[87076] Then when he adds, "Act manfully," he orders them as to their action. First, that they be strong in work, when he says, "Act manfully": Prov. 18: "He who is soft and lax in his work is the brother of him who wastes his own works." Likewise, that they be strong in heart: "And let your heart be strengthened": Ps. 26: "Wait for the Lord, act manfully, and let your heart be strengthened, and wait for the Lord."
Commentary on Psalm 31
[87077] Here begins the fourth decade of the first fifty. And just as in the first decade there are Psalms in which mention is made of the persecution by Absalom, in the second of the persecution by Saul, in the third of the persecution by the people, so in this fourth decade the tribulation that the good suffer from sinners is treated: 2 Pet. 2: "Dwelling among them, he tortured his righteous soul day after day with their lawless deeds." This decade is divided into two parts. First, the dignity of the just is commended. Second, help is implored against the persecutions of the impious, in Ps. 34: "Judge, O Lord, those who wrong me." Concerning the first, he recalls two things. First, justifying grace. Second, the dignity of the just, at Ps. 32: "Rejoice, you just," etc. Third, he admonishes the just to persist in justice, at Ps. 33: "I will bless the Lord." The title of this Psalm is new, namely: "Understanding of David." Jerome has, "Instruction of David." In many of the following Psalms this title is to be found. And it is signified by this that in all the Psalms in which this title is used, some common truth is treated, pertaining not only to one person but, as it were, to the providence of God or to something else that is lofty. And although in all Psalms certain things serve for instruction, these are nevertheless principally ordered to this purpose. Specifically, this Psalm is titled from the understanding that the penitent ought to have, who should understand that he is a sinner and recognize the grace of God that liberates: Lev. 5: "If a man shall understand his offense," etc. This understanding is given by affliction, Is. 28. "Blessed are those whose." This is the second of the Penitential Psalms. In the first he treated contrition of heart; in this one, confession. And it is divided into three parts. In the first, the remission of sins is set forth. In the second, the way to remission, at "Because I was silent," etc. Third, the desire of the saints for remission, at "For this shall every holy one pray." Concerning the first, he does two things. First, he sets forth that which is on God's part. Second, that which is on man's part, at "Nor is there deceit in his spirit." For in sin there is, first, an offense against God; second, a stain; third, the liability to punishment. Against these three he directs three things: because God remits the offense, covers the stain, and removes the liability to punishment by not imputing the sin. As to the first, he says, "Blessed are those whose iniquities are forgiven," etc. But since blessedness is twofold, namely of reality and of hope, such persons, namely those whose iniquities are forgiven, are blessed in hope, and they will ultimately be blessed in reality. For that person is blessed in hope in whom the cause and the way to blessedness -- which is virtue, and especially perfect virtue -- is present. Hence in whomever perfect virtue appears, he can be called blessed in hope, just as a tree blossoming well can be called fruitful. But after the corruption of the first man, there were no such blossoms, but thorns of sins. And therefore the blessedness of the sinner that consists in hope is not of this kind, but rather that God should remit sin, and so the sinner bears fruit: Jer. 4: "Break up for yourselves new ground," etc. "Forgiven": Is. 40: "Her iniquity is pardoned": Lk. 6: "Forgive, and you shall be forgiven." As to the second, he says, "And whose sins are covered." Sins are stains of the soul: Jer. 2: "How vile you have become," etc. When someone has something shameful in himself and it is covered, then the shameful thing does not offend the eyes of the beholder. And God covers the shamefulness of sins. But how? Totally, namely by washing the soul. For in sin there is a twofold deformity. One, namely, from the privation of grace, of which the sinner is deprived; and this is totally removed, and is not merely covered, because grace is given to him. The other stain is from the past act of sin; and this is not erased, because it is not granted to him that he never committed it, but rather that it not be imputed to him as guilt; and this is covered. As to the third, he says, "Blessed is the man to whom the Lord has not imputed sin." This is understood of the liability to punishment, because punishment is not reserved for him on account of sin: Dan. 3: "You have brought all these things upon us," etc. According to the Gloss, a threefold sin is indicated here: original sin, actual mortal sin, and actual venial sin. The first is signified by "iniquity," which is a certain inequality; and this is in original sin, inasmuch as in it the powers of the soul recede from the equality of innocence. And this is remitted and diminished, because it is taken away as to guilt but remains as to act. He says "iniquities" in the plural, because in different persons there are different original sins, and in one person, one. The second is signified by actual mortal sin. For actual mortal sins are said to be covered when they are no longer imputed to the sinner as guilt. The third is signified by venial sin, which the Lord does not impute. For venial sin is not imputed to eternal punishment. Or, the first is said on account of sin before Baptism; the second on account of sins after Baptism; the third after confession, because sin will not be imputed to punishment. But on man's part, it is required that he confess without pretense; otherwise he does not obtain grace: Wis. 1: "The Holy Spirit of discipline will flee from the deceitful." And therefore, "Nor is there deceit in his spirit," so that he has one thing interiorly and pretends another exteriorly.
[87078] "Because I was silent." This is the second part, where the way of arriving at the remission of sins is set forth. And concerning this he does three things. First, he sets forth the state of sin. Second, the conversion that is the cause of the remission of sin, at "I have made known my offense." He says therefore, "Because I was silent," etc. There seems to be a contradiction here. For while he cries out all day, he says he is silent. I respond: he was silent about what ought to have been said, but he was crying out what ought not to have been said, much less cried out. And in both there is sin. Concerning the first, Is. 6: "Woe to me, because I was silent." For the sinner ought to declare his sins: Job 16: "If I am silent, it does not depart from me; but now," etc. Therefore, "Because I was silent about my sins, my bones grew old," that is, my interior strength failed. Often in Sacred Scripture, interior virtues are understood through bodily members. Hence by "bones," in which there is strength, interior virtue is understood. And because what fails (that is, is diminished) grows old, he therefore says, "My bones grew old": Bar. 3: "What is it, O Israel, that you are in the land of your enemies? You have grown old," etc. Concerning the second, Is. 5: "I waited for him to do judgment, and behold, iniquity; justice, and behold, a cry." And this is what he says: "While I cried out all day long." For he was crying out that he was just, he was crying out about punishment, and he was silent about guilt. But what did the Lord do? He converted him by making the hand of the Lord heavy, inflicting a burden: "For day and night." Second, with the resulting conversion, "I was turned," etc. He says therefore, "Day and night," that is, continually, "your hand was heavy," etc. The hand of the Lord sometimes consoles: Ezek. 3: "The hand of the Lord was with me, strengthening me." Sometimes it makes heavy, as here: 1 Sam. 5: "The hand of the Lord was very heavy." Is. 26: "In tribulation," etc. And therefore he says, "I was turned in my wretchedness," that is, in the misery I suffer for my sins. "While the thorn is fixed" -- while the thorn, that is, the remorse of conscience, is driven into my heart. Or, [taking "spina"] as the backbone, which holds the whole person upright, "while it is fixed." And it signifies pride; when this is constrained, the person is corrected. Or, why were you crying out? On account of the heaviness, he says, of your hand. And this is because I was not turned to you, but to sin. And this while the thorn of sins is fixed, that is, is established in me; and so "thorn," that is, sin, is understood. Or while reason, which is like the spine directing the back, is pressed down. Or according to the Hebrews, "My moisture was turned into the dryness of summer," that is, from the pressing of your hand, whatever was carnal and moist in me was turned into the dryness of summer. Jerome has, "I was tossed about in my misery while the heat of harvest burns," that is, like the harvest, I dried up.
[87079] Then when he says "My offense." First, he sets forth the confession. Second, he shows its efficacy, at "I said, I will confess." But because a person ought to confess two things, namely, good things omitted and evil things committed, as to the first he says, "My offense," namely, that I omitted doing what I should have done, "I have made known to you" -- not that God does not know, but when a person acknowledges his sin, then he also wants God to know it, so that he may pardon it. As to the second, he says, "My injustice I have not hidden": Job 31: "If I have hidden my sin as a man," etc. Prov. 28: "He who hides his crimes," etc. The efficacy of confession is shown when he says, "I said, I will confess." The effect of confession is the remission of sins. He says therefore, "I said," that is, I purposed in my heart: "I will confess to the Lord," that is, for the honor of the Lord: Josh. 7: "Give glory to the Lord God of Israel, and confess," etc. "My injustice," not my good deeds; "against myself," not in my favor. Someone confesses his sin, but against his neighbor, saying, "Another led me into it." Against nature: "It happened from frailty." Against God: "I could not resist." 2 Sam. 24: "I am the one who sinned; I am the one who acted unjustly." Or "against myself," that is, against my own resolution, by which I had resolved to remain in sin. The remission follows: "And you forgave": Sir. 2: "He forgives sins in the time of tribulation." But against this: such is the efficacy of confession that not only when one actually confesses, but even while having the resolution to confess, one obtains remission. Therefore sin is remitted before one confesses: Is. 65: "And it shall be that before they cry out, I will hear." What then does confession accomplish? It must be said that the resolution to perform an action operates by virtue of the thing resolved upon, so that it may come to pass. Hence if the operation of that thing ceases, the effect ceases. And therefore it is necessary to persevere in the resolution. Nevertheless, in the actual confession of sins and in absolution by the power of the keys, part of the punishment is remitted, and on account of the shame involved, greater grace is conferred, and many good things follow.
[87080] Here, third, he sets forth the desire of the saints for the remission of sins. And concerning this he does three things. First, the desire of the saints for this is proposed. Second, the admonition of sinners: "Do not become like the horse." Third, the Psalm concludes with thanksgiving, at "Rejoice." Concerning the first, he does two things. First, he expresses the desire of the saints for the remission of sins in general. Second, he shows his own refuge in particular, at "You are." Concerning the first, he does two things. First, he proposes the desire of the saints through the sign of prayer. Second, he shows the effect of prayer, at "Nevertheless, in the flood." He says therefore: "I said, I will confess (...) for this matter," that is, for the remission of sins. And he says three things. First, what should be prayed for, namely, that we may obtain remission; for we have all sinned: 1 Jn. 1: "If we say that we have no sin," etc. And therefore remission should be sought: Sir. 38: "Pray to the Lord, and he will heal you": Mt. 6: "Forgive us our debts." Second, who should pray, namely "every holy one": Jas. 5: "The fervent prayer of a righteous person avails much." Third, when: "In a favorable time," namely, of grace and of the present life, because at the last the door is shut, Mt. 25; 2 Cor. 6: "Behold, now is the acceptable time," etc. Jn. 9: "Night comes, when no one can work."
[87081] Then when he says "Nevertheless," the effect of prayer is shown: because "in the flood of many waters." Water can here be taken in three ways. In one way, as pleasures: Gen. 49: "You were poured out like water." In another way, as false doctrines: Prov. 9: "Stolen waters are sweeter." Third, as tribulations: Ps. 68: "The waters have come in even to my soul." There follows, "They shall not draw near to him." What he says, "to him," can be understood in two ways. In one way, so that "him" refers to the holy one; as if to say: although the holy one prays, he nevertheless endures many waters, but they do not overwhelm him, whether they be waters of pleasure, or of false doctrine, or of tribulation. Hence, "They shall not draw near": Is. 43: "When you pass through the waters, I will be with you, and the rivers shall not cover you": Ps. 65: "We have passed through fire and water," etc. In another way, so that "him" refers to God; and thus he speaks with a change of person, because first he speaks to God, now to others. As if to say: those who are in the flood of many waters, as described above, shall not draw near to God.
[87082] Next, when he says "You are my refuge," etc., the desire of the saints is expressed in particular. And concerning this he does two things. First, he expresses the desire to be delivered. Second, the effect of that desire, at "I will give you understanding." Concerning the first, he does two things. First, he shows whence he conceives the hope of praying. Second, he adds the petition: "Rescue me from those who surround me." He conceives the hope of petitioning from two things. First, because God is the special refuge of the just. Second, because he is their special refuge in tribulation. He therefore says, "You are my refuge from the tribulation that has surrounded me." Tribulation surrounds when it oppresses on every side, so that no refuge is available from any direction: Ps. 39: "Evils without number have surrounded me," etc. But in this tribulation there is no refuge except in God: 2 Chr. 20: "When we do not know what to do," etc. Ps. 90: "He who dwells in the help of the Most High," etc. So then, he says, I have one to whom I may flee; I also have one in whom I may find consolation, because "you are my exultation": 2 Cor. 1: "Who consoles us in all our tribulation": Ps. 93: "According to the multitude of my sorrows in my heart, your consolations have gladdened my soul." Then he expresses what he asks, when he says, "Rescue me from those who surround me," that is, from the tribulation that has surrounded me. And since tribulation must be caused by someone, it is necessary that if tribulation surrounds, those who press upon him are surrounding him, namely demons and persecutors. And therefore he says, "From those who surround me."
[87083] Second, when he says "I will give you understanding," he shows the effect of his prayer. It is God who speaks: "I will give you understanding," etc. As if God were saying: you ask me to rescue you, and I will do three things for you: I will give you the gift of understanding, I will instruct you, and I will guard you. For three things are necessary for a person from God. First, that he may receive the gift of grace, so that through it the person's soul may be perfected for acting promptly. But however much a person might have the gratuitous gift, unless God moves the soul to a good work, it does not suffice. Therefore it is necessary that after prevenient grace, God should work and move one toward good. But grace and the gift are received according to the mode of our nature, and not in such a way as to be able to avoid all things. And therefore the protection and defense of God is necessary beyond this. And so, first he sets forth the gift of understanding, when he says, "I will give you understanding": Sir. 15: "The Lord filled him with the spirit of wisdom and understanding." And this is necessary for a person, namely, that he may recognize his sin and that he cannot be saved except through God. Second, he sets forth the proper use of this gift, when he says, "I will instruct you": Is. 54: "I will make your children taught by the Lord." Third, guardianship, when he says, "In this way," namely of the commandments, "on which you will walk, I will fix my eyes upon you," that is, I will protect you: 2 Chr. 16: "The eyes of the Lord survey the whole earth and give strength to those who believe in him with a perfect heart."
[87084] Next, when he says "Do not become," he turns to sinners, that they may return to penance. And concerning this he does two things. First, he sets forth the admonition. Second, the threat, at "With bit." He says therefore: God gives a person understanding, and by understanding he surpasses animals. He who makes himself unworthy of the gift of understanding, therefore, is compared to animals. And so he says, "Do not become like the horse and the mule," etc. According to the Gloss, the horse is a proud animal; the mule, a sluggish animal, and therefore it does not run. Those, then, are like horses who are puffed up with pride: Jer. 8: "All of them have turned to their own course, like a horse charging impetuously into battle." Those are like the mule who come slowly to the way of God: Prov. 13: "The sluggard wants and does not want." Or by the mule the lustful are understood. The mule is lustful, yet it does not generate; so the sins of lust are fruitless: Rom. 6: "What fruit, then, did you have in those things, of which you are now ashamed?" Or, the horse carries any rider indifferently, and the mule bears any burden whatsoever. Two things are imposed on the sinner: a rider, namely the devil, and a burden, namely sin. Do not, therefore, be like the horse, which does not distinguish among riders -- whether it be Christ or the devil. Nor like the mule, which indifferently bears any burden, namely sin.
[87085] Then when he says "With bit," the threat is set forth. And first in the manner of a prayer. Second in the manner of a prediction, at "Many." He says therefore, "With bit," etc. Speaking metaphorically: if a person conducts himself as a person, God treats him as a person, with admonitions and teachings. But when he departs from the dignity of a person, he is treated like a brute animal, which is restrained by punishments and force, namely "with bit and bridle." As if to say: I have admonished them not to become like the horse and mule; but if they do not comply, do to them as to the horse and mule, namely "with bit and bridle constrain their jaws," that is, by suppressing their talkativeness and withdrawing the foods they use for gluttony. For both speech and taste are served by the jaw: Is. 37: "I will put a ring in your nostrils and a bridle," etc. Or "with bit and bridle," that is, with greater and lesser tribulation.
[87086] Second, when he says "Many," he predicts. And first, what is prepared for the wicked: because "many are the scourges" -- from God: Ps. 49: "I will rebuke you and set the matter before your face." From one's own conscience: Prov. 12: "One is pierced as by a sword of conscience." From authority: Rom. 13: "He is an avenger in wrath against the one who does evil": Prov. 26: "A whip for the horse, a muzzle for the donkey, and a rod for the back of fools." Second, what is prepared for the good. "The one who hopes," etc. "Mercy" can be in the nominative case, so that the meaning is that mercy itself will surround the one who hopes in the Lord. Or it can be in the ablative case, so that the meaning is that the Lord with his mercy will surround the one who hopes in him. And this is when he comes to the aid of human miseries on every side: Ps. 102: "Who crowns you with mercy," etc. Finally, the Psalm concludes with thanksgiving, when he says:
[87087] "Rejoice." Now it is the custom in the Penitential Psalms that they begin in weeping and end in joy, because this is what penance does. In this conclusion he exhorts the just and the upright to good action and right intention, saying, "Rejoice in the Lord and exult, you just." As if to say: two things are necessary for a person, namely, right action -- and this justice produces -- and right intention -- and this joy produces. He says therefore, "Rejoice, you just, and exult." According to the Gloss, to rejoice is to be glad with a quiet sweetness; to exult is to be glad with the fervor of an animated spirit. Hence exultation arises from interior joy. But in what? "In the Lord," he says, not in the world: Phil. 4: "Rejoice in the Lord; again I say, rejoice." There follows, "And glory, all you who are upright of heart." The upright of heart are those who conform their will to the divine will; these have cause to glory in God: 2 Cor. 10: "Let the one who glories, glory in the Lord."
Commentary on Psalm 32
[87088] The title is not new. It is: "To the end, a Psalm of David." In the preceding Psalm the Psalmist treated of his own justification; but in this one he treats of the dignity of the just. And concerning this he does two things. First, he exhorts the just to spiritual praise. Second, he expresses their dignity, at "Blessed is the nation." Concerning the first he does two things. First, he exhorts to spiritual joy and praise. Second, he assigns the reason for the joy and praise, at "Because his word is right." Concerning the first he does two things. First, he exhorts to joy and praise. Second, he explains their manner, at "Give praise to the Lord," and so on. Concerning the first he does two things. First, he sets forth the exhortation. Second, he assigns its reason: "Praise befits the upright." For he had said, "I said, I will confess ... and you forgave ... and for this everyone who is holy shall pray," and so on. Therefore, "O you just, because you have been justified, exult in the Lord," not in the world; otherwise you are not just, for he is not just who does not rejoice in justice. God himself is just, and he himself is justice: Ps. 10: "The Lord is just," and so on. And therefore, "You just, exult in the Lord": Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." But why does he say, "Exult, you just, in the Lord," and not, "Exult, all, in the Lord"? The reason is: because "praise befits the upright," namely, the praise of God. It must be seen, therefore, whether they are upright, and how praise befits them. A thing is not called right except insofar as it conforms to a rule and measure. Now the measure and rule of the human will is justice and the divine will. Those therefore who do not have right affection cannot properly praise God, because they do not wish to conform their will to the divine will, but rather want the divine will to conform to theirs. And therefore God does many things that they do not approve. But those who adapt themselves to God's will rejoice in prosperity and adversity; and therefore he says "praise," because they praise on account of all things, not only in some. Likewise, unanimously. Sir. 15: "Praise is not comely in the mouth of a sinner": Is. 4: "Exultation for those who were saved from Israel."
[87089] Then when he says, "Give praise to the Lord," he sets forth the manner of praise and joy. Now it should be known that in the praise of God what is principally intended is that the affection of man should tend toward God and be directed to him. Likewise, the harmonies of music change a man's affection. Hence Pythagoras, seeing that a youth was going mad at the sound of the Phrygian mode, had the mode changed; and so he tempered the spirit of the frenzied youth to a most peaceful state of mind, as Boethius says in the preface to his work on music. Hence it is that it was devised that in every form of worship certain musical harmonies should be employed, so that the spirit of man might be stirred toward God. These harmonies have customarily been employed in two ways: sometimes with musical instruments, and sometimes with songs. And therefore first he shows the first mode, because "on the harp." Second, the second, at "Sing to him." For the affection of man is directed through instruments and musical harmonies in three ways: because sometimes it is established in a certain rectitude and firmness of soul; sometimes it is carried to sublimity; and sometimes to sweetness and joy. And for this purpose, as the Philosopher holds in Politics VIII, chapter 7, three kinds of song have been instituted. For the first, there is the Dorian song, which belongs to the first and second tones, as some hold. For the second, there is the Phrygian song, which belongs to the third tone. For the third, there is the Hypolydian song, which belongs to the fifth and sixth tones. The others were invented later. And so it is with instruments, because certain instruments produce the first effect, such as the pipe and the trumpet; certain produce the second, such as the organ; and certain the third, such as the psaltery and the harp: Ps. 80: "The pleasant psaltery with the harp." But because the Psalmist here intends to lead to exultation, he makes mention only of these two, namely the psaltery and the harp. But truly, because all these things happened to them in figure, 1 Cor. 10, they used not only these instruments for this purpose, but also in figure. The harp has its sound from below and signifies the praise that arises from things below, that is, earthly things. The psaltery, however, has its sound from above and signifies the praise that concerns heavenly goods. He says "of ten strings" because by them are signified the ten precepts of the Decalogue, in which the whole of spiritual teaching consists.
[87090] Then when he says, "Sing," he treats of the song of the human voice. Now it should be known, according to the letter, that there is a twofold modulation: one is through simple song, and another through harmonizing. He touches on the first when he says, "A new song." The second, at "With a shout." According to the spiritual understanding, a man ought to exult in two things: namely, in the goods of grace received and in the goods of glory expected. Through the first goods we are renewed. Eph. 4: "Be renewed in the spirit of your mind": Rom. 6: "Let us walk in newness of life." He therefore sings a new song who exults in God because of the renewal of grace: Rev. 14: "The saints were singing a new song." He truly sings well with a shout who sings of the goods of glory, and the song which a man conceives in the heart, he expresses in words. Or, "with jubilation," or "in a shout of joy," according to Jerome. Jubilation is an ineffable joy that cannot be expressed in words, but by voice one gives to understand an immense breadth of joys. Those things that cannot be expressed are the goods of glory: 1 Cor. 2: "Eye has not seen, nor ear heard," and so on. And therefore he says, "Sing well to him with jubilation," because they cannot be expressed in song. But you may ask: in the Old Testament there were musical instruments and vocal songs. Why then did the Church set aside the former but adopt the latter? A twofold reason is assigned mystically: because they were figurative. The second reason is that God is praised with the mind and the voice, not with instruments. Another reason is found in the words of the Philosopher, who says that it is contrary to wisdom for men to be trained on lyres and musical instruments, because these occupy the mind in their own operation; rather, music should be simple, so that those dedicated to divine praises may be drawn away from corporeal things.
[87091] Second, when he says, "Because," he assigns the reason for joy and praise. The reason for praise and joy is twofold. One is on the part of God, in whom we are to exult. The second is on the part of his effects, at "By the word of the Lord." Concerning the first he does three things. First, he sets forth the reasons on God's part. And first, because "the word of the Lord is right," that is, his instruction: Ps. 118: "Your word is a lamp to my feet," and so on. Or, his very promise: Prov. 8: "All my words are just," and so on, "they are right to those who understand." Second, because "all his works are done in faithfulness," that is, they are faithful: Ps. 144: "The Lord is faithful in all his words and holy in all his works." Now there is great joy when a faithful man is found: Prov. 20: "A faithful man, who shall find?" Or, he says "in faith" because the works of God are good merits. But these are not meritorious unless they are done in faith, because without faith it is impossible to please God, Heb. 11. Or, "his word is right" and "his works." But for whom? "In faith," that is, in the faithful; for in the unfaithful the works and right words of God do not appear. Third, because he loves; and concerning this he does two things. First, he shows the affection of God when he says, "The Lord loves." Second, he manifests it through a sign, at "The earth is full of the mercy of the Lord." Among all the things that cause joy in the Lord, there are two: namely, mercy and justice: Prov. 20: "Mercy and truth preserve the king." For through justice subjects are defended. Take away justice, and no one will be secure and happy. Likewise, without mercy all fear and do not love. He gives us to understand this about God when he says, "The Lord loves mercy and judgment." He loves these in himself, because they are in his works: Ps. 24: "All the ways of the Lord are mercy and truth." Likewise, he loves these in each one: Mic. 6: "I will show you, O man, what is good and what the Lord requires of you," and so on. And therefore he says, "Exult," because God truly loves mercy, for "the earth is full of the mercy of the Lord." Behold, he manifests it through a sign. For all the fullness of the earth proceeds from the mercy of God, because the earth is full not of temporal goods but of spiritual goods, and especially after the coming of Christ. Acts 2: "They were all filled with the Holy Spirit," and so on. All these things are from the mercy of God: Rom. 9: "It is not of him who wills, nor of him who runs, but of God who shows mercy." He says "the earth," and so on, not heaven, because in heaven there is no misery, and therefore it does not need mercy; but the earth, where man is filled with many miseries, needs the fullness of mercy.
[87092] Then when he says, "By the word," the cause of joy is set forth on the part of the divine effects. Moses at the beginning of the creation of things makes mention of three: heaven, water, and earth: Gen. 1: "In the beginning God created heaven and earth"; and further: "The Spirit of the Lord moved over the waters." According to this, therefore, the Psalmist sets forth, first, the effect of God in the heavens. Second, in the waters, at "Gathering together." Third, on the earth, at "Let all the earth fear the Lord." He says therefore, "By the word of the Lord the heavens were established." According to the Gloss, this is expounded both literally and mystically. And in both senses these words are treated, which are on the part of God: namely, Lord, Word, and Spirit of his mouth. Lord is a name of power, and power is appropriated to the Father. The Word is the conception of the mind, hence it is also called begotten wisdom. And the Word is the Son. His Spirit is the Holy Spirit. He is called the Spirit of his mouth because "mouth" is appropriated to the Word; hence it is the same as saying "the Spirit of the Word," because he is the Spirit of the Son and of truth. And although the works of the Trinity are undivided in the divine: Jn. 5: "Whatever the Father does, these the Son also does in like manner"; yet here he speaks according to appropriation. In heaven there are two wondrous things: namely, its perpetuity, because it is incorruptible, and its power, by which the entire lower world is changed -- through heat in summer and through cold in winter. The perpetuity of the heavens comes from the nature of their form; for the forms of the elements are particular and do not fill the entire potentiality of matter; hence their matter remains in potentiality to another form. But the form of heaven has a certain totality and fills the entire potentiality of matter. But the form of an artifact proceeds from the form of the artificer. The form conceived in the heart of the Father is the Word. Therefore, the formation of every thing is attributed to the Word; hence he says, "By the word of the Lord the heavens were established." But the power of the heavens is in moving. Every subsequent motion is derived from a prior one as from a cause. The first motion in things that act by will is the motion of love, because every motion in things that have will is a motion of will. And therefore Dionysius says, in chapter 4 of The Divine Names, that divine love does not allow him to be without offspring; rather, it moves him to act, and so on. It is therefore necessary that the power of the heavens be from the Spirit; and therefore he says, "And by the spirit of his mouth, all their power." Mystically, by the heavens the apostles are understood: they were established by the word of the Lord, namely of Christ, or by the Son of the Lord; and this is his prayer and his teaching. Lk. 22: "I have prayed for you, that your faith may not fail," and so on. Likewise, their power was strengthened by the Holy Spirit. Lk. 24: "Stay in the city until you are clothed with power from on high."
[87093] Then when he says, "Gathering together the waters of the sea as in a vessel," he shows the effect of God in the waters. In the waters, two wondrous things are to be considered. One is that the waters are gathered into one part of the earth and do not occupy the entire surface, which is wondrous for two reasons. First, because the natural order is that water should surround the whole earth, just as air surrounds water. Likewise, the sea is higher than the earth. Second, because although water continually evaporates through the heat of the sun, it is nevertheless preserved in the same quantity. And therefore he says two things: namely, that they are gathered into one by the command of God. Jer. 5: "I have placed the sand as a boundary of the sea, an everlasting decree which it shall not pass; and its waves shall toss and not prevail, and they shall swell and not pass over it." Job 38: "Who shut up the sea with doors," and so on, "its swelling waves?" And therefore he says, "Gathering together the waters of the sea as in a vessel." Water gathered in a vessel has trembling and rising, yet it does not flow out, because it is held back by the skin of the vessel. So the water gathered in the sea has swelling, and yet it does not flow, because it is contained by the divine power. Gen. 1: "Let the waters be gathered together," and so on. The other wondrous thing is that it continually evaporates and is not diminished. Hence, as certain philosophers say, all the water would be dried up by the power of the sun's heat according to nature. And therefore against this he says, "Placing the depths in storehouses." The abyss, according to Augustine, refers to the impassable depth of the waters; and it has a twofold interpretation: from "a," which means "without," and "basis," which means "foundation" -- as though without foundation, and without brightness, because it is deep and dark. In a treasury there are three things: for a treasury denotes a certain quantity of gold, and what is placed in a treasury is preserved -- hence it is called a "theca" (repository) of gold; likewise, it is placed there so that it may be drawn out for use. All of this is in the abyss: because in it there is an immense abundance or multitude of waters. Second, in the abyss the water is preserved and does not fail; third, the waters are drawn out for use, when vapors rise from them and rains are generated and the earth is irrigated. Ps. 17: "The fountains of waters appeared." Mystically, this is expounded in two ways: of the good and of the wicked. Of the good, so that by the waters of the sea we understand peoples. Rev. 17: "The many waters are peoples and nations and tongues." Therefore, as it were, the waters of the sea -- the peoples of this world -- he gathers in the Church as in a vessel. The Church is compared to a vessel because of its unity; and because a vessel is made from the skin of a dead animal, by this it is suggested that some come to the Church so that they may mortify their members which are upon the earth; for the apostles were confirmed as though they were heavens, and from these, peoples were gathered in the Church. "Placing the depths," that is, the profundity of divine meanings, "in storehouses" of Sacred Scripture. Is. 33: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure." Or, "the depths" formerly, namely sinners who were deep and dark with the shadows of vices, "placing them as treasures of gold" of the Church. Paul is a great treasure of the Church, and Matthew, and Magdalene, who were once as a kind of abyss. But in reference to the wicked, the water of the sea is understood as the tribulation of this life. Ps. 68: "The waters have come in even unto my soul." God confirms the heavens, yet he does not take away their infirmities, because grace is so preserved interiorly that it does not exclude infirmities exteriorly. And therefore he says that he gathers together the tribulations of them, namely of the heavens, that is, of heavenly men, "in a vessel," that is, in their bodies, "placing the depths," that is, the persecutors of the Church, "in storehouses," because he does not give them freedom to rage against the Church as much as they want.
[87094] Third, when he says, "Let all the earth fear," he shows the effect of God on earth. First, he sets forth a warning; second, he shows the effect of God regarding the earth, at "For he spoke and they were made," and so on. Concerning the first he does two things. First, he sets forth the warning; second, he explains it, at "But let all who dwell on the earth," and so on. He says therefore, "Let all the earth fear the Lord," and so on. But why did he place a warning here, when he spoke of other effects in which he used no warning, but only regarding the earth? The reason is that every other creature obeys God at a nod, except earthly man. And therefore he says, "All the earth," that is, every earthly man, "let him fear the Lord." Eccl. 12: "Fear God, and keep his commandments; for this is the whole of man." For this is a metonymic expression, so that the container is understood for the contained, when he says "earth," that is, the inhabitants of the earth. Second, he explains the warning, saying, "But let all who dwell on the earth be moved by him," and so on -- namely, with a good stirring to the service of God, because he alone draws. Jn. 6: "No one can come to me unless the Father who sent me draws him."
[87095] Then when he says, "For he spoke," he shows a twofold effect regarding the earth. First, the effect of creation; second, of governance, at "The Lord brings to naught." In creation, two things are to be considered: namely, the formation itself and the creation itself. Both are present here. For first he shows the formation when he says, "He spoke," and so on. Second, the creation itself, when he adds, "He commanded," and so on. He says therefore, "For he spoke": Augustine, in book 7 of his Literal Commentary on Genesis, says that every formation is through the Word, because created things are related to God as artifacts to the artificer. Hence, just as all the forms of an artifact are from the form conceived in the mind of the artificer, so every form of things is from the divine Word conceived. Hence "He spoke," that is, he conceived the Word from eternity, and according to it all things were made. As if to say, he begot the Word, in which it was that all things should be made; and thus there is formation. Second, creation: because "He commanded and they were created." For to speak implies a formed word. To command implies merely a direction or emanation. Hence to command implies the creation of formless matter. Sir. 8: "His word is full of power." Mystically, "He spoke and they were made" by the seed of grace; "He commanded" in the work of truth. Ps. 103: "Send forth your spirit," and so on. But as to the work of governance, he says:
[87096] "The Lord." Because, remaining stable, he changes all things. And first, the change of all things is set forth; second, his stability, at "The counsel." Regarding the inhabitants of the earth, it should be noted that some are small and some are great; and both are changed. As to the small he says, "The Lord brings to naught," and so on. Where he touches on two things: namely, the purpose, which concerns the end, and the counsel, which concerns the means to the end. And this is changed, because one does not act according to what one has planned, but according to what God disposes. Is. 8: "Take counsel together, and it shall be brought to naught." And this is what he says, "The Lord brings to naught the counsels of nations." And he specifically brought to naught the counsel of those wishing to destroy the law of Christ. "And he rejects the devices of peoples" who think in merely human terms; for the Lord rejects such purposes. As to the great he says, "And he rejects the counsels of princes"; as if to say, not only of peoples, but also of princes he rejects the counsels, because it is not in their power to achieve their intended effect, but this lies in the divine ordering. Job 11: "He leads counselors to a foolish end."
[87097] Then when he says, "But the counsel," the stability of God is set forth, because his counsel stands and his thought perseveres. But is there counsel in God? It seems not, because it implies doubt. I respond: it must be said that counsel is understood differently in God and in us. For knowledge in us implies discursive reasoning, but in God it implies certitude. So with counsel: when it is in us, it denotes inquiry; but when it is said of God, it implies ordering of all things to their due end. Is. 46: "My counsel shall stand, and all my will shall be done." Acts 5: "If this counsel is from God, you will not be able to resist and dissolve it." "The thoughts of his heart," that is, the purpose of his will, endure; because if he changes his sentence, he does not change his counsel. Is. 55: "For my thoughts are not your thoughts, nor are your ways my ways."
[87098] "Blessed is the nation." Above he exhorted the just to joy; here he sets forth their dignity. And concerning this he does two things. First, he proposes their dignity; second, he proves it, at "From heaven." The dignity of the saints is supreme, because they alone arrive at what all men naturally desire. If one or a few were to arrive at a single thing that all desired to reach, this would be a great dignity. Now all men desire to tend toward beatitude, which nevertheless only the just attain, because they will obtain it perfectly in the future, but now in an incipient way and in hope. Therefore, the dignity of the just is great. Concerning their beatitude, begun here and to be perfected in the future, he touches on two things: namely, its matter and its cause, at "The people." He says therefore, "Blessed is the nation." Concerning beatitude, different philosophers have held different views. And according to the different opinions about this, there are different philosophical schools. Some placed it in bodily goods, such as Epicurus. Some in the works of the active life, such as the Stoics. Some in the contemplation of truth, such as the Peripatetics. To seek beatitude in what is below us is vain, because beatitude is above us. But what is above us is God. Therefore the beatitude of man is to cling to God. For each thing is perfect if it adheres to its proper good. But the proper good of man is God. Ps. 72: "For me, to adhere to God is good." Now one can cling to God with the mind, namely by intellect and will, not by sense, because this is common also to brute animals. Therefore man adheres to God in two ways: namely, by the intellect, through contemplation and knowledge, and by affection, through love. And because these are imperfect on the way, but perfect in the homeland, therefore here beatitude is imperfect, there it is perfect. And therefore he says, "Blessed is the nation." And why? "Because the Lord is its God," that is, it has its mind joined to God. Therefore, "blessed is the people whose God is the Lord." Heb. 11: "God is not ashamed to be called their God." But what is the cause of this? Is it nature, fortune, or one's own virtue? No. But divine election. Jn. 15: "You have not chosen me, but I have chosen you." Likewise, Jn. 6: "No one can come to me unless my Father who sent me draws him." And therefore he adds, "The people whom he has chosen"; as if to say, they are blessed because chosen by God. Eph. 1: "He chose us in him before the foundation of the world." And this "as his inheritance," that is, so that they themselves might be his inheritance. Inheritance implies stable possession. God possesses all things by dominion. But only the just are subject to him by their will; hence he chose them as his inheritance, that is, to possess justice forever. Wis. 1: "Justice is perpetual and immortal." Is. 19: "Israel is my inheritance." The Lord, therefore, is their God because they enjoy him. And they themselves are the inheritance of God because they are subject to him.