[87146] "Men." Above the Psalmist commended the justice, truth, and mercy of God, and his judgments, from which goods come to us; here he enumerates those goods: and concerning this he does two things. First he commemorates the goods that he commonly bestows upon every creature. Second, the proper goods that he confers upon the rational creature, at "But the children of men." Concerning the first he does two things. First he commemorates the things that commonly come from God. Second he rises to admiration of the divine mercy, at "How you have multiplied." I say, therefore, that your mercy is great, and from it "you save men and beasts," that is, rational and irrational creatures. Or by "men" are understood the just, and by "beasts" the sinners themselves, who are saved by God with temporal salvation: Mt. 5: "He sends rain upon the just and the unjust": Ps. 48: "Man, when he was in honor, did not understand," etc. And this common salvation consists in two things: namely, in the health of the body: Sir. 30: "There is no wealth above the wealth of bodily health": and in the provision of necessities: 2 Kgs. 6: "Save me, O king." Who said: "The Lord does not save you. How can I save you? From the threshing floor or from the winepress?" Next he marvels at the divine mercy, at "How you have multiplied." Namely, how greatly you have multiplied your mercy, namely that you save not only men but also beasts. Or that you care not only for the just but also for sinners, as to the temporal goods which you multiply in them. Jerome has "How precious," etc. For the mercy of God is great, in that he saves all: great also, because he gives to each one more than he merited: Ps. 85: "Your mercy is great upon me."
[87147] "But the children." Here he sets forth the spiritual goods, which are three: confidence, spiritual nourishment, and intelligible knowledge: and these correspond to the grades of beings. Of beings, some merely exist; some exist and live; some in addition to this also understand; and among beings the rational creature participates in a certain eternity, because the rational soul does not perish. And therefore he says, "The children of men," that is, the children of God, of Christ: or by "the children of men" are understood generally all men. "They shall hope under the covering of your wings." And he speaks metaphorically. A hen protects her chicks with her wings lest they be killed; so God himself with spiritual protection protects the rational creature lest it fail, especially in the soul: Mt. 23: "How often I wanted to gather your children," etc. Is. 49: "Under the covering of his hand he protected me." Or "under the covering," that is, under spiritual protection. And so the two wings are the teaching of the New and the Old Testament. Likewise those who live here below are nourished with a special nourishment. And first he sets forth the nourishment itself. Second he sets forth its cause, at "With you." Spiritual nourishment consists in two things: namely, in the gifts of God and in his sweetness. As to the first he says, "They shall be inebriated with the richness of your house." The house is the Church: 1 Tim. 3: "That you may know how one ought to conduct oneself in the house of God." And this house, which is now on earth, will one day be transferred to the heavens: Ps. 121: "We shall go into the house of the Lord with joy." In both there is a richness of the gifts of God; but in this Church it is imperfect, whereas in the other there is a most perfect abundance of all goods, and with this spiritual men are satisfied: Ps. 64: "We shall be filled with the goods of your house." And what is more, they are inebriated, insofar as desires are filled beyond every measure of merit: for inebriation is a certain excess: Is. 64: "What eye has not seen," etc. Song 5: "Be inebriated, most beloved." And those who are inebriated are not in themselves but outside themselves. So those who are filled with spiritual gifts, their entire attention is directed toward God: Phil. 3: "Our conversation is in heaven." And they shall be nourished not only by gifts but also by the love of God: Job 22: "Then you shall abound in delights over the Almighty, and you shall lift up your face to God." And therefore as to the second he says, "And you shall give them to drink from the torrent of your delight." This is the love of the Holy Spirit, which makes an impetus in the soul like a torrent: Is. 59: "Like a violent river which the spirit of the Lord drives." And it is called "of delight" because it produces pleasure and sweetness in the soul: Wis. 12: "O how good and sweet is your spirit, O Lord, within us." And with this drink the good are given to drink: 1 Cor. 10: "They all drank the same spiritual drink." Or "the torrent of your delight," namely of God, which is called a torrent: Prov. 18: "An overflowing torrent, a fountain of wisdom": because his will is so efficacious that it cannot be resisted, just as a torrent cannot: Rom. 9: "Who resists his will?" The matter of such nourishment is that they are joined to the fountain: and just as those who would hold their mouth to a fountain of wine would become inebriated, so those who hold their mouth, that is, their desire, to the fountain of life and sweetness, become inebriated: 1 Cor. 11: "But another is drunk." And so they are inebriated, because "with you is the fountain of life." If this is referred to Christ, the sense is: "With you," etc., that is, you are the fountain of life. But if it is referred to the Father, the sense is: "With you is the fountain of life," that is, your Word, which gives life to all things. It is with you. Jn. 1: "The Word was with God": Jer. 2: "They have forsaken me, the fountain of living water," etc. He who is truly the fountain of life, that is, of spiritual goods, by which all things are given life. The second is intelligible knowledge, which men, that is, rational creatures, participate in. Therefore he says:
[87148] "And in your light." There are two privileges of the rational creature. One is that the rational creature sees in the light of God, and because other animals do not see in the light of God, he therefore says "in your light." This is not understood of light created by God, because in that sense it would be understood as that which is said in Gen. 1: "Let there be light." But "in your light," namely that by which you shine, which is the likeness of your substance. This light is not shared by brute animals; but the rational creature first participates in it through natural knowledge: for the natural reason of man is nothing other than the radiance of the divine brightness in the soul: on account of which brightness man is made in the image of God: Ps. 4: "The light of your countenance, O Lord, is signed upon us." The second is the light of grace: Eph. 5: "Rise, you who sleep," etc. The third is the light of glory: Is. 60: "Arise, be illuminated, O Jerusalem, for your light has come," etc. Or "in your light," that is, in Christ, who is light from light: and thus he is the light that is true God. Christ is therefore light insofar as he proceeds from the Father: he is the fountain of life insofar as he is the principle of the life-giving Spirit. The other privilege is that only the rational creature sees this light: hence he says, "We shall see light." This light is either created truth, that is, Christ insofar as he is man; or it is uncreated truth, by which we know certain truths. For spiritual light is truth: because just as through light something is known insofar as it is luminous, so it is known insofar as it is true. Brute animals indeed know certain truths, for instance, this thing is sweet: but they do not know the truth of the proposition "this is true": because this consists in the adequation of the intellect to the thing, which brute animals cannot achieve. Therefore brutes do not have created light. Similarly, nor uncreated light, because only man was made to see God through faith and through hope: and just as we now see through faith in the light, so we shall see him in his essence when we are in the fatherland.
[87149] "Extend your mercy." Here he turns to prayer, and asks for the mercy of God. And first he asks his petition regarding others. Second, regarding himself, at "Let not the foot of pride come to me." He asks two things, corresponding to two kinds of people who dwell in the house of the Lord: for some know God through faith; some who are also justified cling to him. Those who do not know God are not in his house; but those who have faith can be subject to sin, and therefore he asks mercy for them. Hence he says: O Lord, to those who know you, through faith, namely -- and he calls this knowledge "science" because of firm adherence -- to these "extend," that is, expand, extend to them your mercy by having mercy on their sins: Is. 27: "It is not a wise people": Jer. 9: "Let him who glories, glory in this, to know and understand me." But to those who are "upright of heart," that is, who have a right heart and are confirmed to you through charity, "extend to them," that is, expand, "your justice," that is, the crown which they have merited; because these already merit the crown: 2 Tim. 4: "For the rest, there is laid up for me a crown of justice," etc. And therefore he asks just things for them. For himself he asks two things. First he asks to be preserved from sin, and this by removing two causes of sin. One is interior: and this is pride, which is the beginning of all sin; hence he says, "Let not the foot of pride come to me," that is, let the desire to be proud be removed from me: Sir. 23: "Do not give me the haughtiness of the eyes." The other cause is exterior, when someone is incited by another to sin: Ps. 18: "And from aliens spare your servant." And therefore he says, "Let not the hand of the sinner move me," that is, let not inducements and promises and flattery lead me to sin.
[87150] "There they have fallen." Here the reason for the petition is set forth: and it is twofold. First, because from this foot there is a fall: just as when someone falls because of a bad foot: and therefore he says, "There," that is, in the foot of pride. "They have fallen." Behold, the beginning of all sin is pride, Sir. 10. For man sins from this, that he is not contained under the rule of the divine law. But from pride comes arrogance: 1 Cor. 10: "He who thinks he stands," that is, through pride, "let him take heed lest he fall." And he says "who work," not "who have worked," because someone sometimes sins from weakness or ignorance, and such a one does not persist; but he who sins from pride persists: because Prov. 2: "They rejoice when they have done evil, and exult in the worst things." Likewise, the other cause is the impulse of another; hence he says, "They were driven out," that is, they were pushed while they vainly exalted themselves, just as Lucifer was driven from heaven, and man through pride was driven from Paradise. "Nor could they stand": Job 18: "He shall be driven from light into darkness," etc. But humility makes one stand: Ps. 121: "Our feet were standing," etc.
Commentary on Psalm 36
[87151] Above, the Psalmist sought divine help against sinners and showed their malice; here, however, he teaches that their prosperity is to be despised. The title is not new. The intention of this Psalm is to show that the prosperities of the wicked should not be esteemed. Regarding this, the Psalmist does three things. First, he sets forth the intention of the Psalm. Second, he offers reasons in general, at "For like grass." Third, he explains in particular, at "Do not be envious of him." Regarding the first, he does two things. First, he removes from the good any rivalry with the wicked. Second, jealousy, at "nor be zealous." He says therefore, "Do not be envious." Here he puts one thing on the part of the sinners by way of designation. And from this he puts "the malicious" and "those who do iniquity." Another thing he puts on the part of the good by way of prohibition, and he puts two things: namely, "Do not be envious," and "nor be zealous." Now he designates sinners first with respect to their wicked intention, because they are "malicious": for malice pertains to the heart; hence one is called malicious, as it were, an evil fire, namely when someone does something from a wicked intention -- that is a malicious plan. Second, with respect to the execution of wickedness; hence he says, "those who do iniquity." But to every just person he says, "Do not be envious," etc. According to the Philosopher, in Ethics 2, four things pertain to the same genus: namely, mercy, envy, zeal, and nemesis. And all of these involve sadness over the fortunes of others; but mercy and envy concern what happens to the good, while the other two concern what happens to the wicked. For envy is sadness over the prosperity of the good, while mercy is sadness over the misery of the good. Zeal properly is when someone is saddened by another's good -- not because the other has the good, but because he himself does not have it. Nemesis is sadness over goods that come to the undeserving. But because he speaks here of the wicked, he makes no mention of the first two. It should be noted here, however, that if someone is indignant or envious over the prosperity of the wicked, he is not blamed according to the philosophers, who treated of civic prosperity, in which some things can seem great when considered in themselves, without reference to eternal things. But if they are compared to spiritual things, since no temporal good, however great, can be compared to spiritual goods, in such matters there is no place for rivalry; and therefore the wicked are not to be envied for such goods that come to them. Hence the theologians, attending to divine providence in those goods which come indiscriminately to good and evil, to the deserving and the undeserving, do not grieve when they come to the undeserving. For they consider that by the just ordinance of God they are disposed either for their correction or for their condemnation, and that such goods are as nothing in comparison to the future things that are reserved for the good. And therefore such sadness is forbidden; hence he says, "Do not be envious," that is, do not be indignant "at the malicious" because they flourish. Prov. 3: "Do not envy the unjust man," etc. Likewise, "nor be zealous of those who do iniquity"; as if to say: do not be saddened if you do not have what they have, because better things are reserved for you. Eccl. 9: "Do not be zealous of the glory of the sinner. For you do not know," etc. "For like grass." Here he gives reasons in general. And first, why one should not be envious; second, why one should not be zealous: "Hope in the Lord." He says therefore, "For like grass"; as if to say, one should not be envious of the malicious, because what they have is small and transitory. And therefore he says, "Like grass they will quickly wither," etc. For he gives the example of things that bloom and bear fruit and quickly fall away: so it is with a person, who flourishes and is green and quickly falls. Ps. 89: "In the morning let him pass away like grass," etc. And these two similes are given for the same thing, namely for greater clarity. Or otherwise, there are two things in a person that seem great. The first is beauty, when people seem to live in joys. Wis. 2: "Let no meadow," etc. And therefore he says, "Like grass." Or otherwise, because the beauty of joy quickly fails. Job 20: "The joy of the hypocrite lasts but a moment." Ps. 128: "Let them be like the grass upon the housetops, which withers before it is plucked up." Is. 40: "All flesh is grass, and all its glory like the flower of the field." The second is the loftiness of secular power, designated by the herbs of the vegetable garden, which grow, yet it all passes away. And therefore he says, "Like herbs." Or by "grass" are understood the greater, and by "herbs" the lesser. Therefore one should not be indignant over their goods. Likewise, one should not be zealous over those who do iniquity, because greater things are promised to you. And this he shows when he says:
[87152] "Hope in the Lord." And because temporal prosperity consists in three things -- namely, in riches, pleasures, and honors (1 Jn. 2: "All that is in the world," etc.) -- therefore, inasmuch as spiritual prosperity also consists in three things, he does three things. First, riches are set forth; second, pleasures, at "Delight"; third, glory, at "He will bring forth," which God promises to those who hope in him. Regarding the first, he does three things. First, he shows the manner of acquiring spiritual riches; second, where they are to be sought, at "And dwell in the land"; third, he promises them abundantly, at "And you will be fed." Regarding the first, he does two things, inasmuch as two things are required for acquisition. First, the end is proposed; second, the effort toward the end is set forth, at "And do good." He says therefore, "Hope in the Lord," that is, hope that you will have the goods of the Lord, that is, the Lord himself. Ps. 15: "The Lord is the portion of my inheritance," etc. 1 Pet. 1: "He has regenerated us unto a living hope through the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible," etc. And this is the intended end. Or, "Hope in the Lord," that is, concerning God, namely concerning the help of the Lord. Sir. 2: "You who fear God," etc. Second, he says that one should strive to acquire the end by doing good works; and therefore he adds, "And do good," that is, all works of virtue. Ps. 33: "Turn away from evil, and do good." Then when he says, "And dwell in the land," he shows where these riches are to be sought. This cannot be understood of the material land, because even the unjust inhabit it; but it is expounded of a fourfold land. And first, of the land of the living, which is the land of glory. Ps. 26: "I believe that I shall see the good things of the Lord in the land of the living," which you should inhabit by desire. Phil. 3: "Our citizenship is in heaven." Likewise, of your soul. Lk. 8: "But that which fell on good ground," etc., and you should inhabit this by continually returning to your conscience. Wis. 8: "Entering into my house, I shall find rest with her." The third land is the Church militant. Ps. 64: "You have visited the land and watered it," etc., and you should inhabit this by the confession of faith, not departing from the Church. The fourth land is that of one's own flesh. Gen. 3: "Thorns and thistles it shall bring forth for you," and you should inhabit this by uprooting vices and planting virtues. Next he shows that these riches will be granted abundantly, when he says, "And you will be fed with its riches" -- whether of the heavenly homeland, or of the Church, or of delight, or of the abstinence of the flesh. Jerome has, "Sojourn in the land, and feed on faith," that is, be like a pilgrim, not regarding earthly things, and feed on faith, by faith possessing invisible things. The second is spiritual pleasure, which is promised when he says:
[87153] "Delight." And regarding this he does two things, inasmuch as the joy of this delight consists in two things: namely, in attaining one's desire and in fulfilling one's purpose; the second is at "Reveal." He says therefore of the first, "Delight," etc. Prov. 13: "A desire fulfilled delights the soul." If you cling to God, your desire is fulfilled. But because for this it is required that the desire be just -- for God is not the author of injustice -- therefore he first sets forth the root of just desire, namely that a person should delight in God through love; hence he says, "Delight in the Lord," that is, let all your love be in God. Phil. 4: "Rejoice in the Lord always." In the Greek it reads "take your delight," as if to say: do not be content with what is necessary for salvation, but seek superabundant and exquisite things, just as delicate persons are not content with common foods. Job 22: "Then you shall abound in delights over the Almighty." And then, "He will give you the petitions of your heart" -- he does not say "of your flesh." For the petitions of the heart, according to Origen, are what the heart desires: for example, according to him, if the eye could ask, it would desire beautiful colors, and hearing would desire sweet sounds. So the heart's object, since it is truth and justice, these are desired by it. And these, he says, "he will give you." Mt. 7: "Ask and it shall be given to you." Or he says "of the heart," that is, when they are petitions of the heart, God hears them before one cries out. Is. 65: "Before they cry out, I will hear them." Regarding the second he says, "Reveal," etc. For when one's purpose is fulfilled, then one rejoices. To fulfill this, two things are prerequisites. First, that one turn to God. Second, that one have confidence in him; and thus, third, it is fulfilled. He says therefore, "Reveal your way to the Lord," namely your purpose, as for the first. But does not God know, he who knows the thoughts of men? The Psalmist speaks by way of a simile, "Reveal to the Lord," etc., that is, turn to him for the fulfillment of your purpose, and this in prayer. Ps. 118: "I declared my ways to you," etc. For every undertaking should begin with prayer, as even Plato says, and as Scipio used to do. But to your petition add hope; and therefore he says, "Hope in him," as for the second. And thus, third, your petition will be fulfilled. And this is what he adds, "And he himself will act," that is, he will fulfill your ways. Or otherwise, "Reveal your way to the Lord," that is, your sins. Job 13: "I will argue my ways in his sight, and he himself will be my savior." And therefore he rightly says, "Hope in him," namely for the forgiveness of sins, "and he himself will act," that is, he will remit your sins. The third thing he promises is glory, when he says:
[87154] "And." Where first he promises glory; second, he shows how one arrives at it, at "Be subject to the Lord." Regarding the first he does two things. First, he promises the glory that one obtains. Second, he shows the manner of obtaining it, at "And your judgment." He says therefore, "And he will bring forth," etc. The saints conceal their righteousness. Mt. 6: "Take heed that you do not perform your righteousness before men, to be seen by them." But nothing is hidden that will not be revealed. Lk. 12. Hence God reveals it either here or in the future; and therefore he says, "He will bring forth," that is, he will lead forth. Job 28: "He searched the depths of the rivers and brought hidden things to light." According to Origen, it is like this: if someone having a faithful servant whom he intends to free, he glories in him. Is. 49: "You are my servant, Israel, in whom I will glory." And this will be in the judgment; hence it follows, "And your judgment like the noonday," that is, the judgment by which you will be judged will have no darkness. Now two things are required of one wishing to arrive at the glory that is promised. The first is humility. Job 22: "He who is humbled will be in glory"; hence he says, "Be subject to the Lord": 2 Macc. 9: "It is just to be subject to God, and a mortal should not think things equal to God," etc. The second is prayer, through which one arrives at God, who is the glory of our blessedness; and therefore he adds, "And pray to him." Jas. 5: "The continual prayer of a just man avails much."
[87155] "Do not be envious." Above he set forth two reasons why one should not be envious nor zealous over sinners: and one was on the part of the sinners, whose happiness is brief; the other was on the part of the good, because better things are promised to them. Here, however, he explains in particular. And first, what pertains to the first; second, what pertains to the excellence of the just -- yet both are intermingled, at "A little is better." Regarding the first, he does two things. First, he reiterates the statement and explains the reason he intends to assign; second, he assigns the reason, at "Cease from anger." He says therefore, "Do not be envious of him." Here he repeats the teaching he set forth above and explains what he had said: "Do not be envious of the malicious." Now someone might ask what in them he forbids us to envy. I say that it is their temporal prosperity; and therefore he says, "Do not be envious," that is, do not be indignant "at the one who prospers in his way," etc. This can be understood conjointly thus: "Do not be envious," etc., as if to say: he who does injustice prospers, which even the just envy. Ps. 72: "I was jealous of the wicked," etc. It can also be read separately, and thus there are two reasons why one might be indignant against them. One, because all things succeed according to their wishes; and therefore he says, "At the one who prospers," that is, if you see them prospering. Prov. 1: "The prosperity of fools will destroy them." Likewise, if you see that they prevail over the just, do not be indignant. Thus Baruch 4 says: "Be of good courage, O people of God, memorable Israel. The harmful ones will perish who have afflicted you; and those who rejoiced in your ruin will be punished." And therefore he says, "And at the man who commits injustices."
[87156] Then when he says, "Cease," he assigns the reason for the aforementioned admonition, and this is twofold. One on the part of the one to whom the admonition is given; another on the part of sinners, at "Yet a little while." Regarding the first, he does two things. First, he shows the present danger if one does not heed the admonition; second, the future danger, at "Do not be envious so as to do evil." Where first he puts the danger of sin; second, of punishment, at "For those who do evil." Regarding the danger of punishment, he does two things. First, he sets forth the punishment of the offenders; second, the reward of those who endure, at "But those who wait for the Lord." He says therefore, "Cease from anger." Behold the present danger, because indignation is anger, and anger itself is evil. Eph. 4: "Let all bitterness and anger and indignation and clamor and blasphemy be taken away from you, with all malice." And therefore he says, "Cease from anger": Jas. 1: "The anger of man does not work the justice of God." "And abandon fury." Anger and fury are the same thing; but they differ in degree, because fury is nothing other than anger inflamed: Prov. 27: "Who can bear the rush of an agitated spirit?" Therefore, "Cease from anger" in the heart, "and abandon fury" in deed. "Do not be envious so as to do evil." Behold the future danger of sin. For when someone is indignant over the prosperity of others, he sometimes departs from justice; and therefore he says, "Do not be envious so as to do evil," that is, lest it perhaps lead you into injustice: Mal. 3: "It is vain to serve God, and what profit is it that we have kept his commandments?" "For those who do evil." Behold the future danger of punishment. Note that all sinners do evil. For when someone sins either from weakness or from ignorance, he does not act with malice; but when he sins from deliberate choice, then he acts with malice. The first are easily corrected, but the third with difficulty: Eccl. 1: "The perverse are corrected with difficulty." And therefore he says, "They will be cut off," that is, placed outside the boundaries of justice and goodness: Job 18: "He will drive him from light into darkness, and will remove him from the world." So those who act with malice will be cut off. But "those who wait for the Lord," that is, who are not so indignant as to act with malice, but wait for the future -- they themselves "will inherit the land," namely of the living. For they will possess it by hereditary right, as heirs: Rom. 8: "If children, then heirs." Now that heavenly homeland is called "land" on account of its stability: Eccl. 1: "The earth stands forever." And as Augustine says, just as our earth relates to the heavens, so the higher life of the blessed relates to the higher heaven, namely to God, by whom it is illuminated and made fruitful: Rev. 21: "The glory of God will illuminate it."
[87157] Then when he says "And," he assigns the reason on the part of the wicked; and regarding this he does two things. For he had said, "Do not be envious of the one who prospers in his way, of the man who commits injustices." First, therefore, he assigns the reason that their prosperity is not to be envied. Second, that their injustice is not to be envied, at "The sinner will watch." Regarding the first, he does two things. He proposes first the danger threatening the wicked. Second, the fruit of the just, at "The meek," because the opposite is better known through its opposite. Regarding the first, he does two things. First, he announces their destruction as regards themselves. Second, as regards their place, at "And you will seek." He says therefore, as regards themselves, "Yet a little while, and the sinner will not be." If he will not be, then he will not suffer eternal punishments. I respond: he will not be in the glory in which he now is, but in hell: Job 7: "He who descends to hell will not ascend, nor will he return again to his house, nor will his place know him anymore," because it is but a little while. It happens indeed that sinners are cast down in a short time: Eccl. 10: "Every dominion is a brief life." But even if they are in prosperity for the entire time of their life, still that time compared to eternity is nothing and is but a little: Hag. 2: "Yet one little while, and I will move heaven and earth." As for the place, he says, "And you will seek his place, and you will not find it." This "place" is expounded in three ways. First, the place means the opportunity. For someone is said to have a place when he could have an opportunity somewhere. Now the sinner has a place in this world, because it provides at least an opportunity for the testing of the just. But when this testing ceases, then he will have no place; and therefore he will be taken away from the just. Second, because sometimes someone does not cease sinning, and yet his place remains. But finally even his place will not remain, nor will it be found. Where is now the king of the Assyrians? Where is Nero? And finally all the kingdoms of the world will be emptied: 1 Cor. 15: "Then the end, when he hands over the kingdom to God the Father, when he has destroyed every principality and power and might." Third, according to Origen, the place of the sinner is that in which he rests, where temporal and earthly things are. Therefore his place is this world. But this will pass away: Lk. 21: "Heaven and earth will pass away," etc. And therefore, if we place our resting place in them, it will not endure.
[87158] Then when he says, "The meek," he sets forth the fruit of the just. This is twofold. Hence first he sets forth the fruit of riches. Second, of pleasures, at "And they will delight." For this is what people desire in this world, and both are promised to the just. He says therefore, "The meek," etc. By the meek he designates the just: for those are just who possess their heart in purity. And because nothing draws a person outside himself as much as anger, and meekness tempers it, therefore he calls the just "the meek." Jerome says "the gentle": Mt. 5: "Blessed are the gentle, for they shall possess the land," that is, the land of the living shall be given to them as a possession. Augustine, against Valentinus, says that Christ received nothing from the old testament with respect to promises -- which is evident from Mt. 5. In the old testament, however, temporal and earthly things were promised. Literally, the meek do inhabit this land, because those who attack others are themselves attacked. But the meek attack no one. Therefore they ought not rightly to be attacked by others. But specifically they will inherit that land of the living, as has already been said. Second, their delights are set forth, when he says, "And they will delight in the abundance of peace." For this peace is exceedingly delightful. He says, moreover, "in abundance," because there the peace is manifold; but here there are wars. For there is one kind of war against other people; but this will not exist there, because all will be at peace with one another: Is. 32: "My people shall sit in the beauty of peace," etc. Likewise, here there is war against the flesh, which desires against the spirit: Gal. 5: "The flesh desires against the spirit, and the spirit against the flesh; for these are opposed to each other," etc. But then they will have peace with each other: Job 5: "You shall know that your tent is at peace." Likewise, the will is divided against itself by various desires; but then it will not be divided, but united in the Lord: Ps. 75: "In peace his place has been made." Likewise, here there is war against God on account of sins: Is. 59: "Your sins or iniquities have made a division between you and your God"; but there all will have peace with him: Job 22: "Submit to him, and be at peace with him," etc.
[87159] "He will watch." Above he set forth one reason why the men of God ought not be indignant over the sinner, namely because his prosperity is not stable; here he sets forth another, namely that sinners cannot harm the just. And regarding this he does two things. First, he proposes the malice that they devise in their heart against the just. Second, their outward effort, at "They have drawn the sword." Regarding the first, he does two things, inasmuch as their interior malice is twofold. First, he shows that the wicked lie in wait for the good. Second, that they are disturbed against them, at "And he will gnash." He says therefore, "The sinner will watch the just man," to see if perhaps he might find something against him: Lk. 14: "And they were watching him." So sinners watch the good, lying in wait for them and perverting their holy endeavors. Those who turn the goods of the Church into evils lie in wait, etc. But against this it is said, Prov. 24: "Do not lie in wait, and do not seek wickedness in the house of the just," etc. Second, they are disturbed against the just man. For they say, Wis. 2: "His life is unlike that of others," etc. Hence, "He will gnash his teeth at him," that is, they will be moved to anger. He speaks after the manner of boars: Ps. 111: "The sinner shall see, and shall be angry": Acts 7: "They gnashed their teeth at him."
[87160] Then when he says, "But the Lord," he shows that this malice of theirs does not have its intended effect, because they are mocked by God. And regarding this he does two things. First, he sets forth the mockery. Second, its reason, at "For he foresees." He says therefore, "The Lord shall laugh at him," that is, he makes him or considers him laughable. And the reason is that the Lord sees him attempting great things, and yet knows that he is about to die immediately; and therefore he adds, "For he foresees that his day will come," namely at hand; and this is the day due to him, namely the day of condemnation: Job 21: "The wicked man is reserved for the day of destruction, and he will be led to the day of wrath." He speaks of this day here. Therefore you ought not be disturbed against them, says the Psalmist, because they cannot prevail against you.
[87161] Next, when he says, "The sword," he adds about the outward effort of the wicked; and regarding this he does three things. First, he shows their effort. Second, their intended goal, at "To deceive." Third, the outcome of this effort, at "Their sword." Regarding the first, he does two things, inasmuch as their effort against the good is twofold. First, he shows their effort through open persecution. Second, through fraudulent accusation, at "They have bent their bow." He says therefore, regarding the first, "Sinners have drawn the sword." By the sword is understood every kind of open persecution in deed: Lk. 22: "Shall we strike with the sword?" Persecution by word is also called a sword: Ps. 56: "Their tongue is a sharp sword." And this sword is the sword of the devil, who through the tongue of man kills many. This sword is in its sheath as long as it is in the heart; but when it is uttered, it is as though already drawn. One must therefore be on guard, first, that we not have it. Second, even if we have it, that we not draw it. Because if it is kept in the sheath, it first contracts rust, and eventually it is consumed and the hatred and the will to do harm grow cold. Regarding the second he says, "They have bent their bow." The bow strikes from afar, and the one drawing it is not seen, as the one striking with the sword is seen; and therefore the bow signifies treacherous persecution. Next he shows what they intend, when he says, "To deceive." Regarding this he does two things, inasmuch as they intend two things. First, they intend to deceive. Second, to kill, at "To slaughter." He says therefore, "That they may deceive," etc. To deceive is to act through a treacherous act: Job 12: "He himself knows both the deceiver and the one who is deceived." But, "the poor and needy." The poor man is one who has little; the needy man is one who lacks help. Or according to the Gloss: the poor man is one who does not suffice for himself; the needy man is one who is not sustained by another's help. And he says this because such persons have no one to come to their aid. The killing is designated by the sword, whether bodily or spiritually: Heb. 11: "They died by the slaying of the sword." The outcome of their effort, however, is that it will return upon their own head. And first he shows this regarding the sword, saying, "Their sword," etc. You draw the sword against another, and perhaps you do not strike him, because perhaps you cannot harm him; yet by that very act you are spiritually struck yourself: Prov. 1: "They themselves lie in wait against their own blood," etc. Second, regarding the bow; hence he says, "And let their bow be broken": Ps. 75: "There he broke the powers of the bows, the shield, the sword, and the battle." This will happen when their treachery is destroyed so that they cannot complete what they began: Job 5: "He frustrates the plans of the malicious, so that they cannot," etc.
[87162] "Better." Above, the Psalmist assigned the reason why we should not envy the wicked and their prosperity, drawn from their downfall; here, however, he assigns one drawn from the side of the just. And first he shows the dignity of the just. Second, he adds an admonition to pursue justice, at "Wait." Regarding the first, he does two things. First, he proposes his point. Second, he makes his proposition clear, at "For the arms." He says therefore, "A little is better," etc. His intention is to prove that the goods of the just surpass the goods of sinners. And thus those who have less do not envy those who have more; hence he says, "Better," etc., as if to say: it happens that the just man has little and the sinner has much. But which is better? He answers that the little of the just man is better: Prov. 16: "Better is a little with justice than great revenues with iniquity." The reason for this is that things that have the character of a good have it solely from the fact that they are useful for the end, and not for any other reason: for they are good only insofar as they are useful. But when they begin to be harmful, they are not good -- just as with medicine: if you take more than is necessary for health, it is no longer good. Now the things of the world are good insofar as they serve instrumentally for virtue. When therefore you have enough of them that they suffice for virtue, they are good; but if they lead away from virtue, they are evil. And therefore it is better to have a little of them with justice, because this is good, than much with injustice, because this is evil. And this is also to be understood of all other spiritual riches, namely, a little wisdom with justice, and so of the rest.
[87163] Then when he says, "For," he proves that it is better. The reason for this is threefold. First, from the perspective of durability. Second, of usefulness, at "He will borrow." Third, of virtue, at "The mouth of the just." Regarding the first, he does two things. First, he proposes the crushing of the wicked. Second, the stability of the good. He says therefore, "For the arms," etc. As if to say: therefore the few goods of the just are better than the many goods of the wicked, because they are stable, while the others are not. And this is what he says, "For the arms." The names of bodily members designate the powers or acts of those members. Therefore by the name "arm" is designated the operative power of a person; hence, "The arms of sinners will be broken," that is, their operative power will be destroyed: Job 38: "The lofty arm will be broken." But this arm is broken sometimes by God, sometimes by the devil, sometimes by both together. By God it is broken when one intends to harm the just and is impeded in his purpose: Job 5: "He frustrates the plans of the malicious, so that their hands cannot accomplish what they had begun." By the devil, however, when a person proposes to do good and is impeded by Satan: 1 Thess. 2: "We wished to come to you, but Satan hindered us" -- just as when someone proposes to give alms and is drawn back by greed. By both together -- by God indeed through authority, to test; and by the devil through execution: Job 1 and 2. Second, when he adds, "But the Lord strengthens," etc., he shows that the just are enduring, firm, and stable. He says therefore, "But the Lord strengthens the just." Although justice is a virtue and firmness of soul, it is nevertheless not in a person from himself; hence 1 Cor. 1: "Let no flesh glory in his sight; but of him you are in Christ Jesus," etc., up to "let him glory in the Lord." For a person in himself has been made weak: Ps. 6: "Have mercy on me, God, for I am weak." And therefore he needs to be strengthened by someone, especially by God, by whom he is indeed strengthened -- sometimes in temporal things, insofar as it is expedient for the just man's salvation; but in spiritual things, always, and this by interior grace. Likewise, by good words. Likewise, by good examples. Regarding the first: Rom. 1: "Of spiritual grace, to strengthen you." 2 Thess. 2: "May he encourage your hearts in grace and strengthen," etc. Ps. 50: "With a princely spirit strengthen me." Regarding the second: Ps. 118: "Strengthen me in your words": Acts 15: "With many words they consoled the brothers and strengthened them." Regarding the third: Lk. 22: "When you have turned back, strengthen your brothers": 1 Pet. 2: "Christ suffered for us," etc. And 1 Pet. 4: "Since Christ therefore suffered in the flesh," etc. Hence in 1 Pet. 5: "He himself will perfect, strengthen," etc. They are strengthened through the example of the cross, of which it is said (by Augustine, Commentary on this Psalm, Sermon 2, no. 4): for the cross is finished in punishment, but it endures in glory. From places of execution it has passed to the foreheads of emperors. Yet he who gave honor to his sufferings -- what will he do for his faithful?
[87164] Next, when he says, "The Lord knows," he makes his proposition clear. And first he speaks of the stability of the just. Second, of the crushing of the unjust, at "For sinners." Now the just are strengthened by God in two ways: first, their goods are made stable; second, they are cured of evils, at "They will not be confounded." But there is a twofold good, namely the good of the way and the good of the end; and in both the just are made stable. Regarding the first he says, "The Lord knows." Regarding the second he says, "And their inheritance." He says therefore, "The Lord knows": Heb. 4: "All things are naked and open to his eyes." But especially what is akin and familiar to him: 2 Tim. 2: "The Lord knows those who are his," and those whom he approves. And thus it is said here, "The Lord knows," that is, approves, "the days of the blameless." But Job 15 says: "Who is man that he should be blameless, and that he should be just?" etc. The response is that it is true that of himself no one is blameless, if by "blemish" is understood mortal sin; but through grace, they are. If, however, by "blemish" is understood original sin, then no one is blameless. These "days" can be understood in three ways. First, as the days of the present life; and although they are common to good and evil, yet the good make good use of them: Gen. 25: "He died in a good old age, advanced in years and full of days." But the wicked make bad use of them: Ps. 54: "Men of blood and deceit will not live out half their days." And because the days of the just are full and therefore approved, while those of the wicked are cut short and therefore not approved. Likewise, these days are evil and few, yet God knows them. Others are the works of virtue: Rom. 13: "Let us walk honestly as in the day"; and these are approved by God. Others are the days of eternity and justice; and these are the days of the just, known to God alone: Is. 64: "Eye has not seen, apart from you, what you have prepared for those who wait for you." The good of the end he shows when he says, "And their inheritance will be forever." That is called an inheritance in which there is the establishment and end of someone. The just have their end in an eternal thing: Ps. 15: "The Lord is the portion of my inheritance": Lam. 3: "My portion." And therefore their inheritance cannot fail. But the wicked place their end in worldly things: Wis. 2: "This is our portion," etc., and therefore it does not endure. And of these it is said, 1 Pet. 1: "Unto an inheritance preserved in heaven."
[87165] Then when he says, "They will not be confounded," he shows how the just are protected against evils. And this in two ways: for there is one kind of evil that is contrary to the good, and another kind of evil through the lack of good, at "And in the days of famine." He says therefore, regarding the first, "They will not be confounded in the evil time," that is, in the time of adversity: Am. 5: "The prudent man in that time will be silent, because it is an evil time." For the time is evil in two ways: either in the present -- and this is the time of adversity, which is evil; hence they will not be confounded in the evil time, that is, in the time of adversity. For the wicked are confounded in the time of adversity, not the good. For someone is confounded when he loses that in which he hopes; but when that in which he hopes remains, he is not confounded. In adversity, however, temporal things are lost, in which the good do not hope; and therefore they are not confounded in the time of adversity. Or regarding the future, on the day of judgment, on which the wicked will be confounded by the shame of their sins: Ps. 6: "Let them be confounded and greatly ashamed very quickly." But the just will be honored: Rom. 2: "To those who by patience in good works seek glory and honor," etc. Regarding the second evil, which is through the lack of good, he adds, "And in the days of famine they shall be filled." This is expounded in three ways. Literally, this can be expounded of temporal famine: for sometimes God provided that there was famine among the unfaithful, but abundance among the faithful, because the faithful shared with one another what they could have. Sometimes also God provides for the faithful so that they do not lack: Job 5: "In devastation and famine you shall laugh." So also Elijah was satisfied in the time of famine, 1 Kgs. 17. Yet for our testing, the necessity of famine is sometimes shown to have overtaken the servants of God. Hence the apostle says of himself, 2 Cor. 11: "In hunger and thirst," etc. Or because the servants of God, content with little, are satisfied: Phil. 4: "I know both how to be humbled and how to abound; in everything and in all things I have been instructed both to be satisfied and to hunger, both to abound and to suffer want." But the wicked want much and seek much; and therefore in the days of famine they will not be satisfied. This may also be expounded of the famine of the word of God. And in those days the just are satisfied with this: Mt. 5: "Blessed are those who hunger and thirst for justice, for they shall be satisfied." Or third, it is expounded of the famine that will be in the future life, where the just will be satisfied and the unjust will hunger: Is. 65: "My servants shall eat, and you shall be hungry." Origen, in the Gloss on Ex. 16: he who did not gather manna on the sixth day went hungry on the seventh day. Now is the sixth day; and therefore he who does not gather now will hunger then. Next, when he says, "For sinners will perish," he shows how the arms of sinners will be broken. And he sets forth three things. First, the fall of the wicked. Second, the order of falling, at "The enemies." Third, the manner, at "Like smoke." He says therefore, "For sinners will perish"; as if to say, therefore the just are preserved, because destruction is due only to sinners, but salvation to the just: Job 3: "He will crush many and innumerable, and will make others stand in their place." The order of falling is that they are raised on high so that they may fall more forcefully: Job 30: "You lifted me up, and as if setting me upon the wind, you dashed me mightily." And therefore he says, "But the enemies of the Lord, as soon as they are honored and exalted": Ps. 72: "You cast them down when they were lifted up." The manner is like smoke, because if it is scattered, it is not repaired. And this is what he says, "Failing like smoke they shall fail": Jas. 4: "What is your life? It is a vapor appearing for a little while."
[87166] "The sinner will borrow." Above he showed that the few goods of the just outweigh the many goods of the wicked by reason of stability; here he shows the same by reason of usefulness. And first he shows that the goods of the just are fruitful, but those of the wicked are the opposite. Second, he shows this by experience, at "I was young." Third, he draws his principal conclusion, at "Turn away." Regarding the first, he does two things, inasmuch as a twofold fruit comes to a person: one from goods possessed, another from works performed. Hence first he shows that the good are fruitful with regard to the first. Second, with regard to the second, at "Before the Lord." Regarding the first, he does two things. First, he sets forth the fruitfulness of the good and the opposite of the wicked. Second, he assigns the reason, at "Those who bless." Regarding the first, he does two things. First, he shows the unfruitfulness of the wicked. Second, the fruitfulness of the good, at "But the unjust." He says therefore, "The sinner will borrow." Let it be read first according to the surface of the text. There are two signs that someone is failing in temporal goods. One is when he needs to borrow: Deut. 28: "He will lend to you, and you will not lend to him." And therefore he says, "The sinner will borrow," that is, he will take a loan. The other sign is when someone has used up the loan and cannot repay it; hence he says, "And will not pay back": Sir. 29: "Hardly will he return half." And conversely, one sign of abundance is that one has enough to give freely; hence he says, "But the just man has mercy," that is, by mercy he freely assists those in need: Job 31: "From my infancy compassion grew with me," etc. The other sign is when a person is ready to repay what he owes; hence he says, "And will repay," namely his debt: Rom. 13: "Render to all what is due." But what is this that he says? Do the just always abound in earthly goods, and the wicked not? Indeed, the contrary seems true: Jas. 2: "Has not God chosen the poor of this world?" But God, according to this exposition, speaks according to the condition of the old testament, in which temporal goods are promised to those who keep the law, and evils to transgressors, so that at least through temporal things they might be drawn to spiritual ones. Yet in those goods certain spiritual promises are signified; and therefore it is necessary to expound it also with regard to those who in the old testament pertained to the new testament. It is therefore necessary to expound this more deeply: "He will borrow," etc. And it can be referred to a twofold loan. For a person borrows something from God, and something from the minister of God, namely from another person. Now every human being is called a sinner. He says therefore, "He will borrow," namely from God, because "What do you have that you have not received?" 1 Cor. 4. And this is like a loan, because God gives us all goods for this purpose: that through them we may grow in those things that pertain to the honor of God: Lk. 19: "And when I came, I would have exacted it with interest." And thus we repay him through thanksgiving. But God gave the sinner natural goods, and sometimes bestows temporal and spiritual goods; but the sinner does not repay through spiritual progress and thanksgiving: Is. 1: "I have nourished and raised up children, but they have despised me." From the minister of God, a person receives a loan. For prelates and teachers are like money-changers. Likewise, Lk. 19: "He called ten servants and gave them ten minas, and said to them, 'Trade until I come.'" Therefore they are merchants. The teacher therefore gives the people doctrine like money: Ps. 11: "The words of the Lord are pure words, silver tested by fire," etc. But he gives the words of the Lord, not his own. Now the good repay, because they do what they hear; but the wicked do not, because they do not fulfill by obedience: Ezek. 33: "They hear your words, and they do not do them." But the just man, whatever he has received from God, whatever it may be and in whatever way, expends it on another: 1 Pet. 4: "As each one has received grace, let him minister it to one another." And thus he will have mercy. Likewise, he gives thanks to God, and thus will repay: Ps. 115: "What shall I return to the Lord?" etc. The reason is assigned: "For those who bless." Here there are three senses according to the Gloss. Those who bless him, namely God, giving thanks in all things and following his commands, "shall inherit the land," namely of the living: 2 Cor. 9: "He who sows in blessings shall reap from blessings eternal life." Or according to the letter, "They shall inherit the land," that is, the promised land. And he speaks to the carnal people: Is. 1: "If you are willing and hear me, you shall eat the good things of the land." On the contrary, those who curse God -- not only in word, but in deed, or by giving occasion -- "shall perish": Ps. 1: "The way of the wicked shall perish." Origen expounds it differently: "Those who bless him," namely the just man, shall be blessed. For whatever is done to the just man, God accepts as done to himself: Lk. 10: "He who despises you, despises me." And Mt. 25: "What you did to one of the least of mine, you did to me." "They shall inherit the land" due to the just man: Mt. 10: "He who receives a just man in the name of a just man," etc. But "those who curse him," namely the just man, "shall perish": Gen. 27: "He who curses you, let him be cursed." But Jerome has it differently: "The sinner will fail, so as not to pay; but the just man has mercy and will repay. Those who are blessed by God shall inherit the land": Prov. 10: "The blessing of the Lord makes one rich." But the unjust, who are cursed by God, that is, punished, "shall perish"; and therefore they are barren: Gen. 3: "Cursed is the ground because of your work."
[87167] Then when he says, "Before," he shows the fruitfulness of the good with regard to works. In works, two things are shown. First, their prosperity. Second, their recovery, at "When he falls." But because prosperity comes from God's election, first it is shown that it comes from God who loves. Second, that it comes on the part of the beloved person, at "And he will desire his way." He says therefore, "Before the Lord the steps of a man will be directed," that is, by God the course of a person will be directed so that the person aims directly at the ultimate end. For this is not from the person himself: Jer. 10: "The way of man is not his own, nor is it for a man to walk and direct his steps"; but it is from God: Prov. 16: "It is for man to prepare his mind, and for the Lord to govern his tongue; all the ways of men are open to his eyes": Ps. 16: "Perfect my steps in your paths, so that my footsteps may not be moved." Now God directs the steps of a person in the way of truth to be known, so that he does not slip into error: Ps. 24: "Direct me in your truth, and teach me," etc. Likewise, in the way of justice, so that he turns from evil and does good: Ps. 26: "Direct me in a straight path," etc. Regarding the second he says, "And he will desire his way." This can be understood in two ways: so that it is said first: and the person directed by God will desire his way, namely God's way; as if to say, God so directs a person that he does not compel him, but makes him rightly choose the good and what is of God. Phil. 2: "He who works in us both to will and to accomplish." Or otherwise: and the Lord will desire, that is, accept and reward, his way, that is, our good works: Prov. 4: "What is on the right the Lord knows." Next, when he says, "When he falls," he shows the fruitfulness of the good in works with regard to their recovery; and regarding this he does two things. First, he sets forth the recovery itself. Second, he assigns its cause and reason, at "Because the Lord supports his hand." He says therefore, "When he falls." The direction of a wayfarer is such that sometimes he falls; but it belongs to the one who has reached the goal not to fall. Yet the wayfarer, even if he should happen to fall, God repairs him; and this is what he says, "He will not be dashed." Now this can be understood of a second fall, namely that of temporal adversity: 2 Sam. 1: "How the mighty have fallen! Do not announce it in Gath," etc. And thus the just man, if he falls, will not be dashed, because he bears it patiently: Jas. 1: "Patience has a perfect work," etc. But the sinner, when he falls, is dashed, because he is impatient. Or regarding the fall of venial sin, because there is no one who does not sometimes commit such a sin: Jas. 3: "In many things we all offend." And thus the meaning is: if he falls by this fall, he will not be dashed so as to sin mortally; hence it is said, Prov. 24: "The just man falls seven times a day and rises again." But if it is referred to the fall of mortal sin, by which the just man sometimes falls -- as David through adultery and homicide, and as Peter by denying Christ -- so sinners are dashed by their fall when, despairing, they refuse to return to repentance. Hence Eph. 4: "Despairing, they have given themselves up," etc. 2 Cor. 12: "I mourn many of those who sinned before and have not done penance," etc. But the just man is not dashed by despair, but returns to repentance; hence David says, "I have sinned against the Lord"; and it was said to him, 2 Sam. 12: "The Lord has taken away your sin." Likewise, Peter wept bitterly, Mt. 26. Mic. 7: "Do not rejoice, my enemy, because I have fallen; I shall arise." The reason that he is not dashed is that "the Lord supports his hand," namely the hand of strengthening grace: Ezek. 3: "The hand of the Lord was with me, strengthening me": Ps. 138: "And your right hand shall hold me."
[87168] Then when he says, "I was young," he shows by experience that the goods of the just are fruitful, but not those of the wicked. And he sets forth this long experience regarding two things. First, regarding the immunity of the good from evils. Second, regarding their progress in good, at "All day long." Regarding the first, he does two things. First, he shows their immunity from evil with respect to the just man himself. Second, with respect to his offspring, at "Nor his offspring." Regarding the first, he does two things. First, he sets forth the length of the experience. Second, the experience itself, at "I have not seen." He says therefore, "I was young." As if someone were to say to him: from where do you have all these things that you say about the goods of the just? etc. He answers: from experience, "I was young," etc. This can be expounded in two ways. First, regarding bodily age, according to which a person first flourishes in youth and afterward becomes old: Ps. 89: "In the morning let him flourish and pass away." But against this Augustine says: you, David, were always in your own land; and if in that land a just man was not forsaken, it is still not surprising if elsewhere one was forsaken. And therefore Augustine wishes that he speak in the person of the Church. And the Church has the age of childhood in Abel, of youth in the patriarchs, of maturity in the apostles, and of old age at the end of the world. He omits the two middle ages and sets forth the extremes; and thus it has been from the beginning of the world and will be until the end. And this distinction is set forth in Gal. 4. Or it can be understood of spiritual maturity, because as long as a person delights in childish and vain things, he is a child in mind; but when he delights in mature things, he becomes old. And this distinction is set forth in 1 Cor. 13: "When I was a child, I spoke," etc. "But when I became a man," etc. And therefore he says: whether in the state of childhood or in the state of old age, I judged this, namely that the just man is immune from evils, both as regards himself and as regards his offspring. Therefore he shows this, saying, "I have not seen the just man forsaken," as regards himself. If this is referred to temporal goods, it does not seem true, because of the just it is said, Heb. 11: "Destitute, afflicted," etc. I respond: it must be said that although temporal goods are withdrawn from them, they are nevertheless not deserted by God, because all of this works to their good, either for the sake of goods or to remove the cause of some evil, as Augustine says: Mt. 6: "Seek first the kingdom of God, and all these things," namely spiritual things, "will be added to you." This is true, but only if God sees it expedient for our salvation. Regarding his offspring he says, "Nor his offspring seeking bread": Ex. 20: "I am a jealous God, showing mercy to thousands of those who love me and keep my commandments": Lk. 1: "His mercy is from generation to generation upon those who fear him." And therefore, just as they themselves are not forsaken, so neither is their offspring. And this can be referred to temporal bread, with respect to the old testament; but according to the spiritual understanding, this bread is understood as participation in Christ, namely truth, wisdom, and justice: Jn. 6: "I am the living bread," etc. This is the bread that gives delights to kings, Gen. 49. And he says "seeking bread," because this bread is readily available to those who seek it. But against this: Abraham was just, and Isaac; but Ishmael and Esau, who were sons of the just, do not have spiritual bread. I respond: the Apostle resolves this, that the children of the promise are counted as the children of the just. Therefore the offspring is the one who imitates him. Hence both carnal children who imitate their fathers in good, and disciples who imitate their teacher, are spiritual offspring -- namely, those who imitate their teaching in practice. "All day long." Here he shows another sign of experience, or another piece of evidence, and says that another thing he has observed about the just man is that all day long, that is, throughout his entire life, he has mercy on the miseries of others, and lends, namely spiritual and temporal things: Ps. 111: "Happy is the man who has mercy and lends," whether in act or in readiness. And therefore, "His offspring will be in blessing": Gen. 22: "I will multiply your offspring like the stars of heaven," etc.
[87169] "Turn away from evil." Above, the Psalmist showed that the goods of the just are better with regard to fruit; here he breaks forth into an exhortation to pursue them. Regarding this he does two things. First, the exhortation is set forth. Second, the fruit is set forth, at "The Lord loves judgment." Justice has two parts: turning away from evil and doing good. And therefore he says, "Turn away from evil, and do good." These two parts of justice correspond to the precepts of the law; for justice is regulated by the law. In the law there are certain affirmative precepts, which are fulfilled by doing good; and there are certain negative precepts, which are fulfilled by turning away from evil. Likewise, through these two the natural inclination of the appetite is perfected, which has two objects: namely, the good and the evil, because the appetite naturally tends toward the good and shrinks from false evil. But he says, "Turn away from evil." Now there is a twofold evil. One that makes people evil, and this is truly called evil. Another evil that does not make people evil, namely the evil of punishment. The first is sin; and of this it is understood when he says, "Turn away from evil," that is, from sin: Eccl. 9: "Do not be jealous of a man in his sin." And he does not say that one should merely not do evil, because in this there is only negation; but rather "Turn away from evil," so that one may not even have the will to do it. Is. 1: "Cease to do wickedly; learn to do well." These two are frequently introduced in Sacred Scripture. Sometimes, however, the good is placed first, as in Ps. 44: "You have loved justice and hated iniquity." Sometimes the avoidance of evil is placed first, as in Is. 7: "That he may know to reject evil and choose good." And the reason is that there is a twofold order. One is the order of intention; and according to this order, the good should always be placed before the avoidance of evil, because one avoids evil in order to do good. The other is the order of execution; and according to this order, avoiding evil is commanded first, because we are all born children of wrath, and we cannot become just unless we expel evil. "And dwell forever and ever." Here the fruit of justice is set forth; as if to say, if you turn away from evil and do good, you will dwell -- but he does not say explicitly where, only for how long, "forever and ever." But the meaning is, "dwell," as it were, "dwell within." Sensible things are called exterior goods, because they are grasped by the exterior sense. Interior goods are spiritual and intelligible. When therefore he says "dwell," he means that you will dwell within the possession of spiritual goods: Song 1: "The king led me into his storerooms." And he says, "forever and ever," that is, in perpetuity: Ex. 15: "You will bring them in and plant them," etc. "For the Lord loves judgment." Here the reason is given why one should dwell forever and ever; as if to say, therefore one will dwell, because this has been established by divine judgment. He proves this, namely that one dwells always and willingly, because "the Lord loves judgment": Is. 61: "I am the Lord who loves judgment." And what is said here is introduced for a twofold reason: because it is thus the reason for what he says, "Turn away from evil," etc., namely, so that you may be an imitator of God, because the Lord loves judgment; and this is to turn away from evil and to do good. Or it is referred to this: "Dwell forever and ever," because this is just. And God loves judgment. For it is just that if a person does not wish to leave God, he should not be left by God, who is eternal. And therefore the just, who wish to be with him, will not be left by him. And therefore he says, "He will not forsake his saints." And from this it follows that "they will be preserved forever," because he is eternal and powerful: Ps. 11: "You, O Lord, will keep us and guard us," etc. Is. 33: "The ropes will not be broken."