Editor's Note
The commonly received tradition of this exposition of Saint Thomas ended at Psalm 51. However, a catalogue compiled in 1473 attests that the original copy by Reginald of Piperno extended up to and including Psalm 54. In the course of the nineteenth century, Fr. A. Uccelli discovered in the Dominican convent at Naples a copy -- destroyed in 1943 -- containing the exposition of these three psalms that had been lost to the tradition, and he brought it to light. We have published its text separately.
Prooemium
[86785] "In all his works he gave praise to the Holy One, and to the Most High with words of glory" (Sir. 47). These words are said of David according to the literal sense; and they are fittingly taken up to show the cause of this work. In them a fourfold cause of this work is indicated: namely the matter, the mode or form, the end, and the agent. The matter is universal: for whereas each of the books of canonical Scripture has a particular subject matter, this book has as its subject the whole of theology. And this is what Dionysius says in the third book of the Celestial Hierarchy: "The sacred Scripture of the divine odes," that is, of the Psalms, "intends to sing of all the sacred and divine operations universally." Hence the matter is signified in what he says: "in all his works," because it treats of every work of God. Now the work of God is fourfold: namely, of creation (Gen. 1: "God rested on the seventh day from all his work," etc.); of governance (Jn. 5: "My Father works even until now," etc.); of restoration (Jn. 4: "My food is to do the will of him who sent me, that I may accomplish his work"); and of glorification (Sir. 42: "The work of the Lord is full of his glory"). And all of these are treated completely in this teaching. First, the work of creation: Ps. 8: "I shall see your heavens, the works of your fingers." Second, of governance: for all the histories of the Old Testament are touched upon in this book: Ps. 77: "I will open my mouth in parables," etc. Third, of restoration, both as to the Head, namely Christ, and as to all the effects of grace: Ps. 3: "I have slept and taken my rest," etc. For all things pertaining to the faith of the Incarnation are handed down so clearly in this work that it seems almost a Gospel rather than a prophecy. Fourth is the work of glorification: Ps. 149: "The saints shall exult in glory," etc. And this is the reason why the Psalter is used more frequently in the Church than any other book, because it contains all of Scripture. Or, according to the Gloss, it is to give us hope of divine mercy: because although David sinned, he was nevertheless restored through penance. The matter, therefore, is universal, because it concerns every work. And because this pertains to Christ -- Col. 1: "In him it pleased all the fullness of divinity to dwell" -- the matter of this book is Christ and his members. The mode or form in sacred Scripture is found to be manifold. Narrative: Sir. 42: "Did not God make his saints narrate all his wonders?" And this is found in the historical books. Admonitory and exhortatory and preceptive: Tit. 2: "Speak these things and exhort. Rebuke with all authority." 2 Tim. 2: "Of these things put them in remembrance, testifying before God," etc. This mode is found in the law, the prophets, and the books of Solomon. Disputative: and this is found in Job and in the Apostle: Job 13: "I desire to argue with God." Deprecatory or laudatory: and this is found in this book: for whatever is said in the other books in the aforesaid modes is here set forth in the mode of praise and prayer: below, Ps. 9: "I will give thanks to you, O Lord, etc., I will narrate," etc. And therefore he says "he gave praise," because he speaks in the mode of praising. And from this is derived the reason for the title, which is: "Here begins the book of hymns, or of the soliloquies of the prophet David concerning Christ." A hymn is the praise of God with song. A song, moreover, is the exultation of the mind over eternal things, breaking forth into voice. He teaches, therefore, to praise God with exultation. A soliloquy is a conversation of a person with God alone, or with himself only, because this befits one who praises and prays. The end of this Scripture is prayer, which is the elevation of the mind to God. Damascene, Book 3: "Prayer is the ascent of the intellect to God": Ps. 148: "The lifting up of my hands as an evening sacrifice." But the soul is elevated to God in four ways: namely, to admire the loftiness of his power: Is. 40: "Lift up your eyes on high, and see who has created these things": Ps. 103: "How wonderful are your works, O Lord": and this is the elevation of faith. Second, the mind is elevated to strive for the excellence of eternal beatitude: Job 11: "You shall be able to lift up your face without blemish, and you shall be steadfast and shall not fear: you shall forget your misery, and as the noonday brightness shall arise to you": and this is the elevation of hope. Third, the mind is elevated to cling to the divine goodness and holiness: Is. 51: "Arise, arise, O Jerusalem," etc.: and this is the elevation of charity. Fourth, the mind is elevated to imitate divine justice in action: Lam. 3: "Let us lift up our hearts with our hands to God in the heavens": and this is the elevation of justice. And this fourfold mode is indicated when he says "to the Holy One and to the Most High": because the last two modes of elevation pertain to what he says "to the Holy One"; the first two to what he says "to the Most High." And that this is the end of this Scripture is clear from the Psalms. First, concerning the Most High, Ps. 112: "From the rising of the sun," and afterward, "the Lord is high above all nations," etc. Second, concerning the Holy One: Ps. 95: "Let them praise your great name, for it is terrible and holy." Therefore Gregory says in his first Homily on Ezekiel that the voice of psalmody, if it is performed with the intention of the heart, prepares a way through it to the heart of almighty God, so that he may pour into the attentive soul either the mysteries of prophecy or the grace of compunction. The end, therefore, is that the soul may be joined to God, as to the Holy One and the Most High. The author of this work is signified where it says "with words of glory." It should be noted, moreover, that it is one thing in sacred Scripture, and another in the other sciences. For the other sciences are produced by human reason, but this Scripture is produced by the impulse of divine inspiration: 2 Pet. 1: "For prophecy was not brought by the will of man, but holy men of God spoke as they were inspired by the Holy Spirit," etc. And therefore the tongue of a man functions in sacred Scripture like the tongue of a child speaking words that another supplies: Ps. 44: "My tongue is the pen," and 2 Sam. 23: "The Spirit of the Lord has spoken through me, and his word through my tongue." And therefore he says "in the word of the Lord," or "of glory," which are spoken through revelation. Hence 1 Kings 20: "Strike me in the word of the Lord," that is, in divine revelation. And this Scripture can be called the "word of glory" in four ways: because it is related to glory in a fourfold manner: namely, as to the cause from which it flows, because this teaching emanated from the glorious Word of God: 2 Pet. 1: "A voice coming down from the magnificent glory: This is my beloved Son," etc. As to its content, because in this book the glory of God which it proclaims is contained: Ps. 96: "Declare his glory among the nations." As to the mode of its emanation: for glory is the same as clarity, and the revelation of this prophecy was glorious because it was open. For there is a threefold mode of prophecy. Through sensible things: Dan. 5: "Fingers appeared, as it were of a man writing, etc., the king was watching the joints of the hand that wrote." Through imaginary likenesses, as is evident from the dream of Pharaoh and the interpretation made by Joseph (Gen. 41): Is. 6: "I saw the Lord sitting upon a throne, high and lifted up," etc. Through the manifestation of truth itself. And this mode of prophecy belongs to Daniel, who by the impulse of the Holy Spirit alone, without any external aid, produced his prophecy. For other prophets, as Augustine says, prophesied through certain images of things and coverings of words, namely through dreams and visions, deeds and sayings: but he was taught nakedly concerning the truth. Hence 2 Sam. 22, when David said "The Spirit of the Lord has spoken," etc., he immediately added: "as the light of the morning when the sun rises, shining in a morning without clouds." The sun is the Holy Spirit illuminating the hearts of the prophets, who sometimes appears under clouds, sometimes shines upon the prophets through the two aforesaid modes, sometimes without clouds, as here. And in support of this, what is said in 2 Sam. 6 may be adduced: "How glorious was the king of Israel today, uncovering himself before the handmaids of his servants, and he was stripped." And because through it he invites us to glory. Ps. 115: "This glory belongs to all his saints"; fittingly the words "how glorious," etc. are set first. The matter of this work is therefore clear: it concerns every work of the Lord. The mode: it is deprecatory and laudatory. The end: that being elevated we may be joined to the Most High and the Holy One. The author: the Holy Spirit himself who reveals this. But before we come to the letter, three things must be considered in general concerning this book. First, concerning the translation of this work. Second, concerning the mode of exposition. Third, concerning its division. There are three translations. One from the beginning of the earthly Church in the time of the apostles, and this had been corrupted by the time of Jerome because of copyists. Hence at the request of Pope Damasus, Jerome corrected the Psalter, and this is the one read in Italy. But because this translation disagreed with the Greek, Jerome again translated from Greek into Latin at the request of Paula, and Pope Damasus had this one sung in France; and it agrees word for word with the Greek. Afterward a certain Sophronius, who was sometimes disputing with the Jews, when the Jews said that certain things were not as he had introduced them from the second translation of the Psalter, the said Sophronius asked Jerome to translate the Psalter from Hebrew into Latin. Jerome agreed to this request: this translation agrees entirely with the Hebrew, but it is not sung in any Church; it is, however, held by many. Concerning the mode of exposition, it should be known that both in the Psalter and in the other prophecies to be expounded, we must avoid one error condemned in the Fifth Synod. For Theodore of Mopsuestia said that in sacred Scripture and the prophecies nothing is said expressly of Christ, but rather of certain other things, and they merely adapted them to Christ: for example, that text of Ps. 21, "They divided my garments among them," etc., was not said of Christ, but is said literally of David. This manner of interpretation, however, was condemned in that Council: and whoever asserts that the Scriptures are to be expounded in this way is a heretic. Blessed Jerome, therefore, in his commentary on Ezekiel, handed down to us one rule which we shall follow in the Psalms: namely, that they are to be expounded concerning historical events insofar as these events prefigure something about Christ or the Church. For as it says in 1 Cor. 10: "All things happened to them in figure." Now prophecies are sometimes spoken of things that existed at that time, but they are not said principally of those things, but insofar as they are figures of future things: and therefore the Holy Spirit arranged that when such things are said, certain elements are inserted that exceed the condition of that historical event, so that the mind may be elevated to what is prefigured. Just as in Daniel many things are said of Antiochus as a figure of the Antichrist: hence there certain things are read which were not fulfilled in him, but will be fulfilled in the Antichrist; just as also certain things are read about the kingdom of David and Solomon which were not to be fulfilled in the kingdom of such men, but were fulfilled in the kingdom of Christ, in whose figure they were spoken: as Ps. 71, "O God, your judgment," etc., which according to the title concerns the kingdom of David and Solomon; and it places in it something that exceeds his capacity, namely "In his days justice shall arise and abundance of peace, until the moon be taken away": and again, "He shall rule from sea to sea, and from the river to the ends," etc. This Psalm, therefore, is expounded concerning the kingdom of Solomon insofar as it is a figure of the kingdom of Christ, in whom all things said there will be fulfilled. Its division: the first point is that there are one hundred and fifty Psalms; and this number befits a mystery, because it is composed of 70 and 80. By 7, from which 70 is derived, is signified the course of this present time which passes through seven days; by 8, from which 80 is derived, is signified the state of the future life. For the eighth day, according to the Gloss, is the day of those who rise; and it signifies that in this book are treated those things which pertain to the course of the present life and to the glory of the future. Likewise, by seven is signified the Old Testament. For the fathers of the Old Testament served by the number seven: for they observed the seventh day, the seventh week, the seventh month, and the seventh year of the seventh decade, which is called the jubilee. By eight, however, is signified the New Testament: for we celebrate the eighth day, namely the Lord's Day, on account of the solemnity of the Lord's resurrection: and in this book the mysteries of the Old and New Testaments are fulfilled. The second division is according to some who said that the Psalter is divided into five books, through five divisions of the Psalms, which are marked by "so be it, so be it": and this in the Greek, where the Hebrew has "amen, amen." And in this is noted the end of each book according to them: and this is first in Ps. 40, "Blessed is he who understands." Likewise in Ps. 71, "O God, your judgment." Likewise in Ps. 88, "The mercies of the Lord." Likewise in Ps. 106, namely in the second "Give thanks": and there are five books. But this division does not exist among the Hebrews; rather it is held as one book. Acts 1: "As it is written in the book of Psalms" (Ps. 68): "Let their dwelling be made desolate," etc. The fact that it says "so be it, so be it," or "amen, amen," does not refer to the end of a book, because in other books this is placed many times, and it is not the end of the book. The third division is that the Psalms are divided into three groups of fifty; and this division comprehends the threefold state of the faithful people: namely the state of penance; and to this the first fifty is ordered, which ends in "Have mercy on me, O God," which is a Psalm of penance. The second concerns justice: and this consists in judgment, and ends in Ps. 100: "Mercy and judgment." The third concludes with the praise of eternal glory; and therefore it ends: "Let every spirit praise the Lord." But concerning the order of the Psalms, it should be known that certain Psalms touch upon histories, but they are not ordered according to the order of the history. For "I will love you, O Lord" pertains to the history of Saul, but "Lord, why are they multiplied" pertains to the history of Absalom; and this is later: hence they signify something beyond the history alone. The first fifty, therefore, pertains to the state of penance, and therefore figuratively it treats the tribulations and attacks upon David, and his liberation. And to make the division according to the letter: David, being in his kingdom, prays against a twofold attack or persecution. First against that which was against the whole people of God: and this in the fifth decade: Ps. 41: "As the deer longs for the springs of water, so my soul longs for you, O God." But universally the just man in his own person is afflicted in two ways: sometimes by those who persecute temporally, sometimes by certain who live unjustly: 2 Pet. 2: "They tormented the just soul with their wicked works": Ps. 118: "Fainting seized me," etc. And therefore first he places the Psalms pertaining to the first persecution of David, according as it signifies something against Christ and the Church. Second, those pertaining to the second tribulation, in the fourth decade: Ps. 31: "Blessed are they whose iniquities are forgiven." Likewise, David in his kingdom suffered a twofold tribulation: from particular persons and from the whole people. First, therefore, are placed the Psalms against the person. Second, the Psalms in which he prays against the second: and this in the third decade, namely "O God, O God." From particular persons he suffered persecution from two: namely from Absalom and from Saul. And by this is signified the persecution which the saints suffer, either from members of their household or from strangers: thus Christ suffered from Judas and from the Jews. First, therefore, are placed the Psalms against the first. Second, against the second: and this in the second decade: Ps. 11: "Save me, O Lord, for the holy man has ceased, for truths are diminished among the children of men." First, therefore, we must treat the first decade, in which this Psalm is placed as a preface, namely "Blessed is the man," etc.
Commentary on Psalm 1
[86786] 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. 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.
[86787] 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."
[86788] 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. 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." 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. 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.
Commentary on Psalm 2
[86789] 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.
[86790] 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.
[86791] 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.
[86792] 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.
[86793] 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.
[86794] 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.
[86795] 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).
[86796] 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."
[86797] 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." 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."
[86798] 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.
Commentary on Psalm 3
[86799] 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. 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."
[86800] "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.
[86801] 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. 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."
[86802] 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. 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.
[86803] 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.