[87170] "The unjust." Here the form of the judgment is set forth, which will be for the good and the wicked. First, therefore, he sets forth what will be given to the wicked in judgment. Second, what to the good, at "The just." Upon the wicked he will send punishment, because "the unjust will be punished": Sir. 21: "In the end of them," namely of sinners, "are hell and darkness and punishment": 2 Thess. 1: "They will pay the penalty of eternal destruction." Likewise, extermination, because "the offspring of the wicked will perish." Here he speaks according to the estimation of people. For the wicked, when they die, believe that at least they live on in their children. But he says that their offspring will perish, that is, either carnal children who properly imitate their wickedness, or followers of the false teaching of certain ones, like the offspring of Arius. But to the just he will render two things: against punishment he will give reward; hence he says, "But the just shall inherit the land," as if possessing it by inheritance: Ps. 68: "They shall acquire it by inheritance," etc. 1 Pet. 1: "He has regenerated us unto a living hope." Against extermination, an inheritance, because "they shall dwell upon it forever and ever," that is, in this land of the living they will always be.
[87171] "The mouth of the just shall meditate." Here he shows that the goods of the just are greater with regard to the exercise of virtue, because the unjust have a mouth prone to evil. First, therefore, he treats of the spiritual goods of the just. Second, of the perversity of the wicked, at "He watches." Regarding the first, he does two things. First, he sets forth the spiritual goods in which the just excel. Second, he sets forth the fruit of those goods, at "His steps will not be supplanted." Spiritual goods consist in two things: namely, as they are in the mouth and as they are in the heart. In the mouth of the just there is nothing but good and truth: Eph. 4: "Putting away falsehood, speak the truth." Now there is a twofold truth, and both yield rewards for the just man. The first concerns divine things. The second concerns human things. Regarding the first he says, "The mouth of the just shall meditate wisdom." But this does not seem well said, because to meditate is an act of the heart, not of the mouth. The response is that "he shall meditate," that is, he will speak what he has meditated, or he will chant. And some meditate on wisdom in various ways. Some meditate on Christ, who is the wisdom of God the Father, at least by believing: Deut. 4: "This is your wisdom and understanding before the peoples." Some by learning with the intelligent: Sir. 6: "If you love to listen, you will be wise." Some by singing psalms about it: Col. 3: "Singing in your hearts to the Lord": Prov. 31: "She opened her mouth to wisdom, and the law of clemency is on her tongue." But the mouth of the just man will meditate on wisdom by teaching: 1 Cor. 2: "We speak wisdom among the perfect." Now Origen says: the unskilled have a most wicked fault, in that they call superfluous those who devote their efforts to learning; imitating the vocabulary of things, they despise their study, approving their own loquacity, sloth, and ignorance. Regarding the second he says, "And his tongue." This is expounded in three ways. "His tongue will speak judgment," that is, he will utter speech with judgment and discretion: Ps. 111: "He will arrange his words in judgment": Sir. 21: "The words of the prudent will be weighed on the scale." In another way, as it refers to judges: because the judge, or the mouth of the just, or the tongue of the judge, speaks just judgment in sentencing. Or the tongue of the just man will speak of the judgments of God and will convert sinners to repentance from the consideration of divine judgment: Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquities." But why does he speak in the future tense, "will meditate" and "will speak"? The response is that he speaks in the future to designate the continuity of the meditation; as if to say, he continually speaks and meditates. Or he says this about the future because now we can speak only a little about wisdom, but in the future we will be able to meditate on great things about wisdom and to speak more about the judgments of God. But it happens that someone does not have in his heart what he speaks with his mouth: Mt. 15: "This people honors me with their lips, but their heart is far from me." Not so with the just man: but as he speaks, so he has in his heart, because he has the law of God fixed in his memory through meditation and in his will through love. For this reason he says, "The law of his God is in his heart," that is, he speaks and meditates on the law and judgment. And therefore, "His steps will not be supplanted." And here he sets forth the fruit of good works, that they will not fail or be defrauded, because he who has Sacred Scripture and the law of God in his heart is not deceived by the devil: Ps. 118: "In my heart I have hidden your words, that I might not sin against you." For the law is a lamp; and therefore those who know it do not stumble.
[87172] "The sinner watches." Here he treats of the scheming of the wicked. And first he sets forth the thoughts of the wicked against the good. Second, the defense of the good. He says therefore, "The sinner watches the just man," namely treacherously, looking for how he might harm him. Ps. 21: "But they watched." Prov. 24: "Do not lie in wait and seek wickedness in the house of the just." "And he seeks to kill him." Here his cruelty or intention is shown. Prov. 1: "His feet run to evil, and he makes haste," etc. Wis. 2: "Let us condemn him to a most shameful death." But the just are defended. First, because they escape their persecution; hence he says, "But the Lord will not leave him in his hands," because although for a time the wicked have power over the just, it is not forever. Ps. 124: "The Lord will not leave the rod of sinners over the lot of the just," etc. Second, because they are freed by divine judgment. Hence he says that not only are they freed here, but they will not even be condemned. "When he is judged," that is, for the just man, that is, for the benefit of the just man. Or, "for him," that is, the sinner, he will be condemned. Mt. 12: "They will rise up in the judgment," that is, for condemnation.
[87173] "Wait." The Psalmist has said much in the foregoing to commend the just and to bring down the wicked; and he has directed all of this to the end that we may follow justice and turn away from evil. Here, however, he introduces an exhortation to justice. Justice is observed in two areas: namely, in those things that concern God, and in those that concern one's neighbor. Regarding this he does three things. First, he proposes the exhortation; second, he shows the reward, at "And he will exalt you"; third, he proves something he proposed, at "I saw the wicked." He directs the exhortation toward God. First, through expectation; second, through obedience. He says therefore, "Wait for the Lord," where he says two things. First, that if you suffer some trouble, do not immediately despair or be disturbed against God, but wait until he comes to your aid. Ps. 39: "Waiting I waited for the Lord, and he attended to me." And thus he exhorts to patience. Second, he exhorts to long-suffering; as if to say, if you have not yet been rewarded for your good deeds, do not be broken, but wait for the reward. Hab. 2: "If it delays, wait for it," etc. Jas. 5: "The farmer waits for the precious fruit of the earth, bearing it patiently." "And keep his ways." Expectation is in the midst of evils; keeping is in the midst of goods. Therefore keep his ways, namely of charity and of the commandments, and guard them with diligence. Prov. 4: "With all watchfulness, guard," etc. Job 23: "My foot has followed in his steps; I have kept his way." Ps. 118: "I will search out your law," etc. "And he will exalt you." Here the reward or fruit is set forth. This is the fruit of the good, that they be exalted by him. Sir. 15: "He will exalt him among his neighbors." Wis. 19: "In all things you have honored your people." And for what purpose? "That you may inherit the land." It is remarkable what he says: since the earth is the lowest thing, how will he exalt, so that you may take it? And it must be said that the land of which he speaks is the land of the living; and this is on high, as it were the stability of eternal and spiritual goods. And one does not reach it as long as the mind lies in the depths; rather, one must be exalted. Is. 58: "I will raise you up above the heights of the earth." Or it can also be understood of this earth. Therefore those inherit the earth who have dominion over the earth; and such are those who have their heart raised above the earth, because they do not have their heart pressed down to the earth, as do the slaves of the earth and those possessed by the earth. And therefore, in order to inherit it, they must be exalted. Prov. 4: "You will be glorified by her when you embrace her," etc. "When sinners perish, you will see." They will rejoice over the destruction of the wicked. Ps. 17: "The just man will rejoice when he sees the vindication," etc. Job 22: "The just will see and rejoice." But not on account of the destruction of the wicked, because God does not rejoice in it. Wis. 1: "He does not rejoice in the destruction of men"; but over divine justice. Is. 66: "They shall go out and see the corpses of the men who transgressed against me." Likewise over the divine mercy shown to them, by which they were freed from evils, or from the punishments of the damned. And to see this, one must also be exalted, because if you are caught below, you will not see their destruction. Ps. 72: "This is a labor before me," namely the deeds of sinners, "until," etc.
[87174] "I saw the wicked." Here he proves two things regarding the destruction of sinners. First, he sets forth their prosperity; second, their destruction. Hence he says, "I saw the wicked," that is, any sinner, "highly exalted," that is, above the condition of his status and above other people in worldly standing. Job 21: "Why do the wicked live, grow strong, and increase in riches?" etc. "And raised up like the cedars of Lebanon." Here there is a double reading. Either "above the cedars of Lebanon," which among all trees has the greatest height; as if to say: I saw him excellently above others. Eccl. 10: "The fool" -- that is, the sinner -- "placed in high dignity." Am. 2: "His height was like the height of the cedars, and he was strong like the oaks." But why do the wicked live? There is a twofold reason. One, because sometimes the wicked are raised up on account of the sins of the people. Job 34: "He makes a hypocrite to reign on account of the sins of the people." And therefore the wicked are, as it were, scourges of God upon the people when they rule. Is. 10: "Woe to Assyria, the rod of my fury, and the staff itself." Another reason is that the wicked, when they rule, may perish more grievously. Job 30: "You lifted me up, and as if setting me upon the wind, you dashed me mightily." Hence sometimes in the very thing they most desire, they are most cast down. Another reason is for the instruction of the just, so that they may not greatly esteem these temporal things, which both the good and the wicked have, as Augustine says. Job 21: "Yet their goods are not in their hands," as are the goods of the soul. "I do not care about them." Likewise, so that they may be justly condemned who abuse the goods given to them. Is. 1: "I have nourished and raised up children," etc. Or this can be referred to the heretic, who is raised up in his own opinion. And finally he says, "And I passed by." Here first he shows the downfall of the sinner; second, he shows the destruction of his place. He says, moreover, "I passed by." He does not say, "He passed by," but as if to say, I myself passed by through contemplation. Ex. 3: "I will go over and see." As long as a person fixes his eye on the things of the world, it seems to him that the wicked are powerful; but when he passes in mind to spiritual things and the judgments of God, he counts them as nothing. Hence, "I passed by," through conversion, because as long as someone is worldly in affection and body, the things of the world please him; but when in affection he passes beyond them, he counts as nothing those who abound in worldly things. Ps. 14: "He is reduced to nothing," etc. And therefore holy men are considered proud, because they do not esteem or regard people on account of riches or dignities, if virtues do not accompany them. Hence it follows, "And behold, he was not," even in the present, because the just man counts as nothing the glory of sinners, which seems to be something. 1 Macc. 2: "The glory of a sinful man is dung and worms; today he is exalted and tomorrow he will not be found." Jer. 4: "I looked upon the earth," that is, upon earthly glory, "and behold, it was empty and nothing." Or according to Origen, "he was not," because when a person is elevated to divine things, he is conformed to the divine intellect, and things that are future are to him as though present. Hence he who sees that the time of this life is short sees the damnation of the wicked as though present. 1 Cor. 1: "God chose the things that are not, to destroy the things that are." Hence he says, "I sought him, and his place was not found," that is, his dignities, or his household and his home. As if to say: not only he himself, but everything that pertains to him, is destroyed. Job 20: "The eye that had seen him will see him no more, nor will his place behold him any longer." Or "his place," that is, the world in which he rests, because the world passes away and the desire of it. 1 Cor. 7: "For the form of this world is passing away."
[87175] "Guard innocence, and see equity." Here he exhorts to the justice that is toward one's neighbor; and regarding this he does three things. First, he sets forth the exhortation; second, the reward, at "For there are"; third, he expounds what he said, at "Salvation." A person should do two things for his neighbor: first, not harm him; second, render what is due. Regarding the first he says, "Guard innocence," harming no one. Job 22: "The innocent man will be saved; he will be saved by the cleanness of his hands." "And see equity." Another reading has "straightness," that is, rectitude and justice; "see," that is, judge: Job 6: "Judge what is just." "For there are remnants for the peaceful man" -- this is the reward of the just. Origen says that when the spirit is separated from the flesh, the bones of a person are called remnants; and so when the soul departs, what remains, namely the body, is called remnants. And therefore not only will he be rewarded in soul, but his body also will be brought to immortality. 1 Cor. 15. Or "remnants" means whatever remains for a person after this life, which are many; as if to say: it will not end in this life, but even at the end of life there are other goods. Hence another reading has, "The end of his life is peace." Next he sets forth the condemnation of the wicked. The wicked have two things. First, they themselves perish; second, they leave nothing behind them. Therefore he says, "But the unjust will perish." Job 4: "Because no one understands, they will perish forever." "And together the remnants of the wicked will be destroyed." 1 Cor. 2: "Which will perish with them in Gehenna." Or "remnants," that is, all that they had -- namely, riches that perish, fame that rots, offspring that will perish. Job 22: "Has not their prosperity been cut off, and will not fire devour their remnants?" "But the salvation of the just." He proves that the remnants of the just are saved. And first he shows in general what they are; second, he shows the order of obtaining them; third, the cause of this salvation. There are two things in the remnants: salvation in goods and deliverance from evils. Regarding the first he says, "But the salvation of the just is from the Lord" alone, in whom they hope, and from no other. Origen says, "with the Lord"; as if to say, in no created thing, but in God alone. Is. 45: "Israel is saved in the Lord with an eternal salvation." Regarding the second he says, "And he is their protector in the time of tribulation," namely the present time, so that they may not even be physically crushed. 1 Cor. 10: "He will also provide with the temptation a way of escape, so that you may be able to endure," whether on the day of judgment or at death. Nah. 1: "The Lord is good and strengthening in the day of tribulation, and he knows those who hope in him." The order is fourfold. First, he assists them in doing good. Hence, "He will help them," that is, he will cooperate. Ps. 120: "My help is from the Lord." Is. 28: "All our works you have wrought in us." "And he will free" them, namely from evils, "and deliver them from sinners," either as regards the present state, when the just are freed and do not follow the ways of sinners. Ps. 1: "Blessed is the man who has not walked," etc. Or on the day of judgment, when he will separate the sheep from the goats. Or from the demons at the death of each person, because then the demons come seeking whether they may find something of their own. Jn. 14: "The prince of this world comes." And the final salvation, because "he will save them." And the cause is "because they have hoped in him," because this salvation is due to those who hope.
Commentary on Psalm 37
[87176] Above, the Psalmist implored divine help against persecutors, at "Judge"; he also showed their wickedness, at "The unjust one said"; he taught us to despise the prosperity of the wicked in the preceding Psalm, "Do not be envious"; but in this Psalm he confesses that he is afflicted on account of his sins. Concerning this he does two things. First, he sets forth his affliction. Second, his caution for the future, at "I said, I will guard." The title: "A Psalm of David, in remembrance." Augustine added "in remembrance of the Sabbath," but this is found neither in the Hebrew nor in Jerome. And it should be known that this is the third of the Penitential Psalms, and the distinctions of the Psalm refer to the various acts of penance and the remembrance of sins. And therefore he says "for remembrance," namely of sins. Is. 38: "I will recount to you all my years in the bitterness of my soul." But if "Sabbath" is added, it pertains to the purpose of this remembrance, namely why one ought to afflict oneself and remember, that is, on account of the Sabbath, that is, on account of the promised rest. Is. 58: "If you turn away your foot from the Sabbath, from doing," etc., up to "you shall call the Sabbath a delight," that is, a delightful rest. The Psalm is therefore divided into two parts. In the first he asks for mercy. In the second he sets forth his misery, at "For your arrows." Mercy is sought from a judge whose punishment is feared. A judge first reproves with words: Ps. 49: "I will reprove you." Afterwards he corrects with deeds. The Psalmist therefore does not ask not to be reproved, but that it not be in fury; hence he says, "O Lord, do not reprove me in your fury." Fury and anger in God do not imply agitation, because Wis. 12: "He judges with tranquility." But they are said of God with respect to their effect, because a furious person does not spare. Hence he asks to be corrected, but not in anger; therefore he says, "nor in your wrath correct me," because, as is said in Prov. 6, "the zeal and fury of a man will not spare in the day of vengeance." Hence he reproves in fury when he does not spare, as in Mt. 25: "I was hungry and you did not give me to eat," etc. Likewise, "Depart, you cursed, into everlasting fire." Hence, I ask to be corrected, but not in fury. Second, he treats of the punishment of the judge. And there is a twofold punishment. One is unto destruction, and this is infernal; and he asks that this not be inflicted upon him, when he says, "O Lord, do not in your fury," etc. The other is unto correction; and he asks that this be inflicted upon him. But he asks that he not be corrected in wrath, at "nor in your wrath," that is, with a grave punishment, "correct me." Jer. 10: "Correct me, O Lord, but yet in judgment, and not in fury."
[87177] "For your arrows." Mercy has no place except where there is misery. And therefore concerning this he does two things. First, he commemorates his manifold misery. Second, he asks for divine help, at "Do not forsake me." He shows the misery, first, which he suffers from above, namely from God inflicting it. Second, he shows the misery which he suffers from within, namely from a remorseful conscience, at "There is no peace." Third, from without, namely from men despising him, at "My friends." Concerning the first he does two things. First, he sets forth the divine striking. Second, the effect of the striking, at "There is no soundness." Here he speaks so as to refer in one way to the striking of tribulation which God sends, and in another way to the stirring of contrition. In the first way these three things are fitting. The striking is grievous for two reasons: namely, because it penetrates to the innermost parts, and because from this a person is converted. And with respect to this it is said, first, that it reaches even to the innermost parts; hence he says, "Your arrows," that is, your striking, "are fixed in me," namely even to the interior. Job 6: "The arrows of the Lord are in me, whose indignation drinks up my spirit." Second, because such strikings do not pass quickly, but remain; hence he says, "You have set firm your hand upon me." Is. 30: "The passage of the rod shall be established, which the Lord shall cause to rest upon him." Heb. 10: "It is a fearful thing to fall into the hands of the living God." Third, because they are grievous; and this is the reason for what he says, "not in fury," because I am already sufficiently struck with arrows. "There is no soundness." Here he sets forth the effects of the striking. "My flesh is disordered," subjected to corruption and infection. Rom. 7: "I know that there does not dwell in me, that is, in my flesh, anything good." In another way, it can be understood of the commemoration of contrition; and thus he assigns the reason why he does not wish to be punished by God. "For your arrows." The arrows of God are the words of God: Is. 49: "He made me like a chosen arrow." But when a sinner hears the words of God, and they are fixed in his heart, then he stores them in his heart; and yet he is not compunged by them, and from this he is deserving of fury, because he was not compunged by the words of God. But as Gregory says, the tongue of the preacher labors in vain outwardly, if the power of the Redeemer does not work inwardly. And therefore it is necessary that the hand of God fix these arrows even to the innermost parts; and therefore he says, "You have set firm your hand upon me." "In my flesh": Gal. 5: "The flesh desires against the spirit," etc. When the flesh has soundness, the spirit is infirm; and conversely, namely when the spirit is sound and strong, the flesh is infirm, because everything that pertains to the flesh is weakened. Ps. 108: "My flesh is changed on account of the oil." The effect, therefore, of the word of God sent or fixed within, is that it withers the concupiscence of the flesh. Col. 3: "Mortify your members," etc. Origen says, according to the first exposition, "from the face," that is, from the consideration of your wrath, because through your words the wrath of the future judgment is considered. And from this the flesh withers. "And there is no peace in my bones." Here he shows interior misery, that is, sin, on account of which he suffers tribulation. As if to say: the soundness of the flesh is taken away before the consideration of your wrath; but recognizing my sins, even the spirit is shaken; hence he says, "There is no peace in my bones," that is, in my spirit. Is. 57: "There is no peace for the wicked, says the Lord." And this, "from the face of my sins," that is, before the multitude and gravity of sins I cannot have peace of mind. But do you have tribulation? And he says that he does. Hence he set forth what he has. And first he sets forth sins. Second, the lack of peace. Three things aggravate sins: namely, the multitude of sins, their gravity, and their repetition, because if one sins frequently, it is grave. He says therefore regarding the first, "For my iniquities have passed over my head." This is a mode of speech. By "iniquities" is signified the multitude of sins, because just as water overwhelms a man, so sins submerge a man. And water does not do this unless it rises so much that it exceeds the head. As if to say: they have multiplied to such a degree that they have risen above my head. Ps. 68: "I am stuck in the mire of the deep, and there is no standing." 2 Chr. (last chapter): "I have sinned beyond the number of the sands of the sea, and my sins are multiplied." And he says, "above my head," that is, above my mind drawn into consent to sin. Man relates to sin in three ways. Sometimes he is only in concupiscence, and the mind resists; and then it does not reach the head. Sometimes he consents, but from passion; and then although it reaches the head, it does not pass above it. But when "they rejoice that they have done evil and exult in the worst things" (Prov. 2), then iniquities pass above the head. Regarding the second he says, "Like a heavy burden they weigh upon me." For sins are said to weigh down, because they press down in the manner of a heavy thing. The more a man is pressed down, the more he recedes from God. Zech. 1: "Iniquity sits upon the talent." Is. 1: "A people heavy with iniquity." Another reading has, "It has lifted up on high," because sometimes grave sins lead to contempt, and "the wicked man grows proud when he has come to the depth of sins" (Prov. 18). Regarding the third he says, on account of relapse: "My sores have rotted and become corrupt." A scar is left from a wound; and so also when someone has sinned and his sin has been forgiven, but there is still a proneness to sinning, it is like a scar from a wound. But sometimes God heals it through satisfaction and the exercise of good works. Jer. 30: "I will form a scar over you, and I will heal you of your wounds." But sometimes we do not guard ourselves well; and just as through the incompetence of a physician, sometimes the illness generates putrefaction within and corrupts the member, so it is with a sinner: because when sin is not cured through correction or through penance, putrefaction develops within, that is, delight in past sin, and one consents to something similar. Joel 1: "The beasts have rotted in their dung." From this follows corruption, when sin proceeds into act. Or corruption is when they are not only putrefied in themselves, but exhale through infamy to others, "from the face of my folly." A physician, when he heals, sometimes through his own incompetence lets the wound become putrid; so from the folly of a man who does not know how to guard himself well, he suffers relapse. Prov. 14: "Those who work evil go astray."
[87178] "Wretched." Above the Psalmist said, "There is no peace in my bones," and he showed what his sins are, that they are many, grave, and repeated; here he treats of the removal of peace. And concerning this he does two things. First, he sets forth the restlessness against peace. Second, he sets forth the remedy of consolation and hope, at "O Lord, before you." He shows the restlessness of his soul in two ways. First with respect to dejection, and with respect to the irascible power. Second with respect to the dejection of the heart, which pertains to the stirring of the concupiscible power, at "all day long." Concerning the first he does two things. First, he sets forth the cause of dejection. Second, the dejection itself. The cause of dejection is that "I am made wretched," that is, I recognize my own wretchedness. Wretchedness is opposed to happiness, and therefore it consists in contrary things. Human happiness consists in the things of the world. Ps. 143: "They have called that people blessed who have these things." True happiness consists in cleaving to God; and therefore it follows: "Rather, blessed is the people whose Lord is their God." Therefore one is wretched by the fact that one is turned away from God through sin. Prov. 14: "Sin makes peoples wretched." This man, therefore, knowing himself to be separated from God through sin, considers himself wretched; and from this his soul is said to be dejected. Hence he says, "I am bowed down." This bowing down can refer to the depression of the soul on account of the heaviness of sin, because sins act like a heavy burden that bows a man down and makes him look at the ground; so sins make one look at lower things and do not permit one to tend upward through affection. 2 Chr. 36: "I am bowed down with many iron chains." Or it can refer to humility; as if to say, I am bowed down on account of humility, because when a man recognizes his sin, he does not have lofty thoughts. Lk. 18, concerning the publican, who would not lift his eyes to heaven. And this bowing down should not be momentary, but throughout one's whole life; hence he says, "unto the end," namely of life, as long as the corruption of the body endures. Rom. 7: "Wretched man that I am, who will deliver me from this body of death?" Next he treats of the sorrow of the heart, and he does three things. First, he sets forth the sorrow. Second, the cause of the sorrow. Third, the magnitude of the sorrow. He says therefore: not only am I humbled against pride, but I am also saddened, against the delight of sin; and this is good sorrow. 2 Cor. 7: "For sorrow that is according to God is good." And he touches on two things concerning sorrow. First, that it must be continual; hence he says, "all day long." Rom. 9: "Continual sorrow in my heart." Ps. 6: "I will wash my bed every night." Jer. 9: "And I will weep day and night for the slain of my people." Augustine: "Let him always grieve, and rejoice over his grieving." Second, because there is a kind of sorrow that swallows up and leads to despair. 2 Cor. 2: "Lest perhaps such a one be swallowed up with excessive sorrow." There is another that is oppressive, and this is sloth, which so casts down that it does not permit one to do good. But the sorrow of the penitent is not like this, but is accompanied by hope and the exercise of good works; hence he says, "I walked about," that is, I was making progress in life and good works. Progress in good is an entering in, because the spiritual goods toward which a good person tends are interior. Phil. 3: "Forgetting what lies behind" (that is, temporal goods, toward which sinners tend, which are exterior), "I stretch forth to those things which are ahead." Prov. 4: "I will lead you by paths of equity, which when you have entered, your steps will not be straitened." "For my loins are filled with illusions." Here is set forth the cause of the sorrow. According to the Gloss, it is explained that by "loins" is understood the soul. And he says "loins" because there is where delight resides. "And there is no soundness in my flesh," to show that he is infirm both within and without. But it is better explained otherwise, that he is afflicted through sin when he recognizes his wretchedness. And wretchedness is especially recognized in the corruption of sensuality. Rom. 7: "I see another law in my members warring against the law of my mind." And he adds, "Wretched man that I am, who will deliver me from this body of death?" As if to say: therefore I know myself to be wretched and am saddened, because my loins are filled with illusions. Literally, carnal delight fills me with illusions, because the Devil uses our sensuality as an instrument, and where he sees us weak, there he attacks us. Prov. 14: "Sin mocks the foolish." But these illusions of various things arise from a twofold cause. Sometimes from corruption, because the flesh always seeks what is agreeable to it, as far as it is concerned; and unless the spirit restrains it, it must take delight in them; and it is impossible for the spirit always to be watchful; and therefore it must be deluded. Sometimes such illusions arise from one's own spirit, namely when someone frequently introduces into himself carnal thoughts; and this is at first a venial sin; then, if he consents, it becomes mortal. And he recognizes this, not as from the flesh, but from himself; hence he says, "There is no soundness in my flesh." Rom. 7: "I know that there does not dwell in me, that is, in my flesh, anything good."
[87179] "Afflicted." Here he sets forth the magnitude of the sorrow. And first he sets forth such magnitude. Second, he sets forth a sign of it, at "I roared." He posited two things regarding sorrow. The first, that he is saddened. The second, that he is bowed down. By the first he designates sorrow; by the second, dejection; and he must repeat these two here. With respect to his being bowed down, he says "humbled." With respect to his being saddened, he says "afflicted"; and both "exceedingly," and this on account of the magnitude of the evil he had incurred, because sin is the greatest evil. And therefore he is afflicted with many pains. Likewise, on account of the loss of a great good. Jer. 2: "See and know how evil it is to have forsaken the Lord," etc. Likewise, according to Origen, on account of the change of state from the state of grace and virtue to the state of sin. Boethius: "A great kind of unhappiness is to have been happy." Job 29: "Who will grant me that I might be as in the months of old, according to the days in which God watched over me?" A sign of great sorrow is roaring; therefore he says, "I roared from the groaning of my heart." Roaring is said to be the voice of beasts, namely of the lion and the bear, on account of the vehemence of pain or hunger. Hence roaring is vehement weeping. Job 3: "Like rushing waters, so is my roaring." Hence, "I roared," that is, I wept most bitterly. But it sometimes happens that someone weeps outwardly, yet not from interior emotion. But I do not weep in this way; rather, this roaring proceeds from the groaning of my heart. Lam. 1: "Many are my groanings, and my heart is sorrowful." Is. 59: "We shall all roar like bears."
[87180] "O Lord, before you is all my desire." Here is set forth the remedy of consolation. And first he shows that in God alone is the remedy of his consolation. Second, he shows that this is necessary for him, because he has nothing in himself from which to take comfort, at "My heart." Hos. 13: "Your destruction is from you, O Israel; only from me is your help." Now there is a twofold sorrow. A certain sorrow leads to despair, and this removes desire and groaning, because both of these occur in secret; therefore desire and interior groaning are known to God. Hence he says, "O Lord, before you is all my desire." Before you, that is, approved is what I desire, and therefore I hope to receive it through you. Prov. 10: "The desire of the just shall be given to them." Ps. 9: "The Lord has heard the desire of the poor." In another way, "before you," that is, it is known to you, who search hearts. 1 Sam. 16: "God looks upon the heart." Prov. 15: "Perdition and Hell are before the Lord; how much more the hearts of the children of men?" In another way, "before you," etc., that is, my desire is to be before you. Ps. 41: "My soul thirsted," etc. "And my groaning is not hidden from you," that is, you approve it, or you know it. Ex. 3: "Seeing I have seen the affliction of my people," etc.
[87181] "My heart is troubled." Here he shows the necessity that his consolation be from God, because there is nothing in him from which he can take comfort. There are three things in a person: namely, the intellect, the will, and the executive power. The intellect directs, the will commands, the power executes; and these three fail in me. Because "my heart," that is, my affection, "is troubled," that is, stirred by sorrow and agitation. Ps. 59: "You have moved the earth and troubled it," etc. Or it is troubled with solicitude for the world. Likewise, "my executive power has forsaken me," which I had before sin. Or he speaks in the person of the human race. The power which I received in the first parent, so as not to have interior or exterior corruption, has forsaken me on account of sin. Is. 50: "There is no strength in me." "And the light of my eyes is not with me," that is, my reason and mind are deprived of the light of reason, by which they avoid evil and do good. Or, "the light of my eyes," that is, God, "is not with me" on account of sin, because "your sins have hidden his face from you." Is. 59.
[87182] "My friends and my neighbors." Above, the Psalmist diligently set forth the misery which he suffers from above and from within; here, however, the misery which he suffers from his equals. Concerning this he does two things. First, he shows what he suffers from men. Second, for what reason, at "But my enemies." Concerning the first he does three things. First, he sets forth the evils which he suffers from men. Second, he shows his patience under them, at "But I." Third, he shows the cause of his patience, at "Because in you, O Lord." He shows, then, that he is afflicted by every kind of person; and beautifully so, because he shows first that he suffers affliction from friends. Second, from enemies, at "And they used violence." Friends afflict in two ways: by persecuting and by abandoning, because from the very fact that they do not help, they afflict. "And those who were near me." Moreover, there is a twofold kind of friends. Some are friends only, and strangers. Others are friends and relatives; and he says he is afflicted by both. Regarding the first he says, "My friends." And it can be understood either in the person of Christ, who in this Psalm sometimes speaks for himself, sometimes for his members; or in the person of the penitent. If it is read in the person of Christ, it is clear that the Jews, who are his neighbors, were adversaries to him; hence he says, "drew near and stood against me." Or in the person of the penitent; and then, as Origen says, someone in the world is among sinners, and as long as he is in sins they show him friendship; but when he leaves the world and sin, then sinners oppose him. Hence he says, "My friends," that is, those who were previously friends. Sir. 6: "There is a friend who turns to enmity." "And my neighbors," that is, those joined in the flesh. Mic. 7: "A man's enemies are those of his own household." Jer. 20: "I have heard the reproaches of many, and terror on every side." "They drew near and stood against me." It happens that a friend sometimes opposes another in word or deed, but yet has such respect for the friendship that he does not oppose him to his face. And therefore he says that they not only stood at a distance, but drew near, that is, they contradicted him to his face. Sometimes also a friend is moved against him in deed, yet they do not persevere. But of these he says that "they stood," that is, they were persistent adversaries to me. Ps. 2: "The kings of the earth stood up," etc. "And those who were near me stood far off." Here he shows how he was abandoned. If this is explained of Christ, he was truly abandoned. Mt. 26: "Leaving him, they all fled." Likewise, the penitent is abandoned after he has been converted to God; hence, "those who were near me," that is, friends by familiarity or by blood, "stood far off." Job 6: "Behold, there is no help for me in myself, and even my close ones have departed from me." Ps. 87: "You have removed friend and neighbor from me," etc. "And they used violence, who sought my life." And he was not only afflicted by friends in this way, but also by enemies. Now there is a twofold kind of enemies. Some are mortal enemies and kill. Others are not mortal, because they do not seek to kill; and he speaks here of both. Of the first he says, "They used violence, who sought my life," that is, who sought to kill me. This is said literally of Christ, whom the Jews sought to kill; hence, "they used violence," that is, they inflicted force. Prov. 22: "Do not inflict violence upon the poor, because he is poor." Jerome has, "so as to use violence." Or, "they sought," namely the demons, or friends, who wanted to lead me into evil after I was converted to God, and they used violence against me. Of the second he says, "And those who sought evils against me spoke vanities," that is, they said falsehood against me. So it happened with the Jews against Christ, who, speaking falsehood, said, Lk. 23: "We found this man subverting our nation and forbidding tribute to be paid to Caesar." Likewise, "they meditated deceits all day long," to catch him in his speech, Mt. 22. Likewise, this happens to every penitent, because, as Origen says, a penitent confesses his sin, and if necessary performs public penance, and he is mocked by others who persevere in sin. Job 12: "The simplicity of the just man is mocked," and they say many vain and false things against him. Ps. 11: "They have spoken vain things, each one." And they also lay traps, if they find something by which to confound him. Prov. 24: "Do not lie in wait and do not seek wickedness in the house of the just."
[87183] "But I, as one deaf." Here he shows the patience he exhibited. And first he sets forth the patience; second, the effect of patience, at "And I became like a man." When men are afflicted, unless they bear it patiently, they are first disturbed in soul, then disordered in words. But the remedy against being disturbed in soul is to be like a deaf person not hearing wicked words. And therefore he says, "But I, as one deaf, did not hear," that is, I pretended not to hear. Sir. 1: "The patient man will endure for a time." Likewise, Sir. 28: "Hedge your ears with thorns, and do not listen to a wicked tongue." And the remedy against being disordered in speech is to be like a mute. Ps. 38: "I was mute and was humbled," etc. Hence he says, "And like a mute not opening his mouth." And this Christ did especially, as is said in Mt. 27: "And he did not answer him a word, so that the governor marveled greatly." Is. 53: "Like a sheep he will be led to the slaughter," etc. So also just men should act. Ps. 38: "I set a guard upon my mouth, while the sinner stood against me." "And I became like a man not hearing." Here is set forth the effect of patience; but this is against the opinion of the wicked, who attribute this to cowardice, not to virtue. And he says, "I became," namely in their opinion, "like a man not hearing," and not a virtuous man. Hence it is said of Christ, "You will not speak to me?" Jn. 19. "And not having reproofs in his mouth," that is, as if he were not wise enough to respond. Hence it is said of Christ, Lk. 23, that Herod mocked him and despised him.
[87184] "Because in you, O Lord, I have hoped." Here is set forth the cause of patience, which is threefold: on the part of God, on the part of enemies, and on the part of himself. And on the part of God the cause of patience is that the whole case is left to God. "Vengeance is mine, and I will repay," Heb. 10. And therefore he says, "But I have hoped in you, O Lord"; as if to say, my cause is in you. Jer. 17: "You are my hope." And what do you hope from God? "I said, you will hear me, O Lord my God." Origen: sometimes a man prays to God and is not heard, because he himself does not hear God commanding. Prov. 28: "He who turns away his ear from hearing the law, his prayer shall become abominable." But he who obeys God and the law, then he is heard. Jas. 5: "The continual prayer of the just man avails much." But God especially commanded patience. Mt. 5: "If someone strikes you on one cheek," etc. And therefore those are heard by God who know how to pray for their enemies, as the Church does. Hence Jer. 15 says: "If Moses and Samuel were to stand before me," etc., because these in the Old Testament prayed for their enemies, "my soul would not be toward this people," that is, I would not hear them for this people. As if to say: therefore, because I endure patiently, you will hear me.
[87185] "Because." Above the Psalmist set forth the evils which he suffered from men, and also showed his patience, and assigned one reason for patience on the part of God; here, however, he assigns the reason for patience on the part of enemies. It sometimes happens, by God's mercy, that one who suffers tribulation endures the evils inflicted by others, so as to have peace with his enemies. Prov. 16: "When the ways of a man please the Lord, he will convert even his enemies to peace." Job 5: "The beasts of the earth shall be at peace with you." And this is also natural, because no one is so fierce or cruel that, when he sees someone humbled, he afflicts him further. Even a dog does not bite a man who is lying down. When, therefore, someone resists an enemy, he provokes the enemy to harm him, and God does not help. Ps. 7: "If I have repaid those who rendered me evil," etc. And therefore he assigns here the reason for patience, which is lest he fall into their hands. And concerning this he does two things. First, he commemorates the bodily rejoicing of his enemies. Second, their taunting. He says therefore, "I said, lest at any time my enemies rejoice over me"; if God were not willing to defend me, he would not look upon me, and thus my enemies would overcome me and rejoice. Regarding the second he says, "And while my feet are moved." Jerome has, "I falter"; our text has, "They spoke great things against me." "And while my feet slip," etc. "They will speak." If this is understood of the past, the sense is thus: "I said, lest at any time," etc. This can be referred to experience; as if to say: I have experienced that they would rejoice. But if my feet should slip, etc. Some fall completely; some slip, but do not fall; some are infirm. The wicked sometimes taunt a certain religious person, and especially speak against him. 1 Sam. 2: "Do not multiply speaking lofty things, boasting." Ps. 11: "May the Lord destroy all deceitful lips." The third reason is on his own part, namely on the part of the one suffering. First, he sets forth readiness of soul. Second, its cause. He says therefore, "For I am ready for scourges." No one is impatient except about what he endures unwillingly. When, therefore, one is ready to endure, one is not impatient. Two kinds of men should be considered. Some are those who are not scourged here, but are reserved for eternal fire. Ps. 72: "They are not in the labor of men," etc., namely, they are not corrected here. Others are those who are scourged in this world, because God corrects them as sons. Heb. 12: "He scourges every son whom he receives." Gregory: it is a sign of eternal reprobation when God gives no scourge to a man in the world. So also Ambrose refused to lodge in the house of one who had always been in prosperity. And therefore he says, "For I am ready for scourges." First, he sets forth the pain. Second, the cause of the pain. Now it is customary that when someone suffers a severe pain, he endures another pain so as to be freed from a more grievous one: just as when a man endures the extraction of a tooth to be freed from a toothache. And therefore he says, I am ready for scourges, because I have another pain which I wish to cure. And therefore he says, "My pain," namely over my sins, "is before me always." Rom. 9: "Continual sorrow in my heart." Lam. 1: "O all you who pass by the way," etc. And this pain is greater than every other pain: not indeed in sensation, but according to the truth of the matter. Augustine says that all afflictions of the soul are caused by love: a man takes delight in what he loves, and fears the contrary of what he loves, and grieves similarly. Therefore the greater the love, the greater the sorrow over its contrary. But the least charity is the greatest love. Therefore sorrow over sin is the greatest; but it is not felt more, because the sensitive appetite is not moved except by the apprehension of sensible things, unless through the overflow of reason. And hence it is that a man feels more pain over certain other things than over sin; yet according to reason he would rather endure that than pain over sin. The cause of this great pain is sin; and therefore he says:
[87186] "For my iniquity." As if to say: therefore I grieve, because I consider my sin, and to such an extent that I manifest it to others. Hence, "I will declare," that is, I will manifest to others, in which I feel the greatest remedy, which is done especially in confession, which gladdens the one confessing. Prov. 28: "He who hides his crimes," etc. Jas. 5: "Confess to one another," etc. Second is set forth satisfaction for sin, against those who confess in such a way that they do not make satisfaction. Is. 38: "I will recount to you all my years," etc. Job 23: "Considering him, I am troubled with fear." And here are set forth the three parts of penance. The pain refers to contrition. "My iniquity," etc., to confession. "I will consider," that is, I will make satisfaction, for my sin, refers to satisfaction. "But my enemies live," etc. Here is set forth the reason for mercy, namely the prosperity of enemies; and he sets forth the cause regarding three things. First, regarding the stability of their heart, at "they live." Second, regarding the magnitude of their power, at "and they are strengthened." Third, regarding their multitude, at "and they are multiplied." He says therefore, "My enemies live." And he continues thus. So Origen: a penitent sometimes, if he were left in peace, would think about his sin in penance; but so many tribulations rise up against him that it seems to him that he ought to defend himself; yet this man says that although his enemies live and prosper, he nevertheless does not abandon his sorrow over sins; for a man ought not to recoil from penance. Christ had many enemies, and still has. Ps. 119: "They hated me without cause." And God has enemies. Jn. 15: "They hated both me and my Father." And other just persons have many enemies who do not live without the scourge. "And they are strengthened," that is, they have great power, that is, they are exceedingly powerful, "and those are multiplied who hate me unjustly," that is, they persecute me on account of the justice which I was following. "Those who repay evil for good." Now there is a fourfold repayment. One repays good for good; another repays evil for evil; and these are common to both good and bad, because even a good person repays the evil of punishment for the evil of fault. Another repays good for evil, and this properly belongs to the good. The fourth repays evil for good, and this belongs to enemies. Jer. 18: "Is evil repaid for good?" "They detracted from me." Rom. 1: "Detractors, hateful to God." There is a threefold kind of detraction: one is evil, when a man detracts from another regarding sin, even if the sins are hidden, because hidden sins should not be made public by way of detraction. Another is worse, when one detracts based on what is false. The worst is when one detracts not from a person, but from virtue: for instance, if you say that chastity is evil. And so it is in the present case, because I was following goodness, and they detracted from me. Is. 5: "Woe to those who call evil good and good evil." Dan. 6: "They found no accusation against Daniel except in the law." The Gloss: "Happy the conscience against which nothing can be charged except that it keeps the law of its God."
[87187] "Do not forsake me, O Lord." Here is set forth the prayer; and he asks that what he fears be removed, and he asks that what he loves be given to him, at "Attend to my help." Here he asks that what he fears not be removed, namely the presence of God; hence he says, "Do not forsake me, O Lord my God," namely in tribulation. Ps. 90: "I am with him in tribulation." Dt. 31: "The Lord your God, he it is; he will not leave you." And if for a short time you seem to forsake me, yet altogether "do not depart from me," because I fear that I cannot stand on my own. Is. 54: "My mercy shall not depart from you." "Attend to my help," that is, help me so that I may make progress. And note that the Church says this little verse at the beginning of all the hours, because this verse avails against all temptations. Hence when we begin to pray, the Devil tempts us; on which account he asks for help. Therefore he says, "Attend," because you are the God who gives and preserves my salvation. Ps. 143: "You who give salvation to kings," etc.
Commentary on Psalm 38
[87188] The Psalmist has confessed that he suffered his affliction on account of his sin; here, however, he promises caution for the future. The title is as follows: "Unto the end, a canticle of David, for Idithun." And this is not new, although the title is new, because as is found in the history of 1 Chr. 15, when David brought back the Ark of the Covenant which had been captured by the Philistines, he appointed four thousand singers who would sing the Psalms; he placed them within, and called them Asaph, Ithamar, and Idithun, and this one is placed in the title. And as Origen says, this custom also existed among the Greeks, that if at some time there were poets who recited songs among the people, if the songs had not been composed by the reciters themselves but by others, the victory was not given to the reciter but to the poet. So it is also with the Psalms; for David composed all the Psalms, and some he himself sang before the Ark, as is found in 2 Sam. 6; others he gave to others to sing, and therefore those to whom they were given were, as it were, singers, and the Psalms are inscribed to them: both on account of their dignity, because they were prophets, and on account of their mystical significance. Hence this befits the mystery of Idithun, which is interpreted as "a man knowing inwardly," or "leaping over"; and it signifies one who leaps over the vanity of the world, about which much is treated in this Psalm. This Psalm is therefore divided into two parts. In the first he sets forth the caution he exercises to escape dangers. In the second he shows the necessity of caution, at "Behold, you have made measurable." Concerning the first he does two things. First he sets forth the caution. Second he shows the danger arising from it, at "I was dumb." Concerning the first he does two things. First he sets forth the caution. Second he gives the reason for the caution, at "I set a guard upon my mouth." In the caution three things are to be considered: namely, the resolve to be cautious; hence he says, "I said," that is, with deliberation in my heart I determined and resolved. Eccl. 2: "I said in my heart, I will go and abound in delights." Second, what he resolves is to be considered: because "I will guard my ways," that is, my courses of action. And a man ought to guard the ways of God so as to imitate them. Job 23: "My foot has followed his steps. I have kept his way and have not turned aside from it." Likewise he ought to guard his own ways lest he err. Deut. 4: "Guard your ways and your endeavors." Third, the fruit that follows from this is to be considered: "that I may not offend with my tongue." A man ought to guard himself diligently from all sins, and especially from the sin of the tongue, because he easily falls into them; for the tongue is mobile, and easily breaks forth into evil. Or another reason is that the tongue is the immediate organ for expressing the interior concept of the heart. Hence as soon as a word is in the heart, it is on the tongue; and therefore it must be diligently guarded. Next the reason for this guarding is given: "I set a guard upon my mouth, when the sinner stood against me"; as if to say: this is the reason why I guard my ways in this manner, because the adversary is always against me. Elsewhere it is said that a man should set a guard upon his heart: Prov. 4: "With all watchfulness guard your heart." Here he says that he sets a guard upon his mouth—not that it should be totally shut, but it should be guarded, that is, preserved from evil words as regards the time and as regards what he says. Eccl. 8: "For every matter there is a time and an opportunity." And why did I set a guard upon my mouth? "When the sinner stood against me." This is explained in three ways. One sense is: "against me," to lie in ambush; and then caution is more necessary. Sir. 5: "If you have understanding, answer your neighbor; but if not, let your hand be upon your mouth." Mt. 22: "to catch him in his speech." The second sense is: "against me," to injure or attack; because even then, when he attacks, you ought to guard yourself, because therein lies virtue. 1 Pet. 2: "When he was reviled, he did not revile in return." The third sense is: "Against me," that is, in my sight, so as to be instructed; and then caution is necessary lest he set forth all things to all people. For certain things are to be spoken to the just that are not to be said to sinners. 1 Cor. 3: "I could not speak to you as to spiritual persons, but as to carnal." Mt. 7: "Do not give what is holy to dogs"; as if to say: I set a guard lest I disclose the secrets of doctrine to sinners. "I was dumb." Here he sets forth the danger of caution into which one could fall; on account of which he says: seeing sinners fighting against me, I resolved to be completely silent; hence he says, "I was dumb," that is, I was utterly silent. But sometimes it happens that on account of caution a person indiscreetly keeps silent at some times; and sometimes a person is silent outwardly but is troubled inwardly. Sir. 33: "The heart of a fool is like a rushing wheel." But this man is not troubled inwardly; therefore he says, "I was humbled," namely within; but there is a danger: because while I wished to be silent from evil things, I was also silent from good things—either from good words which I did not speak, or from good people to whom I was unwilling to speak. Eph. 4: "Let no evil speech proceed from your mouth, but if any good word for the building up of faith," etc. Hence it follows: "and my sorrow was renewed"; as if to say: previously I grieved over indiscreet speech; now I grieve over indiscreet silence; as if to say: sorrow renewed itself in me. But the remedy of interior charity is applied; and therefore he says: "My heart grew hot within me," that is, the heat of charity was stirred up in my heart. Prov. 6: "Can a man hide fire in his bosom, and his garments not burn?" So it is impossible that a man should hide the words of God when his heart is inflamed with charity. Ps. 119: "Your word is a fire," etc. The cause of this stirring is meditation on divine things; hence he says: "and in my meditation a fire shall blaze forth." Nothing is loved unless it is good and beautiful. Hence in outward loves, bodily sight is the cause of love. And therefore if you wish to approach spiritual things, your heart must be kindled with the love of God. The effect of this stirring is that he who had resolved to be silent is moved to speak; hence he says, "I spoke." Acts 2: "They were all filled with the Holy Spirit, and began to speak." Gregory: "The Spirit makes those whom he fills both burning and speaking." Job 4: "Who can restrain a conceived word?" Something similar is said in Jer. 20: "The word of the Lord became," etc. "And I said, I will speak no more," etc., and there follows, "and it became in my heart as a burning fire." Or it is explained according to the Gloss: "I became deaf," that is, I was made deaf. God does not give grace to a man unless he uses it; and therefore when someone through negligence does not use the grace given to him, God takes it away from him, as is clear from the parable of the talent. Lk. 19: "Take the mina from him, and give it to the one who has ten minas." And therefore he says, "I became deaf and was humbled," that is, cast down; and then it does not sound as virtue but as fault; and therefore he says, "My heart grew hot from anxiety." Origen explains it differently: "I said, I will guard my ways." Full stop. "That I may not offend with my tongue, I set a guard upon my mouth." And afterwards, "When the sinner stood against me, I was dumb." Now there are three kinds of men. Some, when placed in tribulations, curse their persecutors; some bless them; some are in the middle, who at least attain to this, that they are silent. Thus he escaped the first degree, because he set a guard upon his mouth and did not curse. But because he was dumb and did not bless, he escaped the second degree, because he felt sorrow and burned inwardly from indignation, etc.
[87189] Here he turns to God and is set ablaze. "I spoke with my tongue: Lord, make known to me my end, and the number of my days." Here a twofold petition is set forth. The first, at "Make known to me, Lord, my end." End is taken here as Christ. Rom. 10: "Christ is the end of the law." And he says, "Lord, make known to me Christ." The other petition is at "Make known to me the number of my days," that is, I wish to consider what the present life is like, so that I may compare it to that end; because these days are evil, few, and imperfect, but those are most perfect; and then it is known that "the sufferings of the present time are not worthy to be compared with the future glory that shall be revealed in us," as is said in Rom. 8. And thus, "that I may know what is lacking to me," that is, how I am imperfect for that life. Origen says that "end" is taken here for perfection. For every art has an end which it intends, which is its perfection; and thus he says, "Make known to me my end," that is, what is the highest way of perfection in which you wish me to walk. Ps. 119: "I have seen the end of all perfection." "And the number of my days": that is, my works, which are days; as if to say: make me rightly judge my works, how much they are worth. And this, "that I may know what is lacking to me," namely, from perfection. Or it can be simply explained concerning the end of life, because, as is said in Eccl. 7, "In all your works, remember your last end." "And the number of my days," etc., that is, how long I shall live, so that I may prepare myself for repentance.
[87190] "Behold, you have made my days measurable." Above, the Psalmist mentioned the caution exercised through silence, the danger threatening from silence, and the remedy by which the danger is averted; here, however, he shows the necessity of the aforementioned caution, which is drawn from the misery of the present life. And concerning this he does two things. First he describes the misery of the present life. Second, he asks for a remedy against it, at "And now, what is." Concerning the first he does two things. First he describes the misery of this life with respect to life itself. Second, with respect to life's occupation, at "Surely in an image." Concerning the first he does two things. First he describes this misery with respect to life. Second he assigns the reason, at "Surely all things." He shows the misery of this life with respect to its brevity and with respect to its weakness. As to the first he says: "Lord, I asked that you would make known to me the number of my days. But are my days numerable? Yes, because behold, you have made my days measurable." Man was so constituted that if he had never sinned, he would not die, and thus his days would not be measured; but by sinning he dies, and so they can be numbered. Job 14: "The days of man are short; the number of his months is with you." But granted that life were short, it could still be so precious that it should be highly esteemed; yet even this is nothing, because "my substance and my nature and my life are as nothing before you," that is, in comparison with you, although it may appear to be something in comparison with the lowest creatures. Is. 40: "All nations are as though they were not, so are they before him." But it can be said thus: "my substance," that is, when I consider that which is before you, that is, the eternal goods which you will give to the saints, I regard my substance as nothing. Or thus: Those who consider the things of this world before you, that is, with a divine eye, regard them as nothing.
[87191] "Surely all things." Here he assigns the reason according to the letter. "All things," according to our text, is either in the nominative case singular or in the nominative case neuter gender and plural. If in the second way, then the sense is: "Surely all things"; as if to say: it is not surprising if the life of man is nothing before you, because "all things," that is, all lower things, are vanity. And therefore Jerome has: "For all things are vanity," as being, as it were, the reason for the preceding. Eccl. 1: "All things are vanity." And they are called vanity because vanity is opposed to solidity and stability; for all things that are in the world are subject to mutability, and therefore are vain. And even among them, every living man is subject to mutability, and thus is vanity. Rom. 8: "For the creature," that is, man, "was made subject to vanity, not willingly." Or according to the letter, if "all" is in the singular, then the sense is: "All vanity," that is, every vanity, "is every man living," that is, is in every man living in a worldly manner. A man is called vain from the fact that he pursues mutable things. Jer. 2: "They walked after vanities and became vain." Or thus: "Every man living," that is, carnally, "is all," that is, complete vanity.
[87192] "Surely in an image." Here he shows the misery of the human condition with respect to occupation; and concerning this he does three things. First he shows that there is something in man that ought to resist vanity. Second he shows in general the vanity of his occupation, at "but in vain." Third he shows the same in particular, at "he heaps up treasures." He says therefore: "Every man is vanity; yet there is something fixed in man that always remains in him while he passes through; and this is the image." And this can be explained in three ways. In one way, concerning the image of God, which exists insofar as man is endowed with reason. Gen. 1: "Let us make man in our image and likeness." And this image ought to resist vanity—namely, reason—and ought to exclude it, namely vanity. And this is what he says: although man is subject to vanity, he is nevertheless always endowed with reason. But because it is not determined here whose image it is, therefore note here a twofold image: one of the heavenly man, and another of the earthly man. 1 Cor. 15: "As we have borne the image of the earthly man, let us bear also the image of the heavenly." I say therefore that every man is vanity; yet every man passes through into some image, because either through good works he represents in himself the image of the heavenly man, or through evil works the image of the earthly. Or otherwise: "Image" implies likeness. Now the course of this life is directed by some knowledge, because the affections are moved according to what is known. Now there is a twofold knowledge. One by which truth is known, and this is certain. The other is through verisimilitude, and this is, as it were, the knowledge of an image, because it does not attain to truth itself but to a likeness of truth. If man attained to truth itself as it is, he would not be troubled, because he would consider the condition of this life and what we shall be after this life, and thus he would not be occupied with this life but would tend toward the things of the other life. And therefore Jerome has: "insofar as man passes through in an image, so much is he troubled," that is, insofar as man falls short of the true knowledge of truth, so much is he troubled by the occupation of this life, whether in good things or in evil. Lk. 10: "Martha, Martha, you are anxious and troubled about many things." Therefore when he does good works, he is not troubled in vain; but when he does not occupy himself with good things, then he is troubled in vain. Is. 49: "I have spent my strength in vain." And he gives an example of the occupation that troubles men, which is the occupation of avarice; this indeed most greatly troubles men. Concupiscence occupies men for a time, and similarly anger. But, as is said in Eccl. 5, "the covetous man is not satisfied with money"; and therefore concerning him he gives the example, saying, "He heaps up treasures and knows not for whom he gathers them," that is, he accumulates superfluous treasures in this life. Mt. 6: "Do not store up for yourselves treasures on earth," namely in vain and to no purpose, because you do not know for whom you are gathering them. Not for himself, because Job 27: "When the rich man falls asleep, he takes nothing with him." Therefore for others, but he does not know for whom; because sometimes he does not gather for children, because they do not survive him; and if they do survive, he nevertheless does not know what sort they will be, because sometimes they are against their parents.