[87099] Then when he says, "From heaven," he proves their dignity through the examination of divine judgment. And concerning this he does three things. First, he sets forth the certainty of divine judgment. Second, he adds the vanity of human prosperity, at "The king is not saved." Third, the efficacy of grace in the saints, at "Behold, the eyes of the Lord." Concerning the first he does two things. First, he considers the certainty of divine judgment from its height; second, from its causality. And first he shows it from the first; second from the second, at "He who has formed." Concerning the first he does two things. First, he shows the certainty of divine judgment from its height. Second, he removes a doubt, at "From his prepared dwelling place." He says therefore, "From heaven," and so on. The higher any power is in the order and genus of power, the more efficacious it is for the works that befit that power. And therefore, the more refined any cognitive power is, the more efficacious it is in knowing. Nothing is so sublime as the divine intellect; and therefore its efficacy in knowing is supreme. And therefore he says, "From heaven," that is, from the height of the divine majesty. For just as nothing is higher than heaven among corporeal things, so nothing is higher than God among spiritual things. And therefore, because he looks from on high, he "sees all the children of men"; because the more he sees from on high, the more he sees: Prov. 16: "All the ways of men are open to his eyes."
[87100] Then when he says, "From his prepared dwelling place," he removes the doubt. For some believed that God dwells in the heavens as though in remote parts he would not know human affairs: Job 22: "He walks about the poles of heaven and does not consider our affairs." The Psalmist excludes this, saying, "From his prepared dwelling place"; as if to say, no one would prepare a place for himself so as to hinder himself. It would be different if another had prepared it. A king would be foolish who prepared for himself a throne where he could not govern his kingdom. And this is what he says, "From his prepared dwelling place," that is, from heaven, which he prepared for himself as his dwelling place -- not that he is contained by it, but because his glory shines forth more in it. He has looked, he says, "upon all who dwell on the earth," that is, upon the flesh, by subduing it: Ps. 112: "Who is as the Lord our God, who dwells on high and looks upon the lowly," and so on. Ps. 102: "The Lord has prepared his throne in heaven," and so on. Or, "from heaven," that is, from Christ. Through the angels or the apostles he has looked with the eye of his mercy to save men.
[87101] Then when he says, "He who has formed," he proves the certainty of divine knowledge from its causality. And concerning this he does two things. First, he sets forth its causality. Second, he concludes the certainty of its knowledge, at "He who understands." It would be foolish to say that someone who makes a certain crafted work would not know its use; for he would make it in vain, since the use is its end. And therefore he says elsewhere: Ps. 93: "He who formed the eye, does he not consider?" How then could it be that he would make something proportioned to knowing particulars unless he himself knew them? For man knows singular things through his intellect and soul and heart. Therefore God, who made that heart, knows them. And note that the words carry their weight. For he says "hearts," to exclude the unity of intellect in all, for different people have different intellects. He says "one by one," to show that the soul is not twofold; otherwise it would not be said that he formed them one by one, but one from which all derive, and thus likewise one by one. Therefore, he himself formed individual souls by themselves, namely through creation, since the soul is a substance subsisting in itself, not from matter. Likewise, he said "formed" to show that the soul is not made from the substance of God; otherwise it would not be called formed, but consubstantial. And he says pointedly "formed," because forming is the work of potters, who impress a beautiful form upon base material. So God, by creating, infuses the soul into the body of clay: 2 Cor. 4: "We have this treasure in earthen vessels": Rom. 9: "Does the thing formed say to him who formed it, 'Why have you made me thus?'" And from this he concludes that "he understands all their works"; for whoever knows the cause knows the effect. The cause of all human effects is the heart. God knows the heart. Therefore, he also knows its works. "He formed" is understood of the fashioning of grace, because the gifts of grace are from him, and this "one by one," because "there are different kinds of graces," 1 Cor. 12. And this because "he himself understands their works" by helping and advancing them.
[87102] "The king is not saved." Above, the Psalmist showed the dignity of the saints from the certainty of divine judgment, by which he intends to prove the dignity of the saints. Now in this part he shows the vanity of human prosperity. And concerning this he does two things. First, he shows that no temporal power can lead men to the salvation of the just. Second, he shows that this is accomplished by the mercy of God, at "Behold, the eyes of the Lord." He says therefore, "The king is not saved." But because secular power is threefold -- one consisting in the multitude of subjects, another in bodily strength, and another in exterior riches -- he therefore shows that none of these can lead to salvation. First, concerning the first power, which is royal; and therefore he says, "The king is not saved by his great power." Jerome has, "By a multitude," and so on. Ps. 145: "Do not put your trust in princes, in the children of men, in whom there is no salvation." Rather, if they sometimes have salvation, it is through God: Ps. 143: "Who gives salvation to kings." Second, he shows that salvation is not in bodily strength; hence he says, "And the giant shall not be saved by his great strength," that is, by his might: Bar. 3: "There were the giants, those renowned ones, who from the beginning," and so on. Third, that it is not in riches. And he mentions two supporting things: namely, the horse and abundance of possessions. As to the first he says, "The horse is deceptive," and so on, that is, however good a horse he has, still he cannot be saved bodily or spiritually: Prov. 21: "The horse is prepared for the day of battle, but the Lord gives salvation." As to the second he says, "And in the abundance of his strength he shall not be saved," that is, of exterior possessions: Prov. 11: "He who trusts in his riches shall fall": Is. 31: "Woe to those who go down to Egypt for help, trusting in horses." Mystically, morally, and allegorically this is expounded to mean that a man is not saved by his own power, whatever good he may possess. For there is a threefold good by which one might seem able to attain salvation. The first is authority; and as to this he says, "The king is not saved by his great power." If indeed he is powerful enough to rule others, this is not by his own power, but he has it from God. The second is constancy; and this he does not have by his own power; hence he says, "And the giant shall not be saved by his great strength." The third is good bodily disposition and fortitude; hence he says, "The horse is deceptive," namely, a strong and robust body is deceptive. Or, universally, "In the abundance of his strength," that is, wherever he has aptitude for good, "he is not saved" unless God grants him salvation: Ps. 29: "In my abundance I said, I shall never be moved. You turned away," and so on. This is what is said in Jer. 9: "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches."
[87103] Then when he says, "Behold, the eyes of the Lord," the efficacy of divine mercy for saving is shown. And first he sets forth the mercy that saves. Second, the disposition of the saints conceived from this consideration, at "Our soul." Concerning the first he does three things. First, he shows divine mercy. Second, in whom divine mercy has its effect, at "Upon those who fear him." Third, what effect it has, at "That he may deliver." He says therefore, "Behold, the eyes of the Lord." For he suggests divine mercy by the regard of God. Ps. 118: "Look upon me and have mercy on me." Upon whom he looks, he adds: "Upon those who fear him," and so on. Hab. 1: "Your eyes are too pure to behold evil, and you cannot look upon iniquity." Look therefore upon those who have both fear and hope. One without the other does not suffice, because fear without hope leads to despair, and hope without fear leads to presumption. Fear arises from the consideration of divine power. Jer. 10: "Who would not fear you, O King of nations?" Hope arises from God's mercy. From the first arises the flight from sin; from the second, the hope of pardon. He shows the effect of divine mercy when he says, "That he may deliver from death," and so on. Where he shows a twofold effect: he frees from evil, and as to this he says, "That he may deliver their souls from death." Likewise, he confirms in good; and as to this he says, "And that he may feed them." He says therefore, "That he may deliver their souls from death" -- from bodily death, and from the death of sin, and from the death of future damnation in the resurrection. Hos. 13: "I will deliver them out of the hand of death," and so on. He also confirms them in good; hence he says, "And that he may feed them in famine," that is, in necessity; and he speaks of bodily nourishment. Ps. 144: "The eyes of all hope in you, O Lord, and you give them food in due season." And of spiritual nourishment. Deut. 8: "Not by bread alone does man live, but by every word that proceeds from the mouth of God." And of sacramental nourishment. Jn. 6: "My flesh is truly food." "In the place of pasture there he has placed me": Ps. 22.
[87104] Then when he says, "Our soul," he shows what effect follows in these people from this consideration. And it is twofold. The first is the effect of hoping. The second, of praying, at "Let your mercy be upon us," and so on. Concerning the first he does two things. First, he shows how the effect of hope arises in them. Second, he assigns the reason, at "Because he is our helper." He says therefore: thus "the eyes of the Lord are upon those who fear him," and so on. And therefore "our soul waits for the Lord," that is, if any evils are sent upon us by God, let us endure them patiently. Jas. 5: "You have heard of the patience of Job." Likewise, awaiting his promises. He endures, therefore, both the one who punishes and the one who promises. And there is a twofold reason. One is because of the experience of benefits; the other because of the hope of future things. There: "In him our heart shall rejoice." The experience of benefits consists in the advancement of goods; hence he says, "Because he is our helper." Likewise, in protection from evils; and therefore he says, "And our protector." We hope, moreover, for future joy; hence he says, "In him our heart shall rejoice," that is, in his vision. Is. 66: "You shall see, and your heart shall rejoice." Job 22: "Then you shall abound in delights over the Almighty," and so on. And this joy is here imperfect, but there, in the homeland, it is perfect. And this because "in his holy name we have hoped." For "and" is used here in place of "because." His holy name is the name of his mercy; as if to say, therefore "we shall rejoice," because "we have hoped in his holy name," that is, in his goodness, or in his mercy, and not in our merits. Then when he says, "Let your mercy be upon us," the effect of prayer is set forth; for prayer is the interpreter of hope, and therefore it follows upon hope. And although every particular benefit is from divine mercy, two are especially from it. The first is the benefit of the incarnation: Lk. 1: "Through the tender mercy of our God," and so on. "Let your mercy be upon us," namely, that you may take on flesh and free us; "upon us," that is, above our merits. The other benefit is that of salvation; and this is "upon us," because "not by the works of justice that we have done, but according to his mercy he saved us," Tit. 3: "Even as we have hoped in you," because "no one has hoped in the Lord and been confounded," Sir. 2.
Commentary on Psalm 33
[87105] The title: "A Psalm of David, when he changed his countenance before Abimelech, and he dismissed him, and he departed." This history is found in 1 Sam. 21, where it is said that David, fleeing from the face of Saul, came to Achish the king of Gath, and was recognized there, along with his valor, because he had slain the Philistine. And fearing that danger threatened him on this account, because those men were of the race of the Philistines and also because of envy of his valor, he wished to avoid this and feigned himself a fool, and so that king despised him. All this is found in 1 Sam. 21, except that the name does not agree, because there the king is called Achish, but here Abimelech. Nor is this inconsistent, either because he had two names, or because his name was Achish but he was of the family of Abimelech. Hence he changed his countenance by showing himself to be a fool, and the king dismissed him and he departed, because David, cast out by him, departed and withdrew. Mystically, Christ changed his countenance when he changed his sacrament, in which the divine truth was concealed. Or, Christ changed the old paschal sacrament into the new before Abimelech, which is interpreted "the kingdom of my father." The Father of Christ is God according to his divinity, and David according to his humanity. The kingdom of David is the Jewish people; the kingdom of God is the Church. Christ indeed changed his countenance before Abimelech, that is, before the Jews, because they were the kingdom of his father David, and they did not recognize him: Is. 53: "We saw him, and there was no comeliness"; and they despised him: hence, "nor did we esteem him." And he departed to the Gentiles. Or Achish, which is interpreted "incredulous," signifies the Jews. In the preceding Psalm, the Psalmist set forth the dignity of the just; here, however, he invites others to the praise of God. This Psalm is divided into two parts. First, an exhortation to praise is presented. Second, a certain necessary instruction, at "Come, children." Concerning the first he does two things. First, he treats of the praise of God. Second, he presents the matter of praise, at "I sought." Concerning the first he does two things. First, he sets forth the example of praise. Second, he exhorts others to imitate, at "Let the meek hear." Concerning the first he does two things. First, he presents the example of praise in himself. Second, the fruit of praising God, at "In the Lord my soul shall be praised." He says therefore, "I will bless the Lord." Sometimes a person praises God for his own sake, as when he speaks with his tongue, he speaks only to himself. Sometimes for the consolation of others, as when he prophesies also to others. To bless the Lord, therefore, is, as has been said, to confess the praise of God; but to bless the Lord is to do good: "at all times," namely of adversity and prosperity. Against this, Ps. 48: "He will praise you when you do good for him"; but Job did not act thus, Job 2: "If we have received good things from the hand of the Lord, shall we not also accept evil things?" etc. Tob. 4: "At all times bless God." Likewise, it is necessary that one not only bless God in himself, namely in his own heart, but also that he have his praise on his lips. For the necessity of vocal praise is that you not only praise God yourself, but also that for the benefit and encouragement of others you praise him. Hence he says, "His praise is always in my mouth": Is. 51: "Joy and gladness shall be found in it, thanksgiving and the voice of praise." "Always," however, he says, that is, at every appointed time. Or, in the preparation of the mind. Or, always by doing good, from which God is always praised. Note that this verse is chanted at the sixth hour, when Christ suffered, whose passion is for us a cause of praise.
[87106] Then when he says, "In the Lord," the fruit of praise is presented. He says therefore, "In the Lord my soul shall be praised." For one always regards the good of a friend as one's own good. Hence he says, the praise of God is also my praise. If God is great, it is certain that his friend is great: Ps. 117: "The Lord is my strength and my praise." And he says "soul," because spiritual joy principally pertains to it.
[87107] Next, when he says, "Let the meek hear," he leads others first to the cause of praise. Second, to the praise itself, at "Magnify." The beginning of praise is interior joy; hence he says, "Let the meek hear." And therefore they rejoice in all things that are of God, because the harsh do not rejoice but rebel. And he says, "Let them hear," because this joy comes from hearing of others who act well.
[87108] Then when he says, "Magnify," he exhorts to praise. And first to interior praise. Second, to exterior, at "And let us exalt." As to the first he says, "Magnify the Lord with me." To magnify and to praise God are the same thing, because the goodness of God and his greatness are the same; because in those things that are not great in bulk, to be greater is the same as to be better, according to Augustine in On the Trinity. And therefore he says, "Magnify": Lk. 1: "My soul magnifies the Lord." And this corresponds to what he says, "I will bless the Lord." As to the second he says, "And let us exalt his name." That which is high in itself is said to be exalted when it is spread among many: Sir. 43: "Glorifying the Lord, exalt him as much as you can," etc. "Together," that is, in concord. And this corresponds to what he says, "His praise is always in my mouth."
[87109] Next, when he says, "I sought," the matter of praise is presented, which is divine clemency in hearing prayer. Concerning the first he does two things. First, he presents the clemency of his hearing. Second, the merit of being heard, at "This poor man cried out." Concerning the first he does two things. First, he presents the benefit granted to himself. Second, he invites others to obtain this benefit, at "Come to him," etc. Concerning the first he does three things. First, he presents the petition. Second, the hearing, at "And he heard me." Third, the effect of being heard, at "And from all." He says therefore, "I sought the Lord." The best choice is to seek God himself; hence in the Lord's Prayer the first petition is "Hallowed be thy name": Is. 55: "Seek the Lord while he may be found." He says therefore, "I sought," as if to say, with great diligence I sought. And therefore the hearing follows, "And he heard me." The effect of the hearing is that "from all my tribulations he delivered me." For he delivers the just from tribulations sometimes so that they do not suffer tribulations: Job 5: "In six tribulations he will deliver you, and in the seventh, evil shall not touch you." Sometimes so that they are not too greatly troubled: Ps. 93: "According to the multitude of my sorrows in my heart, your consolations have gladdened my soul": 2 Cor. 1: "Who comforts us in all our tribulation"; and this consolation the holy always have. Likewise, he delivered them exteriorly, because the wicked can never separate the saints from Christ: Rom. 8: "Who shall separate us from the love of Christ?"
[87110] Then when he says, "Come to him and be enlightened, and your faces shall not be confounded," he invites others to obtain this benefit. And concerning this he does two things. First, he presents the invitation. Second, the effect of the invitation, at "And your faces shall not be confounded." He says therefore, "Come to him," through faith and charity: Jas. 4: "Draw near to God, and he will draw near to you." And therefore he adds, "And be enlightened." God is light, and he who approaches the light is enlightened: Is. 60: "Arise," through affection, "and be enlightened": Deut. 33: "He who draws near to his feet shall receive from his teaching." The effect of the invitation is that "your faces shall not be confounded" in refusal, because you will not suffer it, "for there is no confusion for those who hope in him," Dan. 3. Or, "your faces," that is, your thoughts, "shall not be confounded" through defect of truth.
[87111] Then when he says, "This poor man cried out," he presents the merit of being heard. And concerning this he does three things. First, he presents the merit itself. Second, he promises a similar benefit to others, at "The Angel shall encamp." Third, he exhorts them to experience it, at "Taste." He says therefore, "This poor man." This verse differs in nothing from the other, "I sought," except that there he speaks of himself, but here of a poor man. And therefore only this should be explained: who is this poor man? And it is said that "this" either points to himself or to Christ. And in what he says, "poor," he insinuates the merit of being heard, because he is poor in spirit, or poor of pride, or of the desire to possess earthly things. And these are heard: Jdt. 9: "The prayer of the humble and the meek has always pleased you": Ps. 32: "He has regarded the prayer of the humble," etc. "He cried out," with the greatness of interior affection: Is. 6: "The Seraphim cried out one to another and said, Holy, holy," etc.
[87112] Second, when he says, "The Angel of the Lord shall encamp," he promises a similar benefit; as if to say, others are heard just as this poor man was. Many manuscripts have, "The Angel of the Lord shall encamp." Jerome has, "The Angel of the Lord encamps round about those who fear him." He says therefore, "The Angel of the Lord shall encamp," protecting with the splendor of his light, "round about": Ps. 124: "Mountains are round about him," namely the Angels: 2 Kgs. 6: "There are many more with us than with them." And below: "Behold, the mountain," etc. He shall encamp, therefore, that is, he shall make an encampment: Heb. 1: "All are ministering spirits." "And he shall deliver them," namely from the attack of enemies and demons: Jdt. 7: "The children of Israel do not trust in lance or arrow, but the mountains defend them," namely the Angel, or Christ: Is. 9. According to the translation of the Seventy Interpreters, "He shall be called the Angel of great counsel." Because he was sent by God insofar as he is man. Or, Angel is understood as a prelate of the Church: Mal. 2: "He is the angel of the Lord of hosts." For the prelates of the Church ought to guard their flock.
[87113] Third, when he says, "Taste and see that the Lord is sweet," he exhorts them to experience it. And concerning this he does two things. First, he exhorts to the experience of divine fellowship. Second, to the observance of divine fear, at "Fear." Concerning the first he does two things. First, he exhorts to experience. Second, he presents the effect of experience, at "And see that." He says therefore, "Taste and see," etc. Experience of a thing is acquired through the senses; but differently for a thing present and for a thing absent: because for an absent thing, through sight, smell, and hearing; for a present thing, through touch and taste; but through touch for a thing externally present, through taste for a thing internally present. Now God is not far from us, nor outside us, but within us: Jer. 14: "You are in our midst, O Lord." And therefore the experience of divine goodness is called tasting: 1 Pet. 2: "If indeed you have tasted how sweet," etc. Prov. 31: "She has tasted and seen that her trading is good." The effect of experience is presented as twofold. One is the certitude of the intellect; the other is the security of the affections. As to the first he says, "And see." For in corporeal matters, one first sees and then tastes; but in spiritual matters, one first tastes, then sees; because no one knows who does not taste. And therefore he says first "taste" and then "see." As to the second he says, "That the Lord is sweet": Wis. 12: "O how good and sweet, O Lord, is your spirit in us." Ps. 30: "How great is the multitude of your sweetness." And then, "Blessed is the man who hopes in him": Is. 30: "Blessed are all who wait for him."
[87114] Then when he says, "Fear," he first exhorts to the observance of divine fear. Second, he assigns the cause of fear, at "For there is no want." Third, he makes the cause manifest, at "The rich have been in need." He says therefore, "The Lord is sweet and gentle." But to whom? To those who fear him. Therefore, "Fear the Lord, all you his saints." And he says "saints," because no one can be holy unless he is God-fearing. And he says this because fear is necessary not only for those ascending to holiness, but also for those remaining in it: Sir. 27: "If you do not hold yourself steadfastly in the fear of the Lord, your house will quickly be overthrown." And also because nothing so empties holiness as pride; and fear is a restraint upon pride: Sir. 7: "He who fears God neglects nothing": Sir. 40: "In the fear of the Lord there is no diminishment." The reason why one should fear, he adds: "For there is no want for those who fear him." This is explained in multiple ways. First, concerning the want of spiritual goods: Is. 33: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure." If therefore the fear of the Lord is a treasure, there is no want for those who fear him. Likewise, concerning bodily want. For it sometimes happens that one who fears God has little; but it does not happen that he is destitute. One is destitute who considers himself lacking; those who fear God are content with what they have: Phil. 4: "Everywhere and in all things I have been instructed," etc. Likewise, God comes to the aid of those who seek him in their need. But Augustine objects in his Sermon on the Mount, because the Apostle says, 1 Cor. 4: "Even to this hour we hunger and thirst and are naked." How then is there no want for those who fear him? And he says that God is both nourisher and physician. A physician, however, withdraws nourishment from the sick and makes them hunger and thirst, because it is expedient for health. So God, according to what is expedient for our salvation, sometimes sends want, sometimes confers riches, sometimes grants length of days, sometimes brings brevity.
[87115] But next, when he says, "The rich have been in need," he makes the reason manifest through the contrary. For the contrary of the fear of the Lord is the affection of those who give their souls to riches. First, therefore, he shows that those who are in riches are in want. Second, that those who seek God are without want, at "Those who seek." He says therefore, "The rich have been in need," namely spiritually; that is, those who are rich in worldly things have been in want of spiritual riches. Rev. 3: "You say, I am rich and have been enriched and need nothing; and you do not know that you are wretched and miserable and poor and blind and naked." "And have been hungry," namely for spiritual goods: because there is a natural appetite in man for virtue; for although the appetite is depraved toward sins, yet naturally he desires virtues. Or, in the future, "they have been in need," that is, they will be in need, "and have been hungry," that is, they will hunger: Is. 65: "My servants shall eat, and you shall be hungry." Likewise, it is understood literally: because the rich are frequently reduced to destitution, because worldly things are perishable. Lk. 1: "The hungry he has filled with good things," etc. "But those who seek the Lord": Is. 55: "Seek the Lord while he may be found," etc. "Shall not be diminished in any good," that is, they shall not lack the perfect good: because they shall have spiritual goods at will, and temporal goods as needed: Lk. 12: "Seek first the kingdom of God, and all these things shall be added to you": Prov. 10: "The desire of the just shall be granted." And their desire is every good: Prov. 11: and therefore they shall have every good.
[87116] "Come." Having presented above the exhortation to praise, here a necessary instruction is presented. And concerning this he does two things. First, he instructs about the fear of God. Second, about divine providence, at "The eyes of the Lord," etc. Concerning the first he does two things. First, he presents, as it were, a proem to his teaching. Second, he adds his teaching, at "Who is the man?" In the introduction he does three things. First, he renders the hearer benevolent. Second, attentive, at "Listen to me." Third, docile, at "I will teach you the fear of the Lord." He says therefore, as to the first, "Come, children." For it belongs to parents to love their children; and therefore he says "children," so that by parental love he may render them benevolent. Likewise, it belongs to parents to invite their children to learning and to educate them; hence he says, "Come": Gen. 49: "Jacob called his sons and said, Gather yourselves together that I may tell you what shall happen to you in the last days": Heb. 12: "We have had fathers of our flesh as educators, and we reverenced them." As to the second he says, "Listen to me": Prov. 1: "The wise man, hearing, will be wiser," etc. Sir. 33: "Hear me, O you great men, and all you peoples, and you rulers of the Church," etc. Third, he renders them docile; and this when he indicates what he is about to speak of: "I will teach you the fear of the Lord," that is, what fruit you shall have if you fear God. Or, how you should fear God. And he begins with fear, and rightly so; because in knowledge one must begin with the elements: Prov. 1: "The fear of the Lord is the beginning of wisdom," namely divine wisdom.
[87117] Then he adds his teaching when he says, "Who is the man?" And concerning this he does two things. First, he teaches the fruit of fear. Second, the teaching itself, at "Keep." He says therefore, "Who is the man who desires life?" For a person desires two things: namely a long life and prosperity. But because a long life in evil is to be fled, therefore he says, "Who is the man who desires life?" This life, moreover, a person acquires through the fear of the Lord, which is the beginning of wisdom, as is said in Ps. 110, without which wisdom there is no life; hence wisdom herself says, Prov. 8: "He who finds me shall find life." Some, however, live but in evils and hardships: Gen. 47: "The days of the pilgrimage of my life are one hundred and thirty years, few and evil." And therefore he says, "He loves to see good days," that is, full days, because in those days of eternity there is nothing but good: Ps. 83: "One day in your courts is better than a thousand." But what the effect of fear is, he shows first in speech. Second, in deed, at "Turn away." In speech he forbids two things: namely open evil and fraudulent good. As to the first he says, "Keep your tongue from evil," namely detraction, defamation, and error: Eph. 4: "Let no evil speech proceed from your mouth": Jas. 1: "If anyone thinks himself to be religious, not bridling his tongue," etc. As to the second he says, "And let your lips not speak deceit"; as if to say, do not even utter good things deceitfully: Ps. 11: "May the Lord destroy the deceitful tongue." And note that he first speaks of restraining the tongue, and then of the lips: because first one moves the tongue when one wishes to speak, and then the lips. Likewise, the tongue first forms words, but the lips distinguish them. Likewise, in deed he shows two things to be done. For a person ought to order his life, first with regard to himself; and with regard to this he says, "Turn away." Second, with regard to neighbor; and with regard to this he says, "Seek," etc. Concerning the first he does two things, according to the diverse parts of justice, which are namely turning away from evil and doing good. The second is at "And do good." He says therefore, "Turn away from evil": Sir. 7: "Do not do evil things," etc. To turn away from evil is not meritorious if "turning away" denotes only a negation; for by this, namely by not doing evil, one indeed avoids the punishment that one would have incurred by committing it; yet life is not acquired on this account. And therefore, understood in this way, not doing evil is not meritorious, so long as such a will is not informed by charity, so as to turn from evil for God's sake. "And do good": Is. 1: "Learn to do well." Second, with regard to neighbor he says, "Seek peace," etc. But it happens sometimes that you have a neighbor who attacks you, and then it is your part to seek peace; and therefore he says, "Seek peace": Rom. 12: "If it be possible, as much as is in you, have peace with all men." But sometimes it happens that you have someone who seeks peace from you, and then it is your part to pursue it; hence he says, "And pursue it." Or he speaks of the peace that one ought to have within oneself; and this, he says, you should seek in this life. But it is not fully had, because the flesh desires against the spirit, and the spirit against the flesh, Gal. 5. He says moreover, "And pursue it," so that you may have more of it, although it is not perfect here, but in the future, where the people shall sit in the beauty of peace, Is. 32. Or, "Seek peace," that is, Christ, who is our peace: Eph. 2; "And pursue it": Eccl. 2: "Who is the man who can follow the king his maker?"
[87118] Then when he says, "The eyes of the Lord are upon the just," he instructs about divine providence. And concerning this he does two things. First, he sets forth divine providence. Second, he shows the effect of divine providence, at "The just cried out." Concerning the first he does two things. First, he proposes divine providence with regard to the good. Second, with regard to the wicked, at "But the face of the Lord." He says therefore, "The eyes of the Lord," etc. To those for whom we have care, we attend in two ways: namely by sight, regarding their deeds; and with regard to this he says, "The eyes of the Lord." And by hearing, regarding their words; and with regard to this he says, "And his ears." And although in God there is neither sight nor hearing, but the very wisdom of God, yet because of the diverse things known, both are said, namely sight and hearing. Sight is signified by the eyes with regard to deeds themselves; hearing, however, by ears with regard to words. Therefore he says, "The eyes of the Lord are upon the just," namely with the look of approval: 2 Tim. 2: "The Lord knows who are his": Sir. 15: "The eyes of the Lord are upon those who fear him," etc. "And his ears," that is, he is attentive to hearing, "are open to their prayers." For he who wishes to hear gladly listens to those who pray; hence by this he signifies that he is willing to hear. And he says, "To their prayers," because while they are still speaking he hears: Is. 65: "While they are still speaking, I will hear."
[87119] Next, when he says, "But the face of the Lord is against those who do evil, to destroy," etc., the providence of the Lord regarding the wicked is shown. And concerning this he does two things. First, it is stated that divine providence extends to the wicked. Second, how it is different with regard to the good, at "To destroy." He says therefore, "But the face of the Lord," etc. He had said above, "The eyes of the Lord are upon the just." The wicked person could say: if the eyes of the Lord are not upon me, I can sin freely, because he does not see: Job 22: "The clouds are his hiding place, and he does not consider our affairs": Ezek. 8: "The Lord does not see; the Lord has forsaken the land." But it is not so, because "the face of the Lord is upon the wicked": Prov. 15: "Hell and perdition are before the Lord," etc. And he says "face," because it signifies that he looks upon the wicked with a certain anger. But to what end does he look upon them? Surely, "to destroy from the earth the memory of them." This can be understood in two ways. Either because it can refer to the present earth; and thus their memory perishes from the earth in two ways. In one way, so that it is entirely no more. In another way, so that it is bad: Prov. 10: "The name of the wicked shall rot." Many wicked men have sought that their memory remain, and yet it has perished. But if the memory of some endures, it is said to have perished because it is rotten and bad: Ps. 9: "The memory of them has perished with a crash." Or it can be understood of the land of the living. But do not the saints have a memory of the wicked? If they have no memory of the evils they suffered, how then "shall the just man rejoice when he sees the vindication?" Ps. 57. I reply: it must be said that they will have a memory of them, but not for good, because they will not have a memory of compassion and commiseration for them, nor will they pray for them: Lk. 16: "A great chasm has been established," etc. As if to say, even if they wished, they could not have mercy, because they are there joined to God where they can will nothing except what God's justice has decreed: Is. 26: "You have crushed them and destroyed all memory of them."
[87120] Then when he says, "The just cried out," the effect of divine providence is presented. And first, with regard to the good. Second, with regard to the wicked, at "The death of sinners." Concerning the first he does two things. First, he shows how the ears of the Lord are open to the prayers of the just. Second, how the eyes of the Lord are upon them, at "The Lord is near." Concerning the first he does three things. Because first he presents the prayer of the saints. Second, he presents the hearing, at "And the Lord heard them." Third, the effect of the hearing, at "And from all." He says therefore, "They cried out." The prayer of the saints is called a cry: Is. 19: "They shall cry to the Lord from the face of the oppressor": Jas. 5: "Their cry has entered the ears of the Lord of hosts." A cry is a loud voice; and the prayer of the saints is a loud voice for two reasons: namely because of the greatness of the affection, and because of the greatness of the petition, since they seek eternal things: Mt. 6: "Seek first the kingdom of God." "And the Lord heard them," because he himself gives me the ability to ask: Ps. 119: "To the Lord when I was in trouble," etc. There follows the effect of the hearing: "And from all their tribulations," etc., namely so that they do not endure tribulations. Or if they suffer them, yet not so as to be overwhelmed by tribulations: Heb. 11: "They became valiant in battle." Or, because they were delivered from Limbo: Zech. 9: "You also, by the blood of your covenant, have sent forth your prisoners from the pit," etc. Ps. 33: "This poor man cried out, and the Lord heard him, and from all," etc.
[87121] Second, when he says, "The Lord is near," he shows how the eyes of the Lord are upon the just. And concerning this he does three things. First, he presents the merit of the just. Second, their impending danger, at "Many are the tribulations." Third, the help given to them, at "And from all these." Concerning the first he does two things, according to the twofold merit of the just by which they earn the mercy of God. He touches first upon the merit of contrition for sins; and with regard to this he says, "The Lord is near," etc. Ps. 144: "The Lord is near to all who call upon him." Some are truly miserable yet do not recognize it; hence they are not contrite; and therefore they do not obtain mercy: Rev. 3: "You say that you are rich and have been enriched and need nothing; and you do not know that you are wretched and miserable and poor and blind and naked." For it is necessary that they recognize their misery by groaning in heart; and therefore he says, "To those who are troubled in heart." Behold, contrition for sins: Is. 66: "To whom shall I look, if not to the poor and the contrite in spirit?" etc. Mt. 5: "Blessed are those who mourn," etc. As to the second he says, "And he will save the humble of spirit." He says "of spirit," not of words: because Sir. 19: "There is one who humbles himself wickedly, and his interior," etc. "The humble," therefore, "of spirit," who have true humility in their heart, "he will save": Prov. 29: "He will uphold the humble of spirit." Next he presents the impending danger, because "many are the tribulations of the just": Lam. 1: "Many are my groans," etc. 2 Tim. 3: "All who wish to live devoutly in Christ will suffer persecution." And they endure these tribulations from persecutors: Ps. 118: "Many are those who persecute me and trouble me." Likewise, from the company of those whom they see sinning, they grieve: 2 Pet. 2: "Dwelling among them, they tormented the just soul from day to day with their wicked works." Likewise, from the temptations of the world, the flesh, and the enemy: Gal. 5: "The flesh desires against the spirit," etc.
[87122] Next, when he says, "And from all these he will deliver them," he presents the help given to them. Now they are helped in two ways. First, so that they are completely delivered; and with regard to this he says, "And from all these the Lord will deliver them." Second, so that they do not succumb to tribulations; and with regard to this he says, "The Lord guards," etc. He says therefore, "And from all these tribulations the Lord will deliver them," partly here, but perfectly in the future, when (Rev. 7) "they shall neither hunger nor thirst anymore," etc. Sir. 51: "You have delivered me according to the multitude of the mercy of your name": 2 Macc. 1: "Delivered from great dangers by God, we give him great thanks."