enemies"; Isaiah 49, "shall the prey be taken from the strong?" Those who hate are the demons. Exodus 1, "the Egyptians hated the children of Israel"; Psalm 88 (89), "I will beat down his enemies before his face," etc. Next is set down the persecution. One can be freed from enemies in two ways: either by not allowing oneself to be overcome, or by fleeing. He excludes both from himself. First, because they, strong and strengthened, that is, multiplied, would have overcome him, nor could he flee; and this is what he says, "they prevented me," blocking now the way of flight: Lamentations 4, "our persecutors were swifter than the eagles of the air, they pursued us upon the mountains"; and this, "in the day of my affliction," because then man is weaker, when he is afflicted: Lamentations 1, "all her persecutors have taken her in the midst of straits." He sets down a twofold help of the liberator. First, against prevailing enemies; hence he says, "and the Lord became my protector," so that they might not harm him: Psalm 63, "you have protected me, O God, from the assembly of the malignant," etc. Second, against the crafty; hence there follows, "he brought me forth into a large place," out of the narrow place in which I was set, not knowing what to do, giving ways of knowing what to do. Or into the breadth of charity: Psalm 118 (119), "your commandment is exceedingly broad." The cause of the liberation is twofold: namely divine grace, and human merit. Hence he says, "he saved me, because he was well pleased with me." This is the most powerful cause of liberation, namely his own will: Ephesians 1, "who works all things according to the counsel of his will"; and yet subsequently some human merit operates there too: 1 Corinthians 15, "the grace of God in me has not been void." And therefore he adds, "the Lord will reward me," etc. Here he does three things: first he proposes the merit; second, in what it consists; third, he sets down the way of arriving at this merit. The second begins at "because I have kept," etc.; the third at "because all his judgments." Man's merit consists in two things, namely in the doing of good and in the avoidance of evil: Psalm 33 (34), "turn away from evil and do good." And therefore as to the first he says, "the Lord will reward me according to my justice," which he himself has worked in me: Wisdom 3, "the souls of the just are in the hand of God, and the torment of malice shall not touch them," etc.; Proverbs 11, "he that sows justice, gets a sure reward." As to the second he says, "according to the cleanness of my hands he will reward me," that is, my innocence: Job 22, "the innocent shall be saved, and he shall be saved in the cleanness of his hands. He shall not be deprived of good things," etc. Psalm 83 — but this justice consists in the observation of the ways of God: Psalm 118 (119), "I have run the way of your commandments." And therefore he says, "because I have kept the ways of the Lord": Job 23, "my foot has followed his steps, I have kept his way and have not declined from it"; and "have not done wickedly," departing from God — because through sin man departs from God, and is defiled: Psalm 43 (44), "our heart has not turned back." How did he arrive at this? Because "all his judgments are in my sight." It avails greatly for doing good and avoiding evil to think on the judgments of God: Job 19, "flee from the face of the sword, for the sword is the avenger of iniquities." "And I kept this, for I have not put away his justice from me," by sinning deliberately: Job 21, "they said to God: depart from us." And there follows, "a flood shall come upon them." He who sins from weakness or ignorance easily obtains pardon. "And I will be." Above the Psalmist recalled the benefit of liberation as to the past; here, as to the future, as regards hope. And first he recalls the benefits in general; second, in particular, both what he has received and what he hopes for, at "my God, his way is undefiled"; third, he commends divine justice. As to the first he does two things: first he proposes a resolve toward God; second he commends the hope of being heard, at "for you enlighten." He proposes three things: first, the resolve of persevering in innocence; second, the merit of retribution; third, he assigns the reason. The second begins at "he will reward"; the third at "with the holy, you will be holy." He says therefore, "and I will be spotless with him," that is, I will cleave to God — for he speaks in the person of himself and of others, some of whom are innocent; and therefore he says, "and I will be," that is, I will stand and persevere in innocence: Ecclesiasticus 31, "blessed is the man that is found without blemish"; or, "I will be spotless with him," that is, I will cleave to God: 1 Corinthians 6, "he who cleaves to God is one spirit," etc., preserving you from every stain: Job 27, "till I die, I will not depart from my innocence." Some are penitents; and to this pertains that they not slip back again into sin (and therefore he says, "and I will keep myself from my iniquity") — like the dog that returns to its vomit, and the sow washed wallowing in the mire, 2 Peter 2; Ecclesiasticus 26, "in two things my heart was grieved, and in the third my anger came upon me: a man of war fainting through poverty, and a man of sense despised, and one that passes from justice to sin, God has prepared him for the sword." Next he sets down the hope of retribution when he says, "and the Lord will reward me according to my justice." And there is a twofold retribution. One, which is given for good things fulfilled; and concerning this he says, "the Lord will reward me according to my justice." Anselm: "justice is the rightness of the will kept for its own sake." Or he will render to him according to man's works: Psalm 62, "he will render to every man according to his works." He says, "I will keep," and "he will reward," because if a man was at some time just and did works of justice, and does not keep himself from sins, or does not preserve himself in works of justice, therefore he is put to death, and does not merit the retribution: Ezekiel 18, "none of his justices shall be remembered." The other is that which is given for benefits; hence he says, "he will reward me according to the cleanness of my hands, in the sight of his eyes." Sometimes people have only outwardly clean hands, that is, pure operations, and for these God will not reward; but when they have pure operations in their heart, then he will reward. And this is, "in the sight of his eyes" — not in those good things which are in our sight, but in the sight of God: Isaiah 64, "the eye has not seen a God besides you." And what will he reward? Ineffable joy, and increase of grace, which come forth from the commandments of God kept: Psalm 18 (19), "in keeping them there is a great reward." "And he will reward me according to the cleanness of my hands," that is, of my works. Now a work is called impure by reason of carnal affection: Isaiah 1, "your hands are full of blood." Likewise by reason of vainglory: Matthew 6, "take heed that you do not your justice before men, to be seen by them; otherwise you shall not have a reward." Gregory: "it is great folly to do a great deed and to gape after praise — to seek in return a vain and transitory word for that by which heaven could have been purchased." Next is set down the reason for the retribution; therefore there follows, "with the holy." Concerning this he does two things: first he sets down the reason for the retribution; second, he explains it, at "because you will save the humble people." The first two verses can be understood in two ways. In one way, so that it is understood as speaking to God; and thus is the literal sense — as if to say, You, O Lord, "will be holy with the holy." And thus he says two things: namely that God is the rewarder and approver of the good. Second, how he is the reprover of the wicked; hence there follows, "and with the innocent," etc., "and with the perverse you will be perverted." Now it should be known that he names, namely, the holy, the innocent, and the elect. Now "elect" can be understood in two ways. In one way, by God — this is common to all the saints: Ephesians 1, "God has chosen us before the foundation of the world," etc. In the other way, one is called elect who has an excellence of innocence and sanctity: Song of Songs 5, "my beloved is white and ruddy, chosen out of thousands." If "elect" is taken in the first way, then the second term is set down on our part, and the third on God's part. If in the second way, then he proposes two things which are on our part. The first is the doing of good which is done for God's sake, and which properly has the character of holiness — for all things that are ordered to God are called holy; and this is what he says, "O Lord, you will be holy with the holy," causing holiness in him: Leviticus 21, "I am God who sanctifies you." Or thus: "you will be holy" effectively, that is, showing that you love and approve holiness — for he does not show himself except through works, for we do not see his substance. Nor is he otherwise "holy with the holy" except by showing holiness — for he is not now visible to us, so that we might say that he conforms himself to the holy in exterior movements, as a man conforms himself variously to various people, especially to friends — because every animal loves its like; and what one loves, that one rewards. Hence, showing yourself holy, when will you reward, he asks, the works of holiness? "And with the innocent man you will be innocent," effectively and by rewarding. "And with the elect," whom you love, "you will be elect," because you will bring it about that he chooses you: John 15, "you have not chosen me, but I have chosen you" — from the beginning; Deuteronomy 4, "he loved your fathers, and chose their seed after them." And chapter 26, "you have chosen God this day, to be your God, and to obey his commandment: and the Lord has chosen you this day, to be his peculiar people, and he will make you higher than all nations, that you may be a holy people." Or, "elect," that is, excellently set apart. "And with the perverse you will be perverted," that is, you will permit him to be perverse. Or those are perverse who do not follow those whom they ought to follow. Whoever, then, does not follow the will of God, appears perverse. Therefore you are against the will of God, and God is against your will; as if to say: you wish to have beatitude, and God will give misery: Leviticus 26, "if you walk contrary to me, I also will walk contrary to you, and will strike you seven times for your sins." And therefore he says, "with the perverse you will be perverted," that is, acting against the will of the perverse. In another way it can be read so as to refer the discourse to some man; and thus, man with a holy man, or with Christ, "you will be holy" — because you will hear nothing of God but holiness: Exodus 37, "deal with the religious man concerning holiness"; "and with the innocent you will be innocent," because manners are formed according to companionship: 1 Corinthians 15, "evil communications corrupt good manners." "And with the perverse you will be perverted": Ecclesiasticus 13, "he that touches pitch shall be defiled with it, and he that has fellowship with the proud," etc. Next he explains the foregoing according to the first reading. Why will you be holy with the holy, O Lord? Because "you will save the humble people," that is, in this — that you will save the humble — you show that you are holy with the holy: James 4, "he gives grace to the humble"; Matthew 19, "suffer the little children to come to me, for of such is the kingdom of heaven"; Psalm 137 (138), "the Lord is high, and looks on the lowly." Why will you be perverted with the perverse? "Because you will bring down the eyes of the proud": Luke 14, "everyone that exalts himself shall be humbled"; Isaiah 2, "the eyes of the lofty are humbled, and the haughtiness of men shall be brought low." And he says "eyes," because pride consists in this, that a man raises his gaze to things greater than his own proportion: Isaiah 16, "his pride and his arrogance is more than his strength." And therefore Psalm 130 (131), "Lord, my heart is not exalted, nor are my eyes lofty." "Because." Here he turns himself to prayer; as if to say: thus you are just. "Because you enlighten my lamp, O Lord." And he does two things: first he reports the giving of thanks for the benefit received; second he sets down the petition for what is to be received, at "my God, enlighten my darkness." He says therefore, "you enlighten," etc. This whole thing can be expounded according to the letter in two ways: so that by "lamp" is understood prosperity, and by "darkness" is understood adversity. Just as when a man is joyful, all things seem clear to him; when he is sad, all things seem to grow dark to him. This, then, is what he says, "because you enlighten my lamp, O Lord," because you have given me prosperity, and continually give it: "enlighten my darkness," that is, if any adversity remains in me, drive it out and remove it from me. In another way it can be understood morally, so that by "lamp" is understood the mind or soul of man: Proverbs 20, "the lamp of the Lord is the breath of man." The mind of man, then, is as it were a lamp of God kindled by the divine light: Psalm 4, "it is signed upon us," etc. As long as we are without sin, our lamp is kindled, that is, our soul shines with the light of grace; but when some darkness of corruptible flesh remains, it is extinguished: Romans 7, "I myself, with the mind, serve the law of God; but with the flesh, the law of sin." And this is what he says, "because you enlighten my lamp," that is, because my soul is illuminated with the light of grace. "Enlighten my darkness," that is, remove from me the defects and corruptions through which man falls into darkness. Or it can be read allegorically, so that the words are spoken as it were in the person of Christ, or of any just man. In the Church there are many who shine, like the faithful and the saints: Philippians 2, "among whom you shine as lights in the world, holding forth the word of life." Likewise many are darkened, like unbelievers and sinners: Ephesians 5, "you were once darkness," etc. Therefore a man praying for the Church, or the Church praying for itself, says, "because you enlighten my lamp," that is, the faithful who shine, "enlighten the darkness," that is, the sinners. He sets down the hope of being heard when he says, "because." Here he does two things: first he touches on liberation from evil; second, victory over evil. He says therefore, I pray because I hope: "in you," that is, in your power, "I shall be delivered from temptation," that is, from any tribulation or assault whatsoever: 1 Corinthians 10, "God is faithful, who will not suffer you to be tempted above that which you are able." "And in my God I shall go over a wall," that is, I shall have victory over sin by the power of God. For then does the enemy have victory over the city, when he crosses over the wall. This wall is any difficulty which hinders us from acting well, or the sins which provoke us to do evil. Jerome says, "I will break through the wall," because we cannot be in the world without sin: 1 John 1, "if we say that we have no sin," etc. But we go over it, because we overcome it, so long as we do not consent to its concupiscences. There follows, "God." Above he recalled in general the benefits which he expects from God in the future, because "in you I shall be delivered," etc.; here he pursues them in particular. And it should be noted that he speaks after the manner of one having adversity and adversaries, from whom he hopes for victory; and in this there is a threefold degree. First, that he pursue his fleeing adversaries, and destroy them once captured. Second, that he reign over them, at "and you have girded me." Third, that he be exalted, at "and you will deliver me." As to the first he does three things: first he commends his helper, namely God; second, he shows how certain things have already been given to him by God, by which he is made fit for pursuing them; third, he treats of the pursuit. The second begins at "God, who has girded me"; the third at "I will pursue." The first is divided into two: first he commends God; second he proves the commendation, at "for who." He commends God, then, for three things: that he is just in work, truthful in speech, and merciful in aid. As to the first he says, "I shall be delivered from temptation," while I consider the purity of divine justice, because "my God, his way is undefiled." Again, while I consider his disposition, because there is nothing unjust in him: Ezekiel 18, "is not my way right, and are not your ways rather crooked?" Or the way of God by which God goes to the soul is undefiled. And this is charity: 1 Corinthians 12, "I show unto you yet a more excellent way," that is, that you may go securely. This is undefiled, because charity does not act perversely, that is, wrongly. Or the way of God is Christ himself, because he did not commit sin: Isaiah 35, "it shall be called the holy way, and the unclean shall not pass over it; and it shall be a right way, so that fools shall not err therein." Or the way of Christ is the Blessed Virgin: Psalm 76 (77), "your way is in the sea, this is undefiled"; Song of Songs 4, "you are all fair, my love," etc.; Isaiah 54, "enlarge the place of your tent." As to the second he says, "the words of the Lord." And he speaks by comparison to gold and silver, which, if it is pure, is tested by fire. Hence, just as gold purged by fire has nothing of impurity, so the words of the Lord are purged: Proverbs 8, "all my words are just, there is nothing wicked nor perverse in them," etc. "Tried by fire," Psalm 11 (12), "the words of the Lord are pure words, silver," etc. And they are said to be "tried by fire," namely of the Holy Spirit: Job 12, "the ear tries words, and the palate of him that eats, discerns the taste." No one can try words unless he has the fire of the Holy Spirit: 1 Corinthians 2, "the sensual man does not perceive the things that are of the Spirit of God." True — because he is truthful, he will fulfill what he has promised. And on account of this he says, "he is the protector of all that trust in him": Ecclesiasticus 2, "who has hoped in the Lord, and has been confounded?" Next he proves the commendation: because these are the properties, namely that he is just, that he is truthful, and that he is merciful. If, then, these things fit my God well, do not seek another. But there is no other God besides him. And therefore he says, "for who is God but the Lord?" As if to say: no one: Isaiah 42, "I am the Lord, this is my name"; Deuteronomy 6, "Hear, O Israel, the Lord your God is one." In this the Jews differed from others. For while others worshiped the elements of the world, or men, or angels, these being called their makers; the Jews, however, worshiped the true God, their maker. He says, then, that he is the God of all creation. Second, that he was worshiped specially by the Jews. As to the first he says, "who is God but the Lord," namely the maker of all creation? Judith 16, "let all your creation serve you." "Or who is God but our God," specially. 1 Kings 2, "there is none holy as the Lord: for there is none besides you, and there is none as strong as our God"; Psalm 75 (76), "God is known in Judea," etc. He is called "ours" specially by covenant-love, and worship, and unity of nature, and the taking on of flesh, and redemption. In this the Manicheans are confounded, because this is the God and Lord of visible things, and the God of the Old Testament is the true God, since there is no God besides him. "God." Here he shows how he has from God fitness for conquering. For God sometimes gives power to someone for doing good, and yet it does not suffice unless God also protects him exteriorly. First, then, he shows how God gave power interiorly; second, how he helps exteriorly, at "you have given me the shield of your salvation." Three things are necessary for anyone to win: that he be strong — Proverbs, last chapter, "strength and beauty are her clothing"; Luke 11, "a strong man armed keeps his court" — that he be agile, and that he be skilled in war; and he says he has these three. Second, at "who has made my feet"; third, at "who teaches my hands." As to the first he does two things: first he confesses that strength was given to him by God; second, the due use of that strength. He says therefore, "God who has girded me with strength unto war," etc. The soldiers mentioned are girded with arms and sword so as to be ready and prepared for battle: 1 Maccabees 3, "Judas Maccabeus put on a coat of mail like a giant, and girded himself with weapons of war for battles." This is fortitude, namely the power which has been given to me by God, not only in bodily wars, but also in spiritual ones, which I would not conquer without the power of God. And therefore he says, "he has girded me with strength": Ephesians 6, "be strengthened in the Lord, and in the might of his power"; Isaiah 40, "he gives strength to the fallen, and increases force and might to them that are not." Or he girded him after the manner of a runner, lest he be hindered by the trailing of his garments. So the power of God restrains the affections, lest they flow away toward earthly things. And so there follows, "and he made my way blameless": 1 Kings 25, "blessed be God, who has kept his servant from evil"; Psalm 118 (119), "blessed are the undefiled in the way." Or this way is the way of charity, which does not act perversely, as said above. "Who." Here is set down the agility which is necessary for fighting. It is said in 1 Kings 24 that Saul went out against David upon the steepest rocks, which are passable only to deer; as if to say, God has conferred on me such agility that I went as it were like a deer through the mountains. "And has set me upon high places." On steep mountains a man's footsteps do not hold; but God gave him such grace that he did not slip on them. Mystically it is read thus: the deer crosses over thorns and forests without injury; so the spiritual affection passes through without injury or infection from evil things, or from the delights of the world: Genesis, blessing of Jacob, "Naphtali is a deer let loose, giving words of beauty"; Isaiah 35, "then shall the lame man leap as a deer." "And has set me upon high places," that is, upon heavenly things he has fixed my mind firmly: Habakkuk 3, "he, the victor, will lead me upon my high places." Next is set down military training; hence he says, "who teaches my hands to war." Military doctrine is acquired by knowledge, and its perfection by practice. First, then, he seeks the knowledge or doctrine, because this doctrine is necessary for soldiers. Proverbs 24, "war is managed by due ordering." But he, taught by God, says as regards the second, "you have made my arms like a bow of brass," that is, you have given me arms as it were untiring for warfare. Or, "who teaches," etc., that is, against vices and demons, he teaches us to work so as to overcome the enemies who strive to close the gates of heaven. Afterward, changing person, he says, "you have made," etc. Another reading has, "you have broken a bow of brass," that is, my arm. Psalm 143 (144), "blessed be the Lord my God, who teaches my hands to war," etc. Note that excellence of agility and excellence of strength is in lions, which, from excessive dryness, have no marrow in their bones; and this happens from a great imbalance of the elements mixed in them; and therefore they live but a short time; and this is not fitting in man on account of his operations; hence such things are said to have been given to David by a special gift, as is said in Ecclesiasticus 47, "he played with lions as with lambs, and did the like with bears as with their lambs." And likewise the doctrine of fighting was given to him by grace from God, mystically. We must be trained in the spiritual war. Ecclesiasticus 11, "there are many snares of the deceitful man, which we cannot escape unless we have both doctrine and divine help." Job 39, "the glory of his nostrils," that is, of the demon, "is terror; he despises fear, and does not yield to the sword." 1 Corinthians 4, "though our outward man is corrupted, yet the inward man is renewed day by day." "And you have given." Here he shows how the aforesaid things given to him are preserved by God exteriorly; hence he says, "you have girded me with strength," and yet he protects me too: "and you have given me the shield of your salvation," that is, you have protected me unto salvation, because the aforesaid things do not suffice unless the protection of God is present: Psalm 63 (64), "you have protected me, O God, from the assembly of the malignant," etc. "And your right hand has held me up," that is, the favor of your grace has strengthened me in battle. Of this battle, Ezekiel 3, "the hand of the Lord was with me, strengthening me." Or, "your right hand," that is, your Son, "has held me up," that is, my nature. Or, "me," being weak, to heal me, "and your discipline has corrected me unto the end," that is, finally and perfectly. Proverbs 3, "whom the Lord loves he chastens: and as a father in his son he is well pleased," etc.; hence, "your discipline has corrected me unto the end." As to the second he says, "discipline," etc. It happens sometimes that one doubts, sometimes that one errs. He, however, namely God, corrects errors; hence, "your discipline has corrected me unto the end," as said above. Likewise he directs doubtful things: "and your discipline, the same shall teach me." Psalm 118 (119), "teach me goodness and discipline and knowledge." As to the third he says, "you have enlarged my steps under me," as it were giving agility, and in this cherishing those who have wide steps when they are not straitened. Or spiritually, when the heart is made ready by charity for the good. Psalm 118 (119), "I ran the way of your commandments, when you enlarged my heart." "And my footsteps have not been weakened," because it does not fail. Or "footsteps," that is, the marks which are left along the way. "I will pursue." Above the Psalmist set down his fitness for conquering; here he treats of victory, how he pursued the fleeing; and concerning this he does two things: first he sets down the manner of the pursuit; second he shows the powerlessness of resistance, at "I will break them, and they shall not be able to stand." As to the first he does three things: first he shows the pursuit to be just; second, effective; third, persevering. Just, when he says, "I will pursue my enemies," not friends but enemies. 1 Maccabees 3, "Judas pursued his enemies, searching them out, and he burned with fire those who troubled his people." But it does not seem lawful for good men to inflict persecution upon others. Galatians 4, "as then he that was born according to the flesh persecuted him that was after the spirit, even so it is now." Therefore it belongs to carnal men to inflict persecution, and to spiritual men to suffer it. But it must be said that the affection of pursuing distinguishes the kind of persecution. For some pursue out of love and zeal: Psalm 68 (69), "the zeal of your house has eaten me up"; and they do this in order to lead someone to good or to salvation, or to prevent evil: Psalm 100 (101), "him that detracted his neighbor in private, I did pursue"; and in this manner the good pursue the wicked or sinners. Some pursue out of hatred, inflicting evil and hindering good; and in this manner the wicked, or carnal men, pursue just men: Psalm 70 (71), "pursue and take him," etc. Or, "I will pursue my enemies," that is, carnal affections, "and I will overtake them" — they will not overtake me — according to the Gloss. And he shows how effective he is in pursuing enemies; hence he says, "and I will overtake them." Then it is shown to be effective, when it arrives at the end so as to capture them. 2 Kings 5, "shall I go up against the Philistines, and will you deliver them into my hand? And the Lord said to David: go up," etc. And above: "he went on prospering and growing, and the Lord God of hosts was with him." Likewise he shows how he is persevering, because "I will not turn away," namely from the pursuit of the unjust, "till they are consumed," that is, until they are used up. 2 Kings 1, "the arrow of Jonathan never turned back." Morally, our enemies are the movements of concupiscence which are in us, and which wage continual wars. Romans 7, "I see another law in my members, warring against the law of my mind," etc. We ought to pursue and seize and bind these, dominate and restrain them. "And I will not turn away," that is, I will not cease pursuing, "till they fail," from rebellion. 2 Kings 8, "David struck the Philistines and humbled them." But these do not fail in this life; for though they are always diminished, yet they are never totally uprooted. Exodus 15, "I will draw out my sword, my hand shall slay them." Allegorically it is said of Christ, who pursues our enemies the Jews, and other sinners, punishing them bodily and spiritually. "I will break." Here he excludes their power of resisting; as if to say, they will not resist me, because "I will break them," that is, I will so diminish their strength, that "they shall not be able to stand." Psalm 35 (36), "all the workers of iniquity are fallen, they are cast down, and they could not stand." Job 38, "the high arm shall be broken," that is, they will not last against me, or will not be able to resist. Leviticus 26, "pursue your enemies, and they shall fall before you." And this is because they will come into my power; and this is what he says. "They shall fall under my feet." This too we ought to do concerning evil movements and sins, or demons. Malachi 4, "you shall tread down the wicked, when they shall be ashes under the sole of your feet." Luke 10, "behold I have given you power to tread upon serpents and upon all the power of the enemy, and nothing shall hurt you." Genesis 4, "your appetite shall be under you, and you shall have dominion over it." And all this is because "and you have girded me." Here he treats of their total abandonment; and he recalls two things: first, the divine benefit; second, their final extermination, at "and I will crush them," etc. And since the things he has said seem to pertain to his own glory, he therefore attributes them to God. And first he excludes his own power; second, he shows the casting down of his enemies, "you have supplanted"; third, their destitution of help, at "they cried out." He says, then: O Lord, you have done this to me, and "you have girded me with strength unto battle," that is, all the power I have for warring is from you, not from me. Isaiah 40, "he gives strength to the fallen, and increases force and might to them that are not." "And you have subdued under me them that rose up against me." He sets down the casting down of his enemies, of which he said three things: namely their flight, "you have made me turn my back"; their diminishment, "I will break"; and their fall, since "they shall fall"; and this he attributes to God, though not in the same order. First he sets down the fall of his enemies; as if to say, my enemies shall fall, "under me." Isaiah 40, "the youths shall faint and labor, and the young men shall fall through weakness"; but you have done this: "and you have subdued under me them that rose up against me," that is, you have taken away their power, so that they could not resist me. Leviticus 26, "five of yours shall pursue a hundred of the strangers." Second, he sets down the flight of his enemies, "and my enemies you have made to turn their back to me." Isaiah 45, "I will turn the backs of kings." Third he treats of their breaking: "and them that hated me you have destroyed" among the nations, whom they did not know. "They cried out." Here he shows that they are utterly desolate; hence he says, "they cried out, and there was none to save," because they had neither the help of men, nor even of the gods whom they themselves called the makers of things. Jeremiah 2, "where are your gods that you made yourself? Let them arise and deliver you in the time of your affliction"; hence there follows: "they cried to the Lord, but he heard them not." Isaiah 1, "when you multiply prayer, I will not hear." But on the contrary, Isaiah, second-to-last chapter, "before they call, I will hear"; Psalm 90 (91), "he shall cry to me, and I will hear him." And it must be said: when someone cries out, or prays, with a right intention, then he is heard, and God approves and hears his prayer. John 9, "if any man be a worshiper of God," that is, with right intention, "him he hears"; but when someone cries to God with feigned and false prayer, he does not hear him. James 4, "you ask, and receive not, because you ask amiss," that is, with evil intention, or with an unjust petition. Proverbs 1, "then shall they call upon me, and I will not hear: they shall rise in the morning, and shall not find me." Next he shows their total destruction; hence he says, "and I will beat them small." When dust is thrown, no trace remains, because the wind scatters it; so when the wicked are destroyed, they remain in no way at all; therefore he says, "and I will beat them as small as the dust before the wind." Psalm 2, "the wicked are like the dust which the wind drives from the face of the earth" — namely they are scattered. Psalm 9, "their memory has perished," etc. But since some are destroyed with a certain honor, he shows that the wicked, or sinners, are consumed in a vile and dishonorable way; hence he says, "I will bring them to nought like the dirt of the streets." Job 20, "though his pride mount up even to heaven," namely of the sinner, "and his head touch the clouds, in the end he shall be destroyed like a dunghill." Psalm 68 (69), "let them be blotted out of the book of the living." Isaiah 17, "he shall be carried away like dust before the mountains, before the wind," namely the sinner, "and like a whirlwind before a storm." Job 13, "your necks shall be turned into mire." "You will deliver me." Above the Psalmist recalled the persecution of his enemies, and their utter destruction; here he recalls his own exaltation, by which he was raised up to be king; and concerning this he does two things: first he sets down the exaltation; second, the giving of thanks, at "the Lord lives." As to the first he does two things: first he proposes his exaltation over the Jews; second he sets down the devotion of the Gentiles, at "a people"; third, the obstinacy of the Jews, at "strange children." This pertains more specially to Christ than to David. And so concerning this he does two things: first he shows how he is delivered from the contradiction of the Jews; second, how power is given to him against the Gentiles. He says therefore, "not only have you destroyed those that hated me, but you have also delivered me from the contradictions of the people." If this is understood of David, the Jews contradicted him greatly. 2 Kings 20, "we have no part in David, nor inheritance in the son of Jesse: return to your tents, O Israel." And they also contradicted Christ, as is clear in the Gospel. Hebrews 12, "think diligently upon him that endured such opposition against himself," etc. And from this David was delivered, and Christ too. "You will make me the head of the nations"; as if to say: the Jews do not wish me to rule over them, but you have made me lord both of the Jews and of the Gentiles. And this is fitting above all to Christ, as is said in Ephesians 1, "he has given him to be head over all the Church, which is his body." Then is set down the devout subjection of the Gentiles; hence he says, "a people which I have not known has served me" — a people, namely, foreign, that is, of the Ishmaelites and the Moabites, who, as is found in 2 Kings 8, were made tributary to him. Likewise to Christ: because those whom he did not know by visiting them bodily, served and obeyed him. Matthew 15, "I was not sent but to the sheep that are lost of the house of Israel," namely to visit them bodily. Or, "I have not known," that is, I have not approved by giving him the law and the prophets. Isaiah 55, "behold you shall call nations which you knew not: and the nations that knew not you shall run to you." "At the hearing of the ear they have obeyed me," because although they did not see me, from the hearing alone of the faith through the apostles they obeyed. Isaiah 65, "they have found me who did not seek me." Romans 10, "faith comes by hearing." Or, "at the hearing of the ear they have obeyed me," because as soon as they had heard, as is said in Matthew 4, "leaving all things, they followed him." "Strange children." Here is set down the obstinacy of the Jews; and he calls them "strange children," because formerly they were children begotten by God through grace and the teaching of the law. Exodus 4, "Israel is my firstborn"; yet they became strangers. Isaiah 1, "I have brought up children and exalted them." And there follows, "they have become estranged, and turned away." And they are strangers for a threefold reason: because "they have lied to me," because "they have grown old," because "they have limped." One is made a stranger from God when he does not keep faithfulness; and as to this he says, "they have lied to me," that is, they broke the covenant. Likewise when they do not follow the footsteps of the faithful fathers; hence, "they have grown old." A thing that has grown old is on the road to ruin. These were new at the beginning: 1 Chronicles 12, when they say: "we are yours, O David, and with you, sons of Jesse"; but little by little they grew tepid. Another thing is when one recedes entirely; hence he says, "they have limped from their paths," being weak as it were on one foot, keeping the Old Testament badly, and rejecting the New. Or if this is referred to Christ, "strange children have lied to me," because they had made a covenant with God: Exodus 24, "all things whatsoever God has spoken, we will do"; afterward they broke it: Psalm 65 (66), "your enemies shall lie to you through the greatness of your power." Likewise the virtue that was in the fathers is not in the children; therefore, "they have grown old": Baruch 3, "how is it, O Israel, that you are in your enemies' land, that you are grown old in a strange country?" Likewise, "they have limped from their paths," that is, from the precepts of the law, because they walk on one foot only, namely the literal sense, not the spiritual. Likewise literally too, "they have limped," because they followed only the traditions of the Pharisees: 3 Kings 18, "how long do you halt between two sides? If the Lord be God, follow him." "The Lord lives." Here is set down the giving of thanks; and concerning this he does three things: first he proposes it; second he sets down its matter, at "God who grants," etc.; third he bursts forth into praises of God, at "therefore the Lord lives." And he speaks of God after the manner of a king. In ancient times the way of saluting a king was, "long live the king." This fits God, because he himself is eternal life: Psalm 35 (36), "with you is the fountain of life." And so he says, "the Lord lives." Ezekiel 33, "as I live, says the Lord God." For he himself is the giver of life to men: John 1, "that which was made was life in him." Likewise for others a blessing is wished, but he himself is blessing itself, "blessed be my God." "My God" is said of the Son: Isaiah 9, "a son is given to us"; Psalm 66 (67), "may God, our God, bless us, may God bless us"; Daniel 3, "blessed are you, O Lord, God of our fathers, and praiseworthy, and blessed forever" — and this because he fills us with blessings. Third, he wishes for his exaltation, "and let the God of my salvation be exalted," that is, the author and giver of the salvation of grace in the present, and of glory in the future: Psalm 43 (44), "you are yourself my king and my God, who command the saving acts of Jacob." Likewise, ibid. 73 (74), "he has wrought salvation in the midst of the earth." He does not ask that God be exalted in himself, because he is the Most High: Psalm 86 (87), "the Most High himself has founded her"; but that he be exalted in our knowledge. And he says, "of my salvation," that is, who saves me: Isaiah 45, "a just God and a savior, there is none besides me"; Acts 4, "there is no other name given to men under heaven." Or, God who saves me, let him be exalted through his effect, that he may save me not only in the lowest things, but also in the highest: Matthew 21, "blessed is he that comes in the name of the Lord, hosanna in the highest"; Ecclesiasticus 43, "exalt him as much as you can, for he is above all praise"; Psalm 98 (99), "exalt the Lord our God, and adore his footstool, for it is holy." "God." Here is set down the matter of the thanksgiving, both for the benefit of the liberation from evil, and for the benefit of promotion to good; hence he says, "God," etc. And this can be said in the person of the Church, because those who persecute her will be subjected to her: Isaiah 60, "the children of them that afflicted you shall come bending unto you, and they shall worship the steps of your feet." Like Paul, who condemned Stephen, was cast down; hence it is a pious vengeance when the rebellious is subjected and humbled: therefore, "you are my deliverer." John 8, "if the Son shall make you free," etc. "Mine, from my angry enemies," not from just any, but from angry ones: Proverbs 27, "anger has no mercy"; hence it is a greater glory to be delivered from fervent evils. "And from them that rise up against me." Psalm 26 (27), "unjust witnesses have risen up against me," etc. "You will lift me up." He says this to show the providence of God, that is, in the very thing in which they believe they cast him down, he is exalted: Philippians 2, "for which cause God also has exalted him"; Genesis 7, "the waters were multiplied, and they lifted up the ark on high." "You will deliver me from the unjust man," that is, from the fraudulent: Psalm 139 (140), "deliver me, O Lord, from the evil man, rescue me from the unjust man." Next the thanksgiving is concluded on account of the aforesaid causes. "Therefore will I give glory to you, O Lord, among the nations," etc., that is, before all the people I will praise you: Tobit 12, "bless the God of heaven, and give glory to him in the sight of all that live." "And I will sing a psalm to your name." By "psalm" is understood good operation, because whatever good we do, we ought to do it for the glory of the name of God. "Giving great deliverance to his king." Jerome has, "thus to the one who magnifies and does for you," namely to him who magnifies and does, according to our text, "God who grants vengeances." And he is God insofar as he magnifies. And he sets down two things: one pertaining to the state of the kingdom, the other to the person, because both have been magnified. As to the first he says, "giving great deliverance to his king," because you have promoted me to the kingdom. Or, "of the king," that is, of Christ, through whose name all are saved: Acts 4, "there is no other name given," etc. As to the person he says, "and showing mercy to David his anointed, and to his seed forever," because he multiplied his seed just as he had promised.”

“Above, the Psalmist gave thanks in many ways for benefits given and hoped for; but here, from the consideration of those benefits, he rises up into the praise of the benefactor. The title is plain: "Unto the end, a Psalm of David." According to the letter it is referred to David; but according to the mystery, to Christ, "unto the end." This Psalm is divided into two parts. In the first, God is commended from his instruction, by which he instructs us. And this in two ways. One common, which applies equally to all: and this is manifested through his works: Romans 1: "the invisible things of God are clearly seen, being understood by the things that are made." The other special, through the giving of the law, which pertains only to the faithful. The second part begins where it says, "the law of the Lord is unspotted." This Psalm is truly expounded of Christ, since the Apostle brings forward an authority from it for the mystery of Christ in Romans 1, "went out into all the earth, etc.," and so on. Nevertheless, just as the mysteries of Christ are sometimes represented figuratively in the figures of the Old Testament, so too they are sometimes figuratively foreshown in the figures of the works of the saints. And therefore this Psalm will first be expounded as to the figure, and second as to the truth. And first it speaks of the heavens; second, of the sun. By the heavens are understood the apostles; by the sun is understood Christ — "In the sun." Concerning this he does two things. First he sets down the teaching by which God instructs us through the heavens, however these be understood. Second he excludes the impediments to this teaching, where it says, "day to day uttereth speech," and so on. Two things must be known about God. One, namely, the glory of God, in which he is glorious. Second, his works. If we look to the corporeal heavens, these announce to us the glory of God, because in them there is a wonderful and ordered distinction, which is a certain overflow of that glory into the firmness of glory: Ecclesiasticus 43: "the beauty of heaven is the glory of the stars: the Lord on high enlighteneth the world." And because the sun, giving light, has looked upon all things, and the work of it is full of the glory of the Lord. And therefore these material heavens are understood to indicate to us the glory of God — not as though they were living material beings, as Rabbi Moses says, but in their beauty, by which their maker is far more indicated. And the firmament shows us how magnificent God is. The firmament is called heaven, as it is said in Genesis 1: "God called the firmament heaven." But according to distinction, "heavens" is said: and thus in the distinction of the heavens the divine wisdom appears; if the whole be taken together, thus it declares his power; and therefore he says that "the heavens declare," that is, manifest, "the glory of God," and "the firmament sheweth forth the work of his hands," through which works his power appears. But according to the truth, by the heavens are understood the apostles, in whom, as in heavens, God dwells. And they are called heavens on account of the sublimity of their manner of life: Philippians 3: "our conversation is in heaven." Likewise they are starry, on account of the abundance of many virtues: Ecclesiasticus 43: "the beauty of heaven is the glory of the stars"; Isaiah 55: "as the heavens are exalted above the earth," etc., because they are bright through teaching and example: Matthew 5: "so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." Because they are revolving through obedience and the course of preaching: Ecclesiasticus 24: "I alone compassed the circuit of heaven, and walked in the waves of the sea, and penetrated the depth of the abyss, and stood in all the earth, and in every people and every nation I have had the chief rule." These "declare the glory of God," namely, of the Father, in whom Christ is. And because Christ is equal to the Father, both in that he is God, and in that he freely forgives sins: Isaiah 52: "you were sold for nothing, and you shall be redeemed without money." Likewise the apostles are called the firmament, because they were made firm by the power of the Holy Spirit: Luke, last chapter: "Sit ye in the city, till you be endued with power from on high." And they "announce the works of his hands," that is, the miracles which Christ wrought, namely, his birth, passion, resurrection, and ascension: Ecclesiasticus 42: "Hath not God made the saints to declare all his wonderful works?" Isaiah 12: "declare this in all the earth." Psalm 95: "declare his glory among the Gentiles, his wonders among all people." Or, "the heavens declare," because the heavens sent forth a new star, announcing the rising of the Savior: Matthew 2: "we have seen his star in the east." "Day." Here he excludes the impediment to the teaching; and he excludes a threefold impediment. Sometimes teaching is impeded, so that it cannot be learned, by reason of time; sometimes by the variety of tongues; sometimes by the diversity of places. The first impediment concerns the night: for night is not the time for reading, since it is the time for resting; and according to different times it is fitting to teach and to learn. And first one must speak of the material days that are caused, according to nature, from the motion of the heavens; and therefore one must consider not only the substance of the heavens but also the motion of the firmament: and thus one must grasp wisdom in this succession: Ecclesiasticus 33: "Why doth one day excel another, and one light another, and one year another year, of the sun? By the knowledge of the Lord they were distinguished," that is, disposed above. And therefore he says, "day," succeeding, "uttereth speech" unto day, that is, the day of wisdom, that is, it manifests the order and goodness of the divine wisdom, insofar as one day is greater than another, and so on. On one day the heat is greater than on another, and so of each. "And night." Above he showed the divine wisdom and order of the divine disposition, because night orderly succeeds night; and he says that "day uttereth," because the time of day is the time for speaking, and therefore is the time of speech; wherefore he says, "uttereth speech." But the time of night is the time of meditation, on account of rest; and therefore in the quiet of night man meditates and discovers many things by which he becomes learned; and therefore it is the time of knowledge. And therefore he says, "and night," succeeding, "sheweth knowledge" unto night, that is, of God; because in one night there is a different disposition of time than in another, and all this from the knowledge of God disposing. According to the truth, the apostles are called "days"; and this is what he says: "day," that is, the apostles, "uttereth speech" of the divine wisdom "unto day," that is, unto the perfect: 1 Corinthians 2: "we speak knowledge among the perfect": for not all things are preached to all, but clear things to the clear, holy things to the holy, great things to the great. Likewise the apostle, insofar as he is "night," that is, living in the flesh and mortal, condescending to the weakness and ignorance of the untaught, as night "sheweth" unto night, that is, unto the perfect, "knowledge," but concerning human matters: 1 Corinthians 3: "I could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ, I gave you milk to drink, not meat." Or, "day," that is, Gabriel, "uttereth speech" unto "day," that is, he sets forth the word of the Savior to the blessed Virgin; but "night," that is, the Devil, "sheweth knowledge" unto "night," that is, unto Eve: Genesis 3: "you shall be as gods, knowing good and evil." Likewise, second, teaching is impeded according to the variety of tongues; but this teaching is not impeded by this, because "there are no speeches nor languages," that is, whatever those tongues or nations may be, they can be instructed in divine wisdom and power; and this whether through the heavens or through the apostles; but according to the truth it must be said that "there are no speeches," etc., "where their voices are not heard," because the voices, whether the preachings or the teaching of the apostles, are heard by everyone. But concerning the speech of the apostles there is a twofold opinion. For some say that the apostles spoke in one tongue, but all others understood them. But against this is the Apostle in 1 Corinthians 14: "I thank my God that I speak with the tongue of you all." Hence "there are no speeches" in which they are not heard to speak. "Speeches" signify principal languages, but "languages" signify the varieties of idioms within the same tongue. Or, "speeches" are tongues, "languages" are manners of speaking. Now there is a threefold manner of speaking: one humble, which we commonly speak; another, when it is colored; and another, when it is only ornamented. The first befits the one teaching; the second, the one persuading; the third, the one delighting; and the apostles spoke in each of these manners: Isaiah 28: "with the speech of a lip and another tongue will I speak to this people." Likewise an impediment to teaching is the diversity and remoteness of place, because teaching sometimes does not reach to remote parts; but it is not so with this teaching, because "their sound hath gone forth into all the earth," namely, of the heavens, or of the apostles: because everywhere is the teaching by which the heavens instruct; but it is better said of the apostles, because it says "hath gone forth," not "have gone forth," "sound," that is, fame, "and their words unto the ends of the earth": Isaiah 12: "sing ye to the Lord, for he hath done great things; declare this in all the earth"; Matthew, last chapter: "going, teach ye all nations." And therefore he says, "and their words unto the ends of the earth": because the sound reaches remote places, and words reach places nearby. But it is not so with the apostles; rather even the words, that is, the distinctness of the sound, or some prophecy, or the fame of miracles, reached to the ends of the world. "In the sun." Above the Psalmist made mention of the heavens; and here, to show forth the praise of the Creator, he treats of the sun. And just as by the heavens are understood the apostles, so by the sun is understood Christ: Malachi 4: "unto you that fear my name, the Sun of justice shall arise." And certain prophecies speak of this concerning Christ under the figure of the sun; therefore he first sets down the figure through which he begins to explain the truth concerning Christ. Concerning the figure he sets down three things: first, the situation of the sun; second, its motion — "and he as a bridegroom"; third, its effect — "there is no one that can hide himself," etc. First, it must be known that Jerome's differing text has, "he set his tabernacle among them," as though he were to say: thus the heavens declare, etc., and instead of "them," namely the heavens, "he set his tabernacle among them," that is, he placed him in the heavens. A tabernacle is fittingly set down here, because this world is the place of wayfarers, not of dwellers in a fixed place, since they are in continuous motion. Our own text, however, has, "he hath set his tabernacle in the sun." A lord's house stands more beautifully in a city than in the country; so the tabernacle of God appears more beautiful in heaven; and therefore he says, "he hath set his tabernacle in the sun," as if to say: the sun is his tabernacle — not that God is contained in a place, but because, as Dionysius says, in the sun the goodness and power of God, or the divine, is most represented. Concerning the motion of the sun he says two things — "from the highest heaven." Note that he speaks of the heaven as it is in its motion, which is the end of night and the beginning of day. And insofar as it is the end of night, it is nothing but a going forth from the hidden into the manifest, because it does not rise as though it then began to exist, but because it is then made manifest; and therefore he likens it to a bridegroom coming forth from his bridechamber, because just as the bridegroom is hidden in the bridechamber, so the sun is hidden by night; therefore he says, "he as a bridegroom coming out of his bridechamber." But insofar as it is the beginning of day, he sets down four things: namely, its property or efficacy, its magnitude, its swiftness, and the regularity of its motion. Its property, because night indicates sadness, but day gladdens: Psalm 29: "in the evening weeping shall have place, and in the morning gladness"; and therefore he says, "hath rejoiced." Its magnitude, because it is great among all particular corporeal things; and therefore he says, "as a giant." Its swiftness, whence he says, "to run." Its regularity, whence he says, "the way," because it does not stray from the straightness of its path, as some planets do. Likewise he explains this comparison when he says, "from the highest heaven." And what is said here can be understood in two ways. In one way, because there are, according to the astrologers, two points, namely the summit of the heavens, where the sun is when it is at midday, and the opposite point, which is the angle of the earth, where the sun is at midnight: and this is what he says, "from the highest heaven is his going forth," according to those who begin the day from midnight, "and his meeting is unto the highest thereof," as regards the angle of heaven where it is at midday. But if it be referred to one highest point, then it is one point, where the sun is at midday. And this is what is meant according to the astrologers, that many days are computed from midday; as if he said: from the meridional point is his return, namely the sun's, unto that same place: Ecclesiastes 1: "the sun ariseth, and goeth down, and returneth to his place." His effect is manifested when he says, "nor is there any one that can hide himself from his heat," as if to say: the sun at midday so burns the earth, and is so hot, that in some lands a man can scarcely endure it: Ecclesiasticus 43: "at noon it burneth the earth, and who can abide before the heat thereof?" According to the reality signified, the mysteries of Christ are designated. And first his conception is designated; second his birth; third his progress; fourth his ascension. His conception is designated when it is said, "he hath set his tabernacle in the sun." Now it is customary that by "tabernacle" is understood the body: 2 Peter 1: "I know that the laying away of this my tabernacle is at hand, according as our Lord Jesus Christ also hath signified to me"; 2 Corinthians 5: "we that are in this tabernacle do groan." What he says, then, "he hath set his tabernacle in the sun," etc., means: he placed his body in the sun, that is, in the Blessed Virgin, who had no darkness of sin: Song of Songs 4: "thou art all fair, my love, and there is not a spot in thee." Or, in the sun there are three things: it gives light, it burns, and it distinguishes the changes of times. "He hath set his tabernacle in the sun," that is, in the manifest, because whereas he was invisible, through the assumption of a body he was made visible: John 1: "the Word was made flesh, and dwelt among us." Likewise "in the sun," that is, in its burning, "he hath set his tabernacle," that is, his body, because he took up what is passible: Isaiah 53: "surely he hath borne our infirmities, and carried our sorrows." Likewise he subjected himself to change: and he who, insofar as he was God, was eternal, insofar as he was made man, was made temporal: Psalm 30: "my times are in thy hands." Or, "his tabernacle," that is, the Church: Revelation 21: "behold the tabernacle of God with men." "He hath set" it "in the sun," that is, in the manifest: Matthew 5: "a city seated on a mountain cannot be hid." His birth is designated when it is said, "he as a bridegroom coming out of his bridechamber." The bridechamber is the virginal womb; from this, as a bridegroom, he came forth, because in that union, perpetual, he espoused human nature: whence in death the divinity remained united to the soul and to the body: Hosea 2: "I will espouse thee to me in faith." The progress of his way is described from its joyfulness. Hence, "hath rejoiced," inwardly, namely, with spiritual gladness, which neither death nor any sadness in the sensitive part could disturb, because even in the Passion he rejoiced: Isaiah 42: "he shall not be sad, nor troubled"; because from the sadness of the sensitive part there was no sadness in the higher part; yet he suffered wholly, according as he was by nature, but not according as he was turned toward God. Likewise it is described by its magnitude, because, "as a giant," of twin substance: because of the divine nature, in which he is great: Psalm 76: "who is a great God as," etc., and of human nature, in which he is also great: Luke 1: "he shall be great," etc. From its swiftness: because he wrought our salvation in a short time; whence he says, "to run the way": Acts 10: "he went about doing good, and healing," as it were swiftly. "From the highest." Here he continues with the ascension; and concerning this he does three things: first he sets down the ascension that is owed; second, its term; third, he sets down the effect that is owed. The first, when he says, "from the highest heaven is his going forth." It is natural for anything to tend toward the place connatural to it. The highest natural place is owed to him who has the highest nature. Christ was born of the Father, having the highest nature: Ephesians 4: "he that descended, is the same also that ascended." And therefore he says, "from the highest heaven is his going forth," namely through eternal generation. And he says, "from the highest," not from the ethereal or the empyrean, or elsewhere, but from the being of the Trinity, because he is consubstantial with the Father, the same in essence. Then he sets down the term. He says therefore: "and his meeting is unto the highest thereof": John 16: "I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father." There follows the effect: "nor is there any one that can hide himself from his heat": Ephesians 4: "he gave gifts to men." And in the same place: "he ascended above all the heavens, that he might fill all things." When the sun is on high, it warms all things. So Christ, ascending, sent the Holy Spirit to the disciples; hence he says, "nor is there any one that can hide himself from his heat." The Holy Spirit warms: Song of Songs 8: "the lamps thereof are lamps of fire." But do not many fail to receive his heat? It must be said that it is with the Holy Spirit as it is with the material sun. Many can hide themselves and not receive the heat of the sun, but the sun, for its part, offers itself to all; so the Holy Spirit is poured out everywhere, and seeks to be received by all, unless someone hides himself through malice. Or, "there is no one that can hide himself," etc.: because although the sinner does not receive him, yet he cannot be hidden so as not to be known by him, etc.: Proverbs 15: "hell and destruction are before the Lord." "The law." Above the Psalmist treated of his general instruction, which comes about through creatures; now he treats of the special instruction, which comes about through the giving of the law: and concerning this he does two things. First he sets down the commendation of the law. Second he treats of the offenses committed against the law, where it says, "who can understand sins?" And fittingly, after the mysteries of Christ's incarnation, he treats of the old law, which was fulfilled through Christ, and the new law handed down: and concerning this he does two things. First he shows the goodness or rightness of the law. Second, its sweetness or delightfulness, where it says, "more to be desired." Concerning the first he does three things. First he commends the law in general. Second, the things contained in the law, where it says, "the testimony of the Lord." Third he commends the things that adjoin the law, where it says, "the fear of the Lord." Now it must be considered that concerning the law of the Lord he says two things: that it is unspotted, and that it converts; and this can be referred to both laws, namely the new and the old: and they are set down as a difference from human law, in which certain unlawful things are permitted, such as usury and brothels, for it cannot correct everything. But the law of the Lord is not such, but is "unspotted," that is, excluding all evils: Psalm 11: "the words of the Lord are pure words," etc.; Job 6: "you shall not find iniquity in my tongue, neither shall folly sound in my mouth." Likewise human law does not extend itself except to those things to which human judgment applies, namely only to external things: 1 Kings 16: "man seeth those things that appear, but God beholdeth the heart." And therefore human law draws back only from external acts, whereas the divine law converts the heart to God; and therefore he says, "converting," not only the external acts, but also "souls." But the old law did this imperfectly, the new law perfectly: because the old law restrains through temporal punishments, which restrain the hand; but the new law restrains through eternal punishments, which restrain the heart. Now three things are contained in the law: testimonies, judgments, and precepts. Testimonies, because the divine law proceeds, of necessity, upon a certain belief: Hebrews 11: "he that cometh to the Lord, must believe." And therefore testimonies are necessary, by which the right faith of man is proved; and so in it there are testimonies and ceremonies. And he says two things of them: that the testimonies or precepts have something faithful, and that they impart wisdom. Human teachings, however, have something unfaithful, nor do they impart wisdom. Unfaithful, because in ancient times they contrived certain false things in their laws, according as it seemed to them useful to their cities: as that certain men were born of the gods, so that they might conceive great spirits; and that those who ruled well were translated among the gods, so that men might be encouraged to the good of the republic. But "the testimony of the Lord," that is, the doctrine or divine command, "is faithful," that is, has truth; but that, namely the teaching of those others, is false: Psalm 92: "thy testimonies, O Lord, are become exceedingly credible": and this is so because that law orders only the things that are in this present life, but the divine law orders us toward the future life. Romans 8: "the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us." Testimonies, properly, are said in that law which generate, in the heart of the subjects, an authority for the one commanding, so that they obey the precepts; as that God is one, and that he is the creator of heaven and earth, and things of this kind. And because the ceremonial precepts are owed from divine authority alone, they can be called testimonies; but the moral precepts are founded on the debt of every virtue; the judicial precepts, however, are founded on the debt that exists among men as regards contracts. Now that human law does not impart wisdom: for there is a certain wisdom in human affairs, where there is some truth, as the philosophical; and there is a certain wisdom which the priests used to employ in the temple, and this is false; and this was proposed to many, but the philosophical to few, whereas the divine wisdom to "little ones," that is, to the peoples: Deuteronomy 4: "this is your wisdom and understanding in the sight of the peoples." Or, "little ones," that is, the humble: Matthew 11: "thou hast hid these things from the wise and prudent, and hast revealed them to little ones." "The justices of the Lord are right," or those judgments which are spoken of in Exodus 22: "he that shall steal an ox or a sheep," etc.; Isaiah 26: "the path of the just is right to walk in"; Proverbs 21: "it is joy to the just to do judgment, and dread to them that work iniquity." And he says two things of them: that they are right, and that they are pleasant. Right, because they contain justice. What is just is called right: Proverbs 8: "all my words are just, there is nothing wicked nor crooked in them: they are right to them that understand," etc. Pleasant, not severe and disturbing, because they are mixed with equity; hence he says, "rejoicing hearts," on account of equity and the hope of reward: Psalm 118: "I will rejoice at thy words." The moral precepts, however, are lucid and illuminating; hence he says, "the commandment of the Lord is lightsome." It is called lightsome because in itself it is manifest and evident, as here: "thou shalt not kill, thou shalt not commit adultery, thou shalt not steal," and the like; which have in themselves a clarity, which everyone is bound to keep, saying, Proverbs 6: "the commandment is a lamp, and the law a light." "Precept" is said of that which is attended to according to the command of a superior; and it concerns things to be done, and implies a debt of doing in him to whom it is commanded: and this debt is either on the part of the divine rule which we are bound to follow, and so it falls under that debt without which the order of reason cannot be preserved; or it is a debt from the authority of the one commanding, whom we are bound to obey; or on the part of the end, which we altogether will, which is set before us; and then that falls under precept without which we cannot preserve subjection to the one commanding, or without which we cannot attain the end intended. For "precept" (praeceptum) is said as it were "precisely taken up" (praecise ceptum), namely, unto action: as it were, that which we are precisely bound to do: therefore such a precept is "enlightening the eyes," namely of reason, which eyes grow dark through the desire of external things and the concupiscences of interior passions: and this the precept of the Lord removes, and therefore, "enlightening the eyes." "Enlighten my eyes, that I never sleep in death," Psalm 12. "Fear." Here he sets down certain things adjoining the law, one of which is on our part, namely fear, which leads us to keep the precepts: Ecclesiastes, last chapter: "fear God, and keep his commandments." And of this fear he says two things. First he calls it holy; second he calls it enduring. Now every fear is caused by love, because a man fears to lose what he loves. And therefore, just as there is a twofold love, so there is a twofold fear: one is a holy fear which is caused by holy love; the other is not holy, which is caused by that which is not holy. Holy love is that by which God is loved: Romans 5: "the charity of God is poured forth in our hearts by the Holy Spirit who is given to us." This holy fear does three things: first it fears to offend God; second it refuses to be separated from him; third it subjects itself to God through reverence: and this fear is called chaste and filial. Fear that is not holy is that which is caused by a love that is not holy, which is of the world and of oneself; and from such unholy love a twofold unholy fear is caused: servile, which is from love of self; and worldly, which proceeds from love of the world: Matthew 10: "fear ye not them that kill the body," etc. Concerning holy fear: Psalm 33: "fear God, all ye his saints: for there is no want to them that fear him." Worldly fear does not endure except with the world; servile fear endures in evils perpetually, but holy fear endures in goods. Of this the Psalm says: "the fear of the Lord is holy, enduring for ever and ever." But against this: "perfect charity casteth out fear" (1 John 4). It must be said that charity expels servile fear; but filial fear endures in two ways, namely in the homeland. First as to its own reward: Psalm 9: "the patience of the poor shall not perish for ever" — not that patience is there, since there is no tribulation there, but its fruit is; and thus the fruit of fear endures: Ecclesiastes 1: "it shall go well with him that feareth God, and in the day of his death he shall be blessed." Or it remains according to some act of itself: not that it fears to offend, since there it fears neither sin nor separation, but as to reverence, because they will submit themselves to God, nor will they dare to make themselves equal to him: Job 26: "the pillars of heaven tremble, and dread at his beck." On God's part there is something else, namely his judgment, which is called the execution of justice: Psalm 93: "how long shall justice be turned into judgment?" And these things come about according as he punishes or rewards; and therefore the judgments of the Lord are called "true, and justified in themselves": true, on account of rightness, because in them there is always truth: Romans 2: "the judgment of God is according to truth against them that do such things" — for it does not follow, as with human testimonies, but they are said to be "justified in themselves," because either they do not follow some other, higher law, but are in themselves; or because in themselves the judgments of the Lord have manifest justice: Psalm 36: "and he will bring forth thy justice as the light, and thy judgment as the noonday." "More to be desired." Above the Psalmist commended the divine law as to its rightness; here he commends it as to its sweetness and delightfulness: and concerning this he does two things. First he sets down its commendation; second he proves such commendation, where it says, "for thy servant." Now he prefers the law, as regards the desire of the soul, to all the things of the world. But in worldly things, exterior riches and bodily pleasures are desired. And above these is the delight of the law of God. As to the first, he says what has been said: "more to be desired than gold": Proverbs 8: "wisdom is better than all the most precious things, and all that is desirable cannot be compared to it"; Psalm 118: "I have loved thy commandments above gold," etc. And he touches on those two things which men desire; hence he says, "gold"; and pomp, hence, "and a precious stone." Precious stones serve for nothing but show; hence there "much" can be referred either to "stone" or to "precious." Likewise as to the second, he says, "and sweeter than honey and the honeycomb": Psalm 118: "how sweet are thy words to my palate! more than honey to my mouth." "Honey and the honeycomb" is said as regards bodily delights. Honey is extracted from wax; but the honeycomb is honey and wax together. Bodily delights are sometimes manifest, and thus it is honey; sometimes hidden and sweeter, and thus it is the honeycomb: Proverbs 9: "stolen waters are sweeter," etc. Or they are preferred to the honeycomb on account of the old testimony, in which there is honey in the comb, truth in a figure; to honey, on account of the new, where the truth is manifest. But are spiritual delights really more delightful? It must be said that they are; and there is a threefold reason. One, on the part of the good delighted in, which is the greater good, and from the cause of the delight, which is the greater good, therefore the more delightful. The second, on the part of the power that delights, because the intellective power is stronger than the sensitive. The third, from the manner of the delights. Bodily delights consist in becoming and in motion, as in foods and other things. But motion is something imperfect, and implies a certain future and past, because the whole is not had at once. Spiritual delights, however, are not in motion, because they consist in loving and understanding the good, which is not in motion; but per accidens those bodily delights are more desired, insofar as some abound in sense and are lacking in intellect. Or: holy men love the precepts of God more than themselves. And the saints are designated by gold and precious stone: 1 Corinthians 3: "if any man build upon this foundation gold, silver, precious stones." Likewise by honey and the honeycomb are signified those who are estranged from the things of the world; but the honeycomb represents those who still take delight in the things of the world: and such, because they are not totally estranged, love themselves more than the precepts, whereas the others love the precepts more than themselves. And he proves this in two ways: first by experience, second from the effect. By experience, when he says, "for thy servant keepeth them," as if to say: I can say that they are sweet, because I have tested them, for I love and experience them. No one, however, can bear testimony except one who has experienced: John 7: "if any man will do the will of him, he shall know of the doctrine, whether it be of God, or whether I speak of myself"; Job 23: "my foot hath followed his steps." From the effect, that is, the recompense, he proves the same, when he says, "in keeping them there is a great reward": Matthew 5: "rejoice and be exceeding glad, for great is your reward in heaven." And he does not say "for the keeping," but "in the keeping of them," because the very keeping of them is itself a great recompense, namely the glory and purity of the heart: 2 Corinthians 1: "our glory is this, the testimony of our conscience." And thus the law is commended from honesty, when he says, "in keeping them," etc., because the honest is the same as virtue, and is desirable of itself. "Sins." Here he prays for the offenses of those who transgress the law. And first he sets forth the concealment of sins. Second he asks for their remission, where it says, "from my secret ones." Third he sets down the reason for the petition, where it says, "if they shall not have dominion," etc. He says therefore: we frequently offend against the law, but "who can understand sins?" As if he said, no one. And this for three reasons. First, because sin blinds the eyes of the one sinning, so that small sins are not easily discerned: Wisdom 2: "their own malice blinded them." Second, because sins are many: Psalm 39: "evils without number have surrounded me: my iniquities have overtaken me, and I was not able to see." Likewise on account of their subtlety: Psalm 39: "they are multiplied above the hairs of my head," from subtlety; but he does not say "sins," but "offenses." Sin is twofold, namely of transgression, and this is more easily known, because a man knows that he has done a wicked act; likewise of omission, and this is known with difficulty, because these do not bind always, but for a given place and time. And distinguish: when there is a place and a time, it is difficult to affirm — and when alms is to be given, in what manner, etc., and where. Next he sets down the remission of sins. Now there is a twofold kind of sin: one which takes its beginning from ourselves, and this is chiefly original sin, and those sins that proceed from the corruption of the tinder of concupiscence, such as carnal sins; and these defile the soul, because they join it to earthly things. And therefore he says, "from my secret sins cleanse me," that is, those which proceed from a hidden root, or which are done in secret, or which arise from a secret will: Ephesians 5: "the things that are done by them in secret, it is a shame even to speak of." Sometimes they take their origin from another; therefore he says, "from those of others spare thy servant." But is another's sin imputed to anyone? Ezekiel 18: "the soul that sinneth, the same shall die." It must be said, no — when it is entirely another's; but when it passes over to you through imitation: Ecclesiasticus 13: "he that toucheth pitch, shall be defiled with it." Or through persuasion, or consent: Proverbs 1: "my son, if sinners shall entice thee, consent not to them." Or through dissembling at the due time and place, then it becomes yours, and is imputed: Romans 1: "not only they that do such things are worthy of death, but they also that consent to them that do them." And this especially in prelates, when they knowingly dissemble the crimes of their subjects. And he says, "spare thy servant," because these sins seem to arise in us from divine wrath, namely, that such occasions of sin are given to us. Or, "from those of others," that is, from proud men: Psalm 17: "strange children have lied to me." "If they." Here is set down the reason for the petition. And first, on David's part, he asks for immunity from evil; second, perfection in good — "and they shall please." Now he asks for immunity from evil, and this in two ways: from the future and from the past. He says therefore, "if they shall not have dominion," or "have had dominion," namely, sins: Psalm 62: "in the mornings I slew all the sinners of the land," that is, all sins, which are called "land" on account of the many properties of the earth, "that I might cut off from the city of the Lord all the workers of iniquity," that is, all iniquitous works. Or "have had dominion," namely, the proud. Or, "strange," that is, sinners, or demons, who are said then to have dominion, when they draw one into consent: John 8: "he that committeth sin, is the servant of sin." If therefore they shall not have had dominion, "then shall I be without spot," that is, I will keep myself without the stain of mortal sin, even if not of venial: Job 15: "what is man that he should be without spot?" Concerning the past he says, "and I shall be cleansed from the greatest sin": Isaiah 1: "if your sins be as scarlet, they shall be made as white as snow"; Job 11: "if thou wilt take away the iniquity that is in thy hand, and let no injustice remain in thy tabernacle, then mayest thou lift up thy face." Or "greatest," namely pride, because it is the beginning of every sin: Ecclesiasticus 10: "there is no greater sin than to apostatize from God" — and this comes about through pride. Hence a sin which arises from pride is worse than one which arises from ignorance or from weakness; for pride is the beginning and cause of every sin, and he who is free of it is truly without spot. Next he sets down what pertains to perfection in good. And first, of the mouth; hence he says, "and the words of my mouth shall be such as may please." As long as a man is in sins, his words do not please God: Ecclesiasticus 15: "praise is not seemly in the mouth of a sinner"; Psalm 49: "but to the sinner God hath said: why dost thou declare my justices, and take my covenant in thy mouth?" Likewise he sets down the perfection of the heart, which requires the good pleasure of God; hence he says, "and the meditation of my heart always in thy sight," that is, before the angels; or, before you who see within and inspect the conscience. And this I say, because you, O Lord, "are my helper," in the doing of good things, "and my redeemer," in the avoiding of evils: Isaiah 44: "return to me, for I have redeemed thee."”

“In the preceding Psalms the discussion concerned deliverance from persecution, and he gave thanks for deliverance; but here, being delivered, or existing in the hope of deliverance, he asks to be advanced to greater things. This Psalm, then, is divided into two parts. In the first part the petition for exaltation is set forth. In the second, a promise is proposed, at the place, "O Lord, in thy strength," etc. Concerning the first he does three things. For first the petition is set forth. Second, the hope of being heard is set forth, at the place, "now I have known." Third, the conclusion of the Psalm is set forth, at the place, "O Lord, save," etc. Concerning the first he does two things. First, the petition is set forth for evils. Second, for advancement to good, at the place, "may he reward thee." This Psalm proceeds in a different manner than the preceding ones. For in the other Psalms it is presented as the prayer of David asking for himself; here it is presented as the prayer of others on his behalf: and although according to the letter the things said here refer in some way to David, nevertheless properly and truly they pertain to Christ. According to the mystical sense, however, they pertain to the Church and to the just man: and however they are understood, concerning this part the Psalm does two things. First, the hearing of the one who prays is set forth. Second, the reason for being heard is set forth, at the place, "may he protect thee." He says therefore: O David, or O Christ, "may the Lord hear thee"; 1 Maccabees 1: "may he hear your prayers," etc. "May the Lord hear thee." David suffered tribulations, and Christ likewise in his passion: and therefore he says, "in the day of tribulation and chastisement": Isaiah 37: "a day of tribulation, and of rebuke, and of blasphemy is this day." And in this Christ was heard both for himself and for others: Hebrews 5: "in the day of his flesh, with a strong cry and tears, offering, he was heard." And the just man says, "when I was in tribulation, I cried, and he heard me." There is, then, a threefold cause which makes prayer able to be heard. The first is the divine goodness. The second is the intercession of the saints. The third is one's own merit; because, as is said in John 9, God does not hear sinners; but if any man be a worshipper of God, him he heareth. The reason for being heard is set forth when he says, "may the name of the God of Jacob protect thee." The first cause is, that is, on account of his name, that is, on account of his goodness. "May he protect thee," if this be referred to Christ. But if it pertain to others, it is set forth thus: of one who prays, "may the name of the God of Jacob protect thee." Which God he himself worshipped when he appeared to him at Bethel: Genesis 28: the God of Jacob, who leads earthly things to the heavens, and from the heavens helps earthly things. This one, then, "may he protect thee": Proverbs 18: "the name of the Lord is a strong tower"; Psalm 30: "thou shalt protect them in thy tabernacle," etc. This name is omnipotent: Exodus 15: "who is able to save," etc. Likewise it is a name of mercy: Luke 1, "holy," that is, merciful, "is his name"; Song of Songs 1: "thy name is as oil poured out." Thus, then, from the power and mercy of God we are protected: Isaiah 49: "he protected me under the shadow of his hand"; Psalm 16: "protect me under the shadow of thy wings." The second cause: "may he send thee help from the holy place," that is, from the assembly of the saints. And there is a twofold assembly of the saints: one of those reigning with God in glory, the other of those warring on earth; and from both we are helped, because the Angels intercede for us: 1 John 2: "we have an advocate," namely the assembly of Angels; Revelation 8: "the smoke of the incense of the prayers of the saints ascended from the hand of the Angel, before God." Smoke comes from moisture and heat. Likewise Christ, who is their king, stands by for us: Hebrews 7: "approaching through himself to God, to intercede for us." And therefore he says, "may he send thee help from the holy place," that is, from the incarnate Son, who is anagogically called holy; Luke 1: "that which shall be born of thee holy shall be called the Son of God"; Daniel 9: "let the holy of holies be anointed." Or, "from the holy place," that is, from Christ having suffered, because in his passion he sanctified himself for us: John 17: "for them I sanctify myself, that they also may be sanctified in truth"; 1 Kings 11: "tomorrow there will be salvation for you when the sun grows hot." Or, "may he send thee help from the holy place," namely from the assembly of the blessed: Psalm 2: "but thou dwellest in the holy place." "And out of Sion may he defend thee." Sion, that is, a watchtower, that is, from the citadel of David, where the ark was; there God was then worshipped; as if he were to say: from the prayers of those who watch for heavenly things in this world, "may he defend thee," that is, may he make thee safe. Or conversely, "from the holy place," namely the assembly of those who are in the world: and "out of Sion," namely those who are in glory. "May he defend thee." Or, "from the holy place," as regards those who are in the active life. And "out of Sion," as regards those who are in the contemplative life; that is, by the prayers of all these, "may he defend thee." The third cause is that his works be pleasing to God; whence he says, "may he be mindful of all thy sacrifice." Every good work is like a sacrifice, because all things ought to be offered to God: 1 Corinthians 10: "do all things for the glory of God." Therefore all our deeds are in a certain manner a sacrifice: whether alms — Hebrews, last chapter: "do not forget beneficence and fellowship, for by such sacrifices God is well pleased"; or fasting — Romans 12: "present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service." In the Old Testament, indeed, certain sacrifices were made which were not wholly burnt, but only a part; and a part came to the use of those offering, as with certain peace-offerings; while others were wholly burnt, which were called "most holy," and were called holocaust, from "olon," which means "whole," and "cauma," which means "burning." And therefore there is a twofold kind of good works. Some are called "sacrifice," when someone dedicates something of his goods to God, as if a married person should abstain for some days: Ecclesiastes 3: "a time to embrace, and a time to be far from embraces." But when someone gives the whole, reserving nothing for himself, or restrains himself entirely, this is called a holocaust; therefore he says, "may he be mindful of all thy sacrifice": Psalm 50: "a sacrifice to God," etc. "And may thy holocaust be made fat," that is, accepted by God: Ecclesiasticus 35: "the offering of the just enriches the altar, and is an odor of sweetness in the sight of the Lord." And he says "fat," because the holocaust was burnt and produced an odor, since fatty things give off more odor. And therefore he who offers a sacrifice more devoutly is more acceptable, however small it may be. These things can be referred to the sacrifice of Christ, who offered himself wholly on the altar of the cross. And thus, "may he be mindful," that is, may he make us mindful of his passion and death: Lamentations 3: "remember my poverty and my transgression, the wormwood and the gall." Or, may he be mindful of our good works which we have sacrificed to him. "May he grant." Above, the Psalmist, praying, asked for advancement to a good which is desired outwardly; here he asks for that good which is sought inwardly: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at the place, "we shall rejoice." Concerning the first he does two things. First he asks for that which is in the inner movement of the soul, according to the will regarding the end. Second he asks that counsel be fulfilled concerning those things which are for the end, "and confirm all thy counsel," etc. He says therefore, "may he grant thee according to thy heart," that is, according to the will which concerns the end; as if he were to say, may he lead thee through to the end which thou dost intend, which ought to be God: Proverbs 10: "the desire of the just shall be granted." "And confirm all thy counsel"; this concerns those things which are for the end — for our counsels are weak, because we cannot foresee all things: Wisdom 9: "the thoughts of mortal men are fearful, and our counsels uncertain." But it is God who confirms by directing our counsel, which ought to concern the seeking of eternal things: John 16: "ask that your joy may be full"; and by giving efficacy for carrying out our counsels. But he scatters the counsel of the perverse, as is said in Job 5. "We shall rejoice." Here the reason for being heard is set forth. God gladly gives good things to those who share them with others: 1 Peter 4: "ministering the same one to another." And therefore the reason for being heard is this, that the good which is sought ought to be shared with others. And this happens, first, as regards the joy of many; as if to say, we, being exalted, "shall rejoice in thy salvation," not in ourselves. Gregory: it is just that he should always find sorrow in himself, who, having forsaken God, sought joy in himself. "And we shall be magnified in the name of our God," through the invocation of him who exalted thee: Wisdom, last chapter: "in all things thou hast magnified thy people, and hast honored them, and hast not despised them, assisting them in every place and at every time." And therefore he says, "we shall be magnified," etc., that is, we shall be great. "May he fulfill." Here he treats of the outward petitions: and this is when God hears what we ask, because Christ made many petitions for us, John 16. "Now I have known." Here the hope of being heard is set forth, and he says: considering that we shall be multiplied from thy good, "now I have known that the Lord hath saved his Christ"; so that this may be understood either of Christ, through whom many have been saved, or of David, whom he made safe unto predestination. "Now," as it were from now, before it comes to pass: 1 Peter, concerning which salvation the prophets inquired, foretelling the sufferings that are in Christ, and the glories that should follow. And it is not only this, that he saved Christ Jesus by raising him from the dead, Psalm 15: "thou wilt not suffer thy holy one to see corruption"; and thus, the head being saved, the members will be saved; but he will hear him, namely Christ praying for the members: John 11: "Father, I know that thou hearest me always." Or, of David. "He will hear." Here the power of the one who hears is commended. And first he sets forth the power. Second, the proof of the power, at the place, "these in chariots." "Might" expresses the multitude of power. Might is the strong work of one who has dominion. And it can be referred to men, so that the sense is: "the salvation of thy right hand," by which thou dost save Christ and us through him, "appears in mighty deeds," that is, in every place, which is powerfully and mightily in us. Or it can be referred to God: and thus, "the salvation of thy right hand is in mighty deeds," that is, in the greatness of thy power: Psalm 67: "who bringeth out them that are bound in strength." And he says "of the right hand," because there is a twofold salvation of God. One is, namely, of the left hand, by which he saves in temporal things, bestowing temporal goods: Psalm 48: "men and beasts thou wilt save, O Lord." The other is the salvation of the right hand, which concerns eternal things, by which he saves the just, bestowing gifts: Wisdom 10: "God rendered to the just the wages of their labors." Next he sets forth the proof of the power. And first he sets forth the diversity of confidence and glorying that is found among men. Second he sets forth the outcome of both, at the place, "they are bound." For there is a twofold kind of men. Some indeed place their whole hope in worldly power: against whom it is said, Jeremiah 17: "cursed is the man that trusteth in man"; Psalm 51: "the just shall see, and shall laugh, and shall say," etc. Some place their hope in God: Psalm 117: "it is good to hope in the Lord." And therefore he says, "these in chariots, and these in horses"; as if to say, some trust in worldly power, of whom it is said, "these in chariots," etc. Or it is referred to warfare, or to triumphs; because some fight in chariots, some on horses: Exodus 15: "Pharaoh went in with chariots and horsemen." Or it refers to triumphs, and then they do not trust, but glory; because according to the Gloss, in ancient times there was a twofold kind of triumph: one greater, the other lesser. The first was called "laureate," because the victor was crowned with laurel; and this took place in a chariot. The second was called an "ovation"; and it took place on horseback. As if to say: some glory in great things, some on horses, as in an ovation. "Ovo, ovas" is the same as "to rejoice"; and it is drawn from children who rejoice when an egg is given to them. But we, in great things, that is, we glory in the name of the Lord. "Triumph" is said from "tris," which is three, and "phonos," which is sound; because a threefold sound was displayed to the returning victors. For first the whole people went out to meet him. Second, all the captives followed his chariot with bound hands. Third, he himself, clothed in the tunic of Jupiter, sat in the chariot which four white horses drew; and thus he was led to the Capitol. But in the chariot there was placed with him a certain servant, who struck him on the cheek, saying, "know thyself." "They." Here the diverse outcome is set forth, because there is an outcome for the wicked. Jerome has "bowed down," and then it is clear, because bending down is the way to a fall, and thus the power of the world little by little fails. Or, "bound," because temporal goods bind, and especially sinners: Wisdom 14: "the creatures of God are turned to an abomination, and a snare to the feet of the unwise," that is, of sinners. Whence he says, "and they have fallen," because in the end they will be ground down: Isaiah 8: "they shall fall, and shall be broken; and they shall be snared, and shall be taken." Likewise there is an outcome for the powerful, when he says, "but we are risen," little by little; Micah 7: "I have fallen, I shall rise again; when I shall sit in darkness, the Lord is my light." "And we are set upright." Just as bending down is the way to a fall, so being set upright is the way to rectitude of standing. And this consists in holiness. "O Lord." The conclusion of this whole Psalm is set forth: which indeed seems to tend toward two things. For he asks either for the true Christ, or for Christ in figure. As to the first, he says, "O Lord, save the king," that is, Christ. Or, for David. And thus he prays on behalf of those who are praying. "Hear us in the day wherein we shall call upon thee": Psalm 137: "in whatsoever day I shall call upon thee, hear me."”