[87259] "We have received." Above, the Psalmist set forth the great things of the city; here, however, he sets forth the thanksgiving. And concerning this he does two things. First, the thanksgiving is set forth. Second, people are invited to consider still further the great things of this city, at "Go around." As it is said elsewhere, "All the ways of the Lord are mercy and truth." Hence the thanksgiving pertains first to the effects of divine mercy. Second, it pertains to the effects of justice, at "Your right hand is full of justice." Concerning the first, he does two things. First, he proposes the perfection of divine mercy. Second, the effect of this perfection, at "According to your name." According to the surface of the letter, this is read from the perspective not of the Jews, but of those who marvel and say, "As we have heard," etc. "We have received, O God, your mercy." This likewise can be read from the perspective of the Jews. But he says, "We have received," etc. The mercy of the Lord is understood in three ways: namely, as the effect of grace, which effect is conferred in the sacraments of Christ. Tit. 3: "According to his own mercy he saved us through the washing of regeneration," etc. And in the Church, all commonly receive mercy; but the good, together with the sacraments, receive mercy, that is, grace and the effect of the sacrament; the wicked, however, receive only the sacrament. The good therefore say: "We have received your mercy," that is, your grace, "in the midst of your temple." In the temple, sinners are at the edges; in the midst of the temple are the virtuous and just. In another way, mercy is Christ himself, who was given to us out of God's mercy: Ps. 101: "For the time to have mercy on it has come." And so this can be explained of a twofold temple and a twofold reception: namely, bodily -- and so these words belong to the just Simeon. O God, we have received your mercy, namely Christ, in our arms, in the midst of your temple, namely the material temple. Also of the reception of faith; and the sense is: O God, we have received Christ, mercifully given, through faith. Jas. 1: "In meekness receive the implanted word." "In the midst of the temple," that is, in the consensus of the Church; because those who do not receive the common teaching of the Church do not receive this mercy. Sir. 15: "In the midst of the Church he opened his mouth." "According to your name, O God." Here the effect of this reception is set forth. As if to say: by the fact that we have received your name, your praise has been spread throughout the whole earth. And this "according to your name, O God," who is essentially good. And whoever knows God according to that measure praises him according to how he knows him. And therefore he says, "According to your name, O God," that is, according to the knowledge one has of you, "so also is your praise." And because he is known everywhere, therefore he says, "To the ends of the earth." Mal. 1: "From the rising of the sun to its setting, great is my name among the nations." Or "to the ends of the earth," that is, in the whole Church, which is spread everywhere. Or, because your true praise is only among the saints who truly praise you, because they truly know you: Jn. 7: "I know him." "Your right hand is full of justice." Here he commends justice. And first he sets forth the commendation of justice. Second, he sets forth its effect. I say, therefore, that "we have received your mercy"; and this not without justice; indeed, "your right hand is full of justice." The hand of God is called his operative power. And God has two hands: namely, the right hand, by which he rewards the good, and the left hand, by which he punishes the wicked. Mt. 25: "He will set the sheep on his right," etc. In both hands there is justice; but in the left hand there is not full justice, because he punishes less than what is deserved. But in the right hand there is full justice, because he rewards abundantly. Lk. 6: "A good measure," etc. Rom. 8: "I consider that the sufferings are not worthy to be compared," etc. "Your right hand," that is, the future glory, "is full of justice," because there no one is present except the just. Is. 60: "Your people shall all be just." "Let Mount Zion rejoice." Here the effect of the justice wrought by the left hand is set forth, and it is groaning; but the effect of the justice wrought by the right hand is joy. Ps. 18: "The ordinances of the Lord are right, gladdening hearts." Above he said that the effect of mercy extends to the ends of the earth; here, however, he attributes the effect of justice to Mount Zion and to the daughters of Judah. The Apostle also says this, Rom. 15: "I say that Christ Jesus was a minister of the circumcision on account of," etc. Because, therefore, he was promised to the daughter of Zion: Zech. 9: "Rejoice greatly, O daughter of Zion," etc. "Let Mount Zion rejoice," because it belongs to justice that the promise be kept. But since no promise was made to the Gentiles, it was mercy that it was given. Nevertheless, it can be said that Mount Zion refers to all of Jerusalem. "And let the daughters of Judah," that is, of confession, that is, the whole Jewish people, "rejoice." And let them do this "on account of your judgments, O Lord," because they are right.
[87260] "Go around." Here he leads to a more diligent consideration, so that it may be understood that kings have already sometimes seen the great things; but David invites all to consider further. And first he invites to this. Second, he adds the reason for the invitation. He says, therefore, "Go around," namely the Church militant or triumphant, with the eye of contemplation: Song 3: "I will arise and go about," etc. Some go around the Church with an iniquitous eye, to attack it; but we go around it in order to love it. And therefore he says, "Embrace it," namely by loving: Ps. 25: "Lord, I have loved the beauty of your house." Jerome has, "Go around, as if going outside, and go around through the streets, and recount in its towers." Here he leads to consideration in spiritual matters. In a city there are three magnificent things: namely, towers, walls, and streets. As to the first, he says, "Recount in its towers." Jerome has, "Marvel at its towers." Towers are for seeing from afar. The towers of the Church, therefore, are the prelates, and the apostles were its towers. As if to say: marvel at the apostles and prelates. Or "recount," that is, the doctors [recount] according to the doctrine of the apostles and doctors. As to the second, he says, "Set your hearts upon its strength." Jerome has, "Set your heart upon its ramparts." And this is the power of the Holy Spirit, who protects this city: Lk. 24: "Stay in the city until you are clothed with power." This power is love: Song 8: "Love is strong as death." As to the third, he says, "And distribute its houses." Jerome has, "Separate its houses, distinguish its palaces." Distinguish, namely by right judgment. For there are some who, on account of a few bad people, wish to condemn the whole Church. He says, therefore, "Distribute," that is, you ought not to condemn the good on account of the wicked: Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Or, "Distribute its houses," namely by assigning different churches to different ministers, so that there may be no confusion in the Church -- just as Paul was the apostle of the Gentiles, and Peter was the minister of the circumcision, that is, the apostle of the Jews. Another reading has "its steps," that is, its different orders: some subdeacons, some deacons, and some priests: Eph. 4: "And he himself gave some as apostles," etc. The purpose of this consideration is the praise of God. And first he sets forth to whom the praise of God should be announced. Second, why it should be announced. He says, therefore, "That you may recount," namely what you have heard: Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." Because what one person has received, he ought to share with another: "In another generation," namely to sinners. Or "another," that is, the future generation. And what should you recount? Two things: because all preaching ought to be directed toward two ends: namely, toward showing the magnificence of God, as when one preaches the faith; or toward announcing the benefits of God, so that charity may be kindled in their hearts. As to the first, he says, "For this is God, our God": Bar. 3: "And after this, on earth," etc. Heb. 13: "Jesus Christ, yesterday and today, the same forever." As to the second, he says, "He himself will rule us forever": Mt. 28: "Behold, I am with you," etc. Ps. 22: "The Lord rules me, and nothing," etc.
Commentary on Psalm 48
[87261] Above, the Psalmist invited the nations to joy and thanksgiving for the benefits given to the people of God; here, however, he admonishes them to trust in God. And concerning this he does two things. First, he arouses attention. Second, he pursues his purpose. The title is not new. According to the title, however, a person is rendered attentive in two ways. In one way someone is said to be rendered attentive on the part of the hearers; in another way on the part of the things to be said, when he promises to say certain great things. Prov. 8: "Hear me, for I will speak of great things." And in this manner he speaks here. First, therefore, he renders them attentive on the part of those to whom he was speaking. Second, on the part of the things to be said, at "My mouth." He says, therefore, that the things he is about to say pertain to every rank of men and to all. And he touches on four differences among men. One from the diversity of peoples, because the people of the Jews was one, and that of the Gentiles another. Another on the part of places. Another on the part of origin. For some were noble and distinguished, others were not. Another on the part of fortune, because some were rich, others were not. He sets forth the first when he says, "Hear these things, all you nations," not only of the Jews, because these things pertain to all to hear; and this is necessary. Prov. 1: "The wise man hearing," etc. He sets forth the second when he says, "Give ear, all you inhabitants of the world," that is, from whatever part of the world. And he says "give ear," because one must both hear and perceive. Mt. 13: "He who has ears to hear, let him hear," that is, let him attend. Jerome has, "inhabitants of the west." As though it were a certain prophecy, because the faith of Christ flourishes especially among the people of the west, since in the north there are still many pagans, and in the east there are many schismatics and unbelievers. Or, "hear these things, all you nations" refers to the wicked; "you inhabitants of the world," to the good who have dominion over the earth. He sets forth the third when he says, "all you who are earth-born," that is, the ignoble, "and sons of men," that is, the noble. Jerome has, "both sons of Adam and sons of individuals," because some have nothing distinguished from their parents. Mystically, the "earth-born" are called sinners, who cling to the earth through affection; hence they are compared to the serpent. Is. 65: "For the serpent" (that is, for the earthly), "dust shall be his bread." "Sons of men" are called the good, who bear the image of God and of Christ, who is the Son of Man. He sets forth the fourth when he says, "rich and poor together as one"; as if to say: let all of you hear these teachings, because they are useful for all. And what are they? Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Sir. 31: "Blessed is the rich man who is found without blemish," etc. Yet someone may be rich in fact but not in affection, and such a person can be holy, like Abraham and King Louis of France. Another is rich both in fact and in affection, and such a person is not holy. Of this it is said, Mt. 19: "It is easier for a camel to enter," etc., because just as it is against nature for a camel to enter through the eye of a needle, so for a rich man to enter the kingdom of heaven is against divine justice. And such people are earth-born; but the former are sons of men.
[87262] "My mouth." Here he renders them attentive through the promise of the things to be said. Whoever teaches, either teaches things or teaches words. When we preach faith and morals, we teach things; when we expound Scripture, we teach words. First, therefore, he speaks of the first kind of teaching. Second, of the second, at "I will incline." But the knowledge of things is necessary for two purposes: namely, for the knowledge of truth and for use in action. Every knowledge of truth, therefore, that is necessary for us concerning other things, must be referred to the knowledge of the truth of divine things. Hence Augustine says: whoever examines these things without referring them to eternal things is idle. And therefore all knowledge of truth pertains to wisdom; and therefore he says, "My mouth shall speak wisdom." 1 Cor. 2: "We speak wisdom among the perfect." But that which is necessary with respect to use in action pertains to prudence, by which there is direction of human affairs; and therefore he says, "and the meditation of my heart shall speak prudence." Prov. 10: "Wisdom is prudence for a man," because wisdom applied to human and material things is prudence. "I will incline." Here he treats of the second kind of teaching, namely of obscure words; and two things are necessary concerning them. First, that one study to understand. Second, that one study to explain them to others. With respect to the first he says, "I will incline my ear to a parable." A parable is a certain saying when it has an obscure similitude; as if to say: I will devote study to understanding the sayings of others. Prov. 1: "He will observe the parable and its interpretation, the words of the wise and their riddles." Or, "I will incline my ear to the parable" which God speaks, because he speaks enigmatically; as if to say: I will incline my understanding to the voice of the Lord, who speaks parabolically. "I will open on the Psaltery my proposition." "Proposition" is said in two ways. In one way it means that which I desire above other things, and it is that which I most desire; "I will open it on the Psaltery," that is, in my action, because this is the best way to open one's intention; for if you propose to enter eternal life, you do not manifest your intention if you do not have good works. Or "proposition" is an obscure saying, or one proposed for the sake of testing; thus Samson, Judg. 14, proposed a riddle; hence he says, "If you had not plowed with my heifer"; and so "proposition" is taken here. And therefore Jerome says that it is an obscure saying. The Hebrews have, "my divination," which is the same thing.
[87263] "Why shall I fear?" Having set forth the introduction of the Psalm in which he aroused the attention of the people, here he proceeds to the principal purpose, which is to lead men not to fear present evils, nor to trust in present goods, but that their fear and trust should be in God alone. And concerning this he does two things. First, he shows what is to be feared. Second, he shows what they should not fear, at "Do not fear." Concerning the first he does two things. First, he proposes his intention. Second, he proves his proposition, at "Those who trust." Concerning the first he does two things. First, he proposes the question. Second, he sets forth the conclusion. The question is, "Why shall I fear in the evil day?" Here, first, it must be seen what this evil day is, because all days are from God. But they are called evil on account of the evils that occur in them. Eph. 5: "Redeeming the time, because the days are evil." The evil day can therefore be called the day on which some peril occurs, and especially that on which the peril of eternal damnation threatens, and this is the day of judgment. Zeph. 1: "The voice of the day of the Lord is bitter; the strong man shall be in tribulation there." Therefore, "Why shall I fear in the evil day?" That is, what shall make me fear in that day? And he answers, "The iniquity of my heel shall surround me." For nothing is to be feared except sin, because no adversity shall harm if no iniquity holds sway. Prov. 28: "The wicked man flees when no one pursues." Sir. 34: "He who fears God shall tremble at nothing." And therefore he says, "the iniquity of my heel." By "heel" three things can be understood. First, because it is the lowest part of the body. And therefore "the iniquity of my heel" is the iniquity that persists until the end of life; and in this way "heel" is taken in Gen. 3: "She" (namely, the woman) "shall crush your head," namely, the higher reason; but she shall crush the head of the serpent, "and you shall lie in wait for her heel," that is, you shall lie in wait for her until the end of life. Likewise, by "heel" can be understood the weakness of the flesh, because when a man fails, the heel slips. And thus "the iniquity of the heel," that is, the sin proceeding from the weakness of the flesh, "shall surround me." Third, unjust persecution, which one moves against another, according to Jn. 13: "He who eats my bread shall lift up his heel against me." And thus "the iniquity of the heel," that is, unjust persecution, is turned back against the persecutor. Prov. 5: "His own iniquities catch the wicked man." "Those who trust in their own strength." Here is set forth the reason why there is cause for fear, namely on account of sin. And there is a twofold reason why sin should be feared. First, on account of the impossibility of escaping the punishment of sin. Job 11: "Refuge shall perish from them, and their hope shall be the abomination of the soul." The other reason is on account of the evils that threaten the wicked. First, therefore, he sets forth the impossibility of escaping punishment. Second, he shows the evils threatening the wicked, at "He shall not see." Someone escapes punishments, first, through extrinsic help; second, through his own solicitude; third, through the failure of the subject, as when he dies. And he shows that by none of these means can one escape. First, on account of help. Second, that neither through a remedy provided by oneself. Third, that neither through the failure of the subject. He who wishes to be freed through help is sometimes freed by the power of his army. Jn. 18: "If my kingdom were of this world, my servants," etc. Sometimes through riches. Prov. 6: "He will hand over all the substance of his house and free himself." Sometimes through friends. And he shows that none of these can free from the punishment of sin. And although according to the Gloss it is read differently, yet according to the Hebrews it is read that God frees those who trust in him. "A brother will not redeem"; as if to say: a brother will not redeem those who trust in him. And therefore first he shows that one is not helped against the punishment of sin by the help of friends, because the power of friends is small. And therefore one should not trust in the bodily strength of friends. Hence he says, "Those who trust in their own strength," namely that of their friends, or in their own special strength, because "there is a way that seems right to a man, but its end leads to death," Prov. 14. Likewise, those who trust in the strength of their riches are not freed from the punishment of sin by all these things, because Prov. 11: "Those who trust in their riches shall fall." For one should not trust in bodily or spiritual riches, but a man should seek his salvation as best he can. Jer. 9: "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches." Nor can a person closely related to him, no matter how closely, redeem him, that is, free him from sin or from punishment. Ezek. 14: "If these three men, Noah, Daniel, and Job, were in its midst, they by their justice would deliver their own souls." But since a brother cannot redeem someone however closely related, shall a man redeem? No, because a man cannot snatch anyone from the hand of God, but God alone shall redeem them. And a man, namely Christ: a man, so that the price, that is, death, might have a place in him, and God so that he might have the power to redeem. Or, differently: "brother," that is, Christ, who is our true brother. Ps. 21: "I will declare your name to my brothers." Song 8: "Who will give you to me for a brother?" etc. If this one does not redeem, who else will redeem? As if to say: no one. "He will not give God his appeasement." Here he shows that they do not escape punishment on account of anything they do while they are in sin, because sinners need a twofold remedy on account of the twofold evil they incur, namely the offense against God and the debt of punishment. And therefore they need to appease God, which they themselves cannot do, because since they do not please God and are enemies of God, neither does he accept their offerings. Hence he says, "He will not give God his appeasement," because exterior things do not please God unless there is interior grace, which a mere man cannot give. Likewise, they need to be absolved from punishment; and this too a man cannot do. Hence he says, "Nor can he give the price of the redemption of his soul," namely, a mere man; and therefore he cannot free from punishment. Ps. 88: "What man is he who shall live and not see death, and shall deliver his soul from the hand of Hell?" But Christ, who is God and man, gave appeasement for us. Rom. 5: "When we were enemies, we were reconciled to God," etc. Likewise, the price of redemption alone: 1 Pet. 1: "You were redeemed from your vain manner of life," etc. Or, "he will not give," that is, he will not care to give appeasement and the price of the redemption of his soul, namely he who trusts in riches. And according to this the other reading can be continued, which says: "A brother," namely Christ, does not redeem, because they do not care to appease God through penance, because Christ does not help those who do not wish to help themselves. "And he shall labor." Here he shows that he will not escape through the failure of himself, because he is always punished. Hence he says, "He shall labor forever," that is, he shall be punished with eternal punishment. Mt. 25: "These shall go into everlasting punishment," because they did not wish to labor here. Ps. 72: "They are not in the labor of men." And because, as far as it was in them, they sinned forever, because they preferred sin to the law of God; and therefore they do not fear punishment, but would always wish to commit sin. "And he shall still live unto the end," that is, his life shall not fail in punishments. Job 20: "He shall suffer for all that he has done, yet he shall not be consumed."
[87264] "He shall not see." Above, the Psalmist showed that there is cause to fear on account of sin, because there is no remedy for escaping punishment; here, however, he treats of the evils that threaten them on account of their improvidence. And concerning this he does three things. First, he commemorates their improvidence regarding future evils. Second, he commemorates the evils that threaten, at "They shall leave to strangers." Third, he sets forth the hope in God by which he hopes to be freed from these evils, at "Nevertheless." Concerning the first he does two things. First, he shows their improvidence. Second, the cause of their ignorance, at "When he shall see." He says, therefore, that such a person to whom so many evils threaten "shall not see," that is, shall not consider "destruction," that is, his own damnation. For it belongs to the just to remember their last end, Sir. 7. But of these it is said, Dt. 32: "A nation without prudence and without counsel." And why do the unjust not provide for themselves? The reason is given in Eccl. 9: "This is the worst among all things that are done under the sun: that the same things happen to all." And therefore they do not consider what may befall them in the future. And therefore, "when he shall see even the wise dying"; but seeing bodily death, they do not consider their glory. Wis. 4: "They shall see the end of the wise man and shall not understand what God has designed for him." There is a difference between the foolish and the stupid. The foolish man is one who has human knowledge but does not consider eternal things; the stupid man is one who does not consider even present things. Or the foolish man is one who does not attend to present evils but to future ones; the stupid man is one who attends to them but does not avoid them. Hence he says, "The foolish and the stupid shall perish together." According to Jerome, there is a twofold cause of the contempt of the unjust: length of life, and the fact that they see the wise and the foolish die together.
[87265] "And they shall leave." Here he sets forth the evils that befall sinners. And first he sets forth the evils that occur in the present. Second, he sets forth the evils that will come in the future, at "Like sheep." Concerning the first he does two things. First, he sets forth the evils that occur in the present with respect to extrinsic goods. Second, with respect to intrinsic goods, at "When he was in honor." And he shows first what the wicked man loses through death. He says that he loses riches; hence he says, "They shall leave their riches to strangers." Jer. 17: "He has made riches, and not by judgment; in the midst of his days he shall leave them." And he says, "their own," as if possessed by themselves; or because he did not use them for the benefit of others. Phil. 2: "All seek the things that are their own." And he says, "to strangers," because often strangers, that is, those unrelated according to the flesh, receive their riches. Ps. 38: "He stores up treasure and knows not for whom he gathers it." Even if sometimes he leaves riches to his children, they are nevertheless strangers, as is said in Lk. 10: "That one is a neighbor who showed mercy to him." And it happens that children and grandchildren do nothing good for the dead; but two things remain for them of the things of the world: a tomb and human reputation. The second, at "Their dwellings." With respect to the first he says: they had houses and vineyards and chariots and many precious things. But what shall they have in death? In place of a palace they shall have a tomb, and this "forever," that is, until the day of judgment they shall dwell in their tombs. Or, from the fact that they build elaborate tombs, they believe they shall dwell in them forever; but they are deceived, because even the tombs shall be destroyed. Hence, although according to their opinion those tombs are their houses forever, yet it is not so. Jerome, however, has it differently: "Their inward parts are their houses forever," because a man has a twofold house: an exterior one, and this does not remain forever; and an interior one, namely the conscience, and this remains. Is. 38: "Set your house in order." Whether good or evil, it always remains. "Their dwellings." Here he shows that neither fame nor anything memorable of a man remains after death. The memorable things of a man are strong buildings; therefore he says, "their dwellings from generation to generation"; as if to say, they are built as if they will last forever; but they are deceived, because they are destroyed. Job 21: "Where is the house of the prince, and where are the dwellings of the wicked?" Mk. 13: "Do you see these great buildings? There shall not be left," etc. And he says "dwellings," because they do not remain in them for long. "They have called their names upon their lands"; as if to say: this is the intention of this building, that they might be named in their lands. Gen. 11: "Come, let us build a city and a tower, and let us make a name," etc. Sir. 40: "The building of a city establishes a name." Hence they call cities by their own name. And he says "their own," because the name of anyone does not extend much beyond his own land. And therefore it is foolish for a man to celebrate his name in his lands. Or, "they will call their names," that is, of the deceased, "upon their lands," by carrying food to their tombs.
[87266] "And man." Above, the Psalmist set forth the evils that threaten the wicked with respect to the loss of exterior goods; here, however, he sets forth those that threaten them from the corruption of interior goods. And concerning this he does two things. First, he proposes the evil of interior corruption. Second, he shows what follows from this evil, at "This is their way." It should be known that man is composed of a rational and a sensitive nature. According to his rational nature, man has a likeness to God and the Angels. Gen. 1: "Let us make man in our image and likeness." Ps. 8: "You have made him a little less than the Angels." But according to his sensitive nature, he shares in common with beasts. First, therefore, he sets forth the honor of man with respect to the fact that he has a likeness to the Angels; hence he says, "Man, when he was in honor." According to the Philosopher, honor is something more excellent than praise, because praise is ordered to something else, whereas honor is in and of itself. And he says "he was," namely like God. And from the fact that he possesses these things, he sets forth three things: first, that he does not consider these things, namely that he is like God. Second, that he declines into bestial ignorance and baseness. Third, that he falls into bestial acts. With respect to the first he says, "He did not understand," namely that he was made in the image of God, and that he was fit to possess heavenly things. Wis. 2: "Nor did they hope for the reward of justice, nor did they judge the honor of holy souls." With respect to the second he says, "He is compared to senseless beasts." Brute animals act from passion; and this is evident, because a dog immediately when it is angry, barks; a horse, when it desires, neighs; but this is not imputed to them, because they lack reason. If, therefore, a man immediately when he desires follows his passion, and when angry strikes, he is compared in his action to senseless beasts. Ps. 31: "Do not become like the horse and mule," etc. With respect to the third he says, "And he is made like them." For when the nature of brutes is inclined toward something, it uses passion in that way, and custom turns into nature. When a man, therefore, becomes accustomed to living according to passion, it already turns into nature; and therefore "he is made like them" through a habit aggravated by evil works. Jer. 5: "They are become like horses mad for females and stallions." And therefore the Philosopher says that a wicked man is worse than a wicked beast, because together with his malice he has an intellect to devise various evils.
[87267] "This is their way." Here he shows what follows from this evil that they have incurred, namely that they have become bestial; for someone could say that no evil follows from it. But it is not so. Rather, something else follows. And first he shows what follows with respect to them. Second, with respect to others. With respect to them he says, "This way," namely of following passions, "is a scandal to them," because they are interiorly disturbed. Ps. 68: "Let their table before them become a stumbling block." Likewise, they are also exteriorly disturbed, because they are punished and defamed. The Philosopher says: "The wicked are filled with repentance." With respect to others it follows that "afterwards they shall please with their mouth." And this is explained in two ways. In one way thus: after they are interiorly scandalized and do evil, they wish that others would follow them. And therefore they strive to please others, so as to draw them to sin. Prov. 1: "If sinners entice you," etc. In another way, it reproves simulation: as if to say, after they are already thus disturbed and follow evil, "they shall please with their mouth," that is, they strive to speak holy and smooth words. Mt. 23: "Woe to you, Scribes and Pharisees, hypocrites, who are like whitewashed sepulchres," etc., up to "and iniquity." The Gloss: "Those who simulate are worse than the openly wicked." But is this true? It seems not. Is. 3: "They have proclaimed their sin like Sodom." Jerome's Gloss: "A second plank of salvation is to sin in secret." It must be said that it is one thing not to publicize a sin, and another thing to simulate innocence; for to publicize sin is evil because it scandalizes others; but to simulate innocence in order to draw others to sin is a greater evil. And it is of these that he speaks here. Another reading has, "And with their mouth they shall bless God." And it is explained thus: although they are interiorly beasts, yet with their lips they outwardly bless God. Is. 29: "This people honors me with their lips," etc. Or, differently: they shall bless God for the evil things they have done. Jerome has, "After them their justices shall run"; as if to say: he did not understand, and was made like beasts, and from this they are scandalized, and so it happens because they wished to be beasts. Therefore, "after them," that is, in the end, they shall be devoured by beasts, that is, by demons; as if to say: they shall run after the demons in Hell.
[87268] "Like sheep." Here he sets forth the evils that will befall sinners after this life. And because he has already spoken of three evils -- namely, that they are like beasts, that they despise wisdom, and the third is that they trust in their own strength -- against the first he says: because these are like beasts, it is fitting that they be punished like beasts. Hence he says, "Like sheep they are placed in Hell." Sheep have no help from nature to defend themselves, and therefore they are exposed to slaughter. Ps. 43: "We are regarded as sheep for the slaughter." Because, therefore, the wicked in Hell are wholly exposed to punishments, they are like sheep. Jer. 12: "Gather them together like a flock for the slaughter." Likewise, sheep are shorn, and once shorn, they are killed; so the wicked are first shorn of their wool, and deprived or stripped of exterior goods, and afterwards killed in Hell. "Death shall feed upon them." Rev. 21: "Their portion is sulfur." Here, "Death shall feed upon them"; and he says "feed upon," because although death inflicts punishment, yet it does not totally remove them, but always preserves them for further punishment. Or "death," that is, the Devil -- Rev. 6: "His name is Death" -- "shall feed upon them," that is, shall lead them from pasture to pasture, that is, from punishments to punishments. Job 24: "From the waters of snow he shall pass to excessive heat." Another reading has, "Death shall be their shepherd." And he speaks thus: in this life they are like sheep destined for Hell, and the Devil is their shepherd. "And they shall have dominion." This is against what he said above, that the wise seem to die together with the foolish. Here he says that the just shall have dominion over them, namely over the wicked. Or the wise, who are called just, in the morning, that is, on the day of judgment, when they shall receive judiciary power. Mal. 4: "You shall trample the wicked when they are ashes under the soles of your feet." "And their help." This is what he said above: "and in the multitude of their riches," etc. As if to say: their help, which came from their friends and their riches, "shall grow old," that is, shall perish in Hell. Is. 10: "To whose help shall you flee?" Job 6: "Behold, there is no help for me in myself." "From their glory," that is, in proportion to their glory. Rev. 18: "As much as she glorified herself, so much," etc. "Nevertheless, he shall redeem my soul"; as if to say: the wicked have those things; but I shall be freed from them. And by what? Through the shedding of the blood of Christ. "He shall redeem from the hand of Hell," that is, from the hand of the Devil, under whom men were before the coming of Christ. Hos. 13: "From death I will redeem them." "When he shall receive me," that is, when he shall receive my soul. Heb. 2: "Nowhere does he take hold of Angels, but of the seed of Abraham."
[87269] "Do not fear." Above, the Psalmist showed what is to be feared in the world by man; here he shows what is not to be feared, namely the prosperity of the wicked. And first he admonishes that we should not fear on account of the prosperity of the wicked; second, he assigns the reason, at "For when he shall die." The prosperity of the wicked has two things: namely, abundance of riches and sublimity of glory. With respect to the first he says, "Do not fear when a man is made rich." With respect to the second, "and when the glory of his house is multiplied." And he says "man." Man consists of a twofold nature: namely, animal and rational. And sometimes it is taken for the one, sometimes for the other. Here it is taken for animality; as if to say: if an animal man is made rich -- for such men are often enriched. Job 21: "Why do the wicked live, are they exalted, and strengthened with riches?" Likewise, Job 12: "The dwellings of robbers abound." If you see these things, do not fear. There can be a twofold cause of fear. One, lest they rage against men; the other, lest the good be scandalized by this and fail in hope, according to Ps. 72: "My feet were almost moved (...). And I said: Therefore, without cause have I justified my heart"; as if to say: since God bestows so many goods upon the wicked, it seems that he does not care about us, according to Mal. 3: "He is vain who serves God, and what profit have we that we have kept his commandments?" With respect to the second he says, "and when the glory of his house is multiplied." Sir. 9: "Do not envy the glory and the work of a sinner." Ps. 36: "I saw the wicked," etc. "For when he shall die." Here the reason is assigned why the wicked are not to be feared if they become rich. First, because at some point they shall be deprived of all exterior goods; second, they shall also fail in all interior goods. The second is at "For his soul." Therefore he says, they are not to be feared, because God reserves greater things for you. But these things that are given to them are transitory. And he shows, first, that riches pass away, saying, "For when he shall die," namely the rich man, "he shall not take all things," that is, he shall be able to have nothing of all the things he had. Job 27: "When the rich man shall sleep, he shall take nothing with him." 1 Tim. 6: "We brought nothing into this world, and doubtless we can take nothing out." Second, he shows the failure of the glory of the sinful man: "Nor shall his glory descend with him," because then his glory ends with his flesh, and ignominy is reserved for him in Hell. Hos. 4: "I will change their glory into shame." Rev. 18: "She glorified herself," etc.
[87270] "For his soul in his lifetime shall be blessed; he will praise you when you do well for him." Here he sets forth, first, the failure of interior goods pertaining to the body; second, pertaining to the soul, at "And he shall enter." First, therefore, he shows that after this life the good of the body fails them; second, he shows that the good of virtue, if they had any, comes to an end. He says, therefore, "For his soul." Just as "man" is sometimes taken for the animal nature, sometimes for the rational, so "soul" is taken in two ways. Sometimes for the rational life, as in Dt. 6: "You shall love the Lord your God with all your heart, with all your soul." Sometimes for the animal life. Lk. 12: "My soul, you have many goods," etc. He says, therefore, according to this: "For his soul," that is, his animal life, "in his lifetime shall be blessed"; as if to say: whatever he has of riches and glory, all of it is in this life; and when this life ceases, his glory fails. And therefore he cannot bless his life except while he lives. Likewise, sinners sometimes praise God, or do works that are generically good; but if adversity threatens, their praise or good work ceases. And therefore he turns to God saying: O God, this one, namely the sinner, or someone existing in prosperity, "shall praise you when you do well for him," that is, when you give him the temporal goods that he loves. Prov. 10: "The blessing of the Lord makes rich." Jerome: "They will praise you when it is well with them," that is, men praise and serve the rich as long as they are supplied and prosper in riches; but if fortune changes, they change -- not only do they not praise, but they detract from them. "He shall enter." Here he sets forth the failure of spiritual goods. And first he shows the failure; second, he sets forth the order of arriving at this failure, at "Man." And first he sets forth the failure of guilt; second, of punishment. With respect to the first he says, "He shall enter," namely this sinner, so rich and whom all praise while it is well with him -- he shall enter, I say, "even to the generation of his fathers," namely by imitation, since he performs all the evils that his entire lineage committed. Mt. 23: "And you, fill up the measure of your fathers." Jer. 11: "They have returned to the iniquities of their earlier fathers." Or, "he shall enter," etc., because his fathers are wicked and are in Hell, and he shall go there. With respect to the second he says, "And even to eternity he shall not see the light." Because since here in his eternity, namely in his life, he did not wish to follow the light of reason, therefore he shall not see the light for eternity. Job 15: "He does not believe that he can return from darkness to light." Mt. 25: "Cast the unprofitable servant into the outer darkness," etc. And in what order? Because when he was endowed with the light of reason, as a man placed in honor, he did not wish to be ruled by that light; he was made like senseless beasts, and therefore, since he acts like the beasts, he must be consigned to slaughter.
Commentary on Psalm 49
[87271] Above, the Psalmist invited the nations to trust in God; here he instructs them in the worship of God. The title: "A Psalm of Asaph." This Asaph was one of those placed over the singers of the people, and over those who sang and praised with cymbals, as is said in 1 Chr. 13 and 16 and 25. And it is called a Psalm of Asaph because it is sung by the ministry of Asaph. And it is fitting to the mystery, because Asaph is interpreted as "synagogue," and thus the person of the synagogue is read here. Where, instructed concerning sacrifices, he proposes two things about the worship of God that precede the divine judgment; and this is the first. The second is the disputation of God with the people concerning his worship, at "Hear, O my people." Before the judgment there will be three things: the citation of the judge, the coming of the judge, and the preparation. First, therefore, he sets forth the citation; second, the coming, at "Our God shall come manifestly"; third, the preparation, at "A fire before his sight." Concerning the first he does three things. First, he shows who the summoner is; second, who are summoned, at "And he called"; third, in what order they are summoned, at "Out of Zion." He who summons is great, because he is the God of all, even of gods. Hence he says, "The God of gods, the Lord, has spoken." First, therefore, he is commended for the excellence of his nature, because the God of gods, not an Angel. Jerome has, "the mighty God." But are there many gods? 1 Cor. 8: "For indeed there are many gods and many lords." For "God" is said in three ways: namely, by nature -- and this is but one God. Dt. 6: "Hear, O Israel, the Lord your God is one." Likewise, by participation, and these are many. 1 Cor. 8. Likewise, by designation and opinion, such as idols and stars, Venus and Saturn. Ps. 95: "All the gods of the nations are demons." But certain ones can be called gods in four ways. In one way, by union; and thus Christ alone is called God. Jn. 20: "My Lord and my God." Others by the grace of adoption. Ps. 81: "I said, you are gods," etc. Some by participation in divine power in working miracles. Ex. 7: "I have made you the god of Pharaoh." Others by ministry, as judges. Ex. 22: "You shall not detract from the gods." Likewise, he is commended for his governance, when he says, "The Lord has spoken." He spoke interiorly through inspiration. Ps. 84: "I will hear what the Lord God speaks in me." Likewise, by exterior speech. Heb. 1: "In these last days he has spoken to us," etc. "And he called the earth," namely the whole earth, that is, all the inhabitants of the earth. Hence those summoned are not only some in the middle of the world, but "from the rising of the sun to its setting." Mk. 16: "Going into the whole world," etc. Jer. 16: "The nations shall come to you from the ends of the earth and shall say: Surely our fathers possessed falsehood," etc. The order of the calling is set forth when he says, "Out of Zion is the beauty of his comeliness"; as if to say: this calling began in Zion. Is. 2: "Out of Zion shall go forth the law," etc. For the apostles, when they received the Holy Spirit, were in Zion, and then they were made strong to go throughout the world. Out of Zion, therefore, where the apostles were, began to be spread abroad the beauty of his comeliness. But Christ indeed began to some extent to be made known; but his beauty was not seen, because he was surrounded with weakness, because "we saw him the last of men, a man of sorrows," as is found in Is. 53. But after the Passion, his power and authority appeared.
[87272] "God shall come manifestly." Here he treats of the coming; and he says two things about the second coming, against two things that were present in the first. In the first coming, God came hidden in the weakness of humanity. Ezek. 32: "I will cover the sun with a cloud." And Is. 45: "Truly you are a hidden God." But then he will be manifest. Rev. 1: "Behold, he comes, and every eye shall see him." 2 Thess. 2: "Whom the Lord Jesus shall kill with the spirit of his mouth, and shall destroy with the brightness of his coming." Likewise, in the first coming he showed meekness. Is. 53: "As a lamb before its shearer, he was led." Hence he said nothing before the princes and priests, nor before Pilate; but then he will not be silent, but will speak. Is. 42: "I have been silent, I have always been quiet, and I have been patient" -- in judgment, when I was being judged, when I was tolerating the wicked -- "but I will cry out like a woman in labor." And he says "our"; as if to say: this God who comes is none other than ours, outside of whom there is no salvation. Jerome begins the verse: "Out of Zion, perfect in beauty, God shall appear"; as if to say: God shall appear out of Zion, which is perfect in the beauty of the Holy Spirit. With respect to the first he adds, "God shall come manifestly." With respect to the second, "A fire shall burn before his sight." Here he sets forth the preparation of the one who comes. Princes have their insignia and swords carried before them. Rom. 13: "He does not bear the sword without cause"; as if to say, because they have the power of judging. So before Christ shall precede signs of vengeance and ministers of the judge. First, therefore, he sets forth the signs and instruments of vengeance. Second, he shows the power with respect to the ministers, at "He has called." The instrument of divine judgment is twofold. One is principal, on the part of the punishing fire; and the other on the part of the whole creation fighting against the senseless. Wis. 5. With respect to the first he says, "A fire shall burn before his sight." Literally, fire shall precede before him, as is found in Heb. 10, because a consuming fire shall burn and purge the surface of the earth, and shall purge whatever needs purging in the good, and finally shall cast the wicked into Hell. Or the fire of a remorseful conscience. Is. 50: "Walk in the light of your fire." With respect to the second he says, "And round about him a mighty tempest," which shall arise from the agitation of all the elements before the judgment. Lk. 21: "There shall be signs in the sun," etc., and the agitation shall be so great that even the powers of heaven shall be moved. The tempest, that is, the indignation, shall be round about him, that is, in the saints who shall be around him. Is. 3: "To punish sinners." Job 27: "Want shall seize upon him like water." Prov. 1: "When sudden calamity comes."
[87273] "He has called heaven from above," etc. Having set forth the coming of the judge to judgment and the preparation of the judge with respect to the instrument of punishment, here he sets forth the preparation for the judgment with respect to the ministers. And first he treats of the attendance of the ministers; second, of the office of the Angels, at "Gather together"; third, of the office of the apostles, at "It shall be announced." In the first part, mention is made of heaven and earth. And this is understood in two ways. In one way, it is understood by metonymy, the container for the contained, so that by "heaven" he designates the saints who are in heaven, and by "earth" he designates men who are on earth; and all of these are called to judgment. And this is the second calling, because above he said, "And he called the earth," because that calling is the calling to faith, to which all are called, good and bad. Mt. 13: "The kingdom of heaven is like a net cast into the sea," etc. But this second calling is for separating, because "they chose the good into their vessels, and cast the bad forth." And therefore he says, "to discern his people," by the separation of the good from the bad. Mt. 25: "He shall separate the sheep from the goats." Ps. 42: "Judge me, O God, and distinguish my cause." But the heavens are called differently from the earth; because heavenly men are called for this purpose as judges. Mt. 19: "You who have left all things," etc., up to "the tribes of Israel." The earthly are called to be judged. Joel 3: "I will gather all nations and bring them down into the valley of Jehoshaphat." Or, "he called heaven," that is, the heavenly, that is, the just, to their reward. Dan. 12: "The learned shall shine like the brightness of the firmament," etc. "And the earth," that is, the earthly, that is, the wicked, to punishment. There can also be another sense, so that heaven and earth stand for the corporeal creatures themselves; and thus they are called by way of testimony or assault against the unfaithful, because in them the wicked were able to perceive from heaven and earth. Job 20: "The heavens shall reveal his iniquity, and the earth shall rise up against him," namely against the sinner. Or, "he called heaven from above," to give up the souls of the saints which it holds, and the earth, to give up the souls of the wicked which it holds in the depths. And with this the reading of Jerome agrees, which says, "Gather to me all my saints"; as if to say: for this purpose he calls, to present his saints. "Gather to him his saints." This is the office of the Angels, namely to gather the elect at the judgment. Mt. 24: "He shall send his Angels," etc. And this is the voice of the prophet Daniel to the Angels sent for ministry. For his saints are those who order the covenant above sacrifices. The word "above" is taken in two ways. In one way, as designating the order of the material cause; and then the sense is, "above sacrifices," that is, who made a covenant with God concerning sacrifices to be offered. And he made mention of sacrifices for two reasons. First, because the following disputation will be about sacrifices. Second, because the disputation at the judgment will be only with the faithful, who will be judged. And these are those who made a covenant with God in sacrifices. In another way, so that "above" denotes excess. And thus it must be said that by "covenant" is understood the New Covenant, which surpasses; hence the sense is, "above sacrifices," that is, who prefer the New Covenant to the sacrifices of the Old Covenant. Or the covenant promised by God; and thus, "above sacrifices," that is, who consider the goods promised by God as greater than all our merits. Rom. 8: "The sufferings of this time are not worthy to be compared," etc. Or by "covenant" the soul has a pact with justice, mercy, faith, and such things. Hos. 2: "I will espouse you to me in faith." And thus they are "above sacrifices," that is, who prefer spiritual goods of this kind to bodily sacrifices. Hos. 6: "I desire mercy and not sacrifice." Or, "who order the covenant," etc., that is, who in the sacrifices they offer to God have regard for the covenant of God, because some refer the good things they do to something else, so that they may be gathered into it. 1 Cor. 10: "Do all things for the glory of God." "The heavens shall announce." The office of the apostles is to announce, and these are designated by the heavens. Hence the "heavens," that is, the apostles, "shall announce the justice of God." And they are called heavens because they are eminent above all the choirs of the saints, and they illuminate the whole Church. Ps. 18: "The heavens declare the glory of God." They shall announce, moreover, "that God is the judge," by instructing through doctrine. Acts 10: "He it is who was appointed by God to be judge of the living and the dead." They instruct, therefore, about the future judgment. 2 Cor. 5: "We must all be manifested before the judgment seat of Christ." In another way, they shall announce by promulgating the sentence against the wicked by the authority of the judge, when they shall sit upon twelve thrones, as is said in Mt. 19.
[87274] "Hear." Here he treats of the disputation of the judgment. In the disputation of the judgment three things are necessary. One is required on our part. Another on the part of God. The third is the disputation itself. On our part there is required hearing, not only exterior and bodily with respect to things heard bodily, but also interior. Sir. 6: "If you love to hear," etc. And therefore he says, "Hear," that is, attend even interiorly. Mt. 13: "He who has ears to hear, let him hear." "My people," because he who is not of his people does not hear him. Jn. 6: "Everyone who hears from my Father." Likewise, Jn. 8: "Therefore you do not hear, because you are not of God." On the part of God there is required speech and testimony; and therefore he says, "and I will speak; O Israel, and I will testify to you." Now there is a twofold speech of God. One is exterior, through preachers. Heb. 1: "In times past, God spoke to the fathers through the prophets." The other is interior, through inspiration. Ps. 84: "What the Lord God speaks in me," etc. Likewise, testimony is twofold. One is through miracles. Jn. 5: "The works that I do give testimony of me." The other is through witnesses. Is. 44: "You are my witnesses." Acts 1: "You shall be witnesses to me," etc. And thus these can be the words of Christ instructing the people. "Hear, O my people, and I will speak; O Israel, and I will testify to you" through miracles. Jn. 5: "The works which my Father gave me to accomplish." Likewise, Jn. 5: "Search the Scriptures." And therefore, I will speak through miracles and through Scriptures, that is, it will be apparent that I speak the truth and that I am true through the Scriptures. And what shall I testify? "I am God, your God," namely singularly. Ex. 20: "I am the Lord." And he says "am," on account of eternity, because he does not decline either into the past or into the future. And he says, "your God," because of the seed of Abraham. Rom. 9: "From whom Christ is according to the flesh."
[87275] "I will not reprove you for your sacrifices." Here he treats of the disputation itself. And concerning this he does three things. First, he rejects the old sacrifice. Second, he introduces the new sacrifice, at "Offer to God." Third, he repels the wicked from this sacrifice, at "But to the sinner." Sacrifices are professions of faith; and therefore, being about to set forth concerning the worship of God, he first sets forth concerning faith in the one God. And first he proposes his intention; second, he assigns the reason. He says, therefore: I will come and judge, and "I will not reprove you for your sacrifices," which you have not omitted. But on the contrary: whoever at that time would have omitted them would have erred; but for every error one will be brought to judgment, as is said in Eccl. 12. It must be said that a man is reproved when he does not do the will of his superior. But the will of God is your sanctification, 1 Thess. 4. Now these sacrifices do not contribute to your sanctification; and therefore they are not willed by God in themselves, but insofar as they are signs of something else. And therefore Hos. 6 says: "I desire mercy and not sacrifice." And insofar as they are signs of interior virtue, [men] are properly reproved for the virtues they did not practice, not for the sacrifices. He makes the reason clear, first on their part; second, on his own part. Hence he says, "Your holocausts are always in my sight"; as if to say: I will not reprove you for sacrifices, because you are ready to offer carnal sacrifices, because they gladly offered sacrifices on account of the fact that they delighted in them at banquets. Is. 22: "Behold, joy -- to sacrifice victims," etc. Or, differently: "I will not reprove you for sacrifices," namely carnal ones, because "your holocausts," namely spiritual ones, "are always in my sight," that is, they please me. And these are, as Gregory says, when everything is offered to God, namely when one offers oneself and all that one has, and thus spends it in the service of God. On the part of God he makes the reason clear when he says, "I will not accept calves from your house." The reason I will not reprove you for sacrifices is that what I do not principally seek, I do not principally reprove. There were two principal sacrifices: the calf and the goat. Lev. 4. And he shows that he does not accept these two, that is, approve them, from the house of carnal men: "From your flocks," namely carnal ones, "I will accept," that is, approve, "goats." Mic. 6: "Can the Lord be appeased with thousands of rams?" "For all the beasts of the forests are mine." He proves what he said, namely that he approves neither calves nor goats, and that if he were in need, he would not accept them from their house. No one asks for something that is in his own power; but all things that they offered were in the power of God. Three things were offered in the Old Covenant: four-footed animals, birds, and fruits, namely first-fruits and bread. With respect to the first he says, "All the beasts of the forests are mine." Four-footed animals are divided into two kinds: some are wild and some domestic. And although wild animals were not offered, yet he enumerates them to make it more apparent that even the domestic ones are his. Mystically, moreover, various kinds of persons can be designated by these animals. Hence he says, "wild beasts," that is, unbelievers; "beasts of burden," that is, the faithful; "oxen on the mountains," that is, the apostles -- all are mine. With respect to the second he says, "I know all the birds of heaven," that is, these are subject to my providence. By these birds the holy Angels are understood, who are a likeness. With respect to the third he says, "And the beauty of the field is with me," that is, whatever is beautiful in them serves me. Or, "the beauty of the field is with me," because I am everywhere. And [it says] "is," because I always am, without past or future. "If I should be hungry, I would not tell you." He concludes through an impossibility: if I needed them, I would not tell you, that is, I would not ask them of you. Why? "Because the world is mine and its fullness." Ps. 23: "The earth is the Lord's," etc.
[87276] "Shall I eat?" Above, the Psalmist, in the person of the Lord, assigned the reason why the Lord will not accept goats, even if he were in need; here, however, he shows that he has no need. It should be known that in the law it is commanded that the flesh of holocausts be burned and that the blood be poured out at the base of the altar. And someone could suspect that God delighted in the blood and flesh of those animals. This was also the opinion of the pagans, that their gods delighted in the odors of flesh and the pouring out of blood, as Augustine says. And the Lord says that he does not delight in these things, which do not please in themselves. And therefore he says, "Shall I eat the flesh of bulls, or shall I drink the blood of goats?" As if to say: no, because I have no need, nor do I take delight in them, because I delight in those things which are in themselves the food of God. But the food of God is other than the flesh and blood of animals; for the food of God is that which is the food of all the saints. Lk. 22: "I dispose to you, as," etc. And thus the nourishment of the saints and of God is the same. But the saints are nourished by the very love of God; and thus God is nourished in the enjoyment of himself. Tob. 12: "I use invisible food and drink that cannot be seen by men."
[87277] "Offer to God." Here he shows what that sacrifice is which God accepts. And first he shows what God accepts from man. Second, what he gives in return. The Lord requires two things from man. First, the sacrifice of praise. And praise is called a sacrifice because sacrifice is nothing other than a profession of interior devotion and faith; for through sacrifice we acknowledge God as the creator of all things. 1 Chr. 29: "All things are yours, and what we have received from your hand we have given to you." Augustine, in the book On Christian Doctrine, says that no sign is as expressive and as signifying the intention of the heart as the word, and exterior faith; and devotion cannot be better expressed than through the devotion of praise. And thus praise is more acceptable to God than the killing of animals. Heb. 13: "Through him let us offer the sacrifice of praise always to God." Hos. 14: "We will render the calves of our lips." Second, the Lord requires that one pay one's vows to the Most High. And therefore he says, "And pay your vows to the Most High." Praise is a sacrifice to God insofar as it is a sign of interior devotion, because praise signifies that a man offers his mind to God; and this is what God wills to be rendered to him, and this is the vow, and thus the vow is an act of worship. Is. 19: "They shall worship him with sacrifices and offerings, and they shall make vows to God and pay them." Eccl. 5: "If you have vowed anything to God, do not delay to pay it."
[87278] "And call upon me." Here the Lord sets forth what he will give in return to those who worship him. And first he shows what the saints suffer. Second, what they do in tribulations. Third, what they receive from God. Fourth, what they render to God in return. He says, therefore, that by the fact that someone pays his vows, he is nevertheless afflicted. Ps. 68: "My enemies persecute me unjustly." And the reason for this is that unless the just were afflicted in this world, many would serve God not for his own sake but for the sake of prosperity. Second, he shows what they do in the time of tribulation, because they must call upon him: "And you shall call upon me." What shall God do for him? He shall free him: "I will deliver you." Ps. 119: "When I was in tribulation, I cried to the Lord," etc. And afterwards, once freed, he must honor God: "And you shall honor me."
[87279] "But to the sinner God has said." Here he bars certain ones, namely sinners, from the sacrifice of praise; and he sets forth three things. First, human perversity. Second, God's patience. Third, he threatens divine severity. Human perversity consists in this, that they say good things and do evil; and therefore he shows how they are unworthy to speak good things. Now there is a twofold good: one is the instruction of morals, the other is formation for the praise of God. He says, therefore: you, namely my people, "offer to God the sacrifice of praise," etc. "But to the sinner God has said," that is, by God's preordination it is fixed that it is unjust for him to say good things and do evil. And he said this because it is impressed in the minds of all, even of sinners. And what did he say? "Why do you declare my justices?" Rom. 2: "You who preach not to steal, do you steal?" But does one who is in the state of mortal sin commit mortal sin when he preaches or teaches? It must be said that his sin is either public or hidden; and if hidden, it is either from contempt and without penance, or with penance. It must be said, therefore, that if someone is in public sin, he should not publicly preach or teach. And I say "public," because if the sin is not public, he could with charity privately admonish his brother concerning a sin even lesser than his own hidden sin, yet admonishing himself as well. But if he is in hidden sin and without penance, then he provokes God, because he simulates. Prov. 11: "The dissembler deceives his friend with his mouth." And it is of these that he speaks here, as the Gloss of Augustine says: "Let the tongue, which the conscience contradicts, not presume to praise." But if the sin is hidden and he grieves over it, he does not sin by preaching or teaching, even if he speaks publicly against that sin, because by detesting the sins of others he also detests his own. "And you take my covenant in your mouth." "Justice" refers to instruction; "covenant" refers to the praise of faith. Sir. 15: "Praise is not seemly in the mouth of a sinner," because the name of God is most holy; and therefore it is unfitting for it to be taken up by sinners, as if usurped. Prov. 26: "As a lame man has fine legs in vain, so a parable is unseemly in the mouth of fools." "But you have hated discipline." Here he shows the evils that sinners commit. And they commit two evils: the first is that they hate divine correction. Hence he says, "But you have hated discipline." This correction of morals is accomplished through difficult things. Heb. 12: "All discipline for the present indeed seems not to be of joy, but of sorrow." The wicked hate this. Heb. 12: "If you are without discipline," etc. Ps. 118: "Goodness and discipline," etc. Amos 5: "They have hated him who reproves in the gate." You, therefore, do not wish to be corrected by others when you sin daily, "and you have cast my words behind you," by which you are formed for doing well and meriting. Such words should be held in reverence. But these, namely sinners, do not receive them nor consider them. Ezek. 33: "They hear your words and do not do them, because they turn them into the song of their mouth." Or, "you have cast them behind you," that is, you have regarded them as nothing, so that you do not even consider them. "If you saw a thief, you ran with him." Here he sets forth the malice of sinners with respect to the commission of evil. But a little earlier he showed their defect with respect to the desertion of good, when he said, "But you have hated," etc. And first he sets forth their wickedness with respect to evil works; then with respect to evil words. He says, therefore, "If you saw." Where it should be known that these words are proposed in the person of God to the sinner who announces and preaches the justice of God. And they are especially suited to prelates and teachers, who do not easily fall into sin themselves, but consent to others who sin, and these things are turned against them. Rom. 1: "Not only those who do these things are worthy of death, but also those who consent," etc. 1 Sam. 2: "Eli was punished because he did not correct his sons." Therefore he reproves them for this. And he touches on two things, namely theft and adultery. With respect to the first he says, "If you saw a thief" brought before you for judgment, "you ran with him," not correcting him. Is. 1: "Your princes are faithless." Likewise, "with adulterers you placed your portion," because you do not correct adulterers, but flatter them and cover for them and support them when they come to your notice. Jer. 9: "They are all adulterers." But spiritual theft is when from the words of Sacred Scripture a corrupter steals the true meaning; and thus seeing someone corrupt and conceal the true meaning, and you consenting, you run with him. Jer. 23: "Behold, I am against the prophets who steal my words." Spiritual adultery is when words are twisted to another sense or to another end; for example, if someone preaches for gain or seduction. 2 Cor. 2: "We are not, as many, adulterating the word of God."
[87280] "Your mouth." Here he treats of the sin of the mouth, which is aggravated in two ways. First, from circumstances. Second, from the condition of persons, at "Sitting." Concerning the first he does two things. First, he sets forth the aggravating conditions, namely frequency. Another is deceit. Frequency: because if someone occasionally commits some sin, it is in some way tolerable. Or if from a slip of the tongue he says something disordered, it is more easily borne. Jas. 3: "If anyone does not offend in word, he is a perfect man." But if someone fills his mouth with curses, then it proceeds from his own malice; for from the abundance of the heart the mouth speaks, Mt. 12. Ps. 13: "Whose mouth is full of cursing," etc. The sin of the tongue is also aggravated by deceit or fraud. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." And therefore he says, "And your tongue contrived deceits," that is, composed them and, as it were, as a teacher arranged deceits so that his words might be pleasing. Prov. 12: "A witness who is hasty contrives words of falsehood." "Sitting, you spoke against your brother." Here he shows how the sin of the tongue is aggravated by the condition of persons. And first, by the condition of the speaker; second, by the condition of the one spoken against; third, by the condition of the hearers. He says, therefore, "Sitting." It sometimes happens that someone says a bitter word when he is moved and provoked; and this is somewhat tolerable. But when someone with a calm heart, unprovoked, says evil things, this is wicked and detestable. And therefore he says, "sitting," namely at ease. Ps. 68: "Those who sat in the gate spoke against me." From the person of the one spoken against, the sin is aggravated: because if he were speaking against a wicked person, it would be different. But he says, "against your brother." Jer. 9: "Let everyone guard himself from his neighbor." "And against the son of your mother you set up a scandal." Here he shows how the sin is aggravated on the part of those who are scandalized by it, namely the hearers. And therefore he says, "you set up a scandal," namely of others, against your brother. And what he says, "the son of your mother," shows that little ones still nursing are called sons of their mother, and the lowly are scandalized by the evil words that he speaks. "These things you have done, and I was silent." Here he treats of God's dissimulation. And first the dissimulation of God is set forth. Second, the effect of the dissimulation upon the wicked is set forth, at "You thought." He says, therefore, "These things you have done," namely all the things said above: you spoke good things and perpetrated evil, so that the Psalmist thus speaks in the person of God, "and I was silent," as though I did not immediately correct and punish you; but out of clemency and mercy I waited for you to repent. Is. 42: "I was silent, I was always quiet." Rom. 2: "Do you not know that the kindness of God leads you to repentance?" But the evil and sinful man abuses this clemency in pride. Rom. 2: "According to your hardness and impenitent heart, you treasure up for yourself wrath," etc. And therefore he says, "You thought wickedly that I would be like you." Now it was said above, "If you saw a thief," etc. Sinners argue from this and the wicked believe that sin pleases God and that he does not punish, because he is silent: "These things you have done and I was silent." But this supposition is wicked, because "the wicked man and his wickedness are alike hateful to God," as is said in Wis. 14. And Hab. 1: "Your eyes are too pure to look upon evil, and you cannot look upon iniquity." "But I will reprove you." Here, then, divine severity is set forth. And first in his reproof. Second, in its effect. He says, therefore, "I will reprove you," that is, I will condemn you. Ps. 6: "O Lord, do not correct me in your wrath." In wrath is the effect: "I will set you against your own face." God, who punishes, does not only punish through himself, but through other creatures. Wis. 5: "The whole world shall fight with him against the senseless." Likewise, the man himself fights against himself through the remorse of conscience. And thus he also fights against himself and reproves himself by his own means; and this is what he says: "I will set you against your own face," that is, you yourself will condemn yourself. Jn. 8: "Has no one condemned you? No one, Lord. Neither will I condemn you." Or, "I will set against your face," namely creatures, as is said in Wis. 5 -- whether rational, that is, Angels and saints, or irrational, which he used badly in sins. Job 7: "You have set me as contrary to you, and I am become a burden to myself," because the sinner will say against himself, Wis. 5: "We have erred from the way of truth." Nah. 3: "I will reveal your shame to your face." Is. 3: "The appearance of their countenance shall answer them." And this punishment is the worm of conscience.
[87281] "Understand these things, you who forget God." Here he exhorts sinners to consideration. And first, to considering the severity of God. Second, he shows what is acceptable to God in sacrifices. First, therefore, he exhorts to understanding. Hence he says, "Understand these things, you who forget God," namely, consider the things that have been said. And this is necessary, because you have forgotten God. Dt. 32: "You have forgotten God your creator." Second, what he means by "understand": "Lest he seize you," namely the Devil, "and there be no one to deliver," namely from his power. When the Devil seizes for the punishment of Hell, there is no one who delivers. Sometimes he seizes unto sin, and God delivers the sinner. Ps. 90: "He shall deliver him." That he does not deliver from the power of the Devil unto punishment is not from impotence, but from his justice he does not will it. "The sacrifice of praise shall honor me." Here he concludes what is acceptable to God in sacrifices. And he shows a twofold fruit in them. One fruit is on the part of God, that his excellence may be manifested; and this is done through the sacrifice of vocal praise. 1 Cor. 10: "Do all things for the glory of God." The other fruit is on our part, namely true salvation. Hence he says, "And there is the way by which I will show him the salvation of God," that is, unto seeing God. Is. 52: "They shall lift up their voice; together they shall praise." Jerome has, "And he who walks in an orderly manner, I will show him the salvation of God"; as if to say: two things are necessary for salvation, namely the sacrifice of praise and that you walk in an orderly manner.