[87123] Then when he says, "The Lord guards," he shows how he delivers them so that they do not succumb. He says therefore, "The Lord guards all their bones." Just as sight resides in the eye, so in the bones and sinews resides strength; and therefore, just as sight is signified by the eye, so strength and power are signified by the bones: because just as the body is sustained by bones, so human life is sustained by virtues. In the future, therefore, he will deliver completely, but in the meantime he guards the bones, that is, the virtues, which profit more in weakness. Or, by "bones" are understood the perfect men, whom the Lord will guard: Ezek. 37: "Thus says the Lord God to these bones: Behold, I will send the spirit into you, and you shall live, and I will lay flesh upon you." "Not one of them shall be broken," because in tribulations no virtue of a person fails whom God guards. For charity did not fail in the saints through hatred, because they prayed for their persecutors; not meekness through anger, because no murmur resounded; not patience through injustice, indeed in their patience they possessed their souls. And therefore it is said of the paschal lamb, "You shall not break a bone of it," Ex. 12. Ps. 36: "When he falls, he shall not be dashed." Or, "Not one of these," namely of the predestined. Jn. 17: "None of them has perished except the son of perdition."
[87124] Then when he says, "The death of sinners," he presents the effects of divine providence with regard to the wicked. And concerning this he does two things. First, the dangers of the wicked are presented. Second, it is shown how God delivers his saints from these, at "The Lord will redeem." Concerning the first he does two things. First, he shows the evil that the wicked suffer in themselves. Second, what threatens them because they persecute the good, at "And those who hate." He says therefore, "Death," corporeal or spiritual. Corporeal death indeed is the worst for the wicked, because they are sent to the worst place. Lk. 16: "The rich man died and was buried in hell." Likewise, because they lose the hope of grace after death. Prov. 11: "When the wicked man dies, there will be no further hope." The death of sinners, therefore, is the worst, because they die both in body and in soul. Spiritual death: Eph. 5: "Rise from the dead." And this death is the worst. For death is the privation of life. Therefore the better the life of which it deprives, the worse the death. Spiritual death deprives the soul of the life of grace, which is the best, because it is through God. 1 Cor. 6: "He who clings to God is one spirit." Therefore it is the worst. Jerome has it thus: "Wickedness shall slay the impious," that is, shall destroy them. This is the wickedness that brings death upon sinners. Rom. 6: "The wages of sin is death." Next he shows what threatens the wicked because they persecute the just. Lk. 10: "He who despises you, despises me." And therefore he says, "And those who hate the just man shall offend." Prov. 29: "Bloodthirsty men hate the upright." If therefore he who hates God will offend, so also he who hates the servants of God.
[87125] Then when he says, "The Lord will redeem," he shows how the good are delivered in these dangers. And first, how they are delivered from past sins. Second, how they are protected from future sins, at "And they shall not offend." He says therefore, "The Lord will redeem the souls of his servants." It could be said: if the death of sinners is the worst, since no one is so just that he does not sin, then the death of the just is also the worst. And therefore, to exclude this, he says, "The Lord will redeem the souls of his servants." He will redeem, I say, at the price of his death, the souls of his servants. He does not say "of the free." For those are free who shake off from themselves the yoke of justice. Rom. 6: "Being freed from sin, you have been made servants of God, and you have your fruit," etc. Therefore those who, from servants of God, have become free, are not redeemed; but those who are subjected to the yoke of God are redeemed from guilt and punishment by the precious blood of Christ. 1 Pet. 1: "Not with corruptible things, silver or gold, were you redeemed from your vain manner of life received from your fathers, but with the precious blood of Christ, as of an unspotted and undefiled lamb." Hos. 13: "From death I will redeem them." Second, he shows how they are protected from future sin: because "they shall not offend," that is, they shall not sin unto death, "all who hope in him." "In him," he says, namely in the Lord; not in their own power, because such people fall; hence Ps. 29: "I said in my abundance," that is, in my own strength, "I shall never be moved." "O Lord, in your good will you gave strength to my beauty." "You turned your face from me, and I was troubled." But those who hope in the Lord, like the one who said, Wis. 8: "I knew that I could not otherwise be continent unless God should grant it"--this person shall not offend, because, protected by God, he will not sin mortally, etc.
Commentary on Psalm 34
[87126] In the preceding Psalms, the dignity of the just has been manifested; here, however, help is implored against the persecutions of the wicked; and regarding this he does three things. First, he asks for divine help against persecuting sinners. Second, he confesses that he suffers such tribulations on account of sin, at "Lord, not in your fury." Third, he shows his confidence which he has in God, at "waiting, I have waited." Regarding the first, he does three things. First, he asks for divine help against the persecution of the wicked. Second, he describes their wickedness, at "the unjust man has said." Third, he shows that their prosperity is to be despised, at "do not be envious." The title is common: "Unto the end, a Psalm of David himself." Mystically it pertains to Christ, the true David; and according to the mystical interpretation, it is the second Psalm of those which speak at length about the Passion of Christ. The first was "O God, my God, look upon me," Ps. 21. Therefore this Psalm, whether read in the person of David, or of Christ, or of anyone, does two things. First, he asks for the repulse of the wicked. Second, he assigns the cause, at "witnesses rising up." Regarding the first, he does three things. First, he asks for the condemnation of his adversaries. Second, he sets forth the ground for condemnation, namely their guilt, at "because without cause." Third, he assigns the fruits of this condemnation, at "but my soul." Regarding the first, he does two things. First, he sets forth his petition in general. Second, he explains it, at "Take hold of arms," etc. Regarding the first, he asks for two things in general: namely their condemnation, and divine assistance, at "fight against." For he asks these two things against two evils: for against those who harm, he asks condemnation, and against those who attack, he asks divine assistance. First, someone attacks another. Second, prevailing, he inflicts harm. There is therefore here an inverted order. For when someone attacks another, he does not immediately deserve condemnation, but the one attacked is stirred to seek help; but when he does harm, then he seeks condemnation. And therefore here he distinguishes both, because the harm is prior in the intention of the one inflicting it; and therefore he first asks for the condemnation of those who harm. He says therefore, "O Lord, judge those who harm me." Now there is a threefold judgment: namely, of condemnation: Jas. 2: "Judgment without mercy to him who has not shown mercy." Also of purgation: 1 Pet. 4: "It is time for judgment to begin from the house of the Lord." Also of discernment: Ps. 42: "Judge me, O God, and distinguish my cause." Here, however, the first is treated. A similar petition is found in Jer. 11: "But you, O Lord of hosts, who judge justly and test the heart and mind, let me see your vengeance on them." Objection: Mt. 5: "Pray for those who persecute and calumniate you." I respond: It must be said that in all these imprecations there is a twofold understanding. One, that they are said by way of foretelling, so that when he says "judge," it is as if to say "you will judge." Or that all should be understood as uttered not from a zeal for personal revenge, but for divine justice, to which the just conform themselves. Second, the one attacked desires that his adversary be resisted; hence he says, "fight against those who fight against me," that is, so they may not prevail against me. Jer. 20: "The Lord is with me as a mighty warrior." Is. 63: "I who speak justice and am a defender to save."
[87127] Consequently, when he says, "Take hold of arms," he explains his petition. For he asked for two things: namely the condemnation of those who harm, and the routing of those who attack. And therefore he explains these two in particular. First, he explains the second. Second, the first, at "let them be confounded." Regarding the first, he sets forth five things that are necessary in a defender. The first is that he arm himself; and this he touches upon saying, "Take hold of arms and shield." The arms of God are his elect: Rom. 6: "Present your members as arms of justice to God." Hence the Angels are called the arms of God, which he uses to fight against the wicked: Wis. 5: "The whole world shall fight with him against the senseless." The shield of God properly is the divine protection and his will by which he protects: Ps. 5: "With the shield of your good will you have crowned us." He says therefore, "Take hold of arms and shield," that is, send your saints, and also protect me with your good will. Or, "arms and shield" are the virtues: Wis. 5: "He will put on justice as a breastplate, and take up an inexpugnable shield of equity." The second is that he proceed to battle; and therefore he says, "Rise up to help me." God is said to sleep when man is in tribulations and does not feel the divine assistance: Mt. 8: "A great tempest arose in the sea, so that the boat was covered with waves, where the disciples were; but he was sleeping; and they roused him saying: Lord, save us, we are perishing. And rising up, he commanded the winds and the sea, and a great calm came about." Ps. 43: "Arise, why do you sleep, O Lord?" The third is the drawing of the sword; and therefore he says, "Pour out the spear." Jerome has, "Unsheathe the sword." A spear is the same as a sword. Nevertheless, "pour out" here designates the abundance of divine vengeance. The Gloss: "Pour out the spear," that is, multiply the vengeance. Zech. 13: "Sword, arise against my shepherd, and against the man who cleaves to me." The spear can be understood as either the vengeance of God, or the soul of Christ, or any just person, who are the sword of God against the wicked: 1 Cor. 2: "The spiritual man judges all things." The fourth is the striking; and therefore he says, "and shut up," etc. Jerome has, "and go before against those who pursue me"; as if to say, strike before they can guard themselves. And this is also properly called being shut in, as it were unable to escape: Job 10: "Since there is no one who can rescue from your hand." Or one is said to be shut in when he is convicted of falsehood; hence he says, "shut them in"; as if to say, convict them so that they may recognize their error. The fifth is that the one being protected be rescued; hence he says, "Say to my soul: I am your salvation"; as if to say, manifest by effect, so that through interior inspiration I may know you to be the salvation of my soul. Ps. 84: "I will hear what the Lord God speaks within me." Is. 43: "I am the Lord, and there is no savior besides me."
[87128] Consequently, when he says, "Let them be confounded," he treats the condemnation of those who harm. And first, he asks for their condemnation. Second, he adduces a comparison, at "let them be as dust," etc. Regarding the first, he asks for two things in condemnation against the two things which wicked persecutors intend. For principally they intend to destroy him completely: Ps. 82: "Let the name of Israel be remembered no more." Second, they intend at least to inflict some evils upon him; and regarding both, he asks for their condemnation. The second, at "let them be turned back." Regarding the first, he does two things. First, he sets forth the punishment he seeks. Second, he adds their demerit, at "who seek my soul." He asks for a twofold punishment: namely confusion and fear. Confusion consists in the fact that one cannot fulfill one's intention. The second is that, failing in one's purpose, one fears lest one fall either into a similar punishment or into the hands of the adversary. And therefore he says, as to the first, "Let them be confounded"; and as to the second, "let them be in awe," that is, let them fear a similar punishment. A similar passage is found in Jer. 17: "Let those who persecute me be confounded, and let me not be confounded," etc. This can also be reduced to being understood as said for their own confusion, namely a good confusion and a good fear, so that they may be salutarily confounded unto repentance. "And let them be in awe," that is, let them fear punishments, even if their merit contradicts it, because they are "seeking my soul." Regarding the second, he says, "let them be turned back." And regarding this he does two things. First, he asks that they be impeded from their purpose. Second, that they be confounded when impeded, at "and let them be confounded." He says therefore, "let them be turned backward," not being able to advance in what they intend, but "let them fail" in what comes after, "and from this let them be confounded." It can also be reduced to the good sense: "Let them be turned backward," so that they may follow me. Mk. 8: "Get behind me, Satan." "And let them be confounded" about their sins. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" "Devising evil against me." Jer. 18: "You know, O Lord, all their counsel against me unto death."
[87129] Then, when he says, "let them be," he adduces a comparison. And first, regarding the first. Second, regarding the second, at "let their ways be." He says therefore, "let them be as dust." For he first asks for judgment against those who sought to destroy him totally; and therefore he adduces a comparison of something that is totally destroyed, namely dust. For the dispersion of dust arises from three things: namely, from the dispersibility of the dust itself, because dust is dry and divided into very small parts, and therefore easily dispersible. And therefore he says, "let them be as dust": that just as dust is broken up into many pieces because of the lack of moisture, so also may the wicked be. Another reason is the wind that stirs it up; hence he says, "before the face of the wind." Wind sometimes signifies tribulation: Job 27: "A scorching wind shall carry him away," etc. Sometimes the very temptation of sin: Is. 64: "Your iniquities have carried you away like the wind." Third, from the impulse of someone driving the wind; hence he says, "and the Angel of the Lord pressing upon them," namely so that they may be totally dispersed. For just as through the assistance of Angels some things prosper by a greater power, so from good or evil Angels it happens that tribulations become more severe; for God sometimes punishes sinners even through good Angels: Is. 37: "The Angel of the Lord went out and struck in the camp of the Assyrians one hundred eighty-five thousand," etc. Then, when he says, "let their ways be," a comparison is set forth regarding the second impediment, that is, regarding the course of the way; and he sets forth three impediments on the way. The first is darkness, because then one easily stumbles. "Let their ways," that is, their progress, "become darkness." The second is that the way be slippery and prone to falling: Lam. 4: "Our steps have slipped in the path of our ways." And the third is that there be someone pursuing and compelling, so that one falls more. "And the Angel of the Lord," etc. Prov. 17: "A cruel angel shall be sent against him." He says therefore, "Let their ways become darkness" of ignorance: Ps. 81: "They knew not, nor did they understand; they walk in darkness." "And slippery," that is, carnal vices in which they easily fall. "And the Angel of the Lord pursuing them": the Demon himself tempting to sin, or a good Angel permitting the fall, so that, humbled, they may rise again stronger.
[87130] "Because without cause they hid." Above, the Psalmist asked that those who harm be judged and that those who attack come to defeat; here, however, he shows how they deservedly suffer these things. And first, he sets forth the guilt. Second, the punishment, at "let the snare come upon them." Regarding the first, he first sets forth the intention of malice. Second, its execution, at "without cause." In the first, three things are set forth that aggravate the guilt. The first is iniquity; and therefore he says, "without cause." The second is fraud; and therefore he says, "they hid." The third is cruelty; and therefore he says, "the destruction of their snare." He says therefore, "because without cause." If someone plots evil against one who has harmed him, it does not seem entirely unjust; but when against one who has in no way harmed him, this is altogether unjust; and this is what he says, "without cause," namely without any offense on my part. Jn. 15: "They hated me without cause." Is. 52: "The Assyrian oppressed him without any cause." Fraud is noted when he says, "they hid from me," because they plot evil against me through deceit. Lam. 3: "He has become to me a lurking bear, a lion in hiding." Ps. 9: "He lies in ambush like a lion in his den." He shows cruelty because they prepare ambushes unto death; hence he says, "unto the destruction of their snare," that is, they hide a snare unto death. Prov. 1: "Come with us, let us lie in wait for blood, let us hide snares against the innocent in vain; let us swallow him up," etc. Second, when he says, "without cause they reproached," the execution is set forth, likewise without cause. He says "they reproached" because they brought insults. Now a reproach is when someone imputes a crime to another that is against his honor. Sometimes a crime is imputed to someone so that he may be confounded and rejected. Sometimes, however, so that he may lose his life; and this is "against my soul"; and therefore he says, "my soul"; as if to say: they did this so as to deprive me totally of life. So the Jews imputed crimes worthy of death to Christ: Lk. 23: "He stirs up the people, teaching throughout all Judea." Ps. 68: "The reproaches of those who reproached you have fallen upon me." But this was "without cause," that is, without reason, as was said above, namely "gratuitously." Jn. 8: "Which of you shall convict me of sin?" Therefore, they imputed sin to him "without cause." Or, "without cause," that is, in vain, as regards their intention, because they intended to destroy his faith: Jn. 11: "What do we do, because this man works many signs? If we let him alone," etc. Nevertheless, this plan was in vain, because the whole world after his death was converted to the faith.
[87131] Consequently, when he says, "let the snare come upon him," etc., the punishment fitting the guilt is set forth; and this, because they are judged by the same judgment by which they wished to judge: Mt. 7: "With what judgment you judge, you shall be judged." They fraudulently intended his death; therefore the Psalmist asks against them, either conforming his will to the divine will, or foretelling. And he asks three things: namely, that a snare be prepared for them, that they be caught, and that they not escape. As to the first, he says, "let the snare come upon him," namely upon the people, or upon the one who is chief among them. This snare can be understood in three ways. Either as the snare of punishment, because on account of the death of Christ they were ensnared: Is. 8: "Many of them shall stumble and fall and be crushed and ensnared and caught"; because they are captives among all nations. "Which they did not know," he says, because they could not even suspect such a punishment: Lk. 21: "For there shall be great distress upon the land, and wrath upon this people; and they shall fall by the edge of the sword, and shall be led away captive into all nations." Mt. 24: "For there shall be then great tribulation, such as has not been from the beginning of the world until now, nor ever shall be." Or, of the snare of guilt: 1 Tim. 6: "Those who wish to become rich fall into temptation and into the snare of the Devil." As if to say: let the snare of guilt come upon him which he cannot foresee; because the sinner does not see that he is bound, but thinks he is doing his own will; but in truth he is ensnared, because Prov. 5: "He is bound by the cords of his own sins." Or, of the snare of justice; as if to say: let the snare come upon him, binding him to good. "Which they did not know," because 1 Cor. 2: "The natural man does not perceive the things that are of the Spirit." As to the second, he says, "and the trap which he hid, let it seize him," that is, let him be captured, just as he wished to capture me in secret. Prov. 5: "His own iniquities catch the wicked." As to the third, he says, "let him fall into the snare," that is, let him be cast down by the snare so that he cannot extricate himself from it, "into that very thing," that is, into the snare which he prepared for others. Ps. 9: "In his snare he will humble him; he will bow down and fall," etc. Thus it happened to the Jews, because they themselves delivered Christ to the Gentiles, and afterward they were delivered to the Gentiles.
[87132] Then, when he says, "But my soul shall rejoice in the Lord and shall delight in his salvation," etc., he sets forth the fruit of the condemnation of the wicked. And he sets forth a twofold fruit on his part. First, of special exultation. Second, of divine reverence, at "all my bones." Regarding the first, he does two things. First, he sets forth the exultation arising from God's judgment. Second, the matter of exultation, at "and shall delight." He says therefore: I ask that it be done thus; but when you have done this, "my soul shall rejoice in the Lord." Hab. 3: "I will rejoice in the Lord my Jesus." And the reason for this is that through him I have obtained salvation; hence he says, "and shall delight in his salvation," that is, in Christ, or in the salvation wrought through Christ. Lk. 1: "My spirit has rejoiced in God my Savior." And this can be referred to the Church. Consequently, when he says, "all my bones," the second fruit is set forth, which is divine reverence; and regarding this he does two things. First, he sets forth reverence toward God. Second, he assigns the reason, at "rescuing." He says therefore, "all my bones." All the strength of man, compared to God, is weakness; hence the more knowledge one has of God, the less one understands one's own power to be. But because it could be believed that what is weak in us is indeed incomparable to God, but not what is strong, he shows this is not so, because everything, however strong, is incomparable to God. For those things are infinite, but these are finite; and therefore he says, "all my bones," that is, my powers; for by bones is understood strength. Or the apostles will say, "Who is like you?" Job 28: "Gold or glass shall not equal it; nor shall vessels of gold be exchanged for it." Or, from the person of the speaker, "all my bones," that is, whatever is virtuous in me -- or knowledge of truth, or fervor of charity, and the like -- says, "Lord, who is like you?" From this it is asserted that nothing is comparable to God. But against this: it seems that something is similar to God. Hence Gen. 1: "Let us make man in our image and likeness." I respond: Things are called similar which have the same form and character. But there is a twofold likeness. One, which makes things perfectly similar: namely, when two things participate in the same form of one nature. But there is a certain likeness of dissimilar things, namely when a form is found in one thing truly and in another by remote participation; and in this way, this thing is similar to that, not because it has the same form, but because it approaches it according to a feeble participation. And so what is said of God and of man as similar is said of man by remote analogy; as if to say: God exists and you exist, but your existence is participated, his is essential; and similarly of other things; and therefore this likeness is of dissimilar things. And what he says, he manifests through the effect. For someone seems strong when he frees a weak person from a powerful one; for this is a sign of great strength. And God does this in this world. The strong are the rich: Prov. 18: "The substance of a rich man is the city of his strength," etc. But God frees the poor from them. For the rich first invade the poor, and second despoil the weak; but God frees them from these. As to the first, he says, "rescuing the helpless one," that is, the one without resources, "from the hand of those stronger than he." As to the second, he says, "and the needy and the poor from those who plunder him." One is called needy, as if lacking necessities; but poor, as if having nothing in his purse. And these three are the same: namely, helpless, needy, and poor. Prov. 28: "A roaring lion and a hungry bear: a wicked ruler over a poor people." Ezek. 22: "Her princes in her midst are like wolves seizing prey."
[87133] "Witnesses rising up." This is the second principal part. Above, the Psalmist asked for the repulse of the wicked; here he assigns the cause. And first, he pursues their malice; second, he asks for divine assistance, at "Lord, when will you look?" Regarding the first, he does two things. First, he shows their iniquity; second, their pertinacity in evil, at "but I, when they were troublesome." He shows iniquity first as to falsehood; second as to ingratitude, at "they repaid." He says therefore, as to the first, "unjust witnesses rising up," like the leaders of the Jews and those incited by them, such as the people, "asked me about things I did not know," that is, by the knowledge of approval; as if to say: things I did not approve, they questioned me about, because they made an accusation of sins that I did not approve. 2 Cor. 5: "Him who knew no sin, for us," etc. As to the second, he says, "they repaid me evil for good," done for them in the Old Testament. Mic. 6: "My people, what have I done to you?" etc. And in the New Testament, because he opened the eyes of the blind and conferred many other benefits on them. Jn. 10: "Many good works I have shown you from my Father." Jer. 18: "Shall evil be rendered for good?" etc. And what evils? "Barrenness to my soul." He alludes to the parable of Is. 5, about the vineyard which was planted as choice, and which produced wild grapes. The Jewish people was planted to bear good fruit, but became barren. And the people showed this barrenness against the soul of Christ, which they sought. And therefore he says, "barrenness to my soul."
[87134] "But I." Above, the Psalmist set forth the wickedness of the Jews; here he shows their pertinacity, by which they persist in evil. And the pertinacity of some is reproved from the fact that they are brought back to good by no remedy. Now there is a twofold remedy by which some are usually recalled to good. First, through the holiness of the one they persecute; second, through the divine scourge. First, therefore, he shows their pertinacity from the fact that they were not recalled by holiness; the second, at "they were scattered." Regarding the first, he does two things. First, he sets forth his holiness against tribulations; second, their pertinacity in evil, at "and against me." Regarding the first, he does three things, according as holiness consists in three things: namely, in the mortification of the flesh, in devotion of spirit, and in piety of affection. And the Psalmist sets these forth in order: for first he speaks of the mortification of the flesh; second, of devotion of spirit, at "and my prayer"; third, of piety of affection, at "as a neighbor." Regarding the first, he does two things. Because the flesh needs covering and nourishment, the affliction of the flesh can be done either by harshness of covering or by subtraction of nourishment. And therefore first he says that he is afflicted by harsh covering; second, by subtracted nourishment, at "and I humbled." He says therefore, as to the first, "But I, when they were troublesome to me, was clothed with sackcloth." Here sackcloth is spoken of metaphorically if it is explained of Christ, because it is not recorded that he wore sackcloth. But this is made of goat's hair. And in the Law, a goat was immolated for sin; and therefore sackcloth signifies sin. Christ is therefore said to wear sackcloth because he was clothed in flesh that was not indeed sinful, but had the likeness of sinful flesh. And we also ought to wear sackcloth, that is, penance for sins. Is. 3: "Instead of a breastband, there shall be sackcloth." As to the second, he says, "and I humbled my soul with fasting"; as if to say: not only did I afflict my flesh with harsh covering, but also with nourishment, by subtracting it from myself through fasting. Concerning the bodily fasting of Christ, see Mt. 4. It can also be said of the spiritual fasting of Christ. For Christ desired human salvation. This is that water which he asked of the Samaritan woman, Jn. 4. And on the cross he said, "I thirst," Jn. 19. But he fasted for this, because he found men far from salvation. But if this is said in the person of a just man, then it can be understood in two ways. In one way, that fasting is the cause of humility in the just man; and by "soul" is understood the carnal life, so the sense is: "I humbled," etc., that is, I humbled the pride of the carnal life by mortifying it. Ps. 108: "My knees are weakened," etc. Jdt. 8: "Let us humble our souls in spirit," etc. It can also be said when humility is the companion of fasting, because when humility is not joined to fasting, that fast is not acceptable to God. Is. 58: "Why have we fasted, and you have not regarded?" etc. But when humility is joined to fasting, such a fast is pleasing to God. And therefore he says, "I humbled myself in fasting." But because it is of no avail to humble the flesh unless it fattens the spirit and strengthens it -- for the enemy must be weakened and the fighter strengthened, and the spirit is strengthened through prayer -- therefore he added, "and my prayer shall return to my bosom." Tob. 12: "Prayer with fasting is good." Prayer is a special aid in tribulation. Jas. 5: "Is any one of you sad? Let him pray with equanimity and sing psalms." Ps. 76: "My soul refused to be comforted; I was mindful," etc. But he says, "it shall return to my bosom." If this is understood of Christ, it is understood in two ways. In one way, as referring to God whom he adores, because to the Father in whose bosom he was. Jn. 1: "The only-begotten Son who is in the bosom of the Father." In another way, as referring to those for whom he prayed, because he prayed for those who were in the bosom of Christ. But the bosom of Christ is the secret of God, and this is the purpose of predestination; hence he prayed for the predestined. Jn. 17: "I pray for them, not for the world." But if this is referred to some just man who prays for another, he does not always obtain for the other. Jer. 7: "Do not pray for this people," etc., because their sins do not merit being heard. Nevertheless, he is heard for himself, since his prayer becomes meritorious; hence, "to my bosom," that is, to myself. Mt. 10: "Your peace shall return to you." But it is true that the aforesaid things are useful, yet they avail little unless one has a pious affection toward one's neighbor; and therefore he adds:
[87135] "As a neighbor." Affection toward one's neighbor is shown in two things: namely, in delight at the good of another, and in displeasure at evil. Rom. 12: "Rejoice with those who rejoice, and weep with those who weep." He shows the first when he says, "as a neighbor"; the second when he adds, "as one mourning." He says therefore, as to the first, "as a neighbor." This construction is remarkable, because these accusatives have nothing to govern them. The Gloss says that the case is used for the case, the accusative for the ablative; as if to say: I was as pleased in them as in a neighbor and in a brother. Or, according to Jerome, the word "toward" is lacking here; for Jerome has it thus: "as toward a friend and as toward my brother." Or it is said: I was so pleasing, having myself toward them as God has himself, as toward neighbors and toward brothers. For the Jews were neighbors to Christ, because he lived among them. Bar. 3: "After this he was seen on earth, and he lived among men." They were also his brothers by origin. Rom. 9: "From whom is Christ according to the flesh." Jn. 4: "Salvation is from the Jews." But Job 30: "I was a brother of serpents and a companion of ostriches." As to the second, namely displeasure at evils, he says, "as one mourning," etc. This was especially so in Christ, Lk. 19, when he wept over the city. And he says "mourning." For mourning is lamentation for the dead. Therefore a man mourns for others when he weeps over their evils which they themselves do not feel, as if dead. For sinners are dead in their sins, and do not feel their own evils; but the just grieve over them out of compassion. Jer. 9: "Who will give water to my head," etc.? Sometimes one also grieves over the evils of another which one also feels in oneself. And this is to be saddened. Hence Jerome has it more beautifully: "as a mourning mother, saddened I was bowed down," namely over them; as if to say: I grieved over them as if I were their mother. He therefore showed them this holiness of affection, through which they should have been converted; but they became more obstinate, because "they rejoiced against me and came together."
[87136] And regarding this he does two things. First, he sets forth their malice; second, his patience, at "and I was unaware." Regarding the first, he does three things. For he sets forth three things that were present in the Passion of Christ. First is set forth the joy of the Jews in evil; second, their consensus in evil, at "and they came together"; third, the harsh affliction of Christ, at "and scourges were gathered," etc. He says therefore: "They rejoiced against me," insulting at his death. Lam. 1: "All my enemies heard of my evil. They rejoiced," etc. Against which it is said, Prov. 24: "When your enemy falls, do not rejoice," etc. "And they came together," etc. Behold their consensus in evil. For the leaders came together with one another and with the people in the death of Christ, and the Jews with the Gentiles. Ps. 2: "The kings of the earth stood up, and the princes came together as one." "And scourges were gathered upon me." Behold the harsh affliction of Christ, because he was beaten by both Jews and Gentiles. Lam. 1: "Many groans," etc. In the Hebrew it reads, "those who scourge were gathered against me." Then, when he says, "and I was unaware," the patience of Christ is shown: because "I was unaware," that is, I conducted myself in the manner of one who is unaware, namely by keeping silent and not speaking. Ps. 37: "I, as one deaf, did not hear," etc. Is. 53: "As a sheep he shall be led to the slaughter," etc. Jer. 11: "I was like a gentle lamb that is carried to be a victim, and I did not know," etc. Or, "I was unaware," according to their estimation, because it seemed to them that I did not know their plans. Another reading has, "they were unaware." For they were unaware of three things: namely, whom they were scourging, because if they had known, they would never have crucified the Lord of glory, 1 Cor. 2. Also, the reason why: Jn. 18: "If I have spoken evil, bear witness of the evil; but if well, why do you strike me?" Also, the effect of their iniquity, for because of this they are perpetually deprived. Lk. 21: "And wrath upon this people." Second, when he says:
[87137] "They were scattered and were not repentant." He shows that they were not recalled or changed to good by the second remedy, which is the divine scourge; and regarding this he does three things. First, he shows the evil they suffered; second, the lack of compunction in them, at "nor repentant"; third, the effect of their hardening, at "they tempted me," etc. He says therefore, "they were scattered." This is explained in two ways: and first thus, "they were scattered," that is, astounded in heart, while they did not know the reason for the things that were happening, that is, the miracles at the Passion: because Mt. 27: "Many bodies of the saints who had slept arose; and coming out of the tombs, they came into the holy city and appeared to many." "The sun was darkened," etc. Hence, returning, they beat their breasts. Or, "scattered," that is, divided, because Jn. 7: "Some said, He is good; but others said, No, but he deceives the crowds." "And they were not repentant," that is, not converted to penance. And this is evident from the effect, because "they tempted me," saying: Jn. 10: "If you are the Christ, tell us plainly." Or, they were not converted at the Passion of Christ. For after his death they still insulted him, speaking words of blasphemy against Christ, because they spoke words of derision. Mt. 27: "Vah! You who destroy the temple of God," etc. And as to this he says, "they mocked me." Mocking is derision made with a wrinkled nose. Is. 37: "Whom have you reproached and blasphemed, and against whom have you raised your voice?" etc. Also, words of indignation. Mt. 27: "We remember that that deceiver said while he was yet alive." And as to this he says, "they gnashed," etc. This is characteristic of wild boars, who are cruel; so too the Jews. Lam. 2: "They gnashed their teeth and said: We will devour him."
[87138] "Lord, when will you look?" Above, the Psalmist, in the person of Christ or of a just man, showed the wickedness and pertinacity of persecutors; here he invokes God against both. And first, he asks for divine assistance; second, he shows the fruit of divine assistance, at "I will confess." Regarding the first, he does two things. First, he asks for acceleration; second, the assistance itself, "restore." He says therefore, "Lord, when will you look?" In this he expresses the acceleration of assistance and the disposition of a soul unable to endure delay any longer, as if placed in anguish. And therefore he says, "Lord, when will you look?" For this is proper to one who cannot bear delay. Ps. 41: "When shall I come and appear before the face of the Lord?" And this can be understood in two ways, according to the twofold regard of God. One is of mercy, regarding the just, unto salvation. Wis. 4: "The grace of God and his mercy are upon his saints, and his regard upon his elect." Another is regarding the wicked, unto punishment. Jdt. 9: "Look upon the camp of the Assyrians now, as you deigned to look upon the camp of the Egyptians, when their armed men ran after your servants." And both regards can be understood if this is explained of Christ: "Lord, when will you look upon me," so as to raise me up. Ps. 12: "Look upon me and hear me, O Lord my God. Enlighten my eyes, lest I ever sleep in death, lest my enemy say: I have prevailed against him." Or, "when will you look upon my adversaries." Hab. 1: "Why do you look upon those who act unjustly, and are silent when the wicked devours one more just than himself?" Then, when he says, "restore," he explains the assistance he asks for; and in this petition he gives two things to understand: first, the necessity he was suffering; second, the malice of his adversaries, at "from their malice." He says therefore, as to the first, "restore," because the necessity is great, for it is a matter of danger to the soul. "Restore," I say, "my soul" to the body from which it was separated in death, although it was not separated from the divinity. Jn. 10: "I have power to lay down my soul," etc. This he could do by the power of the divinity, which is none other than the power of the Father; hence he does of himself whatever he does, yet he has it from the Father. Let any just man also say this when he is in danger, either bodily or spiritual; as if to say: free me from dangers. The malice of the enemy is twofold. First, as to fraud; hence he says, "from their malice," because they proceed maliciously against me. 1 Jn. 2: "You have overcome the evil one." Also, as to cruelty: "and from the lions, my only one," because the soul, being unique, is freed from lions, that is, from Demons or from tyrants. Ps. 56: "He has rescued my soul from the midst of the whelps of lions." Sir. 51: "From those roaring, prepared as food."
[87139] "I will confess." Here he sets forth the fruit of assistance. And first, on his part. Second, on the part of the enemies, at "let them not rejoice." Third, on the part of the just, at "let them exult." The fruit on the part of the one freed is the praise of God; hence he says, "I will confess to you and praise you, because you have freed me." Ps. 65: "I will render my vows to you," etc. And if this is referred to Christ, the fruit of the resurrection of Christ is the instruction of the Church and the faith by which the Church confesses God. Rom. 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation." Or the Church is described by the multitude of believers. Second, by their virtue. As to the first, he says, "in the great Church," great indeed in number and in the extent of the lands. Mal. 1: "Great is my name among the nations." Also great in constancy and virtue, because "the gates of hell shall not prevail against it," Mt. 16. Ps. 39: "I have announced your justice in the great Church." As to the second, he says, "among a weighty people I will praise you." Weightiness is sometimes taken in a good sense, sometimes in a bad sense; because by analogy there is a twofold property in bodily weight. One is heaviness, which tends downward; and this is bad, because a person is called heavy insofar as he tends toward the heaviness and likeness of earth. Ps. 4: "Sons of men, how long will you be heavy of heart?" Is. 1: "A people heavy with iniquity, a wicked seed, depraved children." Another property is stability, which is opposed to lightness and is not moved. A light person is said to be one who is moved by every wind, Eph. 4. One who is stable in good is called weighty. 1 Cor. 10: "The letters are weighty and strong." Jerome has, "among a strong people I will praise you." "Let them not rejoice over me, my enemies." Here the fruit on the part of the enemies is set forth, where he asks that their exultation be repressed. And first, he sets forth this fruit. Second, he sets forth the root of insult, at "they are hostile." Third, he sets forth the stirring up of the root, at "You have seen, O Lord." He says therefore, "Let them not rejoice," as if to say: I ask to be restored, so that they may not rejoice over me as though conquering me. And this, because when Christ was raised, their joy was turned into confusion. Or, "let them not rejoice over me" in my members, who are not weighty, because they are sustained by Christ. Mic. 7: "Do not rejoice, my enemy." "They are hostile." Here he sets forth the cause of insult. The cause and root of insult is threefold: on the part of the heart, of deed, and of mouth. On the part of deed, "let them rejoice who are hostile unjustly." If they were hostile for the sake of justice and rejoiced, it would be good and just; but because they rejoice unjustly, it is unbecoming. Ps. 35: "He has meditated iniquity on his bed." On the part of the heart, it is undeserved hatred; hence he says, "and those who hate me without cause," that is, without reason. Ps. 119: "When I spoke to them, they attacked me without cause." Jn. 15: "That the word may be fulfilled which is written in their law: They hated me without cause." Ps. 37: "They repaid evil for good." Also the hatred of dissemblers, because with hatred in their heart, "they wink with their eyes." This in two ways. In one way, to show the concealment of their hatred, as if winking to indicate that they loved him. Or they winked at each other with their eyes, inciting one another to evil. Prov. 6: "An apostate man, a useless man." On the part of the mouth, in two ways. First, as to fraudulent words. Second, as to mocking words. As to the first, he says that in their mouth -- second, that in their heart -- in their mouth are words of peace; hence he says, "because they spoke to me peacefully." Mk. 12: "We know that you are truthful." Ps. 27: "They speak peace with their neighbor, but evil is in their hearts." In their heart they had deceits, that is, deceitful words. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." And this "in the anger of the earth" -- they devised deceits, that is, having anger against me for earthly things. Jn. 11: "Lest perhaps the Romans come," etc. Jerome has, "in the plunder of the earth, mocking words." He who mocks someone does two things: because such words distress the one mocked and gladden the mocker; and therefore he says, "they opened wide their mouth against me," as if boldly and gladly speaking evil of another. Is. 37: "Whom have you reproached and blasphemed, and against whom have you raised your voice and lifted your eyes on high?" "They opened wide their mouth against me." He shows their joy when he says, "aha!" -- an interjection of congratulation. Mt. 25: "Well done, good servant," etc.; as if to say: congratulating themselves on the victory they saw themselves having over me. And this because "my eyes have seen," namely of Christ, the passion which they desired. Mt. 27: "Vah! You who destroy the temple of God," etc. Lam. 2: "This is the day we waited for; we have found it, we have seen it."
[87140] "You have seen." Above, the Psalmist set forth the root of insult, which was their malice; here he removes that root, or cause, by imploring God's judgment. Regarding which he sets forth three things. First, that the knowledge necessary for judgment has preceded. Second, he asks for the judgment, at "be not silent." Third, the effect of judgment, at "let them not say." A judge cannot justly pass sentence unless he is first informed of the facts. But this is not lacking to divine judgment, because he sees the things that are done on both sides; hence he says, "You have seen," namely their malice and my justice. Heb. 4: "All things are naked and open to his eyes." Consequently, he asks for divine judgment. And first, he treats of the delay of judgment. Second, he asks for the process of judgment. The fact that judgment is delayed proceeds from two things: namely, from the patient tolerance of the defects of the unjust, and from the fact that the judge does not love the one for whom the sentence must be given, and from this he shuts him out. As to the first, he says, "Be not silent," namely about their malice, which you have seen, by passing it over. Hab. 1: "Why do you look upon the contemptuous, and are silent when the wicked devours one more just than himself?" As to the second, he says, "do not depart from me," as if not bringing help in necessity. Hos. 9: "Woe to them when I shall depart from them."
[87141] "Arise." Here he sets forth the process of judgment. For three things are required in a judgment. First, that the judge take up the case. Second, that he consider the merits of the case. Third, that he pronounce a just sentence. As to the first, he says, "Arise," that is, from torpor, and take up the spirit of judging. Ps. 43: "Arise, why do you sleep, O Lord?" As to the second, he says two things, to which a judge must attend: namely, the judgment to be pronounced and the cause upon which the sentence must be given; hence he says, "attend to my judgment," that is, to be given for me. Ps. 71: "O God, give your judgment to the king," etc. As to the second, he says, "My God and my Lord, attend to my cause." In one way, "to my dispute," as in the Hebrew, "to my dispute." Job 29: "The cause I did not know, I investigated most diligently." Or, "to my cause," in the sense that a cause is the same as a principle from which something else follows; as if to say: attend to the cause for which I suffer. And this is obedience to the Father: Phil. 2: "He became obedient even unto death," etc. Also, the cause is the charity he had for us, on account of which cause he was suffering. As to the third, he says, "Judge me." One text has, "according to your justice"; another text has, "Judge me according to my justice." The first amounts to the same thing, as if he were saying: judge me according to your law and justice; for the justice of God is to render to each according to his merits, and it cannot be deceived or deflected from the truth, Rom. 2: "The judgment of God is according to truth." "According to my justice," namely which I have followed. And it can be said that my justice and yours are the same; that is, of God who justifies, and of man as justified, because our justice is from God. Rom. 10: "Wishing to establish their own justice," etc. Consequently, he asks for the effect of judgment, "that they may not rejoice over me"; and regarding this he does two things. First, he asks for the repression of insult. Second, he asks for their confusion, at "let them blush." Exterior exultation arises from interior joy. First, therefore, he asks that their interior joy be repressed. Second, exterior insult. He says therefore, as to the first, "let them not rejoice over me"; as if to say: may your judgment so repress them that they may not rejoice over me. Lam. 1: "All my enemies heard of my evil and rejoiced." As to the second, he says, "let them not say in their hearts." Insult is done in two things, just as joy. For joy is either about present goods or about future goods. Similarly, insult is either about evils already done or about evils yet to be done. First, therefore, he asks that the insult about the past be removed; and therefore he says, "Let them not say in their hearts, aha, aha, our soul," that is, let not his soul congratulate itself over anything concerning me, "and let them say, our soul, we will devour him." For sometimes someone oppresses another not by exultation but by surprise, out of weakness; and this is evident because he immediately repents. But when he oppresses out of malice, then he rejoices at having done it; and this is what he says. "Nor let them say, we will devour him," namely in the future. Ps. 56: "Their tongue is a sharp sword." Hab. 3: "Their exultation was like that of him who devours the poor in secret."
[87142] "Let them blush." Here he asks for their confusion; and he asks for two things corresponding to the two aforesaid things about which insult is made: namely about things done and things to be done. First, he asks that they be confounded about evils already done. Second, that they be confounded about future ones, at "let them be clothed with confusion." First, therefore, he asks for their shame, either good confusion or eternal confusion; and he says this by way of foretelling or conformity to God. Is. 65: "My servants shall rejoice, and you shall be confounded." Second, he asks for their diffidence or fear; hence, "and let them be in awe together." Or in a good sense, as if they may begin to fear God; for initial and chaste fear is properly called reverence; and this fear leads to salvation, because, as is said in Sir. 1: "The fear of the Lord is the beginning of wisdom." Or, may they always be in fear: Wis. 17: "Since wickedness is timid, it gives testimony of condemnation." Job 15: "The sound of terror is always in his ears." And why do these things come upon them? Because "they glory in my evils." Consequently, he asks for confusion about the future, and he asks some things in another way, because confusion is the same as shame; and just as the former can be taken in a good and a bad sense, so here confusion and reverence. But what is added, "let them be clothed with confusion," adds something. For a garment signifies a habit. Therefore, one who simply and at first fears cannot be said to have the habit of fear; but those who are confirmed in evil and desire evil: Jer. 17: "With a double crushing, crush them." And why does he ask more now for their affliction than before? Because the guilt is greater, as if they are not content with what they have done, but still devise malicious things against me. Just as the Jews, even after the death of Christ, wished to conceal his resurrection by corrupting the guards. Prov. 30: "A wicked word, vanity and lying words, remove far from me." Jerome has, "who speak malicious things against me." 1 Sam. 2: "Do not continue to speak lofty things, glorying."
[87143] "Let them exult." Here is the third fruit, which arises on the part of divine assistance; and this fruit is the joy of the saints. And first, he sets forth the fruit of exultation, saying, "let them exult and be glad." He sets forth as the fruit for the saints their delight, because joy signifies breadth of heart, hence it signifies interior gladness. Ps. 118: "You have enlarged my heart." And this joy is properly in the just. Ps. 96: "Light is risen for the just, and gladness for the upright of heart." Exultation signifies joy bursting forth exteriorly from within; and this exultation belongs to the just. Ps. 32: "Exult, you just, in the Lord." And this belongs to the upright; hence he says, "who will my justice," namely to imitate it. Or if this is said in the person of David, "they will my justice," that is, they rejoice in my goods; thus there is joy of heart, and from this follows exultation of mouth. Is. 51: "Joy and gladness shall be found in her, thanksgiving and the voice of praise." And therefore he adds, "Let them say always, the Lord be magnified," that is, let the saints magnify God -- not in truth making him great, but by announcing and preaching him as great. Ps. 33: "Magnify the Lord with me," etc. Sir. 43: "His magnificence is wonderful." Likewise: "Who shall magnify him as he is?" And who are those who do this? Certainly, "those who will the peace of his servant," namely of Christ according to his human nature; which peace Christ made and gives, because he himself is our peace, who has made both one, Eph. 2: "My peace I give to you, my peace I leave to you," Jn. 14: "And in me you have peace," Jn. 16. But if it is understood as said in the person of David, then the sense is: "Those who will the peace of his servant," that is, let those exult and be glad who desire that his servant, namely I, may have peace. "But my tongue also." Here he shows that he himself is also a partaker of this joy; as if to say: not only do those who have joy, but I too am a partaker of the joy of the saints. And of this he sets forth two things. First, he sets forth interior meditation. Second, he sets forth interior praise. He says therefore, as to the first, "But my tongue also shall meditate on your justice." But against this: to meditate does not pertain to the tongue but to the heart. And there is a threefold response. In one way, the tongue meditates, that is, speaks what has been meditated: Ps. 48: "My mouth shall speak wisdom," namely what has been meditated. He who is just speaks from premeditation; so also the wise. In another way, there is a double mouth, or a double speech: namely, interior and exterior. Mt. 15: "The things that proceed from the mouth," namely of the heart, "these are what defile a man." And thus "tongue" is taken here, namely the interior tongue. In a third way, "it shall meditate," that is, it shall chant and modulate, "all the day your praise," that is, it will always think about how to praise you. Ps. 33: "I will bless the Lord at all times," etc.
Commentary on Psalm 35
[87144] In the preceding Psalm the Psalmist implored the help of God against the persecutions of sinners; here he describes the wickedness of sinners. The title is "Unto the end, of the servant of God." And this is something new, that he says "of the servant of God." That man is a faithful servant who does not claim for himself the goods of his master, and does not turn back his own evils upon the master. For there are some who turn their sins back upon God, saying that they sin by necessity: and they claim their own goods for themselves, saying that they have them by their own power. David does the contrary: and concerning this he does two things. First he makes mention of the evils that are in us from ourselves. Second, of the goods that are in us from God, at "O Lord, in heaven." Concerning the first he does two things. First he sets forth the root of evil. Second he sets forth the progress of evil from that root, at "The words of his mouth." The root of evil is the intention. First therefore the evil intention is proposed. Second, the cause is set forth, at "There is no fear." Third, he proves it, at "Because he has acted deceitfully." As the Philosopher says in Ethics 3, here someone does an unjust thing, and does not act unjustly; someone does it and acts unjustly, but is not unjust: someone does it and acts unjustly, and is unjust. The first is done by one who retains the property of another which he believes to be his own. The second is done by one who commits injustice not from habit but from passion, and when the passion ceases he returns the property of another. The third is done by one who commits injustice from deliberate intention; and therefore he says, "The unjust man has said," that is, he has deliberated with intention "to transgress in himself": because it is in his power to intend to sin, not in the fate of the stars: Sir. 15: "God in the beginning made man, and left him in the hand of his own counsel"; but the unrestrained progress of sinning comes from the fact that the impediment to sin is removed. Now it is said that sin against the Holy Spirit occurs when one sins from certain malice; and this happens when the impediment is removed. This impediment, then, is removed by the fear of the Lord: Prov. 16: "By the fear of the Lord one turns away from evil": Job 15: "As much as is in you, you have emptied out the fear, and taken away prayers," etc. And therefore he says, "There is no fear of God before their eyes." Fear is in the affections; but the cause of fear is in the eyes, from the fact that they do not consider the judgment of God: Dan. 13: "They turned away their eyes, so as not to see heaven": but the cause is, "because he has acted deceitfully." When someone in the sight of a king does something hateful to the king, it is a sign that he does not fear him; so the sinner, when he commits sin in the presence of God, who sees all things, it is a sign that he does not fear God, because "in his sight," namely of God, "he has acted deceitfully," that is, he has committed deceit: Heb. 4: "All things are naked and open to his eyes." And he says "deceitfully," because he shows one thing outwardly and pretends another: Ps. 5: "The man of blood and deceit the Lord shall abhor": Job 36: "The pretenders and the crafty provoke the wrath of God." And therefore "let his iniquity be found worthy of hatred," that is, let his iniquity be such that God has it in hatred. And this is a sign that God hates such pretenders, because in the Gospels God greatly inveighs against pretenders. Another reading has "in his own sight, that he might see his iniquity and hate it." It happens that someone examines his conscience so as to find his iniquity and hate it. Frequently in this he acts fraudulently, because he does not examine well, but makes light of serious things and makes serious what is light. And therefore he says, "he has acted deceitfully in his own sight," that is, in his conscience; because if he had faithfully hated his iniquity, he would have examined it. Or, according to the same sense, "in his sight," namely of God, that is, in Sacred Scripture, which they do not attend to according to its truth and the Holy Spirit's meaning, but act deceitfully; and this is because "they do not find iniquity." Next he sets forth the progress from the root. And first he sets forth the sins of the mouth. Second, of the heart and of action. A man commits sin by the mouth in two ways: either through open malice, when he lies openly; and this is what he says: "The words of his mouth are iniquity": Job 6: "You shall not find iniquity in my mouth." Or through hidden fraud; and this is "deceit": Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." In the heart one sins in two ways: by contempt for the good, and by the pursuit of evil. It happens that someone sins through weakness, and someone through ignorance. But when the ignorance is affected, then it is a grave sin: Job 21: "We do not want the knowledge of your ways." And therefore he says, "He was unwilling to understand so as to do good"; hence he was willing to understand curious things, but not so as to act well: Jer. 4: "They are wise to do evil; but to do good they have no knowledge." Likewise, sometimes a man commits sin from a pursuit of malice; hence he says, "He has meditated iniquity on his bed," that is, in his heart. Or "on his bed," that is, when he is in secret: Prov. 24: "The thought of a fool is sin and abomination." "He has set himself." Here he sets forth what is committed in action. And first he sets forth the cooperation in evil. Second, the failure to prevent evil. As to the first he says, "He has set himself upon every way that is not good," that is, he lives and gives support to every evil way, or evil action: Ps. 2: "The kings of the earth took their stand." As to the second he says, "But he has not hated malice": Ps. 51: "You have loved malice above goodness, iniquity," etc. Job 20: "When evil is sweet in his mouth, he hides it under his tongue."
[87145] "O Lord." Here he shows what he has received from God. And first he enumerates the goods themselves. Second he asks that they be given to him, at "Extend." Concerning the first he does two things. First he proposes the cause of the goods he has received from God. Second he enumerates the goods themselves, at "Men and beasts." And first he sets forth the commendation of the cause. Second he proposes the profundity of the effects, at "Your judgments." Whatever God does in us is either from justice, or from mercy, or from truth. From justice, when he renders according to merits. From truth, when he renders what he has promised. From mercy, when he exceeds merits and promises. Let us prove these three. The justice of God is lofty, because no one merits so much that God does not give back more. The truth is loftier, because God promises and pays what we never merited, such as the incarnation and other things pertaining to the mystery of redemption. But mercy is the loftiest: because the things we cannot even conceive, he bestows: 1 Cor. 2: "Eye has not seen," etc. And therefore he compares justice to mountains, truth to clouds, which are higher, and mercy to the heavens, which are above all. He says: "O Lord, in heaven is your mercy," which is the cause of all my goods, "is in heaven": Ps. 144: "His mercies are above all things," etc. Is. 63: "I will remember the mercies of the Lord." "And your truth reaches to the clouds. Your justice is like the mountains of God." All these things are said according to their effects, because according to their essence they are the same. Mystically, by these three are understood the just, because in the just themselves are found justice, truth, and mercy. The just are signified by the heaven because of retribution and charity: Mt. 5: "Your reward is great in heaven." Likewise, in them mercy shines forth most greatly, because they are entirely freed from every tribulation. We, however, are still in calamities. By the clouds are understood the teachers: Is. 5: "I will command my clouds not to rain upon it." And in them the truth which they make manifest shines forth. By the mountains are understood holy men. And what follows from all these? That "these judgments are a great abyss," that is, incomprehensible: Rom. 11: "How incomprehensible are his judgments," etc.