[86985] "It shall be proclaimed." Here he explains when this will happen: not in his own time, but in future times. And he sets forth three things. First, he foretells the preaching of the faith. Second, by whom it must be preached. Third, to whom it is preached. Regarding the first he says, "A generation to come shall be proclaimed to the Lord"; and this can be expounded in two ways. In one way, with Jerome: as if to say, a coming generation shall be proclaimed, that is, evangelized. And this, so that they may be converted to the Lord, or also "shall be proclaimed" passively; as if to say, through the preaching of the apostles that generation will be brought to the Lord: Mt. 11: "The poor are evangelized." Or thus: the good of the generation shall be announced by the angels to God himself -- not that he is ignorant or in need, but so that order may be preserved, as Dionysius says, and as is said in Tob. 12: "I am Raphael, one of the seven angels who stand before the Lord." "And the heavens shall declare," that is, the heavenly apostles: Phil. 3: "Our citizenship is in heaven": "His righteousness," not human, but God's, which the Jews reject: Rom. 10: "Being ignorant of the righteousness of God, and seeking to establish their own righteousness," etc. To whom it shall be proclaimed: "To a people that shall be born," by spiritual generation: Jn. 3: "Unless one is born again," etc. This people, however, is not born by human agency, but by divine: Jn. 1: "Not of blood, nor of the will of the flesh, nor of the will of man, but born of God." And therefore he says, "Whom the Lord has made": Ps. 99: "The Lord made us," etc.
Commentary on Psalm 22
[86986] Above, the Psalmist, speaking in the person of Christ, spoke much of his tribulation; here he speaks of the remedy by which he is sustained in it. And first he commemorates the benefits by which he is sustained. Second, the power of that sustaining, at "the earth is the Lord's." This Psalm does not have a new title, but seems to designate certain persons walking on a journey. Hence it can signify the return of the people from Babylon, and it signifies the return of Christ from the world to heaven. Concerning this he does two things. First he commemorates past benefits. Second, he commemorates future benefits, at "and your mercy." Concerning the first he does two things. First he commemorates benefits that consist in the consolation of good things. Second, those that consist in help against evils, at "for even though I should walk." Concerning the first he touches on three things. First he commemorates the sufficiency of the divine promise. Second, its abundance, at "in a place of pasture." Third, its effects, at "He has converted my soul." He sets forth therefore, first, the divine provision; hence he says, "the Lord rules me." Jerome: "the Lord feeds me." And it is the same thing, because he who feeds, rules. And it is understood as said in the person of the Church, concerning Christ, who is our shepherd. Jn. 10: "I am the good shepherd." Mt. 6: "Behold the birds of the air," etc., because God is said to be our shepherd, for He feeds even the birds of the air, as was said. Mic. 7: "Feed your people with your rod, the flock of your inheritance." Rom. 15: "He who shall rise up to rule the nations." And He feeds sufficiently; hence he says, "nothing shall be wanting to me" -- namely, of what is necessary for salvation. And in temporal things: Lk. 22: "When I sent you without purse or scrip," etc., "did you lack anything?" etc. Mt. 6: "Seek first the kingdom of God, and all these things shall be added unto you." And in the future we shall have all sufficiency, because nothing shall be wanting to us, since we shall have God. He designates all abundance metaphorically through the abundance of food and drink. For if He feeds us, He stands in relation to us as a shepherd to his sheep, which are nourished by two things, namely grass and water. With regard to the first he says, "in a place of pasture there He has placed me," that is, a place of grazing, where there is an abundance of grasses. This abundance consists in the sacred teachings of divine Scripture and in the abundance of spiritual things. Ezek. 34: "They shall feed on green pastures and in rich meadows." With regard to the second he says, "beside the water of refreshment He has led me forth." And he says "He has placed me," because the divine word does two things: namely, it instructs beginners and confirms the advanced. On account of the first he says, "in a place of pasture." On account of the second he says, "there He has placed me." With regard to the second he says, "beside the water of refreshment He has led me forth." This is the water of Baptism. Ezek. 36: "I will pour out clean water upon you," etc. Or it is the water of the wisdom of sacred doctrine, which is both food, because it strengthens, and water, because it refreshes. Sir. 15: "She gave him the water of wholesome wisdom to drink." "He has converted my soul." This is the effect of the pasture, because "He has converted my soul." Or he says what these pastures are: namely, the conversion of the soul. Now there is a twofold effect of spiritual doctrine. The first is interior, in the conversion of the soul to God, when it completely withdraws itself from the things of the world. Ps. 18: "The law of the Lord is undefiled, converting souls; the testimony," etc. And the conversion is accomplished by the power of God. Lam. 5: "Convert us, O Lord, to yourself." The other effect is exterior, that one may carry out outward works; hence he says: "He has led me along the paths of justice." These are good works. Is. 40: "Make straight the paths of our God." Or the paths are the counsels. Prov. 4: "I will lead you through the paths of equity." And this, "for the sake of your name," that is, for the glory of your name. Ps. 43: "For the glory of your name, deliver us."
[86987] "For." Here he sets forth the benefits against evils. And first in general; second, in particular, at "your rod." And he speaks after the likeness of a man going through dangerous places, for whom security is necessary. And he sets forth these benefits here: "for even though I should walk in the midst of the shadow of death, I will fear no evils, because you are with me" -- as a guide and protector. And thus I shall be secure. The shadow of death is called the present tribulation; for a shadow is the portent of a body that follows. Col. 2: "The law is a shadow of things to come, but the body is Christ's." Thus tribulation is, as it were, an indication of death. "In the midst," that is, in the depth or intensity of tribulation. Ps. 137: "If I shall walk in the midst of tribulation, you will revive me," etc. But the shadow of death is also called the present life, dark with the gloom of sins. Job 3: "Let darkness seize upon it," etc. Or the shadow of death is called the deeds of heretics bearing within themselves the image of the Devil. Job 28: "The torrent divides the stone of darkness and the shadow of death," etc. Now it is called the shadow of death because it does not inflict harm when God is present. Job 17: "Set me beside you," etc. Is. 43: "When you pass through the waters, I will be with you, lest the rivers overwhelm you; when you walk through fire, you shall not be burned." But beyond this security, he sets forth three benefits that God bestows in these circumstances. First, He sustains; hence he says, "your rod and your staff." And this can be understood in two ways. In one way, so that by the rod we understand the direction of the way. Ps. 44: "The rod of direction is the rod of your kingdom." By the staff we understand a support. Tob. 5: "The staff of our old age." Jerome's text has "a prop." As if to say: the showing of the way and the support itself "have comforted me," that is, they have given me consolation on the way. 2 Cor. 1: "The God of all consolation, who comforts us." In another way, this can be expounded as pertaining to correction, because the rod serves for correction. Prov. 13: "He who spares the rod," etc. "And your staff," namely of senior discipline. As if to say: your gentle and your severe correction have given me consolation. Prov. 3: "Whom He loves He corrects, and as a father He takes delight in his son." With regard to the second he says, "you have prepared a table before me," a table of twofold doctrine. Prov. 9: "She has set forth her table; she has sent her handmaids to call to the tower," where there are diverse courses, namely, diverse spiritual teachings. And this "before me," because he meditates on the law day and night, Ps. 1. Or the sacramental table, namely of the altar. For a threefold table is read of in sacred Scripture. The first is the table of the Old Law. Ex. 25: "You shall make a table of setim wood, and you shall set upon the table the loaves of proposition." Another is of the New Testament. 1 Cor. 10: "You cannot be partakers of the table of the Lord and of the table of demons." And this table was both reality and figure. The third table is in our homeland. Lk. 22: "I dispose to you a kingdom, that you may eat and drink at my table in my kingdom." And with both tables we fight against our enemies; hence he says, "against those who trouble me." Because through the table that is sacred Scripture, we repel temptations. Eph. 6: "In all things taking up the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one." Likewise the body of Christ protects against enemies, as Chrysostom says on John. "You have anointed my head with oil," that is, with gladness. This is signified by two things, namely, oil that anoints and wine that inebriates. And he says this after the likeness of the ancient Orientals, who at feasts used to anoint their heads with oil. Is. 61: "To give them a crown instead of ashes, and the oil of gladness instead of mourning." "My head," that is, Christ, "you have anointed," that is, filled most abundantly with the oil of spiritual grace, so that from Him grace might be diffused to us. 1 Cor. 8: "One Lord Jesus Christ, through whom are all things, and we through Him." Ps. 44: "He anointed you," etc. Or "my head," that is, my mind. Mt. 6: "But when you fast, anoint your head," that is, your mind, with oil, that is, with spiritual devotion. "And your cup" -- or "my cup," that is, given to me -- or "your cup," that is, given by you. This cup is the gift of divine love which inebriates, because one who is drunk is not in himself, nor does he speak according to himself, but according to the impulse of wine. So one who is full of divine love speaks according to God; for he has been made ecstatic. Song 5: "Eat, friends, and be inebriated." Is. 55: "As the rain and the snow come down from heaven and inebriate the earth and make it bud forth; so shall my word be that goes forth from my mouth." Jer. 23: "I have become like a drunken man, and like a man soaked with wine, before the face of the Lord." Or the cup is called the blood of Christ, because it ought to inebriate. "And how excellent it is," that is, most exceedingly bright. "And your mercy," etc. Here he sets forth future benefits. And first, with regard to participation in divine gifts; second, with regard to the enjoyment of God Himself. He says therefore: you have done all these aforementioned things for me; but I ask that "your mercy may follow me." Elsewhere he asked that it might go before; here, that it might follow. And both are necessary, because the prevenient mercy is necessary because it inspires the mind, and the subsequent helps so that it may take effect. "That I may dwell in the house of the Lord" -- this is the Church -- "for length of days," that is, always through grace, and in heaven through glory. Ps. 26: "One thing I have asked of the Lord," etc. Is. 65: "You shall rejoice and exult forever."
Commentary on Psalm 23
[86988] Having set forth the tribulation and the divine help, here the Psalmist commends the power of the one who assists. The title is not new in the Hebrew; but in the Latin is added "on the first day of the week." Here it should be known that, as it says in Ex. 20: "Remember to keep holy the sabbath day," etc., this is the third commandment. For in six days God made heaven and earth and all things that are in them, and on the seventh day he rested; and so we too ought to rest on the seventh day out of reverence. Hence all the days of the week are called sabbath, just as the Lord's Day is called the first of the sabbath. Mt. 28: "In the evening of the sabbath, as it began to dawn toward the first day of the week." And from then on the whole week is called sabbath. Lk. 18: "I fast twice in the sabbath": hence this Psalm on the first of the sabbath commemorates those things which pertain to the first of the sabbath, that is, to the Lord's Day. On which three things were done: namely, the creation of the world, the production of light, and the resurrection of Christ, as is found in the Gospel, Mt. 28. The Psalmist therefore treats of these things: namely, of the power of the Creator, and the glory of the one rising; and perhaps this Psalm was sung on the first of the sabbath, but it seems to be disjointed. Nevertheless it should be known that in the time of David God was worshipped only in Judea; and David, considering that God is the God of the whole earth, and seeing in the prophetic spirit that it would come to pass that he would be worshipped in the whole world, composed this Psalm: and he treats of this here. This Psalm is therefore divided into three parts. In the first he sets forth his universal dominion; in the second he shows the manner by which men approach God, at "Who shall ascend"; in the third he foretells the future worship of God throughout the whole world, at "Lift up." Concerning the first he does two things. First he shows that God's dominion is universal; second he sets forth the sign or cause, at "For he himself founded it upon the seas." Or thus: in this Psalm he treats of three things. First, of creation; second, of illumination, at "Who shall ascend"; third, of the resurrection, at "Lift up," or of the glorification of the one rising. Concerning the first he does two things. First he sets forth the power of the Creator; second he gives the reason, at "For he himself founded it upon the seas." Now it should be known that the earth can be considered in two ways: either as one element, or as the dwelling place of men: and in both ways it is under divine dominion. In the first way, there were some who did not extend divine providence to corruptible things, but only to the heavens. Job 22: "The clouds are his hiding place; he walks about the poles of heaven, and does not consider our affairs." Ezek. 9: "He has forsaken the earth, and the Lord does not see it." The Psalm says: you lie; because "the earth is the Lord's," namely the element itself over which he has dominion: or the earth, that is, the Church, which is the good earth that produces much fruit. Is. 40: "Who has weighed the mass of the earth with three fingers, and balanced the mountains in a scale and the hills in a balance?" But he adds, "and the fullness thereof." Gen. 1: "The earth was void and empty," etc., because it was not full of trees and other things that pertain to the adornment of the earth, such as plants and herbs. Or, "the fullness of the earth," that is, the fullness of the graces of the Church. And this is Christ, who brought every fullness of graces in himself. Sir. 15: "Your face is full of graces." Jn. 1: "Of his fullness we have all received." In the second way also, "the world is the Lord's," that is, our habitable earth. "And all who dwell therein," that is, all its inhabitants. Ps. 9: "He shall judge the world in equity, and the peoples in justice." Is. 45: "I did not create it (namely the earth) in vain; I formed it to be inhabited." The center is the lowest place in the world, toward which the earth tends by its gravity, and all other things yield to it: and Ps. 103 says: "He founded the earth upon its stability," because it tends there by gravity: and upon nothing, because nothing supports it from below; and Is. 40 says: "He has weighed the mass of the earth with three fingers," by coldness and the continuity of its parts. But because the earth is an element, and from it together with the other elements a compound is formed; and the earth is dry and cold, whence neither from motion nor from flowing is one part continuous with another, it needs moisture to hold it together and make it continuous, and so it is founded or established upon the waters; and because in nearly every part of the earth there is, as it were, a generation of waters, the whole earth can be said to be founded upon the water: for which reason he says, "He himself founded it upon the seas." Or just as a foundation holds a building together, so water holds the earth together, lest it become discontinuous. The discontinuity of the earth also causes the water, which is liquid and heavy, to flow throughout almost the whole earth. Likewise, by the world is designated the Church and all who dwell in it, namely the faithful; and we all belong to Christ: and whether we live or die, we are the Lord's, as the Apostle says in Rom. 14. Next he gives the reason for the aforesaid, because namely "he founded it upon the seas"; as if to say: that belongs to the craftsman which the craftsman himself makes. But God made the earth and the things that are on the earth. Therefore the earth and its fullness are his. But some say that God's providence does not extend to earthly things. But against this is the sign of great providence in the arrangement of the waters in relation to the earth, because the lighter elements ought to be above the heavier ones. Similarly therefore, just as the air surrounds the water, so the water ought to surround the earth. And the philosophers assign many causes for this. But the cause is divine providence, so that there might be a habitation for men and animals; hence Moses in the beginning, when he set forth the creation of things, first set forth the earth as formless; hence "the earth was void," that is, formless, "and empty" of trees; and therefore he presented it as surrounded or covered by water, "and darkness," that is, the waters, "were upon the face of the deep," that is, upon the earth, "and the spirit of the Lord," that is, the air, "was moving over the waters." Or "the earth was void," that is, invisible because of the waters; hence it follows, "Let the waters be gathered," etc., "and let the dry land appear"; as if to say: because the earth is first in the order of elements, it was done by divine providence that it should be above the waters, so that men and animals might live upon it, and the waters nonetheless occupy the earth as far as the seas extend: hence he says, "He himself founded it upon the seas," that is, next to them, as elsewhere: Ps. 136: "By the rivers of Babylon" (that is, beside the river of Babylon) "there we sat," etc. "He founded it," that is, established it firmly, so that the sea should not overwhelm it: Job 38: "I set bars and doors for the sea, and said, Thus far shall you come and no further; and here you shall break your swelling waves": Jer. 5: "Who has set the sand as a boundary for the sea, an everlasting decree which it shall not pass." "And upon the rivers he prepared it," that is, next to the rivers; and he says "prepared," not "founded," because for preparation it is required that it be irrigated by a river; Ps. 64: "The river of God is full of water; you have prepared their food, for so is its preparation: watering its furrows, multiplying," etc. Or the Church is founded upon the seas, that is, upon tribulations: Ps. 92: "Wonderful are the surges of the sea." And upon the rivers, that is, upon the persecutions by which the Church was prepared for the crowns of the martyrs. Or "upon the seas," that is, upon bitternesses; and yet for its consolation he prepared rivers of consolations: Ps. 45: "The rushing of the river makes glad," etc.
[86989] "Who shall ascend?" As if to say: he is great, and how shall one approach him? Eccl. 2: "Who is the man that can follow the king his maker?" And therefore he teaches the manner of reaching him: hence concerning this he does two things. First he poses the question. Second, the answer, at "The innocent in hands." In the question he asks two things: namely, about the way or the movement: "Who shall ascend?" And about the terminus: "Or who shall stand?" The mountain here signifies the height of divine justice or majesty: Ps. 35: "Your justice is like the mountains of God." The mountain therefore is the height of divine majesty, or the sublimity of Christ, who is called a mountain: Is. 2: "In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains, and it shall be exalted," etc. Who therefore shall ascend so as to reach Christ and God? Holy men who dispose their ascents in their heart shall ascend, as the Psalmist says. Likewise: who will be able to stand there, where he is who is the holy place, the place of glory? Jer. 17: "The place of our sanctification, the expectation of Israel": Ex. 3: "The place where you stand is holy ground": as if to say: who shall be established there? But elsewhere, Ps. 121 says that this is so: "Our feet were standing in your courts, O Jerusalem." Hence next the answer is given.
[86990] "The innocent." And first he shows this in general. Second, in particular: "This is the generation." Concerning the first he does two things. First he proposes the merit. Second, the reward, at "He shall receive." In the merit there is one thing that pertains to innocence of action; hence he says, "The innocent in hands": Job 22: "The innocent shall be saved; and he shall be saved by the cleanness of his hands": Ps. 25: "I have walked in my innocence." Another pertains to the purity of the heart: and as to this he states that the heart must be kept pure from interior concupiscences: hence he says, "and clean of heart": Mt. 5: "Blessed are the clean of heart, for they shall see God." Likewise from every desire for temporal things: "Who has not taken his soul in vain," that is, who has not poured it out upon vain things, or who does not vainly glory in his virtues, or who does not allow his sensuality to reach the point of consenting to sin. Jerome has "who do not lift up in vain," because from purity of heart some become proud: Ps. 130: "Lord, my heart is not exalted." Likewise it pertains to truthfulness of speech; hence it follows, "nor has he sworn deceitfully to his neighbor": Zech. 8: "Do not love a false oath."
[86991] "He shall receive." Here the reward is set forth. The reward consists in two things: namely, in the attainment of goods: "He shall receive a blessing," that is, good things from God: Prov. 10: "The blessing of the Lord is upon the head of the just": 1 Pet. 3: "For unto this were you called, that you might possess a blessing as your inheritance." Likewise, in liberation from evils: hence he says, "And mercy from God his savior," who delivers from misery. Or in another way: the innocent in hands can approach; because he can be innocent for this reason, that "he shall receive a blessing from the Lord, and mercy," because he avoids sins; Rom. 9: "It is not of him who wills, nor of him who runs, but of God who shows mercy." Next he shows this manner in general: "This is the generation of those who seek the Lord"; as if to say: in general there are many such: and these are the whole generation of those who seek God, who are innocent, etc. Hence Scripture speaks of the good as of one generation: Mt. 24: "This generation shall not pass away," namely of the good, etc. And he describes it by two things: namely, by their pursuit, because it seeks nothing but God: hence he says "of those who seek God," even in this life: Is. 55: "Seek the Lord while he may be found." To what end? That they may arrive at his vision; hence it follows, "of those who seek the face of the God of Jacob": Gen. 32: "I have seen the Lord face to face, and my soul has been saved."
[86992] "Lift up." This is the third part of the Psalm: in which he foretells how it was to come about that God would be worshipped in the whole world, as the literal sense explains. God is said to dwell in man through faith: Eph. 3: "That Christ may dwell through faith in your hearts": and through charity: 1 Jn. 4: "He who abides in charity abides in God, and God in him." Likewise, he is said to enter who begins to be where he was not before. God therefore enters into us when we begin to have faith in him. Once the whole world did not have faith in God: and this happened because of a twofold impediment: namely, because of the decrees of rulers, and because of ancient custom. The first happened because individual cities proposed to themselves laws of idolatry, and established particular gods: and this worship was, as it were, deeply rooted; the demons also fostered this. Likewise the angels were worshipped, whom they called the host of heaven: and these impediments were the gates or doors that, being shut, prevent entry into the house. He does three things. First he foretells what is to come. Second, he poses a question. Third, he gives the answer. He says therefore: "You rulers," that is, O evil men, or O demons, "lift up your gates," that is, raise up the impediments which you place so that men may not approach God. Jerome has "raise up"; as if to say, remove them, etc. Ps. 9: "You exalt me from the gates of death, that I may declare all your praises in the gates of the daughter of Zion." "And you, eternal gates," that is, the eternal and ancient impediment: "be lifted up," that is, be removed: Ps. 75: "You shine wonderfully from the everlasting mountains"; as if to say: you ancient impediments, remove yourselves from the hearts of men: and then he who is the "king of glory shall enter" into the world through faith and charity and worship. Or it can be said that there are twofold gates: some that are evil, which close the way to life; others that are good, by which the way of life is opened. Ps. 117: "Open the ways of life," that is, of justice, etc. The evil gates are sins; the good ones are virtues. He says therefore: O rulers, lift up your gates, that is, open them, and remove sins: and acquire the "eternal" gates, that is, the eternal gifts from the eternal God: "be lifted up," in your hearts, and the king of glory shall enter. He speaks prophetically, because from the beginning not all believed at once, but they doubted; as if to say: whom do we want to believe, and whom do we want to obey? The God of the Jews? Ex. 5: "I do not know the Lord, and I will not let Israel go." And therefore he shows this when he says, "Who is this king of glory?" And he answers: "The Lord, strong and mighty." A king appears glorious for three reasons. Because first he acquires great things by strength; hence he says "strong": Prov. 12: "The hand of the valiant shall rule": Job 9: "If strength is sought, he is most mighty." Second, because of his power; and he shows this when he says "the Lord, mighty," because he is most powerful to rule: Job 36: "God does not cast away the mighty": Dan. 7: "His power is an everlasting power," etc. Third, because he is a good warrior; hence he says "the Lord, mighty in battle," by which he conquered death and the Devil in all things: Rev. 5: "The lion of the tribe of Judah has conquered." Or "strong" in his own nature, "mighty" in jurisdiction over his own, and "mighty" against adversaries. Now what he says a second time, "Lift up," etc., can be called a repetition: and this so that the hearers may not delay in learning who this mighty one is. Or the first is addressed to the rulers, that is, to the demons; but what he says here is addressed to the good angels, who also by their own dignity, though not by their own effort, were previously worshipped by men who venerated them: 2 Kgs. 17: "They worshipped all the host of heaven": as if to say, remove the impediments on account of which men worship you. And therefore here he says, "The Lord of hosts, he is the king of glory." In the Gloss, however, there is another exposition. Christ descended to hell and ascended into heaven: and here he foretells both of these. And first he admonishes the infernal powers to open up; hence he says, "Lift up," etc. O infernal rulers, open your gates: "and be lifted up," etc. "And the king of glory shall enter." But when the demons asked, "Who is this king of glory?" he answers: he who was "strong and mighty in battle" against you. Second he admonishes the citizens above us to open the gates of Paradise. Hence Christ, responding as if with the voice of a herald and acting in that role, directing his voice toward heaven, says: O heavenly rulers, "lift up," that is, open, "your gates," etc. "And he shall enter," etc. And to those asking, he says, "The Lord of hosts, he is the king of glory." Now it should be known, as Dionysius says, that this is not to be understood as though the angels were ignorant of the mystery of the incarnation; but in wonder they said, "Who is this king of glory?" because the glory of Christ surpasses all knowledge. For sometimes Christ himself teaches about himself through Scripture, as it says in Is. 63: "I who speak justice," etc. But here not he himself, but others concerning him, namely the angels, respond, "The Lord of hosts," etc.; because some angels receive illumination immediately from God, as it says in Is. 6: "I saw the Lord sitting upon a throne, high and lifted up, and it was full," etc. Others receive it from those angels, such as the middle and lowest orders: and to these the answer is given here by other angels.
Commentary on Psalm 24
[86993] Above, the Psalmist presented Christ's tribulation and divine help; here he adds a prayer. Concerning this he does two things. First, the prayer is presented. Second, the merits of the one praying, "Judge me, O Lord," etc. Concerning the first he does three things. First, the prayer is proposed. Second, the confidence conceived from prayer is added, at "Sweet and upright." Third, he continues the insistence of prayer, at "My eyes." Concerning the first he does three things. First, he asks to be freed from enemies. Second, he asks to be directed toward the good of justice, at "Your ways." Third, he asks that his sins be forgiven, at "Remember." Concerning the first he does three things. First, preparation for praying is proposed, according to Sir. 18: "Before prayer, prepare your soul," etc. Second, the petition is presented, at "Let me not be put to shame." Third, the reason for the petition is presented, at "For indeed all." For one is prepared for prayer in two ways: either by the lifting up of the mind to God, because, as Damascene says, prayer is the ascent of the intellect to God; or by the confidence one has in God. As to the first he says: O Lord, I have lifted up my soul to you through contemplation, beholding your goodness, and through love: Lam. 3: "Let us lift up our hearts with our hands to God." As to the second, because no one obtains anything unless he prays confidently: Jas. 1: "Let him ask in faith, nothing wavering": Heb. 4: "Let us approach with confidence the throne of glory, or of his grace"; therefore he says, "In you, my God, I trust." 2 Cor. 3: "Such confidence we have through Christ toward God, not that we are sufficient to think anything of ourselves." Next, the petition is presented, and he sets forth two things. One pertains to himself in himself. The second pertains to himself in comparison with enemies. As to the first he says, "Let me not be put to shame." A person is put to shame for three reasons: either when he is overcome by an enemy, or when he is frustrated in hope, or when he recalls a sin he has committed. Concerning this, Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" Concerning the second, Rom. 5: "Hope does not disappoint, because charity," etc. Hence he says, "Nor let my enemies mock me," that is, let them not have the ability to mock me, for which they are prepared: Wis. 5: "These are they whom we once held in derision and as a reproach": Job 12: "The simplicity of the just man is laughed to scorn."
[86994] As to the second he says, "For indeed." Here the reason for the petition is presented, and it is twofold: as if to say, I ask not to be put to shame and not to be mocked. And first he shows to whom confusion is not owed. Second, he shows to whom it is owed, at "Let them be confounded," etc. He says therefore, as to the first: "For indeed those who wait for you shall not be confounded." Those wait for him who expect him with longsuffering: Hab. 2: "If he delays, wait for him, for he will surely come": Sir. 2: "No one has hoped in him and been confounded."
[86995] "Let them be confounded." Here he shows to whom confusion or shame is owed, namely, "those who act wickedly." Now there is a twofold confusion: namely good and bad: Sir. 4: "There is a confusion that brings sin, and there is a confusion that brings glory and grace." Of the first it is said, Jer. 8: "They are confounded because they committed abominations." This confusion is of punishment and eternal damnation. But the good confusion follows afterward. Indeed, they were not confounded with the good confusion; and therefore here both confusions are treated. For if it is understood of bad confusion, then he does not wish it but foretells it; as if to say: let all who do evil be confounded, namely those persecuting me: Jer. 17: "Let those who persecute me be confounded." In vain, because they cannot achieve their aim in persecuting: Jer. 1: "They will fight against you and will not prevail." Likewise, "all who act wickedly," that is, let sinners be confounded by their damnation, in vain, namely acting wickedly: because in the very act of sin they are distanced from God and are impeded from their intended end, namely beatitude: Wis. 3: "Their works are useless, or unprofitable." It can also be understood of the good confusion; and thus he says, "Let them be confounded," etc., wishing that they be converted to repentance.
[86996] "Your ways." Next he asks to be advanced toward good things. And first he presents the petition. Second, the reason for it, at "For you are God." Now there is a twofold good: namely of the active and contemplative life. First, the good of the active life is presented. Second, of the contemplative life, at "Direct me." In the active life there is a twofold manner of proceeding: namely the common way through precepts, and the special way through counsels. As to the first he says, "Your ways, O Lord, make known to me." The ways of the Lord by which one goes to God are the precepts: Mt. 19: "If you wish to enter into life, keep the commandments": Ezek. 18: "If he walks in my precepts and keeps them, this man is just and shall surely live." For through these ways the Lord comes to us, especially through the precept of charity: Jn. 14: "If you love me, keep my commandments." These ways I do not know; and therefore show them to me, both as to the intellect and as to the affections. As to the first it is said, Is. 30: "Your eyes shall see your teacher, and you shall hear a voice behind you admonishing you." As to the second he says, "And your paths." A way is public and common; but a path is short and not common, but a certain abbreviation of the common way. Likewise, the counsels are a way to God, but narrower and shorter: Jer. 6: "Stand upon your ways," namely, keep the precepts; "and ask about the paths," that is, observe the counsels: Is. 40: "Make straight the paths of God." Now two things pertain to the contemplative life. First, that one make good use of known things for investigating other things, and that one learn what is unknown. As to the first he says, "Direct me in your truth," that is, for the sake of truth: as if to say, let your truth direct me: Ps. 42: "Send forth your light and your truth." "And teach me," as to the second he says, not only through Scripture and creatures, but also interiorly: Jn. 6: "Everyone who has heard from the Father and has learned, comes to me." "For you are God my savior." Here the reason for the foregoing petition is presented, and it is twofold. One is from God's side. The other is from the side of the one asking. From God's side it is because he himself is the savior and creator of human salvation, which consists principally in the knowledge of truth: 1 Tim. 2: "Who wills all men to be saved and to come to the knowledge of the truth." For there is one God, and one mediator of God and men, Christ Jesus, truly the savior: Is. 45: "The Lord is just, and there is no savior besides me." Likewise, from the side of the one asking, because I do not expect to be taught by another but by you. "Whom I have waited for all the day": Ps. 36: "Those who wait for the Lord shall inherit the land." Likewise, ibid.: "Let your heart take courage, and wait for the Lord."
[86997] "Remember." Here he asks for the forgiveness of sins, etc. Here he does two things. First, he presents the petition in general. Second, he explains it in detail, at "The sins." In general, however, he asks for mercy. This properly regards misery. The greatest misery is guilt. Now misery is opposed to happiness, which consists principally in the act of perfect virtue. Secondly, in external goods. Therefore misery consists principally in the act of sin. Secondly, in losses and external things: Prov. 14: "Sin makes peoples miserable." And therefore he asks for mercy against sins. In this mercy, therefore, there are two things: namely the use or effect of mercy, which is called commiseration. The second is mercy itself, which is called mercy insofar as it is a virtue. When therefore God has mercy in act, then he is called merciful; but he seems to forget when he does not have mercy in act; hence he says, "Remember your compassions": Ps. 76: "Will God forget to have mercy?" Yet the very fact that he delays having mercy, he does for our good, although in the opinion of men he seems to have forgotten when he does not have mercy in act; as if to say, remember, lest among the wicked you seem to have forgotten. "And your mercies." He says this on account of the many effects of divine mercy toward human nature: "which are from eternity," that is, from the beginning of creation: Lk. 1: "His mercy is from generation," etc.
[86998] "The sins." Here he explains why he is in need of mercy; as if to say, here I ask for mercy, because I have sins which, so to speak, are worthy of mercy. And he sets forth three things that pertain to the forgiveness of sin. First, he presents the kind of sin, and it is twofold: one of transgression, and another of omission. And these, namely sins of omission, are called "delicts," as being lighter and in some way more worthy of pardon, because it is difficult for a person to guard himself completely from delict; and therefore he says, "delicts": Gal. 6: "If a man is overtaken in any delict, you who are spiritual, instruct such a one in a spirit of gentleness." Second, from the side of the sinner: because the more a person is endowed with reason and is in a greater state, the graver the sin is in him. And therefore sins committed in youth are less imputed than those committed in old age: Is. 65: "The sinner of a hundred years shall be accursed." And therefore he says, "the sins of my youth." Literally, for those committed in youth, he prays, as it is said in Gen. 8: "The inclinations of man's spirit are prone to evil," that is, to sin, "from his youth": Eccl. 11: "Youth and pleasure are vain." Or, "of youth," that is, of original sin, because man is born a child of wrath. And as long as a man is young, he is in his father's house; so as long as a man is a sinner, he is in the house of the Devil, which house is ruinous: Job 1: "A wind came from the desert region and struck the four corners of the house and crushed all the children," etc. Or, "of youth," that is, sins committed from pride. The young are naturally proud and presumptuous. Third, from the motive for sinning; because sins committed through ignorance are lesser; hence he says, "and do not remember my ignorances": 1 Tim. 1: "I obtained mercy because I acted ignorantly in unbelief": Ps. 78: "Do not remember our former iniquities, but remember your mercy." Next, the reason for the petition is presented. He does not ask that his sins be forgiven on account of his own merits, because mercy has no merit. And therefore he alleges two things from God's side, namely mercy and goodness, which are in God as in a subject, but differ in concept. In God, goodness is considered, namely the communication of goods in creatures, because the good is diffusive of itself. But mercy denotes a special outpouring of goodness to remove misery; and therefore, "according to your mercy, remember me, you," not my sins: Dan. 9: "Not in our justifications do we lay our prayers before your face, but in your abundant compassions": Ps. 78: "Let your mercies quickly go before us, for we have been made exceedingly poor." Not only on account of mercy by which you spare the wretched should you remember, but on account of your goodness, by which you make all things good; and this goodness is God himself, because he is the very being of goodness.
[86999] "Sweet." Above, the Psalmist asked that his sins be forgiven through divine mercy; here, however, he presents the confidence conceived from divine mercy. And concerning this he does two things. First, he presents the cause of confidence. Second, he presents the faith itself that was conceived, at "For the sake of your name." Concerning the first he does two things. First, he proposes the cause of confidence regarding divine goodness. Second, he presents the effect of divine goodness, at "Therefore he will give a law," etc. It should be noted that regarding divine goodness he says two things: namely sweetness and uprightness, because "he is sweet and upright." Sweetness properly belongs to bodily things, but is said metaphorically of spiritual things. Hence it is necessary that in spiritual matters sweetness be understood by analogy with the corporeal. Now bodily sweetness has this property, that it refreshes and quiets and delights the bodily taste; similarly, spiritual sweetness also quiets and refreshes and delights the spiritual taste. In God, moreover, there is essential sweetness: Wis. 16: "You showed the sweetness you have toward your children." But among men, sweetness is spoken of insofar as they satisfy either themselves or others in evil things or in sins; but in God there is sweetness only in good things; and therefore he adds, "and the Lord is upright": Ps. 118: "You are just, O Lord, and upright," etc.; so that sweetness is referred to mercy, and uprightness to justice.
[87000] "Therefore." Here the effects of divine goodness are presented. Now there are three degrees of men in whom the judgment of divine goodness is found. The first degree is of sinners. The second of penitents. The third of the just. As to sinners, God manifests his goodness by correcting them; hence he says, "therefore," that is, on account of his sweetness and uprightness. "He will give a law to those who go astray on the way": Gal. 3: "The law was established because of transgressions." And therefore it is the goodness of God that he corrects those who go astray. And he says, "to those who go astray," because, as it is said in 1 Tim. 1, "the law is not laid down for the just." Also he says, "on the way," because on the way there is the state of meriting and sinning. Or, "on the way," namely of faith, because it is called a way by which one goes to God: Heb. 11: "He who comes to God must believe." Therefore even if one goes astray in the faith, he is brought back to God through correction. Or, "he will give the law" of charity: Rom. 13: "The fullness of the law is love," so that through charity they may have the forgiveness of sins: Prov. 10: "Charity covers all offenses." Or, "to those who go astray on the way" of justice, correcting them: Bar. 3: "They did not know the way of wisdom"; and concerning these he establishes the law. The second effect is that he directs penitents; hence he says, "He will guide the meek in judgment." Now a beast is tamed when, having laid aside its fierceness, it submits to men; so men, when they lay aside sins, submit to God; and therefore he says, "in judgment," namely of correction, because through the judgment of correction they advance to better things, and in the future judgment they will advance more, in which penitents will attain the inheritance of eternal life and will hear the sentence in their favor: Prov. 16: "It is for a man to prepare his mind, and for the Lord to govern the tongue." Meekness is a virtue that mitigates anger, which anger greatly impedes knowledge and is found especially in males. This virtue ought especially to be sought; hence Dionysius says in his Letter to Demophilus that Moses, on account of his exceeding meekness, was worthy of the divine apparition. The third effect is that he instructs the just; hence he says, "He will teach the gentle his ways." One is called meek who is led from fierceness to piety or humility; but the gentle are those who have always been such. These receive mercy from God, because the Lord's discipline is acquired by a person insofar as he is a man, not insofar as he is a beast: Job 33: "He teaches us more than the beasts of the earth." What is proper to man, namely reason, is perverted through the passion of the irascible and concupiscible appetites; and meekness tempers the passion of the irascible, and temperance the passion of the concupiscible. And therefore those who are gentle merit receiving the Lord's teaching: Is. 28: "Whom shall he teach knowledge, and whom shall he make understand the message? Those weaned from milk, those drawn from the breasts." He then explains the ways that he teaches; hence he says, "All the ways of the Lord." The ways of the Lord are his processes in some work; as if to say: I have found this way. Now the processes of the Lord in his works are referred to two things: namely to mercy and justice. For if something is said of God and of man, it is understood of each according to its own mode. When therefore mercy is said of God, it is taken according to the mode of God, and in man according to the mode of man. Mercy in man is when he has compassion in the miseries of others; justice is when he renders to each what is his own. But this is not so in God in this manner, because God is impassible and does not suffer with others; because compassion is a shared suffering taken upon oneself from the tribulation of another. Likewise, he owes nothing to anyone. Therefore mercy in God is when he dispels the misery of each thing, taking miseries broadly for defects. Justice is in God when he gives to each according to its proportion. And we find these two in all the works of God: because in their first institution there is no ground of justice, but of mercy; for nothing is owed to nothing. But when things have already been established, he bestows upon them all things fitting to them according to their proportion; and in this the divine justice is manifest. And so he also does in the effects of grace: because the first justification of a sinner is of mercy; and afterward to the justified he gives the rewards of justice, because he gives according to proportion. And thus mercy precedes, and justice follows afterward; and therefore he says, "All the ways of the Lord are mercy and truth": Tob. 3: "All your ways are mercy and truth": Ps. 144: "His tender mercies are over all his works." Likewise Ps. 118: "Your truth," etc. But to whom do the ways of the Lord appear as mercy and justice? Not to the wicked and sinners; rather, it seems to them that they are cruel and unjust. Ezek. 18: "The way of the Lord is not right," say sinners. But to the good and just, the ways of the Lord appear such, as has been said. Ps. 72: "How good is the God of Israel to those who are upright in heart." And he says, those to whom the ways of the Lord are mercy and truth and justice are "those who seek his covenant and his testimonies." Jerome has, "those who keep them." But what is his covenant and his testimonies? The covenant generally is every pact of God; the testimonies are all the promises of God. Now God promises help, and still furnishes miracles. Or, covenant is taken for the new covenant in which all promises are fulfilled; testimonies, namely the old covenant, which is the testimony of the new: Acts 10: "To him all the prophets bear witness." Or, testimony is called, as it were, attested truth: Deut. 7: "He kept the covenant which he swore to your fathers." Or, covenant is called the attestation of the law of the mind according to the jurists; attestation, however, can be called a manifestation, or certification, or certitude: for witnesses manifest and certify; and thus covenant is called, as it were, the manifestation and certification of the divine mind, or what God wills. Or according to Papias, covenant in Sacred Scripture is said to be a pact or agreement; testimony, however, is said to be everything that is taken from an external matter to produce faith.
[87001] "For the sake of." Here the confidence conceived from divine mercy and justice is presented. And concerning this he does two things. First, he presents the confidence he has for himself. Second, he invites others to confess, at "Who is the man?" Concerning the first he does two things. First, he presents his confidence. Second, he assigns the reason for it. He says therefore that the Lord will give a law, etc., and this pertains to his goodness; and therefore he says, I trust that he himself will be propitious to my sin, that is, will forgive me my sin: Lk. 7: "Who is this, who even forgives sins?" And he will do this not because of our merits, because these deserve punishment, but "for the sake of your name." The name of God is taken here not only as it is spoken, but the reality signified by the name, which is divine goodness: as if to say, on account of his goodness he will forgive me my sin: Ps. 78: "Save us for the sake of your name," that is, so that your name may be glorified. And it especially befits the name of Jesus Christ, which is the name of salvation, as is said in Mt. 1. And why? "For the sake of your name"; because my sin is so great that by its merit it does not deserve forgiveness; hence he says, "for it is great," that is, grave and heavy, in the multitude and plurality of sins: Jas. 3: "In many things we all offend"; at least venially: Prov. 24: "The just man falls seven times a day and rises again." Or, "great" in gravity: Ps. 37: "My iniquities have gone over my head, and like a heavy burden have weighed upon me." Or this is said against the Novatians, who called themselves Cathari, that is, the pure. Novatus was a priest in the time of Decius; and he said that no one could return to repentance after Baptism once he had fallen. But if this were true, the Psalmist would say in vain in Ps. 26: "You will be propitious to my sin."
[87002] "Who is the man?" Here he invites others to confess. And first he presents what is necessary on our part. Second, what is to be hoped for from God. On our part it is required that we subject ourselves; otherwise we would trust in vain. The first subjection, then, is through fear: Sir. 1: "The fear of the Lord is the beginning of wisdom"; hence he says, "Who is the man who fears the Lord?" Sir. 2: "You who fear the Lord, believe in him, and your reward will not be made void." From God three things are to be hoped for, according to the three things in man: namely intellect, will, and operative power. God therefore instructs the intellect, satisfies the will, and strengthens power. As to the first he says, "He has established for him a law in the way he has chosen"; that is, the man who fears the Lord has chosen the way, namely to serve God: Ps. 2: "Serve the Lord in fear": Is. 30: "This is the way, walk in it." And in this he instructs how a man should proceed. Jerome has, "He will teach him"; and he does this by establishing a law. Now the will of man is directed to two things in this world. First, that he possess good things. Second, that he leave those good things to his children, and even in these things God satisfies those who fear him in temporal matters. Hence, as to the first, he says, "His soul shall dwell in good things." But it is better that we understand this spiritually. And here he seems to say two things: namely the abundance of goods. "His soul shall dwell in good things," taking "soul" for the will, whose object is the good. Therefore a man dwells in good things when he is satisfied with spiritual things: Ps. 102: "Who fills your desire with good things"; that is, with the good things of the present life, namely spiritual virtues, and the future goods of glory. Second, he speaks of stability: "And his seed shall inherit the land." And "seed," that is, the works of a spiritual person, which works are our children. And this one "shall inherit the land": namely when that inheritance shall be given, the land of the living: Ps. 26: "I believe I shall see the good things of the Lord in the land of the living." Or, "seed," that is, our glorified body, shall inherit the land, on account of good works. As to the third he says, "The Lord is a stronghold for those who fear him." And first he presents the strengthening of operative power. Second, he presents the end, and the covenant. He says therefore: other men are weakened on account of worldly fear, because they waver; but the fear of God makes them strong: because, as it is said in Sir. 34: "He who fears the Lord will tremble at nothing." And therefore it is added: his hope is a stronghold; and he is strengthened by this until God manifests to him his covenant, that is, his possession. This covenant, therefore, is either the promise he makes about the coming of Christ, which coming was manifested to the God-fearing Simeon; or the promise concerning eternal life: Jn. 14: "I will love him and will manifest myself to him." Jerome has it thus: "The secret of the Lord is for those who fear him; his covenant will be manifested to him." For the promise of eternal life is in secret, as it is said in Is. 64: "Eye has not seen, O God, apart from you, what you have prepared for those who love you." And this is given to those who fear him: Ps. 30: "How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you." And this secret is the covenant he promised to those who fear him: Mal. 4: "For you who fear my name, the sun of justice shall arise."
[87003] "My eyes." Above, the Psalmist presented the confidence conceived from divine mercy, and to this he also invited others; here, however, from the conceived confidence he again continues his prayer. And concerning this he does two things. First, he premises the preparation for praying: Sir. 18: "Before prayer, prepare your soul." Second, he presents the prayer itself, at "Look upon me." Concerning this part he does two things. First, he presents a prayer in which he prays for himself. Second, on behalf of his enemies, at "Look upon my enemies." Concerning the first he does two things. First, he asks for mercy. Second, he assigns a reason for showing mercy, at "The tribulations." The preparation of prayer is the lifting up of the mind to God; hence "my eyes," namely of the heart: Eph. 1: "Having the eyes of our heart enlightened." These eyes, namely of intellect and faith, are said to be specially directed to the Lord: Ps. 122: "To you I have lifted up my eyes," etc. And this on account of the confidence conceived, "for he himself will pluck my feet from the snare": Eccl. 9: "Man does not know his own end; but as fish are caught with a hook and birds with a snare, so men are caught by the Devil in an evil time." These evils are occasions of sin. And when a person falls into sin, then the snare binds his affections, which is called the sin of man: this snare God alone looses: Ps. 123: "The snare has been broken and we have been freed." And how? "Our help is in the name of the Lord." Next he asks for mercy; and therefore he says, "Look upon me and have mercy on me," etc. He seems to turn away his eyes when he does not bestow the effect of his mercy, but he looks when he bestows it; hence at the gaze of Christ, Peter wept, Lk. 22. Thus he says, "Look upon me," etc. Wis. 4: "His mercy is upon his holy ones." Here the reason why he needs mercy is presented, namely "because I am alone." This is understood in one way thus, because he who has no support in himself must turn to God: Ps. 120: "My help is from the Lord." For men have a twofold support in the world: one of friends, another of possessions; but this person has neither: not of friends, hence he says, "because I am alone," that is, solitary without the help of relatives and friends: Sir. 51: "I was looking for the help of men, and there was none." Likewise, not of possessions, "because I am poor": Ps. 87: "I am poor and in labors from my youth." Or otherwise: two things are required for a person to be helped by God. First, that he direct his whole heart totally to God: Ps. 26: "One thing I have asked of the Lord, this I will seek, that I may dwell in the house of the Lord all the days of my life": Lk. 10: "One thing is necessary." And this is what he says, "because I am alone": that is, I am intent upon one thing. Second, that he be a despiser of worldly things; otherwise he is not alone, nor would he please God alone; therefore he says, "because I am poor," that is, I despise all things for your sake.
[87004] "The tribulations." Here he presents three things pertaining to misery: two, namely, pertaining to punishment; the third pertaining to guilt. Now there is a twofold punishment. One is inflicted by necessity. The other is voluntarily assumed. Inflicted punishments have two aspects, because they afflict the heart interiorly and constrain the body exteriorly. As to the first he says, "The tribulations of my heart have been multiplied," that is, from diverse things and many tribulations that come about, tribulations reach even to the heart, like pricking thorns. Lam. 1: "Many are my groans, and my heart is sorrowful." As to the second he says, "From my necessities deliver me." He calls tribulations "necessities" insofar as tribulations are useful, as it is said in Rom. 5: "Tribulation works patience, patience works character; character, hope; and hope does not disappoint": Jas. 1: "Patience has its perfect work." The Gloss says: patience is not conquered; the perfect man is proven. And therefore they are useful insofar as they humble: Rom. 5: "Not only are we tribulated, but we also glory in tribulations," etc. Or, tribulations are called scarcities: Deut. 8: "He afflicted you with want"; as it is said in Rom. 12: "Sharing in necessities." Or, on account of violence, which is a kind of necessity. The punishment assumed interiorly, however, is the humility of spirit before God; hence he says, "See," that is, consider, "my humility": Lk. 1: "He has regarded the humility of his handmaid." Likewise, there is also humility manifest exteriorly, which is a certain labor; hence he says, "and my toil": Ps. 72: "They are not in the labor of men," etc. Of good men it is said, Wis. 3: "Glorious is the fruit of good labors." Concerning guilt he says, "Forgive all my sins." Sir. 28: "Sins will be loosed for the one who prays." And note that through three things one obtains the forgiveness of sins: namely through tribulations, which work the forgiveness of sins if they are patiently borne: Tob. 3: "In the time of tribulation you forgive sins, and after the storm you make calm, and after weeping and tears you pour in rejoicing." Likewise through humility: 1 Kgs. 21: "Because Ahab humbled himself before me, I will not bring evil in his days": Ps. 50: "A contrite and humbled heart," etc. Likewise through labor: Deut. 26: "He looked upon our humility and our labor and distresses, and brought us out of Egypt with a mighty hand." And therefore he says, "Forgive all my sins."
[87005] "Look upon." Here he prays seeking help against adversaries. And first he induces God to consider his enemies. Second, he asks help against them, at "Guard." Third, he assigns a reason, at "Let me not be put to shame." He says therefore, "Look upon," with the eye of mercy, "my enemies," so that you may have mercy on them and convert them: Mt. 5: "Pray for those who persecute and calumniate you": Prov. 16: "When the Lord is pleased with a man's ways, he makes even his enemies be at peace with him." And this I ask in praying, because then I shall have peace. "For they have been multiplied": Ps. 118: "Many are those who persecute me and trouble me." "And with unjust hatred they have hated me." Now there is a twofold hatred. The first hatred is good, when one hates sin or a sinner on account of guilt: Ps. 138: "With a perfect hatred I hated them." Likewise there is unjust hatred, when one hates nature or justice; therefore he says, "And with unjust hatred they have hated me," that is, unjustly and without cause: Jn. 15: "That the word written in their law may be fulfilled: They hated me without cause."
[87006] "Guard." Here he asks for help against enemies, because they are many and wicked; therefore he asks for a twofold help. First, that God guard him in persecutions lest they prevail temporally or spiritually, or that he guard him lest he fall into sin. Second, that he free him from evils; hence he says, "and rescue me," namely from evils entirely, so that he may enjoy abundance in the homeland. The first reason is presented when he says, "Let me not be put to shame"; because if you do not free and guard me, I shall come to confusion. And this ought not to be, because "I have hoped in you": Dan. 3: "There is no confusion for those who trust in you." Another reason is that your friends lean upon me. Sometimes God frees someone not because of his own merits, but lest friends of God perish together with him upon whom they lean. When he says, "The innocent and upright have clung to me," the innocent are those who turn away from evil, the upright are those who do good: Sir. 13: "Every living creature loves its like." And why? "Because I have waited for you," that is, because I have hoped in you: Ps. 26: "Let your heart take courage, and wait for the Lord." Jerome has, "simplicity and truth."