[87029] In the preceding Psalm the Psalmist showed the confidence he has in God; here, lest he fail in confidence, he adds a Psalm of prayer. The title is "A Psalm of David himself." According to the letter, it is said that certain Psalms pertained to the person of David, among which is this one, as though this one pertains to David himself. Or "to this one," because he himself composed it and sang this and others by himself. Mystically, this Psalm is entitled not to the figurative David, but to the true David, namely Christ. For in this Psalm there is mystically treated the prayer of Christ to the Father, insofar as he is delivered from the evils of the passion. He therefore does three things in this Psalm. First he asks to be heard; second he sets forth his petition, at "Do not hand me over together"; third he sets forth his thanksgiving, at "Blessed be the Lord." He asks to be heard for a twofold reason. First, by reason of the imminent danger; second, by reason of his devotion, at "Hear, O Lord." Concerning the first he does three things. First he shows his unfailing resolve to pray; second he asks to be heard, at "Do not be silent"; third he sets forth the imminent danger, at "Lest at any time you be silent." He shows the first when he says: O Lord, "to you I will cry out," not once, but continually. Lk. 18: "It is necessary always to pray." 1 Thess. 5: "Pray without ceasing." Next he asks to be heard: "Do not be silent, my God." The customary manner of speaking is that when someone hears one who is praying, he is said to respond to him. God therefore seems to respond when he satisfies the wish of the one praying. Job 14: "You will call me, and I will answer you." "Do not be silent," therefore, that is, do not withhold your response from me. Gen. 30: "My justice shall answer for me tomorrow." Next the imminent danger is shown: "Lest at any time you be silent to me." It is characteristic of perfect man that if left to himself, he would fail. Hos. 13: "Your destruction is from you, O Israel; only from me is your help." For if at any time you should be silent by not hearing me, "I shall be like those who go down into the pit," that is, into hell. Is. 14: "Yet you shall be brought down to hell, to the depths of the pit." Lam. 3: "My life has fallen into the pit." Jerome has: "Lest, with you being silent, I become like them." Mystically, the Gloss speaks from the person of Christ, that the man Christ cries out lest he be abandoned by the divinity: and he says, "Do not be silent," by withholding from me the benefit of the resurrection, "and do not be silent," that is, do not abandon me in the passion. Otherwise I would be like other men who go down into the pit, as my enemies suppose. Ps. 87: "I am counted among those who go down into the pit." "Hear, O Lord, the voice of my prayer, while I pray to you."
[87030] The other reason he asks to be heard is the devotion of the one praying. This devotion consists in two things: namely, in the interior dispositions of the heart, and in exterior works. In the interior: because God is spirit, and those who adore him must be spiritual. Jn. 4: "True adorers shall adore the Father in spirit and in truth": and therefore he says: "Hear my supplication while I pray to you." But we ought also to show reverence in our outward expressions and exterior signs; hence he says, "While I lift up my hands to your holy temple." This can be read in two ways: either literally, according to the Gloss, that the Jews were commanded, wherever they might be, to pray toward that direction where they knew Jerusalem to be. Or, "while I lift up," that is, raise, "my hands to the temple," that is, to heaven. Ps. 10: "The Lord is in his holy temple," etc. Therefore I shall pray not only in the devotion of the heart, but also in exterior signs toward heaven, and I shall show some devotion. Or, "while my hands," that is, my works, "I lift up to the temple," that is, I direct them toward God. Ps. 140: "Let my prayer be directed," that is, my works, "like incense," etc. Concerning Christ it can be explained thus: because he himself raised his hands toward the temple, because he did not reject it but, approving it, drove out those buying and selling in it. Or he raised his hands on the cross: Is. 65: "All day long I have spread out my hands to a people that does not believe but contradicts me." "To the temple," that is, to build the Church through his passion.
[87031] "Do not hand me over together with sinners, and with workers of iniquity." Here he sets forth his petition, that he not be moved together in punishment with the wicked: and concerning this he does two things. First he describes the guilt; second he sets forth the punishment, at "Give to them." As to the first, he shows the guilt by naming their sins, namely their evil purpose and evil act. I say, "Hear my voice," etc., and this is "while I pray" that I may be freed from the destruction of sinners: because although in life the just are together with sinners, yet in the judgment they will not be together. Mt. 25: "He shall separate the good from the wicked." Ps. 42: "Distinguish my cause from the nation that is not holy," etc. Gen. 18: "Will you destroy the just with the wicked?" And therefore he says, "Do not hand me over together," to damnation, namely, "with sinners." Sinners properly are those who sin from habit, or who have the resolve and the execution of sin as their purpose. One carries out the act of sin in two ways: namely, through manifest injustice, and through fraud. And this is the one who "speaks peace" toward others. Concerning the first he says, "Do not destroy me with workers of iniquity." Those are said to work iniquity who openly commit injustice. Yet not every sin is committed through injustice; but it is especially committed insofar as one does not render obedience to God. Concerning the second he says, "Who speak peace with their neighbor." And he sets forth two things: namely, their sweet words on their lips: Rom. 16: "Who by sweet words and flattery seduce the hearts of the innocent." Prov. 29: "A man who speaks to his friend with flattering and feigned words spreads a net for his steps." But they have something else in their heart; hence it follows, "But evil is in their hearts," namely the things they prepare for their enemies. Jer. 9: "In his mouth he speaks peace with his neighbor, and secretly he lays snares for him." All these things can be referred to Christ, who on the cross was reckoned with criminals, as it says in Is. 53. But he asks that he not be handed over "together," that is, for the same cause, that is, that he not be crucified with them: because the passion or condemnation of those men was for their own sin, but the passion of Christ was for our iniquity. Likewise, that he not be handed over for the same end with the sinful wicked, that is, not according to the intention of those who intended to destroy the name of Christ. And these are those who spoke peace with their neighbor: and toward Christ when they tried to trap him in his speech; but "evil was in their hearts," that is, evil intention: because they tried to trap him, that is, so that they could accuse him. Mt. 22. There follows: "Give to them according to their works: and according to the wickedness of their devices."
[87032] "According to their works," etc. Here he treats of the tribulation and punishment of those men. And first he touches on the punishment itself; second, the equity of the punishment, at "according to their works"; third, its perpetuity, at "because they did not understand." A twofold guilt has been set forth. One is exterior, which is of the mouth; the other is interior, which is of the heart. And therefore as to the first he says, "Give to them according to their works." Ps. 61: "You render to each one according to his works." "Give" is taken in a declarative sense, that is, "you will give"; or by conforming to divine justice. Ps. 57: "The just man shall rejoice when he sees the vengeance." Or this may be referred to Christ: You, O Lord the Father, give to them according to their works: as if to say: from my passion a benefit follows; but you give to them, namely to the sinners, not according to the fruit, but according to their intention which was evil. Jn. 3: "For their works were evil." As to the second he says, "And according to the wickedness of their devices." Devices are ways contrived for harming and sinning. And these are more gravely punished by God, but the punishment due to them is just. Here the text proceeds thus: hence he says, "According to the works of their hands repay them," because namely they sinned not under compulsion but by their own wicked will. Hence their works are the works of their hands. Insofar as it is referred to Christ, thus he says, "According to the works of their hands," etc., because the Jews, even though they did not crucify Christ with their own hands, still both with tongue and hand they carried out this crime, because it was done by their authority; hence he says, "Render to them their recompense," so that just as they did this with evil intention, so you may repay them with evil. Mt. 7: "With what measure you measure, it shall be measured back to you."
[87033] "Because they did not understand the works of the Lord, the works of his hands," etc. Above the Psalmist set forth the punishment due to the wicked and its equity; here next he sets forth the perpetuity of this punishment: and he does two things in this verse. First he touches on the irreparability of the punishment; second, the cause. It should be known that man frequently sins, and from this incurs the liability of punishment; but since through many works of divine justice a man is provoked to fear, and through works of mercy he is provoked to hope, he sometimes turns to repentance and is healed; but if he becomes hardened in sin through habit and loses understanding, there is no hope of salvation. Job 4: "Because no one understands, they shall perish forever." Is. 6: "Blind the heart of this people," etc. And therefore he sets forth as the cause of irreparable punishment the lack of understanding. It should be noted that not every work is a work of the hands, but exterior works are: some works are also interior. So too in God, some are spiritual things which he works in us. Is. 26: "All our works you have worked in us, O Lord." Some are bodily, such as the heavens. So too the spiritual works of Christ are the salvation of the faithful: but the bodily works are miracles. Jn. 5: "The works that I do bear witness to me." And therefore he says, "Because they did not understand the works of the Lord," namely the spiritual works, "and the works of his hands," namely the bodily works, "you shall destroy them, and you shall not build them up." And this refers to a twofold destruction: namely, spiritual; because they were destroyed by their fall from the faith, though not from the knowledge of God. Ps. 58: "Scatter them by your power, and bring them down," etc. But those who are so destroyed are sometimes rebuilt, as Peter was; and so these too are rebuilt, or will be rebuilt until the end of the world. Rom. 11: "Blindness in part has happened in Israel, until the fullness of the nations should come in, and so all Israel shall be saved." Or it refers to bodily destruction: because they were destroyed by the Romans and were never rebuilt, nor will they ever be rebuilt: or they were destroyed by the Babylonians and restored by the Persians: or destroyed by Antiochus and restored by the Romans; but finally so destroyed by the Romans that they were never rebuilt.
[87034] "Blessed be the Lord." Here, as though heard, he gives thanks. And first for the benefits bestowed upon him; second he gives thanks for the benefits bestowed upon the whole people, at "The Lord is the strength." Concerning the first he does two things. First he gives thanks for being heard; second he shows in what he was heard, at "The Lord is my helper." He says therefore: I petitioned, and I was heard in my petition; hence, "Blessed be the Lord." For God to bless us is to cause goodness in us, because he spoke and they were made, Ps. 148. For us to bless God is to acknowledge his goodness by which he does good to us: and nothing accrues to him from this. Yet this must be done by us for all benefits. 2 Cor. 1: "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies," etc. Tob. 12: "Bless the God of heaven, because he has shown us his mercy." And therefore he says, "Because he has heard the voice of my supplication," that is, the devotion of my prayer. Jas. 5: "The prayer of the just man avails much," etc.
[87035] Here he shows in what he was heard, namely that he obtained the help of God: and concerning this he does three things. First he sets forth the benefit of divine help; second, the merit of the benefit, at "and in him my heart has hoped"; third, the effect of the benefit, at "and my flesh has flourished again." Man needs divine help for two things: to act well, and to be freed from evils and to be advanced to the good. As to the first he says, "The Lord is my helper." Jn. 15: "Without me you can do nothing." Is. 50: "The Lord God is my helper." As to the second he says, "and my protector": and a protector from evils, like a shield protecting a man from external weapons. Is. 49: "Under the shadow of his hand he protected me." Ps. 63: "You have protected me, O God, from the assembly of the malignant." But by what merit do you defend me? By my own? No. But by no other than that "in him my heart has hoped," as though from my inmost affection I trust in him. Ps. 24: "In you I trust; I shall not be put to shame." And therefore "I have been helped." Is. 40: "Those who hope in the Lord shall renew their strength." All these things can be referred to Christ insofar as he is man: for as God, he himself helps and protects all together with the Father; insofar as he is man, he was helped and protected by the Father. And there follows "in him." The effect of the help is set forth here in two respects. First as to the flesh; second as to the soul; hence he says, "and my flesh has flourished again." The youth of man is compared to a flower: because just as a flower is the promise of fruit, so the youth of man is the promise of future life. Ps. 89: "In the morning let him pass like the grass." The flesh therefore flourishes again when what is old becomes young again; since man in sadness seems to grow old, and in joy seems to grow young; but the flesh of Christ flowered with the flower of beauty and incorruption. In the first man his flesh flowered through the purity of innocence, but by sinning it was stained. But in Christ it flourished again in the resurrection: for it was conceived of the Holy Spirit without sin. Is. 11: "A flower shall rise from his root." Likewise, in the first state human nature flowered, because it was incorruptible: but through sin it was subjected to corruption: Rom. 8: "The body through sin is dead." But Christ flourished again in the resurrection: Song 1: "And our couch is flowery." As to the soul he says, "and of my own will I shall confess to you." The soul, as long as it is in sin, has its will turned away from God and turned toward temporal things; but when it is restored through conversion, then its will is turned toward God, and it confesses God by praising him. Or if this is said of Christ, it refers to his members, namely the faithful: Ps. 53: "Freely I shall sacrifice to you and confess your name, O Lord, for it is good."
[87036] "The Lord." Here he gives thanks for the benefits to the people. And first he sets forth the benefits already shown. Second he asks that they be continued, at "Save your people." The same benefits that were done to him, when he says "the Lord is my helper," etc., he says were done to the people, when he says "the Lord is the strength" of the Jewish people delivered through me from the Philistines. And Christ is the strength of his people delivered through him from sin: Is. 12: "The Lord is my strength, and he has become my salvation": Ps. 142: "My protector, and in him I have hoped." And he is "the protector of the salvations," that is, he protects those who have been saved through Christ: Acts 4: "There is no other name under heaven by which we must be saved." Christ therefore protects us in the present, lest we fall into sin; and therefore "of the salvations," that is, of those predestined for salvation, he will protect in the future, delivering from every evil: Rev. 7: "They shall not hunger, nor thirst anymore, neither shall the sun fall upon them, nor any heat," etc.
[87037] "Save." Here he shows the continuation of the benefits or of salvation. And first he sets forth the salvation. Second, the manner, at "Bless." He says therefore: O Lord, you who are my protector, "save your people," that is, I ask that you lead them to salvation: Jn. 17: "I do not ask that you take them out of the world, but that you keep them from evil": Is. 45: "Israel is saved in the Lord with an everlasting salvation." Next he sets forth the manner of reaching salvation: for which three things are required: namely, the gift of grace, governance, and spiritual progress. As to the first he says, "And bless your inheritance," that is, confirm its gifts. Prov. 10: "The blessing of the Lord is upon the head of the just." And he says "your inheritance," because the elect are his inheritance: Ps. 32: "Blessed is the nation whose God is the Lord," etc. As to the second he says, "And rule them," because even with grace, governance is necessary: Prov. 11: "Where there is no governor, the people shall fall." As to the third he says, "And lift them up," that is, advance them through progress, "forever." This can be understood in two ways. First, in the intellect, when one is raised to a clear knowledge of the truth: Is. 52: "Behold, my servant shall understand, and shall be exalted." Second, in the affections, when one desires not carnal but spiritual things: "Having a desire to be dissolved and to be with Christ," Phil. 1. Because one is removed from this life to the life of glory: Is. 56: "I will lift you up above the height of the clouds, and I will feed you," etc.
Commentary on Psalm 28
[87038] In other Psalms, the Psalmist recalled the confidence he has in God; here, however, as one who has been delivered, he gives thanks. And first are set forth Psalms pertaining to thanksgiving. Second, he recalls the benefits bestowed, at "In you, O Lord, I have hoped." Concerning the first, he does two things. First, he invites others to give thanks. Second, he himself gives thanks, at "I will exalt you." The title: "A Psalm of David, at the completion of the tabernacle." And note the history of 1 Kgs. 4, where the children of Israel in the time of Eli fought against the Philistines, and the ark of God was captured, and it was in that land for six months. Finally, because of the plague, they sent it back to Gibeah. And when Saul had died, David took it and carried it to Jerusalem, and made a tabernacle for it, and danced before it, as is found in 2 Kgs. 6; and then this Psalm seems to have been composed. Mystically, the tabernacle designates the holy Church: Rev. 21: "Behold, the tabernacle of God with men." This tabernacle, namely the Church, has been snatched from the hands of the Philistines, that is, the demons; and what is said in this Psalm pertains to the gifts of the Holy Spirit, through which this tabernacle is brought to completion. It is therefore divided into two parts. In the first, he invites others to offer to God through thanksgiving. In the second, he recalls the benefits, at "The voice of the Lord is upon the waters." Concerning the first, he does three things. First, he shows to whom offering should be made. Second, who should offer. Third, what they ought to offer. He says therefore, "Bring." But to whom? "To the Lord," alone, and to no other: Ex. 22. That offering should be made to God alone is stated in 1 Chr. 29: "All things are yours, and what we have received from your hand, we have given to you." He shows who ought to offer: "sons of God." Sir. 34: "The Most High does not approve the gifts of the wicked." Gen. 4: "God first looked upon Abel, and then upon his gifts," because a person must first please God and then make an offering to him. And therefore he says, "sons of God," through faith: Jn. 1: "But to as many as received him, he gave the power to become sons of God, to those who believe in his name." Likewise, through charity: 1 Jn. 3: "See what manner of love God has given us," etc. Through good works: Rom. 8: "Those who are led by the Spirit of God, these are the sons of God."
[87039] "Bring." Here he shows what should be offered. And first he sets forth the bodily sacrifice. Second, the spiritual one, at "Bring to the Lord glory." Offerings were made from three kinds of animals: namely, from oxen, goats, and rams; and above all other animals, the lamb was the most customary sacrifice. Hence in Ex. 29, it is said that every morning and evening one lamb was sacrificed, because through the lamb Christ was most expressly prefigured: Jn. 1: "Behold the Lamb of God." And therefore he says, "Bring to the Lord the offspring of rams," that is, lambs. Mystically, the rams are the leaders of the flock, that is, the apostles: Ps. 46: "The princes of the peoples have gathered together." Their offspring are the faithful: 1 Cor. 4: "In Christ Jesus, through the Gospel, I have begotten you." Bring, therefore, yourselves to God, you who are the offspring of rams.
[87040] "Bring." Next he sets forth the spiritual sacrifice. And first he states it. Second, he clarifies it, at "Bring to the Lord glory to his name." It should be noted that the Lord wished these things to be offered to him not for his own sake, because he himself said, "Shall I eat the flesh of bulls?" etc., but so that we might recognize him as the source of all our goods and the end to which all things are to be referred. And therefore it is lawful for no one to offer sacrifice except to God. For God is the end, and we can add nothing to him; and therefore we ought to glorify him, so that whatever we do, we do for his glory: 1 Cor. 10: "Do all things for the glory of God." Likewise, God is the source, and therefore we owe him honor. Mal. 1: "If I am the Lord, where is my honor?" And therefore he says, "Bring to the Lord glory and honor." 1 Tim. 1: "To God alone be honor and glory." "Adore the Lord." Here he clarifies the spiritual sacrifice. And first he shows how we owe him glory. Second, how we owe him honor. He says therefore that God himself is glorious, and therefore we owe him glory; hence he says, "Bring to the Lord glory to his name." He is glorious in himself; but his name ought to be glorious in us, that is, so that in our knowledge it may be glorious. And that he may be glorious and illustrious in us, we ought to give him honor. And therefore he says, "Adore the Lord in his holy court," that is, in this Church, which is like the court of heaven. Or "in the court," that is, in the mind: Jn. 4: "True worshipers," etc.
[87041] "The voice of the Lord is upon the waters," etc. Here he sets forth the divine benefits. And first, the past ones. Second, the future ones, at "The Lord makes the flood to dwell," etc. Concerning the first, he does two things. First, he enumerates the benefits bestowed. Second, he concludes with thanksgiving, at "And in his temple." The benefits bestowed can be explained figuratively and mystically. Figuratively, indeed; and so in the first part he sets forth two benefits bestowed: namely, at the departure, and second, after the departure from it, at "The voice of the Lord breaking." And first he recalls the benefit of the departure from Egypt. Second, he makes it manifest. He says therefore: "The voice," that is, the command, "of the Lord was upon the waters" of the divided sea, as is said in Ex. 14. And he magnifies this in three ways. First, on the part of authority: "The God of majesty," who is majesty itself: Is. 6: "The whole earth was full of his majesty," "thundered," because when Moses raised his hands, a wind blew. And this blowing he calls "thundered," because thunder is produced from the agitation of winds. Also on the part of the matter, because he dried up not small waters but many, namely those of the sea: Is. 41: "Did you not dry up the sea?" Wis. 10: "He brought them across through exceedingly great water." Also on the part of the effect, from the fact that it was of great power in that it cast down the enemies: Ex. 15: "Your right hand, O Lord, has struck the enemy." For this reason it is said, "The voice of the Lord in power." Also another effect is of magnificence; hence he says, "The voice of the Lord in magnificence," because he made them pass through the sea on dry ground. Hence it follows in the same place, namely Ex. 15: "Magnificent in holiness, terrible and praiseworthy," etc. "The voice of the Lord breaking the cedars, and the Lord will break," etc.
[87042] Next he recalls the benefits bestowed after the crossing. And this can be understood in two ways. First, through the removal of evil. Second, through the conferring of goods, at "The voice of the Lord shaking." Concerning the first, he does two things. First, he sets forth the benefit. Second, the ease of conferring the benefit, at "And he will reduce to pieces." He says therefore: "The voice of the Lord breaking the cedars." Cedars are great men; and this signifies the Amorites, who were tall and strong: Amos 2: "I destroyed the Amorite before their face, whose height was the height of cedars, and he was as strong as an oak." Likewise, in the entire land that had been promised to them, there were Amorites and other nations who could not be exterminated and subjugated until the time of David. All the Amorites still dwelt around Lebanon, as is said in Josh. 15. And therefore he says, "The Lord will break the cedars of Lebanon," that is, the Amorites who still dwelt there, "and he will reduce them to pieces like a calf of Lebanon, and Sharon like the offspring of unicorns." The Hebrews have it thus: "And he will reduce them like a calf of Lebanon and Sharon like the offspring of wild oxen." And the literal sense is this: because there is a difference between wild oxen and domestic cattle, since wild oxen are nourished in marshlands, while cattle are on the mountains. For on Mount Lebanon there were many pastures where great cedars grew. Likewise there were calves and cattle there. He says therefore: it will be as easy for God to crush the cedars of Lebanon as if he were crushing a calf of Sharon. Sharon is a certain place: Is. 35: "The beauty of Carmel and Sharon." This place is watery, where wild oxen graze. As if to say: even Sharon he will crush like the offspring of a wild ox, or a calf. Mystically, "The voice of the Lord upon the waters." A twofold benefit is implied: namely, of conversion and of the gifts that are given to the converted. "The voice of the Lord in power." According to the mystery, this can be explained in two ways. In one way, so that it is referred to the preaching of Christ; and so it deals with the conversion of Jews and Gentiles. Of the Jews, when he says "upon the waters." Human beings are likened to waters, because just as waters, people flow and do not return, 2 Kgs. 14. Hence "upon the waters" is said "the voice," that is, the preaching of the Lord, that is, upon the Jewish people, because from the teaching of God -- not yet incarnate, but awaited -- the Jews were converted to God. Concerning the conversion of the Gentiles, it follows when he says, "The God of majesty thundered." Thunder is formed in a cloud, in which the incarnation itself is signified, which is like a cloud: Is. 19: "Behold, the Lord ascends upon a light cloud." The God of majesty, therefore, thundered, that is, the almighty thundered through preaching from the cloud of his flesh: Job 37: "He will thunder with his voice marvelously." And he says "upon many waters," because the voice of the incarnate Lord was not only upon the Jews but upon the Gentiles: Is. 49: "I have given you as a light to the nations," etc. Or "upon the waters" of Baptism; hence from the time that Christ was baptized, this Psalm is sung. "The voice of the Lord in power." Above, the Psalmist, according to the mystical understanding, touched upon the mystery of the conversion of the Jews and Gentiles; here, however, he sets forth the benefit of temporal gifts. And concerning this he does three things. First, he proposes the spiritual gifts. Second, he sets forth the uprooting of vices that follows from them, at "The voice of the Lord breaking." Third, the advancement or promotion to good things, at "The voice of the Lord preparing." In spiritual gifts there is this difference: because to some, spiritual gifts are given for those things that are commonly fitting and must be done and are necessary for salvation; to others, for certain arduous things, such as working miracles and the like. As to the first, he says, "The voice of the Lord in power," that is, by the Lord's command, power is given to fulfill the precepts. As to the second, he says, "The voice of the Lord in magnificence," that is, by the Lord's command, power is given to his saints to do great things: Ps. 67: "Over Israel is his magnificence." The Gloss adapts these to the gifts of the Holy Spirit. And the first, namely the conversion of the faithful, to the gift of fear, which is accomplished by divine power, to which it pertains to allow fears. Magnificence pertains to the gift of knowledge, because to knowledge it pertains to do great things: Sir. 25: "How great is the one who finds wisdom." "The voice of the Lord breaking." Here he treats the exclusion of vices, and he touches first on the vice of pride. Second, of concupiscence, at "The voice of the Lord dividing the flame of fire." Third, the vice of unbelief or contempt, at "The voice of the Lord shaking the desert." He shows, therefore, first the exclusion of pride. Hence it should be noted that just as fir trees are tall, so are cedars; and therefore through them pride is signified. He says therefore, "The voice of the Lord breaking the cedars," that is, the power of the divine command over all the proud: Is. 14: "Your pride has been dragged down to Hell." "And he will break the cedars of Lebanon," that is, the voice of the Lord over the arrogant and proud, reducing them by his power; because all kings were converted to Christ through this. And finally upon the cedars of Lebanon, because the greater ones among the Jews were converted, as about Nicodemus, Jn. 3.
[87043] Likewise, "And he will reduce them like a calf." Here the perfection of conversion is set forth. Mount Lebanon is very rich in pastures, and the priests, on account of the abundance of victims, had cattle graze there. And therefore, "He will reduce them like a calf of Lebanon," that is, he will humble them like a calf of Lebanon, so that they may offer themselves as a sacrifice, just as the calf nourished on Mount Lebanon is offered. And this is evident, because many great people exposed themselves to martyrdom for Christ: Mt. 22: "My bulls and fatted calves have been slaughtered." "And the beloved one, as the offspring of unicorns." This can be read in two ways. First, so that it signifies the authority of the crushing; as if to say: the Beloved One will do these things. And according to this, the Beloved One is placed in the singular, as having authority. "This is my Son," etc. Mt. 3. And he will do these things as the offspring of unicorns, that is, as the son of the Jews, because the mystery of the incarnation accomplished these things. And the Jews are called unicorns inasmuch as they glory in the worship of one God. Or he is called a unicorn because according to his eternal generation he is without a mother, and according to his temporal generation he was a son without a father. In another way, "The Beloved One," etc., that is, Christ, as an example of this crushing, will suffer, giving others an example of suffering: 1 Pet. 2: "Christ suffered for us, leaving you an example, that you might follow in his footsteps." And he will suffer not as God, but as the offspring of the unicorns, that is, of the Jews. Let us return, therefore, to the literal sense.
[87044] "The voice of the Lord dividing the flame." Here he recalls the benefit by which they were freed from an evil inflicted by God. In Num. 11, it is said that on account of the murmuring of the people, fire invaded part of the camp, and at the raising of Moses' hands the fire was extinguished. And this is what he says: "The voice," that is, the command, "of the Lord dividing," that is, destroying, "the flame of fire." Next he recalls the benefits that promote in good. And he sets forth three: first, the benefit of the multiplication of the people; second, the nourishment of the little ones; third, guidance through the desert. Jerome's text reads, "The voice of the Lord causing the desert to bring forth." It is read thus in Joshua: None of those who came out of Egypt and entered the desert entered the promised land, except Joshua and Caleb, as is clear from Num. 14. But all who entered it were born in the desert. And therefore he recalls this benefit, that the people were not extinguished. Hence he says, "The voice of the Lord causing to bring forth," that is, causing to give birth, "and especially the desert of Kadesh." Because as far as Moses' intention went, those leaving Egypt would immediately enter the promised land and come to Kadesh. Hence they sent scouts, and those scouts dissuaded them and they were afraid to enter. And on account of that sin, all died. And because from that point they gave up entering, all died in this desert. Or according to our text, "The voice of the Lord shaking the desert," that is, stirring to generation throughout the desert of Kadesh. "The voice of the Lord preparing the deer." Jerome has, "acting as midwife for the deer." The Hebrew has, "preparing the mules." Deer dwell in deserts. And because the children of Israel were in the desert for forty years, they are called deer: Ps. 17: "He made my feet like the feet of deer," because the women had the opportunity to give birth and to nurse. "And he will reveal the dense forests," or thickets, because he provided guidance through the pillar of fire by night and of cloud by day: Ps. 135: "He led his people through the desert." Mystically, in that he says "The voice of the Lord breaking," the gift of fortitude is signified. And here he sets forth the exclusion of the sin of concupiscence, when he says, "The voice of the Lord dividing the flame of fire," namely of concupiscence: Wis. 6: "The desire for wisdom will lead to the everlasting fire." And this nourishes other evils, concerning which 1 Jn. 2 says: "All that is in the world is either the concupiscence of the eyes," etc. And this consumes: Job 31: "It is a fire that devours to destruction." Basil explains it thus: "The voice of the Lord dividing," etc., because on the day of judgment, by divine power, fire will be divided, because burning without light will be in the fire enveloping the reprobate. Fire shining without burning will be for the glory of the elect. And what he says pertains to the gift of counsel. "The voice of the Lord shaking the desert." Here he sets forth the exclusion of a twofold unbelief: namely, of the Gentiles and of the Jews. As to the first, he says, "The voice of the Lord shaking the desert," that is, he stirred the nations to faith by converting them to it: Is. 54: "Many are the children of the desolate one" (that is, of the Gentile people) "more than of her who has a husband," that is, than of the synagogue. As to the second, he says, "The desert of Kadesh," which is interpreted as "holy of the law," because the Jews, sanctified through the lawgiver, will be converted at the end of the world: Is. 1: "Our land is desolate," etc. And this pertains to the gift of understanding. Next he recalls the benefit that pertains to promotion in good things. And first he sets forth the conferral of wisdom. Second, its act. He says therefore, "The voice of the Lord preparing the deer," that is, holy and perfect men; because just as deer repel venomous things, so the saints repel every sin; and just as deer pass through thorns without injury, so the saints pass through the vanity of the world without delight. Gen. 49: "Naphtali is a deer let loose, giving words of beauty." And these are prepared by God, not by themselves. And God himself "will reveal" to them "the dense things," that is, those things that are hidden from others: Mt. 11: "You have revealed them to little ones." And this pertains to the gift of wisdom. Next he concludes with thanksgiving for the aforesaid benefits, saying, "In his temple all will speak glory": Ps. 148: "Young men and maidens, old men with the younger, let them praise the name of the Lord." Another text has, "Everyone will speak or declare glory." It is true that each person has common gifts and also special ones. And for this special gift, each one will declare glory: Sir. 51: "To him who gives me justice, I will give glory."
[87045] "The Lord." Here he treats of the hoped-for benefits. And first he recalls the power of the benefactor. Second, he sets forth the hoped-for benefits, at "The Lord will give strength to his people." In the Hebrew it reads, "The Lord sat enthroned at the flood," and this has a plain sense. As if to say: it is true that he did this for the people of Israel. Was he not of the same power at some earlier time? Indeed, from the beginning of the world his judgments were manifest. And he recalls one manifest one: that by his judgment, on account of the sins of men, he brought about the flood. "And the Lord will sit as king forever," judging, namely, the peoples in equity. Jerome has, "The Lord inhabits the flood," or "causes it to be inhabited." When the flood inundated, the earth was emptied of inhabitants. Afterward, he again causes the earth, then devastated, to be inhabited through the multiplication of men. Mystically, this can be read in three ways. In one way, so that the word "flood" is, as it were, an accusative appended to the infinitive "to inhabit," because in Noah's ark only those people inhabited the flood. And so through Noah's ark the Church is signified, and the saints who are in it securely inhabit the flood of tribulations. In another way, conversely, as if "the flood inhabits in his temple." The flood represents the world and the carnal people of the world: Nah. 1: "With an overflowing flood he will make a complete end." He will therefore cause this flood to inhabit in his temple when they are converted. "And he will sit as king forever," as was explained above. In another way, "He inhabits the flood," that is, the baptismal waters, which he himself inhabits through the effect of grace. Next he recalls the hoped-for benefits. And first, those pertaining to progress. Second, to the end. As to the first, he says, "The Lord will give strength to his people," through which they can make progress: Is. 40: "He gives power to the fallen, and to those who had no strength," etc. As to the second, he says, "The Lord will bless his people with peace": Is. 32: "My people shall sit in the beauty of peace, in tents of confidence, in plentiful rest."
Commentary on Psalm 29
[87046] In the preceding Psalm the prophet exhorted others to give thanks; here he himself gives thanks. The title is "A Psalm of a canticle, at the dedication of the house of David." As was said above, Psalms of canticles are so called because first a canticle was sung, and afterward followed the Psalm: as it were, a Psalm following a canticle. But we read that David did not dedicate a house to God, because he was forbidden by Nathan from the Lord, 2 Kgs. 7. But here it does not say "the house of the Lord," but "of David." We read in 2 Kgs. 5 that after the death of Saul he took Jerusalem, and there built his house. And it is customary that when someone enters a house, he holds a celebration. And it could be said that this Psalm was then sung by David himself, when he first entered that new house to dwell there. Yet it is better understood as referring to the mystery of the house of David, that is, of Christ, who is the head and the body of the Church. And this same house is called a tabernacle. Above it said "for the completion of the tabernacle"; here, however, "at the dedication of the house." A tabernacle belongs to those who are on campaign: and so the present Church is called a tabernacle. Rev. 21: "Behold the tabernacle of God with men," etc. A house belongs to those who are at rest: so the Church awaits the rest of the fatherland: Ps. 121: "We shall go into the house of the Lord." Both of these have a construction, which was in the ordaining of his incarnation: and a dedication, which was in the resurrection, when the body of Christ was clothed with the glory of immortality. Upon the body of Christ the building continues; and through the conversion of the faithful it will be dedicated when it shall be in glory. This Psalm is divided into two parts. In the first he commemorates in general the benefits for which he gives thanks. In the second, in particular, at "But I said." Concerning the first he does two things. First he gives thanks for his own benefits. Second he invites others to give thanks for the common benefits, at "Sing to the Lord, you his saints." Concerning the first he does three things. First he sets forth his thanksgiving. Second he commemorates the benefits, at "Because you have taken me up." Third he explains, at "O Lord my God." He says therefore: "O Lord, I will exalt you," not by making you higher, but by confessing and praising your height: Sir. 43: "Blessing the Lord, exalt him as much as you can." And he assigns two benefits as reasons why he exalts: one on the part of God, and another on the part of the enemies: and the second is the effect of the first. On the part of God: "Because you have taken me up" into your protection, when he chose him and protected him, as is found in 1 Kgs. 16, to the end. Or God takes up the just when he unites them to himself, who through the union of charity cling to him. But he united Christ the man to himself by taking him up into a perfect unity: Ps. 3: "But you, O Lord, are my protector," etc. On the part of the enemies: "Because you have not let them rejoice." For it is not very hateful that enemies should rejoice over someone; because they do not rejoice except over his misfortune, and no one wishes evil except upon one whom he detests: Sir. 18: "If you yield to your soul its desires, it will make you a joy to your enemies." But it is certain that David did not become a joy to his enemies, because Saul did not achieve his purpose against him. But concerning Christ this does not seem to hold: Mt. 27: for they mocked him already crucified: "Ha! You who would destroy the temple of God," etc. Likewise, the wicked also mock just men and rejoice over them: Job 30: "Those younger than I deride me; now I am turned into their song and have become a proverb to them." But it must be said that if for an hour the Jews rejoiced over Christ, they did not do so finally: because when Christ rose, his name prevailed all the more: Mic. 7: "Do not rejoice over me, O my enemy, because I have fallen; I shall rise again."
[87047] Then when he says "O Lord my God," he shows how he was delivered. And first from interior evils. Second from exterior evils, at "O Lord, you have brought up." The interior evil is infirmity, either bodily or spiritual. Both of these could exist in David and in us, but in Christ only bodily, on account of his passibility: and therefore he says, "I cried out," namely David: Ps. 119: "To the Lord, when I was in trouble, I cried out." Likewise Christ cried out, even though insofar as he is God he is the one who hears: Heb. 5: "With a strong cry and tears," etc. There follows, "And you healed me." He says that he was healed from both kinds of infirmity; but God healed Christ from bodily passibility alone. Next he says he was delivered from exterior evils: "O Lord, you have brought up." And first from those that were imminent. Second from those from which he was preserved, at "You have saved." He says therefore, "O Lord, you have brought up," etc. This cannot be understood literally of David: because he was not rescued from hell when he composed this Psalm. It can be understood of him metaphorically, as though he were delivered from mortal danger. But literally it is understood of Christ, whose soul was brought up from hell by God: Ps. 15: "Do not abandon my soul in hell." Likewise it applies to those who were raised through Christ: Zech. 9: "You also, by the blood of your covenant, have sent forth your captives out of the pit in which there was no water." Second he says he was preserved from mortal danger, when he adds, "You have saved me from those who go down into the pit." Literally, the pit is taken for a cavity: for it was the custom of the ancients that they were buried in deep cavities. "You have saved me," he says, "from those who go down into the pit"; as if to say, you have delivered me from the dangers of death. But concerning Christ the explanation is most fitting, because by the pit is understood eternal damnation: for although Christ descended into hell, he did not descend there as unto damnation, but to free those who were in the pit; as if to say, you have granted me that I should not be made like those who go down into the pit: Ps. 87: "I have become as a man without help, free among the dead." Or "into the pit," that is, into sin; for he was immune from sin.
[87048] Then when he says, "Sing to the Lord, you his saints," etc., he induces others first to give thanks. Second he commemorates the benefits, at "For there is wrath in his indignation." Where he does two things: first he shows who those are that owe thanks to God. Second, for what, at "Give thanks." He says therefore: "Sing." Behold how it is a Psalm of a canticle. "Sing," I say, "you saints": because Sir. 15: "Praise is not seemly in the mouth of a sinner": Rev. 19: "Give praise to our God, all you his saints." But for what? "Give thanks," in thanksgiving, "to the memory of his holiness." In one way, "memory" can be understood as meaning that God is mindful of us: Jer. 2: "I have remembered you," etc. And he says "of his holiness." And this can be understood in two ways: either because this memory proceeds from his holiness, that is, from his mercy and goodness: Lev. 11: "Be holy, because I am holy": or because he is mindful of us in order to sanctify us: Lev. 20: "I am the Lord who sanctifies you." In another way, "memory" refers to our own memory, because we remember the holiness of God; as if to say: give thanks by commemorating his holiness: Is. 63: "I will remember the mercies of the Lord."
[87049] Second, when he says "For there is wrath," he commemorates the benefits shown to all. Where he does two things. First he proposes these benefits, which pertain to the clemency of God. Second he shows a sign of his clemency, at "In the evening." He says therefore, "For there is wrath," etc. The mercy of God is not without justice; therefore he first sets forth justice. Second, mercy: justice, when he says, "For there is wrath." Here "wrath" is taken for the effect of wrath, that is, for vengeance; "indignation" however, not for a stirring of anger in God, but for the justice of God, according to which he detests the wicked: because Wis. 14: "The wicked man and his wickedness are alike hateful to God"; as if to say: "in his indignation," that is, in the justice of God judging sins, there is "wrath," that is, vengeance. Jerome more plainly: "For his wrath is but for a moment"; as if to say, if at any time he is angry with his own, this is for correction and for a short time: Is. 54: "In a moment of indignation I hid myself," etc. Ezek. 18: "I do not will the death of the sinner who dies." Jerome: "There is life in his favor"; as if to say, he punishes for a moment, and afterward is reconciled and restores life: Job 5: "He strikes, and his hands heal." He shows the sign of his clemency and mercy according to the letter when he adds, "In the evening weeping shall have place"; as if to say: in a short time the Lord leads from sadness to consolation: because if anyone is sad in the evening, in the morning he shall be joyful. A threefold reason can be assigned as to why sadness comes in the evening and joy in the morning. One is from exterior disposition: because the evening is the beginning of darkness, which causes sorrow; but the morning is the beginning of light, which brings joy: hence the blind sing so that they may be cheered: Tob. 5: "What joy shall be mine, who sit in darkness and do not see the light of heaven?" Second, from interior disposition: the morning is the hour of the blood, at which a man is disposed to joy; the evening is the hour of melancholy, at which a man is disposed to sadness. Third, from the nature of sleep. For sleep is the rest of animals: hence sadness is quieted through sleep. Mystically the text is clear: because in the evening of the Lord's burial there was sadness, because the faithful were still weeping over the death of Christ. But at the morning, on account of the news of the resurrection, there was joy. If it is referred to the whole human race, then "in the evening," that is, at the sin of the first parent, there was sadness; because, as is found in Gen. 3, after midday, with the sun already inclining toward its setting, Adam sinned. And this weeping cannot be called brief, because even after the restoration of grace its traces remain. But "in the morning," that is, in Christ, there was joy. Or "in the evening," when the spiritual light begins to fail in a man, then there is weeping in him; but when it shines again in him, then there is joy: Ps. 5: "In the morning I shall stand before you and see."
[87050] "But I said, in my abundance." Above he gave thanks for the divine benefits; here he pursues the whole order of how he obtained this. Where he does three things. First he sets forth the process of his direction. Second, his recourse to prayer, at "To you, O Lord, I will cry out." Third he shows the hearing of his prayer, at "The Lord has heard." According to the Gloss, the first things are understood of Christ and of every man. And first let us explain how they are understood of every man: Sir. 10: "The beginning of all sin is pride." And therefore in the process of direction, first the presumption of those who trust in themselves is set forth. Second, the falsity of the presumption, at "O Lord, in your will." Third, the punishment of the presumption, at "You turned your face away from me." He says therefore: "I said," that is, I presumed in my heart, "in my abundance" of bodily prosperity, "I shall not be moved," that is, I shall not fail: Rev. 18: "I sit as a queen," etc. Sir. 11: "In the day of good things, do not be unmindful," etc. Or "in my abundance" of spiritual goods, as Adam was in Paradise: Ezek. 28: "Full of wisdom, perfect in beauty, in delights." And in this abundance they say, "I shall not be moved." Against which it is said in 1 Cor. 10: "He who thinks he stands, let him take heed lest he fall." He shows the falsity of the presumption when he says, "O Lord, in your will," etc. The beauty of man temporally is temporal prosperity: therefore it is compared to a flower: Is. 40: "All flesh is grass." But this beauty does not have power to endure of its own nature, as is said in Jas. 1: "Like the flower of the grass it shall pass away. For the sun rose with its burning heat and dried the grass, and its flower fell, and the beauty of its countenance perished: so also shall the rich man," etc. But from where does it have power and firmness and constancy? Certainly from the will of God. And therefore I said, but presumptuously, "I shall not be moved." But it is not so; rather, as long as it pleased you, you gave strength to my beauty. Indeed in perpetuity, because these things are eternal for the saints in the fatherland; but here, at his will. Likewise beauty can be taken for spiritual virtue: Prov. 31: "Strength and beauty," etc. This also of its own nature is not strong: because we have this beauty in earthen vessels, 2 Cor. 4; Lk. 24: "Stay in the city, until you are clothed with power from on high." And therefore he says, "You gave strength to my beauty, but in your will": Rom. 9: "He has mercy on whom he will." And he proves this by the effect: because "when you turned your face from me, I perished." God is said to turn his face from a man so as not to see him, or so as not to be seen by him. He sees all with a simple vision and knowledge; but some he sees with a vision of mercy: Ps. 24: "Look upon me, and have mercy on me." "You turned your face from me," therefore, so as not to have mercy on me. And immediately "I was troubled," either spiritually by falling into sin, or temporally into adversity. Or "you turned your face," so as not to be seen by me. And this seems to be the sense of Jerome's text. In any adversity whatsoever, the strength of man is to have his eyes fixed on God: Ps. 76: "I remembered God, and was delighted." "You turned away," therefore, so that I might not see. "And I was troubled." But if it is explained of Christ, then in this, "I said," not indeed presumptuously but with the certainty of knowledge, "in my abundance," that is, of virtues and graces: Jn. 1: "We saw his glory, the glory as of the only-begotten of the Father." "I shall not be moved" from the will of God: Jn. 8: "I always do the things that are pleasing to him." And this because "you gave strength to my beauty," namely, of working miracles and of resisting adversaries: Rom. 1: "He was predestined as the Son of God in power." And this is clear: because "when you turned your face from me" in the passion: Ps. 21: "My God, my God, why have you forsaken me?" "I was troubled," not in reason but in sensuality: Jn. 12: "Now my soul is troubled."
[87051] "To you." Next he turns to prayer, when he says, "To you, O Lord, I will cry out," etc. And first he sets forth the prayer. Second he assigns the reason, at "What profit." Third he shows that the prayer was heard, at "The Lord has heard." Concerning the first he does two things. First he prays for the removal of evil. Second, for the attainment of good, at "And to my God I will make supplication." He says therefore, "To you, O Lord, I will cry out," so that the cry is understood as prayer made for the removal of evil -- in Christ, of the passion; in the sinner, of sin; in the afflicted man, of adversity. "And to my God I will make supplication." Supplication is for the good to be given: to Christ, namely glory; to the sinner, grace; to the afflicted man, prosperity. Or the cry may refer to the affliction of the heart, and the supplication to the persistence of prayer: Jas. 5: "The persistent supplication of a just man avails much."