Thomas Aquinas

13th century · AD 1274 · Western · 7,359 passages

In his own words on Psalms

Psalms 1:1
This Psalm is distinguished from the whole work, for it has no title but serves as a kind of title for the entire work. David composed the Psalms in the manner of one praying, who does not maintain a single mode but adapts himself according to the diverse affections and movements of the one praying. This first Psalm therefore expresses the sentiment of a man raising his eyes to the whole state of the world and considering how some advance and others fall away. Among the blessed, Christ was the first; among the wicked, Adam. But note that in one thing all agree, and in two things they differ. They agree in blessedness, which all seek; but they differ in the process toward blessedness and in its outcome, because some attain it and some do not. This Psalm is therefore divided into two parts. In the first, the process of all toward blessedness is described. In the second, the outcome, at "and he shall be like a tree that is planted near the running waters." Concerning the first, he does two things. First, the process of the wicked is touched upon; second, that of the good, at "but his will is in the law of the Lord," etc. In the process of the wicked, three things must be considered. First, deliberation about sin, and this in thought; second, consent and execution; third, inducing others to the same -- and this is the worst. And so first he sets forth the counsel of the wicked, at "blessed is the man," etc. He says "who has not walked," because as long as a man deliberates, he is in the process of going. Second, he sets forth consent and execution, saying: "and in the way of sinners," that is, in their manner of acting. Prov. 4: "The way of the wicked is dark; they do not know where they stumble." "He has not stood," namely by consenting and acting. He says "of the ungodly," because ungodliness is sin against God, and "of sinners" is against neighbor, "and in the seat" -- behold the third -- that is, inducing others to sin. In the seat, therefore, as a teacher, instructing others to sin; and so he says "of pestilence," because pestilence is a contagious disease. Prov. 29: "Pestilent men destroy a city." He therefore who walks in this way is not blessed, but rather he who goes the opposite way.
Exposition on the Psalms of David
Psalms 1:2
Now the blessedness of man is in God. Ps. 143: "Blessed is the people whose God is the Lord," etc. The right process toward blessedness is therefore, first, that we submit ourselves to God, and this in two ways. First through the will, by obeying His commandments; and so he says: "but in the law of the Lord"; and this pertains especially to Christ. Jn. 6: "I came down from heaven not to do my own will, but the will of Him who sent me." It applies similarly to every just person. And he says "in the law" through love, not "under the law" through fear. 1 Tim. 1: "The law is not made for the just man." Second, through the intellect, by meditating continually; and so he says, "on his law he shall meditate day and night," that is, continuously, or at certain hours of day and night, or in prosperity and adversity.
Exposition on the Psalms of David
Psalms 1:3
In this part the outcome of blessedness is described: and first its diversity is set forth; second, the reason is assigned, at "because the Lord knows," etc. Concerning the first, he does two things. First he sets forth the outcome for the good; second, for the wicked, at "not so the ungodly," etc. Concerning the outcome of the good, he uses a similitude: and first he proposes it; second, he applies it, at "and all things whatsoever he shall do," etc. For the similitude is taken from a tree, in which three things are considered: namely, planting, bearing fruit, and preservation. For planting, earth moistened by waters is necessary, otherwise it would dry up; and so he says: "which is planted near the running waters," that is, near the streams of graces. Jn. 7: "He who believes in me, out of his belly shall flow rivers of living water." And whoever has roots near this water will bear fruit by doing good works; and this is what follows: "which shall yield its fruit." Gal. 5: "But the fruit of the Spirit is charity, joy, peace, patience, long-suffering, goodness, kindness," etc. "In its season," namely now, when it is the time for working. Gal. 6: "While we have time, let us do good to all." But it does not dry up; rather, it is preserved. Certain trees are preserved in substance but not in their leaves; some are preserved also in their leaves, and so it is with the just. Hence he says, "and its leaf shall not fall off," that is, not even in their least and outward works are they forsaken by God. Prov. 11: "The just shall spring up as a green leaf." Then when he says, "and all things," he applies the similitude, because the blessed shall prosper in all things; and this when they obtain their intended end with regard to all that they desire, because the just attain blessedness. Ps. 117: "O Lord, save me; O Lord, grant prosperity," etc.
Exposition on the Psalms of David
Psalms 1:4
The outcome for the wicked is the opposite, which is described at "not so," etc. And concerning this he does two things. First he sets forth the similitude; second, he applies it, at "they shall not rise again." But note that here he puts "not so, not so" twice, for greater certainty. Gen. 41: "That you saw it a second time is a sign of its certainty." Or, "not so" do they act in the process, and therefore "not so" do they receive in the outcome. Lk. 16: "You received good things in your life, and Lazarus likewise evil things; but now he is comforted here, and you are tormented." They are fittingly compared to dust, which has three qualities contrary to what was said about the just man. For dust does not adhere to the earth but is on the surface. But a planted tree is rooted deep. Likewise a tree is compact in itself. It is also moist. But dust is divided in itself, dry and arid. By which is signified that the good are united by charity like a tree. Ps. 117: "Appoint a solemn day with thick boughs, even to the horn of the altar." But the wicked are divided. Prov. 13: "Among the proud there are always quarrels." Likewise the good are rooted in spiritual and divine goods, but the wicked are sustained by external goods. They are also without the water of grace. Gen. 3: "You are dust," etc. And therefore all their wickedness shall flow away, as a leaf flows from the vine and the fig tree, Is. 34. But of the good it is said here that "its leaf shall not fall off." Lk. 21: "A hair of your head shall not perish." But of those wicked it is said that they are totally cast away from the face, that is, from superficial goods, which the wind, that is, tribulation, "shall cast away from the face of the earth." Job 4: "I have seen those who work iniquity and sow sorrows and reap them, perishing by the blast of God and consumed by the spirit of His mouth."
Exposition on the Psalms of David
Psalms 1:5
Then he applies the similitude at "they shall not rise again," because they are like dust. But against this, 2 Cor. 5: "We must all appear before the judgment seat of Christ." Likewise, 1 Cor. 15: "We shall all indeed rise." To which it must be said that this can be read in two ways. For properly speaking, a man is said to "rise" in judgment when his case is upheld by the sentence of the judge. These therefore do not rise, because the sentence in judgment is not pronounced in their favor, but rather against them; hence another reading has "they shall not be established." But the good do rise, because although they were afflicted by the sin of the first parent, they shall nevertheless have the sentence in their favor. "Nor shall sinners be gathered in the assembly of the just." Because the good shall be gathered into eternal life, to which the wicked shall not be admitted. Or it must be said that this is understood of the restoration of justice, to which they are restored by their own judgment. 1 Cor. 11: "If we would judge ourselves, we should not be judged." And with regard to this he says, "they shall not rise in judgment," namely their own, of which it is said in Eph. 5: "Rise, you who sleep, and arise from the dead, and Christ shall enlighten you." Some are restored by the counsel of the good; and in this way also the wicked do not rise from sin. Or "the ungodly," that is, the unbelieving, "do not rise in the judgment" of examination and inquiry, because, according to Gregory, some shall be condemned and not judged, namely the unbelieving; some shall neither be judged nor condemned, namely the apostles and perfect men; some shall be judged and condemned, namely wicked believers. Thus the faithful do not rise in the judgment of examination, so as to be scrutinized. Jn. 3: "He who does not believe is already judged." But sinners do not rise in the assembly of the just, so as to be judged and not condemned.
Exposition on the Psalms of David
Psalms 1:6
Then the reason is given why they shall not rise in judgment: "because the Lord knows," etc. And he speaks properly, because when someone knows what is lost, it is restored; but when he does not know, it is not restored. The just indeed are dissolved through death, but God knows them. 2 Tim. 2: "God knows who are His" -- He knows, that is, with a knowledge of approval -- and therefore they are restored. But because He does not know the way of the ungodly with a knowledge of approbation, therefore "the way of the ungodly shall perish." Ps. 118: "I have gone astray like a sheep that is lost; seek your servant, O Lord, for I have not forgotten your commandments." Ps. 34: "Let their ways be darkness and slippery," etc.
Exposition on the Psalms of David
Psalms 2:1-2
Having set forth the Psalm in which he described, as it were universally, the state and course of the human race, here he proceeds to his proper subject matter, namely his own tribulations signifying the tribulations of Christ. Concerning this he does three things. First, he implores divine help against imminent tribulations by praying. Second, he gives thanks after being heard, and this in the eighth Psalm: "O Lord, our Lord, how admirable is your name in all the earth!" Third, he shows the confidence conceived from this, and this in the tenth Psalm: "In the Lord I trust; how do you say to my soul, 'Flee to the mountain like a sparrow'?" In tribulations, moreover, a man can ask for two things. First, he asks to be delivered. Second, that his enemies be brought low; and this he does in the seventh Psalm: "O Lord my God, in you," etc. Concerning the first, he does two things. First, he implores help against those who trouble him. Second, against those who scheme to deceive, and this in the fifth Psalm: "My words." Concerning the first, he does three things. First, he commemorates the machinations of those rising against him. Second, he implores help against those already rising, and this in the third Psalm: "Lord, how they are multiplied." Third, confident of being heard, he invites others to trust in God; and this in the fourth Psalm: "When I called." But it should be noted that this entire Psalm contains nothing about prayer, but about the malice of those who rise up. Concerning this Psalm, it should be known in general that there was a twofold opinion about it. For some said that it is the same as the first Psalm, and this was the view of Gamaliel. And for this reason they said that just as that Psalm begins "Blessed is the man who," etc., so this one, as if it were part of it, ends "Blessed are all who trust in him," so that it would be, as it were, circular. But two things stand against this. First, because in that case there would not be one hundred and fifty Psalms. But to this it is answered that they add one which is found in many Psalters and begins "I was small," etc. And second, because in Hebrew the Psalms are arranged according to the order of the letters, so that which number a Psalm is immediately appears: for in the first there is aleph, to designate that it is the first; in the second there is beth, to designate that it is the second; in the third there is gimel, and so on for the others. Since, therefore, beth, which is the second letter in the order of the alphabet, is placed at the beginning of this Psalm, it is clear that it is the second Psalm, and Augustine holds this view. It must therefore be said that this Psalm in the order of the Psalms is the second, but the first with a title; and this is its title. A Psalm is properly named from the Psaltery, which is a certain ten-stringed instrument that is played by hand; hence it is derived from "to play," which means to touch with the hand, and it has its striking from above. Hence a Psalm is properly called a song that David sang, or caused to be sung, to the Psaltery. Mystically, however, by the ten-stringed Psaltery is signified the law of God, which consists in ten commandments, and it must be touched by hand, that is, by good works, and from above, because the commandments are to be fulfilled for the sake of the hope of eternal things; otherwise it would be touched from below. It is therefore a Psalm of David, because it was composed by him, and it treats of his kingdom as a figure of the kingdom of Christ. For through David, Christ is fittingly signified, because David means "strong of hand," and Christ is "the power of God" (1 Cor. 1). David is also called "desirable in appearance," and Christ is "the splendor of glory" (Heb. 1): he is the one "into whom the angels desire to look" (1 Pet. 1). "Why have the nations raged, and the peoples devised vain things?" This Psalm is divided into two parts. In the first, the machination of those plotting against the kingdom of David and of Christ is narrated. In the second, their repression is set forth, at "He who dwells in the heavens shall laugh at them." Concerning the first, he does three things. First, he narrates the rebellion of those who plot. Second, against whom they plot. Third, the purpose of those who plot. The second at "against the Lord." The third at "Let us break their bonds." First, then, historically it should be known that when a people stirs up rebellion, first a murmur arises among the people, then the support of the great comes to bring it to completion. First, therefore, he sets forth the endeavor of the murmuring people. Second, the support of the great, at "The kings of the earth stood up, and the princes assembled together." Among the people, moreover, some have less reason and are impetuous; others have more and are called cautious. The first are not moved by judgment to rebel, but rather by impulse; and therefore he says of these, "they raged," which is characteristic of beasts: Prov. 19: "As the roaring of a lion, so also is the anger of the king." The second are moved by deliberation; and therefore of these he says: "they devised vain things." Because "the thoughts of men are vain" (Ps. 93). A people is a multitude of men united by consent of law. And therefore the Jews are called a people, because they are with the law and under the law of God. Others are called nations, because they are not under the law of God. Or, literally, in the kingdom of David there were subjected nations and faithful Jews; and both were plotting against him; therefore he says: "Why have the nations raged, and the peoples devised vain things?" He does not ask but rebukes, as in Wis. 5: "What has pride profited us, or what has the boasting of riches brought us?" Likewise, the lesser could do nothing by themselves unless they had the support of the greater; hence he sets forth certain ones providing support: first by aiding with power, and regarding this he says: "The kings of the earth stood up, and the princes assembled together against the Lord and against his Christ"; as if to say, those raged, but others stood up, that is, were present for this malice. Likewise, some provided support by advising with wisdom; and regarding this he says, "assembled together," namely to take counsel. Jerome's text has "they conferred together." Jer. 5: "I will therefore go to the great men and speak to them, for they have known the way of the Lord and the judgment of their God," etc. Then when he says, "against the Lord and against his Christ," etc., he identifies those who suffer the rebellion. For he shows against whom the rebellion was directed: against the Lord and against his king. For kings are called Christs, that is, anointed ones: Ps. 104: "Do not touch my anointed ones." Whoever, therefore, rebels against a king appointed by God also rebels against God: Rom. 13: "Whoever resists authority resists the ordinance of God." And therefore he says, "against the Lord and against his Christ." 1 Sam. 8: "They have not rejected you, but me." Mystically, these things are said of Christ under the likeness of David: Acts 4: "Lord, you said through the mouth of our father, your servant David, 'Why have the nations raged,'" etc. "For they truly assembled in this city against your holy servant Jesus, whom you anointed," etc. And according to this, it should be understood that the nations, namely the soldiers, assembled against Christ; and the peoples, namely the Jews, devised vain things, believing they could kill him entirely, namely that he would not rise again; and the kings of the earth, namely Herod the Ascalonite, the earlier one, who killed the infants, and later Herod Antipas, his son, who consented with Pilate; and the princes, that is, Pilate, so that the plural is used for the singular by synecdoche. Or the chief priests assembled together, that is, in one wicked will, against the Lord and against his Christ.
Exposition on the Psalms of David
Psalms 2:3
Next he sets forth the purpose of those who plot; hence he says: "Let us break their bonds," etc. This is properly said, for the dominion of the king is called a yoke. In 3 Kings 12, it is said to Rehoboam that he should lighten the yoke that Solomon had imposed on them. For just as oxen are joined by a yoke for work, so men are joined for the dominion of the kingdom. But the yoke cannot be removed unless the bonds are loosened. The bonds in a kingdom are those by which the royal power is secured in the kingdom, such as soldiers, fortresses, and arms. First, therefore, it is necessary to dissolve these, and then to remove the yoke. Spiritually, in Christ the yoke is the law of charity: Mt. 11: "My yoke is sweet," etc. The bonds are the virtues: hope, faith, charity: Eph. 4: "Eager to preserve the unity of the Spirit in the bond of peace." Sir. 6: "Her bonds are a healing binding." That the conscience of man should not be under the yoke of the law of Christ cannot happen unless these bonds are first broken: which those do who say to God, "Depart from us; we do not want the knowledge of your ways," etc. (Job 21). Jer. 2: "Of old you broke your yoke, you burst your bonds, and you said, 'I will not serve.'" Or this is said in the person of David, from Christ to his servants: the Gloss says, as if they plot thus, but "O my servants, let us break," etc.; but this does not fit the intended meaning.
Exposition on the Psalms of David
Psalms 2:4-5
Then when he says, "He who dwells," the suppression of those plotting against the kingdom of David is set forth. And concerning this he does two things. First, it is shown how they are suppressed by the Lord. Second, how by his Christ, at "But I have been appointed," etc. Against these -- namely the Lord and his Christ -- they plotted, as was said. Concerning the first, note four things: namely derision, scorn, angry speech, and disturbance. For just as a boy of no strength and power, if he fights against a giant, is laughed at by the giant, so if anyone of no power wishes to plot against him who dwells in the heavens, he is laughed at by him. Job 35: "Look up to heaven and behold, and contemplate the sky, that it is higher than you. If you sin, what will you harm him?" And if the powerless one persists, then the one who is more powerful rebukes and scorns him. For derision is done with the mouth, according to Jerome in the Gloss; but scorn with a wrinkled and contracted nose, arising from a certain slight indignation. Prov. 1: "I also will laugh at your destruction and will mock, when what you feared comes upon you." But if he in no way desists, he proceeds to vengeance; and therefore he says, "Then he will speak to them in his wrath," that is, he will pronounce the sentence of vengeance against them. For wrath does not befall God, but what belongs to the creature is sometimes attributed to the Creator by anthropopathy, which is a human pre-passion. Ps. 6: "Lord, not in your wrath," etc. Finally, the sentence is carried out; and therefore he says, "and in his fury he will trouble them," in heart and in soul in eternal punishment: that is, by his own power he will punish them. Job 15: "When he moves to seek bread, he knows that the day of darkness is prepared in his hand; tribulation will terrify him, and anguish will surround him." These four things will occur at the judgment. For he will deride by placing them on the left: Mt. 25. He will scorn, saying: "I was hungry," etc., reproaching them. He will speak in wrath, sentencing: "Depart, you cursed, into eternal fire," etc. He will trouble them, executing the sentence: "These will go into eternal punishment," etc.
Exposition on the Psalms of David
Psalms 2:6
There follows next the showing of how they are suppressed by his Christ, when he says, "But I." Now the people, the nations, and the princes rose up against the Christ of David. First, therefore, he shows how Christ relates to the people. Second, how to the nations, at "The Lord said to me." Third, how to the kings, at "And now, O kings, understand," etc. He says, therefore: "But I have been appointed king by him over Zion, his holy mountain," etc. It should be known, moreover, that he was appointed king by God in Jerusalem, and by his preaching he brought the people back. As if to say: they act thus, but they cannot achieve their aim, because I have been appointed, that is, established as king over Zion, that is, over the Jewish people, who were in Jerusalem, whose citadel is Zion -- by him, namely by God: Ps. 117: "The Lord is my helper; I will not fear what man may do to me." Job 17: "Place me, O Lord, beside you, and let any man's hand fight against me." I have been appointed king, moreover, over Zion, his holy mountain, not for my own sake, but to govern the people according to the law of God; and therefore he says, "proclaiming his precept." Mystically, however, he was appointed king, according to Jer. 23: "A king shall reign and be wise," etc. Zion, that is, the Church of the Jews, which is called the holy mountain, because it first received the rays of the sun: Mt. 15: "I was not sent except to the sheep," etc. 2 Sam. 19: "Do I not know that today I am made king over Israel?" "Proclaiming the precept," that is, the Gospel. Or that special precept of which it is said in Jn. 13: "A new commandment I give you, that you love one another"; and Jn. 15: "This is my commandment," etc. This precept he personally preached to the Jews, that is, in his own person: Mt. 4: "Jesus went about all Galilee, teaching in their synagogues and preaching the Gospel of the kingdom." Rom. 15: "I say that Christ Jesus was a minister of the circumcision for the truth of God," etc.
Exposition on the Psalms of David
Psalms 2:7
Then when he says, "The Lord," from the same history it is shown how he relates to the nations. And concerning this he does two things. First, he shows that it befits Christ to have power over the nations. Second, he sets forth the exercise of that power: "You shall rule them." Concerning the first, he does two things. First, he shows by what right power over the nations belongs to him. Second, he sets forth the reception of that power, at "I will give you the nations." He says, therefore, "The Lord said to me." This is not completely fulfilled in David; and therefore it is understood of Christ, to whom dominion over the nations belongs by a twofold right: namely hereditary and merited. First, therefore, he sets forth the right. Second, the merit, at "Ask," etc. Now Christ is king of all, as is said in Heb. 1, and this belongs to him because he is the Son: Gal. 4: "If a son, then an heir through God." And therefore he treats of the eternal generation of Christ, in which three things are noted. First, the mode of generation. Second, the property of sonship. Third, the eternity of the begotten Son. The mode is shown in that he says: "The Lord said": because, namely, he proceeded by way of intellect. The generation of each thing is according to its mode. The mode of the divine nature is not carnal but intellectual; indeed, it is understanding itself. Second, generation is a procession according to origin that is found in intelligible reality, which is according to the conception of the word proceeding from the intellect; and this is to speak a word in the heart. And therefore he says, "The Lord said," as if, "by saying he generated me." Hence the Son is the Word that the Father spoke, that is, produced by begetting. The property, however, is shown in that he says, "my Son" -- not adoptive, as those of whom it is said in Jn. 1: "He gave them the power to become children of God," etc. -- but by the property of nature. Hence "You are my Son": natural, singular, consubstantial. Mt. 17: "This is my beloved Son." Eternity is set forth in what he adds: "Today I have begotten you," that is, eternally. For it is not a new but an eternal generation; and therefore he says, "today I have begotten you," because "today" signifies the present, and what is eternal always is. He also says, "I have begotten you," and not "I beget," to designate the perfection of generation; for since generation is without motion, to be begotten and to have been begotten are simultaneous. He also says "today" to designate the presentness with clarity that belong to Christ, who "dwells in unapproachable light" (1 Tim. 6), and who truly is, in whom nothing is past or future or obscure, but all is clear.
Exposition on the Psalms of David
Psalms 2:8
Above was set forth the privilege of eternal generation, from which dominion over the nations belongs to Christ by hereditary right; here he shows how he acquired it through his merit. Here it should be considered that just as in natural things forms are infused according to the disposition of matter, so God bestows gratuitous gifts: Phil. 2: "It is God who works in us both to will and to accomplish," etc. And therefore he wills that we receive gifts by asking and praying. This example he wished to show through Christ, because he willed that he should ask for what belonged to him by hereditary right. Now this petition for the calling of the nations can be understood in two ways. First, through prayer, because he prayed for them: Jn. 17: "I do not pray for them only, but for those who will believe in me through their word." Also through his passion: Heb. 9: "So that, with death intervening for the redemption of those transgressions which were under the former testament, those who are called might receive the promise of the eternal inheritance." This petition was not in vain, because "in all things he was heard for his reverence" (Heb. 5). Hence the granting follows, when he adds, "and I will give you the nations." Here it should be noted that no one comes to Christ except by the gift of the Father: Jn. 6: "No one can come to me unless the Father who sent me draws him." The giving of the Gentiles is a pure gift, for the Jews were, as it were, given back, because they had been given before: Rom. 15: "I say that Jesus Christ was a minister of the circumcision," etc. And therefore he says, "I will give you the nations," so that they may be subject to you and be your inheritance: Phil. 2: "That at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth." Ps. 15: "My inheritance is glorious to me." Likewise, he does not have them as servants have them -- as Peter or Paul -- but as Lord: Heb. 3: "And Moses indeed was faithful in all his house as a servant, as a testimony of those things which were to be said; but Christ as a Son in his own house, which house we are." And therefore he says, "your possession": Is. 49: "That you might possess the scattered inheritances, that you might say to those who are bound, 'Come out,' and to those who are in darkness, 'Be revealed.'" "The ends of the earth": because throughout the whole world the Church has been built. But afterward through Nicholas the heretic and Muhammad they returned to unbelief. Or it is awaited to be established: Is. 49: "It is too small a thing that you should be my servant to raise up the tribes of Jacob and to restore the remnants of Israel. I have given you as a light to the nations, that you may be my salvation to the ends of the earth." Heb. 1: "Whom he appointed heir of all things," etc.
Exposition on the Psalms of David
Psalms 2:9
Then when he says, "You shall rule them," the execution of power is set forth. And according to the historical sense, it could be explained that because he was appointed king of the Jews, he also ruled over certain nations that he had subjugated, as a figure of the universal dominion of Christ. But because citizens are governed differently -- for citizens are governed by a regime of mercy -- and subjugated enemies differently, namely by a regime of severe justice, therefore he says: "with a rod of iron." But it is better that it be referred to the spiritual dominion of Christ. For it is necessary that he who rules have a rod: Ps. 44: "The rod of direction is the rod of your kingdom." For kings are necessary for this purpose: to have a rod of discipline with which to punish offenders. And because Christ was appointed king by God to govern the people, therefore he says: "You shall rule them with a rod of iron." And he adds "of iron" to designate the inflexible discipline of justice. For the rod by which the Jews were ruled was not of iron, because they frequently cast it off by worshiping idols. But this is the iron rod by which he rules the nations, because they will no longer depart from the dominion of Christ, when the fullness of the nations has entered: Rev. 12: "The woman brought forth a male child, who was to rule all the nations with a rod of iron." "And you shall shatter them like a potter's vessel"; which is explained by Jer. 18: "I went down to the potter's house, and behold, he was working at his wheel, and the vessel that he was making of clay was broken in his hands. And he turned and made it another vessel. And afterward: as clay in the hand of the potter, so are you in my hand." For when a potter's vessel is fresh, it is easily broken from a bad form and restored to a good one. The Jews had already been converted; hence they were not to be shattered, for their faith and ours are the same. But the Gentiles were idolaters, and therefore they were to be shattered, so that they might receive another form, that is, another true faith. Or alternatively: "with a rod of iron" refers to the good, and "like a potter's vessel" to the wicked, who are finally to be crushed: Lk. 2: "Behold, this one is set for the fall and the rising of many." Is. 30: "Suddenly, when it is not expected, his destruction will come, and they will be broken as a potter's vessel is shattered with an exceedingly great shattering," etc., so that "he who is righteous, let him be justified still, and he who is filthy, let him be filthy still" (Rev., last chapter).
Exposition on the Psalms of David
Psalms 2:10
Then when he says, "And now," it is shown how he relates to the kings. He restrains them, moreover, by admonishing and drawing them to the service of God. Concerning this, therefore, he does two things. First, he sets forth the admonition. Second, he assigns the reason for the admonition, at "lest he become angry." He admonishes to three things: to the truth of doctrine, to the humility of service, and to the acceptance of correction. The second, at "serve." The third, at "embrace." Now truth can be known by someone in two ways: either through discovery, and such persons are said to understand well; or through instruction, and such are said to be well teachable. Likewise, there is a twofold degree among rulers. For to some is committed universal governance, and they are called kings. To others, some particular judgment, and they are called judges. The former, therefore, he exhorts to understanding, for "the intelligent man will possess guidance" (Prov. 1). The latter, to being instructed, so that they may receive from others the form of judgment; and therefore he says, "understand and be instructed": Wis. 6: "Hear, O kings, and understand; learn, O judges of the ends of the earth."
Exposition on the Psalms of David
Psalms 2:11
Then when he says, "serve": after understanding, he fittingly sets forth service, because the service of God, which is latria, is the profession of faith. And therefore one must first believe, and afterward confess and serve: Rom. 10: "With the heart one believes unto justice, and with the mouth," etc. He says, moreover, "the Lord": for he who serves a man, it suffices that he be outwardly subject to him by obeying; but he who serves God must be inwardly subject to him according to the soul, having a good affection: Ps. 61: "Now my soul shall be subject to God," etc. He says, moreover, "in fear," which is holy and abiding, and does not allow one to sin, so that "let him who thinks he stands take heed lest he fall" (1 Cor. 10). And it should be noted according to Augustine that a king serves God insofar as he is a man, by living justly in himself; but insofar as he is a king, by enacting laws against those things that are against God's justice. Hence in this Psalm the state of the Church is prefigured: for in the beginning the kings of the earth made laws against Christ and Christians, but afterward they established laws for Christ. And the first is shown when he said, "they stood up"; the second at "serve the Lord." But lest this service should seem to be misery, he added: "and rejoice in him with trembling." For the fear of the Lord is not of misery but of joy; on which account Lev. 10: "Aaron answered Moses: How can they please God with a sorrowful mind?" But lest this joy should give rise to presumption or negligence, he adds, "with trembling," which is a sudden fear: Phil. 2: "Work out your salvation with fear and trembling."
Exposition on the Psalms of David
Psalms 2:12
Next he admonishes to acceptance, when he adds, "embrace": that no one may live as he pleases, but as is fitting. And therefore he says "discipline" -- precepts and good morals, or adversities as a protection and defense: Ps. 17: "And your discipline," etc. And the reason for the admonition is given: "lest he become angry." And there is a twofold reason: to avoid punishment, and to obtain glory, at "Blessed are all who trust in him." He says, moreover, "lest at any time," on account of God's patience, because in this age he endures for a long time: Ps. 7: "Will he be angry every day?" saying, "unless you are converted"; as if to say, keep the admonition lest the time of punishment come. "Lest you perish from the right way," namely of justice and the fellowship of the good, which is very painful for those who have tasted the sweetness of justice. Jerome's text has, "lest you perish from the way"; "right" is not there. For when a man is in the world, he is as on a way: for if he falls, he can rise again. Nor is that said to perish which can be restored -- even what does not fall from the way but on the way. But if one perishes from the way, it is irreparable (Job 5). "And because no one understands, they shall perish forever." And therefore he says "when." Another reason is set forth, which is for obtaining glory; as if to say, embrace discipline, because "when it blazes forth," etc. Blessed will be all who trust in him. He rightly says, "when it blazes forth": for now it does not blaze, since he chastises as a father; but in the future it will consume and blaze, when he punishes with eternal punishment. Is. 30: "Behold, the name of the Lord comes from afar; burning is his fury and heavy to bear; his lips are filled with indignation, and his tongue is like a devouring fire." He says, moreover, "shortly," because he will not examine individual sins separately but all at once. Hence that judgment will take place shortly, nor will it last for a thousand years, as Lactantius said: 1 Cor. 15: "In a moment, in the twinkling of an eye, at the last trumpet," and then all the good will be changed into the glory of immortality. Hence, "blessed are those who trust"; as if to say: the vengeance will not only not touch those who trust, but they will be blessed, because they will attain the kingdom. This blessedness or glory will appear greater from the punishment of the wicked: Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord will be his confidence," etc.
Exposition on the Psalms of David
Psalms 3:1
The preceding Psalm showed the assault of adversaries; here, against their assault, he implores divine help. And this Psalm is composed in the manner of a prayer. In this Psalm we can lay down the historical foundation, then set forth the allegorical sense, and further the moral sense. The historical sense is clear from the title, which is: "when he fled from the face of Absalom his son." As is found in 2 Sam. 15, Absalom the son of David, pursuing his father, sought to kill him. David yielded before him with his followers, going out of Jerusalem with bare feet. He understood that this was happening to him because of the sin of murder and adultery, as Nathan the prophet had foretold to him: 2 Sam. 12: "The sword shall never depart from your house, because you have despised me." While Absalom was pursuing David, the army of David turned against him. Absalom, carried by the charge of his mule, was driven under a branching oak, where the intertwining branches caught his neck, and hanging there with his head caught fast, he was slain by Joab, the commander of David's army. With Absalom dead, David was restored to his kingdom and reigned in peace. Against this persecution, then, is this Psalm: "Lord, why," etc. Through this, however, was prefigured the persecution that Christ suffered from His son Judas. Jn. 13: "Little children, yet a little while I am with you." And again Mt. 9: "Can the children of the bridegroom mourn?" etc. Christ fled from Judas when, upon Judas's departure, He withdrew with the other apostles to the Mount of Olives as the Passion drew near. And just as David showed peace to his wicked son when he commanded the people going out to battle, "Spare the young man Absalom," and when he was killed, said, "Who will grant me that I might die for you, my son Absalom," etc., so too Christ toward Judas the traitor, as is clear in the supper and in the kiss. For this reason Absalom is rightly called "peace of the father." For "Abba" in Hebrew is interpreted in Latin as "father," and "Shalom" means "peace." And Judas himself betrayed Christ with a show of peace. And just as Absalom, so too Judas died by hanging. With Judas dead, Christ reigned in peace, because He rose in glory. And it can be applied to all the tribulations of the Church. It can also be applied morally against the tribulations that one suffers from enemies, whether temporal or spiritual. And therefore the sentiment of a man imploring help is expressed. Concerning this, then, he does two things. First he sets forth the assault of the adversaries, or he lays before God his torment. Second, he acknowledges that divine help is at hand, at "but you, O Lord," etc. He sets forth the persecution with regard to the number of those doing harm: "they are multiplied," namely peoples, nations, kings, and princes. And not only these outsiders, but even his son. Ps. 39: "They are multiplied above my head," etc. And with regard to the motive for doing harm, because it is without cause. Hence: "why?" 1 Sam. 10 and 26: "What have I done, or what evil is in my hand?" And with regard to the manifold torment, because they vex him with many tribulations. Hence: "they trouble me." A thistle is a prickly plant: Gen. 3: "Thorns and thistles shall it bring forth to you." Those therefore trouble who prick. They pricked Christ by striking Him with fists, scourging, spitting, mocking, and threatening death. And this is what he says: "many rise up," namely in deed. For Absalom wished to kill David, as is clear in the counsel of Hushai, 2 Sam. 17. Likewise Judas betrayed Christ to death.
Exposition on the Psalms of David
Psalms 3:2
They also trouble by words, detracting or proposing falsehoods; hence, "many say," etc. Against what is said in Ps. 36: "The salvation of the just is from the Lord." For if the wicked would consider this, they would not easily rise up against the just; but because they do not believe it, or because they despise the power of God or the justice of the man, they say by word and deed, "there is no salvation for him," etc., that is, in Him whom he worships and makes his God. This the persecutors also say of Christ: for if they had hoped He would rise, neither would Judas have betrayed Him, nor would they have killed Him. And the meaning is: He will not save him, nor is He the Son of God. Hence they said, Mt. 27: "If you are the Son of God, come down from the cross"; and below: "If he is the King of Israel, let him now come down from the cross, and we will believe him."
Exposition on the Psalms of David
Psalms 3:3
"But you." This is the second part, where he shows that help from God is prepared for him. And concerning this he does two things. First he shows that divine help is especially present to him. Second, that it is present generally to all, at "salvation is of the Lord." And concerning the first he proposes three things. First, divine help. Second, the experience of that help, at "with my voice." Third, the confidence of security, at "I will not fear." He says therefore, "but you, O Lord"; as if to say: these rise up to wage war, but you receive me under your protection. And this is better expressed through Jerome's text, which says: "my shield round about me," as though defending me like a shield. Not only preserving me in life against those who wish to destroy me, but also in glory against those who defame me; hence he says, "my glory." 2 Cor. 10: "He who glories, let him glory in the Lord." Jer. 9: "Let him who glories glory in this, that he knows and understands me." And not only do you stand by me against those who defame me, but you also make me prevail against those who oppress me; hence he adds: "lifting up my head." Ps. 26: "And now I have lifted up my head above my enemies." These can be referred to Christ, who was conceived according to His human nature in the incarnation, because "the Word was made flesh," Jn. 1. Is. 42: "Behold my servant, I will uphold him; my elect, my soul delights in him." Ps. 64: "Blessed is he whom you have chosen and taken up." He was also made glorious in the resurrection: Jn. 17: "Glorify me, O Father." And He was exalted in the ascension; Phil. 2: "Therefore God also," etc.
Exposition on the Psalms of David
Psalms 3:4
Then when he says, "with my voice," he shows the experience of help. And he sets forth three things: namely, prayer, at "with my voice." Second, being heard, at "and he heard me." Third, he shows in what he was heard, where he says, "I slept," etc. Concerning the first, he touches on two things that must be present in prayer: for it must be attentive. And so he says: "with my voice," namely the voice of the heart, which sounds to God -- with which Moses, though silent with his mouth, was crying out in his heart to the Lord. Ex. 14: "The Lord said: Why do you cry to me?" etc. With this voice too Susanna was heard when she cried out: Dan. 13: "She, weeping, looked up to heaven, for her heart had confidence in the Lord," etc. 1 Sam. 1: "Now Hannah was speaking in her heart," etc. 1 Cor. 14: "I will pray with the spirit, I will pray also with the mind." And so he says "my voice." For when a voice does not proceed from the heart, it is not mine. Likewise, prayer must be rightly directed; for it is rightly directed when it tends where it should. And so he says, "to the Lord," where help is. 2 Chr. 20: "When we do not know what to do, this alone remains for us, that we direct our eyes to you." Ps. 120: "My help is from the Lord." Likewise, it must be devout; hence he adds, "I cried out." For prayer is said to be clamorous on account of the greatness of the affection. Ps. 101: "Let my cry come to you," etc. Heb. 5: "With a strong cry and tears," etc. Then the hearing is set forth, when he says: "and he heard me from the mountain," that is, from the height of the divine majesty, which is inaccessible. Ps. 23: "Who shall ascend the mountain of the Lord?" -- that is, to His omnipotence. Or from the height of His justice, because it is incomprehensible: Ps. 35: "Your judgments are a great deep." Or "from the holy mountain," that is, from me who was a holy mountain, of which Is. 2 says: "And in the last days the mountain of the house of the Lord shall be prepared," etc.
Exposition on the Psalms of David
Psalms 3:5
There follows, "I slept." Here he shows in what he was heard -- because he rose. Now there is a difference between the dead and one sleeping: because the dead does not rise again. Job 14: "Do you think that a dead man shall live again?" But one sleeping does rise. Ps. 40: "Shall not he who sleeps rise up again?" Thus when tribulation is so great that a man does not return to his former state, it is called death. But when one who is troubled or tempted falls into sin and rises again, he is said to sleep. Thus David, as it were, slept, because he was freed from his son and from sin. He is said to sleep, as it were briefly; but to slumber deeply, as it were for a long time. Hence another reading says, "I took sleep," that is, I slept deeply. Thus Christ is said to have slept, because He willingly offered Himself to the Passion; and because He was in deep slumber, death followed. Hence from sleep He passed into deep slumber. This slumber is signified in the sleep of Adam. Gen. 2: "The Lord cast a deep sleep upon Adam," etc., because from the side of Christ dead on the cross the Church was formed. He says therefore, "and I rose up," namely by His own power. Jn. 10: "I have power to lay down my life, and I have power to take it up again." And this is because "the Lord received me." Another reading: "He sustained me." For He had the power of divinity, that He might rise. Ps. 36: "When the just man falls, he shall not be destroyed, because the Lord puts His hand underneath him."
Exposition on the Psalms of David
Psalms 3:6
Then when he says, "I will not fear," the confidence of security is set forth. As if to say: since I have been heard in this way, "I will not fear," etc. Below, Ps. 26: "Though armies should stand against me," etc. In this is signified that the Church of Christ cannot be wholly cast down. Even after the resurrection, the multitude of people who surrounded the crucified Christ could do Him no harm; for "Christ rising from the dead now dies no more," Rom. 6.
Exposition on the Psalms of David
Psalms 3:7
And whence he has this confidence he shows when he says, "arise," that is, manifest your power by making me rise from death. And this means, "save me," etc. "Because you have struck," etc. Above he had said two things: that they trouble him -- "Lord, why are they multiplied who trouble me" -- and against these he says: "because you have struck." Likewise they defamed him -- "there is no salvation for him," etc. -- and against these: "the teeth of sinners," that is, their malicious words, "you have brought to nothing." Job 29: "I broke the jaws of the wicked," etc. Jerome's text has, "you have struck the jaw and the teeth"; as if to say: you struck so powerfully that their teeth were broken. The jaw was Absalom, and the teeth were those adhering to him. Hence when Absalom was destroyed, the others were crushed.
Exposition on the Psalms of David
Psalms 3:8
Finally when he says, "of the Lord," he shows that divine help extends to the whole people. And first with regard to preservation from evil; and so he says, "salvation is of the Lord." And therefore prayer must be directed to God. Second, with regard to the multiplication of goods; and so he says: "upon your people be your blessing," that is, upon the people who hope in you and in you, and not in another, be your blessing. The blessing of the Lord always implies the multiplication of goods. Prov. 10: "The blessing of the Lord makes rich." This Psalm can also be read otherwise according to the Gloss, so that the whole Christ speaks, that is, the Church and her Head, situated amid the storms of persecution. Or morally, this Psalm can be read in the person of any individual believer who is assailed by vices and desires. And according to this, by David is understood any believer, and by Absalom vices and carnal concupiscences, as is clear in the Gloss.
Exposition on the Psalms of David
Psalms 4:1
In the preceding Psalm, David implored the help of God against tribulations by praying, and sensing that he was heard, he exhorts others to trust in God. And this Psalm expresses the affections of a man who, having experienced divine mercy and benefits and justice, exhorts others not to despair. Its title is: "Unto the end, a Psalm of the canticle of David." In this title two things are to be considered for the whole book: namely what he says, "a Psalm of the canticle." Second, what he says, "unto the end." As to the first, note that David, as we read in 2 Sam. 6, composed the Psalm metrically and sang before the ark with the psaltery. Therefore a "Psalm" is said to be what is sung to the psaltery, but not without the psaltery. In certain Psalms, "Psalm of David" is inscribed, where it is understood that it was composed for the psaltery. In others, "Canticle of David" is placed as a heading, because it was sung without an instrument. In others, "Psalm of the canticle of David," or conversely, because that Psalm was sung simultaneously with the human voice and to the psaltery. But in some, one or many began with the human voice without an instrument, and one responded with the psaltery; and these are entitled "canticle of the Psalm." In others, one sang the Psalm with the psaltery, and others responded without the psaltery: and these are entitled "Psalm of the canticle." And this is the literal difference; but mystically and according to the Gloss, a "Psalm" signifies good action; a "canticle" however signifies the exultation of the mind over eternal things. When both are placed together in one Psalm, it signifies that both are treated. What he says "unto the end," if this is considered as to the thing prefigured by the Psalm, it is clear that "unto the end" means unto Christ; Rom. 10: "Christ is the end of the law, for justice to everyone who believes." But if "unto the end" is considered according to the figure, it is given to be understood that it was sung for the completion of a work or affair, just as this Psalm was composed for the completed liberation of David from the persecution of Absalom, as though for a victory. Others say "to the victor," namely David, in the Psalms, because he surpassed all in composing Psalms; but this does not seem true. This Psalm is divided into two parts: for first it begins with an act of thanksgiving for benefits received; hence he says: "When I called upon," etc. Second, it ends in an exhortation of others to turn to God, at "O sons of men," etc. Concerning the first, he does two things. First he gives thanks for past things. Second he prays for future things, at "Have mercy on me," etc. Concerning the first, he does two things. First he gives thanks that he was heard. Second he shows how he was heard, at "In tribulation," etc. But note that here there is a double reading: one says "he heard"; the other has "you heard"; and Jerome agrees with this, saying "you heard"; in this, however, the point is not significant. He says, therefore: "When I called upon you, you heard," etc. Here four things are to be considered. First he sets forth his prayer and the hearing: hence he says, "you heard." But he did not hear one who was not crying out; hence he says, "when I called upon you"; which is to implore help in necessity. Ps. 119: "To the Lord, when I was in trouble, I cried, and he heard me." Likewise it is required that one be just: because if he hears sinners, it is from mercy, not from justice; and therefore he says, "of my justice": where the Gloss says: that is, "giver of justice," or "of my justification." Ps. 33: "The eyes of the Lord are upon the just." Another requirement, which is the first, is that a man attribute his justice to God, and not to himself; and therefore he says, "O God." Against which, Rom. 10: "Being ignorant of the justice of God, and seeking to establish their own," etc. First, therefore, one must attribute his good to God; second, have justice; third, cry out; fourth, be heard. The manner of hearing is described when he says, "in tribulation." He says "he heard" and "you enlarged," either because the Psalm was perhaps composed metrically, where it was necessary to change the construction on account of the meter; or because he speaks in the manner of one praying, where from different affections a person changes his mode of speaking. He says, moreover, "in tribulation you have enlarged me," because "you have enlarged" is more than "you have freed"; as if to say, not only did you free me, but in the very tribulation you granted breadth of heart. Ps. 17: "You have enlarged my steps under me, and my footsteps have not been weakened." Or breadth of soul for enduring patiently, or breadth of power, of which it is said in Gen. 9: "May God enlarge Japheth." Then when he says, "Have mercy on me," removing whatever remained of past misery; and "hear me," praying for future goods.
Exposition on the Psalms of David
Psalms 4:2
Then when he says, "O sons," etc., he turns to the exhortation of others: and concerning this he does two things. First he rebukes sinners; second he exhorts them to amendment, at "And know," etc. Concerning the first he does two things. First he recalls their condition; second he charges their fault, at "Why do you love"; he recalls their condition saying, "sons of men": which can be understood in two ways. First in a bad sense, thus: "sons of men," as if men according to their lower nature, corruptible and prone to sin. Gen. 6: "My spirit shall not remain in man forever because he is flesh." And again, chapter 8: "The senses and thoughts of men are prone to evil from their youth." "Sons of men," therefore; as if to say, you show yourselves to be sons of men, that is, of sinners, namely of Eve and Adam. "How long will you be heavy of heart?" Is. 1: "Woe to the sinful nation, to the people heavy with iniquity," etc. Second in a good sense: because man insofar as he is man is the image of God: hence "sons of men," not of beasts. Ps. 48: "Man, when he was in honor, did not understand," etc. And "O heavy of heart," that is, because you ought to have a heart that is grave and stable, how long will you not turn to God? And this is what Jerome has: "Sons of the noble, how long will my honored ones shamefully love vanity, seeking falsehood?" And so he fittingly charges the fault: "Why do you love," etc. For in sin two things are to be considered: namely, the will adhering to the thing, and the disordered intention. First, therefore, he touches upon the disordered love when he says, "Why do you love," etc., that is, something vain, not solid -- for temporal things are vain because they do not contain anything solid, but only a passing good. Eccl. 1: "Vanity of vanities, and all is vanity." Why therefore do you love, etc., as if to say, why do you love temporal things? Second, he touches upon the depraved intention when he says, "and why do you seek after falsehood," that is, why do you love riches, so as to have sufficiency? For Eccl. 5: "The covetous man shall not be filled with money." Jer. 4: "I looked upon the earth," etc. Or "falsehood," that is, an idol, 1 Cor. 8: "An idol is nothing." How long, therefore, do you love and seek this, and do not turn to God?
Exposition on the Psalms of David
Psalms 4:3
Second, when he says, "And know," he exhorts sinners to amendment: and concerning this he does three things. First he recalls the benefits shown to himself. Second he exhorts them to return to God, at "Be angry," etc. Third he shows his preeminence over them in goods, at "You have given gladness," etc. He says, therefore, "And know," etc. But note that here in the Greek there is a diapsalma, and in the Hebrew there is selah, which Jerome translated as "happily" or "always." A diapsalma, therefore, is a division of the Psalm: when they sang, certain intervals were made in the Psalm, to show that what follows pertained to another matter, according to Augustine. But against this is the fact that, according to this, diapsalma would never be found at the end of a Psalm; but in Jerome's Psalter, selah is found at the end of a Psalm. And therefore selah is derived from "salon," that is, "peacefully." And this agrees with Jerome, who translated it as "happily." So then, more properly, "peacefully," as if "always," and this is what selah conveys. The benefit he recalls is twofold: one from the past, and another from the future, at "The Lord will hear." As to the first he says, "And know," etc.; and since it is the beginning of a sentence, it is connected to the heart of the prophet, just as that passage at the beginning of Ezekiel: "And it came to pass in the thirtieth year," etc. For selah, which is translated as diapsalma, is placed here, which denotes an interruption. Or it is connected to what precedes; as if to say: do not love vanity, and know why? "Because the Lord has made wonderful," etc. Behold how many good things he has done for me: because he has made wonderful, etc., that is, he has rendered wonderful. It can also be connected in another way according to the Gloss; as if to say: since they are vain, know, and know what you should follow: "Because the Lord has made his holy one wonderful," etc., that is, Christ, understood principally through the figure, who is the Holy One of holy ones, of whom Dan. 9 speaks: God showed him wonderful by raising him up and placing him at his right hand. Every just person, too, is wonderful; because the works of justice are greater than outward miracles. Ps. 67: "God is wonderful in his saints." But Christ is most wonderful. Is. 9: "And his name shall be called Wonderful." As to the second he says, "The Lord will hear." Is. 65: "Before they call, I will hear," etc.
Exposition on the Psalms of David
Psalms 4:4
Then when he says, "Be angry," he exhorts them to the amendment of life: and concerning this he does three things. First he exhorts them to withdraw from evil; second, to tend toward the good, at "Offer the sacrifice"; third, he raises a question, at "Many say," etc. Concerning the first, it should be considered that sin in us most frequently arises from three sources: namely, from the corruption of the irascible, the rational, and the concupiscible powers. First, therefore, he prohibits the sin that arises from the first; hence he says, "Be angry," etc. This is understood in three ways. First, of disordered anger; as if to say: it is permitted that the movement of anger arises in us; nevertheless you should not lead your anger to the act of sin. Eph. 4: "Let not the sun go down upon your anger." Second, thus: "Be angry," that is, against your own sins. Is. 63: "My indignation itself helped me," etc. "And do not sin," namely again; as if to say: be angry against past sins so that you do not commit others. Third, of anger through zeal, it is expounded thus: be angry against the vices of others; and yet do not sin by correcting them in a disordered way, because anger should be directed by reason. Second, he prohibits the vice of the rational power, namely dissimulation, saying: "What you say in your hearts," supply, "let it be in you"; as if to say: do not be one thing in heart and pretend another outwardly. Third, he prohibits what arises from the concupiscible power. "Be compunctious," namely for the sins you have committed; "in your chambers." Rom. 13: "Not in chambers and impurities," etc. Or it should be said that he touches upon a twofold sin: namely of anger, as has been said, "be angry" concerning anger through zeal. Second, of concupiscence: "be compunctious for what you say in your hearts," that is, for your evil thoughts, "in your chambers," that is, concerning hidden things, or in secret. And this better fits the reading of Jerome, who says, "Speak and be silent," that is, do not publicize by carrying it out in a disordered way. Or concerning anger as a vice, which he forbids to proceed to action, which is worse. Or concerning anger against sins.
Exposition on the Psalms of David
Psalms 4:5
Consequently, he exhorts them to do good. And first he directs them concerning the principle of good, because "offer the sacrifice of justice"; as if to say, namely be contrite. In Lev. 4, it is commanded that they offer a sacrifice for sins. But the Lord does not care much about such things. Ps. 39: "Sacrifice and oblation you did not desire, but you have perfected ears for me"; hence you also "offer the sacrifice of justice and hope in the Lord": "many say, who shows us," etc., that is, of satisfaction and penance. Rom. 12: "Present your bodies to God, a living sacrifice, holy, pleasing to God," etc. Second, he directs them concerning the end of the good, saying: "And hope in the Lord," etc.: as if to say, be hoping in the Lord who has given you the power to do these things.
Exposition on the Psalms of David
Psalms 4:6
Then when he says, "Many," he raises the question which the "many," that is, the foolish, ask: and they say, "Who shows us good things?" As if to say: how can we know what these sacrifices acceptable to God are? He resolves this question when he says: "The light of your countenance, O Lord, is sealed upon us"; as if to say: natural reason implanted in us teaches us to discern good from evil; and therefore he says, "The light of your countenance, O Lord, is sealed upon us," etc. The countenance of God is that by which God is known; just as a man is known by his face, this is the truth of God. From this truth of God there shines back a likeness of his light in our souls. And this is as it were a light, and it is sealed upon us, because it is the highest thing in us, and is as a certain sign upon our faces, and by this light we can know the good. Ps. 88: "In the light of your countenance they shall walk," etc. Moreover, we are sealed with the sign of the Spirit. Eph. 4: "Do not grieve the Holy Spirit, in whom you have been sealed." And also with the sign of the cross, whose seal has been impressed upon us in Baptism, and we ought daily to impress it. Song 8: "Set me as a seal upon your heart."
Exposition on the Psalms of David
Psalms 4:7
Then when he says, "You have given," he sets forth his preeminence over those sinners in goods: as if they were saying to him, you exhort us regarding your benefits, but we have everything; therefore he compares temporal things with spiritual things. And first he sets forth the spiritual; second the temporal, at "From the fruit," etc. Third the preeminence of spiritual things, at "In peace," etc. He says, therefore: it is true that all have the light of the countenance from above upon them, but, O Lord, to the saints and to me you have given gladness, namely spiritual gladness, in my heart, so that I may rejoice in you. Rom. 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit": and this is a spiritual benefit. The wicked, however, have an abundance of temporal things; and therefore he says: "From the fruit of their grain, wine, and oil, they are multiplied," that is, enlarged. And by all these temporal goods, all others are understood: because all are ordered to the necessity of living: and so grain stands for food, wine for drink, and oil for condiment. Another reading has "from the time of their grain"; where a twofold deficiency of these goods is implied, because temporal things are so named from time. Wis. 2: "For the passing of a shadow is our time." And because one thing does not suffice, they must be many; therefore he says, "they are multiplied."
Exposition on the Psalms of David
Psalms 4:8
Then when he says, "In peace," he sets forth the preeminence of spiritual things; as if to say, what among these excels? The certain gladness of the heart. And this is clear for a twofold reason. First, because this good will be eternal, but that is temporal; second, because it is one and simple, while that is manifold. The second he sets forth at "For you, Lord, singularly," etc. He says, therefore, "In peace," etc.: as if to say: others in time, but not I; rather, "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 from without: and therefore he says, "in peace." Is. 32: "My people shall sit in the beauty of peace," etc. Second, from the unchangeableness of the things possessed, because this always remains the same; hence "in the selfsame." Ps. 121: "Jerusalem, which is built as a city, whose participation is in the selfsame." Third, because without anxiety: hence, "I shall sleep." Song 5: "I sleep," etc. Fourth, from rest from the labor of acquiring; hence he says, "and I shall rest." And this can exist even here in the present life according to its beginning; because the saints have all these things here in some measure in God; but all these things will be perfectly in the fatherland. And this I have, says David, because I have one thing in which all these are found: and this is what he says, "For you, Lord," etc.: as if to say, in one way in a certain singular hope; "you have established me," namely in eternal life, of which it is said below in Ps. 26: "One thing I have asked of the Lord," etc. And this responds against what he says, "they are multiplied": so that "for you, Lord," etc., is as if to say, in you singularly I hope. And this better fits the reading of Jerome, which says: "For you, Lord, have made me dwell specially in safety." Ps. 117: "It is good to trust or to hope in the Lord," etc.
Exposition on the Psalms of David
Psalms 5:1-2
Above, the Psalmist set forth a prayer against those who persecute openly; here he prays against the deceitful, lest he be deceived. And concerning this he does two things. First, he sets forth a petition against the deceitful, lest he be deceived. Second, that the fallen may be restored, at "Lord, not in fury," etc. This Psalm has a title in which there is something new, and it reads thus: "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 way the Gloss explains it, and as is found in the story of Gen. 21, that when Sarah saw Ishmael playing with her son Isaac, she was troubled and said to Abraham: "Cast out this handmaid and her son, for the son of the handmaid shall not be heir with my son Isaac." Sarah indeed understood that play to be a persecution against Isaac. Abraham, however, took it hard what Sarah had said about his son Ishmael; but God said to him: "Let it not seem harsh to you concerning the boy and your handmaid; in all that Sarah says to you, heed her voice, for in Isaac shall your seed be called," etc. As if to say: Isaac shall be your heir, not Ishmael. Hence below in chapter 25, it is said: "Abraham gave all that he possessed to his son Isaac, but to the sons of his concubines he gave gifts," etc. This Psalm can therefore be referred to this: that the people of the Jews, according to the figure, obtained the inheritance promised to Abraham, whose head and king was David. But according to the mystery, the Christian people obtain it: Gal. 4: "But we, brothers, are children of the promise according to Isaac." Therefore this Psalm tends unto the end, that is, unto Christ, whom it praises for her, namely for the Church, which obtains the inheritance, the synagogue having been rejected. In another way, according to the letter of Jerome, the title is: "For the leader, for the heirs, a song of David." And so it can be understood that this Psalm was composed for the victory that David had in the literal sense. And it should be known that David, while fleeing, lost his inheritance through Absalom, as is found in 2 Kgs. 16. Hence just as the preceding Psalm was for deliverance and victory against Absalom, so he composed this one for the recovery of his inheritance, because when David returned to Jerusalem, certain others had still maliciously risen up against him. Hence in 2 Kgs. 20, David commanded Amasa to summon all the men of Judah within three days to pursue Sheba the son of Bichri, "for the son of Bichri will afflict us more than Absalom." For he had passed through all the tribes of Israel as far as Abel, and all the chosen men had gathered to him; and when he was beheaded, David reigned over all Israel. In this Psalm, therefore, according to the literal sense, three things are considered. First, he asks to be heard. Second, he shows confidence in being heard, at "In the morning you will hear." Third, he sets forth his petition, at "Lord, lead me." Concerning the first, he does two things. First, he asks to be heard. Second, he indicates the reason for being heard, at "My king." It should be noted that one who wishes to ask something of someone proceeds in this way. First, he desires what he wishes to ask. Second, he considers the words to be proposed. Third, he presents them before the hearer. And conversely, the hearer: first, perceives the words by hearing; second, grasps the meaning of the words by understanding; third, is inclined to fulfill the desire of the petitioner. David therefore speaks to God according to this likeness. And first he asks the first thing, namely that God hear his words with outward hearing, when he says, "Give ear to my words, O Lord." Second, he asks for understanding, namely the comprehension of his words, when he says, "Understand my cry" -- not an outward cry, but an inward affection: Ps. 17: "My cry before him." Jerome has: "Understand my murmuring, which I have thought to propose." And this agrees with the translation that says "meditation." Third, he asks the third thing, namely to be heard: "Attend to the voice of my prayer," that is, be willing to hear my prayer: Ps. 69: "O God, attend to my help." But does God do these things separately -- hear, attend, and answer? It must be said that he speaks metaphorically, namely that God may approve all these: the outward words, the inward meditation, and what he proposes. Second, he sets forth the reason for being heard, when he says, "My king." And this is the beginning of the verse according to the Greek. A threefold reason for being heard is given, namely on God's part. The first of these is "My king." For it belongs to a king to govern. Since therefore this pertains to God, it pertains to him to provide what is necessary: Jer. 10: "Who will not fear you, O king of nations?" The other reason is that he is God; for God is the end of our desires and our preserver: Ps. 27: "In God my heart has hoped, and I have been helped," etc. And therefore he says, "My God": Is. 8: "Shall not a people seek a vision from their God, for the living and the dead?" etc. The third reason is taken from the one praying, when he says: "For to you I will pray, O Lord"; as if to say: it is fitting, because you have promised a hearing to those who pray. Mt. 7: "Everyone who asks receives, and the one who seeks finds, and to the one who knocks it shall be opened." Nor does it matter that Jerome says "I beseech," while here it says "I will pray," because this designates the continuation of prayer without ceasing; as if to say: I will so pray that nonetheless I am always beseeching: Lk. 18: "One ought always to pray and not lose heart."
Exposition on the Psalms of David
Psalms 5:3
This is the second part of the Psalm. Here he first shows that he has confidence concerning being heard. Second, the reason for his confidence, at "In the morning I will stand before you," etc. He says therefore: "You will hear my voice in the morning"; according to the letter, that is, swiftly, as if to say, in good time. For we ought to hope this from God, that he will hear us quickly: Is. 30: "At the voice of your cry, as soon as he hears, he will answer you." Likewise in the penultimate chapter: "While they are yet speaking, I will hear." The reason for confidence is given when he says, "In the morning I will stand before you," etc. Note that "morning" is said in four ways: namely, of the natural day: Gen. 1: "There was evening and morning, one day." Also of human life; and so youth is called morning. Ps. 89: "In the morning it flourishes and passes away." Also of the day of grace, at the first conversion of a person to God, because then one begins to have the light of grace: Ps. 89: "We have been filled in the morning with your mercy." Also of eternity: Ps. 29: "In the evening," that is, in the present life, "weeping shall have place, and in the morning," that is, of eternity, "gladness." A twofold reason for confidence is therefore assigned. First, because he stands in the morning, that is, he clings to God and prepares himself for God; hence Jerome has "I will prepare myself": Sir. 18: "Before prayer, prepare your soul, and do not be like one who tests God." In the morning, therefore, of the day, that is, in the early hours, "I will stand before you," that is, I will attend to you. And this because then a person is free from anxieties and has a freer heart for thinking about God: Ps. 62: "In the morning hours, Lord, I will meditate on you": Is. 26: "But also with my spirit within me, from early morning I will keep watch for you, and you will hear my voice," etc. Because he hears the devout. In the morning, namely of grace, the darkness of sin having been driven away, "I will stand and contemplate," as Jerome's text has. 2 Kgs. 23: "Like the light of dawn in the morning, without clouds, the sun rises," etc. "You will hear my voice," namely by freeing from sin and punishment. Or "in the morning," namely on the day of eternity: Job 38: "Where were you when the morning stars praised me?" etc. And then a person is totally heard. Or "in the morning," that is, from youth: "I will stand before you": Lam. 3: "It is good for a man when he has borne the yoke of the Lord from his youth": Eccl. 12: "Remember your Creator in the days of your youth," etc. "You will hear my voice," because Prov. 8: "Those who love me, I love; and those who watch for me early will find me." The second reason for confidence is that he sees; hence he says, "And I will see." And he explains this first -- how he stands -- when he says, "But I, in the abundance." First he says what he sees, namely who are those who are prevented from being heard, and what are the obstacles of this sort; and these are the wicked. Hence he says, "I will see," namely "that God," etc.
Exposition on the Psalms of David
Psalms 5:4-5
Here two things should be noted. First, that the wicked are excluded from these things. Second, that they are led into the evils of punishment, at "You hate all," etc. Concerning the first, he speaks of God as of a man who loves some and hates others. Here there can be a threefold degree: because the sin of one sinner pleases someone, the person of one sinning pleases another, and for yet another, neither pleases; but nevertheless one willingly and without indignation looks upon him. But this is not so with God, because sin does not please God, nor does he regard the familiarity of the sinner. Likewise, he disdains to look upon him. And therefore he says, as to the first, "I will see that you are not a God who wills iniquity," that is, it does not please you. As to the second, he says: "Nor shall the malicious dwell beside you," that is, you do not hold him in your familiarity: Ps. 100: "He shall not dwell in the midst of my house," etc. Likewise, Ps. 25: "I have hated the assembly of the malicious." As to the third, he says, "Nor shall the unjust," that is, sinners, "remain before your eyes," namely the eyes of approval: Hab. 1: "Your eyes are pure, and you cannot look upon iniquity."
Exposition on the Psalms of David
Psalms 5:5-6
Here he shows how they are led to punishment, and he sets forth a threefold order. For there is a threefold degree in the way someone hates another. First, he holds him in hatred, willing evil to him in his heart. Second, he carries this out by inflicting punishment. Third, if he has punished at some point, he nevertheless reconciles him to himself. But God first hates; hence he says, "You hate all," etc. Wis. 14: "Equally hateful to God are the impious man and his impiety." But against this, Wis. 11: "You love all things that are," etc. I respond: what God has made, he does not hate; but what he has not made, namely sin. But if we obstinately persist, he hates the sinner insofar as he does not call him back, and he orders him through punishments. Second, he inflicts punishment; and therefore he says: "You will destroy all who speak falsehood": Wis. 1: "The mouth that lies kills the soul." Note that falsehood is threefold: namely, pernicious, which is done to the harm of another, whether in spiritual or temporal matters, for example in teaching; and this is the most grave. Jocose, which is said for amusement. Officious, by which one speaks for the benefit of another, either temporally or spiritually. And according to Augustine, no officious lie is without sin, because if you lie to free someone, this is not good, for the Apostle says in Rom. 3: "Evil must not be done that good may come." Moreover, every evil could be done for the sake of good. Nevertheless, an officious lie can sometimes be venial. But a jocose lie is always venial. A pernicious lie, however, is always mortal; and it is of this that the text speaks here. Third, God hates in such a way that, inflicting punishments, he is not reconciled; hence he adds: "The man of blood and the deceitful one the Lord will abominate." We abominate those things that we do not tolerate in our awareness. Men of blood are called those whose desire is to shed blood: Prov. 1: "Their feet run to evil, and they hasten to shed blood": 2 Kgs. 16: "Go forth, man of blood." The deceitful one is he who speaks in deceit. But it should be noted that the Psalmist proceeds in an orderly way, because first a person simply works evil by thinking; and these God hates. But when they add malice by carrying it out, they provoke God to punish. But when they persist, then God abominates them: Prov. 17: "The life of the impious is an abomination to God," etc.
Exposition on the Psalms of David
Psalms 5:7
Next, when he says "But I," he shows how he stands before the Lord; and concerning this he does two things. First, he shows how he approaches God. Second, what prayer he offers, at "I will worship." Someone might therefore say to him: You say that the malicious one will not dwell beside you. But are you not a sinner? How then will you stand? And therefore he says, not according to my merits, but "in the abundance of your mercy I will enter," that is, I will draw near to you, "into your house." Or, in the literal sense, this means the temple, or the congregation of the faithful: 1 Tim. 3: "How one ought to conduct oneself in the house of God, which is the Church of God." Dan. 9: "For not on the basis of our justifications do we pour out our prayers before your face," etc. But since you are a sinner, that is, a man of blood, how do you approach or worship? Certainly "in your fear": Sir. 1: "He who is without fear cannot be justified"; therefore he says, "In your fear," that is, with reverence.
Exposition on the Psalms of David
Psalms 5:8
Above he asked that his prayer be heard; here he sets it forth. And first he prays for himself. Second, for others. Concerning the first, he does two things. First, he sets forth the prayer. Second, he gives its reason, at "For there is not." Concerning the first, he asks for two things: namely, to be led and to be directed; and this because a person in the world is as on a road: Is. 30: "This is the way; walk in it." But those who travel along a road need two things: because if the road is not safe, they need an escort; or a guide, if it is uncertain. In the world, enemies are on every side: Ps. 141: "On this road where I walked, they hid a snare for me." Likewise, the way is unknown: Job 3: "To the man whose way is hidden," etc. And therefore he first asks, "Lord, lead me in your justice," according to your justice, or that I may walk in your justice; and this "on account of my enemies": Ps. 142: "Your good spirit will lead me into the right land: for the sake of your name, O Lord, you will give me life in your equity." "Direct my way in your sight." Another translation has, "Direct in my sight your way." The first agrees with Jerome; the second with the Greek; but the meaning is the same. As if to say: Lord, I am on a hidden way: Prov. 14: "There is a way that seems right to a man, but in the end it leads to death." And therefore, "direct me in your sight," that is, according to your providence, because nothing is hidden from you. Or "in your sight," that I may always please you. Or "in my sight your way," so that it may always be in my heart, that I may always be able to follow you.
Exposition on the Psalms of David
Psalms 5:9
Then when he adds "For," he assigns the reason for the petition and describes the enemies and the imminent danger. First, from the lack of good. Second, from the abundance of evil, at "For their heart," etc. The deficiency is that if they kept peace, he could be at peace with them and proceed safely. But "there is no truth in their mouth," because they have one thing in their mouth and another in their heart: Hos. 4: "There is no truth." And therefore I cannot proceed safely. Likewise, from the abundance of evil. And first, as to their scheming, when he says: "Their heart is vain," that is, they meditate on vain things, which they cannot attain, namely to deceive the poor who are guarded by you: Sir. 2: "Many are the snares of the deceitful." Second, from their greediness, because "their throat is an open grave." The throat serves for taste and speech. In one way it can be read as explained according to its ordering to speech, as if to say: their throat is an open grave; for just as the grave is the place of the dead, and a stench comes forth from it, so their speech kills others, either spiritually or corporally: 1 Cor. 15: "Bad company corrupts good morals." Likewise, the words of such people are fetid, because they speak shameful things: Sir. 2: "The hearts of the foul-smelling belch forth." In another way, it can be explained with regard to eating and greediness; and this we can take either literally, and so they are an open grave because they are voracious. And on account of this, to satisfy their voracity, they flatter and act unjustly. Or figuratively: just as a grave, of itself, is prepared to receive the dead, so these people are always prepared to deceive: Jer. 5: "His quiver is like an open grave." Third, as to their oppression: "With their tongues," etc. As if to say: through smooth words they lead to death: Rom. 16: "Through smooth speech and flattery they seduce the hearts of the innocent": Jer. 9: "Their tongue is a wounding arrow," etc. This can be the prayer of the just and of the Church.
Exposition on the Psalms of David
Psalms 5:10
Next, when he says "Judge," he prays for others. And first, against the wicked. Second, for the good, at "And let them rejoice." Concerning the first, he does three things. First, he asks for their judgment. Second, he determines the mode of judgment, at "Let them fall," etc. Third, he assigns the cause of judgment, at "For they have provoked." He says therefore, "Judge them," since they are wicked. But it should be noted that judgment is twofold: namely, of discernment, by which even the good are judged: Ps. 42: "Judge me, O God, and distinguish my cause," etc. Second, of condemnation: Jn. 3: "He who does not believe is already judged." Here he speaks of the judgment of condemnation, by which the wicked will be judged at the last judgment; hence Jerome has, "Condemn them, O God." But against this: Mt. 5: "Pray for those who persecute and slander you." I respond. It must be said that the prophets in their prophecy did not speak by their own will: 2 Pet. 1: "For prophecy was never brought forth by human will, but by the Holy Spirit," etc. And therefore what they uttered, they said according to their understanding of divine justice; and therefore these were predictions of future events rather than their prayers. Hence "judge" means "I know that you will judge." A twofold mode of justice is set forth. First, that they may fail in their purpose. Second, that they may be removed from their place. By the first, the evils they intend are prevented; and therefore he says, "Let them fall from their designs," that is, from their plans: Job 5: "Who catches the wise in their own craftiness," etc. Or "let them fall," that is, let them be punished on account of their thoughts: Rom. 2: "Of thoughts accusing," etc. But by the second, they are expelled from the company of the good; hence it follows: "According to the multitude," etc. This will be then when, as Mt. 25 says: "Depart, you cursed," etc. Job 18: "He will be driven from light into darkness," etc. And he says, "according to the multitude of their impieties," because the mode of condemnation will be according to them: Deut. 25: "According to the measure of the offense shall be the manner of the stripes." The cause is given: "For they have provoked," that is, they have provoked to wrath. This shows in God not anger, but the will to punish. Another reading has, "They have embittered you," who are sweet, by sinning against you obstinately. Sinners first sin, then they aggravate their sin by obstinacy, and then God does not spare but is provoked, that is, moved to vengeance: Rom. 2: "Do you not know that the kindness of God leads you to repentance? But according to your hardness": Deut. 32: "They have provoked me by that which is no god," etc.
Exposition on the Psalms of David
Psalms 5:11
Next, when he says "And let them rejoice," he sets forth the petition. And first he states it. Second, he adds the exposition, "Forever." Concerning the first, he does two things. First, he states what he asks for, namely joy; hence he says, "Let them rejoice," for this is the end of all good things. Ps. 67: "Let the just feast and exult before God, and let them delight in gladness." Second, for whom he asks, namely for those who hope; hence, "Who hope in you." Next, when he says "Forever they shall exult," he explains. First, he says "Let them rejoice." Second, when he says "Let them hope," at "For you have blessed the just." For the joy of the saints in the homeland is everlasting; and therefore he says "forever"; and secure, hence he adds, "And you will dwell in them"; full, for which reason he adds, "And they shall glory," etc. It is indeed everlasting, not temporal: Is. 51: "Everlasting joy shall be upon their heads," etc. Secure, without disturbance: Is. 32: "My people shall sit in the beauty of peace and in tents of confidence." And therefore he says, "And you will dwell in them," as a protector; hence Jerome has, "And you will protect them": Rev. 21: "Behold, the tabernacle of God with men, and he will dwell with them." It is also full; and this is evident from four things. First, from the glory conceived thereby; hence "they shall glory," because no one glories in a thing unless he possesses it excellently. But the saints possess God most excellently; therefore he says, "They shall glory." Second, from the matter, because they glory in the fullest thing, and in every good: Jn. 16: "Until now you have asked nothing in my name; ask and you shall receive, that your joy may be full": Jn. 15: "That my joy may be in you," etc. And therefore he says, "In you." Third, from the companionship, because a person alone cannot rejoice well in something, but only when he has friends with him sharing in that good; and therefore he says, "All." Ps. 86: "The dwelling of all who rejoice is in you." Fourth, from the perfection, "who love"; for it is proper to friends to rejoice in the good of a friend, nor does a person easily let go of what he loves.
Exposition on the Psalms of David
Psalms 5:12
Next, when he says "For," he shows why they hope. First, because of the gift of grace. Second, from the mercy of predestination, etc. From the gift of grace, hence he says, "For you have blessed the just," namely by giving him a special grace: Eph. 1: "He blessed us with every spiritual blessing in the heavenly places." And the mercy of predestination: Eph. 1: "We have been predestined according to the purpose of his will, who works all things in all." And this is what he says: "With the shield of your good will," that is, with the eternal will of his mercy, which from eternity disposed to save: Eph. 1: "He chose us before the foundation of the world, that we should be holy and spotless." What he says, "as with a shield," implies that the very will of God is like a shield against all evils: 2 Kgs. 23: "The Lord is my shield and my strength," etc. Or here it is like a shield protecting, but in the homeland it is like a shield crowning. For it was the ancient custom of the Romans to use round shields, and in these they placed the hope of victory; and when they triumphed, they used the same shield as a crown. And hence the saints are depicted with a round shield on their heads, because having obtained a triumph over their enemies, they bear a round shield on their heads, after the manner of the Romans, as a crown. He says therefore: "With the shield of your good will you have crowned us"; as if to say, for the shield of our coronation we have your good will, which defends us here and crowns us there.
Exposition on the Psalms of David
Psalms 6:1
In the preceding Psalm, David asked to be led in the way of justice on account of his enemies; here, however, he asks that his fall be repaired. And this Psalm seems to express the affections of a man who, having been chastised for his sins and delivered into the hands of his enemies, obtained liberation after doing penance. And therefore this is the first of the seven Penitential Psalms. They are seven on account of the seven gifts of the Holy Spirit, by whom one repents; and all begin with weeping and end in joy, because through the lamentation of penance one arrives at the kingdom of glory: Mt. 5: "Blessed are those who mourn, for they shall be comforted." The title is as follows: "Unto the end, a Psalm of David, for the octave." Jerome translated it as: "For the leader, in psalms, upon the octave, a song of David." Concerning this title, it remains to be seen what is meant by the expression "for the octave." For the rest has been explained. It should be known, then, that the titles were composed by Ezra partly according to the things that were being done at the time, and partly according to things that had occurred. For it is found in the history of Lev. 23 that in the seventh month the Jews held the feast of tabernacles for seven days, and the eighth day was the most celebrated of all; for it was a day of assembly and collection, which was made for the necessities of divine worship and for the poor. And perhaps David composed this Psalm for that solemnity, and it was recited on the eighth day. Moreover, this feast pertains to a mystery, because by the number eight the resurrection is signified, when all will be gathered from the four winds, from the ends of the earth to the ends of heaven, Mk. 13. Or the octave is so called because of the false opinion of certain people who said that after seven thousand years the resurrection would take place, with the Lord coming for judgment. But this time is known to no one: Acts 1: "It is not for you to know the times or the moments," etc. Mt. 24: "But of that day and hour no one knows, neither the angels of heaven, but the Father alone." Hence another reason is given why the octave designates the resurrection: because in the present age there is a twofold life. One in which a person is occupied with bodily matters, the other with spiritual matters. The first life is signified by the number four, because it is the number of bodies, as even Plato says, because through it dimensions are signified. For among solids, the first bodily number is the pyramid, as Boethius teaches in his Arithmetic. Since, therefore, that pyramid is the first which, rising from a triangular base, extends into height, it follows that four is the first solid number. For example, if upon a triangle one erects lines above the three angles and joins the vertices at a single middle point, a pyramid is formed, whose base is one triangle and whose sides are triangles. But the second life, which is spiritual, is signified by the number three; for among plane figures, three is the first surface number. And the same Boethius says this in the same book. For the first surface is the triangle, entirely lacking in thickness. From the number seven, which is constituted from this four and three, the octave follows, namely the resurrection of bodies and souls. In the Gloss, however, another reason is assigned, so that it is said that the number four pertains to the body, because it consists of four elements and is affected by four qualities, namely dry and moist, hot and cold, and is governed by four seasons: spring, summer, autumn, and winter. But the number three pertains to the soul, on account of the three powers of the soul: namely, the rational, the irascible, and the concupiscible. When both lives have been completed, namely the bodily and the spiritual, as though the number seven having passed, the day of judgment will come, and to each person what is due will be rendered according to merit. Or the octave signifies the resurrection because it will occur in the eighth age. For the first age runs from Adam to Noah. The second from Noah to Abraham. The third from Abraham to David. The fourth from David to the Babylonian exile. The fifth from the Babylonian exile to Christ. The sixth from Christ to the end of the world. The sixth and seventh ages run simultaneously, namely the age of those at rest and those laboring, and after these will be the eighth age of those rising. This Psalm is divided into three parts. First, penance is treated. Second, the weeping of penance, at "I have labored," etc. Third, the fruit of both, at "Depart." But a person existing in sin suffers three disadvantages, from which he asks to be freed. The first is the perversity of action; the second is the wounding and weakness of nature; the third is the liability to imminent punishment. First, therefore, he asks to be freed from the first; and so he says, "Lord, not in your fury," etc. Second, against the second; and so he adds in prayer, "Have mercy on me," etc. Third, against the third; and so he subjoins, "But you, O Lord," etc. He says therefore: "Lord, not in your fury." Someone frees another from evil actions by rebuking with words and correcting with punishments; and God does both. But rebuke is sometimes given for correction, and this is in mercy: Ps. 140: "The just man will correct me," etc. Sometimes for condemnation, and this is of wrath. And therefore he says, "Lord, rebuke me," but "not in fury," because that belongs to vengeance, and this will happen in the judgment, when he will say, Mt. 25: "Depart from me, you cursed," etc. "For I was hungry," etc. Is. 30: "His fury is burning and heavy to bear," etc. But now he rebukes not in fury, because he rebukes for correction, not for condemnation; and this is what the Psalmist asks when he says, "Nor in your wrath correct me"; as if to say: correct me, but not in wrath or fury, but through temporal scourges. Augustine says: "Here burn, here cut, here do not spare, so that you may spare for eternity." Jer. 10: "Correct me, but with judgment."
Exposition on the Psalms of David
Psalms 6:2
Then when he says "Have mercy," he asks to be freed from the second, namely from the wounding and weakness of nature. And first he explains the infirmity in general; second in particular, at "Heal," etc. He says therefore, "Have mercy on me, Lord, for I am weak." Sin is a spiritual infirmity; for bodily infirmity occurs from the dissolution of the due proportion of humors. So when the affections of the soul are not proportionate, there is a spiritual sickness; and therefore he says, "I am weak." The Gloss says: "I am weak by nature and by vice, to such a degree that I cannot endure your justice." Ps. 115: "I am your servant and the son of your handmaid." Wis. 9: "A man who is weak and of short time, and lacking in the understanding of judgment and laws." Then when he says "Heal," etc., he explains in particular how he is weak, and this in two ways. First, because he has lost his strength; second, because he has lost his discernment, at "And my soul is greatly troubled," etc. He says therefore: "Heal me, Lord." Jer. 17: "Heal me, Lord, and I shall be healed," etc. Because if a person is free from sin, he is fit for retaining grace and the virtues, which are the person's strength. And therefore, "Heal me, Lord," and this I beg, "because my bones," that is, my strength, namely the virtue and fortitude of my soul, "are troubled."
Exposition on the Psalms of David
Psalms 6:3
Likewise, discernment is disturbed, inasmuch as it seems to the sinner that he acts rightly when he sins; and therefore he says: "And my soul is greatly troubled," because he has a perverted judgment about what should be done, so that he judges what is good to be evil, and conversely. Then when he says, "But you, Lord," he prays against the liability to damnation. Here he does three things. First, he shows the imminent danger. Second, he asks for the help of grace, at "Turn back." Third, he explains the imminent danger, at "For there is none in death," etc. He says therefore: "I am weak, I cannot rise by myself; but you, Lord, who can -- how long will you not hear me?" Ps. 12: "How long, O Lord, will you forget me utterly?" In this it seemed dangerous to him that he was not being converted. Sir. 5: "Do not delay in turning to the Lord, and do not put it off from day to day, for suddenly his wrath will come, and in the time of vengeance he will destroy you." Hab. 1: "How long shall I cry and you will not hear, shall I call out to you, a true father, and you will not heal?" etc. As if to say: how long shall I be in sin, and you will not give help so that I may rise?
Exposition on the Psalms of David
Psalms 6:4
And therefore he asks for help, saying, "Turn back," etc. And he touches upon three things: namely, conversion, rescue, and salvation. The eye of a person is not illuminated by the sun unless it has a direct orientation toward it; so too the soul, if it is to receive divine light, must have a direct gaze toward God. And such a direct gaze is always prepared on God's part; but a person turns away, and it is necessary that God convert him, inasmuch as he first turns to us by turning us to himself. And therefore he says, "Turn back." Lam. 5: "Turn us to you, Lord, and we shall be turned," etc. If someone in chains were being dragged to the gallows and saw someone in whom he trusted, he would earnestly ask and say, "Rescue me." In this manner the Psalmist prays, saying, "Rescue my soul"; as if to say: rescue me, dragged by sin, led to death. Prov. 24: "Rescue those who are led to death." Ps. 68: "Rescue me from the mire, that I may not be stuck fast," etc. Col. 1: "He has rescued us from the power of darkness." Likewise, "Save me." After you have freed me from evils, bring me to salvation. Ps. 62: "In him is my salvation"; and this not through my merits, but "on account of your mercy": Tit. 3: "Not by works of justice which we have done, but according to his own mercy he saved us."
Exposition on the Psalms of David
Psalms 6:5
Then when he says "For," he shows the imminent danger. And first, the danger of present death, namely natural death. Second, of eternal damnation, from which there is no return. Hence, "For there is none in death," that is, after death, "who is mindful of you," namely by thinking of your goodness, if he was not mindful of it in life. And this is so because the rational soul does not have flexibility of choice after death. Eccl. 11: "Whether a tree falls to the south or to the north, in whatever place it falls, there it will be." The second danger is that in Hell there is obstinacy, and there is no confession there -- that confession of which the Apostle speaks, Rom. 10: "With the mouth confession is made unto salvation." And therefore he says: "But in Hell, who will confess to you?" Or alternatively: "In death," that is, the death of sin, "who is mindful of you?" As if to say: I beseech you, rescue my soul lest I consent, because in my sin I will not be mindful of you. Dan. 13: "They turned away their eyes so as not to see heaven, nor to remember just judgments." "But in Hell," that is, in the depths of sins, "who will confess to you?" Prov. 18: "When the impious man comes into the depths of sins, he will show contempt."
Exposition on the Psalms of David
Psalms 6:6
Then when he says "I have labored," he sets forth the groaning of the penitent, where he seems to touch upon three things. First, sorrow of heart. Second, failure of reason, at "My eye is troubled." Third, weakness of strength, at "I have grown old." Sorrow of heart is indicated in three ways. First, by groaning and sighs. Second, by bodily restlessness. Third, by tears. As to the first, he says, "I have labored in my groaning," namely by sighing: Lam. 1: "Many are my groanings, and my heart is sorrowful," etc. Ps. 37: "I roared from the groaning of my heart." And he says "I have labored," because it is labor to fight against oneself, and yet this labor bears good fruit: Wis. 3: "Glorious is the fruit of good labors." As to the second, he says, "I will wash": here he mentions two things, namely the bed and the bedding; and although these two are taken for the same thing, we follow the proper meaning. Bedding refers to the coverings spread upon the bed. The bed is that which is placed underneath, and is called "lectus" from "choosing," namely the straw and similar materials from which the bed is made. By saying, therefore, "I will wash my bed every night," he gives us to understand that every night he would rise and, leaning beside his bed, weep. Jerome's text reads, "I will make my bed swim"; and it is a figurative expression. Or, "I will make it swim," that is, I will cause it to move as if swimming, from my restlessness upon it. He says moreover, "With my tears I will drench my bedding," because even while lying in bed, he would drench the bed coverings by weeping, as if with a flood of tears. Morally, the bed in which a person rests is the conscience; this a person washes through tears in penance: Jer. 4: "Wash your heart from wickedness." By the bedding are signified sins, which are spread over the conscience; and these must be washed away with tears, because tears wash away the offense that one is ashamed to confess. The Gloss says: Lam. 2: "My eyes have failed from weeping," etc. He says "every night," that is, for each sin. For a person ought to weep in penance for each sin. Here it is given to be understood that the penitent has alternating turns, because among the good things he did, he sometimes sinned, and he wept for each. Hence he does not say "for one night," but "for each night." Moreover, he says "I will drench" on account of the abundance of tears: Jer. 9: "Who will give water to my head and tears to my eyes," etc. Lam. 2: "Pour out tears like a torrent by day and night; let not the pupils of your eyes be silent."
Exposition on the Psalms of David
Psalms 6:7
Next, when he says "My eye is troubled," he sets forth the failure of reason. For sorrow is the cause of anger; and therefore one who is sorrowful easily grows angry. But anger always disturbs the eye of reason. And those who are disturbed foresee less well. And therefore he says: "My eye is troubled," that is, my reason, "but by the fury of others." For David was angry and troubled when he saw that Absalom his son and his counselors had risen against him. Or "by his own fury," because he was troubled against his own sins. For he recognized, in the state of that persecution, that he was justly afflicted on account of his sins; and this anger does not blind, but disturbs. But another kind of anger does blind. Or "by your fury," O Lord God, by which you punish me, as if provoked by me, because I have troubled you: Is. 38: "My eyes are weakened by looking upward": Job 16: "My face is swollen from weeping and lamentation," etc. Third, he shows the weakness of strength when he says, "I have grown old," etc. When someone in his youth was victorious and strong, but afterward suffers not only from a stranger but also from his own kin, he is considered to be growing old. So David, who in his youth had conquered all, but now was fleeing from his own son, says, "I have grown old," namely in the estimation of others, "among all my enemies," both open and hidden: Heb. 8: "But what grows old and ages is near to destruction." Or the sinner grows old by departing from the newness of Christ, of which the Apostle speaks, Rom. 6: "Let us walk in newness of life, that we may serve in newness of spirit." Rom. 7, the Gloss says: "Let us serve in the works of the new man, that is, of Christ, which we attain not by our own powers or by the law, but by the grace of the Holy Spirit." "Knowing that our old man was crucified together with him," Rom. 6, "so that the body of sin might be destroyed, that we might no longer serve sin." Through which servitude one is reduced to the oldness of sin, having become a member of the old man. For this reason the Apostle urges and persuades, Rom. 12: "Be reformed in the newness of your sense, or of your mind." "Be reformed," says the Gloss, "because in Adam you were deformed in newness," etc. The new man, namely Christ. That is, in imitation of this oldness and wretchedness of deformity, the prophet laments under a question, saying, Bar. 3: "What is it, O Israel, that you are in the land of your enemies? You have grown old in a foreign land," etc. And this agrees with what is said here, "I have grown old among all my enemies": whether demons, or all the sins to which I have consented. And so what he says, "I have grown old," in this sense is the matter of groaning; as if to say: therefore "I will wash," etc., because I have grown old, having imitated the old man, subjecting myself to all vices. And then what was said, "My eye is troubled," etc., is referred to the state of the penitent. Or it can be referred to the matter of justice, and this with regard to the state of sin; as if to say: therefore I have grown old, that is, I have sinned, because my eye, that is, my flesh, was troubled by fury, that is, by the impulse of passion: Ps. 57: "Fire," namely of concupiscence, according to Augustine's Gloss, "fell upon them, and they did not see the sun," namely of justice: Dan. 13: "Concupiscence subverted your heart." Likewise: "They burned with desire for her," etc., "so that they did not remember just judgments." From the impulse of passion, therefore, David says that the eye of reason was disturbed in him, so that he did not see heaven; and this was the concupiscence for Bathsheba, 2 Kgs. 11, whom he summoned to himself and knew. And afterward, having learned that she was pregnant, to the crime of adultery he added the crime of murder. Hence he ordered Uriah, Bathsheba's husband, to be treacherously killed; for which most grave sins, by the just judgment of God, he suffered persecution from his son.
Exposition on the Psalms of David
Psalms 6:8
"Depart." This is the third principal part, in which the fruit of penance is set forth. Hence here he shows himself to have been heard, and thereupon he rejoices. And concerning this he does three things. First, he repels his enemies from himself. Second, he confesses that he has been heard, at "For you have heard." Third, he foretells the fate of his enemies, at "Let them be ashamed." He says therefore, "Depart," etc. Suppose that someone has been afflicted on account of sin; after pardon has been given, he can taunt his enemies, whether those who led him into sin or those who persecute him bodily. According to the literal sense, Jerome says "Depart from me," to those who lead me into sin, "because I do not want your company": 2 Cor. 6: "Therefore separate yourselves, says the Lord, and touch not the unclean thing, and I will receive you." Or, "Depart from me, all you who work iniquity," that is, you unjust workers who persecute me unjustly. "Depart," I say, "from me, because the Lord is with me as a mighty warrior": Jer. 20. Hence Ps. 26: "If armies encamp against me, my heart shall not fear." And through this is signified the future persecution and separation of the wicked from the good: Mt. 13: "They will separate the wicked from the midst of the just." Likewise Mt. 25: "They will separate them from one another, as a shepherd separates," etc. And further in the same chapter: "Depart from me, you cursed," etc.
Exposition on the Psalms of David
Psalms 6:9
Next, when he says "For he has heard," he declares that he has been heard. Here it should be noted that above he had set forth three things: namely, prayer, when he said "Have mercy"; second, entreaty, that he might be freed: "Turn back"; third, lamentation: "I have labored," etc. And these three he says were heard in reverse order. And first the groaning, saying, "The Lord has heard," etc. The groaning of the saints has a voice before God: Sir. 35: "He will not despise the voice of the orphan, nor the widow if she pour forth her speech of groaning. Do not the widow's tears run down her cheek, and her cry go up against the one who caused them? From the cheek they ascend to heaven, and the Lord who hears will not take pleasure in them." And Gen. 4: "The voice of your brother's blood cries to me from the earth." Therefore that holy lady Judith said, Jud. 8: "Let us seek his pardon with tears." Second, the entreaty; for entreaty, properly according to the Gloss of Cassiodorus, is for the removal of evils: Lk. 1: "Your entreaty has been heard." The Gloss says there, "By which you prayed for the liberation of the people." To show, therefore, that he has been freed from the evils for which he had prayed, saying "Turn back," etc., he adds here: "The Lord has heard my entreaty." Third, the prayer, namely that it might enter into his sight; and this is what he adds: "The Lord has received my prayer." And note that he says "Lord" three times here, to show that he has been heard by the whole Trinity: Ps. 66: "May God, our God, bless us; may God bless us."
Exposition on the Psalms of David
Psalms 6:10
Next, when he says "Let them be ashamed," he sets forth the fate of the enemies. As if it were said: you tell your enemies, "Depart." But what will become of them when they depart from you? Certainly, "Let them be ashamed," etc. These words can be explained in a good sense and in a bad sense. If in a good sense, then they are spoken in the manner of a prayer. Here he asks four things for them: namely, shame for their sins, because this is the beginning of the amendment of life; Sir. 4: "There is a shame that brings glory." Hence, "Let them be ashamed." Second, sorrow for their sins: "Let them be troubled": Ps. 59: "You have shaken the earth and troubled it," etc. For the penitent ought to have a greater intensity of sorrow than the pleasure he had in sin. Third, conversion to God; hence, "Let them be converted": Is. 31: "Return, as you had deeply withdrawn, O children of Israel." And fourth, shame: "Let them be ashamed and troubled exceedingly." Now shame is both the beginning and the end of amendment. But the reason can be given differently: namely, that at the beginning one is ashamed of the eyes of other people, and this grieves him, and he avoids evil; but in the end one is ashamed before the eye of his own reason and the eye of God: Rom. 6: "What fruit did you have then in those things, of which you are now ashamed?" Concerning the second, Lk. 18: "The tax collector, standing far off, would not even lift his eyes to heaven." And this should happen very quickly, so that there is no delay: Sir. 5: "Do not delay in turning to the Lord," etc. But if they are taken in a bad sense, then they should be understood as spoken in the manner of a prediction. As if to say: "Let them be ashamed," by the detection of their sin before all: Is. 1: "You shall be ashamed of the gardens you have chosen, when you shall be like an oak shedding its leaves," etc. "And let them be troubled," with an astonishing fear and sorrow: Wis. 5: "They shall be troubled with a horrible fear," etc. And therefore he says, "Exceedingly -- let all my enemies be converted," recognizing their own guilt and the glory of the saints: Wis. 5: "These are the ones whom we once held in derision and as a reproach; we, fools," etc. "And let them be ashamed," because this recognition will be to their confusion; and this "very swiftly": Is. 30: "Suddenly, when it is not expected, his destruction will come," etc. Job 21: "In a moment they go down to Hell." 1 Thess. 5: "The day of the Lord will come like a thief in the night. For when they shall say, peace and security," etc.
Exposition on the Psalms of David
Psalms 7:1
Above, Psalms were set forth for deliverance from enemies; here a Psalm is presented in which he seeks vengeance against them. And the following title is prefixed: "Unto the end, which he sang to the Lord for the words of Cushi, the son of the Benjaminite." The history is found in 2 Sam. 17: that David fled from the face of his son, and Ahithophel, the wisest, adhered to Absalom. But Hushai adhered to David, whom David sent back so that he might learn the counsels of Ahithophel and report them to him. When Ahithophel had given Absalom counsel very harmful to his father David -- namely, that he should immediately attack him before he could find refuge somewhere -- Hushai secretly informed David, so that he might flee from the open country where he was and cross the Jordan to the most fortified places. Having heard, therefore, this report of Hushai, David sang this canticle to the Lord; and therefore it says here, "which he sang to the Lord for the words of Cushi, the son of the Benjaminite." He is called "son of the Benjaminite" because perhaps he was from the tribe of Benjamin, or because he descended from someone who had this name. Jerome does not have "unto the end," nor "for victory," but "for ignorance" or "for the ignorant." And he says "concerning the words of the Ethiopian"; yet it is not known whether he was an Ethiopian. Mystically, moreover, this Psalm can belong to the Church and be directed against persecutors. And it is said "for the words of Cushi," which is interpreted as "silence," while "Benjaminite" means "son of the right hand"; as if to say: by the hidden judgment of divine providence it happened that Ahithophel, who is interpreted as "a brother's ruin" -- namely Judas Iscariot -- conspired by counsel and assistance for the ruin, that is, the death, of his brother, namely Christ, who "is not ashamed to call them brothers" (Heb. 2). But what Judas did for the destruction of one man, Christ turned to the salvation of all, as Augustine says in the Gloss. This Psalm has three parts. First, the prayer is set forth. Second, the hearing, at "The Lord judges." Third, the thanksgiving, "I will confess to the Lord." Concerning the first, he does two things. First, he prays to be delivered from enemies. Second, that the enemies be brought low: "Arise, O Lord, in your anger." Concerning the first, he does two things. First, he asks for mercy. Second, he alleges his innocence: "O Lord my God, if I have done this." Concerning the first, he does three things. First, he sets forth the disposition of the one praying. Second, he presents the petition: "Save me." Third, the reason for the petition: "Lest he seize." The disposition of prayer is that one should hope in the Lord: Sir. 2: "For no one has hoped in the Lord and been confounded." And therefore he says, "In you I have hoped." The petition is twofold: for he asks to be saved and to be delivered, according to Dionysius. To be delivered is to be removed from evil; to be saved is to be preserved in good things. Thus he asks to be saved from the corruption of enemies and to be delivered from them. And this can be understood of bodily enemies and of spiritual ones; as if to say: save me from enemies and from temptations. Ps. 21: "Save me from the lion's mouth." Likewise: "Deliver my soul from their malice."
Exposition on the Psalms of David
Psalms 7:2
He sets forth the reason for the petition when he says, "Lest he seize," etc.; as if to say: unless you come to my aid, Absalom will devour me like a lion. 2 Sam. 15: "Arise, let us flee, for there will be no escape for us from the face of Absalom." And above he says in the plural, "from all who persecute me"; here in the singular: "Lest he seize like a lion," because all are comprehended under one head -- the spiritual under the one Devil, the bodily under Absalom. Of the first, 1 Pet. 5: "Your adversary the Devil, like a roaring lion," etc. Ps. 9: "He lies in ambush in secret like a lion," etc. "Seize" as if suddenly and swiftly: Jn. 10: "The wolf seizes," because the Devil acts treacherously. And he will do this "while there is no one to redeem," etc. One is redeemed when delivered from evil, and this refers to liberation from punishment: Hos. 13: "I will redeem them from death." "Nor one who saves," through liberation from guilt: Mt. 1: "He will save his people from their sins." Jerome has: "Lest he seize my soul like a lion and rend it, and there be no one to deliver."
Exposition on the Psalms of David
Psalms 7:3-4
Then he alleges his innocence: "O Lord my God, if I have done this." And this can be understood in two ways: either by way of an oath or of a prediction. If by way of an oath, then it should be known that there is a twofold oath: namely by attestation, as in Rom. 1: "God is my witness, whom I serve in my spirit," etc.; and by imprecation, as when one says, "If I have done this, may this befall me." Job 31: "If I rejoiced at the ruin of him who hated me," etc. 2 Cor. 1: "I call God as witness upon my soul"; as if to say: if I am not innocent, let him seize me. Or it can be understood by way of a prediction; as if to say: if I am guilty of these faults, this will be my punishment -- "let me fall," etc. And according to this, he first excludes guilt from himself: "If I have done this," etc. Second, he determines his punishment: "Let me fall," etc. He excludes guilt from himself, first in general, when he says, "O Lord my God, if I have done this." What is "this"? Sin, namely that of pride, according to the Gloss, which is, as it were, the universal sin: Sir. 10: "The beginning of all sin is pride." Or otherwise: "this" -- because when someone suffers some tribulation through his own fault, it is said to him, "You brought this on yourself"; as if to say, you are the cause that this is happening. And thus he says: "If I have done this," that is, if I gave cause for this persecution. 2 Sam. 8: "David administered justice and equity to all his people." Mic. 7: "I will bear the wrath of the Lord, because I have sinned against him," etc. Second, when he says, "If there is iniquity," etc., he excludes guilt in particular. Here he does three things: for first he says that he did injustice to no one; and therefore he says, "If there is iniquity": Job 11: "If there is iniquity in my hand," etc. 1 Sam. 24: "Consider and see that there is no evil or iniquity in my hand." Hence, when a man does injustice to no one, it seems unjust that he should be afflicted. Second, indeed, he forgave offenses; and therefore he says, "If I have repaid," etc. And this in 1 Sam. 24: "My eye spared you. For I said: I will not extend my hand against my lord, because he is the Lord's anointed." Lev. 19: "Do not seek revenge, nor be mindful of the injuries of your citizens." Third, that he did good to his enemies, which is the third good. Hence Jerome's text has, "I let my enemies go away empty-handed." Rom. 12: "Do not be overcome by evil, but overcome," etc. Prov. 25: "If your enemy is hungry," etc. Mt. 5: "Do good to those who hate you." 2 Kings 6: Elisha commanded the king of Samaria to set food before the army of the king of Syria, who had come to capture him. And a great provision of food was set before them.
Exposition on the Psalms of David
Psalms 7:5
Next, when he says, "Let me fall," he determines the punishment that follows, as if to say: if these things I say are not true, let these things happen to me. And first he sets forth the loss of goods. Second, of person. Third, of glory. He says, therefore, regarding the first: let this evil befall me, namely, that I fall deservedly, that is, justly, before my enemies -- that is, let my goods be taken from me. Job 31: "If a stain has clung to my members, let me sow and another eat." Regarding the person, he sets forth three things that a man suffers in himself. First, persecution. Second, captivity. Third, death. Regarding the first, he says, "let him pursue." Regarding the second, "let him seize." Regarding the third, "and let him trample" -- either by killing, or by utterly casting me down. Regarding glory, he adds, "and my glory," etc. As if to say: whatever it is in which I glory, let it be reduced to dust and scattered. Mystically: the enemy, the Devil, pursues by tempting. Lam. 4: "Our pursuers were swifter," etc. "Let him seize" -- through consent to sin. Lam. 1: "All her pursuers overtook her in her straits." "Let him trample" -- through habit and contempt. Is. 51: "Bow down that we may pass over." The glory of man is twofold: namely natural and spiritual. Of the first, 1 Cor. 11: "Man," that is, the mind, "ought not to cover his head, because he is the glory and image of God." Of the second, 2 Cor. 1: "Our glory is this: the testimony of our conscience." Therefore the Devil brings the glory of man down to the dust, because the image of God is disfigured, because it is stained. 1 Tim. 4: "Having their conscience seared." Ps. 72: "Lord, in your city, you will reduce their image to nothing."
Exposition on the Psalms of David
Psalms 7:6-7
Above he set forth a prayer for himself, asking to be delivered and saved; here he petitions against the enemies. Here he does two things. First, he asks for their punishment. Second, the fruit of their punishment, at "and be exalted." Let us first read the text according to history, as it could have applied to David. "Arise" is said to two kinds of people: to one who sleeps and to one who lies down. Now God, when he does not punish sins, seems to sleep, as though he did not have the vigilance of prudence: Ps. 43: "Arise! Why do you sleep, O Lord?" Likewise, when he does not punish, he seems to lie powerless; but then he seems to rise when he manifests his power by punishing adversaries: Is. 26: "Let your hand be exalted, that they may not see; let them see and be confounded with zeal for the people, and let fire devour your inheritance." He says "in anger," that is, in punishment, which is the effect of anger. The fruit of punishment he sets forth as threefold. One is on God's part: that God be exalted -- not in himself, but in the estimation of men, because through this he is regarded as lofty and powerful. And therefore he says, "be exalted"; as if to say: bring down my enemies, and in this you will appear lofty. Sir. 36: "As in their sight you were magnified in us, so in our sight," etc. And he says, "in the borders," so as to utterly bring them down, and nothing remain, by invading their borders. Jerome has, "Rise up, raging against the enemies"; as if to say: be angry, and in this be exalted. Another fruit is on David's part: for in 1 Sam. 13, we read, "The Lord found a man after his own heart, whom he commanded to be a leader over his people." And David himself says of himself in 2 Sam. 6: "The Lord commanded me to be a leader," etc. This command seemed to be made void with David being brought low; and therefore he says, "Arise in the command which you commanded," namely, that I be a leader in the kingdom. And therefore Jerome has, "Rise up to the judgment you commanded for me." Another fruit is on the people's part. In the old law, arrangements were made through men for other leaders of the people; but regarding the supreme leader, this was dispensed only by God: Num. 27: "Let the Lord, the God of the spirits of all flesh, provide a man," etc. Deut. 17: "When you enter the land which the Lord your God will give you, and you possess it and dwell in it, and you say, 'I will set a king over me, as all the surrounding nations have,' you shall set over yourself the one whom the Lord your God will choose." Therefore the people in the matter of the supreme ruler were to follow the divine ordinance; and therefore he adds, "and the congregation of peoples will surround you," that is, will follow your ordinance, to return to me. "And for this, return on high," that is, your magnificence will appear; as if to say: not only for the sake of vengeance, but so that people may return to me. But insofar as it refers to Christ, it is a petition for the mystery of the incarnation, in which there is a twofold fruit. The first is the depression of the demons and the conversion of men: "Arise, O Lord." Regarding the first, he says, "Arise," that is, appear in the world through the incarnation, "and this in your anger," that is, to punish the demons: Jn. 12: "Now is the judgment of this world," etc. Mk. 1: "What have we to do with you, Jesus of Nazareth? Have you come before the time to destroy us?" "And be exalted in the borders of the enemies," taking away their possession: Lk. 11: "When a strong man, fully armed, guards his palace, his possessions are in peace. But when one stronger than he attacks and overcomes him, he takes from him all his armor in which he trusted and distributes his spoils." And Mt. 12: "How can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house." Or against the Jews, so that it is the petition of the Church of the Gentiles against them. And he says, "be exalted in the borders of the enemies"; the rest remains unchanged. What is exalted appears to man from this, but thereby becomes hidden -- as, for example, when something is exalted too high. Therefore, just as what lies hidden in the depths, if it is raised up, appears -- Job 28: "He has searched out the depths of the rivers and brought hidden things into the light" -- so he says, "be exalted," that is, be manifested. And just as what is exalted too much becomes hidden -- hence Acts 1: "He was lifted up, and a cloud received him out of their sight" -- so "be exalted," that you may become hidden from the Jews, so that they may not recognize you, and thus crucify you, and thereby be redeemed. Regarding the second, he says, "Arise, O Lord God, in the command" -- for the conversion of men. Here first the motive for conversion is set forth. Second, its perfection. Third, its punishment. He says, therefore, "in the command," namely of meekness and humility, "which you commanded": Mt. 11: "Learn from me, for I am meek and humble of heart." Arise, therefore, in this command, that is, appear humble while being lofty; as if to say: so accept humility that you do not abandon your loftiness. Or arise from the dead, "and so the congregation of peoples will surround you," the assembly, namely, of the blessed who will be rewarded and the wicked who will be punished. Song 1: "Your name is oil poured out," etc. Is. 2: "The mountain of the house of the Lord will be prepared on the top of the mountains, and will be elevated above the hills, and all nations will flow to it." And Is. 60: "Lift up your eyes round about: all these who are gathered together have come to you." "And for this, return on high," namely, to perfect this congregation, that is, the assembly of believers: Eph. 4: "Ascending on high, he led captivity captive," etc. Mic. 2: "He ascends, opening the way before them." Or "on high" -- you will be hidden from the eyes of the Jews, etc. "The congregation of peoples will surround you" -- by despising and persecuting, in which they will be most punished.
Exposition on the Psalms of David
Psalms 7:8
The second part of this Psalm is that in which the hearing of the petition is treated. And because the hearing of the petition takes place by the judgment of God, the divine judgment is introduced. And first he sets it forth. Second, he treats of its delay: "God is a just, strong, and patient judge; will he be angry every day?" Concerning the first, he does three things. First, the judgment is set forth. Second, its manner: "Judge me, O Lord," etc. Third, the fitness of the judge: "God, who searches hearts and minds." He says, therefore: I have enemies who persecute me, and I seek to be delivered by divine help. And concerning this I am confident, because the Lord judges the peoples; "for he judges the world in equity and the peoples in his truth" (Ps. 96). Is. 3: "The Lord stands to judge, and he stands to judge the peoples." And note that after he said, "for this, return on high," he adds about the judgment, because after the ascension he will return to judge: Acts 1: "Just as you saw him ascending into heaven, so will he come to judge." The manner of the judgment is set forth in the form of a prayer, because by praying he shows what will happen in the judgment, saying, "Judge me." And first he sets forth the reward of the good. Second, the punishment of the wicked: "The wickedness of sinners will be consumed." In the judgment, two things are rendered: for good things are given to the good, and evil things to the wicked. Therefore, whoever is good and lacks evils will have an abundance of goods and the removal of evils: Prov. 1: "He who hears me will enjoy abundance, with the fear of evils taken away," etc. And therefore, regarding the first, he says, "Judge me according to my justice," namely, which you gave me, according as I am just; and this justice means that good things should be rendered to me: Mt. 5: "Blessed are those who hunger and thirst for justice, because," etc. Regarding the second, he says, "according to my innocence"; and this justice means that he should suffer nothing evil: Job 22: "The innocent will be saved; he will be saved, moreover, by the cleanness of his hands." And note that he asks for this judgment according to justice. Above, in the penitential Psalm, he says "according to mercy," commemorating no merit; but now, because having been justified he had done certain good things to which a reward was owed, he asks to be judged according to justice. What he says, "upon me," indicates that the justice and innocence of man are not from man but from God.
Exposition on the Psalms of David
Psalms 7:9
Against this petition -- that good things be his and that he suffer nothing evil -- it sometimes seems good and useful to be oppressed by the wicked, and even beyond this, the good have evils in this world and the wicked have goods: Lk. 16: "Remember that you received good things in your life," etc. And the reason for this is assigned: "The wickedness of sinners will be consumed," that is, will come to an end: Rev., last chapter: "He who is filthy, let him be filthy still." Note that sometimes God defers punishment so that the predestined may be converted: Is. 30: "Therefore the Lord waits for you, that he may have mercy on you." Hence, then, "the wickedness of sinners will be consumed," that is, will fail. Sometimes, so that the wicked may more fully manifest their malice and the judgments of God may appear just, then "the wickedness of sinners will be consumed," that is, will be perfected, so that the vengeance may appear more just. On account of this, Gen. 15 says: "Know and be forewarned that your seed will be a stranger," etc., "because the iniquities of the Amorites are not yet complete," etc. Acts 7: "And he did not give him an inheritance in it, not even a foot's breadth," etc., up to "the Lord said." Thus he says, "will be consumed"; as if to say: let them do whatever they can, because finally their wickedness will be consumed. But will the wicked oppress the good? No, because God will direct the just. Hence, "You will direct the just one." Prov. 2: "The simplicity of the just will direct them."
Exposition on the Psalms of David
Psalms 7:9
Then when he adds, "searching," he shows the fitness of the judge. And first he sets forth the fitness of the judge. Second, the confidence conceived from him, at "My just help." Two things are required for the fitness of a judge: namely, that he be wise and that he be just. These, however, are in God; and therefore he is a fit judge: Prov. 20: "The king who sits on the throne of judgment scatters all evil with his glance." For he is most wise, knowing all things, even interior ones: Heb. 4: "All things are naked and open to his eyes." He is also most just: Jer. 11: "But you, O Lord of Hosts, who judge justly," etc. And therefore he says, "searching hearts." Jerome has it thus: "The tester of heart and mind is God, who is just"; and after follows another verse: "My shield is in God." Where our text has, "My just help," etc. He says, therefore, "searching." There are three things in man: one that appears, namely the external work; and two that are hidden, namely intention and delight. These two are hidden from us but manifest to God. And because they are known to God, though hidden from us, therefore he says, "searching hearts," because he knows the intention, "and minds," that is, the delight -- namely, whether you delight in the praise of God or of men. But because "to search" is "to inquire," and to inquire belongs to one who is ignorant, he removes this from God. And to show that God evidently knows: when he said, "will be consumed," etc., he fittingly said, "searching," because in tribulation the condition of men is most manifest.
Exposition on the Psalms of David

Quoted verbatim from public-domain English translations of the fathers — Aquinas's Catena Aurea, the Ante-Nicene and Nicene & Post-Nicene Fathers, and related editions. Each quotation links to its source.