Blessed is the man

1:1 Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence. 1:2 But his will is in the law of the Lord, and on his law he shall meditate day and night.

1:3a And he shall be like a tree which is planted near running waters, which shall bring forth its fruit in due season. And his leaf shall not fall off:

1:3b and all that he shall do shall prosper. 1:4 Not so the wicked, not so, but they are like the dust, which the wind drives from the face of the earth. 1:5 Therefore, the wicked shall not rise again in judgment, nor sinners in the council of the just. 1:6 For the Lord knows the way of the just, and the way of the wicked shall perish.

1. This psalm is distinct from the rest of the work, for it does not have a title, but is itself a sort of title to the whole work. And David composed the Psalms in the manner of one praying, who does not keep to one style, but follows his various feelings and movements. Therefore, this first psalm expresses the feeling of a man lifting up his eyes to the whole state of the world and considering how some succeed and some fall short. And Christ was first among the blessed, Adam among the evil.

And it should be noted that all, blessed and evil alike, are of accord in one thing, and differ in two. They are of accord in happiness, which all seek, but they differ in their advance toward happiness and in their outcome, since some reach it, and some do not.¹

Therefore, this psalm is divided into two parts.

The first describes the advance of all toward happiness;

the second, the outcome: he shall be like a tree which is planted near running waters.

Within the first part, he discusses two things:

first, the advance of evil people;

second, of good people: but his will is in the law of the Lord.

Regarding the advance of evil people, three things are to be considered.

First, deliberation about sin, and this is in thought;

second, consent and execution;

third, leading others to act similarly; and this is the worst.

And so he first presents the counsel of the evil: blessed is the man who has not walked in the counsel of the ungodly. He says, who has not walked, since even when a man is deliberating, he is in the process of going.

Second, he presents consent and execution, saying, in the way of sinners, that is, in action. The way of the ungodly is darkness; they know not when they fail (Prov 4:19). Nor stood, namely by consenting and acting. He says, of the ungodly, since impiety is a sin against God, and of sinners, since it is a sin against a neighbor.

In the chair, that is, inducing others to sin—here is the third element in the advance of evil people. In the chair means teaching others to sin as a master, and so he says it is of pestilence, since a pestilence is an infectious disease. Pestilent men bring a city to ruin (Prov 29:8). Therefore, he who goes like this is not blessed, but he who goes in the opposite way.

Now the happiness of man is in God. Blessed is the people whose God is the Lord (Ps 143:15). Therefore, first in this psalm is the straight way to happiness, that we may submit ourselves to God, and this way is twofold.

First, through the will, by obeying his commands, and so he says, but in the law of the Lord, and this pertains in a special way to Christ. I came down from heaven not to do my own will, but the will of him who sent me (John 6:38). It is similarly appropriate to each just person. And he says in the law through love, not “under” the law through fear. The law is not made for the just (1 Tim 1:9).

The second aspect of submitting ourselves to God is through the intellect, by meditating continually, and so he says, on his law he shall meditate day and night, that is, continually, be it at certain hours both of the day and of the night or in both prosperity and adversity.

2. This second part of the psalm describes the outcome of blessedness,

and he first discusses its diversity;

second, he indicates its cause: for the Lord knows the way of the just.

Regarding the diversity of outcomes, he presents first the outcome of the good;

second, of the evil, at not so the wicked.

He uses an image to describe the outcome of the good;

and first, he proposes the image;

second, he applies it: and all that he shall do shall prosper.

For the image is taken from a tree, which involves three aspects: namely, its planting, its bearing fruit, and its continuation.

For planting, it is necessary that the earth be moistened by water; otherwise, it will dry up. And so it is said, which is planted near running waters, that is, near the waters of grace. He who believes in me . . . from within him shall flow rivers of living water (John 7:38).

And he who plants his roots near these waters will be fruitful in doing good works, and this is what follows: which shall bring forth its fruit. The fruit of the Spirit is charity, joy, peace, patience, long suffering, goodness, benignity (Gal 5:22).

In due season, that is, when it is the time for working: while we have time, let us work good to all (Gal 6:10).

He does not wither, but rather is preserved. Some trees are preserved in their main body, but not in their leaves, while some are preserved also in their leaves, as it is with the just, and so he says, his leaf shall not fall off, that is, he will not be deserted by God in the smallest of exterior works. The just shall spring up like a green leaf (Prov 11:28).

3. Next, when he says, and all that he shall do shall prosper, he applies the image, having proposed it, since the blessed will prosper in all things. This occurs when they attain their intended end with regard to all that they desire, since the just reach happiness. O Lord, save me; O Lord, make me prosper well (Ps 117:25).

The outcome of evil people is the opposite, which is described in the phrase, not so the wicked, not so.

And regarding this, he first proposes an image;

second, he applies it: he shall not rise again.

But it should be noted that he writes not so twice to express greater certitude: that you saw for the second time a dream pertaining to the same thing is a token of the certainty (Gen 41:32). Or, since they act not so in their progress, not so do they receive in the outcome. You received good things in your lifetime, and likewise Lazarus evil things; now he is comforted and you are tormented (Luke 16:25).

They are fittingly compared to dust, since it has three qualities opposite to those which were said to belong to the just man. Dust does not cleave to the ground but is on the surface, whereas a planted tree is rooted. Further, a tree is one unity, and is moist. But dust is divided from itself in its particles, dry and arid.

This signifies that the good are, like a tree, united by charity. Appoint a solemn day, with shady boughs, even to the horn of the altar (Ps 117:27). The evil, in contrast, are divided: among the proud there are always contentions (Prov 13:10).

Again, the good hold fast, rooted in spiritual things and the divine goods, but the evil are sustained by exterior goods. Therefore, they are without the water of grace. You are dust and into dust you shall return (Gen 3:19). And so all their wickedness will fall, as a leaf falls from the vine and from the fig tree (Isa 34:4). It is rightly said about the good that his leaf shall not fall off. A hair of your head shall not perish (Luke 21:18). But of the wicked it is said that they are driven from the face of the earth, that is, from the superficial goods, those whom the wind, that is, tribulation, drives from the face of the earth. I have seen those who work iniquity and sow sorrows and reap them perishing by the blast of God and consumed by the spirit of his mouth (Job 4:8–9).

Afterwards, he applies the image: they shall not rise again, since they are like the dust. But opposed to this is 2 Corinthians 5:10: we must all be manifested before the judgment seat of Christ. Also, we shall all rise again (1 Cor 15:51). To which it must be said that this can be read in two ways.

For a man under judgment is properly said to “rise” when his cause is supported by the sentence of the judge. Therefore, the wicked shall not rise, since, in the judgment, sentence is not given in their favor, but rather against them. So another text has, they shall not be established. But the good, although they may be afflicted because of the sin of our first parents, will nevertheless have sentence given in their favor. Nor shall sinners gather in the council of the just, since the good will gather in eternal life, to which the evil shall not be admitted.

Or this could be understood in regard to the healing property of justice, for which people are healed by their own judgment. If we would judge ourselves, we should not be judged (1 Cor 11:31). And this is why he says, they shall not rise in judgment, namely their own judgment, about which it is said, rise up you who sleep, and rise up from the dead, and Christ shall illuminate you (Eph 5:14).

This could refer to the fact that some are healed by the counsel of the good, but the evil are not; and so in this way, too, the evil shall not rise up from sin.

Or it means that the wicked, that is, the unfaithful, will not rise in the judgment of testing and examination, since, according to Gregory, some shall be condemned but not judged, such as those without faith; some will be neither judged nor condemned, namely the apostles and perfect men; some shall be judged and condemned, such as the evil who have faith.¹ Therefore, the faithful will not rise in the judgment of testing to be examined. He who does not believe is already judged (John 3:18). Now, sinners shall not rise in the council of the just, because it would not be the case that they would be judged and not condemned.

Afterward, he gives the reason why this sort shall not rise in judgment: since the Lord knows the way of the just. And this is fitting, since when someone knows something is ruined, it is restored, but when he does not know, it is not restored. Now, the just will be carried away by death, but God nevertheless knows them. The Lord knows those who are his (2 Tim 2:19), namely, he knows them with the knowledge of approval, and so they will be restored. But he does not know the way of the wicked with the knowledge of approval, and so the way of the wicked shall perish. Psalm 118:176 says: I have gone astray like a sheep that is lost; seek your servant, because I have not forgotten your commandments. Psalm 34:6 says: let their way become dark and slippery.

Why have the gentiles raged?

2:1 Why have the gentiles raged, and the people devised vain things? 2:2 The kings of the earth stood up, and the princes met together, against the Lord and against his Christ.

2:3 Let us break their bonds apart, and let us cast away their yoke from us.

2:4 He who dwells in heaven shall laugh at them and the Lord shall deride them. 2:5 Then he shall speak to them in his anger, and trouble them in his rage.

2:6 Now, I am appointed king by him over Zion his holy mountain, preaching his commandment.

2:7 The Lord said to me, “You are my Son; this day I have begotten you.

2:8 Ask of me, and I will give you the gentiles for your inheritance, and the utmost parts of the earth for your possession.

2:9 You shall rule them with a rod of iron, and shall break them in pieces like a potter’s vessel.”

2:10 And now, O kings, understand; receive instruction, you who judge the earth.

2:11 Serve the Lord with fear and rejoice in him with trembling. 2:12 Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.

2:13 When his wrath shall be kindled in a short time, blessed are all those who trust in him.

4. Having finished the psalm in which he described the state and progress of the human race generally, here he moves on to a specific matter, that is, its tribulations, which signify the tribulations of Christ.

And he makes three points concerning this.

First, by praying, he begs for divine help against impending tribulations.

Second, having been heard, he gives thanks; this is in the eighth psalm: O Lord our Lord, how admirable is your name in the whole earth! (Ps 8:2).

Third, he describes the trust inspired by this help, and he does this in the tenth psalm: in the Lord I trust; how then do you say to my soul, “Fly to the mountain like a sparrow?” (Ps 10:2).

Now a man can ask for two things in tribulation:

first, to be delivered;

second, that his enemies be put down, and he does this in the seventh psalm: O Lord my God, in you have I put my trust: save me from all those who persecute me (Ps 7:2).

In asking to be delivered, he begs for help first against those troubling him;

second, against those planning to mislead him, and he does this in the fifth psalm: give ear, O Lord, to my words . . . cast them out (Ps 5:2, 11).

About those troubling him, he makes three points.

First, he recalls the machinations of those who rose up against him in the past.

Second, he implores help against those rising up now, and he does this in the third psalm: why, O Lord, are those multiplied who afflict me? (Ps 3:1).

Third, trusting that he has been heard, he invites others to trust in God, and he does this in the fourth psalm: when I called upon him, the God of my justice heard me (Ps 4:2).

Now it should be noted that this entire psalm contains nothing about prayer, but only about the malice of those rising up.

It should be known about this psalm generally that there were two opinions about it.

For some have said that it is all part of the first psalm, and this was the opinion of Gamaliel. And they said that just as that psalm begins, blessed is the man, so this one ends like a part of it, blessed are all those who trust in him, so it is as though coming full circle.

The first is that then there would not be one hundred and fifty psalms. The response to this is that they add one which is found in many psalters, and it begins, I was small.¹

But the second argument is that, in the Hebrew, the psalms are organized according to the order of the letters, so that the order is marked immediately where a psalm begins. For at the beginning of the first psalm is an aleph, to signify that it is first; in the second is a bet, to signify that it is second; in the third is a gimel; and so on with the others. Therefore, since bet, which is the second letter in the alphabet, is placed at the beginning of this psalm, it is clear that it is the second psalm, and Augustine holds this opinion.¹ Therefore, it must be said that this psalm is second in the order of the Psalms, but the first to have a title: and this is its title.

Now the word “psalm” comes from “psaltery,” which is a type of ten-stringed instrument played upon by the hand, so it is named from psallere, which means to play upon with the hand; it is touched from above. Thus a “psalm” means a song that David sang, or asked to be sung, to the “psaltery.” Now, mystically, the ten strings of the psaltery signify the law of God, which consists of ten precepts and should be played by hand (that is, with good works), and from above, since the precepts should be fulfilled because of hope of things eternal—otherwise it would be played from below.¹ And so the psalm is David’s since it was composed by him and treats of his kingdom as a figure of Christ’s. For Christ is fittingly signified through David, since David is said to be strong of hand and Christ the power of God (1 Cor 1:18). For David was attractive in appearance and Christ the brightness of glory (Heb 1:3), on whom the angels desire to look (1 Pet 1:12).

Why have the gentiles raged, and the people devised vain things? This psalm is divided into two parts.

In the first part, he narrates the machinations of those exerting themselves against the kingdom of David and of Christ.

In the second, he describes their suppression: he who dwells in heaven shall laugh at them.

Regarding the first, he narrates three things:

first, the rebellion of those plotting;

second, whom they are plotting against;

third, the purpose of those plotting.

The second begins at against the Lord.

The third begins at let us break their bonds apart.

First, therefore, we should understand that historically, when a people undertakes a rebellion, murmuring first arises among the people, and afterwards the help of powerful men is brought to bear to accomplish it.

Therefore, he first describes the efforts of the people who are murmuring;

second, he describes the help of powerful men: the kings of the earth stood up, and the princes met together.

Within a people there are some who have less reason—the impetuous ones—and some who have more, whom we call “cautious.”

The first are moved to rebel not by thought but rather by impulse, and therefore he says about these that they raged, which is bestial: as the roaring of a lion, so also is the anger of a king (Prov 19:12).

The second are moved by counsel, and so therefore he says about these, they devised vain things, since the thoughts of men . . . are vain (Ps 93:11).

A people is a multitude of men associated by agreement in law.¹ And so the Jews are called a people since they are with and under the law of God. Others are called gentiles because they are not under the law of God. (Or, literally, in the kingdom of David, there were gentile subjects and faithful Jews, and both exerted themselves against him.) So he says, why have the gentiles raged, and the people devised vain things? He does not question, but rebukes, as in Wisdom 5:8: what has pride profited us or what advantage has the boasting of riches brought us?

Also, the lesser could do nothing themselves unless they had the help of the greater, and so he describes those providing help.

First, through the power to help, and about this he says, the kings of the earth stood up, and the princes met together, against the Lord and against his Christ, as if to say, “Some raged but others stood up,” that is, they were party to this wickedness.

Also, some provided help by counseling wisdom, and about these he says that they met together, namely to consult. Jerome’s text has, they negotiated with each other.¹ As Jeremiah 5:5 says, I will go therefore to the great men, and I will speak to them: for they know the way of the Lord, the judgment of their God.

Then, when he says, against the Lord and against his Christ, he is describing those suffering the rebellion. For he is setting out those against whom the rebellion was made—the Lord and his king—because kings are called “Christs,” that is, anointed ones: do not touch my Christs (Ps 104:15). Therefore, he who rebels against the king instituted by God rebels also against God. He that resists the power, resists the ordinance of God (Rom 13:2). And so he says, against the Lord and against his Christ. For they have not rejected you, but me (1 Sam 8:7).

Mystically, these things are said about Christ under the likeness of David. Lord, you said by the mouth of our father David, your servant, “Why did the gentiles rage, and the people meditate vain things? . . . For truly there assembled together in this city against your holy child Jesus, whom you have anointed” (Acts 4:25, 27). And, in accordance with this, it should be understood that the gentiles, namely, the soldiers, met together against Christ, and the people, namely the Jews, devised vain things, believing they would kill him completely (that is, that he would not rise again). And the kings of the earth indicates the first Herod of Ascalon, who killed the infants, and the later Herod Antipas, his son, who agreed with Pilate. And the princes indicates Pilate; he uses the plural in place of the singular through a synecdoche. Or the princes could be the leaders of the priests, who met together, that is, in the same depraved intention against the Lord and against his Christ.

5. Next, he describes the purpose of those plotting: let us break their bonds apart. This is fittingly phrased, for the dominion of the king is called a yoke. It is said to Rehoboam that he should lighten the yoke which Solomon had imposed on them (1 Kgs 12:4). For as oxen are harnessed for work with a yoke, so are men for the king’s lordship. Now a yoke cannot be removed unless the bonds are broken apart. But 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. Therefore, these must first be broken apart before the yoke can be removed.

Spiritually, in Christ, the yoke is the law of charity: for my yoke is sweet (Matt 11:30). The bonds are the virtues of faith, hope, and charity: careful to keep the unity of the Spirit in the bond of peace (Eph 4:3); her bonds are a healthful binding (Sir 6:31). The human conscience cannot be under the yoke of Christ’s law unless these bonds are first broken apart. He does this who says to God, depart from us, we do not desire the knowledge of your ways (Job 21:14). From of old you have broken my yoke, you have broken my bonds apart, and you said, “I will not serve” (Jer 2:20).

Or this is said by Christ in the person of David to his servants. The gloss says, it is as though they themselves are struggling: but O my people, let us break apart;¹ but this is not to the point.

6. Afterwards, when he says, he who dwells, the overthrow of those rebelling against the kingdom of David is described.

And regarding this, he shows how they are overthrown:

first, by the Lord;

second, by his Christ, at I am appointed.

They struggled against these, namely the Lord and his Christ, as has been said.

About the first, four things should be noted: laughter, derision, angry speech, and disturbance.

For just as a boy, lacking strength and power, would be laughed at by a giant if he fought against a giant, so if anyone lacking power desires to rebel against he who dwells in heaven, he is laughed at by him. Look up to heaven and see, and behold the sky, that it is higher than you. If you sin, in what shall you hurt him? (Job 35:5–6).

And if he, powerless, persists, then the more powerful one rebukes and derides him. Laughter is in the mouth, according to Jerome in the gloss, but derision is in the nose, wrinkled and contracted in petty indignation.¹ I also will laugh in your destruction, and will mock when that which you feared comes to you (Prov 1:26).

Now, if he does not stop, he will continue on to vengeance, and so he says, then he shall speak to them in his anger, that is, he will pronounce the sentence of vengeance against them. For anger does not come upon God, but what belongs to creatures is sometimes attributed to the Creator through anthropomorphism in regard to the emotions, which is like a human propassion.¹ O Lord, rebuke me not in your anger (Ps 6:2).

Finally, it is commanded that the sentence be carried out. And so he says, and he shall trouble them in his rage, with an eternal punishment in heart and soul—that is, he will punish them with his power. When he moves himself to seek bread, he knows that the day of darkness is ready at his hand. Tribulation shall terrify him, and distress shall surround him (Job 15:23–24).

These four things are found in the judgment: for he will laugh at them, setting them on his left: he shall deride them, saying, for I was hungry (Matt 25:42); rebuking: he shall speak in his anger; sentencing: go, you cursed, into everlasting fire (Matt 25:41); he shall trouble them, by carrying out the sentence: these shall go into eternal punishment (Matt 25:46).

7. Next, he shows how they shall be subdued by his Christ, when he says, now, I am appointed king. Now, the people, the gentiles, and the princes rose up against David the Christ.

Therefore, he shows first how the Christ conducts himself in regard to the people.

Second, how he conducts himself in regard to the gentiles: the Lord said to me.

Third, how he conducts himself in regard to the kings: and now, O kings, understand.

Therefore, he says, I am appointed king by him over Zion his holy mountain, preaching his commandment. Now, it should be noted that he was appointed king by God in Jerusalem, and he brought the people back by his preaching, as if to say, “They act in this way, but they cannot fulfill their intent, since I am appointed, that is, made firm, as king over Zion, that is, over the people of the Jews who were in Jerusalem, the stronghold of which is Zion, by him, namely, by God.” The Lord is my helper, I will not fear what man can do to me (Ps 117:6). O Lord, set me beside you, and let any man’s hand fight against me (Job 17:3). Now, I am appointed king over Zion, his holy mountain, not for my own sake, but to rule the people according to God’s law, and so he says, preaching his commandment.

In the mystical sense, he was appointed king according to the following principle: a king shall reign, and shall be wise, and shall execute judgment and justice in the earth (Jer 23:5).

Zion indicates the assembly of the Jews, which is called the holy mountain since it received the rays of the sun first. I was not sent except to the lost sheep of the house of Israel (Matt 15:24). Do not I know that this day I am made king over Israel? (2 Sam 19:22).

Preaching his commandment means the Gospel, or the special commandment which is mentioned in John 13:34, a new commandment I give to you: love one another, and John 15:12, this is my commandment, that you love one another. Now, he preached this commandment to the Jews personally, that is, in his own person. Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom (Matt 4:23). Now I say that Christ Jesus was minister of the circumcision for the truth of God (Rom 15:8).

8. Afterwards, when he says, the Lord, the same historical account shows how it relates to the gentiles.

Regarding this, he first shows that it is appropriate for Christ to have power over the gentiles;

second, he mentions the use of this power: you shall rule them.

Regarding the appropriateness of Christ’s having power over the gentiles, he first shows by what right Christ holds power over the gentiles;

second, he shows the reception of this power: I will give you the gentiles.

Therefore, he says, the Lord said to me. This is not completely fulfilled in David, and so it is understood about Christ, to whom dominion over the gentiles belongs by a double right: heredity and merit.

First, he describes the right;

second, he describes the merit: ask of me, and I will give.

Christ is the king of all things, as Hebrews 1 notes, and this is fitting to him because he is the Son. If a son, an heir also, through God (Gal 4:7). And so this passage treats of the eternal generation of Christ, in which three things should be noted.

First, the mode of generation;

second, the nature of his sonship;

third, the eternity of the Son who is generated.

He indicates the mode where he says, the Lord said, since the Son proceeds from the Father through an intellectual mode.¹ The generation of any entity occurs through that entity’s mode. The mode of the divine nature is not carnal, but intellectual; indeed, it is the very act of intellection.

Second, this generation is a procession according to the origin which is found in intelligible realities, which is like the conception of the word proceeding from the intellect. And this is to speak a word in the heart, and so he says, the Lord said, as though, by speaking, he generated me. So the Son is the Word which the Father spoke, that is, which he produced by begetting.

Having treated the mode of generation, he shows the nature of his sonship where he says, my son—not adopted, as those about whom it is said, he gave them power to be made the sons of God (John 1:12), but by nature. So, you are my natural, only, and consubstantial son. This is my beloved son (Matt 17:5).

Finally, he expresses the Son’s eternity when he adds, this day I have begotten you, that is, eternally. For it is not a new but an eternal generation, and so he says, this day I have begotten you because this day signifies the present, and what is eternal always is.¹ He says, I have begotten you, and not “I will have begotten you” in order to express the perfection of the generation; for when generation is without motion, to generate and to be generated are simultaneous. He says, this day, to express the presentness and clarity appropriate to Christ, who both inhabits inaccessible light (1 Tim 6:16) and who truly is, in whom nothing is past or future or obscure, but clear.

9. Above was described the privilege of eternal generation, by which dominion over the gentiles belongs to Christ by hereditary right; here he shows how he came to possess it by merit. Here it should be considered that just as forms are infused into natural things according to the disposition of the matter, in the same way does God grant his free gifts: it is God who works in you, both to will and to accomplish (Phil 2:13). And so he wills that we receive gifts by asking and praying. He wanted to give us the example of this in Christ, since he willed him to ask for what belonged to him by hereditary right.

Now, this petition for the calling of the gentiles can be understood in two ways.

First as a prayer, because he prayed for them. Not for them only do I pray, but for those also who through their word shall believe in me (John 17:20).

This petition can also be understood as the Passion: that by means of his death, for the redemption of those transgressions, which were under the former testament, they that are called may receive the promise of eternal inheritance (Heb 9:15). And this petition was not in vain, since in all things he was heard for his reverence (Heb 5:7). So the next section follows, I will give you the gentiles.

Here it should be noted that no one comes to Christ except by the gift of the Father: no one can come to me, unless the Father who sent me draw him (John 6:44). The giving of the gentiles is a pure gift, for the Jews were, in a sense, returned, since they had been given already. I say that Christ Jesus was minister of the circumcision (Rom 15:8). And so he says, I will give you the gentiles so that they will be subject to you, and shall be your inheritance. That in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth (Phil 2:10). For my inheritance is goodly to me (Ps 15:6).

He possesses them not as ministers like Peter and Paul do, but as the Lord. 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 the Son in his own house, which house we are (Heb 3:5–6). And so he says, for your possession. That you might possess the inheritances that were destroyed, that you might say to those who are bound, “Come forth,” and to those who are in darkness “Show yourselves . . . to the ends of the earth” (Isa 49:8–9; 40:28): since the Church has been built up throughout the whole world. But afterwards they returned to unbelief because of Nicholas the heretic and Mohammed.¹

Alternatively, this means that its foundation is still in the future. It is a small thing for you to be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given you to be the light of the gentiles, that you may be my salvation even to the farthest part of the earth (Isa 49:6). Whom he has appointed heir of all things (Heb 1:2).

10. Afterwards, when he says, you shall rule, he describes the exercise of power; and it can be explained historically, since he was appointed king of the Jews, and he also ruled the other nations which he subjugated, as a figure of the universal rule of Christ. But because citizens are ruled in one way (for citizens are ruled with the rule of mercy), and subjugated enemies in another way (that is, the rule of severe justice), he says, with a rod of iron.

But it is better that this be referred to the spiritual rule of Christ, for it is necessary that he who rules should have a scepter: the scepter of your kingdom is a scepter of uprightness (Ps 44:7). For this reason it is necessary that there be kings, since they have the scepter of discipline by which they punish those doing wrong. And since Christ is appointed king by God to rule the peoples, he says, you shall rule them with a rod of iron. And he adds iron to specify the unbending discipline of justice. For the rod by which the Jews were ruled was not iron; they frequently threw it off by worshipping idols. But the rod by which he rules the gentiles is a rod of iron, since once the multitude of gentiles has entered in, they will not again withdraw themselves from Christ’s dominion: the woman brought forth a man, who was to rule all nations with an iron rod (Rev 12:12).

And shall break them in pieces like a potter’s vessel, which is explained in Jeremiah: I went down into 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, as it seemed good in his eyes to make it (Jer 18:3–4). And afterward, behold as clay is in the hand of the potter, so are you in my hand (Jer 18:6). For when a potter’s vessel is newly made, if it is badly formed, it can be easily broken and restored to a good form. The Jews had been converted, so they did not need to be broken, for their faith is the same as ours. Now the gentiles were idolaters, and so they needed to be broken so that they might receive another form, that is, another—the true—faith.

Or with a rod of iron could be understood in another way, that is, as referring to good people, and like a potter’s vessel as referring to evil people, who ultimately must be crushed. Behold this one is set for the fall, and for the resurrection of many (Luke 2:34). Its destruction shall come on a sudden, when it is not looked for, and it shall be broken small, as the potter’s vessel is broken all to pieces with mighty breaking (Isa 30:13–14). And so he who is just, let him be justified still, and he who is filthy, let him be filthy still (Rev 22:11).

11. Afterwards, when he says, and now, he describes how he conducts himself in regard to kings. He restrains them by admonishing them and drawing them to God’s service.

Regarding this, he first describes the admonition;

and second, he assigns the reason for the admonition: lest at any time he be angry.

Now he admonishes them to three things: to the truth of doctrine, to the humility of submission, and to the reception of correction.

The second is where he writes serve.

The third is at embrace.

Now, someone can know the truth in two ways: either through investigation—and those who know in this way are called “intelligent”—or through instruction, and such are called “teachable.”

The same is true of those who rule. To some, who are called kings, is entrusted universal governance. To others, who are called judges, is entrusted some particular judgment.

Therefore, the first are exhorted to understand, for he who understands shall possess governments (Prov 1:5).

The second are exhorted to be instructed, so that they may receive from others the form of judgment, and so he says, hear kings, and understand, learn, you who are judges of the ends of the earth (Wis 6:2).

12. Afterwards, when he says, serve, he fittingly puts serving after understanding, since the service of God, which is worship, is the profession of faith. And so one should first believe and afterwards profess and serve. With the heart, we believe for justice; but with the mouth confession is made for salvation (Rom 10:10).

He says, the Lord, for it is enough for him who serves a man to be subject to him externally by obedience, but it is necessary for him who serves God to be subject to him interiorly in his soul by having a good disposition. Now my soul shall be subject to God (Ps 61:2).

He says, with fear, for he who remains holy does not permit sin, such that he who thinks that he stands, should take heed lest he fall (1 Cor 10:12).

And it should be noted, following Augustine, that a king serves God insofar as he is a man by living justly, but insofar as he is a king by making laws contrary to those things which are contrary to God’s justice.¹ Thus, this psalm prefigures the state of the Church, since in the beginning, the kings of the earth made laws against Christ and Christians, but afterwards they established laws in favor of Christ.

And this is shown first when he said, they stood up,

second, at serve the Lord.

So that this service should not appear miserable, he adds, and rejoice in him with trembling, since the fear of the Lord is not miserable but joyful, on account of which Aaron answered Moses . . . “How could I please the Lord . . . having a sorrowful heart?” (Lev 10:19). But that this joy might not involve presumption or negligence, he adjoins, with trembling, which is sudden fear. With fear and trembling work out your salvation (Phil 2:12).

Having admonished to the truth of doctrine and the humility of submission, he finally admonishes to the reception of correction: embrace, that none might live as he pleases but rather as he ought.

And so he adds, discipline: embrace the precepts and good morals, or the adversities, as a guard and protecting wall. And your discipline has corrected . . . and shall teach me (Ps 17:36).

And he includes the reason for the admonition, lest at any time he be angry. And there are two reasons: to avoid punishment; and to attain glory: blessed are all those who trust in him.

He says, lest at any time, because of God’s patience, since in this age he holds back for a long time. As Psalm 7:12–13 says, will he be angry every day?, saying, unless you are converted, as if to say, “You should obey the admonition so that the time of punishment will not come.” Lest you perish from the just way, namely, the way of justice and of the society of the good, which would be very painful to those who have tasted the sweetness of justice.

The text of Jerome has, you perish from the way, without just.¹ For when a man is in the world, it is as though he is “on the way,” for if he falls, he can get up. But what is said to perish cannot be repaired, even if it is falling not from the way but “on the way.” But if he perishes from the way, it is certainly irreparable. And because no one understands, they shall perish forever (Job 4:21). And so he says, when his wrath shall be kindled.

13. He adds another reason, which is to attain glory, as if to say, embrace discipline because his wrath shall be kindled. Blessed are all those who trust in him. When his wrath shall be kindled is well said, for he does not burn in this way when he punishes as a father, but in the future he will devour and burn when he punishes with eternal punishment. Behold the name of the Lord comes from afar, his wrath burns and is heavy to bear; his lips are filled with indignation, and his tongue as a devouring fire (Isa 30:27).

He says, in a short time, because he will not judge individual sins separately, but all at the same time. So this judgment will be in a short time and will not last through a thousand years, as Lactantius said.¹ In a moment, in the twinkling of an eye, at the last trumpet (1 Cor 15:52). And then all the good will be changed into the glory of immortality. Thus, blessed are those who trust, as if to say, “Vengeance will certainly not touch those who trust, but they will be blessed, because they have reached the kingdom.” This beatitude or glory will appear greater in contrast to the punishment of the evil. Blessed be the man who trusts in the Lord, and the Lord shall be his confidence (Jer 17:7).

Why, O Lord are they multiplied?

When he fled from the face of his son Absalom. 3:1 Why, O Lord, are they multiplied that afflict me? Many are they who rise up against me. Many say to my soul, “There is no salvation for him in his God.”

3:2 But you, O Lord, are my protector, my glory, and the lifter-up of my head.

3:3 I have cried to the Lord with my voice and he has heard me from his holy mountain. 3:4 I have slept and slumbered and I have risen up, because the Lord has protected me.

3:5 I will not fear thousands of the people, surrounding me. Arise, O Lord, save me, O my God. 3:6 For you have struck all those who are my adversaries without cause; you have broken the teeth of sinners.

3:7 Salvation is of the Lord and your blessing is upon your people.

14. The previous psalm showed the designs of his adversaries. Here he begs for divine aid against their designs. And this psalm came forth by way of prayer. In this psalm we can first set out the foundation in history, and then the allegorical sense, and finally the moral.

The historical sense is clear through the title, when he fled from the face of his son Absalom. As 2 Samuel 15 says, Absalom, David’s son, was pursuing his father seeking to kill him. David gave way to him, leaving barefoot with his men from Jerusalem. He understood that this came upon him because of his sin of murder and adultery, just as Nathan the prophet had prophesied to him: the sword shall never depart from your house, because you have despised me (2 Sam 12:10). But, when Absalom was pursuing David, David’s army turned against him, and Absalom was brought by the motion of his mule under a full-branched oak, where, hanging there caught by his head, the branches encircling his neck, he was killed by Joab, the leader of David’s army. After his death, David, restored to the kingdom, reigned in peace.

Therefore, this psalm, why, O Lord, is against this persecution. Through it, however, the persecution which Christ suffered from his own son Judas was prefigured. Little children, yet a little while I am with you (John 13:33). And again, can the children of the bridegroom mourn, as long as the bridegroom is with them? (Matt 9:15). Christ fled from this Judas when, after he had left, he withdrew with the other apostles to the Mount of Olives as the Passion drew near.

And just as David offered peace to his hostile son when he commanded the people going into war, saying, save the boy Absalom (2 Sam 18:5), and saying, after he had been killed, who will grant to me that I might die in place of you, Absalom my son? (2 Sam 18:33), so Christ did toward Judas the traitor, as is clear at the supper and in the kiss. On account of this Absalom is well said to mean “peace of the father.”¹ For the Hebrew abba is translated “father” in Latin. Shalom is “peace.” And Judas betrayed Christ with an offering of peace. And just like Absalom, Judas also died hanging. After his death, Christ reigned in peace, since he rose in glory. And this can be applied to all the tribulations of the Church.

According to the moral sense it can be against the afflictions which she suffers from her enemies, whether temporal or spiritual. And the feelings of a man crying out are expressed.

He makes two points regarding this.

First, he anticipates the attempt of his adversaries, or lays out his own torment to God.

Second, he testifies that the divine help is with him: but you, O Lord, are my protector.

But when he says, they are multiplied, namely, the gentiles, the people, the rulers, and the princes, he is describing the persecution in regard to the number of those harming him. And it is not only these strangers but also his son. They are multiplied beyond the hairs of my head (Ps 39:13).

And in regard to the motive of the harm, he testifies that it is without cause. Why? As 1 Samuel 26:18 says, What have I done? or what evil is there in my hand?

And in regard to his many torments, he testifies that they disturb him with a multitude of afflictions: they afflict me. The thistle is a prickly plant. Thorns and thistles shall it bring forth to you (Gen 3:18). Therefore, those things that prick one afflict one. Now they pricked Christ by beating, scourging, spitting, and mocking him, and by intending his death. This is what he means when he says, many are those who rise up, namely, by their actions. For Absalom desired to kill David, as is clear in the advice of Hushai in 2 Samuel 17. Similarly, Judas handed Christ over to death.

Further, they afflict him by disparaging him or proposing falsehoods: many say to my soul, “There is no salvation for him in his God.” Against this is what Psalm 36:39 said, but the salvation of the just is from the Lord. For if the wicked considered this, they would not insouciantly rise up against the just, but because they do not believe this, or because they scorn the power of God or the justice of men, they say with their mouths and works, there is no salvation for him in his God, that is, in him whom he worships and treats as his God.

The persecutors also say this about Christ, for if they had hoped in the Resurrection, Judas would not have handed him over, nor would they have killed him. And the sense is, “He will not save him, nor is he the son of God.” So they said, if you are the Son of God, come down from the Cross (Matt 27:40), and, if he is the king of Israel, let him now come down from the Cross, and we will believe him (Matt 27:42).

15. But you, O Lord. This is the second part. Here he shows the help brought by God.

And he makes two points regarding this.

First, he shows that the divine help is particularly present to him;

second, that the divine help is present generally to all, at salvation is of the Lord.

And he puts forward three points regarding the first.

First is the divine help;

second is the experience of help, at with my voice;

third is the sense of security, at I will not fear.

Therefore, he says, but you, O Lord, as if to say, “These rise up for war, but you undertake to protect.” And this is better expressed by the text of Jerome which says, my shield around me, as though he is defending me like a shield.¹ For he guards life not only against those who desire to harm, but also glory against those who defame, and so he says, my glory: he who glories, let him glory in the Lord (2 Cor 10:17); but let him who glories glory in this, that he understands and knows me (Jer 9:24).

And you not only assist me against those who defame me, but also you make me prevail over those oppressing me; thus he adds, the lifter up of my head. Psalm 26:6 says: and now he has lifted up my head above my enemies.

These things can be referred to Christ, who was conceived according to human nature in the Incarnation, because the Word was made flesh (John 1:14). Behold my servant, I will uphold him: my elect, my soul delights in him (Isa 42:1). Blessed is he whom you have chosen and assumed (Ps 64:5). Further, he was glorious in the Resurrection: glorify me, Father (John 17:5). Also, he was exalted in the Ascension: for which cause God also has exalted him (Phil 2:9).

16. Afterward, when he says, voice, he shows his experience of help.

And he puts down three things:

namely, the prayer, at with my voice;

second, its being heard, at and he has heard me;

third, how he was heard, where he says, I have slept.

Concerning the first, he touches on two things which prayer should be. For one thing, it should be attentive. And so he says, with my voice, namely, the voice of the heart which speaks to God, by which Moses, though physically silent in his heart, cried to the Lord: the Lord said . . . “Why do you cry to me?” (Exod 14:15). Susanna was heard crying out with this same voice: she, weeping, looked up to heaven, for her heart had confidence in the Lord (Dan 13:35). Now Hannah spoke in her heart (1 Sam 1:13). I will pray with the spirit, I will pray also with the understanding (1 Cor 14:15). And so he says, my. For when the voice does not come forth from the heart, it is not mine.

The second thing prayer should be is upright; now, it is upright when it is directed rightly, and so he says, to the Lord where there is help. But as we do not know what to do, we can only turn our eyes to you (2 Chr 20:12). My help is from the Lord (Ps 120:2).

Third, prayer should be devout, so he adds, I have cried, for a prayer is said to be clamorous according to the greatness of the desire. Let my cry come to you (Ps 101:2). With a strong cry and tears . . . offering up prayers (Heb 5:7).

Afterwards, he discusses the hearing of the prayer when he says, he has heard me from his mountain, that is, from the sublime height of the divine majesty, which is inaccessible. Who shall ascend into the mountain of the Lord? (Ps 23:3), that is, to his omnipotence, or to the height of his justice, which is incomprehensible. Your judgments are a great deep (Ps 35:7). Or, from his holy mountain, that is, from me, I who was the holy mountain spoken of: and in the last days the mountain of the house of the Lord shall be prepared (Isa 2:2).

It goes on, I have slept. Here he shows how he is heard, because I have risen up. For there is a difference between someone dead and someone sleeping, since a dead person does not rise up. Do you think the man who is dead will rise up again? (Job 14:14). But the sleeper does rise up. Shall he who sleeps rise no more? (Ps 40:9). So, therefore, when a trouble is so great that a man cannot return to his earlier state, it is called death. But when he, troubled or tempted, falls into sin and rises up again, he is said to sleep. So David slept, in this sense, since he was freed from his son and from sin.

Now he is said “to sleep” who sleeps lightly, but “to slumber” who sleeps deeply. So another text has, I have taken slumber, that is, I slept deeply. So Christ is said to have slept because he bore the Passion willingly, and to have slumbered since he underwent death. So he went from sleep to slumber. This slumber is signified by Adam’s slumber. The Lord God cast a deep slumber upon Adam (Gen 2:21), since the Church was formed from the side of Christ on the Cross. Therefore, he says, I have risen up, by my own power.¹ I have the power to lay down my soul, and I have the power to take it up again (John 10:18). And this is because the Lord has protected me. Another text has, he has upheld me.² For he had the power of the divinity to rise up. When the just shall fall he will not be bruised, for the Lord puts his hand under him (Ps 36:24).

17. Afterwards, when he says, I will not fear, he describes the confidence in security, as if he should say, “Because I am heard, I will not fear.” As Psalm 26:3 says: if a camp should stand against me, my heart shall not fear. This signifies that the Church of Christ cannot ever be entirely suppressed. For after the Resurrection, the multitude of people who stood around him when he was crucified were unable to harm Christ, for Christ, rising from the dead, dies no more (Rom 6:9). And he shows whence he has this confidence when he says, arise, that is, “Show your power by making me rise from the dead,” and this is what is meant when he says, save me.

For you have struck. Earlier he said two things:

that people are troubling him: why, O Lord, are those who afflict me multiplied? And against them he says, for you have struck.

Second, that they were defaming him: there is no salvation for him. And against these he says, you have broken the teeth of sinners, that is, you have brought their evil words to nothing. I broke the jaws of the wicked man (Job 29:17). Jerome’s text has, you have broken the jaws and teeth, as if to say, “You have struck so strongly that their teeth are crushed to pieces.”¹ For the jaws were Absalom; the teeth were those following him. So the others were crushed when Absalom was destroyed.

18. Finally, when he says, salvation is of the Lord, he shows that the divine help is there for the whole people.

First, to preserve from evil, and so he says, salvation is of the Lord. And so prayer should be directed to God.

Second, divine help increases good things, and so he says, your blessing is upon your people, that is, your blessing is upon the people who hope in you and not in another. The blessing of the Lord always brings an increase in good: the blessing of the Lord makes men rich (Prov 10:22).

Now the gloss gives another reading of the psalm, namely that this is spoken by the whole Christ, that is, the Church and its head standing fast amidst the storms of persecution.¹

Or this psalm can be read in the moral sense as spoken in the person of any one of the faithful who is besieged by vices and sinful desires. And in this reading, David would be understood as any one of the faithful and Absalom as fleshly appetites, as is shown in the gloss.

When I called upon him

4:1 Unto the end, a psalm of the song of David. 4:2 When I called upon him, the God of my justice heard me; when I was in distress, you have enlarged me. Have mercy on me and hear my prayer.

4:3 O sons of men, how long will you be dull of heart? Why do you love vanity, and seek after lying?

4:4 Know also that the Lord has made his holy one wonderful. The Lord will hear me when I shall cry to him.

4:5 Be angry, and sin not; the things you say in your hearts, be sorry for them upon your beds. 4:6a Offer up the sacrifice of justice, and trust in the Lord.

4:6b Many say, “Who shows us good things?” 4:7a The light of your face, O Lord, is signed upon us:

4:7b you have given gladness to my heart. 4:8 By the fruit of their grain, their wine and oil, they are multiplied.

4:9 In peace in the selfsame I will sleep, and I will rest. 4:10 For you, O Lord, singularly have settled me in hope.

19. In the preceding psalm, David begged in prayer for the help of God against his tribulations, and, perceiving that he was heard, he exhorts others to trust in God. This psalm expresses the feeling of a man who, having experienced divine mercy and kindness and justice, exhorts others not to despair.

Its title is unto the end, a psalm of the song of David.

In this title, two things should be considered in relation to the whole book:

that he says the psalm is of song;

second, that he says, unto the end.

In regard to the first, note that, according to 2 Samuel 6:14–15, David wrote a psalm metrically and sung it before the ark with the psaltery. Therefore, a psalm is said to be what is sung with a psaltery and cannot be sung without a psaltery. Some of the psalms are described as “a psalm of David,” which means they were made for the psaltery. Others are said to be “a song of David,” because they were sung without an instrument. Some are “psalms of the song of David” or vice versa, because these were sung both with a human voice and with the psaltery. But in some others, one or many human voices would begin without an instrument and someone else would respond with the psaltery, and these are titled “songs of the psalms.” In others, one person would sing the psalm with a psaltery and others would respond without the psaltery, and these are titled “psalms of the songs.”

Now this is the literal difference, but mystically, “psalm” signifies a good work, while “song” signifies the lifting up of the mind that results from the contemplation of eternal things, according to the gloss.¹ When they are both included in one psalm, it signifies that the psalm treats of both these mystical meanings.

Now, when it says, unto the end, if this is considered in regard to the reality prefigured by the psalm, it is clear that unto the end should be understood to mean “unto Christ”: the end of the law is Christ, to justice for every one who believes (Rom 10:4).

But if unto the end is considered figuratively, it means that it was sung for the completion of a work or deeds, just as this psalm was made for the completion of the deliverance of David from the persecution of Absalom, as if for a victory.

Others say it is for the victor in the psalms, namely David, since he outshone everyone in the creation of the psalms; but this does not seem to be true.

Now this psalm is divided into two parts.

The first begins with thanksgiving for favors received, so he says, when I called.

Second, at sons of men, he ends in an exhortation to others to be converted to God.

Regarding the first, he makes two points.

First, he gives thanks for the past favors.

Second, he prays for the future, at have mercy on me.

Regarding the past, he makes two points.

First, he gives thanks that he has been heard.

Second, he lays out the circumstances in which he was heard, at in distress.

But it should be noted that there are two texts here. One says, he heard; the other has, you heard; and Jerome agrees with this, saying, you heard, but this reading nevertheless is not authoritative.¹ Therefore, he says, when I called, you heard me.

Four things should be considered in regard to this.

First, he lays out the prayer and its being heard. So he says, you have heard. But he has not heard one who did not cry out, so he says, when I called, which is to ask for help in need. In my trouble I cried to the Lord and he heard me (Ps 119:1).

Also, it is required that he be just (since if he hears sinners it is out of mercy, not justice), and so he says, of my justice. There the gloss says, that is, giver of justice, or of my justification.¹ The eyes of the Lord are upon the just (Ps 33:16).

Another thing which is first is that a man attribute his own justice to God and not to himself, and so he says, God. Against which Romans 10:3 opposes those not knowing the justice of God, and seeking to establish their own.

First, therefore, he should attribute his goodness to God;

second, have justice;

third, cry out;

fourth, be heard.

Now, the way he is heard is described where he says, in distress. He says, he heard and you have enlarged, either because when the psalm was written as metrical perhaps he had to change the construction to fit the meter, or because of the nature of prayer, where a man changes his way of speaking under the influence of different feelings.

Now, he says, in distress you have enlarged me, since “you have enlarged” is greater than “you have delivered”; as if to say, “You have not only delivered me, but you have given breadth to my heart in this distress.” You have enlarged my steps under me, and my feet are not weakened (Ps 17:37). This is either breadth of soul to endure patiently or breadth of power, about which Genesis 9:27 says, may God enlarge Japheth.

Then he says, have mercy on me by removing whatever remains of former misery, and hear me as I pray for future goods.

20. Afterwards, when he says, O sons of men, he turns to exhorting others.

About this he does two things.

He first rebukes sinners;

second, he exhorts them to amend, at know also.

Regarding the first, he first calls to mind their condition;

second, he asserts their guilt, at why do you love vanity?

He calls to mind their condition when he says, O sons of men, which can be taken in two ways.

First, in regard to evil, with emphasis on the fact that men are corruptible and prone to sin according to their lower nature: my spirit shall not remain in man for ever, because he is flesh (Gen 6:3); for the imagination and thought of man’s heart are prone to evil from his youth (Gen 8:21). Therefore, he says, O sons of men, as if to say, “You are showing yourselves to be sons of men—that is, of sinners, namely of Eve and Adam.” How long will you be dull of heart? Woe to the sinful nation, a people laden with iniquity (Isa 1:4).

Second, it can be taken in regard to good, since man, insofar as he is man, is the image of God.¹ In this way, the emphasis would be on O sons of men, as opposed to sons of beasts: man, when he was in honor, did not understand (Ps 48:13). And, how long will you be dull of heart? That is, since you ought to have a serious and stable heart, why are you not yet converted to God? And this is why Jerome has, O sons of men, my honored ones, how long will you love vanity shamefully, seeking lying?² And so he appropriately asserts their guilt: why do you love vanity and seek after lying?

Now, in sin two things need to be considered, namely, the will clinging to the thing, and the disordered intention.¹

Therefore, he first touches on the disordered love when he says, why do you love vanity, that is, something vain, not lasting. Temporal things indeed are vain since they contain not a lasting but a passing good. Vanity of vanities, and all is vanity (Eccl 1:2). Why, therefore, do you love vanity, as if to say, “Why do you love temporal things?”

Second, he touches on the evil intention when he says, and you seek after lying, that is, why do you love riches, so that you may have enough? For a covetous man will not be satisfied with money (Eccl 5:9). I beheld the earth, and lo, it was void and nothing (Jer 4:23).

Or lying, that is, idols. An idol is nothing (1 Cor 8:4). Therefore, why do you love and why do you seek this, and are not converted to God?

21. Next, when he says, know also, he is exhorting sinners to amend, and regarding this he makes three points.

First, he calls to mind the favors given to him.

Second, he exhorts them to return to God, at be angry and sin not.

Third, he shows his superiority to them in goods, at you have given gladness.

And so he says, know also. But it should be noted that in the Greek this is diapsalma, but in the Hebrew it is sela, which Jerome translates as happily or always.¹ Therefore, a diapsalma is a division in the psalm; those who were singing it would make some intervals in the psalm to show that what followed was connected to other material, according to Augustine.²

Now there are two parts to the favor which he calls to mind:

one part is about the present,

and one part is about the future, at the Lord will hear me.

In regard to the first, he says, and know. When the word “and” is at the beginning of a sentence, it continues what is in the heart of the prophet, as it does in the beginning of Ezekiel: and it came to pass in the thirtieth year (Ezek 1:1). For sela, which is translated as diapsalma, is put here, which indicates an interruption.

Or there is a connection to what came before, as if to say, “Do not love vanity, and know why.” Because the Lord has made his holy one wonderful. Behold, how many good things he has done for me, since he has made his holy one wonderful.

Or it could be continued in another way according to the gloss, as if to say, “Know that these things are vain, and know what follows: that the Lord has made his holy one wonderful, that is, Christ principally understood through the figure, who is the Holy One of holy ones, about which Daniel 9:24 speaks.”¹ God shows that he is wonderful by raising him up and placing him at his right hand. For whoever is just is wonderful, since the works of justice are greater than external miracles. God is wonderful in his saints (Ps 67:36). But Christ is most wonderful, and his name shall be called wonderful (Isa 9:6).

In regard to the second, he says, the Lord will hear. As Isaiah 65:24 says, before they call, I will hear.

22. Afterwards, when he says, be angry, he exhorts them to amend their lives, and he says three things concerning this.

First, he exhorts them to draw back from evil;

second, to tend towards the good, at offer up the sacrifice;

third, he poses a question, at many say.

Regarding the first, it must be considered that most sin arises in us from three sources, that is, from the corruption of the irascible, the rational, and the concupiscible faculties.¹

Therefore, he first forbids sin which arises from the first, so he says, be angry and sin not.

Now this can be understood in three ways.

First, as from inordinate anger, as if to say, “It is permitted that the movement of anger arise in us, but nevertheless do not extend that anger into an act of sin.” Let not the sun go down upon your anger (Eph 4:26).

The second way it can be understood is like this: be angry against your sins. My indignation itself has helped me (Isa 63:5). And sin not, that is, again, as if to say, “Be so angry against your past sins that you do not commit others.”

Third, it can be expounded by taking anger as zeal: be angry against the vices of others, and nevertheless sin not by correcting them intemperately, since anger should be ruled by reason.

Second, he forbids vice in the intellect, that is, pretense, saying, the things you say in your hearts. Add, “Let them be in you,” as if to say, “Do not let there be one thing in your heart and another that you allege externally.”

Third, he forbids what arises from the concupiscible faculty. Be sorry for them, namely, for the sins which you have done upon your beds. Not in sexual immorality and impurities (Rom 13:13).

Or it should be said that he touches upon two sins:

namely anger, as is said, be angry with anger through zeal,

second, concupiscence: the things you say in your hearts, that is, by thinking about evils, be sorry for them upon your beds, that is, about what is secret, or done in secret. And the text of Jerome better agrees with this, for he says, speak and be silent, that is, do not make it public by punishing inordinately.¹

Or about vicious anger, which he forbids to advance to action, which would be worse than anger alone.

Or about anger against sin.

Following this, he exhorts them to do good.

And first he directs them about the beginning of good: offer up the sacrifice of justice, as if to say, be sorry. In Leviticus 4 it is commanded that they offer sacrifice for sins. But the Lord does not care much for these. Sacrifice and oblation you did not desire; but you have perfected ears for me (Ps 39:7). So you should offer up the sacrifice of justice, and trust in the Lord, that is, about satisfaction and penance. Present your bodies as a living sacrifice, holy, pleasing to God (Rom 12:1).

Second, he directs them concerning the end goal of goods, saying, and trust in the Lord, as if to say, “Hope in the Lord who gave you these things to do.”

23. Afterwards, when he says, many say, he includes the question which many, that is, the stupid, ask: who shows us good things? as if to say, “How can we know what sacrifices are acceptable to God?” He answers this question when he says, the light of your face, O Lord, is signed upon us, as if to say, “Natural reason placed in us teaches to discern good from evil,” and so he says, the light of your face, O Lord, is signed upon us. The face of God is that through which God is known, just as a man is known by his face; this is the truth of God. The likeness of light shines from this truth of God in our souls.¹ And this is like a light, and is signed upon us, since it is what is highest in us and is like a sign upon our faces; and we can know the good by this light. They shall walk, O Lord, in the light of your face (Ps 88:16). Now on top of this, we are sealed by the sign of the Spirit: do not grieve the Holy Spirit in whom you are sealed (Eph 4:30). And we are sealed by the sign of the Cross, the seal of which is impressed on us in baptism, and we imprint it daily. Put me as a seal upon your heart (Song 8:6).

24. Afterwards, when he says, you have given, he describes his superiority in goods over those sinners, as if they were saying to him, “you are exhorting us to seek your favors, but we have everything.” And so he compares the temporal to the spiritual.

And first, he describes the spiritual;

second, he describes the temporal: by the fruit;

third, he expresses the superiority of the spiritual: in peace.

So he says, it is true that all have the light of his face upon them, but O Lord, you have given gladness, that is, the spiritual kind, to the saints and to me in my heart, so that I rejoice in you. The kingdom of God is not food and drink but justice, and peace, and gladness in the Holy Spirit (Rom 14:17), and this a spiritual favor.

The evil, however, have an abundance of temporal things, and so he says, by the fruit of their grain, their wine and oil, they are multiplied, that is, enlarged. And by these temporal things all others should be understood, since they all belong to the necessities of life. So grain is understood to stand for food, wine for drink, and oil as a condiment.

Another text has, by the time of grain, which indicates two defects in these goods, since “temporal” is said in reference to time, for our time is as the passing of a shadow (Wis 2:5). And since one is not enough, there must be many, so he says, they are multiplied.

25. Afterward, when he says, in peace, he expresses the superiority of the spiritual, as if to say, “What among these excels? Certainly gladness of heart.”

And this is clear for two reasons.

First, because this good will be eternal, but the other temporal;

second, because it is one and simple, but the other has many parts.

He explains the second here: for you, O Lord, singularly have settled me.¹ Therefore, he says, in peace in the selfsame I will sleep, as if to say, “Others in time, but not I; instead I rest in the selfsame.”

Note, therefore, that even in the present life the just man is said to stand in the good for four reasons.

First, because he is not impeded by external things, and so he says, in peace. And my people shall sit in the beauty of peace (Isa 32:18).

Second, from the unchangeableness of the things possessed, since it always remains the same, thus in the selfsame. Jerusalem, which is built as a city, whose participation is in the selfsame (Ps 121:3).

Third, that he is without care, hence: I will sleep. I sleep (Song 5:2).

Fourth, by having attained rest from labor, so he says, I will rest. And this can be here in this present life imperfectly, since all the saints in some sense have this here in God, but this will be perfectly in the fatherland. “And so I have it,” David says, “because I have the one thing in which all these things are.”

And this is what he says, for you, O Lord, singularly have settled me in hope, as if to say, “In one way, in a singular hope, you have settled me, namely, eternal life.” About this it is said later, one thing I have asked of the Lord (Ps 26:4). And this answers what he said, they are multiplied, so that you, O Lord, singularly have settled me, as if to say, “I hope singularly in you.” And this agrees more with the text of Jerome, which says, for you, O Lord, have especially made me to dwell securely.¹ It is good to trust or to hope in the Lord (Ps 117:8–9).

Give ear, O Lord, to my words

5:1 Unto the end, for her who obtains the inheritance. A psalm of David. 5:2 Give ear, O Lord, to my words; understand my cry. 5:3 Incline to the voice of my prayer, O my King and my God. 5:4a For to you will I pray.

5:4b O Lord, in the morning you shall hear my voice. 5:5 In the morning I will stand before you, and will see, because you are not a God who wills iniquity. 5:6 Neither shall the wicked dwell near you nor shall the unjust abide before your eyes.

5:7 You hate all the workers of iniquity. You will destroy all who speak a lie. The bloody and the deceitful man the Lord will abhor.

5:8 But as for me, in the multitude of your mercy, I will come into your house; I will worship towards your holy temple, in your fear.

5:9 Conduct me, O Lord, in your justice, because of my enemies, direct my way in your sight.

5:10 For there is no truth in their mouth; their heart is vain. 5:11a Their throat is an open sepulcher. They dealt deceitfully with their tongues.

5:12b Judge them, O God. Let them fall from their devices. According to the multitude of their wickedness cast them out, for they have provoked you, O Lord.

5:12 But let all be glad who hope in you. They shall rejoice forever, and you shall dwell in them. And all those who love your name shall glory in you.

5:13 For you have blessed the just. O Lord, you have crowned us as with a shield of your good will.

26. Above, the psalmist openly made a prayer against persecutors; here he prays against the deceitful, that he may not be misled.

Concerning this, he discusses two things;

first, he makes a prayer against the deceitful, that he may not be deceived;

and second, asks that, having fallen, he may be renewed: Lord, rebuke me not in your indignation (Ps 6:1).

This psalm has a title in which there is something new, which is unto the end, for her who obtains the inheritance. Here, a figure and a mystery are touched upon.

The figure can be understood in two ways.

First, according to the explanation of the gloss,¹ and this is found in the history of Genesis: that, when Sarah had seen the son of Hagar the Egyptian playing with Isaac her son, she was disturbed, 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” (Gen 21:9–10). Sarah thought this play involved tormenting Isaac. Now Abraham took grievously what Sarah had said about his son Ishmael (Gen 21:11), but God said to him, “Let it not seem grievous to you for the boy, and for your bondwoman. In all that Sarah has said to you, listen to her voice for in Isaac shall your seed be called (Gen 21:12), as if to say, “Isaac will be your heir, not Ishmael.” So it is said, Abraham gave all his possessions to Isaac, but to the children of the concubines he gave gifts (Gen 25:5–6).

This psalm can be taken to refer to the fact that the Jewish people, of whom David was the head and king, received the hereditary promise to Abraham, which was symbolically significant. According to the mystery, it is the Christian people: now we, brethren, as Isaac was, are the children of promise (Gal 4:28). Therefore, this psalm extends to the end, that is, to Christ, whom it praises for her, namely for the Church, which obtains the inheritance, since the synagogue has been cast out.

Taking it in another way, the title according to Jerome’s text is a song of David for the victory for the heirs, and so it can be understood that, in the literal sense, the psalm was made to celebrate a victory of David.¹ And it should be known that, when fleeing, David lost his inheritance through Absalom, as is recounted in 2 Samuel 16. Hence, just as the preceding psalm was on the occasion of his deliverance and victory against Absalom, so he created this one on the occasion of the recovery of his inheritance: when David returned to Jerusalem, some had already maliciously risen up against him and some others were also against him. So David commanded Amasa to gather all the men of Judah by the third day, so he could go after Sheba the son of Bikri, because Sheba the son of Bikri will do us more harm than Absalom did (2 Sam 20:4, 6). Now he had passed through all the tribes until Abel of Bethmaacah, and all the chosen men were gathered together unto him (2 Sam 20:14). When Absalom was decapitated, David reigned over all Israel.

Therefore, three things should be considered in regard to the literal sense of this psalm.

First, he asks to be heard.

Second, he shows his confidence in being heard, at in the morning you shall hear my voice.

Third, he makes a petition, at conduct me, O Lord.

Regarding the first, he makes two points.

First, he asks to be heard.

Second, he gives the reason why he will be heard, at O my King.

It should be noted that someone who wants to ask something from someone else proceeds in this way:

first, he desires that for which he wants to ask;

second, he considers the words to use;

third, he proposes them to the one listening.

And it is the opposite for the listener:

first, through hearing, he perceives the words;

second, through his mind, he grasps the words;

third, he is moved to fulfill the petitioner’s desire.

Therefore, David proceeds this way in speaking to God.

And first, he asks for the first, namely that God hear his words exteriorly, when he says, give ear, O Lord, to my words.

Second, he asks for their meaning, that is, for the understanding of his words, when he says, understand my cry, not only the exterior but the interior emotion: my cry before him (Ps 17:7). Jerome has, understand my speech, which I thought should be put forward, and it agrees with the translation which says, meditation.

Third, he asks for the third thing, namely, the hearing of his prayer: incline to the voice of my prayer, that is, be willing to answer my prayer. O God, come to my assistance (Ps 69:2).

But surely God does not within himself act, listen, incline, and answer? It must be said that he is speaking metaphorically; he approves all these: the exterior word, the interior meditation, and what is proposed.

Second, he gives the reason for being answered when he says, O my King. In the Greek, this is the first verse.

A threefold reason for God’s answering is given.

One of these is my King. For it belongs to a king to govern. And because this pertains to God, it pertains to him to provide necessities. Who shall not fear you, O King of nations (Jer 10:7).

Another reason is that he is God, for God is the goal of our desires and our preserver. In him my heart has hoped, and I have been helped (Ps 27:7). And so he says, O my God. Should not the people seek of their God, a vision for the living of the dead? (Isa 8:19).

The third reason comes from the side of the one praying, when he says, for to you will I pray, O Lord, as if to say, “It is fitting that you answer, since you have promised to answer those who pray.” Every one who asks, receives, and he who seeks, finds, and to him who knocks, it shall be opened (Matt 7:8).

Neither does it matter that Jerome says, I beseech, while here it says, I will pray, since this indicates continuous prayer without cessation, as if to say, I will pray so that I am always beseeching. We ought always to pray, and not grow faint (Luke 18:1).

27. The second part of the psalm follows.

Here he first shows the confidence which he has of being heard.

Second, the reason for the confidence: in the morning I will stand.

Therefore, he says, you shall hear my voice. In the literal sense this means “quickly,” as if to say, “in a timely manner.” For we should hope that God will hear us quickly. At the voice of your cry, as soon as he shall hear, he will answer you (Isa 30:19). While they are yet speaking, I will hear (Isa 65:24).

The reason for confidence is expressed when he says, in the morning I will stand. Note that “in the morning” can be said about four things:

namely, about the natural day: there was evening and morning, one day (Gen 1:5);

also, about human life, and so youth is called morning: in the morning he shall flourish and pass away (Ps 89:6);

also, about the day of grace when man is first converted to God, since then he begins to have the light of grace: we are filled in the morning with your mercy (Ps 89:14);

also, about eternity, in the evening, that is, in the present life, weeping shall have place, and in the morning, that is, in eternity, gladness (Ps 29:6).

Therefore, a twofold reason for confidence is given.

First, since he stands in the morning, that is, he clings to God and prepares himself for God. So Jerome has, I will be prepared. Before prayer prepare your soul and be not like a man who tempts God (Sir 18:23).

In the morning of the day, therefore—that is, at dawn—I will stand before you, that is, reach towards you. And this is because a man is free at that time from cares, and has a freer heart to think about God. Lord, I will meditate on you in the morning (Ps 62:7). And with my spirit within me in the morning early I will watch for you and you will hear my voice (Isa 26:9), since he hears the devout.

In the morning, that is, of grace, having pushed back the darkness of guilt, I will stand and I will contemplate, as the text of Jerome has. As the light of the morning, when the sun rises, shines without clouds (2 Sam 23:4), you shall hear my voice, by freeing me from guilt and from punishment.

Or, in the morning means in the day of eternity, when the morning stars praised me together (Job 38:7). And then man is heard completely.

Or, in the morning, that is, from my youth, I will stand before you. It is good for a man, when he has borne the yoke of the Lord from his youth (Lam 3:27): remember your Creator in the days of your youth (Eccl 12:1). You shall hear my voice, because I love those who love me and those who in the morning early watch for me shall find me (Prov 8:17).

The second reason for confidence is that he sees; so he says, and I will see.

He explains first here how he stands, when he says, in the multitude of your mercy.

First, he says what he sees, namely, those who are hindered from being heard, and what these hindrances are. These persons are those who are evil, so he says, I will see, namely, because you are not a God who wills iniquity.

Two things should be noted here:

first, that the evil are excluded from these things;

second, that they are brought to the evils of punishment, at you hate all the workers of iniquity.

In the first case, he speaks about God as about any man who loves some and hates others.

There can be three levels of response to evil for a man. The sin of the sinner is pleasing to one person, the person of the sinner is pleasing to another, and to still another, neither is pleasing—although he looks upon him freely and without indignation.

This is not the case in God, since sin does not please God, nor does he regard the sinner’s familiarity with him. Also, he is indignant to see him, and so he says, in regard to the first, I will see that you are not a God who wills iniquity, that is, it is not pleasing to you.

In regard to the second, he says, neither shall the wicked dwell near you. That is, you will not admit them to familiarity with you. He shall not dwell in the midst of my house (Ps 100:7). I have hated the assembly of the wicked (Ps 25:5).

In regard to the third, he says, nor shall the unjust, that is, sinners, abide before your eyes, namely, of approval. Your eyes are too pure to behold evil, and you cannot look on iniquity (Hab 1:13).

28. Here he shows how they are brought to punishment, and he lays out a triple order. For there are three stages by which someone hates another.

First, he holds him in hatred by willing evil to him in his heart.

Second, he pursues this by bringing punishment to bear.

Third, although he punishes, he nevertheless reconciles him to himself.

But God hates in the first way; hence it is said, you hate all the workers of iniquity. To God the wicked and his wickedness are hateful alike (Wis 14:9).

Second, he brings punishment to bear, and so he says, you will destroy all who speak a lie. The mouth that lies, kills the soul (Wis 1:11).

Note that a lie is of three kinds:

namely, the malicious lie, which is told to harm another either in his spiritual or temporal welfare (for example, in doctrine), and this is very grave;

the jocose lie, which is told to delight others;

and the officious lie, in which someone speaks for either temporal or spiritual profit.¹

And according to Augustine, no officious lie is without sin, since if you lie to free another this is not good, since the Apostle says, do not do evil that good may come about (Rom 3:8).¹ Additionally, then, any evil could be done for the sake of good. Nevertheless, the officious lie can sometimes be a venial sin, while the joking lie is always venial.² The malicious is always mortal, and this text should be understood to be about this kind.

Third, God hates in the sense of bringing punishments to bear without being reconciled, so he adds, the bloody and the deceitful man the Lord will abhor. We abhor those things which we cannot endure in our thoughts. Men of blood are those who desire the shedding of blood. For their feet run to evil, and make haste to shed blood (Prov 1:16). Come out, you man of blood (2 Sam 16:7). The deceitful is the one who speaks deceitfully. Now, it should be noted that the psalmist proceeds in order, since man first does evil simply by thinking it, and God hates such men. When they add actually doing malice, they provoke God to punish. And when they persist in it, then God abhors them. The life of the wicked is an abomination to the Lord (Prov 15:9).

29. Continuing, where he says, I, he shows how he stands in relation to the Lord, and he makes two points about this.

He shows, first, how he approaches God;

second, what his prayer is, at I will worship.

Therefore, someone might say to him, “You say that neither shall the wicked dwell near you. But are you not a sinner? How, then, will you stand?” And so he says, “Not according to my merits, but in the multitude of your mercy, I will come in, that is, I will approach you in your house.”

Or, in the literal sense, the temple is meant, or the congregation of the faithful. How you ought to behave yourself in the house of God, which is the church of God (1 Tim 3:15). For it is not for our justification that we present our prayers before your face, but because of the multitude of your tender mercies (Dan 9:18).

But since you are a sinner, that is, a man of blood, how can you approach or worship? Certainly in your fear. He who is without fear, cannot be justified (Sir 1:28). So he says, in your fear, that is, with reverence.

30. Above he asked that his prayer be heard. Here he puts it forward.

And first, he prays for himself;

second, he prays for others.

Regarding the first he makes two points.

First, he sets forth the prayer;

second, he gives the reason for it, at for there is no truth in their mouth.

About the first he asks two things, namely, to be led and to be directed, and this is because man is in the world as on a journey: this is the way, walk in it (Isa 30:21).

Now those who go on a journey need two things, since, if the way is not safe, they need to be led, or, if it is doubtful, to be directed. In the world there are enemies all about. In this way wherein I walked, they have hidden a snare for me (Ps 141:4). And again, the way is unknown to a man whose way is hidden (Job 3:23).

And so he first asks, conduct me, O Lord, in your justice, according to your justice or so that I may walk in your justice, and this because of my enemies. Your good spirit shall lead me into the right land. For your name’s sake, O Lord, you will quicken me in your justice (Ps 142:10–11).

Another translation has, direct your way in my sight. The first agrees with Jerome, the second with the Greek. Nevertheless, the sense is the same, as if to say, “Lord, I am in a hidden way.” There is a way that seems right to a man but its end leads to death (Prov 14:25), so direct my way in your sight, that is, according to your providence, since nothing is hidden to you.

Or, in your sight, so that I may always please you.

Or, direct your way in my sight, that it may always be in my heart so I will always be able to follow you.

31. Afterwards, when he adds, for there is no truth, he gives the reason for the petition and describes his enemies and his imminent danger.

First, from a lack of the good;

second, from an abundance of evil, since their heart is vain.

Indeed, there is a lack, since if they cared for peace, I would be able to placate them and advance safely. But there is no truth in their mouth, because they have one thing in their mouth and another in their heart; there is no truth (Hos 4:1), and so I cannot advance safely.

Likewise, he is in danger from an abundance of evil.

And first, in regard to thoughts, where it is said, their heart is vain, that is, they ponder on vain things which they cannot attain—namely, to ensnare the poor who are guarded by you: for many are the snares of the deceitful (Sir 11:31).

Second, from their greed, since their throat is an open sepulcher. The throat serves for taste and for speech. It can be read in one way in regard to speech, as if to say, “Their throat is an open sepulcher because, just as a sepulcher is the place of the dead and a stench comes forth from it, so their talk kills others, either spiritually or physically.” Evil communications corrupt good manners (1 Cor 15:33). Further, the speech of such men is fetid, since they speak shameful things: corrupted bowels send forth stinking breath (Sir 11:32).

In another way, it can be taken in regard to their eating and greed. We can take this literally, and in this case they are an open sepulcher because they are ravenous, and they therefore flatter and act wrongly to feed their ravenous hunger. Or figuratively, and just as a sepulcher is, of its nature, prepared to receive the dead, so they are always prepared to deceive. Their quiver is as an open sepulcher (Jer 5:16).

Third, it can be taken in regard to their oppression: they dealt deceitfully with their tongues, as if to say, “They lead to death by flattering words.” By pleasing speeches and flattering words, they seduce the hearts of the innocent (Rom 16:18). Their tongue is a piercing arrow, it has spoken deceit (Jer 9:8).

32. Next, when he says, judge them, he prays on behalf of others.

And first, he prays against evil persons;

second, he prays for good ones, at let all be glad.

He makes three points concerning this.

First, he asks for their judgment;

second, he specifies the manner of judgment, at let them fall;

third, he assigns the reason for judgment, at for they have provoked you.

Therefore, he says, judge them, because they are evil.

But it should be noted that judgment is twofold:

that of discernment, by which the good are judged: judge me, O God, and distinguish my cause (Ps 42:1);

and second, that of condemnation: but he who does not believe is already judged (John 3:18).

Here he speaks about the judgment of condemnation, by which the evil will be judged in the final judgment. So Jerome has, condemn them, God.

A twofold mode of justice is described:

first, that they fail in their intention;

second, that they be removed from that place.

Through the first, the evil things which they intend are blocked, and so he says, let them fall from their devices, that is, from their plans. He who catches the wise in their craftiness (Job 5:13).

Or, let them fall means, “May they be punished in accordance with their thoughts”: their thoughts accusing themselves (Rom 2:15).

And through the second, they are expelled from the society of the good, so it follows, according to the multitude of their wickedness cast them out. This will happen when the words, depart from me, you cursed, are said (Matt 25:41). He shall drive him out of light into darkness (Job 18:18).

And he says, according to the multitude of their wickednesses, since the measure of the condemnation will be in accordance with these. According to the measure of the sin shall the measure of the stripes also be (Deut 25:2).

The reason is described: for they have provoked you, that is, they have provoked you to anger. This shows in God not anger, but the will to punish.

Another text has, they made you bitter, who are sweet, by obstinately sinning against you.¹ Sinners first sin, then compound their sin with obstinacy. God then does not spare them, but is provoked—that is, he is led toward vengeance.² Do you not know that the benignity of God is to lead you to penance? . . . but you, according to your hardness . . . treasure up for yourself wrath (Rom 2:4–6). They have provoked me with that which was no god (Deut 32:21).

33. Next, when he says, let all be glad, he makes a petition.

First, he makes it;

second, he adds an explanation: they shall rejoice forever.

He makes two points regarding the first.

First, he describes what he is asking, namely, gladness; so he says, let all be glad, for this is the end of all good people. Let the just feast, and rejoice before God and be delighted with gladness (Ps 67:4).

Second, he shows for whom he asks, that is, those who hope: who hope in you.

Therefore, when he says, they shall rejoice forever, he is explaining the first, and he says, let all be glad.

When he says, they hope, he explains the second, at for you have blessed the just.

For the gladness of the saints in the fatherland is eternal, and so he says, forever. And it is secure, so he adds, you shall dwell in them. It is full, so he adds, shall glory in you. It is indeed sempiternal, not temporal: joy everlasting shall be upon their heads (Isa 51:11). It is secure without disturbance: my people shall sit in the beauty of peace, and in the tabernacles of confidence (Isa 32:18). So he says, you shall dwell in them, as a protector; thus Jerome has, and you shall protect them. Behold the tabernacle of God with men, and he will dwell with them (Rev 21:3).

For it is full, and this is clear in four ways.

First, from the glory conceived within, so, they shall glory, since, no one glories about something unless he possesses it exceedingly. The saints truly do possess God most excellently, and so he says, they shall glory.

Second, from the matter, since they glory about a very complex thing, and about every good. Hitherto you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full (John 16:24). That my joy may be in you, and your joy may be filled (John 15:11). And so he says, in you.

Third, from the fellowship, since alone a man cannot rejoice well about anything, but when he has friends they participate in his good, and so he says, all. The dwelling in you is like that of all rejoicing (Ps 86:7).

Fourth, from the perfection: who love. For it properly belongs to friends to rejoice in the good of a friend; nor does a man easily desert what he loves.

34. Next, when he says, for you have blessed, he shows why they hope:

first, because of the gift of grace;

second, because of the mercy of predestination.

Now, because of the gift of grace he says, for you have blessed the just, namely, by giving him a special grace. He has blessed us with spiritual blessings in heavenly places (Eph 1:3). And the mercy of predestination, who has predestined us . . . according to the purpose of his will (Eph 1:5), who works all in all (1 Cor 12:6). And this is what he means when he says, with a shield of your good will, namely, with the eternal will of his mercy, which ordained our salvation from eternity.¹ He chose us before the foundation of the world, that we should be holy and unspotted (Eph 1:4).

Now, with a shield suggests that the very will of God is like a shield against all evils: the Lord is my strength . . . and my shield (2 Sam 22:2–3).

Or, here it is like a protecting shield, but in the fatherland like a crowning shield. For it was the custom of the ancient Romans to use round shields, and in these they placed their hope of victory. When they triumphed, they would use the same shield as a crown. This is why the saints are pictured with round shields on their heads: because they achieved victory from their enemies, they wear round shields on their heads like crowns according to the Roman custom. Therefore, he says, you have crowned us as with a shield of your good will, as if to say, “We have your good will as a shield-crown, which defends us here, and there crowns us.”

O Lord, rebuke me not

6:1 Unto the end, a psalm for David, for the octave. 6:2 O Lord, rebuke me not in your indignation, nor chastise me in your wrath.

6:3 Have mercy on me, O Lord, for I am weak. Heal me, O Lord, for my bones are troubled. 6:4 And my soul is troubled exceedingly, but you, O Lord, how long? 6:5 Turn to me, O Lord, and deliver my soul. O save me for your mercy’s sake.

6:6 For there is no one in death who is mindful of you; and who shall confess to you in hell?

6:7 I have labored in my groanings; every night I will wash my bed, I will water my coverlet with my tears.

6:8 My eye is troubled through indignation; I have grown old among all my enemies.

6:9 Depart from me, all you workers of iniquity: for the Lord has heard the voice of my weeping. 6:10 The Lord has heard my supplication; the Lord has received my prayer.

6:11 Let all my enemies be ashamed, and be very much troubled. Let them be turned back, and be ashamed very speedily.

35. In the preceding psalm, David asked that he might be conducted in the way of justice because of his enemies.

Here, however, he asks that, having fallen, he might be renewed.

And this psalm seems to express the feelings of a man who, castigated for his sins and given over into the hands of his enemies, obtains freedom through the penance he has completed.

And so this is the first of the seven penitential psalms.

These are seven because of the seven gifts of the Holy Spirit, through whom one repents; and they all begin in sadness and end in joy, since the kingdom of glory is reached through the mourning of penance. Blessed are those who mourn, for they shall be comforted (Matt 5:5).

The title is unto the end, a psalm for David, for the octave. Jerome translates it as, a song of David for the victor in psalms upon the octave.

From the title, it remains to see what he means by “octave.” For the other things have been explained already. Therefore, it should be known that the titles come from Ezra, partly from what was happening then, and partly from what followed.

For the history of Leviticus 23:6 says that in the seventh month the Jews held the Festival of Tabernacles for seven days, and the eighth day was the most festive of all. For it was the day of gathering and of the collections that took place for the things necessary for the divine worship and for the poor. And perhaps David wrote this psalm for that solemnity, and it was sung on the eighth day.

Now this feast belongs to the mystical sense, since by eight is signified the Resurrection, when all will be gathered together by the four winds, from the far reaches of the earth to the far reaches of heaven (Matt 13:31).

Or “octave” indicates the false opinion of those who say that the future resurrection will be after seven thousand years, when the Lord returns to judge.¹ But this time is known to no one. It is not for you to know the times or moments (Acts 1:7). But of that day and hour no one knows, not the angels of heaven, but the Father alone (Matt 24:36).

Therefore, there is another reason why the octave signifies the resurrection: life in the present age has two aspects.

In one, man makes time for physical things;

in the other, for spiritual things.

The first life is signified by four, because it is a corporeal number, as Plato says, since it signifies the dimensions.¹ For among solid objects, the first physical number is the pyramid, as Boethius hands down in his Arithmetic.² Therefore, since the pyramid, which has a triangular base and rises to a point, is first, it follows that four is the first solid number; for example, if lines are raised up from the three angles on a triangle, and they are joined into angles at one middle point, a pyramid is made, the base of which is one triangle, and the sides are each triangles.

Now, the second kind of life, which is spiritual, is signified by three, for in plane figures, three is the first number that can exist on a surface. And Boethius likewise says this in the same book. For at first, the face of a triangle lacks any thickness.

The octave, namely the resurrection of bodies and souls, follows the group of seven, which is counted by adding four and three.

Now, another reason is given in the gloss: four belongs to the body, because it is made up of the four elements, and affected by four qualities (namely, dry and wet, hot and cold), and influenced by the four seasons (spring, summer, autumn, and winter).¹

Three belongs to the soul because of the three powers of the soul: reason, the irascible appetite, and the concupiscible appetite. But when both lives—namely, the physical and the spiritual—have been completed, the seven is accomplished, and the day of judgment will come, and justice will be given to each one according to his merit.

Or, in the same way, the resurrection is signified by the octave since it will be 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 migration to Babylon; the fifth, from the migration to Babylon to Christ; the sixth, from Christ to the end of the world. The sixth and seventh ages run at the same time, namely, the ages of those at rest and of those laboring, and after these will come the eighth age of those rising.

Now, this psalm is divided into three parts.

The first describes penance;

the second, the tears of penance, at I have labored;

the third, the fruits of both, at depart.

But a man living in sin suffers three difficulties from which he begs to be delivered.

The first is the disordered action;

the second is the wound and weakness of nature;

the third is the guilt of imminent punishment.

Therefore, he first begs to be delivered from the first, and so he says, O Lord, rebuke me not in your indignation.

Second, he prays against the second, and so he adds, praying, have mercy on me O Lord, for I am weak.

Third, he prays against the third, and so he adds, but you, O Lord, how long?

Thus he says: O Lord, rebuke me not. Sometimes, someone delivers another from evil actions by rebuking with words and by correcting with punishments, and God does both of these.

A rebuke sometimes leads to amendment, and this is in mercy. In mercy the just shall correct me (Ps 140:5).

Sometimes it will lead to condemnation, and this is of anger, and so he says, O Lord, rebuke me, but not in your indignation, since this belongs to vengeance, and will happen at the judgment when he will say, depart from me, you cursed . . . for I was hungry (Matt 25:41–2). His wrath burns, and is heavy to bear (Isa 30:27).

Now he rebukes in this way, but not in wrath, since he rebukes to bring about amendment, not condemnation, and he asks for this when he says, nor chastise me in your wrath, as if to say, “Correct me, not in anger or wrath, but through temporal stripes.”¹ Augustine says, here burn, here cut, here do not spare, but spare in eternity.² Correct me, O Lord, but yet with judgment (Jer 10:24).

36. Then, when he says, have mercy, he asks to be delivered from the second thing from which the man in sin suffers, that is, from the wound and weakness of nature.

First, he describes the weakness in general;

second, in particular, at heal me.

Therefore, he says, have mercy on me, O Lord, for I am weak. Sin is spiritual weakness. Just as bodily weakness results from the loss of the proper proportion of the humors, so when the affections of the soul are not proportioned it brings about spiritual sickness, and so he says, I am weak.¹

The gloss has, I am weak by nature and by vice, and so I cannot bear your justice.¹ I am your servant, and the son of your handmaid (Ps 115:16). A weak man, and of short time, and falling short of the understanding of judgment and laws (Wis 9:5).

Then when he says, heal me, he describes in particular how he is weak, and this is in two ways:

first, because he has lost his strength;

second, because he has failed in discernment, at and my soul is troubled.

He says, therefore, heal me, O Lord. Heal me, O Lord, and I shall be healed (Jer 17:14), since if a man is free from sin, he is disposed to retain grace and the virtues, which are the strength of man. So, heal me, O Lord, and I ask this because my bones, that is my fortitude—namely, the virtue and strength of my soul—are troubled.

Likewise, his discernment is troubled in that it seems to the sinner that he acts rightly when he sins, and so he says, and my soul is troubled exceedingly, because he has a perverted judgment regarding what is to be done, so that he judges what is good to be bad, and the reverse.¹

Then when he says, but you, O Lord, he prays against the punishment of damnation.

Here he makes three points:

first, he shows that danger is imminent;

second, he asks for the help of grace, at turn to me;

third, he describes the imminent danger, at for there is no one in death.

He says, therefore, I am weak, I cannot rise up by myself, but you, O Lord, who have the power, how long will you not hear? How long, O Lord, will you forget me to the end? (Ps 12:1). He saw danger in the fact that he was not converted. 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 you (Eccl 5:8–9). How long, O Lord, shall I cry, and you will not hear? Shall I cry out to you, true Father and you will not save? (Hab 1:2), as if to say, “How long will I remain in sin and you will not give me help to rise up?”

And so he asks for help, saying, turn to me. And he touches on three things, namely, conversion, seizing, and salvation.

The eye of a man is not illuminated by the sun unless he is directly in the path of its light; so also, if the soul is to receive the divine light, it must view God directly. This direct view is always prepared by God, but man turns himself away, and then it must be God who turns him back, inasmuch as he first turns to us by turning us to him. And so he says, turn to me. Turn us, O Lord, and we shall be turned to you (Lam 5:21).

If someone, bound and being dragged away to be killed, sees someone he trusts, he calls urgently and says, “Deliver me.” This person prays in this way, saying, deliver my soul, as if to say, “Deliver me, who, dragged away by sin, am lead to my death.” Deliver those who are led to death (Prov 24:11). Draw me out of the mire, that I may not stick fast (Ps 68:15). Who has delivered us from the power of darkness (Col 1:13).

Also, O save me. After you have delivered me from evils lead me to safety, for from him is my salvation (Ps 61:2), and this is not through my merits, but for your mercy’s sake. Not by the works of justice, which we have done, but according to his mercy, he saved us (Titus 3:5).

37. Then when he says, for there is no one, he shows imminent danger.

And first, he shows the danger of the immediate death, namely, natural death,

but second, of eternal damnation, from which there is no return.

Hence, for there is no one in death, that is, after death, who is mindful of you, by thinking about your goodness, if he was not mindful of it during life. And this is so because the rational soul does not have the variability of choice after death.¹ If the tree fall to the south, or to the north, in whatever place it shall fall, there shall it be (Eccl 11:3).

A second danger is that in hell there is obstinacy and no confession, that confession about which the Apostle says, but with the mouth, confession is made unto salvation (Rom 10:10). And so he says, and who shall confess to you in hell?

Or likewise, in death, that is, the death of sin, who is mindful of you? as if to say, “I pray you, snatch my soul away, so that I do not consent, since in my sin, I will not remember you.” They turned away their eyes that they might not look to heaven, nor remember just judgments (Dan 13:9). And in hell, that is, in the depth of sins, who shall confess to you? The wicked man, when he is come into the depth of sins, contemns (Prov 18:3).

38. Then when he says, I have labored, he describes the penitent’s groans, where it seems that he touches on three things:

first, sadness of heart;

second, a defect in reason: my eye is troubled;

third, a diminishment in strength: I have grown old.

Sadness of heart is indicated in three ways.

First, through moans and sighing;

second, through restlessness of body;

and third, through tears.

In regard to the first, he says, I have labored in my groanings, that is, by sighing. For my sighs are many, and my heart is sorrowful (Lam 1:22). I roared with the groaning of my heart (Ps 37:9). For he says, I have labored, since it is labor to fight against oneself, and yet this labor brings forth good fruit. For the fruit of good labors is glorious (Wis 3:15).

In regard to the second, he says, I will wash. Here he names two things, his bed and his coverlet, and although these can be the same thing, we will nevertheless pursue their proper qualities.

A coverlet is that which is spread to cover a bed. The bed is what is put underneath, and it is called “chosen,” from choosing the straw and other things from which a bed is made. Therefore, by the expression, every night I will wash my bed, he gives us to understand that every night he rose up and cried, leaning against his bed.

The text of Jerome says, I will make my bed swim, and this is a figure of speech. Or, I will swim, that is, I will act like a swimmer in my disquietude. For he says, I will water my coverlet with my tears, since, even lying upon my bed, I drenched the covers of the bed by crying, as though watering it with tears.

Morally, the bed upon which man rests is his conscience, which a man washes through tears in repentance. Wash your heart from wickedness (Jer 4:14). Now the coverlet designates the sins that are stretched over the conscience. Indeed, they must be washed by tears, since tears wash away guilt, because there is shame in confessing, as the gloss says. My eyes have failed with weeping (Lam 2:11).

He says, every night, that is, for every sin. For a man should cry in repentance for every sin. Now it is given to understand that the one repenting has vices interspersed, since among the good things which he did, he sometimes sinned. And he weeps for each one, so he does not say, “for one night,” but every night.

Now, he says, I will water, with the inundation of tears. Who will give water to my head, and a fountain of tears to my eyes? (Jer 9:1). Let tears run down like a torrent day and night: give yourself no rest, and let not the apple of your eye cease (Lam 2:18).

39. Afterwards, when he says, my eye is troubled, he describes a defect in reason. For sadness is a cause of anger, and so a sad person is easily angered.¹ Anger always disturbs the eye of the reason.² Now, persons who are disturbed see less, and so he says, my eye, that is, my reason, is troubled, but by the fury of another. For David was made angry and disturbed when he saw his son Absalom and his counselors rise up against him.

Or he can be troubled by his own fury when he is disturbed by his own sins. For in his state of persecution by Absalom, he recognized that he was justly afflicted on account of his sins, and this kind of anger does not blind but disturbs. But another type of anger blinds.

Or by your fury, Lord God, by which you punish me as if provoked by me, since I have disturbed you. My eyes are weakened looking upward (Isa 38:14). My face is swollen with weeping and lamenting (Job 16:17).

Third, he shows his diminishment in strength when he says, I have grown old. When anyone who was victorious and strong in his youth suffers afterwards, not only from strangers but also from his own, he is said to have aged. So David, who conquered everyone in his youth but was now fleeing from his son, says, I have grown old, namely, in the repute of others: among all my enemies, those manifest and hidden. That which decays and grows old is near its end (Heb 8:13).

Or the sinner ages, falling away from the newness of Christ, about which the Apostle speaks: so we also may walk in newness of life . . . so that we should serve in newness of spirit (Rom 6:4; 7:6).

The gloss says, let us serve the works of the new man, that is, of Christ, which we can accomplish neither by our own strength, nor by the law, but by the grace of the Holy Spirit.¹ Romans 6:6 says: knowing that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. Through this servitude, someone is reduced to the old age of sin, made a member of the old man, on account of which the Apostle warns and urges, be reformed in the newness of your senses, or of your mind (Rom 12:2). Be reformed in newness, says the gloss, imitating the new man (namely, Christ), since in Adam you were deformed.²

The prophet interrogatively laments those imitating this oldness and the misery of deformity, saying, How did it happen, O Israel, that you are in your enemies’ land? You have grown old in a strange country (Bar 3:10–11). And this fits with what is said here: I have grown old among all my enemies—either the demons or all the sins to which I consented. And then I have grown old indicates the matter for groaning, as if to say, “I have labored in my groanings . . . every night I will wash my bed, because I have grown old imitating the old man, subjecting myself to all the vices.” And then my eye is troubled refers to the state of repentance.

Or it can refer to the matter for justice, and this in relation to the state of sin, as if to say, “I have grown old, that is, I have sinned, since my eye, that is, my flesh, is troubled through indignation, that is, through the force of passion.” Fire has fallen on them (Ps 57:9), namely that of concupiscence, according to Augustine’s gloss, and they have not seen the sun, namely, of justice.¹ Lust has perverted your heart (Dan 13:56). Again, they were inflamed with lust . . . that they might not . . . remember just judgments (Dan 13:8–9).

Therefore, it is from the force of this passion that David says that the eye of his reason is so disturbed that he does not see heaven, and this was desire for Bathsheba, whom he knew carnally after having called her to himself (2 Kgs 11). And after a little while, when he recognized the gravity of what he had done, he added the crime of murder to the crime of adultery. So he ordered Uriah, the husband of Bathsheba, to be killed by being thrust forward, for which very serious sins he suffered persecution from his son by the just judgment of God.

40. Depart from me. This is the third principal part, in which the fruit of penance is described. So here he shows that he has been heard, and therefore is grateful, and he makes three points concerning this.

First, he thrusts his enemies away from himself.

Second, he confesses that he has been heard, at for the Lord has heard.

Third, he announces what will befall his enemies, at be ashamed.

Therefore, he says, depart. It is granted that someone who was afflicted because of sin, after having been given pardon, is able to jeer at his enemies, or those leading him to sin, or those persecuting him physically.

Jerome speaks according to the literal sense: depart from me, you who are leading me into sin, since I do not desire your company.¹ Wherefore . . . be separate, says the Lord, and touch not the unclean thing, and I will receive you (2 Cor 6:17–18).

Or: depart from me, all you workers of iniquity, that is, you who are working iniquity by persecuting me unjustly. Depart from me, I say, since the Lord is with me as a strong warrior (Jer 20:11). So if armies in camp should stand together against me, my heart shall not fear (Ps 26:3). And this signifies the future persecution and the separation of the evil from the good. They shall separate the wicked from among the just (Matt 13:49). He shall separate them one from another, as the shepherd separates the sheep from the goats (Matt 25:32). And, depart from me, you cursed (Matt 25:41).

Next, when he says, for the Lord has heard, he announces that he has been heard.

It should be noticed that he set forward three things above:

prayer, when he said, have mercy;

second, his petition to be delivered: turn to me;

and third, his grieving: I have labored in my groanings.

And he speaks in reverse order of how these three have been heard.

First, he mentions his groanings, saying, the Lord has heard the voice of my weeping. The groaning of the saints has a voice before God. He will not despise the prayers of the fatherless nor the widow, when she pours out her complaint. Do not the widow’s tears run down the cheek, and her cry against him who causes them to fall? For from the cheek they go up even to heaven, and the Lord who hears will not be delighted with them (Sir 35:17–19). And, the voice of your brother’s blood cries to me from the earth (Gen 4:10). Therefore, a holy lady said, with many tears let us beg his pardon (Jdt 8:14).

Second, he mentions his petition, because according to the gloss of Cassiodorus, petition is properly made for the removal of evils.¹ Your prayer is heard (Luke 1:13).

Here the gloss says it is the prayer by which you prayed for the deliverance of the people.¹ Therefore, he says this to show that he has been freed from the evils about which he prayed, saying, turn to me, O Lord, and deliver my soul. He adds, the Lord has heard my supplication.

Third, he mentions the prayer that he might enter into his sight, and so he adds, the Lord has received my prayer.

And notice that he says Lord here three times to show that he was heard by the whole Trinity: may God, our God bless us, may God bless us (Ps 66:7–8).¹

41. Next, when he says, let all my enemies be ashamed, he describes the outcome for his enemies, as if to say, “You say to your enemies, depart.” But what awaits those departing from you? Certainly let them be ashamed.

These words can be explained in relation both to good and to evil. If in regard to good, then they are said as a prayer where he asks four things for them:

shame for sin, since this is the beginning of amendment of life.¹ There is a shame that brings glory (Sir 4:25). So, let them be ashamed.

Second, sorrow for sins: let them be very much troubled. Psalm 59:4 says: you have moved the earth, and have troubled it. For the penitent should have deep sorrow, more than he had enjoyment in sin.

Third, conversion back to God; hence, let them be turned back. Return as you had deeply revolted, O children of Israel (Isa 31:6).

And fourth, shame: let all my enemies be ashamed, and be very much troubled. For shame is the beginning and end of amendment.

But the structure of this passage can be explained another way: in the beginning, someone is ashamed before the eyes of men, and then is sad, and avoids evil; in the end, he is ashamed before the eye of his reason and that of God. What fruit did you have in those things, of which you are now ashamed? (Rom 6:21). About the second: the publican, standing afar off, would not so much as lift up his eyes towards heaven (Luke 18:13). Now this should be done very speedily, so that there is no delay. Do not delay to be converted to the Lord (Sir 5:8).

But if let them be ashamed is taken in relation not to good but to evil, then it must be understood as a foretelling, as if to say, they shall be ashamed about the unveiling of their sin before all. You shall be ashamed of the gardens which you have chosen when you shall be as an oak with the leaves falling off, and as a garden without water (Isa 1:29).

And they shall be very much troubled with incredible fear and sorrow. They shall be troubled with terrible fear (Wis 5:2). And so he says, let all my enemies be very much troubled, by recognizing their guilt and the glory of the saints. These are those whom we had some time in derision, and for a parable of reproach (Wis 5:3).

And let them be ashamed, since this understanding that results in shame will come to them, and this very speedily. Their destruction shall come on a sudden, when it is not looked for (Isa 30:15). In a moment they go down to hell (Job 21:13). The day of the Lord shall so come, as a thief in the night. For when they shall say, “Peace and security,” then shall sudden destruction come upon them (1 Thess 5:2–3).

In you have I put my trust

7:1 To the end, a psalm of David which he sang to the Lord for the words of Chusai the son of Jemini. 7:2 O Lord my God, in you have I put my trust; save me from all those who persecute me, and deliver me. 7:3 Lest at any time he seize upon my soul like a lion, while there is no one to redeem me, nor to save. 7:4 O Lord my God, if I have done this thing, if there be iniquity in my hands, 7:5a if I have rendered to those who repaid me evils,

7:5b let me deservedly fall empty before my enemies. 7:6 Let the enemy pursue my soul, and take it, and tread down my life on the earth, and bring down my glory to the dust.

7:7 Rise up, O Lord, in your anger, and be exalted in the borders of my enemies. And arise, O Lord my God, in the precept which you have commanded: 7:8 And a congregation of people shall surround you. And for their sakes you return on high.

7:9 The Lord judges the people. Judge me, O Lord, according to my justice, and according to my innocence upon me. 7:10a The wickedness of sinners shall be brought to naught, and you shall direct the just;

7:10b the searcher of hearts and reins is God. 7:11 Just is my help from the Lord who saves the upright of heart.

7:12 God is a just judge, strong and patient. Is he angry every day?

7:13 Unless you are converted, he will brandish his sword; he has bent his bow and made it ready. 7:14 And in it he has prepared the instruments of death; he has made ready his arrows for those who burn.

7:15 Behold, he has been in labor with injustice; he has conceived sorrow, and brought forth iniquity.

7:16 He has opened a pit and dug it; and he has fallen into the hole he made. 7:17 His sorrow shall be turned on his own head, and his iniquity shall come down upon his crown.

7:18 I will give praise to the Lord according to his justice, and will sing to the name of the Lord the most high.

42. The earlier psalms were written for liberation from enemies; but this is a psalm in which he prays for vindication from them, and thus the title is to the end, which he sung to the Lord for the words of Chusai the son of Jemini.

The story in 2 Samuel 17 tells how David was fleeing before the face of his son, and Ahithophel, who was very wise, remained with Absalom. Chusai, however, remained with David, who had sent him back to learn the plans of Ahithophel and tell them to him. Now when Ahithophel gave Absalom counsel which was very dangerous to David, his father—namely, to attack him immediately before he could make himself safe elsewhere—Chusai secretly informed David so he could flee from the plains where he was and cross the Jordan to a fortified place. Therefore, when David had heard the message from Chusai, he sang this song to the Lord, and therefore it is said here, which he sung to the Lord for the words of Chusai the son of Jemini.

Now he is called the son of Jemini because he might have been from the tribe of Benjamin, or was descended from another who had this name.

Jerome does not have in the end. Neither does he have for victory but for ignorance, or for the ignorant. And he says for the words of the Ethiopian, although it is not known whether Chusai was Ethiopian.

Mystically, this psalm could be said by the Church against her persecutors. And then Chusai in for the words of Chusai would be interpreted to mean “silence,” but Jemini would mean “the right hand,” as if to say that by the hidden judgment of divine providence, Ahithophel, whose name means “the ruin of a brother” (that is, Judas Iscariot), conspired with counsel and help to bring to ruin (that is, to death), his brother, namely, Christ, who was not ashamed to call us brothers (Heb 2:11). But what he did for the destruction of one man, Christ turned to the salvation of all, as Augustine says in the gloss.¹

Now this psalm has three parts.

First, he describes his prayer.

Second, his being heard, at the Lord judges.

Third, the action of grace: I will give glory to the Lord.

He considers two things regarding the first.

First, he prays to be freed from his enemies.

Second, he prays that his enemies be overcome: rise up, O Lord, in your anger.

Regarding the first of these, he makes two points.

First, he begs for mercy.

Second, he declares his innocence: O Lord my God, if I have done this thing.

Regarding the first of these, he makes three points.

First, he expresses the disposition of the one praying.

Second, he lays out his petition: save me.

Third, he gives the reason for his petition: lest at any time he seize upon my soul.

Now the disposition of the prayer is that he should hope in the Lord because no one hoped in the Lord and was confounded (Sir 2:11), and so he says, in you have I put my trust.

His petition is twofold, for he asks to be saved and to be freed, according to Dionysius. To be freed is to be rescued from evil; to be saved is to be maintained in the good.¹ Therefore, he prays to be saved from his enemies’ corruption and to be freed from them. And this can be understood both about physical enemies and about spiritual enemies, as if to say, “Save me from enemies and from temptations.” Save me from the mouth of the lion (Ps 21:22). Free my soul from their malignity (Ps 34:17).

He gives the reason for his petition when he says, lest at any time he seize upon my soul like a lion, as if to say, “Unless you help me, Absalom will devour me like a lion.” Arise and let us flee; for we shall not escape else from the face of Absalom (2 Sam 15:14).

And while he speaks in the plural above, from all those who persecute, here he speaks in the singular, lest at any time he seize upon my soul like a lion, since all are included under one head: spiritual enemies under one devil, physical under Absalom.¹ Because your adversary the devil, as a roaring lion (1 Pet 5:8). He lies in wait in secret like a lion (Ps 9:30).

Lest he seize, as if suddenly and swiftly. The wolf seizes (John 10:12), since the devil acts deceitfully.

And he will do this while there is no one to redeem me. To be redeemed means to be freed from evil, and this refers to freedom from punishment. I will redeem them from death (Hos 13:14).

Nor to save refers to freedom from guilt. He shall save his people from their sins (Matt 1:21). Jerome: lest indeed he seize my soul as a lion, and there be no one to rescue.

Afterwards he protests his innocence: O Lord my God, if I have done this thing.

And this can be understood in two ways: either as an oath or as an announcement.

If as an oath, then it should be known that an oath is of two kinds,¹

either through attestation, as in: for God is my witness, whom I serve in my spirit (Rom 1:9),

or through imprecation, as when it is said, “If I did x, may y befall me.” If I have been glad at the downfall of he who hated me (Job 31:29). I call God to witness upon my soul (2 Cor 1:23), as if to say, “If I am not innocent, may he seize me.”

Or an oath can be understood as an announcement, as if to say, “If I fail in these things, let this be my punishment”: let me deservedly fall.

And following this formula he first disavows guilt: if I have done this thing.

Second, he determines a punishment for himself: let me deservedly fall.

Now he disavows guilt first generally speaking, when he says, O Lord my God, if I have done this thing. What is this thing? Sin: namely pride, according to the gloss, which is a universal sin.¹ Pride is the beginning of all sin (Sir 10:15).

Another interpretation of this thing is when someone suffers some tribulation because of his own guilt, it is said to him, “You have done this thing,” as if to say, “You are the reason why this happened.”

And so he says, if I have done this thing, to give the reason for this persecution. David did judgment and justice to all his people (2 Sam 8:15). I will bear the wrath of the Lord, because I have sinned against him (Mic 7:9).

Second, when he says, if there be iniquity, he disavows particular guilt.

Here he makes three points.

First, he says that he has done injury to no one, and so he says, if there be iniquity. If you will put away from yourself the iniquity that is in your hand (Job 11:14). Reflect, and see, that there is no evil in my hand, nor iniquity (1 Sam 24:12). When a man has done injury to no one, it seems unjust that he be afflicted.

Second, he has even forgiven offenses, and so he says, if I have rendered. My eye has spared you. For I said, “I will not put out my hand against my lord, because he is the Lord’s anointed” (1 Sam 24:11). Seek not revenge, nor be mindful of the injury of your citizens (Lev 19:18).

Third, he has done good to his enemies, which is a third good. So the text of Jerome has, I let my enemies go free. Be not overcome by evil, but overcome evil by good (Rom 12:21). If your enemy is hungry, give him to eat (Prov 25:21). Do good to those who hate you (Matt 5:44). Elisha commanded the king of Samaria to provide food for the army of the king of Syria, which had come to capture him. And a great provision of meats was set before them, and they ate and drank (2 Kgs 6:23).

43. Next, when he says, let me deservedly fall, he designates the punishment that would follow for him, as if to say, “If what I say is not true, may these things happen to me.”

And first, he describes a loss of money;

second, a loss of his person;

third, a loss of glory.

Therefore, he says of the first, let this evil befall me: let me deservedly, that is justly, fall empty before my enemies, that is, let them carry away my goods. If a spot has cleaved to my hands, then let me sow and let another eat (Job 31:7–8).

In regard to his person, he describes three ways a man can suffer in himself:

first, by persecution;

second, by captivity;

and third, by death.

In regard to the first, he says, let the enemy pursue;

in regard to the second: let him take it.

In regard to the third: and let him tread down, either by killing or completely laying me low.

In regard to glory, he adds, and bring down my glory to the dust, as if to say, “Whatever it is in which I glory, let it be reduced to dust and scattered.”

The mystical interpretation would be that the enemy, the devil, persecutes by tempting. Our persecutors were swifter than the eagles of the air (Lam 4:19). Let him take it, through consent to sin. All her persecutors have taken her in the midst of straits (Lam 1:3).

Let him tread down through custom and contempt. Bow down, that we may go over (Isa 51:23).

The glory of a man is twofold, namely, natural and spiritual.

About natural glory, 1 Corinthians 11:7 says, the man indeed ought not to cover his head, because he is the image and glory of God.

About spiritual glory, 2 Corinthians 1:12 says, for our glory is this, the testimony of our conscience.

Therefore, the devil brings the glory of man down to the dust, since the image of God is defaced because it is disfigured: having their conscience seared (1 Tim 4:2).¹ O Lord, in your city you shall bring their image to nothing (Ps 72:20).

44. Above, he set forth a prayer for himself, asking for freedom and salvation; here he prays against his enemies:

he asks first for their punishment;

second, for the fruit of punishment, at and be exalted.

Let us read the text first historically, as it can be applied to David.

Rise up is said to two types of men: those sleeping and those lying down. Now God seems to sleep when he does not punish sins, as though he lacks the vigilance of prudence. Arise, why do you sleep, O Lord? (Ps 43:23). Also, when he does not punish, he seems to be lying impotent; but he seems to rise up when he shows his power by punishing his enemies. Let your hand be exalted, and let them not see; let the envious people see and be confounded, and let fire devour your inheritance (Isa 26:11). In anger, he says, that is, in punishment, which is the effect of anger.¹

Now he describes a triple fruit of punishment.

One fruit pertains to God: that God is exalted, not in himself, but in the opinion of men, since through it he is acclaimed as high and powerful. And so he says, arise, as if to say, “Humble my enemies, and in this you will appear exalted.” For as you have been magnified in us in their sight, so you shall be magnified among them in our presence (Sir 36:4). And he says, in the borders, that he should humble them completely and that nothing should remain of their borders to be taken. Jerome has, arise angrily over the enemies, as if to say, “Be angry, and in this, arise.”

Another fruit pertains to David: the Lord has sought for a man according to his own heart and he has commanded him to be prince over his people (1 Sam 13:14). And David said about himself, the Lord commanded me, that I might be the ruler (2 Sam 6:21). Therefore, this command seems to have been made void when David was brought low, and so he says: arise . . . in the precept which you have commanded, that is, that I should be head in the kingdom. And so Jerome has, rise up to me in the judgment which you have commanded.

Another fruit pertains to the people. In the old law, some leaders were chosen by the people, but the highest leader was chosen by God alone. May the Lord the God of the spirits of all flesh provide a man (Num 27:16). When you have come into the land which the Lord your God will give you, and possess it, and shall say, “I will set a king over me, as all nations have that are round about: you shall set him whom the Lord your God shall choose” (Deut 17:14–15).

Therefore, the people in highest leadership should have followed the divine ordinance, and so he adds, and a congregation of people shall surround you, that is, it will follow your command so that it may be brought back to me, and for their sakes you return on high, that is, your magnificence will become manifest, as if to say, “Not only for your vindication, but also so that men may be brought back to me.”

But insofar as it refers to Christ, he asks about the mystery of the Incarnation, from which come two fruits.

First, the suppression of the demons,

and the conversion of men: rise up, O Lord.

In regard to the first, he says, rise up, that is, appear in the world through the Incarnation, and do this in your anger, that is, to punish the demons. Now is the judgment of the world (John 12:31). What have we to do with you, Jesus of Nazareth? are you come to destroy us? (Mark 1:24).

And be exalted in the borders of my enemies, by taking away their possession. When a strong man armed keeps his court, those things are in peace which he possesses. But if a stronger than he come upon him, and overcome him; he will take away all his armor wherein he trusted, and will distribute his spoils (Luke 11:21–22), and how can any one enter into the house of the strong, and rifle his goods, unless he first bind the strong? And then he will rifle his house (Matt 12:29).

Or this passage is against the Jews; it is the petition of the Church of the gentiles against them.

And he says, be exalted in the enemies’ borders; the other parts of the interpretation are not changed. That which appears exalted to men is for this same reason hidden—for example, when it is lifted up exceedingly high. So what is hidden in the depths appears if it is exalted. The depths also of rivers he has searched, and hidden things he has brought forth to light (Job 28:11). So he says, be exalted, that is, be made manifest. And as what is exceedingly exalted is hidden—he was raised up, and a cloud received him out of their sight (Acts 1:9)—so be exalted, that you may be made hidden to the Jews in order that they might not know you, and so crucify you and be redeemed.

In regard to the second, he says, arise O God, in the precept, for the conversion of men.

Here he first describes the motive of conversion;

second, its completion;

and third, punishment.

Therefore, he says, in the precept, namely of meekness and humility, which you have commanded. Learn of me because I am meek and humble of heart (Matt 11:29).

Arise, therefore, in this precept, that is, appear humble while being on high, as if to say, “Accept humility in such a way that you do not leave the height.”

Or it could mean arise from the dead.

And so a congregation of people shall surround you; the congregation of the blessed who will be rewarded and of the evil who will be punished. Your name is as oil poured out (Song 1:2). The mountain of the house of the Lord shall be prepared on the top of mountains, and it shall be exalted above the hills, and all nations shall flow unto it (Isa 2:2). Lift up your eyes round about, and see: all these are gathered together, they are come to you (Isa 60:4).

And for their sakes you return on high, to perfect this synagogue, the congregation of believers: ascending on high, he led captivity captive (Eph 4:8). For he shall go up who shall open the way before them (Mic 2:13).

Or, you will hide from the eyes of the Jews on high. A congregation of people shall surround you, by condemning and persecuting, for which they will be greatly punished.

45. This is the second part of this psalm, which treats the hearing of the petition. And since the hearing of the petition occurs by God’s judgment, so the divine judgment is introduced.

And first, he sets it forth;

second, he treats its deferral: God is a just judge, strong and patient. Is he angry every day?

Regarding the first, he makes three points:

for he first sets forth the judgment itself;

second, its manner, judge me, O Lord;

third, the particular characteristics of the judge: the searcher of hearts and reins is God.

Therefore, he says, “I have enemies persecuting me, and I ask for divine help to be freed. And I have confidence about this because the Lord judges the people. For he judges the world with justice, and the people with his truth (Ps 95:13).” The Lord stands up to judge, and he stands to judge the people (Is 3:13).

And note that after he has said, and for their sakes you return on high, he adds something about judgment, since after the Ascension he will return to judge. Just as you have seen him going up into heaven, so he shall come to judge (Acts 1:11). He describes the manner of judgment in the form of a prayer, since by praying he shows what will happen in the judgment, saying, judge me.

And first, he describes the repayment of good people;

second, the punishment of evil ones: sinners shall be brought to naught.

In judgment, two things are repaid, since good things will be given to the good and evil to the evil. Therefore, he who is good and free from evil will have an abundance of good things and a removal of evil things. He who shall hear me . . . shall enjoy abundance, without fear of evils (Prov 1:33). And so in regard to this first aspect, he says, judge me, O Lord, according to my justice, which you have given to me, according to which I am just; and it is justice that you should repay good things to me. Blessed are those who hunger and thirst after justice: for they shall have their fill (Matt 5:6).

In regard to the second aspect, he says, according to my innocence, and it is justice that they should suffer no evil. The innocent shall be saved, and he shall be saved by the cleanness of his hands (Job 22:30).

And note that he asks for this judgment to be in accordance with justice. Above, in the penitential psalm, he speaks that it should be in accordance with mercy, not remembering his own merit; but now, since, already justified, he has done some good things for which reward is owed, he asks to be judged according to justice. His saying upon me expresses that the justice and innocence of man are not from man, but from God.¹

Contrary to his asking that he receive goods and suffer no evil is the argument that sometimes it is good and useful to be oppressed by evils, and further, that the good have evils in this world, and the evil have goods. Remember that you did receive good things in your lifetime (Luke 16:25).

And a reason is given for this. The wickedness of sinners shall be fulfilled, that is, shall reach an end. He who is filthy, let him be filthy still (Rev 22:11).

Note that sometimes God delays punishment so that the predestined may be converted. Therefore the Lord waits that he may have mercy on you (Isa 30:18). So, then, the wickedness of sinners shall be brought to naught, that is, fail.

And sometimes this is so that the evil may manifest their malice more clearly and the justice of God’s judgments be apparent, and then the wickedness of sinners shall be consumed, that is, completed, so that the justice of the vindication may appear more clearly, which is why he says, know beforehand that your seed shall be a stranger in a land not their own . . . for as yet the iniquities of the Amorrhites are not at the full until this present time (Gen 15:13, 16).¹ And he gave him no inheritance in it; no, not the pace of a foot: but he promised to give it him in possession, and to his seed after him, when as yet he had no child (Acts 7:5).

So he says, it shall be consumed, as if to say, “They shall do whatever they can, since then the wickedness of these same sinners shall be consumed.”

But shall the evil, then, severely oppress the just? No, because God directs the just. So, you shall direct the just. The simplicity of the just shall guide them (Prov 11:3).

46. Afterwards, when he adds, the searcher, he shows the suitability of the judge.

And first, he describes the suitability of the judge;

and second, he describes the confidence aroused by him: just is my help.

Now two things are required for a judge to be suitable: that he be wise, and that he be just.

Now these are found in God, and so he is a suitable judge. The king, who sits on the throne of judgment, scatters away all evil with his look (Prov 20:8). And he is most wise, knowing all things, even those that are interior: all things are naked and open to his eyes (Heb 4:13). And he is most just: but you, O Lord of Sabaoth, who judge justly (Jer 11:20). And so he says, the searcher of hearts.

Jerome has, the examiner of hearts and reins, the just God, and the other verse follows, my shield is in God, while our text has, just is my help.

Therefore, he says, the searcher.

Now, there are three things in man:

one which is apparent, namely, his external work;

and two which are hidden, his intention and his delight.

These two are hidden to us but open to God. And since they are known to God, although hidden to us, he says, the searcher of hearts, since he knows the intention, and reins, that is, the delight—whether you delight in the praise of God or of men.

But since to search is to inquire, and to inquire belongs to the ignorant, he removes this from God. And in order to show that God knows clearly, when he said, shall be consumed, he appropriately said, the searcher, since the condition of man appears most clearly in tribulation.

Afterwards, he adds, just is my help from the Lord. Here he discusses the confidence inspired by the judge, from whom help is expected.

For there are two kinds of help from God:

that of mercy

and that of justice.

The help by which one is freed from evils and from sins is that of mercy, and it is not just since it does not come from merits.

But when someone is justified, God perfects him, and this belongs to justice, since it corresponds in some way to merit.

But why? Since he saves the upright of heart. He will keep the salvation of the righteous (Prov 2:7). The upright of heart, that is, those who incline toward God in their intention.

But Cassiodorus asks why he does not say, “Who saves those with upright reins,” but rather the upright of heart.¹

47. Above, he discussed the divine judgment; now here he treats the delay of the future event, that is, of punishment.

First, he shows the cause of the delay,

second, the preparation for vindication: unless you are converted.

Now he puts forward three reasons why God could be thought not to punish sinners.

One is that he is not just, so providence is distant from human actions. The iniquity of the house of Israel, and of Judah, is exceedingly great, and the land is filled with blood, and the city is filled with perverseness, for they have said, “The Lord has forsaken the earth, and the Lord sees not” (Ezek 9:9). He walks about the poles of heaven, and he does not consider our things (Job 22:14). And he disavows this of God, who is a just judge. Behold, a king shall reign in justice, and princes shall rule in judgment (Isa 32:1).

Another reason would be that he is not powerful, but he disavows this, since God is . . . strong. If strength be demanded, he is most strong (Job 9:19).

Therefore, what is the reason? That he is patient. Therefore it asks, is he angry every day? That is, he does not punish on any day whatsoever, but waits for a time and overlooks. Overlooking the sins of men for the sake of repentance (Wis 11:24). The Lord waits that he may have mercy on you (Isa 30:18). The thrasher shall not thrash it for ever (Isa 28:28).

Jerome has, threatening the whole day, that is, through Sacred Scripture.

48. Afterwards, when he says, unless you are converted, he shows that the Lord prepares himself to inflict punishment, although he delays for a reason. And he describes the preparation here:

first, on the part of God punishing;

second, on the part of the man punished or the receiver of the punishment: behold, he has been in labor.

The preparation on the part of God is described according to the preparation of man against his merits or sin, since to God the wicked and his wickedness are hateful alike (Wis 14:9).

As a man prepares himself with a sword against enemies who are near, but with a bow against those who are distant, so the divine vindication against those who seem to cling to themselves and who can see the cause of punishment is called a sword, as though against those who are near, but a bow against those far off; and so he does not immediately punish you, but prepares himself so you may be converted. Unless you are converted, he will brandish his sword; he has bent his bow and made it ready. This is his vindication: flee from the face of the sword, for the sword is the avenger of iniquities (Job 19:29). His dart shall go forth as lightning (Zech 9:14).

He will brandish to terrify, and, toward those near, to strike them more forcefully, since unless a man is converted through threats, he will cut him down forcefully.

Maximus Valerius: the divine wrath goes forward to vengeance by slow steps, and makes up for the slowness of its punishment by its seriousness.¹

Jerome has, he sharpens his sword, that is, he will prepare a greater condemnation. If I shall sharpen my sword as the lightning (Deut 32:41). Do not think that I came to send peace upon earth . . . but the sword (Matt 10:34).

According to the gloss, Christ is the sword of God.¹ Therefore, the brandishing is the threat of Gehenna in which the wicked are cut down as by him vindicating. In that day God shall visit with his hard, and great, and strong sword (Isa 27:1).

And he also prepares himself with a bow, as though for those distant: he has bent his bow and made it ready.

And he speaks first about the preparation of the bow;

second, of the arrows: he has bent his bow and made it ready.

He who prepares a bow first bends it;

second, adjusts it in his hand.

In regard to the first, he says, his bow, that is, the divine vindication, like one punishing unexpectedly.

In regard to the second, he says, and made it ready. For Topheth is prepared from yesterday, prepared by the king, deep and wide (Isa 30:33), namely, to punish.

Second, he speaks about the preparation of the arrows: in it he has prepared the instruments of death,

first, in regard to the arrows themselves;

second, how he puts something more deadly on them, perhaps fire or poison.

Therefore, he says, and in it, namely, the bow, he has prepared the instruments, that is, the instruments of death (namely, of killing). Every one has a destroying weapon in his hand (Ezek 9:1).

For those who burn, because here is something flammable, by which should be understood the punishment of eternal fire. But it is said that the Hebrew has, he has made his arrows persecute me.

This bow signifies Sacred Scripture, according to Augustine in the gloss.¹ My bow in my hand shall be repaired (Job 29:20). This bow is bent when the hardness of the Old Testament is softened by the New. It is prepared when it is explained. He has prepared the instruments of death.

The instruments of death can be taken in two ways:

in regard to good

or in regard to evil.

These latter are the heretics, who, from the Sacred Scriptures, prepare death for the simple. And thus, he has prepared, that is, he has allowed to be prepared. He caused them to wander (Ps 106:40). He has made ready, that is, he has exteriorized, or made apparent, his arrows, penetrating sayings. The sharp arrows of the mighty (Ps 119:4).

Or, taken in regard to the good, the instruments of death are the apostles sent to the disobedient. To the one indeed the odor of death unto death, but to the others the odor of life unto life (2 Cor 2:16). And he rendered them fit to burn with the fire of charity. Elijah the prophet stood up, as a fire, and his word burnt like a torch (Sir 48:1).

49. Afterwards, when he says, behold, he has been in labor, he treats the preparation on the part of the man to be punished.

Here he puts forward two things:

progression into sin, by which one is “prepared,” that is, to be punished;

and second, meeting with punishment: he has opened a pit.

In the progression of sin, three things take place. Evil is proposed, attempted, and accomplished. And so the enemies of David first conceived it, but later came the time of attempting it, and afterwards they accomplished it.

Now, the proposal is like conception, attempting like childbirth, accomplishing like having given birth. And so he says, behold, he has been in labor, that is, he tries to accomplish injustice against his neighbor. He has conceived sorrow, since they have labored to commit iniquity (Jer 9:5). They have conceived . . . iniquity (Isa 59:4). When concupiscence has conceived it brings forth sin (Jas 1:15). Now, he brought forth the iniquity which was conceived, since Absalom and Ahithophel, with their confederates, had taken away Jerusalem.

50. He has opened a pit. He treats punishment.

And first he lays out a metaphor;

second, he explains it, at his sorrow shall be turned.

Hunters place traps to catch wolves in deep holes. These enemies likewise exercise their ingenuity to catch men; this happens through betrayal, and so it is like a pit. Among the Hebrews, a deep hole is called a pit. You also by the blood of your testament have sent forth your prisoners out of the pit, in which there is no water (Zech 9:11).

Therefore, he has opened, that is, he came up with deceit, a pit, that is, a deep hole, and dug it, by thinking deeply.

And here, to finish, he has fallen into the hole he made, since he was intending to kill and was killed himself. They dug a pit before my face, and they have fallen into it (Ps 56:7).

And here he explains how it is mine: it shall be turned on his own head. Since he conceived sorrow, sorrow shall be turned on his own head—that is, the iniquity which he brought forth shall come down upon his crown. The iniquity thereof shall be heavy upon it, and it shall fall, and not rise again (Isa 24:20).

51. I will give praise. This is the third part, where he lays out his thanksgiving according to his justice, which precedes merit. His work is praise and magnificence (Ps 110:3).

And I will sing with a psaltery. Take a psalm, and bring here the timbrel; the pleasant psaltery with the harp (Ps 80:3).

O Lord our Lord, how wonderful is your name

8:1 Unto the end, a psalm of David for the presses. 8:2 O Lord our Lord, how wonderful is your name in the whole earth! For your magnificence is elevated above the heavens.

8:3 Out of the mouth of infants and of sucklings you have perfected praise, because of your enemies, that you may destroy the enemy and the avenger.

8:4 For I will behold your heavens, the works of your fingers: the moon and the stars which you have founded.

8:5 What is man that you are mindful of him? Or the son of man that you visit him?

8:6 You have made him a little less than the angels; you have crowned him with glory and honor: 8:7 and have set him over the works of your hands. 8:8 You have subjected all things under his feet, all sheep and oxen, and also the beasts of the fields. 8:9 The birds of the air, and the fish of the sea, that pass through the paths of the sea. 8:10 O Lord our Lord, how wonderful is your name in all the earth!

52. Above, he put a psalm in which David prayed because of his persecution;

here he puts a psalm of thanksgiving.

First, he puts forward a psalm for the favors bestowed upon the whole human race;

second, another for the favors he received in the destruction of his enemies and for the good things granted to him;

and a third, for the evil things that have been removed: I will give praise (Ps 9:2).

For here he expresses the feelings of a man who considers the favors of God bestowed upon the whole human race and gives thanks.

I will explain here only the last word of the title—unto the end, a psalm of David for the presses—since the rest of it has been explained above.

Here, what was said in Deuteronomy should be considered: you shall celebrate the Feast of Tabernacles for seven days, when you have gathered in your fruit of the barn floor and of the wine press (Deut 16:13). For it should be known that David celebrated the feasts with special devotion, and he would do something special to praise God.

Now the celebration of the Feast of Tabernacles was a command. And it took place during the grape harvest, in commemoration of the divine favors that occurred when he led the sons of Israel out of Egypt in tents, and led them into the promised land where there are fruits. And so it was appropriate that they have beautiful fruits at the time of pressing; and so it says, for the presses. This is the meaning according to the literal sense. But in a spiritual sense, the wine press is the Church.¹ He planted choice vines, and built a tower in it (Isa 5:2). He planted a vineyard . . . and built a tower in it (Matt 21:33).

Therefore, he says, for the presses, that is, for the churches of the world; and the Church is called a wine press because just as in a wine press the wine is separated from the grape skins, so in the Church the good are separated from the bad by the work of the ministers, although they are not separated physically, but in disposition. The same principle also applies to the threshing floor, since the wheat is separated from the chaff.

Likewise, the spiritual sense is separated from the words set down literally. Likewise, the presses are martyrdoms, in which the separation of soul from the body takes place, while the bodies of those who were crushed by affliction and persecution for the sake of Christ’s name remain in the earth for a time, but their souls go forth to rest in the heavens.

This psalm is divided into two parts.

The psalmist first wonders at the divine excellence.

Second, he wonders at his mercy, at what is man?

Regarding the first, he makes two points.

First, he shows that the majesty of God is wonderful;

second, that it is clear, at out of the mouth of infants.

Regarding the first, he makes two points.

First, he describes him as wonderful.

Second, he shows the reason for saying this, at for I will behold your heavens.

Therefore, he calls him Lord of all. You are Lord of all (Esth 13:11). But he is particularly our Lord, of us who worship and are devoted to you.

Jerome has, our ruler. I will not rule over you, neither shall my son rule over you, but the Lord shall rule over you (Judg 8:23).

How wonderful is your name: that is, of your divinity. Wonderful are the surges of the sea; wonderful is the Lord on high (Ps 92:4). Why do you ask my name which is wonderful? (Gen 32:29; Judg 13:18). Likewise, the name of Christ incarnate is wonderful. His name shall be called wonderful (Isa 9:6).

But surely it is not wonderful only in Judea, as the Jews say, or in Africa, as the Donatists say?¹ No, but in the whole earth. From the rising of the sun even to the going down, my name is great among the gentiles (Mal 1:11).

The reason for wonder is given next: for your magnificence is elevated, since your greatness appears in the heavens. Wonder occurs when someone sees an effect without knowing the cause.¹

Therefore, a cause can be wonderful in two ways, either because it is completely unknown, or because it produces an effect that does not manifest the cause perfectly.

The first does not apply to God, since he produces the effect. The invisible things of God . . . are clearly seen, being understood by the things that are made (Rom 1:20).

I say he produces an effect, but one which does not perfectly manifest the cause, and so he remains wonderful.¹ And this is why he says, your magnificence, that is, your praise or your power, which is able to do great things, is elevated above the heavens, disproportionately exceeding the making of the heavens.

Here he excludes the error of those who say that God is the form of the heavens. For if that were true, he would be proportionate to the heavens. He also excludes the error of those who say that he acts out of a necessity of his nature; if this were true, he would not extend himself beyond the heavens,¹ but he can do more, to infinity.²

Or the heavens is the Scriptures, since he is even more than is told in the Scriptures. Glorify the Lord as much as ever you can, for he will far exceed it and his magnificence is wonderful (Sir 43:32).

Or, your magnificence, that is, the Son of God made man, is elevated above the heavens, in the Ascension. He who descended is the same also who ascended above all the heavens (Eph 4:10).

53. Afterwards, when he says, out of the mouths, he shows that God’s magnificence is very clearly manifest.

And first, he shows the manifestation;

second, its reason: for I will behold your heavens.

He shows that it is manifest because what is manifest is imparted to all, however simple, as though by a kind of natural knowledge.

For there are two kinds of people who follow the natural and correct impulses: the simple and the wise. That the wise should know God is not a great thing, but that the simple do is.

But there are some who pervert natural impulses, and these reject the knowledge of God. They have not known, that is, they desired not to know, nor did they understand (Ps 81:5). Who have said to God, “Depart from us, we desire not the knowledge of your ways” (Job 21:14).

Now, God makes it so that, through them—that is, through the simple who follow natural impulses—those who pervert the natural impulses are confounded. By infants he indicates the simple. As newborn babes, desire the rational milk without guile (1 Pet 2:2). Therefore, he says, wonderful indeed is your name, so that out of the mouth of infants and of sucklings you have perfected praise, you who move men interiorly to this, and you have done this because of your enemies, who oppose themselves to the knowledge and understanding of you, enemies of the Cross of Christ (Phil 3:18). That you may destroy the enemy and the avenger, whoever is a persecutor.

Or Pharaoh, who wishes to wreak vengeance against the one confessing your name: destroying counsels and every height that exalts itself against the knowledge of God (2 Cor 10:4–5).

Or the tyrant, who fights with arms against your holy name: that by doing well you may put to silence the ignorance of foolish men (1 Pet 2:15).

Christ did this, for Christ answered in Matthew 21, referring to the children of the Hebrews, that praise would be perfected from their words, who praised by the movement of the Holy Spirit, although they seemed to act childishly. This takes place when the simple recognize God, and others pervert the tendency of their natural understanding so that they do not know God. The same was so in the case of the Apostles, who were illiterate and ignorant men (Acts 4:13), simple as doves . . . as sheep in the midst of wolves (Matt 10:16), and destroyed all the enemies of Christ. The foolish things of the world has God chosen, that he may confound the wise; and the weak things of the world . . . that he may confound the strong (1 Cor 1:27).

54. Next, he adds the reason for this manifestation, saying, for I will behold your heavens.

Cicero says in his book On the Nature of the Gods, and it was said also by Aristotle (although it is not in the books of his which we have with us), that if some man were to enter a palace which he would see was well laid out, no one would be so crazy to deny that it had been made by someone, even if he did not see how it was made.¹ We come into the world and we do not see how it was made; but from the fact that it is well-ordered we should perceive that it was made by someone. And the order of the heavenly bodies especially shows this.²

Indeed, there were some people in error who attribute the causes of things to the necessity of matter; so they say that all things were made because of warmth and coldness, dryness and moistness, the elements which came together thus. Now, even if this appears to be the case in regard to some things, it is in no way possible of the heavenly bodies, since they cannot be attributed to the necessity of matter, which is so distant from them, and they complete their course in such a length of time. One can deduce from this only an intelligent cause. And so, when Scripture wants to show the power of God, it brings us back to the consideration of the heavens. Lift up your eyes on high, and see who has created this (Isa 40:26). That is to say, for I will behold your heavens, the works of your fingers.

Now, he says, the works of your fingers, for three reasons:

since what we make with our fingers we make with attention and precision. And the things to be considered about the heavenly bodies can lead back only to an intelligent cause, and so he says, the works of your fingers. Psalm 135:5 says: who made the heavens in understanding.

Or it connects to elevated. When someone elevates something heavy, he supports it on his shoulders, but when he elevates something light, he supports it on his fingers, and so he says, the works of your fingers, as if making the heavens was light work for him. Who has poised with three fingers the bulk of the earth, and weighted the heavens with his palm? (Isa 40:12).

Or he says it because those things which we make with our fingers are intricate works. So he says, the works of your fingers to show that these are more intricate than other works.

Now, he names the moon, but not the sun, because of the gentiles who believed that it was a high god, and so he particularly mentions the moon and the stars in which no reason for error was shown. The glory of the stars is the beauty of heaven; the Lord enlightens the world on high (Sir 43:10).

Mystically, the apostles or the Scripture are the works of your fingers. The three fingers are the three persons, as if to say, “The works of the whole Trinity or of the Holy Spirit.” The moon is the Church; the stars are the doctors. And God founded them.

55. What is man. Above, the psalmist marveled at the excellence of the divine majesty, and now he remembers two favors bestowed by God upon the human race.

With the second of these, he ends the psalm in praise: O Lord our Lord, how wonderful is your name.

Regarding the first, he makes three points.

First, he shows the mercy of God to men, by comparison with those beings which are above men.

Second, by comparison with the first man, at you have crowned him with glory and honor.

Third, by comparison with those things which are under man: you have set him over the works of your hands.

Above man there are two natures: the divine and the angelic.

First, therefore, he describes the favors by comparison to God;

second, by comparison to the angels, at you have made him a little less.

The first is explained in regard to what is fitting in relation to natural favors.

Second, in relation to those of grace.

And according to the first way, and concerning it, he makes two points.

First, he describes the special care of man by God;

second, the special familiarity: or the son of man. For it is wonderful that someone who is great should be joined with a particular familiarity to someone little.

And so the psalmist first mentions man’s littleness, from his condition: what is man, such a small thing? Man born of a woman (Job 14:1), and man who is rottenness, and the son of man who is a worm (Job 25:6).

Second, he mentions his littleness in regard to his origin, for it is vile. Who can make him clean who is conceived of unclean seed? (Job 14:4) and have you not milked me as milk and curdled me like cheese? (Job 10:10).

And so he says, or the son of man? But to this one so little, so vile, 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 particular familiarity.

And the manner of speaking is this: it is as if some artificer were to make great things, and, among them, one small thing, a needle. When he made the needle, he showed that he had knowledge of it. But if in disposing of his works he should have care for the needle, it would be very amazing, and so he says, what is man that you should be mindful of him among the great creatures? Say not, “I shall be hidden from God . . . for what is my soul in such an immense creation?” (Sir 16:16, 17). God has not forgotten you because of your littleness.

But what great work is this? For God has care for all. For there is no other but you, who has care of all (Wis 12:13). It should be said that he has special care for man because he rewards his deeds in judgment. And do you think it meet to open your eyes upon such an one? (Job 14:3).

Further, he has not only care for man, but familiarity with him: that you visit him. Only rational nature is capable of God, by knowing and loving.¹ Therefore, God visits us insofar as he is made present to us through love or knowledge. Your visitation has preserved my spirit (Job 10:12). Therefore, God’s mercy is great in the comparison of man to God.

56. What follows is said about man in comparison to the angels, to whom man is found to be close: you have made him a little less than the angels. The image of God is found in the angels through the simple intuition of the truth without inquiry, while in man it is through discursive inquiry, and so it is in man only to a small extent.¹ So it is that men are called angels: they shall seek the law at his mouth, because he is the angel of the Lord of hosts (Mal 2:7). And man is corruptible, but only a little, since in the end man will know without discursive reasoning in the fatherland, and this will be because of his incorruptible body. For this corruptible must put on incorruption (1 Cor 15:53).

Next, he shows the mercy of God to man through comparison to man himself, when he says, you have crowned him with glory and honor. To be crowned befits kings. God has made man in a sense the king of all below and this is glory (that is, the splendor of the divine image), and this is a particular crown belonging to man. Man . . . is the image and glory of God (1 Cor 11:7). The light of your countenance, O Lord, is signed upon us (Ps 4:7).

Now, he is honored who is not subjected to another. For man is subject to no natural corporeal creature in regard to his soul, neither in coming into existence nor in his progress. Not in his coming into existence, since he is not produced by any creature, and acts freely. Nor does he perish with the body, and in this the honor of man consists.¹ And so it is said, nor esteemed the honor of holy souls; for God created man incorruptible, and to the image of his own likeness he made him (Wis 2:22–23). Man when he was in honor did not understand (Ps 48:13).

Next, when he says, you have set him over the works of your hands, he presents God’s mercy to man through comparison with those things which are beneath man, because he willed man to have dominion over these lower things.

And he makes three points about this.

First, he presents the dominion;

second, the ability to dominate;

third, the number of those subjected.

The second, at you have subjected all things under his feet.

The third, at all sheep and oxen.

Therefore, he says that since man is king, you have given him dominion over the works of your hands. Let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moves upon the earth (Gen 1:26). He has this dominion through his rationality, because he surpasses all animals in this, and so, after glory and honor, he immediately adds, you have set him over, that is, you have given him dominion.¹

But notice that he says that man has authority over the works of his hands, not of his fingers, since they are not as intricate as the heavens (which are the works of God’s fingers). Man cannot subject them to himself.

And so, second, he lays out the ability to dominate. At you have subjected all things, he says man is preeminent and subjects them to his will. This is signified in Genesis 2 where God leads all of the animals to Adam. And this subjection was complete before sin, but some now resist as a punishment for sin.

Third, when he says sheep and oxen, he enumerates the subjects, and he mentions the animals so that plants are also included.

Now among the animals some whole genera are subject, namely, animals tame and domesticated by nature (like sheep and oxen); and he uses the feminine form of all here since herds are made up largely of female cows and ewes. There are other animals whose whole genera are not subject, and some of these are those which walk; and in regard to these he says, and also the beasts of the fields, that is to say boars, and deer, and animals of this kind; some flying creatures, like birds; and some swimming creatures, like fish.

Now these can also be referred to the favors of grace, and then all the mysteries of Christ are enumerated in these.

First, the Incarnation: what is man?

He touches on two things, the cause of the Incarnation and the Incarnation itself, and says, what is man that you are mindful of him?

Now God seemed to forget man when he cast him out of Paradise. This is recalled when he is brought back to him: remember us, O Lord (Ps 105:4). And so the Incarnation follows, since he visits us; and so he says, or the son of man that you visit him?

Although he visited the whole human race, nevertheless he particularly visited that man assumed in the unity of hypostasis. For nowhere does he take hold of the angels, but of the seed of Abraham he takes hold (Heb 2:16).

Second is the mystery of the Passion. You have made him a little less in the Passion. He was made a little lower than the angels (Heb 2:9). In the Hebrew it has, and you have made him a little less than God, since he was joined to God in the unity of person, but made less by the passibility he assumed.

Third is the favor of the Resurrection in the honor made known to the apostles, which is reckoned through the Passion. In the name of Jesus every knee should bow (Phil 2:10). That all might honor the Son, as they honor the Father (John 5:23).

The fourth mystery is the Ascension: you have set him over the works of your hands. Setting him on his right hand in the heavenly places above every principality, and power, and virtue, and dominion (Eph 1:21).

The fifth mystery is his coming to judge: you have subjected all things under his feet, that is, you have made him judge over all. Now we do not yet see all things subject to him . . . then you will have subjected all things under his feet (Heb 2:8), that is, his humanity, since the head of Christ is God (1 Cor 11:3) and his feet are his humanity. He has given him power to do judgment (John 5:27).

And some of those judged are good people, and certain of these, who are subject, are signified by sheep. These who are the sheep, what have they done? (2 Sam 24:17).

Certain of the good are prelates, and these are signified by the oxen. Where there is much corn, there the strength of the ox is manifest (Prov 14:4).

Some of those judged are evil, and there are three types. All that is in the world, is the concupiscence of the eyes, and the concupiscence of the flesh, and the pride of life (1 John 2:16).

And first, he describes the impure, and these are sheep and oxen, and also the beasts of the fields, since they take delight in bestial things. The beasts have rotted in their dung, the barns are destroyed (Joel 1:17). He says this since they walk in the wide way (Matt 7:13).

Second among the evil are the proud: the birds of the air. The birds of the air came and ate them up (Matt 13:4). Birds shall devour them with a bitter bite (Deut 32:24).

Third, the greedy, who pass through the paths of the sea, literally, or of the earth figuratively. The wicked walk round about (Ps 11:9). I have gone round about the earth, and walked through it (Job 1:7).

God is wonderful in the eminence of his majesty, and this is shown through his mercy. And so he concludes his wonderment with O Lord our Lord, how wonderful is your name in all the earth!

Finally, it should be known that this psalm is circular, since it has the same verse at its beginning and at its end.

Some psalms are partially circular, because they do not repeat the entire verse, but part of it, such as, bless the Lord, O my soul (Ps 102:1), which ends, in every place of his dominion (Ps 102:22).

I will confess to you, O Lord

9:1 Unto the end, for the hidden things of the Son. A psalm for David. 9:2 I will confess to you, O Lord, with my whole heart; I will relate all your wonders.

9:3 I will be glad and rejoice in you; I will sing to your name, O Most High.

9:4 When my enemy will be turned back they will be weakened and perish before your face.

9:5 For you have maintained my judgment and my cause; you have sat on the throne, who judge justice.

9:6 You have rebuked the gentiles, and the wicked one has perished; you have blotted out their name forever and ever.

9:7a The swords of the enemy have failed in the end and their cities you have destroyed.

9:7b Their memory has perished with a noise. 9:8 But the Lord remains forever. He has prepared his throne in judgment, 9:9 And he shall judge the world in equity; he shall judge the people in justice. 9:10 And the Lord is become a refuge for the poor, a helper in due time in tribulation.

9:11 And let them trust in you who know your name, for you have not forsaken those who seek you, O Lord. 9:12 Sing to the Lord, who dwells in Zion; declare his ways among the gentiles. 9:13 For requiring their blood he has remembered them; he has not forgotten the cry of the poor.

9:14 Have mercy on me, O Lord; see my humiliation which I suffer from my enemies. 9:15a You who lift me up from the gates of death,

9:15b that I may declare all your praises in the gates of the daughter of Zion.

9:16 I will rejoice in your salvation. The gentiles have stuck fast in the destruction which they have prepared. Their foot has been taken in the very snare which they hid.9:17 The Lord shall be known when he executes judgments; the sinner has been caught in the works of his own hands.

9:18 The wicked shall be turned to hell, all the nations that forget God. 9:19 For the poor man shall not be forgotten to the end; the patience of the poor shall not perish forever.

9:20 Arise, O Lord, let not man be strengthened; let the gentiles be judged in your sight. 9:21 Appoint, O Lord, a lawgiver over them that the gentiles may know themselves to be but men.

[10]:1 Why, O Lord, have you retired afar off? Why do you slight us in our wants, in the time of trouble?¹ [10]:2 While the wicked man is proud, the poor one is set on fire; they are caught in the counsels which they devise.

[10]:3 For the sinner is praised in the desires of his soul and the unjust man is blessed. [10]:4 The sinner has provoked the Lord; according to the multitude of his wrath he will not seek him.

[10]:5a God is not before his eyes; his ways are filthy at all times.

[10]:5b Your judgments are removed from his sight; he shall rule over all his enemies. [10]:6 For he has said in his heart, “I shall not be moved from generation to generation, and shall be without evil.”

[10]:7 His mouth is full of cursing, and of bitterness, and of deceit; under his tongue are labor and sorrow.

[10]:8 He sits in ambush with the rich in private places that he may kill the innocent. [10]:9a His eyes are upon the poor man; he lies in wait in secret like a lion in his den.

[10]:9b He lies in ambush that he may catch the poor man, to catch the poor, while he draws him to him.

[10]:10 In his net he will bring him down; he will crouch and fall, when he shall have power over the poor. [10]:11 For he has said in his heart, “God has forgotten, he has turned away his face not to see to the end.”

[10]:12 Arise, O Lord God, let your hand be exalted; forget not the poor. [10]:13 Why has the wicked provoked God? For he has said in his heart, “He will not require it.”

[10]:14a You see it, for you consider labor and sorrow, that you may deliver them into your hands.

[10]:14b To you is the poor man left; you will be a helper to the orphan.

[10]:15 Break the arm of the sinner and of the malignant; his sin shall be sought, and shall not be found. [10]:16 The Lord shall reign to eternity, yea, forever and ever; you gentiles shall perish from his land.

[10]:17 The Lord has heard the desire of the poor: your ear has heard the preparation of their heart [10]:18 to judge for the fatherless and for the humble, that man may no more presume to magnify himself upon earth.

57. In the psalm above, he gave thanks for the favors bestowed upon the whole human race;

now in this psalm he gives thanks specially for the favor bestowed on himself in the destruction of his enemies.

And this is shown by the title according to Jerome, which is a song of David for the victor in the death of his son. And this refers to the history of 2 Samuel 18 and 19, when, after Absalom’s death, he retakes the kingdom, and for this favor he wrote this psalm.

But in our text the title of the psalm is more hidden. Unto the end, for the hidden things of the son, a psalm of David. The hidden things of the son refers to the death of the son, since through it he was hidden from all eyes.

According to the mystery it refers to Christ, who is called the Son antonomastically, since he is the natural son of God the Father. If the son shall make you free, you shall be free indeed (John 8:36). He is also the son principally promised to David. Son of David, have mercy on me (Luke 18:38).

For the hidden things of the son, that is, the things of Christ that are hidden.

There are two comings of the Son of God.¹

The first was hidden in that his divinity and his glory were hidden in the weakness of his flesh. Truly you are a hidden God (Isa 45:15).

The second will be manifest. They shall see the Son of Man coming in a cloud, with great power and majesty (Luke 21:27).

There are also two judgments of Christ.

One is hidden, and this is in the disposition of the world in which he allows the good to suffer persecution from the evil. Your judgments are a great deep (Ps 35:7).

Likewise the other will be manifest at the end. Until the Lord comes who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts (1 Cor 4:5). This treats the hidden judgment according to which the good suffer affliction from the evil. I expected good things, and evils are come upon me: I waited for light, and darkness broke out (Job 30:26). And the whole is referred to here since he gives thanks for deliverance from his enemies.

This psalm is divided into two parts.

The first lays out thanksgiving;

the second, the reason for thanksgiving: when my enemy will be turned back.

Thanks is given in three ways: in heart, in words, and in deed.

It is given in words in two ways: by praising and by preaching.

By praising, since he says, I will confess to you.

Now, there are three kinds of confession:

namely, that of faith—confession is made unto salvation (Rom 10:10). I said I will confess (Ps 31:5);

that of sins: confess your sins to one another (Jas 5:16);

and that of praise: give glory to him in the sight of all who live (Tob 12:6).

And this is the sort of confession referred to here. I will confess to you, O Lord, that is, I will give thanks, or I will praise you. I will praise the name of my God with a song (Ps 68:31).

This confession is in the heart: man sees those things that appear, but the Lord beholds the heart (1 Sam 16:7).

But he says, with my whole heart, since God is greater than our heart (1 John 3:20). And so, however much we praise him according to our ability, it is less than he himself is. You shall love the Lord your God with your whole heart (Deut 6:5). Therefore, he who does not give his whole heart to God, but desires to hold some other thing alongside him, loses him. For the bed is straightened, so that one must fall out, and a short covering cannot cover both (Isa 28:20). Therefore, he praises him with his whole heart who will accept nothing contrary to God but directs everything to him in act and habit. It is honorable to confess (that is, by proclaiming) the works of God (Tob 12:7).

I will relate by praising and proclaiming to others because God gives favors to be communicated to others. Go and announce how great things God has done to you (Luke 8:39). And so he says, I will relate all your wonders.

But there is a reason why he says wonders: because the works of God are wonders. You are the God who does wonders (Ps 76:15).

But why does he say all? This seems impossible. Who does great things and unsearchable things and wonders without number (Job 5:9). Therefore, why does he say all?

It should be said that all means according to genus, either that all the things that are related are wonders, or all because the intention of the one relating should not stop at anything but go as far as it is able. Hilary in his book On the Trinity says, he who piously pursues infinite things, even if he never arrives, becomes expert in going forward.¹ Glorify the Lord as much as you can, for he will yet far exceed, and his magnificence is wonderful; and, has not God made the saints to declare all his wonderful works? (Sir 43:32; 42:17).

58. I will be glad. Here he gives thanks in the heart.

Some, such as sinners, tell others about their good things and rejoice in themselves, like the Pharisee who said, O God, I give you thanks that I am not as the rest of men (Luke 18:11).

But this speaker always rejoices in God. In every gift show a cheerful countenance and sanctify your tithes with joy (Sir 35:11).

I will be glad, interiorly in my heart, and rejoice in you, bursting forth into exterior praise. But I will rejoice in the Lord, and I will exult in God my Jesus (Hab 3:18).

I will sing. Here he gives thanks in deed, for to sing is manual labor, and through this a good work is understood, since all our works should end in the glory of God. So let your light shine before men, that they may see your good works and glorify your Father who is in heaven (Matt 5:16). I shall sing to my God as long as I shall be (Ps 145:2).

But he adds, to your name, O Most High, as if to say, “God does not benefit from what I will confess and I will sing to you, since his name is Most High, but we benefit.” My prayer shall be turned into my bosom (Ps 34:13). And if you do justly, which shall you give him, or what shall he receive from your hand? (Job 35:7). What does it profit God if you are just? Or what do you give him if your way is unspotted? (Job 22:3).

59. When my enemy. Here he describes the matter for thanksgiving:

first, in particular for himself;

second, in general: the wicked shall be turned to hell.

He makes three points about the first.

First, he describes what was done;

second, he praises the authority of the one acting: the Lord remains forever;

third, he adds the fruits: let them trust in you.

In regard to the first, he describes two things: what took place and the justice of what took place. This latter is described with, for you have maintained my judgment.

What took place is the destruction of the enemy, about which he says three things:

since if anyone is destroyed, first he fails in what he intends to do. In regard to this he says, when my enemy will be turned back (add “in this”) I will confess to you, that is, I will give thanks to God. The enemy is turned back when he fails to do what he intended. Let them be turned back and blush for shame who desire evils for me (Ps 69:4).

Second, his power is weakened, and in regard to this he says, they will be weakened, namely, in their power. The Lord is with me as a strong warrior; therefore those who persecute me shall fall, and shall be weak (Jer 20:11).

Third, they perish, and so he says, they will perish, either by ending their impiety, and this happens before your face, that is, by your knowledge, or your condemnation.

Or they will perish by your vindicating and sentencing their evil.

Or they will perish before your face, since they will not be able to see you.

According to another translation of Isaiah 26:10, let the impious be taken away so that he will not see the glory of God.

60. Here he describes the justice of what took place, first on his own part when he says, for you have maintained.

Sometimes, although someone has justice on his side, he nevertheless does not have a judge to bring it about. Sometimes he has a judge, but neither a witness or an advocate.

But this man who has justice on his side has found a judge, and so he says, for you have maintained my judgment, that is, you have given judgment, and my cause, that is, my witness. I am the judge and the witness, says the Lord (Jer 29:23). For God is the judge and the witness: as judge, he gives judgment; insofar as he is witness, he defends causes.

Second, he describes the justice of what took place on the part of the judge, and he says that the authority to judge is from God: you have sat on the throne, which is the judge’s seat, that is, you have the royal power to destroy evil. The king who sits upon the throne . . . scatters away all evil (Prov 20:8).

Again, you have a love of justice; and so he says, who judge justice. But you, O Lord of Sabaoth, who judge justly (Jer 11:20). The Lord is just and has loved justice (Ps 10:8). I, who speak justice, and am a defender to save (Isa 63:1).

Or, if this is applied to Christ: for you have maintained my judgment and my cause. Christ was judged and had a cause. Your cause has been judged as that of the wicked (Job 36:17). But it was his own cause because he came through it into his glory.

You have sat, namely, God the Father, on the throne, that is, the soul of Christ.

Or Christ sits at the right hand of God the Father—adapt the other aspects as you want.

61. You have rebuked. Above, the psalmist showed the judgment made on his part—since the judgment owed to him was given in this—and on the part of the judge. Here he shows the judgment or justice done for him on the part of those punished.

And first, he describes the justice in itself.

Second, he explains it, at the swords of the enemy have failed.

The Lord, when punishing evil persons, does three things in them, in order.

First, he does not immediately proceed to the final punishment, but first reproves them;

second, he punishes them, unless they have been corrected;

third, he eliminates them.

In regard to the first, he says, you have rebuked, through preachers. Show my people their wicked doings, and the house of Jacob their sins (Isa 58:1). Reprove, entreat, rebuke in all patience and doctrine (2 Tim 4:2).

Likewise, through tribulations. He rebukes also by sorrow in the bed, and he makes his bones wither (Job 33:19), and in regard to this he says, the wicked—either Absalom or the devil—has perished. Because no one understands, they shall perish forever (Job 4:20). You have rebuked the gentiles, those who have been deceived. The wicked one, stirring up, has perished since the whole multitude rebelled; but it was not destroyed because it was seduced.

In regard to the third, he says, you have blotted out their name because the wicked strive to multiply, but they will not be found forever.

It must be said that men do not intend to make their name great through evil, but through good, but the name of Judah remains as evil. The name of the wicked shall rot (Prov 10:7).

Jerome says that someone unknown could burn a temple so as to be remembered, and, just so, the name of evil people remains as evil.

62. The swords of the enemy have failed. Here he explains how they perished, and he makes two points.

First, he gives the reason why they perished;

and second, he gives the way they perished: their memory has perished.

The reason why they perished: the enemy perished when he desired to make a name for himself.

Indeed, sometimes some people make a name for themselves by their military prowess and wars. So: these are the mighty men of old, men of renown (Gen 6:4).

Sometimes by building a city: building a city shall establish a name, but a blameless wife shall be counted above this (Sir 40:19). Thus the name of Romulus was made famous by Rome.

But the Lord has destroyed both. The swords, namely the blades, of the enemy, namely, of the man, have failed in the end. He has broken the powers of bows, the shield, the sword, and the battle (Ps 75:4). Your land is desolate, your cities are burnt with fire (Isa 1:7). Here the enemy is the devil in particular: an enemy has done this (Matt 13:28). His swords are temptations. His cities are evil counsels, which he uses to pervert the good.

63. Their memory has perished. Here, he describes the way in which he has perished, explaining it in two ways:

Has perished, that is, their memory and their clamor perish together. The evil make clamor by shattering kingdoms; they destroy cities. They are all delivered to death to the lowest parts of the earth, in the midst of the children of men, with those who go down into the pit (Ezek 31:14).

Or: of the wicked, as when a wicked man is destroyed, but not without great tumult, since he has to suffer some tribulation, as is clear in Matthew 9, when the devil came out shouting and tearing to pieces.

Jerome’s text has, their memory perished with the wicked, since they did nothing good by which a good memory of them would remain. For he came in vain, and goes to darkness, and his name shall be wholly forgotten (Eccl 6:4–5).

But the Lord remains forever. Here he describes the authority of the one accomplishing this, and he mentions six conditions of God’s judgment.

First, it is not momentary but eternal. Others’ powers have a short life, and so the psalmist says, the Lord remains forever. (Jerome has, the Lord sits as a judge.)

He also says that, unlike others, he is always prompt. So he says, he has prepared his throne in judgment, that is, he is prepared. The Lord stands up to judge; he stands to judge the people (Isa 3:13).

Also, he says that it is universal: he shall judge the world, and not only the Jews. Far be it from you, Lord, . . . to slay the just with the wicked (Gen 18:25).

Fourth, that it is just, so he says, in equity; he shall judge the people in justice.

He mentions two things, equity and justice, since justice implies carrying out those things which are just in themselves, yet which are not just in every case, since rules and measures concern contingent things and cannot be adapted to every particular situation, but will leave a gap in some case, just as there are certain rules and measures and conclusions which do not apply in some case for some reason. Now, the application of these universal principles to particulars belongs to equity. Jerome says, he will judge the people in equity, since equity, which in a way restricts and regulates justice, is for particular situations.

Fifth, he says God’s judgment is full of mercy. This is evidenced by the person to whom mercy is shown—think of it as if you were doing it for a poor person: when you make a dinner or a supper, do not call your friends, nor your kinsmen, nor your neighbors who are rich (Luke 14:12). I have wept for him who was afflicted, and my soul had compassion on the poor (Job 30:25). And so he says, the Lord is become a refuge for the poor, that is, the oppressed. Relieve the oppressed, judge for the fatherless, defend the widow (Isa 1:17). Judge for the needy and fatherless; do justice to the humble and the poor (Ps 81:3), and this is where they truly have justice. Do not judge unjustly; respect not the person of the poor, nor honor the countenance of the mighty (Lev 19:15).

Likewise, his mercy is evidenced from the time, since the time when people are in need is the time when his mercy is received. The mercy of God is beautiful in the time of affliction, as a cloud of rain in the time of drought (Sir 35:26). And so he says, a helper in time in tribulation, and adds, in due time, since in the time of tribulation, men are converted to God, and then mercy should be preached to them.

And these qualities can be explained in relation to Christ. The Lord remains eternally, since Jesus Christ, yesterday, and today (Heb 13:8). He has prepared judgment, since he sits on his throne judging, and he shall judge the world in equity. He put on justice as a breastplate, and a helmet of salvation upon his head (Isa 59:17).

64. And let them trust in you. Above, the psalmist described the deed for which he gave thanks and the authority of one acting; here he describes the fruit of the deed.

And he does this first in regard to others,

second, in regard to himself: have mercy on me, O Lord; see my humiliation.

First, he describes the threefold fruit in regard to others.

First is knowledge of, or trust in, the name of the Lord.

The second is the spiritual joy of those who love him: sing to the Lord.

The third is the declaration of his name: declare his ways.

He presents these fruits through the mode of exhortation, and regarding this he makes three points.

First, he leads us to hope.

Second, he describes the kind of people for whom it is appropriate to hope.

And third, he shows why.

Therefore, he says, let them trust in you. You who fear the Lord, hope in him (Sir 2:9).

But whence does hope come? Because they know your name. For hope arises from two things:

that he is powerful: since the Lord is his name (Ps 67:5);

and that he wills good since he is preeminently good: none is good but God alone (Luke 18:19).

And this name is, in particular, Jesus. For he shall save his people from their sins (Matt 1:21). In the name of Jesus every knee should bow (Phil 2:10).

And why? For he is found by those who tempt him not: and he shows himself to those who have faith in him (Wis 1:2), namely, those who seek him

first, with a good intention, since the evil do not find him: you shall seek me and shall not find me (John 7:34);

and, second, where he is, because he was not among their kinsfolk and acquaintances (Luke 2:44). Neither is it found in the land of those who live in delights (Job 28:13).

Third, he proposes the second fruit, namely joy. Sing to the Lord, who dwells in Zion. The Lord is said to dwell in in a place in an incorporeal way. David placed the ark in Zion in 2 Samuel 6:2, but according to the reality, he dwells in the Church. Zion means “mirror,” and we see eternal things mirrored in the Church. Therefore, we should sing praise to it—that is, we should rejoice in heart and word and works for the blessings given.

Third, he proposes the third fruit: declare. As every man has received grace, ministering the same one to another (1 Pet 4:10).

And so he first proposes what they should declare. Gregory: he gathers the plentiful fruits of his preaching, who sows the seeds of good works.¹ Among the gentiles, that is, among those living like gentiles (that is, among sinners). Meeting the thirsty bring him water (Isa 21:14). His ways, that is, his care or concern for the salvation of the human race. I think thoughts of peace (Jer 29:11).

Second, he explains this eagerness: for requiring their blood he has remembered them. One does not forget to do what one is eager and diligent about doing, and God is eager for the salvation of mankind and so does not forget it.

Two things cause forgetfulness:

namely, death: I am forgotten as one dead from the heart (Ps 30:13),

and poverty: the brethren of a poor man hate him (Prov 19:7). Why, O Lord, do you not judge (Rev 6:10).

But surely God does not forget the dead? For requiring their blood, namely, that of those who seek you, even if it should happen that they are killed; and he does this by judging.

Or, he will “seek” the blood of his saints by restoring it in the resurrection. Behold how they are numbered among the children of God (Wis 5:5).

Now, he has remembered means not that he has forgotten, but that, because of a delay, it seems as though he has forgotten.

Likewise, he does not forget the poor and the little: he has not forgotten the cry of the poor. The poor man cried, either in danger or in prayer, and the Lord heard him (Ps 33:7). Their cry has entered into the ears of the Lord of Sabaoth (Jas 5:4). He has neither slighted nor despised the supplication of the poor man (Ps 21:25). I have seen the affliction of my people in Egypt, and I have come down to free them (Exod 3:7–8).

65. Have mercy on me. Here he describes the fruit in regard to himself.

And first, he remembers the favor.

Second, he describes its fruit, at that I may declare.

The favor is double:

one is in the future,

the other already possessed: you who lift me up.

Regarding the first, he first describes the mercy;

second, the motivation for mercy.

The future favor is mercy. Have mercy on me. The earth is full of the mercy of the Lord (Ps 32:5).

The motivation for it is God’s consideration. See, that is, consider, my humiliation. This humiliation is not a virtue, as this is: if I was not humbly minded (Ps 130:2), but it is the state of being downcast. So Jerome has, the affliction of my enemies, since they are afflicting me.

Or in another way: see my humiliation, that is, take note of it, because God gives grace to the humble (Jas 4:6). But he can consider this by considering the enemies, who are proud and evil.

Next, he confesses the favor which he already has: you who lift me up, as if to say, “You have raised me up from such great danger, in which I could not continue lest I die.” For death has come up through our windows, it has entered into our houses to destroy the children from without (Jer 9:21).

Now, spiritually, the gates of death are the heretics: the gates of hell shall not prevail against it (Matt 16:18). And they are man’s senses: death has come up through our windows (Jer 9:21); hatred of the word of God: their soul abhorred all manner of food and they drew nigh even to the gates of death (Ps 106:18); and temptations and vices: you lead down to the gates of death, and bring back (Wis 16:13). He, therefore, who is freed from these says, you lift me up, that is, you have freed me from the gates of death.

66. Afterwards, when he says, that I may declare, he describes the fruit, but in reverse order:

first, declaration;

second, rejoicing: I will rejoice;

third, knowledge: the Lord shall be known.

I say that you have been merciful, and I ask that you be merciful, and so I may declare all your praises. In ancient times court was held at the gates, and so he says, in the gates of the daughter of Zion, that is, Jerusalem, because it was built on the mountain called Zion; as if to say, “Among the multitude of the inhabitants of Jerusalem, I shall declare all your praises,” not that he can express all your praises, but every type of praise.

Further, the gates of the daughter of Zion are said to be the doctors of the Church. I will make your gates of graven stones; . . . all your children shall be taught of the Lord (Isa 54:12–13).

Likewise, they are gates of justice: this is the gate of the Lord; the just shall enter into it (Ps 117:20).

They are also good thoughts: the bolts of your gates (Ps 147:2). Therefore, in these gates I will announce your praises.

67. I will rejoice. He described one fruit, namely the preaching of the divine praise; here he describes a second: spiritual joy from God.

And first, he describes his rejoicing;

second, the occasion for his rejoicing: the gentiles have stuck fast in the destruction which they have prepared.

Therefore, he says, that I may declare all your praises. But these are sterile if they are in the mouth in such a way that it is not in the heart. To our God be joyful praise (Ps 146:1), and so he adds, I will rejoice in your salvation, not in the world or the flesh but in your salvation, by which you exalt me. Or in Christ the Savior: I will joy in God my Jesus (Hab 3:18). I have joyed in your salvation (1 Sam 2:1).

The occasion for rejoicing is the destruction of the enemies who persecute the holy ones. And they persecute the holy ones in two ways:

first, by violence,

and second, by deceit.

Therefore, in regard to the first, he says, the gentiles have stuck fast; they have been killed by that killing which they prepared for others, and so he says, stuck fast—or, according to Jerome, submerged, since that which is stuck is held down with violence. And those who seemed to kill others with violence are held down violently. Their paths have become crooked to them (Isa 59:8). Let their sword enter into their own heart (Ps 36:15).

Or spiritually, someone is submerged to destruction when he commits a sin, since from it he enters eternal punishment and is damned, and in these works they are stuck fast by habit. He has thrust he feet into a net and walks in its meshes (Job 18:8).

In regard to the second, he says, their foot has been taken in the very snare. Hunters lay snares for birds and animals; just so, those who act treacherously. They prepared a snare for my feet (Ps 56:7).

And he says, they hid, since, just as fowlers literally hide snares, so they deceitfully prepare the poison of seduction through the words of peace which they speak. In the way in which I walked, they have hidden a snare (Ps 141:4).

The third fruit is the perception of the divine majesty.

Their foot has been taken, that is, their evil affections. The iniquity of Ephraim is bound up, his sin is hidden (Hos 13:12), of those who are inclined only to evil.

And these have hidden a snare, but in vain, since the Lord shall be known.

And through what? Since the sinner has been caught in the works of his own hands. Sometimes someone like Pharaoh does not know God in prosperity, but does in adversity. Fill their faces with shame (Ps 82:17), and so he says, he executes judgments.

Now, that these are the judgments of God, he adds below: in the works. It is the property of the divine wisdom that it orders all things sweetly (Wis 8:1). And it does this by making things in such a way that, by their proper forms, they tend to their proper ends. So through those things in which sinners think to offend, they fall into punishment. Who catches the wise in their craftiness (Job 5:13). And so he says, his own iniquities catch the wicked, and he is fast bound with the ropes of his own sins (Prov 5:22). His own counsel shall cast him down headlong (Job 18:7).

Also, the Lord shall be known here by the saints. For, fleeing the snare, a net is spread in vain before the eyes of those who have wings (Prov 1:17). Here the gloss says, he who has his eyes always on heaven will easily evade snares on the earth.¹ Jerome: each one carries cords, bonds and instruments of torment from which he will suffer evils, and sinners shall be caught by the hidden judgment of God in the traps which they have hidden, and the just shall evade them.²

68. The wicked shall be turned to hell. Above, the psalmist described the judgment of God in regard to his enemies; here, he describes it in regard to the whole human race, and in regard to the evils which are done everywhere by sinners.

And he makes two points regarding this.

First, he announces the judgment of God against the evil.

Second, he describes the progress of the evil: why, O Lord?

Regarding the first of these, he makes two points.

First, he announces the punishment of sins.

Second, he explains the divine judgment punishing: arise, O Lord.

About the first of these, he makes three points.

First, he announces the chosen punishment.

Second, he describes the reason for the punishment on the part of sinners: all the nations that forget God.

Third, he describes it on the part of the just: for the poor man shall not be forgotten to the end.

Therefore, he says, they shall be turned to hell.

This petition can be understood in two ways.

In one way, it is about the punishment of the evil in this present life through death.

In another way, about their future eternal punishment.

And so he says, the wicked shall be turned to hell, that is, they shall be punished.

But surely this should not be prayed for? It must be said that the prophet speaks here in the mode of prophecy and not of petition, or that he is conforming himself to the divine will. They shall go into the lower parts of the earth (Ps 62:10). Yet you shall be brought down to hell, that is, the depths of the pit (Isa 14:15).

Or by hell is meant a stubbornness of the mind in sinning. A sinner is in hell even while alive when he remains obstinate. God delivered them up to a reprobate mind (Rom 1:28), as if to say, “They are cast down in this life.” Therefore, the punishment is to be turned to hell, as is said.

The reason for this punishment is forgetfulness of God; for he who recedes from one end disposes himself to tend towards the other.

The two ends of man are hell and the enjoyment of God: the wicked shall be turned to hell, namely, those sinners who forget the commandments of God and his favors. They forgot his benefits and his wonders that he had shown them (Ps 77:11). You have forsaken the God who begot you, and have forgotten the Lord who created you (Deut 32:18).

On the part of the just, there is another reason, which asks for vindication against sinners. Now there are two things in the just which require vindication,

namely, their temporal state of being cast down,

and their spiritual virtue.

In regard to the first, he says, for the poor man shall not be forgotten to the end. Vile things happen to the scorned: their words are forgotten, but the just are not forgotten by God. Has God not chosen the poor in this world, rich in faith, and heirs of the kingdom which God has promised to those who love him? (Jas 2:5). Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt 5:3). Therefore, although they seem to have been forgotten, this is not so to the end, that is, ultimately. For a small moment have I forsaken you, but with great mercies will I gather you; . . . with everlasting kindness have I had mercy on you (Isa 54:7–8). For when he remembers, then he will punish the oppressors. God will not forget to show mercy, nor will he in his anger shut up his mercies (Ps 76:10).

In regard to the second, the spiritual virtue of the just, he says, the patience of the poor. Or, according to Jerome, their hope. For when they endure oppression and poverty patiently, they merit vindication through their patience. Nor will the hope of the poor perish forever, since the good that they hope for will follow. Or forever means eternal life.

But surely there is no patience in the fatherland? It should be said that it is not there in its essence but in its fruit, unlike charity and justice, which are there in their essence.¹

69. Afterwards, when he says, arise, he declares the divine judgment, and he makes three points concerning this.

First, he stirs up the judge.

Second, he begs for judgment.

Third, he describes the fruit of judgment.

He says that the poor man is not forgotten forever, so he speaks as though he is one of the poor: I ask that you do not delay reward forever, but arise.

And he makes three points regarding this.

First, he rejects a perverse or human judgment. For let man, acting humanly, oppressing without reason, not be strengthened, that is, let him not be able to accomplish what he wishes to do. When the wicked shall bear rule, the people shall mourn (Prov 29:2).

Second, he asks for the judgment of another: let the gentiles be judged, not according to human will, but in your sight, that is, by your judgment, as if to say, “I appeal to you.” I stand at Caesar’s judgment seat, where I ought to be judged (Acts 25:10). Judge me, O Lord (Ps 25:1).

Third, he asks for a helper: appoint a lawgiver, that is, your son. The Lord is our lawgiver (Isa 33:22). Or, appoint a punisher according to your law, for punishment is brought to bear under the law.

Jerome has, put terror upon them. Another translation has, send bitterness to them. The gloss says, let not man, that is, the Antichrist, be strengthened; let them be judged, that is, punished.¹

This is the fruit of judgment, because they recognize they are men: that the gentiles may know themselves to be but men, fragile, sinners, and mortal. He gives vexation to the intellect (Isa 28:19). So Alexander, when he was beaten, realized that he was not the son of Jove but mortal, as he himself said to his troops.¹

70. Here, he describes the progress of the wicked.

And first, he lays out the cause of their wickedness.

Second, he describes their wickedness, at his mouth is full of cursing.

Third, he implores the divine help against it, at arise, O Lord God.

The cause of their wickedness is twofold:

a permissive cause,

and an inducing cause. The second is where he says, for the sinner is praised.

He makes three points about the permissive cause.

First, he describes the divine concealment, which seems to be a cause for the evil of acting in an evil way. For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11). And so he adds, why, O Lord, have you retired afar off from us, insofar as you do not punish those afflicting us, and seem to slight us in our wants, that is, at the time at which you should bring help.

Or in our wants, that is, it is opportune that you do this, since by it the saints advance to merit eternal life.

Second, he puts down the effect of his concealment: while the wicked man is proud.

And he describes two effects upon evil persons.

There is pride because they are not immediately punished by God. And so he says, the wicked man is proud, in his powers.

The poor one is set on fire, that is, he is afflicted.

Or he is set on fire spiritually when he considers the pride of the wicked and their sins. The zeal of your house has eaten me up (Ps 68:10).

The third¹ effect is that they are caught in the counsels which they devise, since their counsels will destroy them in the end. His own iniquities catch the wicked, and he is fast bound with the ropes of his own sins (Prov 5:22).

71. For the sinner is praised. Here he puts down three causes that induce one to sin.

The first is adulation.

The second is contempt of God, at for he has said in his heart.

The third is presumption, at God has forgotten.

He makes three points about this adulation.

First, he describes his adulation;

second, its effect;

third, the divine mercy.

Now, according to the gloss, sinners are praised on account of two types of sin, namely, for carnal concupiscence among one another and for injustice against neighbors, and so they are proud.¹

But according to Jerome: for he is praised, and so he has provoked by what he desires, in regard to concupiscence, and the unjust in regard to injustice against his neighbor.¹

Jerome’s text has, the avaricious man. Another text has, the plunderer. Woe to you who call good evil (Isa 5:20), for so it happens.

The sinner has provoked the Lord, that is, he has stirred him up to wrath.

Jerome has all of this as one sentence, and another begins at the sinner according to the multitude. But it is possible to read it, according to the multitude of his wrath he will not seek him, either because he punishes less than is deserved or because, in the greatness of his wrath, he does not punish right away, so that he may punish more severely in the future.

Or, according their wrath, namely that of the sinner, he, God, will not seek the sin.

72. God is not before his eyes. Above, the psalmist described some causes of the malice of the wicked, one of which was permissive, since God retired afar off, and the second was encouraging, namely, a flattering tongue.

Here he sets down other motivating causes, namely the intrinsic causes, which are two:

namely, contempt of God,

and individual presumption. He talks about the second when he says, he has said in his heart.

He makes two points about the first.

First, he notes down that he does not think about God.

Second, that he does not fear his judgments: your judgments are removed.

Regarding the first, he lays out two things:

first, his turning away from God, or his contempt of him,

and, second, the effects of this ignoring: his ways are filthy.

Therefore, he says, God is not before his eyes. Jerome has, in his thoughts, because he does not think about him at all, and he continues this thought: the sinner will not seek God, since he is not in his sight, that is, in his intention or thought. They have said to God, “Depart from us, we desire not the knowledge of your ways” (Job 21:14).

The effect is that his ways are filthy, that is, vile, at all times. The ways of the sinner are thoughts or desires. Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins (Wis 1:4). And they are said to become filthy through sin or likeness to the sinners of earlier times.

This can be said allegorically about the Antichrist but morally about sinners, since because God is not in their intention they turn to temporal things, in which the soul becomes filthy insofar as it is mixed up in those things which are lower than the soul. But the soul mingled with God, who is better than the soul, is not made filthy but purified. Her filthiness is on her feet, and she has not remembered her end (Lam 1:9). Let their way become dark and slippery and let the angel of the Lord pursue them (Ps 34:6). They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water (Jer 2:13).

Jerome has, his ways are in travail, because sinners propose to do many things: “Soul, you have much goods laid up for many years . . . eat . . . make good cheer.” But God said to him, “You fool, this night do they require your soul of you” (Luke 12:19–20).

He has conceived sorrow and brought forth iniquity (Ps 7:15). In clinging to temporal things he does not hold fast to one, since it is not sufficient, and for this reason he thinks of many things.

73. Your judgments are removed. Here he describes how they despise the divine judgment.

And first, he describes the cause.

Second, he shows its effect, at he shall rule over all his enemies.

Your judgments, that is, your favors, are removed from his sight, that is from his mind and memory, and so he will not fear, since he does not think about them. Evil men think not on judgment (Prov 28:5). But those who seek God pay attention to everything. They turned away their eyes that they might not look to heaven (Dan 13:9).

But Jerome’s text has, convolutedly, they will despise all their enemies, as though to say they do not believe the judgments of God.

And he shall rule; add, “in his heart.”

Or, sometimes the evil do rule over their enemies by the permission of God.¹ And this is the reason why they do not know the divine judgments. He shall triumph over kings, . . . the wicked prevails against the just, therefore wrong judgment goes forth (Hab 1:10, 4).

Another cause is presumption about themselves. And they presume two things:

first, stability: he has said in his heart, “I shall not be moved from generation to generation,” that is, my dominion shall not pass from one nation to another, nor will I inflict many evils.

I shall not be moved, that is, I shall not lose prosperity. You have made your yoke exceedingly heavy, and you have said, “I shall be a lady for ever” (Isa 47:6–7).

Jerome has, and he said, “Forever I will go from generation to generations without evil,” that is, I will never suffer evil. I sit a queen and am not a widow (Rev 18:7).

And the gloss explaining Luke 3 says that the sinner, desiring to perpetuate his name, will not achieve it through celebrity and fame.

Without evil, that is, I will not do evil.

Or, I shall not be moved, that is, I will not come to the possession of homes without evil, violence, and injustice. And so the Antichrist will act, according to the gloss.¹

Or, I the Antichrist, shall not be moved, that is, I am restless, from generation to generation, without evil, namely, I will act in accord with what is allowed.

74. His mouth is full of cursing. Here he describes the advance of the wicked.

And first, in the heart, which has already been spoken about.

Second, in word.

Third, in deed: he sits in ambush.

He puts down two things about the first:

first, the sin of the mouth, which is committed in three ways.

Sometimes it is done by speaking ill of God or neighbor, which is to break forth in blasphemy. They have blasphemed the Holy One of Israel (Isa 1:4). And sometimes they only partly speak ill, when they are held back by fear.

Sometimes, by breaking forth in insults, and this is the mouth full of bitterness. According to the gloss, bitter words and threats.¹ Let all bitterness, and anger, and blasphemy, and clamor be put away from you (Eph 4:31).

Sometimes it is committed by deceiving, and this is full of deceit. Neither railers nor extortioners shall possess the kingdom of God (1 Cor 6:10). Lest any root of bitterness springing up do hinder, and by it many be defiled (Heb 12:15).

Second, he describes the root of the heart, under his tongue, that is, the work lies hidden in the interior of hearts.

The gloss says, that is, iniquity.¹ For he plans to accomplish the iniquity at which he labors. They have labored to commit iniquity (Jer 9:5). For when evil shall be sweet in his mouth, he will hide it under his tongue (Job 20:12).

Or, labor, since he thinks to bring labor and sorrow on others; sorrow, that is, disaster following from his labor. The lips of a man have spoken lies, and your tongue utters lies and iniquity (Isa 59:3).

75. Here he shows the advance of the evil in regard to the body, and he makes two points about this.

He sets down, first, their advance;

second, the end of the advance: in his net.

Regarding the first, he does three things.

First, he describes those with whom he waits in ambush: with the rich;

second, against whom: that he may kill the innocent;

third, how he lies in ambush: he lies in wait in secret.

Therefore, he says that the evil, not satisfied with speech, labor to accomplish mischief, so he sits in ambush, thinking how to harm others.

He lies in secret, because of his deceit. Many are the snares of the deceitful (Sir 11:31).

With the rich, that is, as advisers. The wild ass is the lion’s prey in the desert; so also the poor are devoured by the rich (Sir 13:23).

Jerome has, near the entrance way, that is, his own room.

Against whom does he show himself to be? Certainly against the innocent: that he may kill the innocent, bodily or spiritually. The innocent and just person you shall not put to death (Exod 23:7).

And he is against the poor: his eyes are upon the poor man. Why do you consume my people, and grind the faces of the poor? (Isa 3:15).

The gloss has, the Antichrist will take counsel with the rich against the poor.

Jerome has, his eye is on the strong, since the poor are strong not in temporal things, but in spiritual. My enemy has beheld me with terrible eyes (Job 16:10).

76. He lies in wait. Here, he describes three ways of lying in ambush.

And first he gives an image: like a lion in his den, namely, as the evil princes oppress the poor. As a roaring lion, and a hungry bear, so is a wicked prince over the poor people (Prov 28:15).

Second is the manner of lying in wait: he lies in ambush that he may catch. The words of the wicked lie in wait for blood (Prov 12:6).

Or: he lies in wait that he may catch the poor man, that is, the goods of the poor through violence and fraud.

He adds the mode of snatching: while he draws, by luring with promises or violence or fraud. She drew him away with the flattery of her lips (Prov 7:21).

77. In his net he will bring him down. Here he describes two things:

first, what his attempt achieves;

second, the cause: for he has said.

For according to the sinner’s intention, his attempt achieves the downfall of the poor: in his net; but, according to the plan of God, it achieves first his loss of power, thus: he will crouch. For it happens that those who are warlike in the beginning afterwards are diverted to pleasures, and so, having been made emasculated, are cast out. And so the Philosopher says that those preserving their dominion should not nourish their children delicately.¹ You did bow yourself to women (Sir 47:21). They have all gone aside (Ps 13:3).

It will lead, second, to a complete fall. Exaltation before a fall (Prov 16:18), since being lifted up is the sign of a fall.

The gloss explains this passage as being about the Antichrist.

Jerome has it differently: when he attracts him to his snare, he crushes and subdues him and attacks him powerfully with his strength.

A lion first strikes down a captured animal.

Second, he subdues it.

Third, he crouches over it. For the reason is the false security which he has conceived.

First, it is about the past, since God has forgotten, that is, the sinner.

Second, it is about the future. He has turned away his face not to see to the end. The clouds are his cover (Job 22:14).

78. Arise, O Lord God. Above, the psalmist carefully followed the order of human iniquity; here, as though impelled by zeal and crying out, he begs for divine help against evil of this kind.

And first, he begs for help.

Second, he brings forward prayers and examples of being heard: forget not.

Third, he predicts that he will be heard: break the arm.

And he asks for one thing and presupposes another.

He asks that he rise up: arise. The Lord seems to sleep when he allows the good to be afflicted. He rises up when he frees them. Arise, arise, put on your strength, O Zion (Isa 52:1).

He supposes the divine power: let your hand be exalted in power. And he speaks using the image of an angry person who strikes, desiring to strike down the enemy who lifts his hand against him. Lift up your hand over the strange nations, that they may see your power (Sir 36:3). Let your hand be exalted, and let them not see. Let the envious people see, and be confounded (Isa 26:11).

He puts down the reasons: forget not the poor.

And notice that because this psalm was written against sinners persecuting the just, it always describes both the malice of the sinner and the affliction of the just.

Therefore, he describes the reasons first.

Second, he shows them to be effective: you see it.

And he puts down two reasons:

one on the part of the just,

and another on the part of the evil: why has he provoked?

Therefore, he says, let it be exalted, since what the wicked say—that you have forgotten the poor—sometimes seems to be true. 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 not I forget you (Isa 49:15). Let my tongue cleave to my jaws, if I do not remember you (Ps 136:6).

The other reason is on the part of the evil, who sin more gravely if they are not punished. For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11).

And so he says, why, as if to say, “The wicked have provoked God by sinning because they do not believe that they will be punished by him.” He walks about the poles of heaven, and he does not consider our things. And you say, “What does God know?” and he judges as though through a mist (Job 22:14, 13). God has forsaken the earth (Ezek 8:12).

79. You see it. He strengthens the reasons.

First, the second, saying, for you alone see the labor which the evil inflict on the good, so that from it you may deliver, that is, in the future, them into your hands, that is, of your justice, you who have them now in the hands of your power and now do not exercise your justice. Sinners are ignorant of this, since the way in which your providence works is unknown to them. When he sees iniquity, does he not consider it? (Job 11:11). With him is strength and wisdom; he knows both the deceiver, and he who is deceived. He brings counselors to a foolish end, and judges to insensibility (Job 12:16–17). How incomprehensible are his judgments (Rom 11:13).

Or, into your hands could mean “of your sons.” Knowing that the Father had given him all things into his hands (John 13:3).

Or, according to Augustine, this verse was spoken by the wicked, who has said in his heart, “He—that is, God—will not require it.”¹

And again, he said, for you see labor. Sometimes a prelate sees the guilt of someone under him, and fearing the labor, or even being himself punished by the one punished, does not punish him; and so he says, the wicked has said, “O God, you do not punish, since labor and sorrow do not pursue you.” But the first reading is better.

80. To you. Here he confirms the first reason, as if to say, “You should not forget, since to you is the poor man left, so he looks to you for help against him.” Rejoice, and give praise together, O you deserts of Jerusalem, for the Lord has comforted his people (Isa 52:9). Those who have nothing in the world but God alone look for their help only from God. But as we know not what to do, we can only turn our eyes to God (2 Chr 20:12). But he speaks particularly, for men in this world often defend themselves through riches. Those who trust in their own strength, and glory in the multitude of their riches (Ps 48:7). And sometimes through relatives and friends and defenders, but those who do not have these are left to God.¹ And so he says, to you is the poor man left. He shall deliver the poor out of his distress (Job 36:15). I wept heretofore for him who was afflicted, and my soul had compassion on the poor (Job 30:25). We are become orphans without a father (Lam 5:3). I am become as a man without help (Ps 87:5). And if this is true of the one who is poor in the necessities of life, how much more is it true of the one who is poor in spirit. And this is in regard to the first.

In regard to the second, he says, you will be a helper to the orphan, who does not have a defender. Who is the father of orphans, and the judge of widows (Ps 67:6). For my father and my mother have left me, but the Lord has taken me up (Ps 26:10).

81. Break the arm. Here he announces his being heard,

first, in regard to sinners;

second, in regard to the poor, at the Lord has heard the desire of the poor.

He makes two points regarding the first.

First, he announces the end of the power of evil people, by which they were doing evil.

Second, he announces the end of the evil people themselves.

In regard to the first, he says, break the arm of the sinner who sins against God. The Lord has broken the staff of the wicked, the rod of the rulers that struck the people (Isa 14:5–6). And of the malignant who sins against his neighbor. The arms of the wicked shall be broken in pieces (Ps 36:17). From the wicked, their light shall be taken away, and their arms shall be broken (Job 38:15).

But, sometimes it happens that a tyrant does evil, and although he is swallowed up, he perdures in his evil deeds. But this is not so here, since his sin shall be sought, and shall not be found, that is, the work of his sin itself passes away but not its guilt, so the punishment of the sinner remains.

Or: his sin shall be sought, and shall not be found in the world. Today he is lifted up, and tomorrow he shall not be found (1 Macc 2:63). Sometimes God allows people to sin because of the good which he will bring forth from it, as the suffering or patience of the martyrs comes through the anger of the tyrant.¹ And so a place for the evil is found on earth, but in heaven sin will not be found to have any use.

But how will this happen?

Since the kingdom of God cannot be taken away, the evil shall be purged from it: the Lord shall reign to eternity, which encompasses all ages, yea, forever and ever, that is, eternally.

Or unto the age which follows this age. His power is an everlasting power that shall not be taken away, and his kingdom and you evil ones shall perish from the land of the living (Dan 7:14). Like the dust, which the wind drives from the face of the earth (Ps 1:4). I have seen the wicked highly exalted and lifted up like the cedars of Lebanon, and I passed by, and lo, he was not, and I sought him and his place was not found (Ps 36:35—36).

82. The Lord has heard the desire. Here, he predicts that the poor will be heard, and he puts down three things.

First, the hearing, at the desire.

Second, in what he heard them, at to judge.

Third, with what fruit, at that man may no more presume.

Regarding the first, he shows that the poor are heard effectively, since God gives them what they desire. To the just their desire shall be given (Prov 10:24). Sometimes, they are heard in their particular desires, as the saints are heard in regard to those things which they most desire. Likewise, he has heard the preparation, quickly. Before they call, I will hear (Isa 65:24). He has called to me; I will hear him (Ps 90:15).

Now, he has heard them in this, that he judges for the fatherless since he was fatherless. He shall judge the poor with justice, and shall reprove with equity for the meek of the earth (Isa 11:4), namely, the humble. He is called humble who does not rely on his own virtue. They have not judged the judgment of the poor (Jer 5:28). He gives judgment to the poor (Job 36:6).

And with what fruit? That man, having been frightened, may no more presume. This is not good, since it is pride. If I was not humbly minded, but exalted my soul. As a child that is weaned (Ps 130:2). Also, we will magnify our tongue (Ps 11:5).

In the Lord I put my trust

10:1 Unto the end. A psalm for David. 10:2 In the Lord I put my trust; how then do you say to my soul, “Fly to the mountain like a sparrow?” 10:3 For, lo, the wicked have bent their bow; they have prepared their arrows in the quiver to shoot in the dark the upright of heart. 10:4a For they have destroyed the things which you have made,

10:4b but what has the just man done? 10:5a The Lord is in his holy temple, the Lord’s throne is in heaven.

10:5b His eyes look on the poor man. His eyelids examine the sons of men. 10:6a The Lord tries the just and the wicked,

10:6b but he who loves iniquity hates his own soul. 10:7 He shall rain snares upon sinners; fire and brimstone and storms of winds shall be the portion of their cup. 10:8 For the Lord is just, and has loved justice; his countenance has beheld righteousness.

83. In the preceding psalms, thanksgiving for deliverance from enemies was described; here he shows the trust engendered by it. And he speaks in the person of a man desiring the favors of God which come from such security.

The title is unto the end. A psalm for David. Jerome has, victor. This was explained above.

This psalm can be explained about David according to the literal sense, but in the mystical or allegorical senses it is about Christ. It can be explained according to the moral sense about the just man and the heretics, as the gloss explains it.¹

David first describes his trust: in the Lord I put my trust, as though he has been delivered through the just judgment of God, who humbles sinners and exalts the poor. Blessed be the man who trusts in the Lord, and the Lord shall be his confidence (Jer 17:7). There is no shame for those who trust in you (Dan 3:40).

Second, he describes the attack on his trust, which elicits the words, how then do you say to my soul? For some counseled David, who was fleeing, to go to a fortified place in the mountains or to hide there like a sparrow would do.

How? For, lo, the wicked have bent their bow. And this is explained in two ways.

First, that the words are not David’s but others to him, as if to say, “Therefore, fly because they have bent their bow.”

Or they are words of David, as if he says, “In the Lord I put my trust . . . for they have bent their bow; the wicked have prepared their arrows.”

And he makes three points.

First, he describes their depraved concern;

second, their perverse intention: to shoot;

and third, their unjust action: for they have destroyed the things which you have made.

Mystically it applies to Christ in this way: I, Christ, trust in the Lord; how, therefore, do you Pharisees say, “Fly to the mountain,” that is, to the observation of the law given on Mount Sinai? The Lord came from Sinai, and from Seir he rose up to us (Deut 33:2). And unless you do this, lo, the wicked have bent their bow, that is, they have prepared themselves to kill you and your disciples: for they have destroyed, that is, they have killed, the things which you have made.

Or, in the moral sense, the faithful one says this about the heretics, according to the gloss.¹ In the Lord I put my trust, holding to his faith; how, therefore, do you heretics say to my soul, “Fly, to us, to the mountain,” that is, Christ, whom the heretics believed they had? The mountain of the house of the Lord shall be prepared on the top of mountains (Isa 2:2). You mountains of Gilboa, let neither dew, nor rain come upon you, neither be they fields of first fruits, for there was cast away the shield of the valiant (2 Sam 1:21).

It is the mountain of the Jews or of the great heretics. Behold, I come against you, you destroying mountain, which corrupts the whole earth (Jer 51:25).

Or it is the mountain of the height of the intellect which they pretend to have. But if I should do this I would be a flighty sparrow, not a house sparrow.

For, lo, the wicked, that is, the heretics, have bent their bow, that is, they have warped the Sacred Scriptures to their own meaning, like those who bend a bow: they have prepared arrows, poisoned speech, in the quiver, that is, in memory or knowledge. Their quiver is as an open sepulcher (Jer 5:16).

Jerome has, their arrows are over the bowstring, that is, the string, with a perverse intention, to shoot the upright of heart, that is, the just, in the dark, that is, deceitfully. Their tongue is a piercing arrow (Jer 9:8).

Or it is in the dark, that is, with the subtleties of Sacred Scripture.

Another text has, in the dark moon.¹ The moon is the Church, fair as the moon (Song 6:9) because of its brightness and because of its darkness. As the brightness of the moon is from the sun, so the brightness of the Church is from Christ.² That was the true light, which enlightens every man (John 1:9). Also, just as half of the circle of the moon is bright and half is dark, so in the Church some are bright and some are dark.

Now, according to the gloss, the moon is sometimes darkened by its revolving, and then it is dark; sometimes it is darkened by an eclipse, and then it is turned to blood; and sometimes it is darkened by being blocked by clouds, and then it is black.¹ So the Church was dark in its beginning because the preachers and doctors were not yet in it; it is bloody red through persecution by tyrants; and black because of clouds (that is, the seduction of heretics), and then he desires to shoot.

Here their unjust action is described: for they have destroyed the things which you have made. Another text has, whom you have made, but the first is better. And according to Jerome it is: for they have destroyed the laws which you have made. I know that transgressing you will transgress, and I have called you a transgressor from the womb (Isa 48:8). Of old time you have broken my yoke, you have burst my bands, and you said, “I will not serve” (Jer 2:20), as if to say, “They have destroyed your law, which you commanded us to obey.” The innocent and just person you shall not put to death (Exod 23:7), but they desire to kill him. The wicked have dissipated your law (Ps 118:126).

And God made it, since he gave it. He has not made in like manner for every nation (Ps 147:9). I have not come to destroy the law, but to fulfill it (Matt 5:17).

If it says, they have destroyed whom you have made, it should be understood about Christ, whom you have made.

84. But what has the just man done? Here he puts down the reason for trust.

First, he gives the question;

second, the solution, at the Lord is in his temple;

third, he gives the reason for the solution, at the Lord is just, and has loved justice.

Therefore, he says, they act in this way; but what does the just Lord do with authority when he sees this? This is the name that they shall call him: the Lord our just one (Jer 33:16). He answers the question and describes what the just one does here.

First, he explains his power of judging or the situation of the judge;

second, the examination of the judge: his eyes look;

third, the condemnation of those examined: for he who loves.

If a judge always punishes he is cruel; if he always pardons he is remiss. Now God does both, and so his tribunal of mercy has a place, which is the temple: let us go therefore with confidence to the throne of grace (Heb 4:16), and so he says, the Lord is in his holy temple. Know you not that you are the temple of God, and that the Spirit of God dwells in you? (1 Cor 3:16).

He also has a place of justice from which he punishes, namely heaven: the Lord’s throne is in heaven. This is where his power is considered to be. Heaven is my throne (Isa 66:1).

The faithful are called a temple because of their devotion and heaven because of their wisdom.

Also, heaven is said to be the cradle of the soul in which God sits, so that he makes him be a heaven—that is, one who knows secrets. Likewise, the soul is called the temple of God because God is adored in the temple as he is in the soul of the faithful. Enter into your chamber, that is, the secret of your soul, and having shut the door, pray to your Father in secret (Matt 6:6). Likewise, here sacrifices are offered, and they are also offered in the soul of the faithful. A sacrifice to God is a contrite spirit (Ps 50:19). Likewise, just as prayers are poured forth to God in the temple, so also God acts in the soul. You have wrought all our works in us (Isa 26:12). Likewise, God sanctifies it and descends into it, just as he does into the temple. The grace of God is with his saints, and his respect (Wis 4:15).

85. His eyes look. Here he begins to treat judgment.

And first, he describes the perfection of the divine knowledge;

second, its careful examination, at his eyelids examine the sons of men;

and third, the equity of his judgment, at the Lord tries the just and the wicked.

Nothing can be hidden from the first, since he sees the disposition of the poor and of the wicked, of the sinner and of the just. The eyes of the Lord are far brighter than the sun, beholding round about all the ways of men, and the bottom of the deep, and looking into the hearts of men (Sir 23:28). All the ways of a man are open to his eyes; the Lord is the weigher of spirits (Prov 16:2), that is, of thoughts or of souls, according to the gloss.¹ And so he says, have mercy on me, O Lord, for I am afflicted (Ps 30:10). Likewise: the Lord is my protector, in him has my heart hoped (Ps 27:7).

He also looks upon him to protect him by testing: the eyes of the Lord are upon the just (Ps 33:16). Likewise: in this way, in which you shall go I will fix my eyes upon you (Ps 31:8).

And so, watching him, he examines him carefully: his eyelids examine the sons of men.

By eyelids, discernment is signified, since just as the eyelids direct the sight, so discernment orders human wisdom. Let your eyelids go before your steps (Prov 4:25).

Therefore, the discernment of God examines him, that is, it probes and tests. Inquisition shall be made into the thoughts of the ungodly and the hearing of his words shall come to God (Wis 1:9).

And how? He sometimes punishes and sometimes pardons; he sometimes gives good things and sometimes takes them away. The arrows of the Lord are in me (Job 6:4). For he closes his eyelids and opens them. I have compassion upon the multitude (Matt 15:32). The kingdom of God shall be taken from you (Matt 21:43). Who gives to beasts their food (Ps 146:9).

His eyelids examine the sons of men, since by them some are made better, some worse; or some are made bad by the Scriptures and some good, since some understand them well and are not wearied by them but strengthened, but the opposite happens to the evil.

The equity of his judgment is described: the Lord tries the just and the wicked, since he sends his scourges upon the just and the unjust, and he gives temporal goods to the good and to the evil. You did admonish and try them, namely, the good, as a father, but the others, namely the evil, as a severe king, you did examine and condemn (Wis 11:11). So he says, the Lord tries the just and the wicked, that is, he tries them through tribulations. Gregory: by inflicting punishments, he questions whether someone in tribulation truly loves God.

He tries the just, that is, the Lord examines him to reward him. God rendered to his saints the wages of their labors (Wis 10:17). But he tries the wicked and the sinful to condemn them. Bind his hands and feet, and cast him into the exterior darkness (Matt 23:13).

86. He describes their condemnation, and he discusses two aspects of it:

first, describing their guilt;

second, their punishment: he shall rain upon sinners.

He shows that the destruction of the evil does not come from God but from us, so he says, he who loves iniquity, that is, sin. Whoever commits sin also commits iniquity, because sin is iniquity (1 John 3:4). He hates his own soul. A man kills his own soul through malice (Wis 16:14).

But it is asked, how can one hate himself? It must be said that the sinner does hate himself in some respect, but he does not hate himself simply.¹ No man ever hated his own flesh (Eph 5:29).

Now, that the evil do hate themselves in some respect and that the good also hate themselves in some way is explained this way: our soul has two faces, one turned to God by reason, another turned to the flesh according to the sensitive nature, which grasps only bodily things. And just as each thing loves its own proper good, so the man loves that which he understands his soul to be. For sinners consider their soul to be that to which it primarily inclines, since each thing is that which is primary in it, as the kingdom is called the king. Therefore, he who holds his sensitive nature to be primary loves it, but he who holds the intellectual as primary loves that. Therefore, no one hates his soul in regard to that which he considers primary. Therefore, the good hate the sensitive nature, but the evil hate the intellectual nature.

Second, he describes the punishment. And we can explain this as being about the present or about the future.

The metaphor helps show how it is about the present. He says that the Lord is in heaven since his throne is there; but rain comes from heaven, and so when he says, he shall rain snares upon sinners, he signifies his punishment. And what is it? Snares.

And if this is explained in regard to the present, it should be noted that there are four aspects of sin.

First is seduction; so he says, he shall rain snares upon sinners. It is as if the just judge allows them to be snared and seduced. And very many of them shall stumble and fall, and shall be broken in pieces, and shall be snared, and taken (Isa 8:15).

Second is the desire, and so he mentions the fire of concupiscence. Fire has fallen on them, and they shall not see the sun (Ps 57:9), namely, of carnal desire.

Third is the foul odor of infamy, and so he says, brimstone. So the Lord rained fire and brimstone upon Sodom and Gomorrah.

A fourth can be added, namely, restlessness of mind, and so he says, storms of winds shall be the portion of their cup. The heart of the wicked is like the raging sea (Isa 57:20).

It is the portion of their cup, since a cup is a certain measure, and these have punishments in accordance with their sins. In measure against measure, when it shall be cast off, you shall judge it (Isa 27:8).

But if it is explained about the future, they are punished in regard to their movement, since they will be bound so that they can neither do evil nor seek the good, so he says, he shall rain snares upon sinners, that is, by binding their senses, and so they are brought to the smell of brimstone and the touch of fire. Their fire shall not be quenched (Isa 66:24). They were cast into the pool of fire (Rev 20:14). Their desires are also bound, since they do not rest, since storms of winds shall be the portion of their cup, that is, restless, disturbing, and afflicting demons.

For the Lord is just, and has loved justice, and so nothing but justice should be expected from him. I am the Lord who exercises mercy, and judgment, and justice in the earth (Jer 9:24). The Lord is just in all his ways (Ps 145:17).

His countenance has beheld righteousness, or his face has—that is equity is seen to be his notice, as if to say, “To those whom he has known and those he has loved, he shows equity.”

Save me, O Lord, for there is now no saint

11:1 Unto the end; for the octave, a psalm for David. 11:2 Save me, O Lord, for there is now no saint; for truths are decayed from among the children of men.

11:3 They have spoken vain things, every one to his neighbor with deceitful lips, and with a double heart they have spoken.

11:4 May the Lord destroy all deceitful lips, and the tongue that speaks proud things. 11:5 Who have said, “We will magnify our tongue; our lips are our own; who is lord over us?”

11:6 By reason of the misery of the needy, and the groans of the poor, now will I arise, says the Lord. I will set him in safety; I will deal confidently in his regard. 11:7 The words of the Lord are pure words: as silver tried by the fire, purged from the earth refined seven times. 11:8 You, O Lord, will preserve us, and keep us from this generation forever. 11:9 The wicked walk round about; according to your highness, you have multiplied the children of men.

87. In the preceding ten psalms, the psalmist wrote about the persecution which he suffered from Absalom his son, through which the persecution which Christ suffered from Judas was prefigured.

Now in this second set of ten, as is shown by the titles of the Psalms, he treats the persecution which he suffered from Saul, through which the persecution which Christ suffered from the chief priests is prefigured.

Now these ten are divided into two groups.

In the first, he asks to be delivered from his enemies.

In the second group, after having been delivered, he prays for his exaltation in the psalm that begins, may the Lord hear you (Ps 19:2).

This does fit the history of David because David was raised to the kingship at the death of Saul, and it also fits the mystery of Christ, whose reign was confirmed by his death. For which cause, that he was obedient to the Father even unto death, God also has exalted him (Phil 2:9).

In the first group, he accomplishes two things.

First, he begs for deliverance.

Second, he gives thanks for deliverance, and he does this in Psalm 17:2: I will love you.

While begging for deliverance, he makes three points.

First, he shows the greatness of the malice of his persecutors.

Second, he calls to mind the characteristics of justice, at Lord, who shall dwell (Ps 14:1).

Third, he begs to be answered effectively for the sake of his own justice, at hear, O Lord (Ps 16:1).

He shows the malice of his persecutors in two ways.

First, he recalls the deceitfulness of his adversaries.

Second, he declares their iniquity, at the fool has said (Ps 13:1).

He treats two points connected to their deceitfulness.

First, he calls to mind their deceitfulness.

Second, he begs for divine light so that he will not be snared by them: how long, O Lord? (Ps 12:1).

Now this fits well the history of David, against whom Saul practiced deceit. This psalm is begun with the title unto the end; for the octave, a psalm for David, which was explained above.

In calling to mind their deceitfulness, he makes three points.

First, he gives his memory of their deceit;

second, he begs for their destruction: may the Lord destroy;

third, he describes the reason for being answered: by reason of the misery.

In describing his memory of their deceitfulness, he discusses two things.

First, he describes their lack.

Second, he adds the sign of their lack, at they have spoken vain things.

Concerning the first, it should be known that David, as though stunned at seeing the growing malice of his adversaries towards himself, first turns to divine help, saying, save me, O Lord. And he does this rightly, since there is no savior apart from him, as is said in Isaiah 43:11.

Second, he lists what they lack.

Now, two things preserve a man from evil:

namely, fear of the Lord: he who fears God, keeps his commandments (Sir 2:21);

and the love of truth, since good works are called true as though in harmony with a rule, because if they were not right they would be dishonorable.

Now, some do not refrain from evils because of fear of the Lord, but rather draw back from them because of their dishonor.¹ But another sort of person does not fear disgrace either, and so it is said about him that he neither fears God, nor has regard for man (Luke 18:4). And so he excludes these two deterrents from the adversaries of the psalmist.

First, the fear of God is mentioned, when he says, for there is now no saint, for holiness consists in the fear and worship of God. So those things dedicated to divine worship are called holy. It is as if he were to say, “no man who fears God is found in this world.” The holy man has perished from the earth and there is no one upright among men (Mic 7:2).

Second, he excludes the love of the truth when he says, for truths are decayed.

But it could be asked, why does he say truths in the plural? There is no truth of God in the land (Hos 4:1).

To this it should be said that the primordial truth, which is in the divine intellect, is one. I am the way, the truth and the life (John 14:16). But just as from the one face of a man many images can be found reflected in many mirrors (or in one broken mirror), so from the one divine truth many truths are found in many souls. And so in the soul which does not attain to the divine simplicity, but is composed from that whereby it is and what it is,¹ there also appear many truths which come from the one truth by which the holy soul is enlightened. These truths decay when the soul falls away from God through guilt.

Or it should be said that he says truths because of the threefold created truth which is in the saints,

namely, that of life: remember how I have walked before you in truth (Isa 38:3);

that of doctrine: we know that you are a true speaker, and teach the way of God in truth (Matt 22:16);

and that of justice: provide out of all the people able men, such as fear God, in whom there is truth (Exod 18:21).

It seems that the psalmist speaks about this truth, namely the truth of justice, from which Saul had withdrawn when he persecuted David unjustly. Therefore, it must be said that these truths do not decay in themselves, but from among the children of men, who have become depraved through their guilt.

And indeed, the truth of life decays when good is judged to be evil. That of doctrine decays when light is called darkness. The truth of justice indeed decays when the bitter is judged to be sweet, and conversely. Woe to you who call evil good, and good evil, who put darkness for light, and light for darkness, who put bitter for sweet, and sweet for bitter (Isa 5:20).

Now he says that sanctity is not found, since once it has been given by God through grace, it can be immediately lost by one mortal sin.¹ But truth decays successively.

Jerome has, since mercy cannot be found and since the faithful have decayed, since mercy and justice to one’s neighbor are missing. But who shall find a faithful man? (Prov 20:6).

88. Following this, when he says, they have spoken vain things, he gives the sign of the lack of holiness, and it is twofold: vanity, and deceit.

The first sign of this lack is vanity, and in regard to this he says, they have spoken vain things. That is vain which has no grounding. Therefore, those things are true realities which are grounded on nothing vain. The end of the commandment is charity, from a pure heart, and a good conscience, and an unfeigned faith from which things some, going astray, turned aside to vain babbling (1 Tim 1:5–6). Let every man take heed of his neighbor (Jer 9:4).

Gregory has, a vain word is the sign of a vain mind.¹ And that which is not from the mind is vain, so also superfluous words are vain. Where there are many words, there is oftentimes want (Prov 14:23).

Also, what is not stable is vain, and so words about temporal things are vain. He who is of the earth, of the earth he speaks (John 3:31). Your speech shall mutter out of the earth (Isa 29:4).

But to whom do they speak vain things? To his neighbor, to whom they ought to speak about the truth. Speak the truth every man with his neighbor (Eph 4:25).

The second sign of the lack of holiness is deceit, and in regard to this he says, with deceitful lips, and with a heart and a heart they have spoken.

The repetition of the word heart signifies a double heart. Now they show one thing in their mouth but have another in their heart. They appear to sorrow, but they rejoice; to love, but they hate; to suffer, and they are glad. A double minded man is inconstant in all his ways (Jas 1:8). Woe to those who are of double heart and wicked lips (Sir 2:14).

89. May the Lord destroy. Here, he asks for their destruction.

He first asks for it,

and then he shows its cause, at all deceitful lips.

It as if they should perish doubly, in body and in soul. Bring upon them the day of affliction, and with a double destruction, destroy them, O Lord God (Jer 17:18).

Afterwards, he describes the cause of their malice, and in doing so he describes three things:

first, namely, fraud, since they have deceitful lips, for it is deceit when someone does one thing and pretends another. Deceit is conceived in the heart, but it is hidden by words and actions. Deceit is in the heart of those who think evil (Prov 12:20).

God destroys them by uncovering it, and then it no longer has the character of deceit, for deceit is hidden wickedness. So he does not really ask for their destruction but rather for the uncovering of their wickedness.

Or, he asks for the destruction of their wickedness through grace. The wicked scourged, the fool shall be wiser (Prov 19:25), so he says, deceitful lips.

The gloss says, as though the reason for the petition is the deceitfulness.

Or: destroy them, by punishing their wickedness, so that they may meet in these wicked plans the just judgment of God, as is said in Esther 7 about Hamaan, who was against Mordecai; he was hanged on the gibbet, which he had prepared for Mordechai (Esth 7:10). I will make your tongue stick fast to the roof of your mouth, and you shall be dumb, and not as a man who dares to do other fraud (Ezek 3:26). When a pestilent man is punished, the little one will be wiser (Prov 21:11). Folly is bound up in the heart of a child, and the rod of correction shall drive it away (Prov 22:15).

Second, he describes their boasting: the tongue that speaks proud things about itself among those who consider them to be great. They have set their mouth against heaven and their tongue has passed through the earth (Ps 72:9).

Now we are accustomed to revere what is greater in another and not to give attention to what is lesser. Therefore, those who seem to be great and equal to God despise God, that is, divine honors.

So it is said about the Antichrist that he speaks against the God of gods. Who 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 (2 Thess 2:4).

And concerning Antiochus it is said, it is just to be subject to God, and that a mortal man should not equal himself to God (2 Macc 9:12).

And about Herod, the people acclaimed him, saying, “It is the voice of a god, and not of a man” (Acts 12:22).

And so they cannot be excused because they did not accomplish what they intended, he adds, who have said, that is, by their intention, we will magnify our tongue.

Third, he describes their blasphemy or pride: our lips are our own.

For it is the first species of pride to judge that what one has is from himself.¹ Do not multiply to speak lofty things, boasting (1 Sam 2:3). Not that we are sufficient to think any thing of ourselves as of ourselves, but our sufficiency is from God (2 Cor 3:5).

The second species of pride is when someone wants to be glorified in something above others, so he says, who is lord over us? Who is the Almighty, that we should serve him? (Job 21:15). They returned, that they might be without yoke; they became like a deceitful bow (Hos 7:16). A vain man is lifted up into pride, and thinks himself born free like a wild ass’s colt (Job 11:12).

90. By reason of the misery. Here he describes the answer to his prayer.

First, he promises it;

second, he describes his certainty, at the words of the Lord are pure;

and third, he describes his belief, at you, O Lord will preserve us.

Therefore, he says, by reason of the misery, that is, the many lacks, of the needy, that is, of those lacking resources, and the groans, that is, the sobs, of the poor, that is, those who have little. To you is the poor man left (Ps 9:35). And he heard their groaning, and remembered the covenant (Exod 2:24).

Now will I arise, says the Lord. Now is in an opportune time. A helper in due time in tribulation (Ps 9:10). In an acceptable time I have heard you, and in the day of salvation I have helped you (2 Cor 6:2; Isa 49:8).

I will set him in safety, that is, I will appoint him; I will deal confidently in his regard, that is, I will be in him. Be not afraid at their presence for I am with you (Jer 1:8). The Lord of hosts has decreed, and who can disannul it? And his hand is stretched out and who shall turn it away? (Isa 14:27). They shall fight against you, and shall not prevail, for I am with you, says the Lord, to deliver you (Jer 1:19). Your life shall be saved for you because you have put your trust in me, says the Lord (Jer 39:18).

Afterwards, he describes the certainty of the promise: the words of the Lord are pure words; they have not become adulterated through the addition of anything extraneous. They are either purified from superfluity, or they are uncorrupted, since someone is called chaste before sexual experience, but continent afterwards. They are not vain but firm. Heaven and earth shall pass, but my words shall not pass (Matt 24:35).

Second, they are full of truth: as silver tried by the fire. Silver is white without stain, sound without pretense, fragrant without infection. It is purged of the earth, that is, from earth. Now, the Greeks lack the ablative, and this is a translation from the Greek. It is refined seven times, that is, perfect.

And the prophet responds, you, therefore, O Lord, will preserve us from evil. And keep us in good from this generation forever.

Therefore, the wicked walk round about, so they never reach the end of the path which they intend, namely, to afflict others as they desire. Their paths are become crooked to them (Isa 59:8).

And why? Because according to your highness, you have multiplied the children of men, since in my house there are not merely vessels of gold and silver, but also of wood and pottery and some indeed which have been sanctified for honor . . . prepared for every good work (2 Tim 2:20–21).

Or, the wicked walk round about in vices, not reaching the middle path of virtue. The souls of your enemies shall be whirled (1 Sam 25:29).

How long, O Lord, will you forget me?

12:1 Unto the end, a psalm for David. How long, O Lord, will you forget me unto the end? How long will you turn away your face from me?

12:2 How long shall I take counsel in my soul, sorrow in my heart all the day?

12:3 How long shall my enemy be exalted over me?

12:4 Consider, and hear me, O Lord my God. Enlighten my eyes that I never sleep in death; 12:5 Lest at any time my enemy say, “I have prevailed against him.” Those who trouble me will rejoice when I am moved:

12:6 But I have trusted in your mercy. My heart shall rejoice in your salvation; I will sing to the Lord, who gives me good things: yea, I will sing to the name of the Lord the most high.

91. In the preceding psalm, the psalmist described the deceitfulness of his adversaries; here he begs for a remedy against them from God.

The title, unto the end, a psalm for David, was explained above.

Now this psalm is divided into three parts.

In the first is described his lament;

in the second, his request, at consider, and hear me;

and in the third the answer, at but I have trusted in your mercy.

The lament contains three things:

he wonders at the divine concealment,

he confesses his own weakness,

and he laments the power of his adversaries.

The second is at how long;

the third is at how long shall he be exalted.

He who ignores the injuries of another does this either by not remembering him or by not desiring to apply a remedy. And so he says, O Lord, I am burdened by my adversaries, and yet you do not apply a remedy? How long will you forget me unto the end? That is, it seems that you ultimately desire to shun me. And Zion said, “The Lord has forsaken me, and the Lord has forgotten me” (Isa 49:14). Why do you not look upon those who do unjust things, and hold your peace when the wicked devours the man who is more just than himself? (Hab 1:13).

How long will you turn away your face from me? Someone turns his face away when he does not give a remedy. Why do you turn your face away and forget our want and our trouble? (Ps 43:24).

This applies to the history of David, who was long persecuted by Saul.

In the allegorical sense, it can be said about the fathers of the Old Testament who continued to wait for Christ, while God delayed giving the remedy as though he had forgotten them.

And they say, how long, O Lord? . . . How long will you turn away your face from me? That is, will you keep the presence of your Son from us?

Or, it could be the lamentation of the just man today about the delay of the second coming: how long, O Lord, will you forget me? For this will take place in the end, that is, on the day of judgment or at death. How long will you turn away your face from me, that is, the face of your glory, so that I may see you face to face. Show me your face (Exod 33:13). Show us your face, and we shall be saved (Ps 79:4).

Now, many reasons can be assigned as to why the ancient fathers so greatly desired the coming of Christ in the flesh.

First, for the exaltation of human nature, in whose person it is said, see, O Lord, for I have become vile (Lam 1:11), but it was exalted by the Incarnation.¹ With your glory you have received me (Ps 72:24), that is, I have become glorious, just like a baseborn woman is raised up if she marries a nobleman. This is why every sin after the coming of the Savior is more serious than it would have been before, just as it would be more disgraceful for a noblewoman or man to do something shameful than for someone uncultured to do so.

The second reason is that the captives would be delivered from the prison of hell or limbo. My bones shall go down into the deepest pit; do you think that there at least I shall have rest? (Job 17:16). As if to say, “No.” But through Christ we have been delivered from it. You also by the blood of your testament have sent forth your prisoners out of the pit, wherein is no water (Zech 9:11).

Third is because of subjection to the devil. You have humbled the proud one, as one who is slain (Ps 88:11), that is, you have diminished his power.

Fourth is because we have been reconciled with God through the coming of Christ. The cornerstone (Eph 2:20) who has made both one (Eph 2:14).

Fifth is because of the delight which they hoped to have from seeing, hearing, and conversing with Christ. Blessed are the eyes which see what you see (Luke 10:23–24; cf. Matt 13:16).

People today truly desire the second coming.

First is because then we will be exalted. They shall judge nations, and rule over people (Wis 3:8). And likewise: they are numbered among the children of God (Wis 5:5).

Second is because we will be freed from every pain. The Lord shall wipe away every tear from every face (Isa 25:8), that is, the cause of tears or pain.

Third is because we will be freed from every sin. The Lord shall take away the reproach of his people from off the whole earth (Isa 25:8).

Fourth is because then we will be removed from the power of the devil. They shall not hurt, nor shall they kill in all my holy place (Isa 11:9).

Fifth is because we will be freed from servitude to the body. Bring my soul out of prison (Ps 141:8). The creature itself shall be delivered from the servitude of corruption (Rom 8:21).

Sixth is because we shall see God face to face. We know, that, when he shall appear, we shall be like to him, because we shall see him as he is (1 John 3:2). All shall know me from the least even to the greatest (Jer 31:34).

Or it could be the lament of any just man pressed down under adversity, or the corruption of sin and concupiscence.

92. Here he confesses his own weakness, and he considers two points about it.

First, he describes his anxiety of heart;

and second, the sorrow following from it: sorrow in my heart all the day.

In regard to the first, the Philosopher says in the Rhetoric that fear makes one take counsel.¹ The same idea is found here: take counsel, gather a council (Isa 16:3). So when a man is in the midst of adversity and suffering a trial, he takes counsel about how he can resist, and so he says, how long shall I take counsel in my soul, that is, how long will I need to keep making new plans in order to resist enemies? So the fathers of the Old Testament took counsel many times, which prefigured Christ.

Now, when a man chooses one way, after planning, and nevertheless stumbles in it, then sorrow follows, and so it is said, how long shall I take, Lord, counsels . . . in my heart, that is, daily, while I continue to fail. My sorrow is above sorrow and my heart mourns within me (Jer 8:18).

93. Here he laments the prosperity of his enemy, who is exalted, namely, Saul exalted over David, and of the enemy who leads one into consenting to sin, and of the flesh, since they have their own desires. Judgment comes not to the end because the wicked prevails against the just (Hab 1:4).

94. In the second part of this psalm, a prayer or petition is made.

And first, he makes a petition regarding the divine concealment;

second, one corresponding to his own weakness, at enlighten my eyes;

and third, one regarding the prosperity of his enemies, at lest at any time my enemy say.

First, he speaks about the divine concealment by forgetfulness and turning away, as if to say, “Consider, that is, turn back, you who turned and have forgotten.” Now, hear me; see, we are your people (Isa 64:9).

Second is the petition that corresponds to his own weakness. There is one because of his many counsels and one because of his sorrows. And so, since I myself cannot make a plan, enlighten my eyes that I never sleep in death, that is, teach me. Likewise, enlighten those who sit in darkness (Luke 1:79).

In the literal sense, this fits David who, when fleeing from the face of Saul, had to often take care so as not to fall into his hands and be killed.

Similarly, however careful a man is to resist sin so that he does not fall into death, yet when he falls asleep in regard to vigilance against sin, he is killed. So, when Ish-Bosheth was sleeping, and the servant was cleansing wheat, he was killed (2 Sam 4:5). Rise up you who sleep (Eph 5:14).

Next is a petition against his adversaries: lest my enemy say.

He mentions two things:

first, his petition;

second, its reason, at those who trouble me.

Enlighten me . . . lest at any time my enemy say, exulting, “I have prevailed against him.” The devil exults when he tempts and so draws someone into sin.

Similarly: rise up, O Lord, that man not prevail (Ps 9:20), and there is a reason to be happy, since they will rejoice if I am moved, if I fall away from the state of justice and slide into sin. Go not after your lusts, but turn away from your own will. If you give your soul your desires, she will make you a joy to your enemies (Sir 18:30–31). For your own sake, incline, O God, your ear, and hear. Open your eyes, and see our desolation, and the city upon which your name is called (Dan 9:17–18).

95. Here is shown that his prayer is heard, and he describes three aspects of this.

First, he describes his hope of being heard;

second, joy that comes from being heard: my heart shall rejoice;

and third, he gives thanks: I will sing.

Therefore, he says, I have trusted in your mercy, not in the world. The mercies of the Lord are many since we are not consumed (Lam 3:22); it is not in my power since that is nothing against the devil. There is no power upon earth that can be compared with him (Job 41:24).

And he describes three things through which man is helped against the devil:

through spiritual joy,

through devout prayer,

and through good works.

He says about the first, my heart shall rejoice in your salvation, not in temporal things or vain things as sinners do. They rejoice at the sound of an organ, and they spend their days in wealth, and in a moment they go down to hell (Job 21:12–13). Rejoice not, Israel, rejoice not as the nations do (Hos 9:1), but in your salvation, that is, in Christ, who came to save us. For he shall save his people (Matt 1:21).

And this joy arms a man against the devil. A joyful mind makes age flourish; a sorrowful spirit dries up the bones (Prov 17:22).

Second is the prayer or praise of God, so he adds, I will sing to the Lord, that is, I will praise him. You who fear the Lord praise him (Ps 21:24).

For the praise of God is very powerful for fighting the devil. This kind of demon is not cast out except by prayer and fasting (Matt 17:20). But I will rejoice in the Lord, and I shall joy in God my Jesus (Hab 3:18).

And this praise comes from blessings bestowed upon him, and so it follows, who gives me good things, that is, who has given good things. For every best gift and every perfect gift is from above (Jas 1:17).

And he says, good things, since there are some temporal goods which the Lord gives. He delivered to them his goods, and to one he gave five talents (Matt 15:14–15).

He also gives spiritual good things, which include the goods of grace and the virtues. There are diversities of grace (1 Cor 12:4).

These are all accomplished by one and the same Spirit, distributing to each one as he wills. If we have received good things at the hand of God, why should we not receive evil? (Job 2:10).

He also gives the good things of glory. I believe I will see the good things of the Lord in the land of the living (Ps 26:13).

The Lord gives all of these good things, and so he deserves to be praised. To him who gives me wisdom, I will give glory (Sir 51:23).

Third is the good work, about which he adds, I will sing a psalm, that is, I will work. To sing a psalm involves touching the psaltery with one’s hand.

Jerome: always do something good, so the devil may find you occupied.¹ When an unclean spirit is gone out of a man . . . and coming back he finds it empty . . . and they enter in and dwell there. . . . So it shall be also to this wicked generation (Matt 12:43–45).

He will sing to the name of the Lord, that is, in praise of the name of the Lord, the Most High. Glory to God in the highest (Luke 2:14). So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt 5:16).

The fool has said in his heart, “There is no God”

13:1 Unto the end, a psalm for David. The fool has said in his heart, “There is no God.” They are corrupt, and are become abominable in their ways; there is no one who does good; no, not one.

13:2 The Lord has looked down from heaven upon the children of men, to see if there are any who understand and seek God. 13:3a They are all gone aside, they are become unprofitable together. There is no one who does good; no, not one.

13:3b Their throat is an open sepulcher; with their tongues they acted deceitfully; the poison of asps is under their lips.

13:3c Their mouth is full of cursing and bitterness; their feet are swift to shed blood.

13:3d Destruction and unhappiness in their ways, and the way of peace they have not known; there is no fear of God before their eyes.

13:4 Shall not all those who work iniquity know, who devour my people as they eat bread? 13:5 They have not called upon the Lord; there have they trembled for fear, where there was no fear. 13:6 For the Lord is in the just generation: you have confounded the counsel of the poor man, but the Lord is his hope.

13:7 Who shall give out of Zion the salvation of Israel? When the Lord shall have turned away the captivity of his people, Jacob shall rejoice and Israel shall be glad.

96. Above, the psalmist reproached the deceit of his enemies; here he describes their wickedness.

The title is unto the end, a psalm for David.

And he considers two points regarding this.

First, he shows their wickedness.

Second, he describes his hope to be delivered from them, at shall not all those know.

He discusses two aspects of their wickedness.

First, he shows their wickedness.

Second, he makes certain that this wickedness really is within them, at the Lord has looked down.

He shows their wickedness in two steps.

First, he describes the root of their wickedness;

second, the progress of their wickedness: they are corrupt.

The beginning of every sin is pride, and the beginning of the pride of man is to fall away from God (Sir 10:13). For a man to not have God in his heart is the beginning of wickedness, and so he says, the fool has said in his heart, “There is no God.” For wisdom will not enter a malicious soul, nor dwell in a body subject to sins (Wis 1:4).

But can this really be said? To speak in the heart is to think. But can it really be thought that there is no God? Anselm says that no one can do this.¹ Damascene does also.² The knowledge of God is naturally implanted in all, but no one is able to naturally think what is not.

But it must be known that we can speak about the knowledge of God in two ways: either in itself or in relation to us.

If we mean it in the first way, it is without a doubt true that no one can think that he is not. For no proposition can be thought false which is of the nature that the predicate is included in the definition of the subject.

But it must be noticed that in God, existence is different than in other things, since the being of God is his very substance. Therefore, he who speaks about God as he is in himself says that he is being itself; and so as he is in himself no one can think that he is not.¹

And the words of Damascene are explained, since that knowledge which is naturally implanted in man is known indeterminately, namely, that God is, but this is not the same sort of knowledge as the knowledge that God is which is held by faith.¹

God is named from the word Theos, which means to burn every evil.¹ Therefore, someone at some time says that God is not when he thinks that he is not omnipotent and that he does not concern himself with human things. Who is the Almighty, that we might serve him? (Job 21:15).

It could also refer to the Jews saying that Christ was mere man and not God. You, being a man, make yourself God (John 10:33). These Jews, not believing what he had promised in the law, said that this one—namely, he who is preaching to us—is no God. And he called this one the fool, since those who refuse to receive the wisdom of God have the eyes of the mind blinded. They have not known, nor understood (Ps 81:5). For their own malice blinded them (Wis 2:21).

Or, the sinner is rebuked here:

first, for the sin of the heart in consent, at the fool has said;

second, for the sin of deed, at they are corrupt;

and third, for the sin of habit, at and abominable.

First, he calls the sinner a fool since he does not have wisdom, as he says. It is also because they do not understand spiritual things: the sensual man does not perceive those things which are of God (1 Cor 2:14).

Afterwards, the progression of wickedness is shown: they are corrupt, and are become abominable. Just as the two parts of justice are to do good and to avoid evil, so there are two parts to injustice, namely, to do evil and to avoid good. He describes the first part first and then the second.

He describes two aspects of doing evil:

first, the depravity of the vices;

second, their abomination.

In physical things, corruption comes about through the exhalation of natural warmth driven out by alien heat. Now the natural heat of the soul is the love of God. Therefore, when the alien heat of concupiscence and other sins enters in, God withdraws.

And so, after he says, there is no God, it immediately follows that they are corrupt. They have denied God, and said, “It is not he” (Jer 5:12), namely, the one who condemns sinners and rewards the just. The heart of the fool, namely, of the sinner, is like a broken vessel (Sir 21:17).

Therefore, they, the sinners, are corrupt, through their evil actions. For their works were evil (John 3:19), since after they lost, through consent, the goods given freely, their natural qualities became corrupted, and so punishment follows. A fire shall go before him, and shall burn his enemies round about (Ps 96:3).

Just as when a body putrefies, it becomes abominable, so the soul of a man is acceptable to God when the love of God is in it, but when it is corrupted through sin it becomes abominable.¹

The abominable is that from which the human appetite flees, and so he says, they, namely sinners, are become abominable to God and men through the habit of sinning. How exceeding base you are become, going your ways! (Jer 2:36). They alienated themselves in confusion, and became abominable as those things were, which they loved (Hos 9:10).

And he said, in their eager ways, since through them they became abominable.

Or: they did them eagerly, according to Jerome. For God detests the will that is eager to sin more than the sin itself. Who as it were on purpose have revolted from him, and would not understand all his ways (Job 34:27).

Another text has, they have corrupted and detested the pursuit that belongs to wisdom and discipline. Because they have hated instruction and received not the fear of the Lord (Prov 1:29). You shall see greater abominations (Ezek 8:6).

Next, he treats the ruin of the good: there is no one who does good, since there is no just man upon the earth who does good and sins not (Eccl 7:21).

One, that is, Christ, who alone neither contracted nor committed sin. The Blessed Virgin had contracted sin.¹ One man among a thousand have I found, a woman among them all I have not found (Eccl 7:29).

Or, not one, since there is not even one who does good perfectly. This is true, supposing that they have said, there is no God, and that they are corrupt.

97. The Lord has looked down. Here, he first makes certain of their guilt;

second, explains it, at sepulcher.

Now, sin is proven through wickedness, and so he records the inquiry of God, saying, “You say that there is no God, but this is false, since the Lord has looked down from heaven upon the children of men.” All the ways of a man are open to his eyes (Prov 16:2). Therefore, the Lord, the Father, has looked down by sending his own Son from heaven, that is, from the inner heart of his piety. Heaven is my throne (Isa 66:1).

Or, the Lord has looked down from heaven, that is, Christ, through whom he will judge sinners.

Or, it can be taken in another way, so that some say that God does not know singular and changeable things, since he is immaterial and simple and eternal. And so he does not know in accordance with the movement of things, but only according to the mode of his own ability to be known.

The response is that, on the contrary, he knows material things immaterially, as Dionysius concludes.¹ And so he knows intellectually, and so he says, from heaven, that is, from the height of his own dignity and nature, he has looked down upon the children of men.

And he desires, with his antecedent will by which he desires all to be saved, to find in us that which belongs to salvation—namely, that we know God with our intellect, and love him with our affections, and desire him.¹

And so he says, to see, that is, to cause sight, since he himself always sees. If there are any who understand through the intellect: O that they would be wise and would understand (Deut 32:29). Or who seek God through the affection.

Will he find what he is seeking? On the contrary, he will find that they are all gone aside.

He describes three things:

their going aside from God,

their unprofitable action,

and their ceasing to do good.

Therefore, he says, they are all gone aside from God. I know that after my death you will do wickedly, and will quickly turn aside from the way that I have commanded you (Deut 31:29). There is no truth, there is no knowledge, there is no mercy of God in the land (Hos 4:1). No man speaks what is good; there is no one who does penance for his sin (Jer 8:6).

Also, because he has fallen away from God, he has become unprofitable, since that is unprofitable which does not attain that for which it was made. Now, man was made to enjoy God. The multiplied brood of the wicked shall not thrive (Wis 4:3). So he says, they are become unprofitable together.

Likewise, they have ceased to do good, since there is no one who does good. This has already been explained.

99. Their throat is an open sepulcher.

Jerome says that the Apostle uses the witness of these verses: their throat is an open sepulcher.¹ And this image is found elsewhere in Sacred Scripture in Romans 3, where he says something that is taken from Isaiah 59 and partly from other places in the Psalter, and not from this psalm alone, since he was Hebrew and would know that this is not found here in the Hebrew.

Nevertheless, it is included in the edition called the Vulgate, either because the common people use it or because it is not attributed to any specific person.

An open sepulcher exhales a stench, and so while the psalmist verified the malice or the guilt of his enemies above, here he explains it further.

He explains their guilt through two points.

First, he shows how sinners are unprofitable to others;

second, to themselves, at destruction and unhappiness.

He describes two ways they hurt others.

First is how they hurt others by word;

second, is how they do this by deed: their feet are swift.

He makes two points about the harm from words.

First, he describes the promptness of the mouth to harm;

second, the way it harms: with their tongues they acted deceitfully.

Therefore, he says, their throat is an open sepulcher. Now just as this is prepared for no other purpose than to receive corpses, so the mouth of the one who is always ready to kill through detraction is an open sepulcher. And from their mouths proceeded fire and smoke and brimstone (Rev 9:17).

Or, notice their voracity, since the throat serves to consume.

But sometimes he harms by deceit,

sometimes by malice,

and sometimes by harshness.

First, he describes the deceit which they have in their tongues: with their tongues they acted deceitfully, by outwardly speaking blandly. Their tongue is a piercing arrow; it has spoken deceit (Jer 9:8) in accordance with the deceit in their heart: the poison of asps is under their lips.

Hidden poison is deadly, but the poison of asps is incurable, and they cannot be charmed. Like a deaf asp that stops her ears (Ps 57:5), the poison of which kills by putting to sleep.

For among my people are found wicked men, who lie in wait as fowlers to catch men. As a net is full of birds, so their houses are full of deceit (Jer 5:26–27). They draw birds to their snares with a sweet song. In this, their cruelty, their stubbornness, and their malice are shown. Their cruelty is shown because they strive to kill; their stubbornness, because hatred is always in their hearts, and so he says, the poison of asps.

99. Their mouth is full of cursing. Here he shows how they harm openly, since they detract by their words and bitterness, that is, bitter words. You shall not speak evil of the deaf (Lev 19:14).

Or this is when he speaks words against God to provoke to harshness or anger. Their roaring like that of a lion (Isa 5:29).

Here he shows how they harm by deeds: their feet are swift to shed blood: for their feet run to evil and make haste to shed blood (Prov 1:16).

100. Destruction and unhappiness in their ways. Here he shows how they are harmful to themselves.

Someone harms himself in two ways:

by destroying the good which he has,

and by failing to attain that for which he hopes.

Therefore, he says, destruction is in their ways, since the good which they have is destroyed.

And unhappiness, since they do not reach the hoped-for good, namely, happiness. Wasting and destruction are in their ways and they have not known the way of peace, and there is no judgment in their steps (Isa 59:7–8).

Or their destruction is in this world and their unhappiness is after death, which is the opposite of happiness. The wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath (Job 21:30).

This comes along with what is opposed to the love of neighbor, since the way of peace they have not known, that is, what it is.

Or, the way of peace they have not known, that is, Christ, since his ways are the ways of peace. Her ways are beautiful ways, and all her paths are peaceable (Prov 3:17).

They have not known it because by sinning they killed Christ himself.

Another action is against the love of God, so he says, there is no fear of God before their eyes, and because of this they have sinned, since, as is said, by the fear of the Lord everyone declines from evil (Prov 15:27). Therefore, since they do not have this, they are an open sepulcher.

101. Shall not all those who work iniquity know? Here he discusses the hope of deliverance.

First, he shows that the wicked do not have hope, since they shall not know.

Second, he shows what sort of hope it is, at who shall give out of Zion.

He discusses two aspects of the wicked’s lack of hope.

First, he shows that they do not know this hope.

Second, he gives a sign of it: you have confounded the counsel.

First, he brings the question forward;

and then, he interposes the guilt of the wicked.

He speaks in this way, “I say that you are an open sepulcher, and that God is not in your heart, but surely you know that the Lord is in the just generation?” It is as if he were to say that they ought to know and that the Lord is in it. You, O Lord, are among us, and your holy name (Jer 14:9). But you dwell in the holy place, the praise of Israel (Ps 21:4). Therefore, the Lord is in it just as he is in the temple.

And all those who work iniquity, namely, in regard to God, and who devour my people as they eat bread, in regard to their neighbors, who devour them by taking away their goods. Let everyone devour the flesh of his neighbor (Zech 11:9). Who have eaten the flesh of my people, and have flayed the skin off of them (Mic 3:3). The bread of the needy is the life of the poor; he who defrauds them of it is a man of blood (Sir 34:25).

They have not called upon the Lord, that is, they do not have hope from God. They have not called upon God (Ps 52:6), and it follows from this that they do not have security, and so he says, they have trembled (Ps 52:6). The wicked man flees, when no one pursues (Prov 28:1). The sound of dread is always in his ears and when there is peace, he always suspects treason (Job 15:21).

But those who call upon God are saved. Those who call upon the Lord shall be saved (Joel 2:32). The name of the Lord is a strong tower (Prov 18:10).

Therefore, this sort do not know that the Lord is in the just generation. And he shows that they do not, through a sign, since you have confounded the counsel of the poor man, that is, you considered him as one able to be shamed and blasphemed as much as you could.

And the counsel of the poor is that he knows that the Lord is his hope. He hoped in the Lord, let him deliver him. Let him save him, seeing he delights in him (Ps 21:9; Matt 27:43). It is he who says, if you want to be perfect, go, sell what you have and give to the poor and come, follow me (Matt 19:21). The rich always despise this counsel. You have despised all my counsel, and have neglected my reproofs (Prov 1:25).

And where does the counsel of the poor come from? Because the Lord is his hope, since he has nothing in this world in which he can hope except in God, who is the hope of the saints.

102. All of the ancients looked for this. The scepter shall not be taken away from Judah (Gen 49:10). But they looked for this from Zion, that is, from the Jews. Salvation is of the Jews (John 4:22).

But when? I respond: we will have this when the Lord shall have turned away the captivity of his people, who are in captivity to sin and the prison of hell. Verily, the captivity will be taken away from the strong, and what was taken by the mighty (Isa 49:25). And then Jacob, that is, the people of God, shall be glad interiorly, and Israel shall rejoice exteriorly.

Lord, who shall dwell in your tabernacle?

14:1 A psalm of David. Lord, who shall dwell in your tabernacle? Or who shall rest in your holy hill?

14:2 He who walks without blemish, and works justice; 14:3a he who speaks truth in his heart, who has not used deceit in his tongue,

14:3b nor has done evil to his neighbor, nor taken up a reproach against his neighbors.

14:4a In his sight the malignant is brought to nothing; but he glorifies those who fear the Lord.

14:4b He who swears to his neighbor, and deceives not; 14:5 he who has not put out his money to usury, nor taken bribes against the innocent; he who does these things shall not be moved forever.

103. Above, the psalmist treated the malice and deceit of his adversaries; here he treats individual justice.

First, he shows what sort of justice God accepts.

Second, as though giving thanks, he shows what his own justice is like, at preserve me (Ps 15:1).

The title is a psalm of David.

In this psalm, he does two things, for he takes counsel with God like a priest standing before God.

First, he puts forward a question.

Second, he gives the response: he who walks without blemish.

And he asks a double question, since the state of the Church is twofold: that of the present and that of the future.

First is the time of fighting. From henceforth the Spirit says that they may rest (Rev 14:13).

And these two states are signified in the Old Testament because they first had the tabernacle, as in Exodus 26, when they were involved in war and labors. It came to pass when the Lord had given rest to David from all his enemies, he said to Nathan, “Do you see that I dwell in a house of cedar, and the ark of God is lodged within skins?” (2 Sam 7:1–2). Afterwards, they built the temple when they had peace.

The Church Militant is signified by the tabernacle, and the state of the future life by the temple built on the mountain. And so he says, who shall dwell in your tabernacle, that is, in the present Church, as though to say, “Who is worthy to dwell in it?” For sinners dwell there numerically, but not by merit.

Jerome has, who will walk around? Who makes men of one manner to dwell in a house (Ps 67:7).

The second question is, who shall rest in your holy hill? And it is called his holy hill since there is nothing tainted there. The Lord bless you, the beauty of justice, the holy mountain (Jer 31:23). It shall be called the holy way (Isa 35:8). 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 (Exod 15:17).

104. He who walks without blemish. Here, he gives the response, and he makes two points.

First, he calls to mind the merits of those living in the places that were mentioned, that is, in the tabernacle and on the holy mountain of God.

Second, he brings to mind their reward, at he who does these things shall not be moved forever.

He describes ten effects of virtue.¹

The action of the virtuous one is considered in two ways:

first, in itself;

and second, in relation to others.

First, he describes those things through which a man does well in regard to himself;

and second, those through which he does well in regard to his neighbor: nor taken up a reproach against his neighbors.

In himself, a man can do well in regard to external things both in work and in speech.

He can do this in two ways in his works.

First is that he flee evil, and so it says, he who walks without blemish. This life is a road to eternal life, and so he says, he walks, that is, progresses along the way. I will go into the place of the tabernacle (Ps 41:5). Blessed are the undefiled in the way (Ps 118:1).

He is without blemish, that is, mortal sin, since venial sin does not properly involve blemish. Blessed is the rich man who is found without blemish (Sir 31:8). But there was no blemish at all in Christ and the Virgin Mary. This can be understood in regard to temperance, since blemishes are against temperance.

Second is that he do good, and so it follows, he who works justice, that is, those things to which justice inclines one, and they are connected to it insofar as it is a special virtue.

Next is described how he is virtuous in words.

First is that he do good in his speech: he who speaks truth, that is, he speaks good words. Which of you shall dwell with everlasting burnings? He who walks in justice, and speaks truth (Isa 33:14). And he says, in his heart, contrasting with those who speak the truth by chance and not intentionally. The lip of truth shall be steadfast (Prov 12:19). Laying away all lying and all guile, as newborn babes (1 Pet 2:12).

Second is that he avoid evil, namely, deceitfulness. Their tongue, a piercing arrow which has spoken deceit (Jer 9:8). Who has not used deceit in his tongue.

Another version has, he who is not quick with his tongue. A city that lies open and is not compassed with walls, a man who cannot restrain his own spirit in talking (Prov 25:28).

Another version has, and there is no accusation on his tongue, since he is not a detractor and tattletale, or since his words are not blameworthy. Let no evil speech proceed from your mouth (Eph 4:29).

105. Nor has he done evil. Above, the psalmist treated the virtuous action which God accepts, listing those things through which man acts well in regard to himself. Now here he lists those by which he acts well in regard to his neighbor.

And here, he asks three things in regard to his neighbor.

First, that he do him no harm;

second, that he does not consent to his harm: who did such things, not following the kingdom of God; but not only those who do them are worthy of death, but also those who consent to those who do them (Rom 1:32);

third, that he not deceive him.

Therefore, he says in regard to his neighbor, nor has he done evil to his neighbor, either physically or spiritually. To no man rendering evil for evil (Rom 12:17). While we have time, let us work good (Gal 6:10).

In regard to the second, he says, nor taken up a reproach against his neighbors. Someone may speak something against someone else, but it is should not be endured, and so he says, he does not accept a reproach, that is, when he hears detracting words spoken against someone, he spurns the one by whom they are said, or he speaks to others.¹ Have you heard a word against your neighbor? Let it die in you (Sir 19:10). Hedge in your ears with thorns, and do not hear a wicked tongue (Sir 28:28).

Jerome: if he is not a listener, he is not a detractor. Bernard: I cannot easily say which of these is more damnable, to detract or to listen to detraction.¹ The north wind drives away rain, as a sad countenance does a backbiting tongue (Prov 25:23), since, according to the text, detraction stops when the one hearing is saddened.

106. In his sight the malignant is brought to nothing. Here he shows what he does not despise.

In man there are two things: vice and virtue.

Vice should be despised, and so he says, the malignant, insofar as he is such a person, is brought to nothing, that is, accounted nothing.

This is good: first, to put a stop to the imitation that occurs when an evil man is exalted. The way of the wicked prospers (Jer 12:1), but no one should repute him as great for this, but should despise him. The glory of a sinful man is dung and worms; today he is lifted up and tomorrow he shall not be found (1 Macc 2:62–63).

Or it can be that some great man intends to do harm, but because he is malignant you despise him, since such disapproval is an approval of our life. If armies, that is, sinners, in camp should stand against me, my heart shall not fear (Ps 26:3).

But consider the virtuous man to be great, and so he says, he glorifies those who fear the Lord. How great is he who finds wisdom and knowledge, but there is no one above him who fears the Lord (Sir 25:13).

The gloss explains this in another way: the malignant will be brought to nothing in his sight, that is, by him the devil shall be conquered.¹ You have overcome the wicked one (1 John 2:13). The Lord glorifies those who fear the Lord, that is, himself. But the first explanation is more literal. ²

107. Here he prohibits deceiving one’s neighbor. Now a neighbor is deceived in three ways.

First, in promises, and this takes place through swearing, and so he says, he who swears, that is, declares so as to deceive, since he does not honor it. Love not a false oath (Zech 8:17). You shall not swear falsely in the name of your God, nor profane it (Lev 19:12). To swear does not belong to virtue, but to honor an oath does.

Second, in contracts, so he says, he who has not put out his money to usury. Lend, hoping for nothing thereby (Luke 6:35). Nor taken bribes against the innocent. The wicked man takes gifts out of his bosom, that is, the Church, that he may pervert the paths of the just (Prov 17:23). Deuteronomy 23 prohibits giving to one’s brother for usury, since he sells what he does not have, when he does not have the usufruct.¹

The third way is in judgments, when he gives sentence against the innocent, and so he says, woe to those who justify the wicked for gifts (Isa 5:23). Fire shall devour their tabernacles, who love to take bribes (Job 15:34).

Finally, he describes the reward. He who does, that is, upholds, these things, all that was said. Be doers of the word (Jas 1:22). Not the hearers of the law are justified before God, but the doers (Rom 2:13).

He shall not be moved forever, that is, he will dwell here on my holy mountain. Those who trust in the Lord shall be as Mount Zion (Ps 124:1). He shall not suffer the just to waver forever (Ps 54:23).

Preserve me, O Lord, for I have hoped in you

15:1 The inscription of a title to David himself. Preserve me, O Lord, for I have hoped in you. 15:2 I have said to the Lord, “You are my God, for you have no need of my goods.”

15:3 To the saints, who are in his land, he has made wonderful all my desires in them.

15:4a Their infirmities were multiplied; afterwards they made haste.

15:4b I will not gather together their meetings for blood offerings, nor will I be mindful of their names by my lips.

15:5 The Lord is the portion of my inheritance and of my cup; it is you who will restore my inheritance to me. 15:6 The lines are fallen for me in goodly places, for my inheritance is goodly to me.

15:7 I will bless the Lord, who has given me understanding; moreover, my reins also have corrected me even until night. 15:8 I set the Lord always in my sight, for he is at my right hand, that I be not moved. 15:9a Therefore, my heart has been glad, and my tongue has rejoiced;

15:9a moreover, my flesh also shall rest in hope. 15:10 Because you will not leave my soul in hell; nor will you give your holy one to see corruption. 15:11 You have made known to me the ways of life, you shall fill me with joy with your countenance; at your right hand are delights even to the end.

108. In the preceding psalm, he listed the just qualities which God requires from man; here he shows how he follows justice.

The title is the inscription of a title to David himself.

In the literal sense, it designates that this was written particularly about those things which pertain to the person of David. But since David produced the person of Christ who would be born from his seed, what is said about David can be said about Christ. And so Peter quotes: I foresaw the Lord . . . because he is at my right hand (Acts 2:25). This is spoken properly about the Resurrection of Christ, and not about David. And so in this psalm, he touches on the history from the New Testament, in regard to what was said in John 19, that when Christ was crucified, Pilate placed the title over his head: this is Jesus of Nazareth, King of the Jews (John 19:19). And this is, in a way, the title of his kingdom.

A title is customarily written in three places:

sometimes on someone’s tomb, and this is a sort of tomb;

sometimes on a house, and this is a sort of house;

sometimes as a sign of triumph, as the Romans did: this is the title of Christ who triumphed through the Cross. Openly triumphing over them in himself, despoiling the principalities and powers (Col 2:15).

Therefore, it is shown here that the kingdom of Christ is particularly treated in this psalm.

The title of Jerome is a psalm of David, the humble and simple. And this signifies that in this psalm are treated the simplicity and humility of David, either as an individual, or in the one prefigured, namely Christ.

Now, this psalm is divided into two parts.

In the first, he shows that he clings to God alone, speaking either in his own person or that of Christ.

Second, he recalls the favors which he has received from God: I will bless the Lord, who has given me understanding.

The first pertains to simplicity; the second, to humility.

In considering his clinging to God, he discusses two points.

First, he shows that he clings to God alone.

Second, he gives the reason: the Lord is the portion.

He considers three points regarding his clinging to God alone.

First, he shows how he is in relation to God;

second, how he is in relation to the saints of God;

and third, how he is in relation to the enemies of God.

The second is at the saints.

The third is at multiplied.

He relates to God in such a way that he clings to God alone, and he does this in two ways:

through hope,

and through faith, at I have said to the Lord.

He puts forward two things about his hope:

namely, the sign of hope,

and hope itself.

The sign of his hope is at preserve me, O Lord, as if to say, “I do not hope to be able to save myself, but you, O Lord, preserve me, either by yourself directly, or through your members.” Father, keep them in your name whom you have given to me (John 17:11).

And there is this: for I have put my trust in you.

But surely Christ did not hope? It should be said that indeed he hoped for eternal life for others and for the glory of the body for himself. He had the glory of the soul from the moment of his conception.¹

I have said to the Lord, “You are my God.” Here, he first describes the act of faith.

Second, he assigns the reason: for you have no need of my goods.

It is an act of faith to confess God either by believing in the heart, or by praising him outwardly, or by acclaiming him through deeds. With the heart, we believe unto justice, but with the mouth, confession is made unto salvation (Rom 10:10). And so, I have said, in my heart, word, and deed, you are my God. The Lord shall be my God (Gen 28:21).

And it is so, for you have no need of my goods. And this is proper to God, since his goodness is infinite and nothing can be added to him, since he is substantial goodness reaching out to every goodness as the sun does through its light, not by participation but through his very being illuminating all.¹

Now, addition can be made to any creature, even to the saints, and on account of this something increases in them, and so in some way they lack, but God alone does not lack our goods.¹ And if you do justly, what shall you give him? Or what shall he receive from your hand? (Job 35:7).

Jerome has, for nothing is well for us without you, as if to say, “From this it is clear that you are my God, since you are goodness and nothing is well for me without you.”

109. To the saints. Here he shows how he is related to the saints, for this is read as though from the person of Christ.

And it should be known that the will of the Father is the same as the will of Christ, and insofar as he is man, it is to fulfill the will of the Father.¹ That I should do your will, O God, I have desired it (Ps 39:9). This is the will of God, your sanctification (1 Thess 4:3). I came down from heaven, not to do my own will, but the will of him who sent me . . . of the Father, that of all he has given to me, I should lose nothing, but should raise it up again on the last day (John 6:38–39).

Now Christ desired many things, and this was because of their usefulness to us.

But what did he desire? To suffer, to die, to rise, and to give us life. Therefore, he says, “God the Father has made wonderful all my desires, that is, he has fulfilled them wonderfully, in them.” In whom? In them, in the saints who are in his land, that is, in the Church Militant and Triumphant. Jerome has, the saints who are in the land and the noble, all my will is in them.

Another translation has, the strong. And even though having been given what any earthly man would hope in—the power of a strong army—David says, I have put my trust in you, O Lord (Ps 30:15). No one has hoped in the Lord and been confounded (Sir 2:11).

And my strong ones are your saints, who do great things. My eyes were upon the faithful (Ps 100:6), says Christ, that they may sit with me. Since Christ himself loves the saints, he shows himself. I love those who love me (Prov 8:17).

110. Their infirmities were multiplied. Here he shows how he stands in regard to the enemies of God, or sinners.

First, he describes their conversion;

second, the manner of their conversion, at I will not gather together.

He makes two points regarding the first.

First, he describes their previous guilty state.

Second, he describes their state after having received grace, at they made haste.

Therefore, he says, their infirmities were multiplied, that is, their various sins.

Or, their infirmities, that is, the penalties following upon sin. My sighs are many (Lam 1:22).

And from this it follows that afterwards they made haste, that is, they made an effort to improve their life so that they might redeem the time that had been lost. And that they do this is shown, since where sin abounded, grace did more abound (Rom 5:20). Likewise, after troubles man runs to God. In their affliction they will rise early to me, “Come, and let us return to the Lord” (Hos 6:1). Fill their faces with shame and they shall seek your name, O Lord (Ps 82:17).

111. I will not gather together. Here he describes the manner of their conversion.

And first, he shows to what rite they are converted;

and second, how perfectly, at nor will I be mindful.

Therefore, he says, they made haste.

But how will they be converted? Under the Old Law, those who were converted offered various sacrifices. But I will make them one in faith from the various regions; but they will not shed blood, for, as the Apostle says, it is impossible that with the blood of oxen and goats sin should be taken away (Heb 10:4).

I will not gather together their meetings for blood offerings, that is, by the rite of the Law, but this gathering comes about through the new blood, that is, the blood of Christ. Christ was offered once to exhaust the sins of many (Heb 9:28). By one oblation, he has perfected forever those who are sanctified (Heb 10:14). You also by the blood of your testament have sent forth your prisoners out of the pit wherein is no water (Zech 9:11).

But how will this gathering be made perfect? I will not be mindful of their names, which they had in the state of sin, since then one was called a fornicator, another a thief. But no one should be named this way after his conversion, since these sorts of names have been wiped out.

Or, I will not be mindful of their sins in the judgment, when I will gather together the just: come, ye blessed (Matt 25:34).

And this is by my lips, or by my preachers. But it is said to them, go, you cursed (Matt 25:41). If you will separate the precious from the vile, you shall be as my mouth (Jer 15:19).

Jerome has, their idols have been multiplied; I will not offer their libations of blood behind the back of those following, nor take their names upon my lips, as if to say, “I worship you, not idols.” But their idols were many. I have multiplied (Hos 2:10) those going away from (Jer 17:3) behind your back. They have turned their back to me and not their face, nor will I participate in their libations (Jer 2:27). Of whose victims they ate the fat and drank the wine of their drink offerings (Deut 32:38). Nor will I swear by those idols.

112. The Lord is the portion. Here he gives the reason why he clings to God alone: that he alone is his inheritance, as if to say, “I cling to him alone because this is my inheritance.”

First, he says that God is his inheritance.

Second, he commends it, because he is content with it, at for my inheritance is goodly to me. This is the good of us who enjoy it. Men in this world seek possessions and their use, but his possession is God. Thus, the Lord is the portion of my inheritance, which cannot be given to another, that is, the heritage which comes to me as my portion.

Some have the pleasures of the flesh as their inheritance. For this is our portion and this our lot (Wis 2:9). Others have other delights of the world, but God is my lot. The Lord is my portion, said my soul (Lam 3:24). But he is not only my inheritance, but also the portion of my cup, that is, my cup coming to me as my lot, since my whole delight and drink is God. My chalice which inebriates me, how goodly it is (Ps 22:5).

Or, Christ has the faithful as his inheritance, and God is the portion of this sort of the faithful’s inheritance, as it was said that the Lord is the portion of my cup, because my suffering is ordered to God. For he is the giver of this inheritance. It is you who will restore my inheritance to me, namely, eternal glory. And so Christ speaks in the person of those who lost it through the sin of the first parent.

Or it is his inheritance, that is, the glory of the body, which man lost by sinning.

The lines are fallen for me in goodly places. The rich measure the land with a line. Jacob the lot of his inheritance (Deut 32:9). And so his portion is said to be the lot of lots, that is, my portion fell to me in the best things, since nothing is better than God. I will give you a lovely land, a goodly inheritance (Jer 3:19).

Second, he shows that he is content with this: for my inheritance is goodly to me, as if to say, “My inheritance is not only goodly in itself, but it is goodly to me, so that I would not change it at all.” This is my rest for ever and ever; here will I dwell, for I have chosen it (Ps 131:14).

113. I will bless the Lord. Above, the psalmist gave the reason why he clings to God alone, which is because he is the portion of his inheritance; here he recognizes his favors.

First, he describes the favors he has received;

and second, those he hopes for, at my flesh also shall rest in hope.

He makes two points about the favors received:

first, he remembers the favors received;

second, he shows the joy that has come to him from them, at therefore, my heart has been glad.

Now, he remembers two favors:

first, in that he has achieved the good;

the other, in that he has been preserved from evil.

In regard to the first, he says, I will bless the Lord, who has given me understanding, so that I understand that his eternal inheritance is goodly. Give me understanding, and I will search your law (Ps 118:34). I will give you understanding, and I will instruct you (Ps 31:8). To him who gives me wisdom will I give glory (Sir 51:23). Now, the Lord gave reason and wisdom to man but did not totally remove all weakness from him; but this will take place in glory.

In regard to his preservation from evil, he first describes his weakness,

and second, he describes the help given against it, at I set the Lord always in my sight.

Every man has from God intellectual light according to the reason, and the just one is renewed by the light of grace.¹ But the weakness of the flesh remains even then, and so he says, my reins—that is, my weaknesses (namely, my faults or sins)—also have corrected me.

And this was even until night, that is, until death, my reins also have corrected me, that is, they have shown me to be worthy of blame.¹

Another text has, that the incitement to lust has its seat in the reins, and so it disturbs inclination by tempting. Lest the greatness of the revelations should exalt me (2 Cor 12:7).

But in Christ there was no weakness of fault nor of corruption, since his flesh does not rebel against the Spirit, and so this is understood to apply to him only in regard to punishment.¹ Tempted in all things (Heb 4:15), in regard to bodily weaknesses.

But if it is understood about us, it should be said that a man who has the gift of understanding or grace may say with the apostle, but I see another law in my members, fighting against the law of my mind (Rom 7:23).

Or, the reins are the Jews who remained with him, even until night, that is, even to the suffering of his flesh.

And since the flesh fears suffering, I, in this suffering, set the Lord in my sight, by lifting my eyes to heaven, not to the world.

Now, providence is the foreseeing of things that will come about in the future, but vision or seeing is of present things. But if the reins now fight in this way, it should not be feared, since help from God has been prepared.

And so he first describes the remembrance of help, saying, I set the Lord always in my sight when my reins have corrected me. My eyes are ever towards the Lord (Ps 24:15).

And so it is that he is at my right hand that I be not moved, and not at my left. For the Lord will be at your side, and will keep your foot so you be not taken (Prov 3:26). Let us stand together (Isa 50:8).

Therefore, my heart has been glad, and my tongue has rejoiced. My heart is exalted in the Lord (1 Sam 2:1). The just shall rejoice in the Lord (Ps 63:11).

And my tongue has rejoiced, externally, since joy rushes forth exteriorly in vocal praise. Sing to the Lord for he has done great things (Isa 12:5). Rejoice to God (Ps 80:2).

114. Moreover, my flesh also shall rest. Here he lists the favors to be hoped for:

first, the resurrection of the flesh;

and second, that of the soul, at you have made known to me.¹

The first is discussed in two parts.

First, he describes the hope of resurrection;

second, its manner, at because you will not leave.

Therefore, he says, you have given me understanding, and you have stood by me, a man, but my flesh also shall rest in the hope of resurrection. I have slept and taken my rest and I have risen up (Ps 3:6). So my flesh also will have hope of resurrection. Their hope is full of immortality (Wis 3:4).

The reason is that the resurrection requires union of body and soul, and so a soul joined to the divinity ought not to remain in hell, but it should remain there until the truth of the humanity and the reality of the flesh has been proven.¹ It should not remain any longer in hell, where he descended to free the saints. I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all who hope in the Lord (Sir 24:45).

Likewise it is said, on the part of the body, that you will not give your holy one, that is, my body sanctified by you, to see corruption, that is, putrefaction or dissolution, which he did not suffer. But he did suffer the corruption of death.

The favors which pertain to the soul are recalled when he says, you have made known. This refers to Christ in his members, and these are the writings and precepts which make up the way to beatitude. Keep my commandments and you shall live (Prov 7:2). And so he says, you have made known to me the ways of life.

Second, in recalling the favor he mentions three things.

First is the full vision of God: you shall fill me with joy with your countenance, that is, I will see your face. Now I know in part, that is, imperfectly, but then, face to face (2 Cor 13:12).

Next is complete joy: that your joy may be full (John 16:24).

Finally is that there are unfailing delights: joy everlasting shall be upon their heads; they shall obtain joy and gladness; sorrow and mourning shall flee away (Isa 51:11). Length of days is in her right hand and in her left hand riches and glory (Prov 3:16).

Hear, O Lord, my justice

16:1 The prayer of David. Hear, O Lord, my justice; attend to my supplication. Give ear to my prayer, which proceeds not from deceitful lips. 16:2 Let my judgment come forth from your countenance; let your eyes behold the things that are equitable. 16:3 You have proved my heart, and visited it by night; you have tried me by fire and iniquity has not been found in me. 16:4 That my mouth may not speak the works of men; for the sake of the words of your lips, I have kept hard ways. 16:5 Perfect my goings in your paths, that my footsteps be not moved.

16:6 I have cried to you, for you, O God, have heard me; O incline your ear to me, and hear my words.

16:7 Show forth your wonderful mercies; you who save those who trust in you. 16:8 From those who resist your right hand keep me as the apple of your eye. Protect me under the shadow of your wings 16:9a from the face of the wicked who have afflicted me.

16:9b My enemies have surrounded my soul; 16:10 they have shut up their fat; their mouth has spoken proudly. 16:11 They have cast me forth and now they have surrounded me; they have set their eyes bowing down to the earth. 16:12 They have taken me as a lion prepared for the prey; and as a young lion dwelling in secret places.

16:13 Arise, O Lord, disappoint him and supplant him; deliver my soul from the wicked one, your sword 16:14 from the enemies of your hand. O Lord, divide them from the few of the earth in their life: their belly is filled from your hidden stores. They are full of children and they have left to their little ones the rest of their substance.

16:15 But as for me, I will appear before your sight in justice; I shall be satisfied when your glory shall appear.

115. Above, the psalmist described the divine justice and showed that he kept it; here he puts forward a prayer in which he asks to be heard for the sake of justice.

The title is the prayer of David. And this is the first psalm which takes its title from prayer, since this one is entirely a prayer, and therefore he begins from prayer, since prayer is a remarkable refuge in tribulation. They detracted me: but I gave myself to prayer (Ps 108:4).

Now, this psalm is divided into two parts.

In the first part, he prays for his own steadfastness;

in the second, he prays for deliverance from evil, at I have cried to you.

He does two things in praying for his own steadfastness.

First, he begs to be answered;

second, he puts forward his petition: from your countenance.

Now, it should be considered that there are three steps to being answered.

First is that when a petition is made, someone hears the word.

Second is that he attends to the meaning.

Third is that he fulfills what is asked.

Therefore, he first asks to be answered, saying, hear, O Lord, my justice. Hear, Lord God, the supplication of your servant (Dan 9:17).

As a second part of asking to be answered, he describes the merit of the petition, and so he says, my justice, as if to say, “I deserve to be answered.”

The gloss has, justice has a voice before God, by which it penetrates the heavens.¹ The continual prayer of a just man avails much (Jas 5:16). God does not hear sinners; but if a man is a server of God . . . he hears him (John 9:31).

Second, he asks that he attend to the meaning of his prayer: attend to my supplication. The gloss says, supplication, which is for removing the evil.¹

Another text has, attend to my songs; to their spiritual understanding. Let your ears be attentive to the voice of my supplication (Ps 129:2).

Third is that he hear the words of the one praying, and so he says, not from deceitful lips but from straightforward ones. Nor was their deceit in his mouth (Isa 53:9).

But since he hears all things, why is he said to hear certain things and not to hear others? For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding (Wis 1:5).

God is not said to hear any but true words, and not those which come from deceitful lips; therefore, he says, not from deceitful lips. With deceitful lips in the heart (Ps 11:3).

And so deceitful is understood in two ways:

as falseness, in regard to the mouth,

and in regard to the work, when the work does not accord with the word.

The Pharisee who was saying, I am not as the rest of men (Luke 18:10), was not answered; but the other who prayed not with deceitful lips but rightly, was answered, because he went back to his home justified (Luke 18:14).

The gloss says, deceitful lips are those that say, “Lord, Lord,” and do not do the will of my Father. A judge does not give sentence unless he has heard the petition and the pleading of the case.

And so he puts the petition forward here, and he asks for three things:

first, the sentence;

second, the examination of the affair, at you have proved my heart;

and third, the characteristics of the sentence, at perfect my goings.

He makes two points about the sentence.

First, he asks for judgment.

Second, he asks for moderation, at your eyes bowing down to the earth.

Therefore, he says, from your countenance, that is, about your thought, let my judgment come forth, that is, in my favor. Correct me, O Lord, but yet with judgment and not in fury, lest you bring me to nothing (Jer 10:24).

But here he asks that the judgment not be severe: all your justices are like the rag of a menstrual woman (Isa 64:6), but that it be equitable, proportioned to what human nature can endure. And so he says, let your eyes behold the things that are equitable, that is, may they judge with equitable judgment. He shall reprove with equity for the meek of the earth (Isa 11:4). Let him propose equity against me, and let my judgment come to victory (Job 23:7), as if to say, “I do not have to ask for judgment from men, since my case has been examined by you.”

He shows that the case was examined before him when he says, you have proved my heart and visited by night.

First, he gives the order of his examination;

second, he explains what has been found: iniquity has not been found in me.

Therefore, he says, you have proved my heart. There is a difference between proving and examining. To prove is to seek the reason for something done, while to examine is to ask what was done.

Now the reason why something was done pertains more to the heart, but what was done pertains more to the body. Therefore, he says, you have proved my heart, that is, you have shown that it is proved that it was not disturbed on account of the tribulations which I suffer.

When God examines, he does three things.

He proves,

he visits,

and he examines.

He proves when he determines whether one has uprightness of heart. If one does not have it, there is no need to examine him, but when one does have this, he should be examined to find out whether he also has steadfastness. I am the Lord who search the heart and prove the reins: who gives to every one according to his way (Jer 17:10).

Now, this examination is intense and probing, so that nothing can sustain a man unless he is helped by him. For what is my strength, that I can hold out, or what is my end, that I should keep patience? My strength is not the strength of stones, nor is my flesh of brass (Job 6:11–12).

And so he moves on to visitation. I will visit . . . with a rod (Ps 88:33), either to help or to correct. You have visited it by night.

The same thing is by night and by fire, that it disturbs the soul. In the night my bone is pierced with sorrows (Job 30:17), and fire does the same thing.

Or it is by night, that is, in a failure of spiritual understanding. Sometimes, someone has an upright heart but temptation and coldness come upon him. And this happens in the night, and during this the Lord visits him by helping him against temptations and removing his coldness and strengthening him. When my strength shall fail, do not forsake me (Ps 70:9).

Or it is by night, that is, in quiet and silence, and then he visits by consolations. At midnight there was a cry made, “Behold the bridegroom comes” (Matt 25:6).

You have tried me by fire, that is, by tribulation, since then it is clear when he is a good friend who will not fall away. There is a friend for his own occasion, and he will not abide in the day of thy trouble (Sir 6:8).

Now, innocence and perfection are discovered through this examination, since he examines whether innocence is found in him. But it is found in him.

First, he describes his innocence;

and second, his perfection, at iniquity has not been found in me.