1 The inscription of a title to David himself. Preserve me, O Lord, for I have put my trust in thee.
Jerome · AD 420 The fourteenth psalm has been read at just the right moment; and it has come about in due order in such a way that it almost seems to have been read on purpose. The psalm was read in order: I think it has been brought about by God's dispensation that what was profitable to you should be recited today in the sequence of exposition.
Arnobius the Younger · AD 460 All the defiled approach the tabernacle of the Lord, and there they are made undefiled. Jesus alone, undefiled, having entered the uncorrupted tabernacle, has freed us from the defilement of the flesh and has given us holiness.
Thomas Aquinas · AD 1274 Above, the Psalmist treated of the malice and deceit of his adversaries; here he treats of his own justice. And first he shows what kind of justice God accepts. Second, as though giving thanks, he shows the nature of his own justice, at "preserve me." The title: "a Psalm of David." In this Psalm he does two things: for, standing before God as a priest, he consults God.
2 I have said to the Lord, thou art my God, for thou hast no need of my goods.
Ambrose of Milan · AD 397 In everything, therefore, good faith is seemly, justice is pleasing, due measure in equity is delightful. But what shall I say about contracts, and especially about the sale of land, or agreements or covenants? Are there not rules just for the purpose of shutting out all false deceit and to make him whose deceit is found out liable to double punishment?
Benedict of Nursia · AD 548 Brothers, let us hear the Lord's answer to the question, an answer that shows the way to the heavenly tabernacle.… He who drives the tempter and his temptations far from his heart, defeats his malice and dashes his rising thoughts against the Rock Christ.
Thomas Aquinas · AD 1274 "He who." Here the response is set forth, and concerning this he does two things. First he commemorates the merits of those who dwell in the aforesaid places, namely in the tabernacle and on the holy mountain of God. Second, the reward, at "he who does these things shall not be moved forever." He sets forth ten effects of the virtues.
3 To the saints, who are in his land, he hath made wonderful all my desires in them.
Jerome · AD 420 He who has practiced no deceit with his tongue: he who has uttered in speech what he has pondered in his mind. Nor has done evil to his neighbor. Some think that a neighbor is a brother, or a fellow townsman, or a kinsman, or a blood relation.
Augustine of Hippo · AD 430 "Who speaks the truth in his heart." For some have truth on their lips, and not in their heart. As if one should deceitfully point out a road, knowing that there were robbers there, and should say, If you go this way, you will be safe from robbers; and it should turn out that in fact there were no robbers found there: he has spoken the truth, but not in his heart.
Thomas Aquinas · AD 1274 Second, that he should avoid evil, namely deceitfulness. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." "He who has not practiced deceit with his tongue." Another reading: "who is not facile with his tongue." Prov.
4 Their infirmities were multiplied: afterwards they made haste. I will not gather together their meetings for bloodofferings: nor will I be mindful of their names by my lips.
Diodorus of Tarsus · AD 390 Whoever abhors the wicked, even if they are very rich, while "honoring those who fear the Lord," even if they are very lowly and poor, will live in honor and respect.
Augustine of Hippo · AD 430 "The malicious one has been brought to nought in his sight" [Psalm 15:4]. This is perfection, that the malicious one have no force against a man; and that this be "in his sight;" that is, that he know most surely that the malicious is not, save when the mind turns itself away from the eternal and immutable form of her own Creator to the form of the creature, which was made out…
Thomas Aquinas · AD 1274 Here he forbids deceiving one's neighbor. Now a neighbor is deceived in three ways: namely, in promises, and this through an oath. And so he says, "he who swears," etc. -- that is, he confirms something in order to deceive, because he does not keep it. Zech. 8: "Love not a false oath." Lev.
5 The Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me.
Basil of Caesarea · AD 379 We advise the poor … to persevere in their terrible situations rather than to accept the misfortunes that come from the payment of interest. But if you [who are rich] obey the Lord, what need is there of these words? What is the counsel of the Master?
Augustine of Hippo · AD 430 "Who sweareth unto his neighbour, and deceiveth him not." "Who hath not given his money upon usury, and hath not taken rewards against the innocent" (ver. 5).
Thomas Aquinas · AD 1274 Likewise, in contracts; hence: "he who has not lent his money at usury." Lk. 6: "Lend, hoping for nothing in return." "And he has not accepted bribes against the innocent." Prov. 17: "The wicked man accepts a bribe from the bosom," that is, of the Church, "to pervert the paths of justice." Deut.
6 The lines are fallen unto me in goodly places: for my inheritance is goodly to me.
7 I will bless the Lord, who hath given me understanding: moreover, my reins also have corrected me even till night.
8 I set the Lord always in my sight: for he is at my right hand, that I be not moved.
9 Therefore my heart hath been glad, and my tongue hath rejoiced: moreover, my flesh also shall rest in hope.
10 Because thou wilt not leave my soul in hell; nor wilt thou give thy holy one to see corruption.
11 Thou hast made known to me the ways of life, thou shalt fill me with joy with thy countenance: at thy right hand are delights even to the end.