[87193] "And now, what is my expectation," etc. Here he asks God's help against misery. And first he sets forth the confidence from which his prayer proceeds. Second he sets forth his prayer, at "From all my iniquities." Third he asks to be heard, at "Hear." Sometimes a man is in misery; and then either he trusts to be freed by himself, or by another. If he trusts to be freed by himself, he does not wait for another but has recourse in himself. If by another, then he waits, because he hopes to be helped by another. So it is in this misery, because his days are short, and he does not trust in himself, but says with Job 6: "Behold, there is no help for me in myself"; but he awaits help from God. Hence he says, "What is my expectation? Is it not the Lord?"; as if to say: he alone can free me, because he alone is above all truth, who alone is truth. Is. 30: "Blessed are all who wait for him." In expectation there is also delay; as if to say: I will wait. Hab. 2: "If it makes delay, wait for it." "And my substance is with you." Here is set forth the reason for the confidence he has in God. It is natural that a man should trust in the God with whom he places what he has. He therefore who places all that he has in God can trust in God. And therefore he says: "My substance is with you"; as if to say: even if in myself I am nothing, yet whatever I hope to be and whatever I have is in you. Heb. 10: "Knowing that you have a better and an enduring substance." Mt. 6: "Store up for yourselves treasures in heaven." 2 Tim. 1: "I know whom I have believed, and I am certain." The Gloss explains this of Christ. "My substance is with you," that is, you, Christ, will take from my flesh, because "he was made of the seed of David according to the flesh," Rom. 1.
[87194] "From all." Above, the Psalmist set forth the confidence he had in God when he said, "And now, what is my expectation," etc.; here, however, he sets before God his petition. And concerning this he does three things. First he asks God for the removal of guilt. Second he asks for the removal of punishment. Third he assigns the reason for the conjunction of these petitions. The second, at "Remove." The third, at "On account of iniquity." Concerning the first he does two things. First he makes his petition. Second he alleges the merit of being heard, at "You have given me as a reproach." He says therefore, "From all my iniquities," etc. Where it should be noted that this petition is commendable on account of the thing requested, which is necessary, namely to be freed from sin. Job 11: "If you put away the iniquity that is in your hand, and let not wickedness dwell in your tabernacle, then in justice you shall lift up your face without blemish." Second, because he does not ask on account of his own merits but asks that it be given him by God. Is. 43: "I am he who blots out your iniquities for my own sake." Third, because he asks to be freed from all of them; because it is impious to ask pardon from God for sins if total deliverance is not hoped for from him. Jn. 7: "I have made a whole man sound on the Sabbath." Hence he says, "From all my iniquities deliver me"; as if to say: I do not ask to be freed from one sin only, but from all. Ezek. 36: "You shall be cleansed from all your defilements." Ps. 25: "Forgive all my sins." Merit is taken from the part of the one who suffers. Tob. 3: "You forgive all the sins of men in tribulation." And therefore first he shows what he endures; second he shows the patience he had; third he assigns the cause. He says therefore, "You have given me as a reproach to the fool," which can be understood in two ways. In one way, that the reproach is a punishment inflicted on him by God, because just as the proper reward of the virtuous person is honor, so the punishment of sin is reproach. Mal. 2: "You have scandalized many in the law." In another way, that God caused it, that is, the patience, not the reproach, but the occasion of reproach from the fact that he now begins to despise earthly things, which the foolish and unwise regard as a reproach on account of the patience he exercises. The patience he had, he shows when he says, "I was dumb." A sign of patience is that when words of reproach are brought against a man, he does not return evil for evil, as Christ, 1 Pet. 2: "When he was reviled, he did not revile in return." And therefore he says, "I was dumb and did not open my mouth." And this can be referred to two things. In one way, that when he says "I did not open," he designates the continuation of patience, because although someone may seem patient for a time and be silent, afterward, having become impatient, he speaks at length. Is. 53: "He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and shall not open his mouth." Ps. 38: "But I, as a deaf man, did not hear, and as a mute not opening his mouth"; as if to say: I had patience. Or, "I was dumb" from reproaches against my neighbor, "and I did not open my mouth" against God. The cause is, "because you have done it." And this can be referred to what is said, "a reproach." The cause for bearing injuries patiently is when he considers that this happens to him by the divine judgment. David did this when he said in 2 Sam. 16: "Let him alone, that he may curse." Prov. 3: "My son, do not reject the discipline of the Lord, nor grow weary when you are corrected by him." Or it can be referred to what he says, "I was dumb, because you have done it," namely, the patience. His second petition is about the removal of punishment. And first he sets forth the petition; second the reason for the petition. He says, "Remove from me your scourges," that is, your chastisements. And this can be explained in two ways. Either concerning bodily chastisements—and these are external, such as scourges and other adversities by which a man is chastised by God for his sins. Jer. 30: "I have struck you with the wound of an enemy." Therefore, remove these scourges from me. Likewise there are spiritual wounds, that is, interior ones, such as the remorse of conscience. Ps. 50: "I will reprove you and set it before your face." And he asks for these to be removed. According to Origen, the cause of this petition is from strength. External chastisement is very useful insofar as it is borne patiently; but when it is not borne patiently but one fails and despairs, the chastisements are harmful. 2 Cor. 2: "Console him, lest he be swallowed up by excessive sorrow." And therefore, fearing this, he asks for the scourges to be removed, because "I have failed from the force," that is, from the violence of your striking. Is. 8: "With a strong hand he instructed me." 1 Sam. 5: "The hand of the Lord was very heavy." A man fails in three ways under chastisements. One way is common to the good and the bad, which is bodily. Ps. 90: "And in your wrath we have failed." Another is the way of impatience, and this belongs to the wicked. Job 4: "Now the blow has come upon you, and you have failed." Another way belongs to the good, by which one departs from himself and tends toward God. Ps. 119: "My soul has fainted for your salvation." And in any of these ways what is said here can be understood; as if to say: therefore I ask that you remove your scourges from me, because I am corrected according to the third mode of failing; because "I have failed from the strength of your hand in reproofs." Or because I despair, according to the second mode. Or because I cannot endure, according to the first mode. Nor does it matter if it is said, according to another reading, "in reproofs I have failed," etc. "On account of iniquity you have corrected man." This is the reason why he proposes a twofold petition: because first the cause is removed, and afterward the effect is removed. Guilt is the cause of chastisements; and therefore he says that man is chastised on account of sin. Hence he says, "You have corrected," that is, chastised man, "on account of iniquity," that is, on account of his sins. And therefore first he asks for sins to be removed, because future punishments are for damnation, but the punishments of this life are for purification, as far as they go in themselves, and are for correction. Ps. 32: "Many are the scourges of the sinner." "And you have made his soul waste away like a spider." Here is set forth the manner or limit of correction: "to waste away," that is, to dry up. It can therefore be explained corporally, when it is referred to bodily tribulation, because the moisture and richness of the body is dried up, and thus life wastes away. Job 33: "His flesh shall waste away." Likewise there: "His flesh is consumed by punishments." In another way, it can be referred to the soul. In man there is spiritually a twofold richness. One is evil, through bodily pleasures. Deut. 32: "He grew fat, and forsook God his maker." And to be dried from this richness is good; and this is what he says: "You have made to waste away," that is, you have dried up my soul like a spider, from the love of carnal things; because the spider is a hot animal and is not fat, because it makes the finest threads; so the soul, separated from carnal pleasures, clings through its affection to invisible things and produces invisible works and affections. 2 Cor. 4: "While we look not at the things which are seen," etc. Or, "to waste away," that is, to dry up from the richness of devotion, as Ps. 63 says: "Let my soul be filled as with marrow and fatness"; and this is a bad drying up. This happens because the soul becomes undevout and clings to sins and lacks the richness of devotion like a spider. Likewise the web of the spider is fragile, and so the thoughts of sinners are vain. Is. 59: "They have woven webs of spiders," that is, useless and vain things, "they have made." Likewise the spider emits so much of those threads that it dies; so men die spiritually on account of the sins they commit. Jas. 1: "Sin, when it is completed, begets death." And it is read thus: "His soul, being like a spider, you have made to waste away," that is, to dry up with a good drying. "Surely every man is troubled in vain." Here is the failure of correction; because although he makes them waste away in this manner, nevertheless many remain in their malice or return to evil. And that some are not troubled in vain, this is not insofar as they are men, but insofar as they are elevated by God from earthly things to the contemplation of heavenly things.
[87195] "Hear my prayer, O Lord, and my supplication," etc. Here he asks that his petition be admitted, where he asks to be heard. And he sets forth three things that make a petition acceptable to God. The first is the elevation of the mind to God, and this is prayer, which is the ascent of the mind to God; hence he says, "Hear my prayer, O Lord." Ps. 69: "But I direct my prayer to you, O Lord." The second is the continuance of asking, and this when he says, "and my supplication." Jas. 5: "The continual prayer of a just man avails much." The third is the abundance of tears, and he shows this when he says, "Give ear to my tears." "Be not silent." Here is set forth a sign of being heard; hence he asks that God not be silent. Now God is sometimes said to be silent with regard to the wicked, when he does not punish them, as is said in Is. 42: "I have been silent, I have always kept still, I have been patient," etc. "Be not silent," that is, do not refrain from punishment. Likewise sometimes he is silent by not consoling the good; and thus he says, "Be not silent" to my soul, but "say to my soul: I am your salvation," Ps. 35. And God does this in this life when he says to the sinner: "Your sins are forgiven you," Lk. 5. And also in the future, when he will say, "Come, blessed of my Father," etc., Mt. 25. Jerome has: "Do not be deaf to my tears," and this is connected with the preceding. "For I am a stranger with you." Here he assigns the reason for his petition; as if to say: God commanded this, Ex. 22, namely that strangers should be heard. And because I am a stranger, it is just that you hear me. I have left the world and have fled to you, and I am with you as a stranger, because in this world I do not have a lasting dwelling, but I am as a pilgrim tending elsewhere, namely to the homeland of eternal life, "as all my fathers were." For many are strangers in this world, not having affection for worldly things. "As all my fathers," namely the saints who were pilgrims, as the Apostle says, 2 Cor. 5: "Having food and wherewith to be covered, with these let us be content," 1 Tim. 6. "Forgive me." Here he asks for the hastening of his being heard; as if to say: let what I ask be done quickly. And first he sets forth the effect of the petition; second he determines the time. Hence he says, "Forgive me," namely my sins, because (Ps. 32), "Blessed are they whose iniquities are forgiven and whose sins are covered." And this so that here I may "be refreshed," namely from sin, or from the punishment that the evil one intends. Wis. 4: "But the just man, if he be taken by death, shall be in refreshment." And do this, namely forgive me, "before I depart," that is, before I withdraw from this world, because there is no remission there. Job 10: "Before I go, and return no more, to the land of darkness," etc. "And I shall be no more." This can be understood in two ways. In one way thus: forgive, etc., because after I have departed, I shall no longer be in a state where sins can be forgiven. Job 7: "My eye shall not return to see good things," namely present things. In another way thus: forgive, etc., because if I depart from this world unless you have forgiven my sins, I shall no longer be in a good state of being. Job 18: "Let his companions dwell in his tabernacle, who are not."
Commentary on Psalm 39
[87196] In the preceding Psalms, the Psalmist invoked divine help against the malice of the wicked and showed the purpose of his caution; here, however, he treats of confidence in divine help. And concerning this he does two things. First, he describes this confidence itself. Second, he treats of the mercy that is the cause of confidence, at Ps. 40: "Blessed is he who understands." Concerning the first he does two things. First, he commemorates the confidence he has in God, continuing from past events. Second, by seeking future things, at "But you, O Lord." Concerning the first he does two things. First, he commemorates the confidence he has in God by recounting past benefits. Second, he shows the mercy of God through which he bestows benefits, at "You have done many things." This Psalm mystically treats of the change from the old covenant to the new. The title: "Unto the end, a Psalm of David." In other Psalms, the "end" is taken as referring to Christ. Rom. 10: "Christ is the end of the law." Here the "end" is taken as the new covenant, which is the end of the old. 1 Tim. 1: "The end of the commandment is charity." Concerning the first part, he commemorates three things. First, the efficacy of confidence in general. Second, he touches upon it in particular, at "He set." Third, he shows this to be present in others, at "Many shall see." Concerning the first he does two things. First, he touches upon the confidence, showing it to be efficacious. Second, the sign of confidence. He says therefore, "Waiting, I waited." This text is understood as meaning that David, in his own person, many times waited for divine help. But because he speaks in the person of the Church, it is better that it be understood as referring to the human race awaiting the grace of the new covenant. And he says, "Waiting, I waited for the Lord," to show continuity: because although he delayed, yet he did not fail: Hab. 2: "If he delays, wait for him, for he will surely come." And thus every just person ought always to remain in confidence in God, because he does not fail those who hope in him. Or it refers to the various states of those who waited: because the patriarchs and prophets and all others waited, as is commonly held. To the outward waiting he adds intention, when he says, "And he attended to me": because although God hears all, yet he does not attend to all, because not all are ordered to the good; and therefore, "He attended to me," that is, for my benefit. The sign of confidence is supplication: because no one finally asks unless he hopes to be heard. And therefore he says, "And he heard my prayers": Ps. 142: "He regarded the prayer of the humble, and he brought me out of the pit of misery." Here he presents in particular the efficacy of confidence in the things in which he was heard. And he touches upon three things. First, deliverance from evils. Second, the bestowal of goods, at "And he set." Third, thanksgiving for both, at "And he put." Now there is a twofold evil from which men flee: namely the evil of misery and of punishment. As to the first he says, "He brought me out of the pit of misery." And this can also refer to the temporal misery in which David once found himself. And the temporal misery is called a pit because of its depth and multiplicity. It can also refer to the misery of guilt: because "sin makes peoples miserable," Prov. 14. And both can be reduced to the guilt of carnal vices, when he says, "from the pit of misery," that is, from the depth of carnal sins. Or it can refer to spiritual sins, by which a just person is entangled in sins; hence he says, "from the mire of the dregs." Referring to carnal sins, he does not say "mire" simply, but "of the dregs," or "of dung" according to Jerome, because mire in uncorrupted earth is not sediment, nor is it foul and abominable. Or, "the pit of misery," that is, hell, from which the saints were led out by Christ. And the mire is the reproach from which the saints were led out, in which they were held by the demons. Next he treats of the bestowal of goods, in which he presents two praiseworthy things. First, that a person be established in good things; and with regard to this he says, "He set my feet upon a rock," that is, my affections by which I must proceed on the spiritual way. The rock is called the foundation of divine help: 2 Sam. 22: "The Lord is my rock." Or the rock is called Christ: 1 Cor. 10: "And the rock was Christ." And thus he established me upon the rock, that is, upon divine help. Or upon Christ, "my feet," that is, my affections. The second is that one advance in good things; and with regard to this he says, "And he directed my steps," that is, he guided me toward better things: Prov. 16: "The heart of a man plans his way, but it is the Lord who directs his steps." Next he gives thanks: as if to say, this very thing--that we praise--is beyond my powers, because it is greater than all praise; hence to praise God worthily is from God, that is, he himself "put a new song in my mouth": 2 Cor. 13: "Do you seek proof of Christ who speaks in me?" "A new song," that is, about new benefits; and these are: namely the work of the incarnation: Jer. 31: "The Lord has created a new thing upon the earth: a woman shall compass a man." Likewise, a new mode of liberation: Heb. 9: "By his own blood he entered once into the holy place, having obtained eternal redemption." And the Lord put a new song in my mouth, because a new song, that is, the new covenant: Is. 55: "I will make with you an everlasting covenant, the faithful mercies of David": Rev. 14: "No one could sing the song except those hundred and forty-four thousand," because a new king, a new law, new joys. The people of the old covenant sang old songs: an eye for an eye, a life for a life. They also descended to the underworld, because the gate of the kingdom was closed to them, with the Cherubim forbidding entry to Paradise, in whose hand was a sharp sword. But all people of the new law sing a new song, which the new man Christ brought: Rev. 21: "Behold, I make all things new." The new people, therefore, sing new things: namely of the incarnation of the Lord, of the resurrection, of the ascension, of the nativity, and other things of this kind. Hence at these principal solemnities, the ministers of the Church, vested in white or silken vestments, sing and read, so that no one who has not been made new should presume to sing the new song. A song, I say, not of vanity, not of shameful things, but one that pleases God; hence he says, "A hymn," or a song that pleases "our God," that is, praise to God: Ps. 64: "A hymn is fitting to you, O God, in Zion": Eph. 5: "Singing and making melody in your hearts to God."
[87197] "Many shall see." Here the benefit in others is presented, namely in the conversion of others. And first he presents the benefit itself. Second, he presents its fruit, at "Blessed is the man." Here is the order of conversion. First, it is necessary that a person see that to which he ought to be converted; hence he says, "Many shall see," namely Christ born. Many of the earlier peoples who awaited him saw: Bar. 3: "Afterward he was seen upon the earth and conversed with men." Simeon saw him, who received him in the temple, and many others: Lk. 2: "My eyes have seen your salvation." And Lk. 10: "Many kings and prophets desired to see what you see, and did not see." Or, many saw the miracles of Christ: Lk. 5: "We have seen marvelous things today." And this either through faith or through the eyes. Second, it is necessary that one fear him to whom one ought to be converted; hence he says, "And they shall fear": Sir. 1: "He who is without fear cannot be justified, because the fear of the Lord drives out sin." Third, there is hope: Rom. 8: "For in hope we have been saved." For unless hope accompanied fear, a person would flee from God. And therefore it is necessary that there be a fear by which one flees sin, and a hope by which one draws near to God. The fruit will be beatitude; hence he says, "Blessed is the man whose hope is the name of the Lord." And first the fruit is presented, which is beatitude, and to whom it is owed, namely to those who cling to God. And therefore he first presents the true opinion and excludes the false. The true opinion is that beatitude is only in those who have hope in him: Is. 30: "Blessed are all who wait for him"; and therefore he says, "Blessed is the man whose hope is the name of the Lord." This name, Jesus, is the true hope, because in him is salvation. Hence that person is blessed who does not expect temporal things from him, but the eternal salvation which his name indicates. Hence those who await the salvation of God are beatified. Or, "Blessed is the man whose hope is the name of the Lord," that is, whose hope is the invocation of the name of the Lord: Ps. 19: "Some trust in chariots and some in horses; but we invoke the name of the Lord our God." The false opinion is that beatitude consists in temporal things or in the worship of idols; and he excludes this when he says, "He has not looked upon vanity," that is, upon temporal things and pleasures--in which are included all things pertaining to pleasures and temporal goods: Eccl. 1: "Vanity of vanities," etc. The second he excludes when he says, "Nor upon false madness," that is, the worship of idols, in which certain false things were fabricated, such as that men would become gods. Likewise, there were many wanton practices and impurities and cruelties exercised there: Wis. 14: "While they rejoice, they go mad." Likewise, they were false because they were based on falsehood and not founded upon divine power, which did not befit them: Amos 3: "Assemble upon the mountains of Samaria and see the many madnesses in the midst of it." To this category belong all vain and harmful superstitions, such as necromancy, divinations, and auguries. Or, "madness" means anger, quarreling, or the vain spectacles of games.
[87198] "You have done many things." Above, the Psalmist, on behalf of Christ or the Church, set forth his confidence and its effects, namely the manifold benefits of God; here, however, he shows the cause of this confidence: namely the source from which he was moved to confess and the hope arising from merits. And so the cause of confidence is the many temporal goods, which are also certain recompenses that a person renders to God for benefits: Ps. 115: "What shall I render to the Lord?" etc. And therefore it is explained in both ways: because the merit of Christ is the cause of confidence, and the recompense of merits. And this consists in the preaching of divine truth. And concerning this he does three things. First, he proposes the meritorious act, namely the proclamation of divine works. Second, he presents the reason for proclaiming, at "Sacrifice." Third, he presents the manner, at "I have proclaimed your justice." Concerning the first he does three things. First, he shows his mercy to be abundant for proclaiming. Second, he makes manifest the cause or necessity of the proclamation, at "They have been multiplied." The matter of proclamation is abundant. And first, as to the multiplicity of divine works, because "You have done many things." Both in the works of nature: Job 9: "Who does wonders and unsearchable things": Ps. 138: "Your works are wonderful," etc. And for doing wonderful things he is in himself sufficient, because he has not been instructed by another, but by his own thoughts. Hence he says, "And in your thoughts," namely through the orderings of his wisdom: Ps. 103: "You have made all things in wisdom": Job 26: "To whom have you given counsel? Surely not to God?" Rom. 11: "Who has been his counselor?" He is great in work and sufficient. Likewise, he is excellent in both, because in the work of miracles, when he made Peter walk upon the sea, and the many other wonders that can be applied here. And no one can be compared to his works or his thoughts; hence he says, "There is none like you": Ps. 85: "Who among the gods is like you, O Lord?" etc., as to the first; Is. 55: "As the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts," as to the second. Thus you have an abundant matter for preaching; hence he adds, "I have proclaimed and spoken." And he says, "I have proclaimed," in which he designates the manifestation of divine works, "and I have spoken," as if to say, I have expressed more clearly by word than by gesture. Or it designates the order of preaching. Or, "I have proclaimed," I, Christ, through the prophets, "and I have spoken," I myself in my own person: Is. 52: "I myself who was speaking, behold, I am here." The necessity of preaching was the multitude of evils, because "they have been multiplied beyond the number" of the good. And therefore, so that the wicked may be diminished and the good increased, it is necessary that the message be announced to them: Mt. 7: "Narrow is the way that leads to life, and broad is the one that leads to perdition." Or, "They have been multiplied beyond number": Eccl. 1: "The number of fools is infinite." Or otherwise, to signify the effect of preaching, that is, the good have been multiplied through preaching beyond the number estimated: Deut. 1: "May the Lord add to this number many thousands": Is. 54: "Many are the children of the desolate, more than of her who has a husband." Jerome has it differently: "You have done many things, O my God, your wonders and your thoughts for us," that is, for our salvation: Jer. 29: "I think thoughts of peace." "I have not found an order before you" (also Jerome). And this is the saying that there is none like you. And it follows: "If I wished to proclaim and recount, they are more than can be proclaimed"; as if to say, they are more than can be numbered. And thus Jerome also presents the effects of divine works when he says, "They have been multiplied beyond number."
[87199] "Sacrifice and offering you did not desire." Here he assigns the reason why he renders this recompense to God for his benefits, or why he preached. And he assigns this cause in two ways. First, he presents the divine will as the cause. Second, his own resolve, at "Then I said." Concerning the first, it should be known that in the old covenant, certain sacrifices were offered for benefits received from God; and in general there were four kinds of things that were offered to God. For every sacrifice is an offering, but not every offering is a sacrifice: because sacrifice implies the making of something sacred. Hence, when in an offering nothing else happens except that it comes into the use of the priest, it is a pure offering; when something else is done with it, for example it was burned, then it was called a sacrifice. Now in the old covenant there were three kinds of sacrifice. One was called the most worthy, which was called a holocaust. The second was a sacrifice for sin. The third was a victim, or peace offering. The first was entirely burned; and this was the most acceptable; and it is called from "holon," which means "whole." Of the sacrifice for sin, one part was burned and the other fell to the use of the priest; and nothing came to the use of the one offering, because they gave it for sin--except perhaps in two cases: either when it was offered for the sin of the priest, then the whole was burned, because nothing was done with it; likewise, when it was offered for the whole people, because among them the priest was also included. The peace offering, however, was divided into three parts: for one was offered to God, another was given to the priests, another was given to those who offered. And all these are touched upon here. He touches upon the peace offering when he says, "Sacrifice." He touches upon the simple offering when he says, "And offering you did not desire." He touches upon holocausts when he says, "Holocausts and for sin"; as if to say, you have done many benefits for me, and I wished to repay you: yet not with sacrifices and such things, because "you did not desire them" in the time of the new covenant, because then the figure ceased, and the other sacrifices were figures of the true sacrifice, namely of Christ. And therefore after Christ the temple was destroyed, and the sacrifices ceased. Hence even the Jews today observe few of those things, namely circumcisions as a sign; or, "you did not desire," that is, you did not accept them for their own sake in the good works that a person does. For certain things are acceptable to God for their own sake, such as the work of justice, charity, faith, and virtue; and this is what Deut. 10 says: "Now, O Israel, what does the Lord your God ask of you? Only that you fear the Lord your God and walk in his ways, and love him, and serve the Lord your God with all your heart and with all your soul." But offerings he does not accept for their own sake: Ps. 49: "Shall I eat the flesh of bulls?" etc. No. But what? Ibid.: "Offer to God a sacrifice of praise," etc. Why then were they ordained in the law? I reply: for two reasons, namely as a figure of the future sacrifice. 1 Cor. 10: "All these things happened to them as figures"; and as a precaution, so that they would not offer them to idols, the Israelites being inclined to idolatry since they lived in the midst of the nations, to which the children of Israel were prone in the beginning of the law. But in Exodus there is no mention of sacrifices except after the people fell and worshiped the calf: Jer. 7: "I did not speak to your fathers, and I did not command them in the day that I brought them out of the land of Egypt concerning burnt offerings and victims." It is otherwise with the sacrifice of the new covenant, which contains Christ himself, who is in himself acceptable to God. "But you have fashioned ears for me." Another reading has, "a body." And thus the Apostle introduces it in Heb. 10: "But a body you have prepared for me." And the sense is this: and therefore you desired another sacrifice of the new covenant, because another sacrifice came. For you gave me a body, that I might offer it through the holy sacrifice. Or, "You have perfected," that is, you have bestowed upon me a perfect body without blemish. Or, "You have fitted," that is, you have united a body to me. Or, "You have fashioned ears for me." Or, "You have pierced them"; and this agrees with the preceding, because he prefers that we offer the sacrifice of the lips, that is, of preachings of the works of God, rather than of animals. And therefore he says, "Ears," etc.; as if to say, you require this from me, which you principally gave me, namely the capacity for perceiving wisdom. And therefore you require this so that I may show forth the wisdom which we have received for this purpose, that we may proclaim and preach: Is. 50: "The Lord has opened my ears." "And you did not ask for," that is, you did not accept, "a holocaust and a sacrifice for sin." Or, "You did not ask for" a victim even for sin: Is. 1: "The holocausts of rams and the fat of fatlings and the blood of calves and lambs and goats I did not desire." And yet, as is also said, a holocaust is acceptable to God. But when a holocaust is merely a simple sacrifice, then it is like when we do good works. If, however, all works are done for God, then it is a holocaust. And if we sometimes observe continence, it is a sacrifice; if perpetual virginity, then it is a holocaust: because works of perfection are therefore most acceptable to God. "Then I said, Behold, I come." Here he assigns the cause of the preaching of divine works from his own side, showing his resolve. And first he shows his resolve. Second, he shows it to be in conformity with the divine will, at "In the head of the book." These words someone might wish to explain of David, and connect them thus: as if to say, behold, I come, by a spiritual approach to you; and, "In the head of the book it is written of me." "As head among the tribes of Israel I have established you." But because the Apostle explains this of Christ, let us also explain it of him. And therefore when he says "Then," he designates the cause and necessity of Christ's coming: because the sacrifices of the old covenant were not acceptable to God: because Heb. 7: "The law brought nothing to perfection." And "it is impossible that the blood of bulls and goats should take away sins," Heb. 10. And therefore it was necessary that the true sacrifice come and be manifested. And therefore he says, "Behold, I come," namely through the incarnation. And he says "Behold," as if to say, I am at hand because of the nearness: Is. 14: "His time is near to come": Ps. 79: "Stir up your might and come." And this resolve is in conformity with the divine will; hence he says, "In the head of the book." The book is Christ. A book is an instrument in which the conceptions of the heart are contained; in Christ, however, are the conceptions of the divine intellect: Col. 2: "In him are hidden all the treasures of the wisdom and knowledge of God." The head of the book is God the Father: 1 Cor. 11: "The head of Christ is God." Therefore, "in the head of the book," that is, in the will of God the Father, "it is written," that is, it is ordained "of me" that I should come. Or otherwise: there is the book of predestination, which is the book of life: Ps. 68: "Let the condemned be blotted out of the book of life, or of the living." In this book all who are to be saved are written, but in order: because at the head of this book the Savior is written, and all are written through him: Rom. 8: "Whom he predestined to be conformed to the image of his Son," etc. Eph. 1: "He chose us before the foundation of the world, that we might be holy"; as if to say, it is not written of Christ as of others, but "in the head of the book." Or, "in the head of the book" of the Psalms, because the first Psalm was written about Christ: "Blessed is the man who has not walked in the counsel of the ungodly," etc. Thus he shows his resolve to come. Next he shows his resolve to obey, according to his humanity. Now there are two things principally in a person: namely the will and the intellect. The will of a person ought to be subjected to the divine will, and the intellect ought to be directed according to the law of God. And therefore he says, "O my God," Father, insofar as God. Or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God; or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God. Lk. 22: "Not my will, but yours be done." Likewise, my intellect is directed according to you; hence he says, "And your law in the midst of my heart"; and he says, "in the midst," because he perfectly knows the divine reasons.
[87200] "I have proclaimed your justice in the Church." Here the manner of proclaiming is presented. Three things, therefore, we ought to proclaim about divine matters: namely the works of justice, the teachings of truth, and the benefits of divine mercy; and these three things he says he has proclaimed. First, he says he has proclaimed the works of justice: "I have proclaimed your justice," which he proclaimed or preached in three ways: publicly, readily, and purely. As to the first he says, "In the great Church." Likewise, in a gathering of many: Jn. 18: "I have spoken openly to the world." Or, "in the great Church," that is, in the Catholic Church, because it is great in power and stability: Mt. 16: "The gates of hell shall not prevail against it." And great in extent: Mal. 1: "From the rising of the sun to its setting, great is your name." As to the second he says, "Behold, I will not restrain my lips"; as if to say, I will not yield to those who forbid: Acts 4: "Grant to your servants to speak your word with confidence." As to the third he says, "You know," that is, you have approved my intention: Jer. 18: "You know all their counsel." Or, "You know," that is, you predestined from eternity--with regard to Christ, when he says, "I have not hidden your justice in my heart." He confesses the teachings of truth when he says, "Your truth." This Christ confessed before Pilate. Jn. 18: "For this I was born and for this I came into the world, that I might bear witness to the truth": Prov. 8: "My throat shall meditate on truth." "And I have declared your salvation," because through the confession of truth salvation comes to a person: Joel 2: "Everyone who calls upon the name of the Lord shall be saved." He confesses the benefits of mercy when he says, "I have not hidden your mercy and your truth": because mercy and truth follow one another; and therefore he says "truth." It is not placed here for the truth of doctrine, but for the truth of justice in promises: because God is truthful. Truth, however, consists in this: that he gives what he promises, because he is not otherwise our debtor except insofar as he promises.
[87201] "But you, O Lord." Above, the Psalmist commemorated the confidence he has in God with regard to past things; here, however, he presents the confidence he has in God with regard to future things, expressing it through prayer. And concerning this he does two things. First, he proposes the prayer in general. Second, in particular, at "May it please you." Concerning the first he does two things. First, he proposes the petition. Second, he assigns the reason for petitioning, at "Your mercy." He says therefore, "I have proclaimed your justice." "But you, O Lord, do not put your compassions far from me." Some already receive the compassion of God, namely those who enjoy grace and glory: Ps. 118: "The earth is full of the mercy of the Lord." Others are near, who have no impediment to mercy but some merit: Ps. 144: "The Lord is near to all who call upon him." Others are those in whom there is an impediment; therefore mercy is far from them. And therefore I ask that your compassion not be far from me on account of my demerits. And therefore the reason for this petition is twofold: one of confidence, which was conceived from the experience of divine goodness; the other of necessity, which he suffers. There are two things according to which God comes to our aid: namely mercy, insofar as he bestows upon us certain things that he has not even promised: Rom. 15: "That the Gentiles might glorify God for his mercy"; and truth, when he renders either what was promised or what is due for merits. And therefore these are united together: because he always does what he has promised, or does even more abundantly. These two are necessary for a person: mercy, so that he may be drawn to the hope of glory; and truth, so that he may be confident. And this is not as though we draw God to ourselves by our merits, but God through these things draws and has drawn us. And therefore he says, "Your mercy and your truth have always sustained me." Another cause is the necessity of evils. And he presents a twofold evil: namely evils inflicted from without, and evils from within, at "My iniquities have overtaken me." As to the first he says, "For evils without number have surrounded me," namely evils that are inflicted upon me both by the world and by enemies: Ps. 117: "They surrounded me like bees"; and he says, "without number," because there are infinite dangers in the world and infinite wicked people: Eccl. 1: "The number of fools is infinite." The interior evils are sins; and these evils are dangerous in two ways: because of their gravity, since "my iniquities have overtaken me," that is, my sins have bound me by their weight: Prov. 5: "His own iniquities capture the wicked man"; "and I was not able to see": Wis. 2: "Their own malice has blinded them": Is. 59: "Your iniquities have made a division between you and your God." Likewise, they are dangerous because of their multitude. Hence he says, "They have been multiplied beyond the hairs of my head." For just as hairs are innumerable, so sins are innumerable, and especially venial sins: which, if they do not terrify because of their weight, nevertheless terrify because of their multitude. The Gloss says: if you have avoided grave sins, beware lest you be overwhelmed by sand; not that venial sins of whatever kind and however many constitute a mortal sin, but because they dispose toward it: Jas. 3: "In many things we all offend." The effect of this is the distraction of the heart: Eccl. 10: "Dying flies spoil the sweetness of the ointment." And therefore he says, "And my heart has forsaken me"; as if to say, even if they do not take away charity, they nevertheless impede fervor, and so the heart is distracted so that it is not fervent: 2 Sam. 7: "Your servant has found his heart to pray this prayer to you." Or, "My heart has forsaken me," that is, it has not thought about what is useful for me: Ps. 37: "The light of my eyes is not with me."
[87202] "May it please you, O Lord." Here the prayer is presented explicitly. And first he makes the prayer explicit with regard to himself. Second, with regard to the wicked, at "Let them be confounded." Third, with regard to the good, at "Let them exult and rejoice." With regard to himself, he asks to be rescued from evils: Sir. 51: "He delivers those who wait for him." And to be helped in obtaining good things; because through your providence, help is given to me. And this not from my merit, but from your good pleasure. Hence he says, "May it please you." The dignity of the persons is designated with regard to his adversaries when he says, "That you may rescue me" from evils, or wicked men, or sins. And note that he says, "May it please you," not distrusting in the mercy of God; as if to say, if you will, you can; and therefore he says, "Look to help me," namely in the doing of good; as if to say, look upon the penitent in their sorrow. The regard of God is our help. "Let them be confounded." Here he presents the confusion of adversaries, of whom some are capital enemies and seek to kill. Others do not seek to kill but to harm. Others seek to mock or deceive with words. And these three kinds of evils are designated here. And these things can refer either to good or to evil: because there is a twofold confusion. One confusion is good, which is through repentance; Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" The other is confusion through punishment. Therefore when he says, "Let them be confounded," that is, let them be punished. And he prays this in conformity with the divine will, or justice. Or, "Let them be confounded," that is, let them repent, "and be put to shame together"; either through fear of punishments. As to the first, Wis. 17: "Since wickedness is timid, it gives testimony of condemnation." Or through fear that provokes repentance. And this because "they seek my soul," to kill it corporally. Or souls, to lead them into darkness: Gen. 14: "Give me the souls; keep the rest for yourself." He asks that the bodily enemies be impeded; hence he says, "Let them be turned backward," for good, that is, let them follow Christ behind him, Mt. 16; or for evil, that is, let them fall from their intention, so that they fail. "And let them blush who think evil things against me," that is, who rejoice at my evils: Lam. 1: "All my enemies have heard my evil; they rejoiced because you have done it." Against three enemies he asks for swiftness, because delay is usually harmful: Eccl. 8: "Because sentence against evil works is not quickly pronounced, the sons of men commit evil without any fear." And therefore he says, "Let them speedily bear their confusion," that is, let them quickly be confounded, because these are they who, applauding, say to me "Well done, well done," that is, they rejoice falsely, with regard to flatterers. Or, "Well done," that is, they mock or insult. Jerome has it according to these words: "Ha!" Thus the Jews mocked Christ, Mt. 27. For the good he asks that they rejoice at his help and liberation, and praise God. And as to the first he says, "Let all who seek you exult and rejoice." As to the second, "And let those who love your salvation say always, The Lord be magnified." Here he presents four things that befit the good. First, that they love the salvation of God, which is Christ. Lk. 2: "My eyes have seen your salvation." Second, that they seek the acts of love. Song 3: "In my bed I sought," etc. Is. 55: "Seek the Lord while he may be found." Third, that they rejoice over the beloved found; hence, "Let them exult." Hab. 3: "Yet I will rejoice in the Lord," etc. Exultation pertains to the exterior signs of joy. As to the interior, joy is, as it were, gladness and expansion of the heart. Fourth, thanksgiving and praise; hence he says, "And let them say always, The Lord be magnified," etc. Is. 12: "Exult and praise, O dwelling of Zion, for great in your midst is the Holy One of Israel."
[87203] "But I." Here the cause of the petition is presented. And first he proposes his need; second, the help of God against it is presented. He says therefore, I ask all these things because by myself I can do nothing, because I am a beggar. And this can be read in two ways. In one way, literally of Christ in his own person, who in this world, living, was both a beggar and poor. 2 Cor. 8: "You know the grace of our Lord Jesus Christ, who, though he was rich, became poor for our sake, so that by his poverty you might become rich." A beggar is one who seeks sustenance from another; a poor man is one who is not self-sufficient. And both of these are said of Christ. Lk. 9: "The Son of Man has nowhere to lay his head." Or, spiritually, I necessarily beg from God the help of grace, and I am poor because the things I have are not sufficient for me. And therefore, because I recognize this, the Lord is solicitous for me. And because I am in need, "You, O Lord, be my helper." And because of the danger, "Do not delay." Mt. 15: "Lord, help me."
Commentary on Psalm 40
[87204] In the preceding Psalm, the Psalmist showed his confidence with respect to God; here, however, he asks from God a mercy that strengthens. The title is: "Unto the end, a Psalm of David." This title has already been explained above, namely that this Psalm which David composed leads us to the end, that is, to Christ, because it treats of his Passion with respect to certain things. It is said, however, in the Gloss that according to Jerome in his original text the title is: "Understanding, for the sons of Korah"; and this is a new title among the titles of the Psalms. It should therefore be known that, as is read in Num. 16, when Dathan and Abiram made a schism against Moses for the leadership of the people, then Korah rose up against Aaron for the leadership of the priesthood, and he was burned. Not all of his family, however, consented to this, and therefore those who did not consent from among them survived; hence in the time of David, ministries were given to them among the singers. And it is understood that this Psalm was in those days ordained to be sung. But it should be noted that in those Psalms where "understanding for the sons of Korah" is said, and is said according to the letter in all those in which "understanding" is placed, it is given to understand that through that Psalm the people are incited to understand the divine benefits or certain secrets, such as that verse, Ps. 94: "Understand, you senseless ones." And there, Ps. 78: "Attend, O my people," etc. Mystically, Korah is interpreted as Calvary, and Christ was crucified at the place of Calvary; and therefore this Psalm is attributed to the sons of the Passion, that is, of the cross of Christ. And these are they who have crucified their flesh, as is said in Gal. 5. The intention of the Psalmist is that he asks for divine mercy. This Psalm is therefore divided into two parts. In the first he asks for divine mercy in general; in the second in particular, at "But you, O Lord." Concerning the first he does two things. First he asks for mercy; second he introduces the necessity of asking for mercy, at "My enemies." Concerning the first he does two things. First he shows to whom mercy is owed; second, perceiving in himself that he deserves mercy, he asks for it, at "I said," because Mt. 5: "Blessed are the merciful, for they shall obtain mercy." Therefore mercy is owed to the merciful for a twofold reason. First, from divine acceptance, because God accepts mercy, through which man becomes an imitator of God. Lk. 6: "Be merciful," etc. Second, from the prayer of the saints. Sir. 29: "Store up almsgiving in the heart of the poor, and it shall pray for you." And this he does at "The Lord preserve him." Concerning the first, he announces the merit; second, the reward. He says therefore, "Blessed is he who understands concerning the needy and the poor." Blessed is the one who is merciful, who has mercy on the needy and the poor. Prov. 14: "He who has mercy on the poor shall be blessed." And he says, "who understands"—he does not say "who helps," because, as has been said, one ought to be merciful after the manner of God; but God does not wait to be always asked. Hence he comes to the aid of a desire before being asked; and therefore he is truly merciful who not only helps those who ask, but also helps the one in need before being asked. Job 31: "If I denied what the poor desired, if I made the eyes of the widow wait." The needy is one who needs to receive from another; the poor is one who has little. Jerome has, "who considers," etc., that is, who takes upon himself the care of the affairs of the poor. Job 29: "I was an eye to the blind, and a foot to the lame." Mystically, if this is referred to Christ, blessed is the Christian if he is a son of Korah, that is, of the cross of Christ through meditation, who understands, that is, who has his understanding brought into service, understanding concerning the needy and the poor, that is, the benefit which Christ accomplished through the cross. Lam. 3: "Remember my poverty and my transgression, the wormwood and the gall." He sets forth the first when he says, "In the evil day the Lord will deliver him." Days according to their nature are good, because they are made by God. Ps. 119: "By your ordinance the days continue." But they are called evil on account of the evils that happen in them. Eph. 5: "Redeeming the time, because the days are evil." And he says, "In the evil day," that is, in a day of some evil tribulation. Now there are many kinds of evil days: namely, of trial. Sir. 11: "In the day of good things, be not unmindful of evils." The greatest of evils is eternal damnation, which threatens man at the judgment, either particular, namely death, or at the universal judgment, that is, at the end of the world. And that day is evil on which such damnation takes place, that is, "that day is a day of wrath, a day of tribulation and anguish," etc. On this evil day the Lord delivers the merciful. Mt. 25: "I was hungry," etc. "Come, blessed," etc. Not that mercy alone without other virtues delivers a man, but because through mercy a man makes satisfaction for his sins.
[87205] "The Lord preserve him." Here he shows how one merits mercy from the prayer of the saints, who pray for the merciful. And a prayer is set forth for the merciful person in a state of prosperity; second, for one in a state of adversity. In a state of prosperity a man needs two things: namely, to be advanced and preserved in good; second, to be freed from evils. Now there is a threefold good: namely, the good of nature, the good of grace, and the good of glory. The first, namely the good of nature, he asks to be preserved for him; hence he says, "The Lord preserve him," namely in the good he possesses, namely in the good of nature. Ps. 56: "Preserve me, O Lord," lest the good of nature be corrupted by sin or by threatening tribulations. He asks for the good of grace to be given when he says, "and give him life"; for through grace man has spiritual life. Now this life is to be considered, and it is possessed through formed faith. Hab. 2: "My just one lives by faith." Gal. 2: "And that I live now in the flesh, I live in the faith of the Son of God." Even without this life, namely of grace, our life is death. 1 Tim. 5: "She who lives in pleasures is dead." As to the third good, namely of glory, he says, "and make him blessed upon the earth." If this is understood of perfect beatitude, then "upon the earth" means the land of the living. Ps. 27: "I believe that I shall see the good things of the Lord in the land of the living." Mt. 5: "Blessed are the meek, for they shall possess the land." But if it is understood of the beatitude of this life, insofar as we taste something eternal in our minds, as is said in Phil. 3: "Our citizenship is in heaven," then "make him blessed upon the earth" means in this earth, namely by participation in that beatitude. "And deliver him not into the souls of his enemies." Here he asks to be freed from evils. Among all evils, the greatest evil is to fall into the hands of enemies. Ps. 59: "Deliver me from my enemies, O my God," because enemies out of hatred persecute and afflict. Hence he says, "Do not deliver him into the souls," that is, into the wills, of his enemies, whose nature is to always hate, which is nothing other than to will evil. When, therefore, someone is subjected to the wicked, he is delivered into the will of the enemy. Or, "into the souls of his enemies," that is, into the power of the Devil and his ministers.
[87206] "The Lord bring him aid." Here is set forth a prayer for the merciful person in adversity. And first he asks for divine help or support; second he alleges the necessity of this. He says therefore, "The Lord bring him aid upon his bed of sorrow." He prays for the merciful person, or for the just man, a son of Korah simply, that the Lord give him life and make him blessed upon the earth. Second, that he preserve him and not deliver him into the souls of his enemies. And from this someone could infer that the merciful person would in no way be afflicted. Hence, to exclude this, he says that sometimes his bed is filled with sorrows, and this happens to the merciful person sometimes for correction. Job 33: "He rebukes sometimes through pain on the bed." Or for humiliation, as the thorn of the flesh was given to Paul, 2 Cor. 12. Or for testing, as in Job throughout, and in Tobit. And therefore he says, "The Lord bring him aid," that is, the merciful person in tribulation, "upon the bed," literally on which he lies, or on which he rests. 1 Cor. 10: "God is faithful, who will not allow you to be tempted beyond what you can bear." And that you bring him aid, a great necessity demands this, because "You have turned all his bed in his sickness." And he speaks here after the likeness of one with a fever, who finds no place on the bed where he can rest, but continually turns himself. And therefore he says, "You have turned"; as if to say: he needs aid because his infirmity is so great that he is continually turned about in bed. And this is according to the literal sense; yet simply everything through which he found rest in temporal things has been turned to bitterness for him, because God places bitterness in them, so that, having despised them, one may be converted to God. Eccl. 2: "And when I turned to all the works which my hands had wrought, I saw in all things vanity." And because to the merciful mercy is owed, being conscious of his mercy, I ask for mercy. First, therefore, he asks for mercy absolutely; second he shows in what respect he especially asks for it; third he assigns the cause of the petition. He says therefore, "O Lord, I said, have mercy on me"; as if to say: I do not have recourse to justice, but to mercy, because our salvation is not in our own acts of justice. Is. 64: "All our acts of justice are like a polluted garment." But in what does he ask for mercy? Where misery especially is. And this, namely mercy, is given where there is the highest beatitude, because beatitude does not consist in bodily things, since bodily things are ordered to ultimate beatitude. Therefore the chief misery is not in bodily things but in those things that have in themselves a disposition contrary to beatitude, such as in adulteries, thefts, murders, and other sins; and whoever does such things shall not obtain the kingdom of God, as the Apostle says in Gal. 5, but is damned. Prov. 14: "Sin makes peoples wretched." For sin has disordered the body, and the body has disordered the soul. Wis. 9: "The body which is corrupted weighs down the soul." And this health is had from God alone. Wis. 16: "Neither herb nor poultice healed them, but your word, O Lord." And the reason for this petition is: "because I have sinned against you." But do sins merit mercy? No. This, therefore, is connected in such a way that the word "because" designates the matter of mercy, not its merit. There is no misery where there is not a place for mercy. And therefore, because I am wretched, I ask for mercy. Or the word "because" denotes the meritorious cause, and thus, because the confession of sin is the merit of mercy, therefore he says: I ask for mercy because I confess that I have sinned against you. Prov. 28: "He who hides his sins," etc. "But he who confesses shall obtain mercy." Or otherwise, "because I have sinned against you"; as if to say: why do I ask for mercy? Because you alone are the one who can heal, because the injury and sin were committed against you; therefore remission pertains to you. And in every sin God is offended. And this verse is sung at the third hour, because by the faith and operation of the Trinity sin is remitted.
[87207] "My enemies have spoken." Above, the Psalmist asked for healing mercy; here, however, he sets forth the necessity of such a petition, which is caused by enemies. And according to the mystical sense, because the literal is plain, in this passage these words are spoken in the person of Christ. Concerning which he does three things. First he sets forth the malice of the wicked desiring his harm. Second he sets forth their scheming to entrap him, at "And if he came in." Third he sets forth their deliberation, at "Against me, because the enemy." First he desires to harm. Second he lies in ambush. Third he considers how it may be accomplished. He says therefore, "My enemies have spoken," in their heart or with their mouth, "evil things to me." Mt. 12: "The evil man out of an evil treasure brings forth," etc. And these evil words express their desire for the death of Christ, or of the just man. Hence it is said, "When will he die?" This is the mode of expressing desire. Ps. 42: "When shall I come and appear?" etc. Wis. 2: "Let us condemn him to a most shameful death." And they wished the death of Christ so that his fame, which was then celebrated, might be extinguished. Jer. 11: "Let us destroy him from the land of the living, and let his name be remembered no more." Hence they say, "And his name shall perish." But the contrary happened, because through death he was more exalted, and more were converted after the death of Christ. Jn. 12: "Unless the grain of wheat falling into the ground dies, it brings forth much fruit." And although the wicked lie in ambush against the good to extinguish their name, yet, as is said in Prov. 10: "The memory of the just is with praises." And sinners procure this by lying in ambush. Thus he first sets forth the manner of ambush. Second he shows the effect of the ambush, at "He came in." Concerning the first he does three things. For first he proposes the deceitful entry. Second, the feigned speech. Third, the insidious disposition. He says therefore, "If he came in to see me." Jerome has, "to visit"; as if to say: they did not come for the sake of friendship, but for the sake of spying. Thus the leaders of the Jews came to catch Jesus. Thus also after the death of Christ, many entered the Church to catch and lie in ambush against holy men. This is what the Apostle says in Gal. 2: "On account of false brethren secretly brought in, who crept in to spy out our liberty." As to the second he says, "He spoke vain things," that is, the people of the Jews spoke false things against Christ, because with their mouth they feigned sweet words. Mt. 22: "Master, we know that you are truthful." And inwardly they plotted death. Ps. 12: "They have spoken vanities, each one to his neighbor; with deceitful lips they have spoken with a double heart." As to the third he says, "His heart gathered iniquity to itself." An insidious disposition is one that gathers words with which to harm the just man. For these do not act like bees that gather honey, but like dung beetles that gather dung. But the good gather honey, because from divine sweetness they sweeten others. And therefore he says, "His heart gathered iniquity to itself." And he says, "to itself," that is, against itself. Prov. 1: "They lie in ambush against their own blood." Or, "to itself," that is, to achieve its own desire, because if they could catch him in some evil, they would greatly rejoice. Sir. 18: "If you grant to your soul its desires, it will make you a joy to your enemies." Thus they spoke against Christ, Mt. 27: "We have remembered that that deceiver," etc. Next the effect of the ambush is shown, because going out they slandered; hence he says, "He went out and spoke to the same effect." He went out either from pretense, or from malice, or from familiarity, or from friendship; because before he was and appeared as a friend, and thus he spoke to the same effect, that is, falsehood, as before, and words of falsity. Or he went out from the bosom of truth, or from the friendship he feigned, or from the Church, or from the company of Christ. Jn. 6: "Many of his disciples went back."
[87208] "Against me." Here he shows their evil counsel, how they might do harm. And first he sets forth the counsel of enemies. Second he shows that in this also some good friends concurred, at "The man of my peace." And first he sets forth the order of deliberating, showing that first the counselors assemble. Second they discuss what they deliberate about. Third they determine what is to be done. And he describes these three things here. He says therefore, "All my enemies whispered against me." The Gloss says, "He went out." And after follows, "To the same effect," etc. And this is found in the text of Jerome, yet it matters not. And he says, "They whispered," that is, they spoke silently; and this is the manner especially of counselors, and especially of evil counsels and evil men, who do this in secret. Lev. 19: "You shall not be a slanderer nor a whisperer among the peoples." Sir. 28: "The whisperer and the double-tongued is accursed," etc. And he says, "Against me." And thus they are not good counsels but evil. Ps. 36: "He has meditated iniquity on his bed." And therefore "they devised evil things against me." Ps. 1: "Blessed is the man who has not gone," etc. "They determined an unjust word against me," that is, an unjust thing. This, therefore, they determined in their council. Jn. 11: "It is expedient for you that one man should die for the people." And from that hour they plotted, etc. Mt. 21: "This is the heir; come, let us kill him." Wis. 2: "Let us condemn him to a most shameful death." This unjust word is found in Jer. 18: "You know, O Lord, their counsel against me unto evil and death." "Shall he who sleeps rise again?" Here he sets forth the reasoning behind their wicked determination. The word "not" is superfluous; as if to say: he who sleeps will not rise again; as if to say: if we kill him, he will not rise. Wis. 2: "There is no one who has been known to have returned from the dead." And therefore they believed the resurrection to be a deception. Or otherwise: "Shall he who sleeps," etc., so that the word "not" is construed with "rise again," and the sense is that these are the words of the Church taunting them; as if to say: you determined to kill him, but you did this in vain, because he will rise again. Hence he says, "Shall he who sleeps not rise again?" And he says "sleeps," because this is also said in Dan. 12: "Many of those who sleep in the dust of the earth shall awake." For simply speaking, the death of Christ was a sleep, because he himself laid down his life in death, and he died not by violence but by his own will. And therefore he had the power to take up his soul again by the power of his divinity. 2 Cor. 13: "Although he died from weakness, yet he lives by the power of God."
[87209] "Even the man of my peace, in whom I trusted." Above, the Psalmist set forth the counsel of enemies plotting the death of Christ; here, however, he introduces the counsel of friends. And because Christ himself, in Jn. 13, introduces this word concerning Judas, therefore let us here explain this of Christ. Where he does two things. First the condition of Judas is described. Second, his guilt. The condition of the person of Judas is described from three things that aggravate the sin: because he was a friend, because he was familiar, and because he had received benefits. He says therefore, as to the first: "Even the man of my peace." He said above that he slept, at the instigation of the traitor. Or, "They determined an unjust word against me," the enemies. But this is not surprising, because "the man of my peace," because Judas was reckoned among his friends. This prophecy was fulfilled in deed, because he betrayed Christ with a kiss, which is a sign of friendship and peace. Hence the Lord said in Lk. 22: "Judas, do you betray the Son of Man with a kiss?" Ps. 28: "They speak peace with their neighbor," etc. Jer. 20: "I heard the insults of many, and terror on every side, from all the men who were at peace with him, and watching his side." Likewise he was a familiar; hence, "in whom I trusted." But was Christ deceived in his hope? No. And therefore he says, "in whom I trusted," that is, in whom I seemed to trust, that is, to confide, because he had committed to him the management of his affairs. Or, "in whom I trusted," that is, of such a condition that I bore myself toward him in such a way that I ought to have been able to trust in him. But sometimes one believes he can trust in one whom he considers a friend and in whom he ought to confide, and yet is deceived. Jer. 9: "Do not have confidence in any brother of yours." Mic. 7: "Do not trust a friend, and do not confide in a leader." Or, "in whom I trusted," in my members who trusted in Christ. Mt. 25: "What you did to one of these my least ones, you did to me." As to the third he says, "who ate my bread," because Christ designated him with the sign of bread. Jn. 13: "He to whom I shall give the dipped bread." And although Judas ate the bread of Christ, yet he proceeded against him. Sir. 29: "He will feed and give drink to the ungrateful." Or, "my bread," that is, my teaching. Gen. 49: "Asher, his bread shall be fat, and he shall yield royal dainties." Such bread is the bread of Christ, which is rich on account of the sweetness of his teaching. Ps. 119: "How sweet," etc. "He has greatly supplanted me." Behold the sin. Jerome has: "He has lifted up his heel against me." And he speaks after the likeness of one who wishes to completely crush someone; as if to say: he attempted to utterly destroy me. And the diversity of translations seems to have arisen from an equivocation, because what is lifted up on high is magnified. Or, "He has greatly supplanted me," that is, he committed a great act of treachery against me, because he brought about my death. Jer. 9: "Every supplanter shall be supplanted." Amos 5: "They hated the one who rebuked in the gate."
[87210] "But you." Christ has now set forth his petition in general; here, however, he shows in what respect he asks for mercy. Hence he says: they have disturbed me, but there remains nothing except that I have recourse to God; and therefore he says, "But you, O Lord, have mercy on me." Mercy ought to be where there is misery; now Christ was made a partaker of our misery, not as to guilt but as to punishability, and especially as to the punishment of death. And therefore, "Have mercy on me." Ps. 89: "My mercy I will not take from him." But in what respect he asks for mercy, he shows when he says, "Raise me up"; as if to say: they say he will not rise again, but you raise me up. But did not Christ rise by his own power, since he says "Raise me up"? Indeed it seems that he did, because the Psalmist says in the person of Christ, "I have slept and I have risen," Ps. 3. It must be said that Christ according as he is man did not have the power to rise, but according to the power of the divinity, which is the same in the Father and the Son. And therefore if he rose by the power of the Father, he rose by his own power. And he asks from the Father, as man, what he had as God, to show that this is accomplished by the power of the divinity. "And I will repay them." Here is set forth the effect of this. Christ had a twofold power after the resurrection, because in heaven and on earth; and therefore he repaid them with temporal captivity, because they were scattered throughout the world, and he will repay them in the future with damnation. Jn. 5: "He gave him power to execute judgment." Jerome has: "Raise me up and I will repay you"; as if to say: this is the fruit of the resurrection, that having been raised I will bring many to the knowledge of your name. Ps. 116: "What shall I render to the Lord," etc.
[87211] "In this I know." Here he sets forth his confidence of being heard. And first he sets forth that God willed him, that is, it was pleasing to the Father's will in him. Hence he says, "that you have willed me." Mt. 3: "This is my beloved Son, in whom I am well pleased." Is. 42: "My soul is pleased in him." Likewise he says, "My enemy shall not rejoice over me," that is, Judas; and even if he rejoiced at his death, he will not finally rejoice, because he will be saddened at the resurrection. Mic. 7: "Do not rejoice over me, O my enemy, because I have fallen; I shall rise again." And this text can be arranged in two ways. In one way, so that the first is the argument for the second, and the sense is: from this, that I consider that I am acceptable to you. In another way, so that the second is the cause of the first, and the sense is: because my enemy will not be able to rejoice over me, I have known that you have willed me. But because he needed some sign, he says, "I have known," that is, I have made known, or because others have known this. "But you have upheld me because of my innocence," etc. Here, having been heard, he gives thanks. And first he confesses the benefit. Second he adds praise, at "Blessed." In the benefit he confesses all that pertains to himself. For first he sets forth the merit. Second he shows the benefit of the resurrection. Third, the state of the risen one. Fourth, the exultation. As to his merit, let us consider his innocence; hence he says, "You have upheld me because of my innocence." 1 Pet. 2: "He committed no sin." Ps. 26: "But I have walked in my innocence." And from this merit he says he was upheld, or taken up. He does not say this of the assumption into the unity of the person, because that assumption was not from the merits of the man Christ himself, but from pure grace; hence it was accomplished by the operation of the Holy Spirit. Rather, he says this of the reception from the dead, by which he rose. Ps. 3: "But you, O Lord, are my upholder." And he says, "You have upheld," namely my soul from the dead, and my flesh from the tomb. But in what manner was he upheld? Was it to mortal life, like Lazarus? No; but he was upheld to the state of immortality. Hence he says, "And you have confirmed me in your sight forever," that is, in the state of immortality. Rom. 6: "Christ, rising from the dead, dies no more." And still more: because he established him before his sight. Heb. 9: "He entered into heaven itself, that he may appear before the face of God for us." And this "forever," that is, always.
[87212] "Blessed be the Lord." Here he sets forth praise, and concerning this he does two things. First he sets forth certain things on the part of the one praised; second, on the part of the one praising. "Blessed." To bless is nothing other than to speak well. We bless God in one way, and God blesses us in another. We bless God by acknowledging his goodness. Tob. 12: "Bless the God of heaven." Sir. 43: "Blessing the Lord, exalt him as much as you can." But God blesses us by causing goodness in us, because his speaking is his doing. Ps. 148: "He spoke, and they were made." The second he shows when he says, "the Lord." The power of God is considered according to two things. First, according to the work of governance. Wis. 12: "But you, the ruler of power, judge with tranquillity, and with great reverence you dispose of us." And according to the work of creation. And he touches on these two when he says "Lord," to whom it pertains to govern; second when he says "God," for all consider that to be God which is the first principle of being for all things. But the work of governance has ministers; in the work of creation, however, there can be no ministry. Hence the honor that is due to a governor can be communicated to others. Gal. 4: "You received me as an angel of God." And this is dulia. But latria, which is due to the Creator, is owed to no one else. And therefore the Gloss says: "Lord," to whom dulia is due; "God," to whom latria is due. And he says, "of Israel," that is, of those who see God; because even though he governs all things, nevertheless only the faithful obtain the abundant fruit of governance, which is life. And even if all worship God, yet the faithful alone offer the worship of latria to God alone. The third he shows when he says, "from age to age," because your power is not bodily but eternal. Ps. 145: "Your kingdom is a kingdom of all ages." On the part of the one praising he says two things: namely, the confession of the mouth. Rom. 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation." And he does this when he says, "Blessed be God," etc. Likewise, the delight of the will. Phil. 4: "Rejoice in the Lord." And therefore he says, "So be it, so be it"; as if to say: he takes delight in his goods, and he repeats it to signify the continuation of this delight. 1 Chr. 29: "O Lord God, preserve this will." In the Hebrew it has "Amen, Amen." And because "Amen, Amen" is placed at the end of books, some believe that the Book of Psalms is divided into many books, and that one is completed here. But this is not true, because "So be it," or "Amen," is placed here as a continuation of the will, not as the completion of a work.
Commentary on Psalm 41
[87213] This is the fifth decade of the first group of fifty, and thus it is ordered toward imploring help against present evils. And this is a figure of the temporal evils that befell David, who suffered persecution from Absalom—and against this was the first decade. Likewise from Saul—and against this the second decade. Likewise from the whole people—and against this the third decade. Likewise from many rivals—and against this the fourth decade. Ps. 35: "Judge, O Lord, those who wrong me." There remains the fifth decade, in which he speaks specifically about things pertaining to the kingdom. And he asks in this decade for divine help against those who attack the kingdom. And to refer this to the mystery, the just man asks against those who attack the kingdom of the Church. This decade is therefore divided into two parts. First he formulates a petition for the state of the kingdom; second, because the kingdom appears to have been troubled through sin, he therefore asks pardon for sin, at Ps. 51: "Have mercy on me, O God." Concerning the first he does two things. First he sets forth a petition against the enemies of the kingdom; second, having been heard, he gives thanks for the glory of the kingdom, at Ps. 45: "My heart has uttered." And because every petition proceeds from desire, therefore concerning the first he does two things. First he sets forth his desire; second he adds a prayer, at Ps. 44: "O God, with our ears." Concerning the first he does two things. First he shows the desire he has for God; second he asks for the fulfillment of his desire, at Ps. 43: "Judge me." The title: "Unto the end, understanding, for the sons of Korah." This has been explained in the title of the preceding Psalm; yet another reading has: "Unto the end, with understanding," that is, this Psalm is attributed to the sons of Korah, "with understanding," that is, leading us to the end through understanding. Korah is interpreted as Calvary. Hence those are called sons of Korah who suffer mockery on account of the cross. Thus in 2 Kgs. 2, boys mocked Elisha: "Go up, bald head, go up, bald head"; and Elisha cursed them, and bears devoured them. Those ascend from Bethel who are converted to the faith of Christ from Judah, which was formerly called the house of God. And they are mocked by boys, that is, by Jews using childish understanding, because they are still under a tutor, and they cast in their teeth the cross of Christ. And those two bears devoured them, namely Titus and Vespasian. The Psalm is therefore divided into two parts. In the first he sets forth his desire. In the second he sets forth the sadness that incites the desire, at "My tears have been." Concerning the first he does three things. First he sets forth the desire under a likeness. Second he assigns the reason for the likeness, at "My soul has thirsted." Third he explains the thing desired, at "When shall I come?" He takes the likeness from the deer, which especially has this property: that it crushes the serpent with its hoof, and when it wishes to be renewed, it eats the serpent, and thus it burns from the venom, and then it runs to water, and so it is renewed. As a deer in general desires waters, so the faithful person desires God; yet in particular it is adapted to catechumens and to perfect men. For the catechumen is like a deer that feels in itself the burning of venom, which was introduced by the suggestion of the serpent, Gen. 3. From this venom followed original sin. Rom. 5: "Through one man sin entered into this world." And this venom is the guilt of concupiscence and the guilt of the first sin. And therefore he ought to desire the font of Baptism. Zech. 13: "There shall be a fountain open to the house of Jacob for the washing of sins." Ezek. 36: "I will pour out upon you clean water." The perfect man, however, is like a deer established on the rock. Ps. 18: "Who made my feet like the feet of deer." "My soul has thirsted." He has now eaten, that is, destroyed sin. Sir. 21: "Flee from sin as from the face of a serpent." And therefore he has nothing in the world that he desires; and so he desires to come to the fountain of life. And therefore, because this likeness suits both catechumens and perfect men, this Psalm is sung in the office of Baptism on Holy Saturday and Pentecost when the solemn Baptism takes place, with respect to catechumens. Likewise it is sung with funeral rites, because it suits perfect men approaching the fountain of eternal life. "So does my soul long for you, O God." Here he applies the likeness. "My soul desires" with interior affection. Is. 26: "My soul has desired you in the night." Lam. 3: "The Lord is my portion, said my soul." But is there a fountain of waters in God? Yes; hence he says, "My soul has thirsted for God, the living fountain." A fountain is called one that springs forth and produces living waters, and that unceasingly and unfailingly sends forth waters. Every water of graces flows from that fountain, namely from God the Father. Jer. 2: "They have forsaken the fountain of living water." Likewise it flows from the Son, also insofar as he is God. Ps. 36: "With you is the fountain of life." "The fountain of wisdom is the word of God," Sir. 1. Likewise from the Holy Spirit. Jn. 4: "It shall become in him a fountain of water springing up into eternal life." And Jn. 7: "This he said of the Spirit whom those who believed in him were to receive." Therefore, because he himself is the fountain, my soul has thirsted for him. Thirst designates desire with anxiety. Thus this man signifies that he suffers anxiety, not only from the delay of the thing desired, but on account of the evils that afflict here. Mt. 5: "Blessed are those who hunger and thirst for justice, for they shall be satisfied." But from this fountain he desires this, namely, "When shall I come?" These are the words of one who desires, and they express the desire of the catechumen for Baptism; and thus the sense is: when shall I come to the sacred Baptism of Christ? Mt. 11: "Come to me," etc. Ps. 34: "Come, children," etc. This, as Augustine says, is fitting for catechumens, because from the beginning catechumens, until they became adults, were not admitted to the sacred mysteries but could attend only until the Gospel. Hence he says, "When shall I come and appear?" Literally, with others, before the face of the Lord, that is, to the sacraments of Christ. Likewise it is fitting for perfect men, and the sense is: "When shall I come and appear," that is, so that I may see you face to face, because now I am far from you, since I see you through faith? But when I shall see you through direct vision, then I shall be near. Phil. 1: "Having a desire to be dissolved, and to be with Christ." And he does not say, "The Lord will appear to me," but "I will appear before the face of the Lord"; because from the fact that I shall see the face of the Lord, I shall be made conspicuous to all, far more than Moses who saw him in this life. 1 Jn. 3: "It has not yet appeared what we shall be; we know that when he shall appear, we shall be like him." Rom. 8: "The sufferings of this present time are not worthy to be compared," etc. As if to say: I shall be part of the company of those who see God, and from this I shall be conspicuous and glorious. But the hypocrite is excluded from this vision. Job 13: "No hypocrite shall come into his sight."
[87214] "My tears have been." Here he describes whence he has this desire or anxiety. And first he sets forth the cause. Second he sets forth the remedy he has against it, at "These things I remembered." And first he sets forth the greatness of his sadness. Second he sets forth the cause of this sadness. Concerning the sadness he proceeds thus: first he expresses the greatness of the sadness; second, the effect; third, the continuity. He shows the first when he says, "My tears have been my bread," into which, namely, a man bursts forth from abundant sadness. And this sadness is either over sins that impede the attainment of the thing desired, or over the troubles caused by others. He shows the second when he says, "bread." Bread refreshes; and thus also tears refresh, for a twofold reason. One is that to everyone the activity suited to his state is delightful. Hence the activity suited to sadness is delightful to the sad person, and weeping is the activity of sadness. The other reason is that when heat evaporates outward, it diminishes. And therefore he says that tears are to him like bread, as refreshing him. Or, like bread, because just as he is sustained by bread, so he is sustained in good by tears. He shows the third when he says, "day and night," namely in prosperity and adversity. Jer. 9: "I will weep day and night." And the cause of this is: "while it is said to me daily: Where is your God?" These, if they are the words of pagans, are referred to catechumens; as if to say: we, say the pagans, have a God whom we see, namely the sun. But where is your God, whom you fabricate? Respond: God can be seen, but not by you, because you are not pure of heart. Likewise, if it is said to a converted Jew by an unbelieving Jew: "Where is your God?" Let the Jew converted to the faith respond: where my God is, appears in your punishment, namely of the Jews, because you are scattered. Likewise these are the words of the sinner to the just man placed in affliction; as if to say: where is your God? Why does he not deliver you from the affliction you suffer? Let the just man respond: because these temporal things are not the reward that God gives to his servants, but heavenly things are.