Commentary on the Psalms23

1Commentary on Psalm 50

2[87282] In the preceding Psalms of this decade, the Psalmist seems to have treated of those things that pertain to the state of the kingdom, whose glory he described and to which he invited others. But now, because the glory of this kingdom has been impeded by sin, he treats of the abolition of sin. Here two things must be considered. First, that in the order of the Psalms, this Psalm is the fiftieth, and this is the jubilee number, as is said in Lev. 27, in which the remission of all debts was made. Hence this number is fitting for this Psalm, in which he treats of the full remission of sins. Similarly, as regards the penitential Psalms, this one is placed fourth, and fittingly so: for the first pertains to contrition of heart; hence it says, Ps. 6: "Every night I will wash," etc. The second pertains to confession of mouth, Ps. 31: "I said, I will confess," etc. The third pertains to satisfaction; hence it says, Ps. 37: "I am afflicted," etc. But this fourth pertains to the effect of penance. In it is shown how penance restores a person to perfection; and therefore, among all the others, this Psalm is most frequently used in the Church, because this one solely implores mercy, and thus obtains pardon; and this is easy and can be fitting for anyone. In the other six penitential Psalms, there are certain heavy things, such as Ps. 6: "Every night I will wash my bed." And Ps. 101: "I ate ashes like bread," etc., which cannot be fitting for everyone. The title is as follows: "A Psalm of David, when Nathan the prophet came to him after he had gone in to Bathsheba." This history is expressly found in 2 Sam. 11 and 12, when David was in prosperity, saw a woman washing herself, and desired her, and committed adultery, and had her husband killed. And this displeased God, and Nathan the prophet was sent to him and brought him to the detestation of his sin under the likeness of a lost sheep. And David said, "I have sinned against the Lord." And his sin was forgiven. And this is the subject matter of this Psalm, namely the forgiveness of sin. But it should be known regarding the title of this Psalm that David in other Psalms speaks about others -- as in Ps. 21, "O God, my God," he speaks foretelling the Passion of Christ; and so in various Psalms he speaks about various things -- but this Psalm he composed for his own sake. In it he shows the guilt he committed, made manifest to the world, and similarly the pardon; and thus is fulfilled what the Lord said, 2 Sam. 12: "You did this in secret, and I will make it manifest." The reason for this manifestation is the divine mercy; for this manifestation is useful to the just, so that they may not presume on their own justice, because if David, after so many victories, after the gift of the Holy Spirit, after such great familiarity with God and prophecy, sinned, how much more should we, who are fragile and sinners, be on guard? 1 Cor. 10: "Let him who thinks he stands take heed lest he fall." Also, it is useful to sinners, so that they may not despair. Prov. 24: "If you despair, having fallen, in the day of anguish your strength will be diminished"; for David, after homicide and adultery, recovered the grace of prophecy. The manner of speaking in the title should be noted: "when he came" -- here he designates the pardon, which is treated in the Psalm, because through Nathan the Lord heard him and transferred his sin. But when it says, "when he went in to Bathsheba," the guilt is designated. Here two things are shown. First, that he names the guilt when he says, "and he went in." Ps. 11: "The words of the Lord are chaste words." Also, though he had committed two sins, namely adultery and homicide, Scripture named only the adultery. And this for two reasons. First, to designate that in scrutinizing and publicizing the sins of others, we should not be ready but very sparing. Prov. 24: "Do not lie in wait to seek wickedness in the house of the just"; and this is signified in Mt. 25, where the Lord enumerates the merits of the good diligently but passes over the demerits of the wicked. Also, it should be noted that when someone commits two sins and one is done for the sake of the other, one passes into the species of the other; just as one who commits theft in order to fornicate is called a fornicator rather than a thief. Now this Psalm is divided into two parts. First, he implores mercy; second, he promises amendment, at "I will teach the unjust." Regarding the first, he does two things. First, he asks for the relaxation of guilt; second, he asks for the restoration of holiness and grace, at "because my iniquity." He therefore first asks for the mercy of God, when he says, "Have mercy on me, O God." Here it should be known that, as is said in Prov. 14, "Sin makes peoples wretched." For just as one is not truly happy who abounds in riches, enjoys pleasures, and excels in honors, but rather one who enjoys God, so one is not wretched who is poor, miserable, weak, and infirm, but rather one who is a sinner. And therefore this man, who is a sinner, says, "Have mercy on me, O God," you who have mercy on all and hate nothing of what you have made, Wis. 11. And according to the apostle, "have mercy on whom you will," Rom. 9: "I will have mercy on whom I will." Therefore, if it is subject to your will to have mercy, "have mercy on me," namely a sinner. He does not wish to contend, he does not seek to argue, but takes the short way: "have mercy." Also, he does not allege a cause for mercy, not the services he rendered to God, not the dangers he endured for him, but implores only the mercy of God; hence he says, "according to your great mercy." Dan. 9: "Not in our justifications do we prostrate our prayers before your face, but in your many mercies." And it should be noted that one can hope for divine mercy for a double reason. One reason is from the consideration of the divine nature; the other reason is from the consideration of the multitude of its effects. First, therefore, he shows that he hopes for the mercy of God from the consideration of the divine nature, because it is proper to the divine nature that it is goodness itself. Hence Dionysius says that God is the very substance of goodness. And Boethius in his work On the Trinity says the same. Hence this mercy of God is nothing other than goodness directed toward dispelling wretchedness. Therefore, when I consider that it is proper to goodness to dispel wretchedness, and that God is goodness itself, I confidently have recourse to mercy. And it is called great in its incomprehensibility, by which it fills all things. Ps. 32: "The earth is full of the mercy of the Lord." And it has a place in all things: for the just have preserved their innocence on account of the mercy of God. Augustine: "Lord, I attribute to your grace the evils I have not committed." Also, sinners have been converted to justice on account of the mercy of God. 1 Tim. 1: "I have obtained mercy." Also, those existing in sin have experienced the mercy of God. Lam. 3: "The mercies of the Lord are many; for we are not consumed." Also, it is called great in its sublimity, because "his mercies are above all his works"; for mercy does not signify in God a passion of the soul, but goodness directed toward dispelling wretchedness. Also great in its duration. Is. 54: "With everlasting mercy I have had compassion on you." Also great in its power, because it made God become man, brought God from heaven to earth, and made the immortal one die. Eph. 2: "But God, who is rich in mercy." Also great in its effect, because from every wretchedness a person can be raised through mercy. Ps. 85: "Your mercy is great upon me, and you have forgiven the wickedness of my sin" (Ps. 31). And therefore I confidently ask: "Have mercy on me, O God." The other reason is that in all things from the beginning of the world I have found the effects of your mercy. And therefore he says, "and according to the multitude of your mercies, blot out my iniquity"; as if to say: have mercy on me, according as you have had mercy in many ways and on diverse people. Hence Is. 63 says: "I will be mindful of the mercies of the Lord." Ps. 24: "Remember your mercies," etc. "Blot out my iniquity." Here he sets forth the effect of having mercy. Nathan said, 2 Sam. 12: "The Lord has taken away your sin," etc. And so he was secure about pardon; but he wished the sin to be totally eradicated. Now a twofold effect of sin remains: namely, the debt of punishment and the stain on the soul. First, therefore, he asks for the removal of the debt of punishment; and therefore, "wash me yet more from my iniquity." It should be known that in Jer. 17 it is said that the sin of Judah was written with an iron pen, with a point of diamond; in the likeness of a judge who writes the offense, which is preserved written for as long as he has the intention of punishing; but if he puts aside this intention, he does not preserve the record. And so it is said to be written with a diamond pen when the sin is not blotted out. And this is what he says, "blot out my iniquity," that is, do not impute my iniquity to me for punishment. Is. 43: "I am he who blots out your iniquities." Also, ibid. 44: "I have blotted out your iniquities like a cloud, and your sins like a mist." "Wash me yet more." Here he asks for the removal of the uncleanness of guilt. A person who has a well-disposed mind abhors the uncleanness of guilt more than the severity of punishment; and therefore he says, "wash me yet more"; as if to say: I ask that you blot out the punishment; but more than that, I ask that you cleanse the stain. Or, "wash me more" than I understand. Rom. 8: "For we do not know what we should pray for as we ought." Eph. 3: "He who is able to do all things more abundantly than we ask or understand." Two things are necessary for removing the stain: namely, a preceding washing and a following cleanliness. In bodies, washing is done through water; and so, according to the Gloss, through water the Psalm prefigures the power of Baptism, by which God was going to forgive sin. Ezek. 36: "I will pour upon you clean water," etc. Zech. 13: "There shall be a fountain open to the house of David for the washing of the sinner and of the unclean woman." And although Baptism had not yet been instituted, nevertheless the power of God that washes was present in Baptism. Therefore, "wash me from my iniquity." Jer. 4: "Wash your heart from wickedness, O Jerusalem, that you may be saved." I also ask that "you cleanse me from my sin," because no one is cleansed except by you. Job 14: "Who can make clean that which is conceived of unclean seed?" Sir. 34: "Who shall be cleansed by the unclean?" And he says two things: namely, "iniquity" and "sin." Iniquity is contrary to justice; but sin is contrary to purity; and this is the adultery. And so there was iniquity insofar as he harmed another through homicide; but sin was through the adultery by which he defiled himself.

3[87283] "Because." Here he confesses his guilt. And first, he confesses the guilt. Second, he shows this confession to be acceptable to God. First, therefore, he confesses the guilt. Second, he aggravates the guilt, at "against you alone have I sinned." Third, he demonstrates its origin, at "behold indeed." He therefore recognizes his guilt, saying, "because my iniquity." Some do not recognize their sins for three reasons: because reason is weighed down by the gravity of sin. Prov. 18: "When the wicked man comes to the depth of sins, he scorns." Ps. 39: "My iniquities have overtaken me, and I was not able to see." Also, because they do not remember. Eccl. 5: "He has forgotten his delights." Also, because of the flattery of men. Ps. 9: "The sinner is praised in the desires of his soul." And therefore, because others praise him for his sins, he himself does not recognize them. But happy is he who recognizes his sin, as David did. Prov. 14: "The heart knows the bitterness of its soul; in its joy no stranger shall intermeddle." As to the second, he says, "and my sin is always before me." Some are those who, even if they recognize their sin, nevertheless do not detest it; but this man always has his sin before him as something contrary, harmful, and detestable. And he says "always." Some are those who detest sin for a time. Jas. 1: "He beheld himself and went away," etc. Is. 38: "I will recount to you all my years," etc. "My iniquity I know." Another text: "before me"; and thus it designates that he recognizes his guilt and that he continually meditates upon it. And this was established before God through Nathan the prophet, under the likeness. "Against you alone have I sinned." Above, the Psalmist set forth the recognition of his own guilt; here he aggravates his guilt; and regarding this he does two things. First, he aggravates it. Second, he sets forth what follows from the aggravation, at "that you may be justified." He aggravates this guilt by comparison to God; and in two ways, as is said in Jer. 29: "I will be judge and witness." For he seems to despise God as judge who does not fear to sin because of his judgment. And similarly he despises God as witness who sins in his sight; and therefore he says, "against you alone have I sinned." But did he not sin against Uriah, whom he killed? Yes. But he says, "against you alone," that is, against God, because he is not answerable to his servant, but to the sentence of God. For when a lord who is over his servant sins, he does not sin against the servant but against God. Wis. 6: "Power has been given to you by the Lord, and strength by the Most High, who will examine your works and search your thoughts." Or, "against you alone," that is, in comparison to you alone have I sinned. And this can be referred either to God or to Christ. He is said to sin against God in comparison with the just; and so, "against you alone have I sinned," because you alone are without sin. And similarly, Christ was altogether without sin. "Against you, therefore, alone have I sinned," by contemning your judgment. Also, I despised you as witness, because "I have done evil before you," in your sight and presence. Prov. 15: "Hell and perdition are before the Lord; how much more the hearts of the children of men." Sir. 23: "The eyes of the Lord are far brighter than the sun." "That you may be justified." Here is set forth what follows from this aggravation; and this can be read in many ways. But first I will say what seems most fitting. For the word "that" is sometimes used causally, sometimes merely consecutively; and then the sense is: "I have done evil before you," so "that you may be justified," not because anyone is justified on account of sin, but this follows from sin, because from the very fact that a person sins, the justice of God is made more manifest; for from his sins it became apparent that God punished him. This punishment consists in two things. First, he threatens. Second, he inflicts punishment; and in both he is just. As to the first, he says, "in your words," by which you threaten punishment. Prov. 8: "My words are just." As to the second, he says, "and you may prevail when you are judged," that is, when you are compared with others in judgment. Often God, to show his justice and ours as well, wishes to be judged with us. Is. 5: "Judge between me and my vineyard." And in this God is found more just. Job 9: "If he wished to contend with God, he could not answer him one in a thousand." And that this is the intention of the Psalm is clear from the Apostle, Rom. 3: "But God is true, and every man a liar, as it is written." But in the Gloss, he speaks so that what is said, "that you may be justified in your words," etc., is not connected with "I have done evil before you," etc., but with what he says, "against you alone," that is, in comparison with you, who alone are just, and so much so that all your words are just. And thus "that" is placed causally; as if to say: you are so just "that you are justified." Or if it is referred to Christ, the sense is: "against you alone," namely Christ, "have I sinned," because you are just, "and you prevail" over all men "when you are judged," even though you are judged by Pilate. Or otherwise: "that you may be justified" -- in this I further ask that you wash me, for this purpose, "that you may be justified," that is, that your promises may be perfectly true, namely concerning Christ who was to be born, to whom it was promised, Ps. 131: "Of the fruit of your womb," etc., and that sin would be remitted. 2 Sam. 12: "The Lord has taken away your sin," etc. "You prevail when you are judged" by men who say that you ought not to fulfill your promises and ought not to blot out my sins.

4[87284] "Behold indeed." Here he sets forth the root of the guilt. The root of all actual guilt is original sin, which is contracted from parents infected with that sin; this infection was in the father of David and in his mother. As to the father, he says, "in iniquities I was conceived" -- not actual iniquities, because he was not born of adultery, but of marriage and from holy Jesse, as is said in the last chapter of Ruth -- but in original sin; for in this sin all are born. Rom. 5: "Through one man sin entered into this world." But since original sin is one, why does he say "in iniquities," etc.? It must be said that original sin is one in essence, so to speak, but many in power, because it provides the occasion for all other sins. Rom. 7: "Sin which is in my flesh works." And this diminishes the guilt; as if to say: it is not surprising that I sin, because I was conceived in these things. As to the mother, he says, "and in sins did my mother conceive me." But were not the parents of David cleansed from original sin through circumcision? It must be said that Baptism and circumcision cleanse the soul from the guilt of original sin, but the tinder of sin still remains, and circumcision was performed on the flesh, and a person begets carnal children according to the flesh; and therefore it was necessary that the son born be circumcised again. So now one born of baptized parents is baptized. Another text has, "my mother nourished me." And this is referred to actual sins, because even in children disordered movements are found, as Augustine says in Confessions 6. Another text has, "she bore me," etc. And so, because some are sanctified in the womb, but all except Christ are conceived in original sin, he says that he was not sanctified in the womb but born in original sin. "Behold, you have loved truth." He who wishes to make satisfaction must love the things that God loves. But God loves the truth of faith. Jn. 18: "Everyone who is of the truth hears my voice." Also, justice. Ps. 88: "Mercy and truth shall go before your face." And this is necessary in the penitent, that he punish in himself what he has done wrong. Also, confession is necessary, that he confess his sins.

5[87285] "The uncertain things." Here he asks for total restoration. And first, he sets forth the hope he has. Second, his petition. And first, he sets forth the benefit received, through which he is raised to hope. Second, he sets forth his confidence, at "you shall sprinkle me." He commemorated the benefit of power when he said, "the uncertain and hidden things," because as king he had the benefit of prophecy. 2 Sam. 23: "The Spirit of the Lord spoke through me, and his word through my tongue." And he sets forth three things: namely, the matter of prophecy, its mode, and its cause. He shows the matter of prophecy when he says, "the uncertain and hidden things." Prophecy concerns these things, namely, uncertain and hidden things, which are comprehended by your wisdom. In us, something is unknown in two ways, yet known to God: either because of a defect, or because of an excess. Something future and contingent is unknown to us because of a defect, because it does not yet have a determined truth. Something is unknown to us because of an excess, namely the divine substance and things that exceed our capacity. Both were revealed to David through the spirit of prophecy. Amos 3: "The Lord God will not do a thing unless he has revealed his secret to his servants the prophets." "The uncertain things, therefore, you have manifested to me," that is, those things which by their very nature have variability; and these were revealed to him, as is clear in the Psalm. "Hidden things" are called those which exceed the eye of our mind. Job 28: "Wisdom is drawn from hidden things." Sir. 24: "I am in the highest places," etc.; and these are the things of the wisdom of God; as if to say: although they are hidden to us, nevertheless they are comprehended by your wisdom. And among the hidden things he commemorates the mystery of the Incarnation, which you also manifested to me. Also, the mercy of God is numbered among these, because it remits sins. But it is better to take it universally. The mode of revelation is set forth when he says, "you have manifested to me." There is a threefold mode of prophecy. One, in which a supernatural and intelligible truth is revealed under corporeal likenesses and images; and so Is. 6 says: "I saw the Lord sitting," etc. Another is that in which the revelation of a supernatural and intelligible truth is made without the cloud of imaginative fantasy; indeed, it is not yet revealed; and so the revelation was made to Moses, Num. 12: "Plainly and not through enigmas and figures he saw God." And such also was the revelation to David. 2 Sam. 23: "The God of Israel spoke to me." And below: "As the light of the dawn remains when the sun rises without clouds, it shines." "You shall sprinkle me with hyssop." Above, the Psalmist commemorated the benefit of God granted to him as to the grace of prophecy, from which he was raised to hope; here he shows what he hoped for from God. And there were two things. First, he hopes for the removal of the evils he had incurred through sin. Second, he hopes for the restoration of the goods he had lost, at "to my hearing." It should be known that through sin a person first incurs uncleanness. Jer. 2: "You are stained in your iniquity." Second, he incurs disfigurement; hence Lam. 4: "Their face has been made blacker than coals." And he hopes that both of these will be removed from him: namely, spiritual uncleanness and disfigurement. Uncleanness occurs because the affection of a person clings to temporal things and becomes like them; hence if it is joined to baser things, like gold to lead, it becomes base. Hos. 9: "They became abominable like the things they loved." But disfigurement occurs because, by clinging to earthly things, the light of reason in him is obscured, because he is compared to brute animals. Ps. 48: "Man, when he was in honor," etc. And therefore the soul becomes black or obscure. And therefore, as to the first, he says, "You shall sprinkle me with hyssop," where he alludes to the rite of the Old Testament, Num. 19, where on the third day the unclean person was sprinkled with the water of purification, and on the seventh day he was washed with water, and his garments were also washed. The water of purification was made with hyssop. And therefore he says, "You shall sprinkle me with hyssop." And that water was made from the ash of a red heifer, through which Christ was prefigured. Hence by that sprinkling which he asks for, the sprinkling of the blood of Christ is signified. 1 Pet. 1: "In the sprinkling of the blood of Christ." Heb. 12: "You have come to the mountain... and to the sprinkling of blood that speaks better than Abel." This was done with hyssop. Hyssop is a plant that clings to the earth and cures swelling, as the Gloss says; and it corresponds to faith, which has humility, because through faith the intellect is subjected to God. 2 Cor. 10: "Bringing every understanding into captivity to the obedience of Christ." Also, it is rooted in the rock, that is, Christ. Mt. 16: "Upon this rock," etc. "And the rock was Christ," 1 Cor. 10. Also, it dispels the inflation of the human spirit, which is in those who do not obey the faith of Christ. 1 Tim. 6: "If anyone teaches differently and does not acquiesce in the sound words of our Lord Jesus Christ, he is not of his" (Rom. 8). He says therefore: Lord, I have firm hope that you will sprinkle me with the water of purification. Ezek. 36: "I will pour upon you water," etc. "You shall wash me": for after faith, Baptism is necessary. Zech. 13: "There shall be a fountain open to the house of Jacob," etc. Is. 1: "Wash yourselves, be clean." The effect of this washing: "I shall be made whiter than snow," because the blackness will be removed; and this, because the soul will be whiter than snow. Is. 1: "If your sins be as scarlet, they shall be made white as snow." And he says "whiter than snow," because the whiteness of the sanctified soul exceeds all bodily beauty, as is clear in Mt. 17, in the Transfiguration of Christ, whose garments were made white as snow. All the just pertain to the garments of Christ. Is. 49: "You shall be clothed with all of these as with a garment." And through this he designates himself as pertaining to the garment of Christ through Baptism: "As many as have been baptized have put on Christ," says the apostle in Gal. 3.

6[87286] "To my hearing." Here he sets forth how he has hope for the recovery of the goods which he had lost; and there are two: namely, the gift of prophecy and the joy of conscience. The gift of prophecy is compared to hearing, because the prophet does not see the essence of God so as to see revealed things in it, but certain signs of the revealed truth are made in the soul of the prophet, and these signs function in the manner of speech, etc. 1 Sam. 3: "Speak, Lord, for your servant is listening." Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." This hearing had been interrupted for him through sin, and he hoped to recover it; and therefore he says, "To my hearing you shall give," etc. Or, "to my hearing" by which I heard from Nathan that my sin was taken away, whereby I conceived joy. But as to the joy of conscience, it should be known that spiritual joy has three degrees. First, it exists in the delight of the affection; second, in the expansion of the heart; third, in its outward progression. Delight is designated by "joy" when he says, "To my hearing," etc., namely, from the fact that I shall hear what you speak, or what Nathan has spoken. Phil. 4: "Rejoice in the Lord," etc. But when the affection rests in the beloved thing, then the mind expands to receive more of this expansion; and this also appears in sensible things. 2 Cor. 6: "Our heart is enlarged"; and therefore he says, "gladness," which here signifies expansion as a kind of gladness. But further, gladness also overflows to the body. Prov. 17: "A joyful mind makes for a flourishing age; a sorrowful spirit dries up the bones." And so, in the vision of glory in the homeland, after the resurrection, from the joy of the mind the body shall be glorified. Is. 66: "You shall see, and your heart shall rejoice, and your bones shall sprout like grass." And so he himself says, "the humbled bones shall exult"; and this for present glorification, for through the sorrow of penance the heart of a person is crushed; and therefore when people are joyful, it is a sign that the bones which have been crushed and afflicted participate in the joy. Prov. 12: "Sorrow in the heart of a man shall bring him low." Is. 58: "He will fill your soul with brightness, and will deliver your bones." Or, "the bones shall exult," that is, the spiritual virtues, which are increased through spiritual joy. And because through this joy the just person is strengthened.

7[87287] "Turn away." Here he asks for the recovery of innocence. And because he considers that the evil of guilt is in him and the good of grace, he first asks for the removal of evil or sin; second, he asks for the removal of the effect of sin, at "Create in me a clean heart, O God." For sin is removed not in the sense that the sin never existed, but in the sense that the committed sin is not imputed to him for punishment, according to Ps. 31: "Blessed is the man to whom the Lord has not imputed sin." And he speaks in the likeness of a judge who punishes, who first considers the magnitude of the guilt and then determines the punishment; therefore he asks that God not consider his sin but be unmindful of it; and therefore he says, "Turn away your face from my sins." Second, he asks that punishment not be inflicted; hence he says, "and blot out all my iniquities"; as if to say: I know that I have done evil before you, and therefore I ask that you turn away your face from my sins, that is, that you not consider my sins for punishment. Ezek. 18: "I will not remember all his iniquities." Also, I merited the punishment of damnation; but I ask that you blot it out, because God, even if he does not change his counsel, nevertheless changes the sentence. "A clean heart." Above, the Psalmist asked for sin to be removed; here he asks for the effects of sin to be removed, which are two: namely, the defilement of the soul and the disorder of the affections. The first effect occurs because a person is attached to earthly things; hence he asks for cleanness of heart. Mt. 5: "Blessed are the clean of heart, for they shall see God"; and therefore he says, "Create in me a clean heart, O God, and a right spirit." This cleanness of heart, God alone can restore. Job 14: "Who can make clean one conceived of unclean seed? Is it not you who alone are," namely, simply clean? And he says "create." Something is created unto the being of nature when it is produced from nothing into being. Gen. 1: "In the beginning God created," etc. Also when it is produced unto the being of grace. 1 Cor. 13: "If I should have prophecy, and should know all mysteries, etc., I am nothing" in the being of grace. But when God works by the operation of grace in one who has grace, he is said to magnify him. But when he makes a just person out of a sinner, then he is properly said to create. Eph. 2: "We are his workmanship, created in Christ Jesus in good works." Jas. 1: "That we might be some beginning of his creature," namely, his spiritual creature. The second thing that follows from sin is the disorder of the mind, which occurs through the turning away from the proper end. Therefore, just as through the turning to some changeable good the mind becomes unclean, so through the turning away from the end it becomes disordered; and the rectitude by which a person is directed toward God is opposed to this disorder. Song 1: "The upright love you"; and therefore he says, "and renew a right spirit," that is, grant anew, because I lost it through sin. Eph. 4: "Be renewed in the spirit of your mind." "And renew it" not outwardly, but "in my inward parts," so that not only my lips for speaking but my heart may be right for knowing. "Do not cast me from your face, and do not take your Holy Spirit from me." Here he asks for the restoration of grace. And first, he asks for grace itself. Second, he asks for the effect of grace, at "restore." A person is said to have the grace of God in two ways: for someone is said to have the grace of God and of man; and as to something, similarly, namely when he is pleasing to both, namely to God and to man. And this is called sanctifying grace. Eph. 1: "In which he has made us acceptable in his beloved Son." And accordingly, grace is called the benevolence of God, by which God loves a person unto eternal life. And as to something, it is dissimilar: for the grace of man does not make him good, but from his own goodness he becomes pleasing to man; but with God it is the reverse, because from the benevolence of God it follows that a person becomes good. There are therefore two things in the grace of God: namely, the benevolence itself and its effect in the soul; and he asks for both when he says, "Do not cast me away," etc. And this can be understood in two ways. He who is in the face of someone is seen by him and can see him. This person is said to be in the face of God, according to 1 Kgs. 17: "As the Lord lives, in whose holy sight I stand." Gen. 48: "The God in whose sight my fathers walked." And this, because they themselves are upright for seeing God. Ps. 26: "One thing I have asked of the Lord," etc. Through sin, both are lost, because sinners desert God, are deserted by God, and lose the confidence of trusting in God. Is. 59: "Your sins and iniquities have divided between you and your God," etc., as to the first; "and your sins have hidden his face from you," as to the second. This person, therefore, is cast from the face of God through sin; and therefore he asks that he not be finally cast away in either way. Also note that in a person there are two things: namely, guilt, from which he is worthy of punishment, and nature, from which he has a fitness for grace; and therefore he asks that God not look upon the guilt but upon the nature; and therefore he says, "Do not cast me away." Also, the gift of grace is given through charity; and such a gift is given through the Holy Spirit; and therefore he says, "and do not take your Holy Spirit from me," whose temple I had been, but I lost it because of sin. Wis. 1: "The Holy Spirit of discipline will flee from the deceitful." Therefore, "do not take away," namely finally. "Restore to me": for grace does two things in a person. One is in respect to higher things, namely, it gives delight, because he who has grace has charity, and he who has charity loves God and possesses him; and he who possesses what he loves rejoices. Therefore, where there is charity, there is joy. Rom. 14: "The kingdom of God is not food and drink, but joy in the Holy Spirit." The Psalmist had lost this joy; and therefore he asks for it to be restored to him when he says, "Restore to me the joy" -- not of worldly things, but "of your salvation," that is, of your saving act. Another text has, "the joy of Jesus," namely of the Savior, through whom the remission of sins is accomplished. Hab. 3: "I will exult in God my Jesus." The other effect is in respect to lower things; and this effect is confirmation in grace, which is accomplished through the Holy Spirit: "and confirm me with a sovereign spirit." The Holy Spirit strengthens in two ways: in one way, against evils. Is. 8: "With a strong hand he instructed me." In another way, in good. Is. 40: "Those who hope in the Lord shall renew their strength." This strength is had through the Holy Spirit; for the body is not firm for enduring or for acting except through the strength of spirits; so also a person is not strong without the Holy Spirit. But he would not provide strength unless he were a sovereign spirit; because an inferior power is not sufficient to provide aid against a superior one. But the power of the Devil is great. Job 41: "There is no power on earth that can be compared to him." Therefore, against the Devil, a person needs to be aided by a sovereign spirit, namely one that is princely and has dominion over all things. And a person needs this spirit against the spirit of the flesh. Num. 16: "Most mighty God, God of the spirits of all flesh." Also, against the spirit of the world. 1 Cor. 2: "But we have not received the spirit of this world, but the Spirit who is from God." Also, against the spirit of the Devil. 1 Sam. 18: "An evil spirit of the Lord came upon Saul." It should be noted that in this reading there is a threefold mention of "spirit": for there is mentioned a right spirit, a holy spirit, and a sovereign spirit. And according to the Gloss, some take "spirit" as said essentially, insofar as everything that is not a body is a spirit. Hence the Father and the Son and the Holy Spirit are called spirit. But it is better to take it personally. Now the Holy Spirit does three things in a person. First, rectitude of intention. Ps. 142: "Your good spirit," etc. Also, he sanctifies us. Rom. 1: "According to the spirit of sanctification." Also, he ennobles us and makes us princes. Gal. 4: "Because you are sons of God, God has sent the Spirit of his Son into your hearts."

8[87288] "I will teach." Above, the Psalmist set forth his petitions to God; here he promises recompense. And first, he promises what he will do for God in the present. Second, in the future, at "deal favorably." Regarding the first, he does two things. First, he promises God certain spiritual sacrifices. Second, he excuses himself from the offering of carnal sacrifices, at "for if you had desired sacrifice." He promises God a twofold spiritual sacrifice: namely, of teaching, through which the neighbor is instructed. Second, he promises the spiritual sacrifice of praise, through which God is praised, at "deliver me." He says therefore, "I will teach the unjust your ways." And it should be noted that above, in another Psalm (49), it was said, "But to the sinner God said: Why?" etc., through which he shows that it does not befit a sinner to pour forth teaching. And therefore, as long as he felt himself to be a sinner, he did not promise to manifest teaching; but after God restored to him the sovereign spirit, and such as these it befits to have teaching and to teach others. Jer. 3: "I will give you a shepherd after my own heart, who will feed you with knowledge and doctrine." And of Christ it is said in Acts 1: "Jesus began to do and (afterward) to teach." Now the fruit of this teaching is not merely the speculation of truth for the purpose of blessed contemplation, but its intended end is the conversion of sinners; and therefore he says, "and the wicked shall be converted to you." Jer. 15: "They shall be converted to you, and you shall not be converted to them." Ps. 21: "All the nations shall be converted to the Lord." And according to the Gloss, he calls the wicked and the unjust the same; although David understands that the unjust are those who sin against God; and therefore he pointedly says, "I will teach the unjust"; as if to say: some, even if they revere God, nevertheless act against their neighbor and unjustly; and these I will teach your ways, namely, so that they may not offend their neighbor. 1 Jn. 4: "We have a commandment from God, that he who loves God should love his brother also." "Deliver me from bloodguilt." Here he promises the sacrifice of praise; and there are two impediments to this sacrifice. One is the guilt of sin; the other is an interior defect. First, therefore, he asks for the removal of the first impediment. Second, he asks for the removal of the second, at "O Lord, you shall open my lips." He therefore asks for the removal of the impediment and promises the sacrifice of praise. The impediment to divine praise, as has been said, is the guilt of sin. Sir. 15: "Praise is not seemly," etc. Now David was guilty of grave sin; and therefore he asks to be freed from it; and therefore he says, "Deliver me from bloodguilt." According to the Gloss, this noun "blood" is not declined in the plural number; nevertheless, the translator wished to use it to express the sin. And this refers to the concupiscence of the flesh, which is flesh and blood. Mt. 16: "Flesh and blood has not revealed this to you," etc.; as if to say: deliver me from sins committed through flesh and blood. Or it must be said that David had committed the sin of adultery and homicide; and in both there is blood, because in homicide blood is shed. Ps. 5: "The man of blood and deceit," etc. But adultery proceeds from the fervor of blood; and therefore he says, "from bloodguilt." Hos. 4: "Blood has touched blood." O God, deliver me therefore from bloodguilt, because you alone can. Is. 43: "I am he who blots out your iniquities for my own sake," etc. "And because you are the God of my salvation," that is, who can save me. "And my tongue shall exult," namely with delight and with interior joy of heart, "I will declare your justice." Is. 30: "You shall have a canticle as in the night of a sanctified solemnity." Also, ibid. 35: "They shall come to Zion with praise, and everlasting joy shall be upon their heads." Ps. 41: "With the voice of exultation," etc. "O Lord, you shall open my lips." It should be known that sometimes a person is impeded from teaching even by an interior impediment to speaking; and this happens sometimes because of the fault of the hearers. Ezek. 3: "I will make your tongue cleave to your palate, and you shall be mute." And below: "Because the house is exasperating." And because of his own sin. Ps. 106: "All iniquity shall stop its mouth." Because therefore God alone made the tongues of infants eloquent, Wis. 10, he therefore asks: Lord, remove the impediments which I have incurred through sin from my lips. And you, "open my lips." Eph. 6: "That speech may be given me in the opening of my mouth, to make known with confidence the mystery of the Gospel." It should be noted that in the opening of the mouth, the depth of teaching is understood wherever it is found in the Scriptures, as Job 3: "After this, Job opened his mouth." And Mt. 5: "Jesus, opening his mouth," namely in the depth of Scripture. "And then my mouth shall announce your praise"; as if to say: what I have in my heart, I will confess with my mouth.

9[87289] "For if you had desired sacrifice." Here he excuses himself. And first, he shows that sacrifice is not acceptable to God; second, he shows what sacrifice is acceptable to God, at "A sacrifice to God." He says therefore: I promise teaching and praise, for this sacrifice will honor you; but carnal sacrifice is not acceptable to you; and therefore he says, "If you had desired sacrifice," namely carnal sacrifice, "I would indeed have given it; but you will not be delighted with burnt offerings." But does he not want carnal sacrifices? If God does not approve those sacrifices, why then did he command them to be made in the Old Law? It must be said that he commanded them to be made not for their own sake, but because they were a figure of the interior true sacrifice by which Christ offered himself; and they are signs of the interior sacrifice insofar as a person offers his soul to God. And again, they were instituted for the uneducated, who did not know God; and therefore it was necessary that they honor and know God through material things, lest they immolate sacrifices to idols, to which they were very much inclined. But because David, through the Holy Spirit, knew that the sacrifice of the heart is acceptable to God, he did not offer bodily sacrifices here. Among all sacrifices, burnt offerings were the most acceptable to God. And yet they were not acceptable to God for their own sake; therefore he says, "You will not be delighted with burnt offerings," because even if they had been acceptable to you, I would simply have offered them. And if it is objected that they were "a most sweet odor to the Lord," it must be said that this was because of the sacrifice they prefigured, and as a sign of the interior sacrifice, which is pleasing to God; hence he adds, "A sacrifice to God," namely one that is acceptable, "is a contrite spirit." Augustine, in City of God 10: Every sacrifice that is offered externally is a sign of an interior sacrifice, in which one offers one's soul to God. But it should be known that the soul of a person is led into sin first through vain joy. Eccl. 2: "Laughter I considered an error, and to joy I said: Why are you vainly deceived?" that is, led into sin. Second, it is hardened against spiritual things through sin. Sir. 3: "A hard heart shall fare ill at the last." Rom. 2: "According to your hardness and impenitent heart." Third, because it is self-sufficient in bodily things and does not care about spiritual things, then it becomes proud, which is the beginning of all sin, Sir. 10. It is necessary, therefore, that the penitent who offers his heart as a sacrifice to God do the opposite of all these things. And first, against vain joy, he must take on the sorrow of penance; and therefore he adds, "A sacrifice to God is a contrite spirit," that is, one who is sorrowful about all his sins together, not just about one. 2 Cor. 7: "The sorrow that is according to God works repentance unto steadfast salvation." Bar. 2: "The soul that is sorrowful over the greatness of evil and walks bowed down." And below: "gives you glory and sorrow to the Lord." Against the second is opposed contrition; hence he says, "a contrite heart." And note the difference between "broken" and "contrite": for "broken" things are divided into large parts; "contrite" things are divided into very small parts. Therefore, as long as someone has a hard heart, his heart is, as it were, intact in malice; but when he totally abandons sin, giving himself over to spiritual things, then he is said to be contrite. Job 16: "I, once prosperous" -- namely in temporal things -- "was suddenly crushed." Against the third is opposed humility; and therefore he says, "and a humbled heart, O God, you will not despise," because God resists the proud but gives grace to the humble, Jas. 4. And it should be known that he mentions heart and spirit, and spirit pertains to courage, and thus pertains to the irascible power. Is. 25: "The spirit of the strong, like a whirlwind driving against a wall." Heart pertains to the concupiscible power; and so through this it is given to understand that whatever is in the appetitive power must be offered to God in sacrifice.

10[87290] "Deal favorably." Here he promises what he should do in the future. And first, he asks for something to be done by God; second, he pronounces, at "then you will accept." The eye of David was directed toward two things: one near, which was figurative; the other remote, which was the thing figured. The first, because it is read that David built the walls of the city of Jerusalem, but had not completed them, and after these were completed, the temple had to be built; and therefore he says, "Deal favorably in your good will, that the walls of Jerusalem may be built." And then, when the walls are built, the temple will be built. "And then you will accept sacrifice," etc. And all this was figurative. But if we refer to the thing figured, it must be said that there is a twofold Jerusalem: namely, the heavenly one. Gal. 4: "That Jerusalem which is above is free, which is our mother." The other is the present Church, modeled on the former. Rev. 21: "I saw the holy city, Jerusalem," etc. And each has walls. The walls of the heavenly Jerusalem are the defenses of eternity and immortality, which the saints have obtained through Christ. Rom. 8: "He who raised Jesus Christ will also give life to your mortal bodies." The walls of the present Jerusalem, namely the Church, are the sacraments of grace and the doctors. Ezek. 13: "You did not stand against, nor did you set up a wall for the house of Israel to stand in battle." He foresaw the building of these by the spirit of prophecy, Is. 56. Therefore, so that these walls may be built, "deal favorably, Lord," that is, show this kindness, which kindness the apostle says in Tit. 3 has been fulfilled: "The kindness and humanity of God our Savior appeared." And this not because of our merits, but because of your good will. Rom. 12: "That you may prove what is the good, acceptable, and perfect will of God." 1 Thess. 4: "This is the will of God," etc. "And do this so that the walls of Jerusalem may be built," whether militant or triumphant. But what will happen? "Then you will accept the sacrifice of justice." This is explained in three ways; and the first two modes pertain to the present Church. In one way, we may refer this to sacrifice not by which cattle are slaughtered, but by which men are killed for Christ; and in this there is a double degree, because the first place belongs to the sacrifice of Christ. Gal. 2: "He loved me and delivered himself for me"; and therefore he says, "then," that is, in the building of the walls of Jerusalem, that is, of the Church, "you will accept the sacrifice of justice," by which Christ offered himself, who is just. Jn. 8: "Which of you shall convict me of sin?" And because it is of such power that it could satisfy for man, so as to justify him. The second place belongs to other saints, who offered themselves to God as a sacrifice; hence he says, "oblations," namely confessors, who by confessing Christ offered themselves to death as far as they were able, even though they were not killed. Judg. 5: "You who of your own will offered your souls to danger in Israel, bless the Lord." "And burnt offerings": these are the martyrs. Jn. 15: "Greater love has no one," etc. "And then you will accept" when these same saints "shall lay themselves upon your altar" like calves, that is, upon your faith and upon Christ, that is, they shall expose themselves like calves for Christ and the faith of Christ, to be immolated. In another way, so that it may refer to the works of the just; and thus the sense is: you will accept justice as sacrifice, because works of justice and mercy are like a sacrifice. Heb. 13: "Do not forget to do good and to share; for by such sacrifices God's favor is won." "And then you will accept oblations." According to Gregory: a burnt offering is that which was entirely consumed by fire, and it signifies perfect men who give themselves wholly to God. Oblations are those who offer something and reserve something; and then priests shall place calves, that is, the newly converted, upon the altar, that is, upon the faith of Christ. Or then the higher prelates shall place preachers bellowing with the teaching of faith upon the altar, that is, upon the confession of faith. The third explanation concerns the heavenly Jerusalem; and the sense is: "then," namely when the walls of the heavenly Jerusalem shall be built, "you will accept the sacrifice of justice." Here, sometimes the sacrifice of penance is offered; but there, only that of praise. Is. 60: "Your people, all of them just, shall inherit the land forever." And this is that sacrifice of praise about which Ps. 83 says: "Blessed are they who dwell in your house; they shall praise you forever and ever." "And then oblations," that is, the lesser saints, "and burnt offerings," that is, the greater saints, "you will accept." And the Angels shall offer these, to whom it is said in Mt. 13: "Gather the wheat into my barn." And these Angels shall place the saints upon your altar, that is, into heavenly glory. Rev. 8: "And much incense was given to him, that he might offer it with the prayers of all the saints upon the golden altar." Ps. 68: "It shall please God better than a young calf that puts forth horns and hooves."

11Commentary on Psalm 51

12[87291] Here begins the second group of fifty. And as was said at the beginning of the book, the first fifty pertains to the penitent; this second fifty pertains to those who are making progress. Concerning these, three things are to be seen in order: for the first degree of those making progress is justification; the second degree is the exercise of good works; the third is the consideration of divine works. And so this group of fifty is divided into three parts. First he treats of those things that pertain to justification; second he treats of those things that pertain to the execution of good works, at "O God, your judgment"; third he treats of those things that pertain to the consideration of divine works, at "God has stood." In justification two things are necessary: namely, a turning away from sin and a turning toward God. And so, by way of opposition, there are two things in sin: namely, a turning away from God and a turning toward sin. First, therefore, he sets forth Psalms that pertain to the aversion and detestation of sin; second, he sets forth Psalms that constitute or contain subjection to God, at Ps. 61: "Shall not my soul be subject to God." Concerning the first he does two things. First he shows the malice of sinners; second he shows the evils that are done by sinners. Sin is aggravated by two things: namely, by the affection for sinning, and by contempt of God. First, therefore, he aggravates the malice of sinners from the first; second, he aggravates their malice from the second, at Ps. 52: "The fool has said." The title: "Unto the end, for understanding, of David, when Doeg the Edomite came and reported to Saul: David has come into the house of Abimelech." This history is found in 1 Sam. 21 and 22, when David, fleeing from Saul, came to Nob where the priests were, and received the sword of Goliath and the loaves of proposition, and Doeg the Edomite was present, who was powerful among the shepherds; and when Saul complained that no one would fight for him against David, this Doeg reported how Abimelech the priest had received David and given him the sword of Goliath and the loaves of proposition: and so Saul in his wrath ordered all the priests to be killed. And when the others were unwilling to lay hands upon the priests to kill them, this Doeg killed all the priests. But there is a discrepancy between the title and the history, because the chief priest in the history is called Achimelech, but in the title Abimelech. And the Gloss says that this happened through the fault of the copyists, or on account of the mystery: for by David is signified Christ, both because he exercised the office of royal dignity and also because he exercised the dignity of the priesthood by eating the loaves of proposition. Doeg is interpreted as "mute"; Edomite as "earthly"; Saul as "petition"; Abimelech as "the kingdom of my father." By Doeg, therefore, who was moved by earthly things, when David came -- that is, Christ -- to Abimelech -- that is, to the Jews, which is "the kingdom of my father" -- he reported to Saul, that is, to death, that the wicked summoned it by their hands and words and killed him. Or Doeg, that is, the Antichrist, who at the end of the world will stir up the earthly. When Christ came into the Church, he reported to the Devil, that he will persecute the Church. And principally this entire Psalm is understood of the wicked who persecute Christ, either in himself or in his members. This Psalm is divided into two parts. In the first he treats of the malice of the sinner who is attached to iniquity. Second, he treats of the justice of the saints, at "But I am like a fruitful olive tree." Concerning the first he does two things. First he treats of the guilt of the wicked. Second, of their punishment, at "Therefore God will destroy you." It should be known, moreover, that in a man who is attached to sin, three things follow in order. The first is delight in sin. The second is thinking about sin, because we think about the things we love. The third is glorying in the perpetration of sin. Everyone naturally rejoices when he does what he loves. So then he proceeds from the last. First, concerning the glory of the wicked in the act of sin. Second, concerning thinking about sin, at "All day long." Third, concerning the love of sin, at "You have loved." Concerning the first he does two things. First he sets forth the power of certain ones for doing evil. Second he shows that some glory in their evil deeds. Some, moreover, are prompt and strong for evil, and weak for good. He says, therefore: you, sinner, "who are mighty in iniquity": Jer. 3: "You have done evil and have prevailed": Is. 5: "Woe to you who are mighty at drinking wine," etc. You, therefore, who are thus mighty, "why" -- that is, for what reason -- "do you glory in malice?" You ought rather to be ashamed and confounded and sorrowful: Prov. 2: "They rejoice when they have done evil, and exult in the worst things." "All day long your tongue devises injustice," etc. Here he shows the second point which he set forth above: namely, that they not only glory in their malice, but think about how they may do evil. And first he sets forth the assiduity of their thinking without interruption; hence he says, "All day long your tongue has devised injustice." It is said improperly that the tongue thinks, because thinking pertains to the heart; and therefore it can be understood in two ways: "your tongue," that is, your heart, which is manifested in the tongue: Sir. 21: "In the mouth of fools is their heart," because it is one with the tongue, that is, the heart is ready for speech. Or "the tongue has devised injustice" insofar as it speaks what has been devised, all day long. And especially because he teaches through the tongue how to sin. Second, he carries out effectively what he devises; hence he says, "Like a sharp razor you have wrought deceit." And here is a comparison as to three things. First, because a sharp razor, that is, a barber's blade, cuts effectively and quickly, because no hair resists it; so Doeg did not reverence the priesthood nor the fear of David, nor anything; but he killed all the priests. Mic. 2: "In the morning light they do it," that is, immediately. Or "like a sharp razor," etc.: because just as a razor shaves hairs, so the wicked sharpen deceit against the just, that is, they send persecutors; but they truly do this like a razor, which shaves superfluous hairs: because only superfluous things, that is, temporal things, can sinners take from the saints, but never spiritual things. But "like a razor," etc., because it promises only cleansing, but just as inexperienced barbers cut the flesh, so the wicked do, who by their machinations strive to cut the flesh of the just, that is, their reputation, with an unjust tongue: Ps. 27: "They speak peace with their neighbor," etc. Jerome has: "Why do you glory in malice? The mercy of God endures all day long." And this is the sense: as if to say, you who are mighty in evil, why do you glory in malice? Mercy is prepared, to which you can turn.

13[87292] "You have loved." Here he treats of the affection of the wicked, or of the sinner, for harming his neighbor. And this affection consists in two things: namely, in external and internal matters. First, therefore, in external matters he shows the withdrawal of justice. He says, therefore, "You have loved malice more than benignity." Benignity, that is, "good fire-quality": and so it makes the soul of a man melt toward sharing good things; malice, on the contrary, drives a man's impulse to harm. And those wicked sinners have loved malice more than goodness, that is, benignity, because they are more prompt to evil than to good, since they are cold and lax: Job 20: "When evil is sweet in his mouth, he hides it under his tongue." As to the withdrawal of justice, he says, "You have loved speaking iniquity more than speaking equity": Ps. 10: "He who loves iniquity hates his own soul." As to internal matters, he says, "You have loved all words of ruin," drawing others into death, as Doeg did; and again into the evil of guilt: 1 Cor. 15: "Evil conversations corrupt good morals." Or, precipitating yourself; and therefore he says, "with a deceitful tongue." And you who are talkative and deceitful, or you do this through a deceitful tongue: Jer. 9: "A wounding arrow is their tongue; it has spoken deceit."

14[87293] "Therefore." Above, the Psalmist treated of the malice of sinners; here, however, he treats of their punishment: and concerning this he does two things. First he sets forth the punishment of those wicked ones. Second he shows the usefulness of their punishment, at "The just shall see." Concerning the first he does two things. First he sets forth the punishment of the wicked. Second he sets forth the manner of arriving at that punishment, at "He will pluck you out." He says, therefore, "Therefore," namely because "you have loved malice," etc., "and you have loved words of ruin to cast others down," "God will destroy you unto the end," that is, in perpetuity: Ps. 27: "You will destroy them, and you will not build them up." And rightly: "Cast them down, O Lord, and divide their tongues" (Ps. 54). As to the manner: "He will pluck you out." Where it should be noted that first this destruction is set forth as to the manner itself. Second, as to the loss of future goods. As to the first, two things are to be considered. For sometimes it happens that men have certain foundations for their prosperity, such as friends, riches, and the like: and therefore they are compared to a root, because through these they are rooted in these things; and therefore he says, "He will pluck you out" from all those things in which and through which you are rooted in prosperity: Job 19: "He has taken away my hope like a tree torn up": Jer. 1: "That you may pluck up and destroy," etc. Second, he migrates after the first loss, that is, he is totally transferred; hence, "He will remove you," that is, he will make you pass, "from your tent," that is, from your house and from your state and from your dignity: Is. 22: "I will drive you from your station": Job 20: "The eye that had seen him shall see him no more." Another reading has, "from his tent," that is, the Church: Rev. 21: "Behold, the tabernacle of God with men." Now the good are mixed with the wicked; but in the end the wicked shall be excluded from the Church, where now they are in number, not in merit. As to the loss of future goods, he says, "And your root from the land of the living," namely, "he will pluck out." By "root" is understood here charity, which is the root of all goods: Eph. 3: "Rooted in charity," etc. God takes this away from the land of the living, because he takes from you the gift of charity which he gave. Likewise, from the good, covetousness will be taken away, which can be signified by "root": 1 Tim. 6: "The root of all evils is covetousness." God takes this from spiritual men, because those who are intent on temporal things cannot arrive at the land of the living: because "those who wish to become rich fall into temptation" (ibid.), in which covetous desires the wicked are rooted, namely the Antichrist and the Devil: Job 5: "I have seen the fool," that is, the sinner, "with a firm root, and I immediately cursed his beauty."

15[87294] "The just shall see." Here is set forth the fruit of punishment: for God punishes here and foretells punishments for the benefit of the just. First, on account of the fear of punishment, because "they shall fear." And this can be applied to the state of the present life, in which the just fear by having reverence for God, and they fall from the state in which they are: Rom. 11: "Do not think highly of yourself, but fear." But those who are in the fatherland do not fear falling from any state, because they are confirmed in the perfection of grace, because they will not be separated, but they will fear with filial reverence: Ps. 18: "The fear of the Lord is holy," etc. And they will reverence the justice of God. Nevertheless, more specifically in the present life they fear. Second, on account of the contempt of sin and present prosperity. And first derision is set forth. Second, the cause of derision is set forth, at "Behold." As to the first, "over him," that is, against him, namely the sinner, "they shall laugh," that is, they shall despise his confidence and prosperity. And this will especially happen in the future: Ps. 57: "The just man shall rejoice when he shall see the vengeance": Job 22: "The just shall see and shall rejoice"; and they deride, first, the pride of the sinners; second, their vain confidence and their fragile glory. Their pride, because they did not hope in God but trusted in themselves, and they shall say: the just shall say, "Behold the man who did not set God as his helper," that is, did not consider that he needed the help of God: Ps. 11: "Our lips," etc. Deut. 32: "He has forsaken his maker." Concerning vain confidence; hence he says, "But he hoped in the multitude of his riches": Prov. 11: "He who trusts in his riches shall fall": 1 Tim. 6: "Charge the rich of this world," etc. Concerning vain glory, to do evil and with God's permission to prevail; hence he says, "And he prevailed in his vanity." And they are derided for this: Ps. 93: "The Lord knows the thoughts of men, that they are vain." Or "he prevailed," etc., so that it refers to the miser, who in some respect prevails over all other sinners: Sir. 10: "Nothing is more wicked than the miser." And from this, once led to this point, he easily falls into other sins. Or it can refer to the Antichrist, because he prevails over all others.

16[87295] "But I am like a fruitful olive tree." Here he treats of the holiness of the good. And first he shows what they do in the present. Second, what they promise, at "I will praise you." The saints do a twofold good in the present Church. First, in that they relate well to their neighbor by bearing fruit in them: and therefore the just man is compared to an olive tree; as if to say, the sinner is thus plucked out without fruit, but "I am like a fruitful olive tree in the house of God." And he is compared to an olive tree on account of its richness: for the olive always has rich fruit: Judg. 9: "I cannot forsake my richness"; Jer. 11: "The Lord called your name a thick, beautiful, fruitful, goodly olive tree." Here, however, he is compared to an olive tree especially on account of its fruit: because from olives oil is made, by which mercy is signified, from which the just provide for others and bear fruit in the Church: Jn. 15: "I have appointed you that you should go and bear fruit." And this fruit I have borne "in the house of God," not in the world: Ps. 83: "I have chosen to be an abject in the house of God." Likewise, as regards God, the just do another good in this world, namely by hoping in him; hence he says, "I have hoped in the mercy of God," not by my own merits, but by his mercy: Tit. 3: "Not by works of justice which we have done," etc. And this mercy is "forever and ever." And this can be expounded in two ways. In one way, to designate eternity: and so the eternity can be referred to the essence of divine mercy, which is eternal: Jer. 31: "I have loved you with an everlasting love; therefore I have drawn you, taking pity." In another way, so that it refers to the effect of mercy. Sometimes eternal goods are granted from God's mercy; and so "forever and ever," that is, through all ages. "I will praise you." Here he promises what he will do: and he promises two things. One refers to the past: and it is thanksgiving for benefits conferred; for this reason he says, "I will praise you forever," that is, I will render praises to you. And this because "you have done it," namely that I should be a fruitful olive tree in the house of the Lord, and that I should hope in the mercy of God. The other refers to the future: "I will wait upon your name, because it is good." He waits for the name of Jesus to be his salvation. And this especially happens in those who are in the fatherland; hence he says, "Because it is good in the sight of your saints," who see the very essence of goodness, and therefore cannot but love God.

17Commentary on Psalm 52

18[87296] "The fool has said." Above, the Psalmist rebuked the wickedness of sinners from the side of their affection for sin; here he rebukes their wickedness from their contempt of God. The title: "Unto the end, for understanding, of David, for Amalek." The history of this is found in 1 Sam. 30, when David, fleeing, came to Achish, king of the Philistines, who gave him the city of Ziklag, and it happened that the Amalekites, in his absence, burned the city; eventually David pursued them and recovered the spoil. Mystically, by David is signified Christ; and as the Gloss says, the Amalekites -- "a people licking blood" -- signify the Antichrist and his followers, who with affection "lick" carnal things. Mt. 16: "Flesh and blood," etc. Therefore, as their malice is interpreted, from this they are led against Christ. Augustine says "for Maeleth," which is interpreted as "suffering and giving birth"; and it signifies the Church, of which Jn. 16 says: "A woman, when she is in labor, has sorrow," etc.; and so the Psalm is for the tribulations which the Church suffers from the evils of the world. And this, therefore, is through Korah, who was one of the chief singers; and so this Psalm was sung by his ministry. Likewise it should be known that this Psalm was set forth above at Psalm 13; yet the context is not the same, nor are all the verses, and there it is introduced on account of the first coming of Christ, here on account of the coming of Christ for judgment. And concerning this he does two things. First he sets forth the malice of sinners. Second he introduces the divine judgment, at "The Lord from heaven." Concerning the first he does two things. First he sets forth the root of evil, namely contempt. Second he shows what follows from such a root, at "They are corrupt." It should be known that wisdom, if properly understood, differs from knowledge, because wisdom is about the knowledge of divine things, while knowledge is about the knowledge of human things. The foolish man despises the knowledge of divine things. Job 21: "Depart from us, and we desire not the knowledge of your ways." Rom. 1: "Their foolish heart was darkened," etc. Therefore "the fool has said"; that is, he has despised God and the knowledge of God; and he did this "in his heart," he said: "There is no God." Against this, Anselm says that no one can think that God does not exist. It must be said that something can be unknown to us in two ways. In one way, on its own account; in another way, on our account. In the first way, those things are unknown to us which have their primary existence, such as contingent things, prime matter, motion, and time. In the second way, those things are unknown to us which exceed our knowledge. I say, therefore, that if we consider God according to himself, it cannot be thought that he does not exist, and no proposition is more known than one whose predicate is included in the subject. The existence of God is his essence, and therefore this proposition, "God exists," is maximally self-evident; yet as regards us, the essence of God is not known to us, but is made known to us through his effects. And from this it is the case that whoever denies certain effects of God -- for example, his providence over good and evil men and all things universally, and the miracles of God, and that he is omnipotent -- denies God, and says in his heart -- because it is from God in the hearts of all that God exists -- what no one indeed wishes: he is considered a fool for saying that God does not exist. Or "the fool," that is, the Jew. Ps.: "Understand, you fools"; who said that Christ is not God. Jn. 10: "You, being a man, make yourself God."

19[87297] "They are corrupt." Here is the effect of their malice. Just as fear, knowledge, and love of God is the principle of every good work, so when knowledge and love of God are removed, all good life is taken away. And first he shows what follows as to the doing of evil; second, as to the loss of good. There are two evils that follow. The first is that "they are corrupt." The body is corrupted through the evaporation of natural heat and through the withdrawal of actual exterior heat. The natural heat of the human soul is God himself; and therefore, as long as knowledge of God is in the soul, the soul retains its form which God impressed upon it, namely innocence and the divine image; but when this heat evaporates and actual heat is withdrawn -- namely the heat of concupiscence and of fear -- the soul is corrupted, and consequently it follows that many cast off fear and love and the knowledge of God from themselves and are corrupted in impurities; and therefore "they have become abominable in their iniquities." Hos. 9: "They became abominable like the things they loved." And he says "iniquity," that is, on account of their iniquities, and they also lose what is good. "There is not one who does good." Jer. 4: "They are wise to do evil, but to do good they have no knowledge."

20[87298] "He has looked down from heaven." Here the judgment of God against the wicked is set forth. And first the consideration of the judge is introduced. Second, what the judge finds is shown: "All have turned aside." Third, the sentence is added: "Shall they not know?" The reason they deny God is that they believe that because of his loftiness God does not look upon the lowest things. Job 22: "Do you not think that God is higher than heaven?" etc. "You say, what? He judges through the darkness; he walks about the poles of heaven; and he does not consider our affairs." But it pertains to the perfection of his wisdom that he looks upon all things. Ps.: "Who is like the Lord our God, who dwells on high and looks upon the lowly in heaven and on earth?" And therefore he says that "the Lord has looked down from heaven," that is, he considers "the children of men" from his loftiness. Sir. 16: "What is my soul in so vast a creation?" Prov. 16: "All the ways of man are open to his eyes." Ps.: "The Lord has looked down from heaven upon the earth." Or "from heaven," that is, from Christ. Or from the soul of the just man. He inquires among the children of men "to see if there is one who understands, or who seeks God." There is a difference between God and man: human judges inquire into what is done outwardly, but God looks upon the heart. Ps.: "God searches the hearts and minds."

21[87299] "In the heart." There are two things that must be done concerning God, namely that the intellect be fixed inwardly upon the knowledge of God and that the affection tend toward God as toward its end. Hence he says he looks down in order to see "if there is understanding." And if it is understood of the just man, in sweetness correcting; but if it is understood of the wicked man, as it is said of him, "he would not understand in order to act well," so it is "seeking," namely, intending to bring him to himself. Ps.: "Seek the Lord, and your soul shall live," etc. But the Lord, looking down to see this, finds malice abounding.

22[87300] "All have turned aside." And first he touches upon the departure from the root. Second he says what follows from this. And concerning this he explains. He says, therefore, he inquires here, but he finds that "all have turned aside, together they have become useless"; and again, "there is none who does good." From the understanding and seeking of God "all have departed." Is. 53: "Each one has turned aside to his own way." From this it follows that they are useless, both to themselves and to others. For those who do not have the love of God do not have true faith; whatever works of a good kind they do, they are useless to themselves for the reward of eternal life. Therefore he says, "Together they have become useless," that is, they have done useless works. 1 Cor. 13: "If I distribute all my goods to feed the poor," etc. Is. 14: "Cast out from your tomb," etc. And he explains how they are useless: because "there is none who does good," because those things which are not done in the power of faith and are not informed by the love of God are not good simply. Rom. 14: "Whatever is not from faith is dead." And that they have turned aside he shows when he says, "There is none, not even one," that is, not even one is found to be good. But is there no one good in the whole universe? It must be said that in one way, if it refers to the company of the wicked, no one is good. In another way, universally, "there is none, not even one," that is, up to Christ there is no one who is good by his own power. Phil. 2: "God who works in us."

23[87301] "Shall they not know," etc. Above, the Psalmist introduced the judge looking upon iniquity and uselessness. Here he treats of the sentence of judgment. And first as to the condemnation of the wicked. Second as to the salvation of the good, at "Who shall give," etc. Concerning the first he does two things. First he proposes the question. Second he makes the proposal clear, at "Because God will scatter." Concerning the first he does two things. First he investigates the defect of penance itself. Second he assigns the merit of punishment, at "Who work." Concerning the first, it should be considered that it frequently happens that in a state of prosperity men do not acknowledge God, but through punishments inflicted by God they remember that God exists; as if to say, this is necessary because of their guilt. Ps.: "The Lord will be known by the judgments he executes." And we have an example of this in Pharaoh. Ex. 5: "I do not know the Lord." And after the inflicted punishments the Egyptians said: "Let us flee from Israel, for the Lord fights for them against us." It was said above that "the fool has said, there is no God," and for this reason he says: "Shall not all who work iniquity know," at least through punishments, "that God exists?" As if to say: indeed they will know, because no one can inflict punishments except God. And this is very necessary because of the guilt they have committed. And they have committed a twofold guilt, namely in deed and in affection. The guilt is the working of iniquity; and therefore he says, "Who work iniquity." Iniquity properly is sin against one's neighbor, because it is opposed to equity. He aggravates this guilt when he says, "Who devour my people as the food of bread." The food of bread is habitual and delightful; as if to say, those men delightfully persevere in their malice and take delight in inflicting injuries. Mic. 3: "They have eaten the flesh of my people and their corpses, and have taken away their goods." Jer. 50: "The first, the king of Assyria." As to the affection, he says, "They have not called upon God." Sinners are disordered in their affection in two ways. First, through contempt of God. Second, through disordered love of temporal things. As to the first, he says, "They have not called upon God," for two reasons. First, because they do not believe in God. Rom. 10: "How shall they call upon him in whom they have not believed?" Second, because they believe they are sufficient by themselves. Ps.: "Our lips are our own." As to the second, he says, "There they trembled where there was no fear"; as if to say, from this cause they feared where there is nothing to fear. By the word "there" he designates not a place but a cause. Hence Augustine says that fear is caused by love. Those men, namely the wicked or sinners, have only love of temporal things; and therefore they fear only temporal losses -- that is, "for that cause" where there is nothing to fear, that is, for which there is nothing to fear. Mt. 10: "Do not fear those," etc.; and therefore there is nothing to fear in the loss of temporal things, because in them there is not properly our true good; and it is certain that if we would cling to God, he would give us even these things. Mt. 6: "Seek first the kingdom of God," etc.

24[87302] "Because God has scattered." Here he makes clear the question of how correction takes place, that is, through punishment. And he introduces a twofold punishment, namely interior and exterior. He shows the first when he says, "God has scattered the bones of those who please men," that is, who ultimately desire to please men. By "bones" is understood strength. This strength is either bodily -- and this is consumed by God -- or spiritual -- and this is consumed by sin. These bones are the virtues of good men; hence on the cross the bones of Christ were not broken. But the bones of the thieves were crushed. But he says, "Of those who please men." Is it wrong to please men? It seems not. 1 Cor. 10: "Be without offense," etc. Likewise, "I please all in all things," says the Apostle. It must be said that if someone wishes to please another for the sake of vain glory, that is, to have human glory, this is wrong in those who place their end in this, because such men confidently sin in secret provided they please in public. But sometimes someone wishes to please others in order to draw them to God; and in this way such pleasing is meritorious and good; and it was in this way that the Apostle wished us to please others, and in this way he himself pleased. The contrary is set forth as the exterior punishment: hence he says, "They are confounded," that is, let them be confounded, because their sins are uncovered. Job 20: "The heavens shall reveal his iniquity," because they have deceived, and because they shall lose the temporal things through which they believed they had happiness. Jer. 20: "They shall be greatly confounded." Jer. 17: "Let those who persecute me be confounded." And they shall suffer this "because God has despised them." Those are honored whom God loves. Ps.: "But to me your friends are exceedingly honored," etc. But those whom God has despised are confounded.

25[87303] "Who shall give from Zion?" Here he treats of the good. And first the question is proposed. Second, the answer. The question is this: Who, going forth from Zion, shall save Israel? Who? Christ, because "salvation is from the Jews": therefore from Zion, that is, from the Jews, and from David, and from the upper room of Zion where the apostles received the Holy Spirit, the preachers of salvation went forth. And this none shall give but God. And in what way? "When he shall have turned back the captivity of his people." For the faithful people was held in captivity, that is, in the prison of the Devil, which God turned back when he released them. Ps.: "Turn back, O Lord, our captivity," etc. And what shall follow from this? Joy and gladness. Ps.: "When the Lord turned back the captivity of Zion, we became," etc. But there is a twofold state of the faithful, namely of struggle and of the crown, of merit and of reward; and in both there is joy. And the first is joy from the participation of grace. Rom. 14: "The kingdom is justice." And therefore he says, "Jacob shall exult." 1 Sam. 2: "My heart has exulted," etc. In the reward there is joy, says the Gloss. Is. 35: "Everlasting gladness," etc. And therefore he says, "Israel shall be glad."