Commentary on Psalm 53
[87304] "O God, in your name." Above, in other Psalms, the Psalmist magnified the iniquity of sinners with regard to the inclination toward sin and the contempt of God; here he sets forth the persecution that he suffers from them. The title: "unto the end, understanding, of David, in verses." The first part of the title is plain. The second touches on the history written in 1 Sam. 23, when David came to the wilderness of the city of Ziph, and the men of that city denounced David to Saul, and Saul pursued him, but was unable to capture him. Hence this denunciation did not harm David, in which is signified that the Ziphites, that is, those who flourish in this world -- Is.: "The glory of the world is as the flower of the field" -- accuse the saints, yet cannot harm them, because the saint is hidden among the Ziphites, since the saint does not flourish among sinners, but his flourishing is hidden, namely, the flowers of virtue. Col. 3: "Your life is hidden with Christ." David therefore treats in this Psalm of the good who are hidden among the wicked and suffer persecution from them. This Psalm is therefore divided into three parts. First he sets forth a prayer. Second, he shows the necessity of praying, at "because strangers." Third, he sets forth the recompense, at "I will sacrifice willingly." Concerning the first he does two things. First he sets forth the petition. Second, the hearing of the prayer, at "O God, hear." His petition concerns two things. First he asks on his own behalf. Second, on behalf of his enemies. On his own behalf he asks to be saved, not through his own merits but on account of the love of the divine name. Hence he says: "O God, in your name save me." Acts 4: "There is no other name given under heaven," etc. Prov. 18: "The name of the Lord is a strong tower." On behalf of his adversaries he asks for judgment, which can be understood in three ways. In one way, of the judgment of discernment, so that his cause may be examined by them. Ps.: "Judge me, O God, and distinguish." In another way, of the judgment of vindication, so that God may judge him according to His justice, delivering him from evils. Is. 11: "He shall judge the poor in justice." In yet another way, of the judgment of condemnation. And this he does not ask out of a desire for vengeance, but in conformity with divine justice. Or he says this foreseeing the judgment of the wicked. And this is what he says: "and in your power judge me. O God, hear my prayer." Here the hearing is set forth. In prayer there are two things: namely, what is asked for, and the asking itself. Sometimes God grants what is asked for but does not hear the asking itself, because what is asked for someone obtains by grace and mercy, and these are given by God. But the asking itself is sometimes done by a sinner, and therefore it is not heard, because it is not acceptable to God. And so he asks that his prayer, his asking, may be fulfilled, when he says: "O God, hear my prayer," and that He may perceive his words with His ears: "with your ears perceive the words of my mouth." This happens when God accepts and approves his words. Ps.: "Give ear to my words," etc.
[87305] "Because strangers have risen up." Here he sets forth the necessity of praying, where he magnifies the persecution of his enemies: first from their disposition, second from their power, third from their contempt of God. From their disposition, because when someone who is utterly alien to another persecutes him, this is dangerous, because he attacks without mercy. And so he says, "because strangers," that is, demons or sinners -- if it is referred to any just person -- "have risen up against me" without any compassion or mercy. But they can be called strangers because they behave differently from friends, as Saul was estranged from David, and the Ziphites who denounced him to Saul. Job 19: "My acquaintances have departed from me as strangers." From their power, because when a weak person attacks, one can defend himself; but these are strong: "because the mighty have sought my soul." 1 Sam. 24: "Saul chose three thousand men to pursue David." Or "the mighty," that is, demons. Lk. 11: "When the strong man armed," that is, the Devil, etc. From their contempt of God, because sometimes someone desists from persecution insofar as he is restrained by the love of God. But these do not cease even on account of that; hence he says, "and they have not set God before their eyes." Ps.: "For he has said in his heart: God will not require it."
[87306] "For behold, God helps me." Here he shows that he has been heard in his prayer. And first he shows that he has been heard with regard to one thing. Second, he sets forth what he has been heard with regard to other things, at "turn back evils." It was said above that the prayer was for himself, when he says "save me," and for his enemies, when he says "in your power." First, therefore, he says that he has been heard on his own behalf, because he says he has been saved. And then he spoke of the enemies who had risen up against him and who were seeking his soul; and in both respects he has been saved. Because against the assault of enemies he says, "for behold, God helps me," that is, He provides me with help. Is. 50: "The Lord God is my helper." Against the fact that they seek his soul, he says, "the Lord is the protector of my soul" -- as if to say: the Lord has saved me by taking me into His protection. Wis. 3: "The souls of the just are in the hand of God." Ps.: "But you, O Lord, are my protector," etc.
[87307] "Turn back evils upon my enemies." Here he asks to be heard on behalf of his enemies. And he asks two things against the two things they were doing to him, because they were persecuting him and seeking to kill him. And so he asks that they themselves may suffer persecution and be destroyed. With regard to the first he says, "turn back," namely from me, upon my enemies, the evils which they seek to inflict on me. As if to say: turn upon them those evils which they wish to inflict on me. With regard to the second he says, "destroy them," that is, cause them to be destroyed, that is, to be slain; "and this in your power." Or "in your power," that is, on account of your might. But this seems to be against the word of Christ, who says: "pray for those who persecute you." It must be said that all these imprecations that are read in the prophets can be understood in three ways. In one way, as a manner of pronouncement, because they were speaking by the Spirit of God and foretelling things to come. As a manner of prayer: as if to say, "turn back," etc., that is, "you will turn back." Hence in the Hebrew the present tense is used: "you turn back." In another way, in conformity with divine justice. Third, as a spiritual denunciation. For sinners, when they cease to sin, then die and cease to be sinners. And this is to be continually prayed for.
[87308] "I will sacrifice willingly to you." Here he sets forth the recompense. And first the recompense is set forth. Second, the reason for the recompense. He intends to offer as recompense two things: sacrifice and confession. With regard to the first he says, "I will sacrifice willingly to you." Against this, above he said: "if you had desired sacrifice, I would have given it." And it must be said that here he speaks of the sacrifice that is acceptable to God, which is the sacrifice of a contrite spirit and the chastisement of the body. 1 Cor. 9: "I chastise my body," etc. Rom. 12: "Present your bodies as a living sacrifice," etc. The third sacrifice is from one's best possessions. Heb. 13: "Do not forget to do good and to share, for by such sacrifices God is won over," that is, God is pleased. With this threefold sacrifice, therefore, "I will sacrifice to you willingly," that is, with joy. 1 Ezra 3: "In all things wherein a sacrifice was voluntarily offered." 2 Cor. 9: "God loves a cheerful giver." With regard to the second he says, "I will give praise to your name, O Lord, because" -- namely, through thanksgiving. Tob. 12: "Bless the God of heaven," that is, give thanks. And why? Not on account of temporal goods, as sinners do, of whom it is said: "he will give you thanks when you do well for him." But on account of the goodness and kindness of God, and on account of benefits received, because he has been heard in his petitions. Hence he says he was heard with regard to himself, when he says, "because you have delivered me from every tribulation." And with regard to his enemies: "because my eye has looked down upon my enemies," because they were unable to harm him. Or "has looked down," etc., because he despised their felicity and prosperity: "the malicious one is brought to nothing," etc.
Commentary on Psalm 54
[87309] "Hear, O God, my prayer, and do not despise." Above, the Psalmist showed the assault of enemies against himself. Here he sets forth deliverance from them. And first he asks in general against all enemies. Second, he asks specifically against certain ones, at "Rescue me from my enemies." Concerning the first, he does two things. First, he implores God's help against the evils he suffers from enemies. Second, having been heard, he gives thanks, at "Have mercy on me, O God, have mercy on me." Concerning the first, he does two things. First, he amplifies the evils he suffers with respect to sorrow. Second, with respect to the persistence of tribulation: "Have mercy on me, O God, for he has trampled on me." In this Psalm, according to the Gloss, the Psalmist speaks in his own person, expressing the very tribulations he was suffering. It can also be said in the person of the Church, or of a just man, or of Christ insofar as he bears the figure of our weakness. The title: "Unto the end, in verses, an understanding of David." And the sense is: "an understanding of David," as if to say: this is the understanding of David, in verses. And it is titled from "understanding," so that he who is in tribulation may know how to recognize the evils he suffers and the good things he expects, according to Prov. 14: "The heart that knows its own bitterness," etc. This Psalm is therefore divided into three parts. First, he explains the tribulation he was suffering. Second, the malice of the enemies, at "Cast them down." Third, he commemorates the help God provided him, at "But I cried to God." Concerning the first, he does two things. First, he asks that his prayer be heard. Second, he explains the tribulation, at "I was saddened." He says, therefore, "Hear, O God, my prayer." This is when the one who prays asserts what he is asking by repeating his prayer. Nor is this superfluous, because the repetition of prayer stirs up the affections. Jas., last chapter: "It avails much," etc. Sometimes, moreover, what is asked is obtained even when the prayer is not acceptable to God, as when a sinner asks; but in the very fact of asking, he merits God's displeasure. Ps. (77): "He gave them their requests and sent satiety into their souls," etc. "But while the food was still in their mouths, the anger of God ascended upon them." Frequently someone grants in anger what he denies when favorable. And therefore he says, "and do not despise my supplication." Someone's prayer is despised for two reasons: either because he asks what ought not justly to be asked, or because he asks not devoutly but with pride. Ps. (101): "He has regarded the prayer of the humble and has not despised it," etc. The prayer of the Pharisee was despised because he asked with pride (Lk. 18). Ps. (140): "Let my prayer be directed," etc.
[87310] "Attend to me and hear me." Here is described the order by which God accepts prayer: namely, when he accepts the prayer or petition, because the petitioner is not accepted through the prayer, but the prayer of those to be accepted is accepted through the petition. Hence it is said in Gen. 4: "The Lord looked first to Abel and then to his offerings." "Attend to me," that is, accept me. Or "attend to my affliction." Exod. 3: "Seeing, I have seen the affliction of my people." "And hear me." Ps. (63): "Hear, O God, my prayer, when I make supplication."
[87311] "I was saddened." Here he explains the tribulations. And first he sets forth the cause of the tribulation. Second, its severity. Third, the remedy. The cause of the tribulation was the suffering he was enduring. This also applies to Christ: "My soul is sorrowful even unto death." This tribulation of Christ can be considered with respect to its fruit, its manner, and its motive. The fruit of the tribulation of the saints is the exercise for justice, as in military training. And therefore he says, "in my exercise," that is, in the tribulation which you send for the sake of training, "I was saddened." But against this, Prov. 12: "Nothing that befalls the just man will sadden him." It must be said that the just man is not saddened by the sorrow of this world, which brings death, but by the sorrow of repentance, which is according to God. Or it must be said that there is one kind of sorrow that is a passion, and this bodily imitates suffering; and this does not befall the wise man. There is another sorrow that is called a pre-passion, which is a sudden movement; and this sorrow was in Christ. And there is a twofold exercise for justice. One is undertaken voluntarily: 1 Tim. 4: "Exercise yourself." The other exercise is imposed from outside, as is the case here. The manner of tribulation is twofold. One is by words, namely by threatening. The other is when tribulation is inflicted by deeds, by persecuting. Regarding the first, he says, "I was disturbed by the voice of the enemy." One is disturbed when the tranquility of the heart is entirely removed -- "by the voice of the enemy" who threatens and blasphemes. Jer. 12: "My inheritance has become to me like a lion in the forest." Regarding the second, he says, "by the tribulation of the sinner," namely inflicted upon me. Ps. (118): "Many are those who persecute me." The cause of this tribulation is twofold. Sometimes they afflict out of deliberate malice; sometimes out of passion. Regarding the first, he says, "because they turned their iniquities upon me," that is, they carried out against me the iniquity they had planned to perpetrate. Regarding the second, he says, "and in anger they were troublesome to me." Gen. 49: "Cursed be their fury."
[87312] "My heart was troubled." Here the magnitude of the tribulation is set forth with respect to three things: that it is close at hand, great, and efficacious. When someone wishes to exaggerate his pain, he says he has been struck to the heart. And therefore he says, "My heart was troubled within me"; as if to say: not in external things, but he is wounded to the very heart. Jer. 4: "My bowels are in pain." The tribulation is also great, because no evil among worldly things is as great as death. Hence he says, "The dread of death," that is, the fear of death, "fell upon me," because Saul wanted to kill him. The tribulation is also efficacious, because when fear is strong, it has a twofold effect: one in the body, namely trembling; the other in the soul, namely trepidation. And therefore he says, "Fear and trembling of death came upon me," that is, upon my powers with respect to the soul, "and darkness covered me," that is, stupor enveloped me. Or "darkness," that is, evil men. Ps. (117): "They surrounded me like bees."
[87313] "And I said: Who will give?" Above, the Psalmist set forth the affliction of heart that he suffered; now he sets forth the remedy he applied. And this remedy is above all the pursuit of contemplation, especially because in the works of the active life he is afflicted again. Gregory says: The evils that press upon us here compel us to go to God. And concerning this he does three things. First, he sets forth his desire for the contemplative life. Second, he shows what he did to dispose himself for it. Third, what he expects to be accomplished by God. The second, at "Behold, I went far away." The third, at "I waited." In contemplation, three things are required: facility for contemplating, the act of contemplation, and the effect. Facility is designated by wings. Hence he says, when he was afflicted in the active life: "I said, 'Who will give me wings like a dove?'" Considering that there is no remedy for escaping this affliction except through contemplation, and that he does not have the facility of escaping because he does not have wings by which he could fly. And there is a threefold wing corresponding to the three things required for contemplation. First, there is required the ordering of disordered affections, which is a certain disposition for contemplation; and this is had through the moral virtues. Hence the wings are the moral virtues, such as patience, humility, etc. Mal., last chapter: "Healing in his wings." Another wing is charity, which above all makes one fly into contemplation. Ezek. 1: "Their wings were joined together." Another wing is wisdom; and by the wings of wisdom, truth is contemplated, because without those wings one easily falls into errors if one contemplates divine things. Of these wings, Is. 40: "They shall take wings like eagles," which signifies wisdom through lofty flight. These things are said because wings are not fully possessed and are given so that they may be absolutely possessed. And all these are given by God. Sometimes they are given to certain people who have wings but have them impeded, as prelates when their resignation is accepted. And he says, "wings like a dove," not a raven. For the raven did not return to the ark, but the dove returned carrying a branch of a green olive. Those who do not return to the ark with holy affection fly like ravens, because they think of nothing but themselves -- namely, how they might discover some truth, like the philosophers. But those fly like doves who both contemplate and return to their neighbors, teaching what they have contemplated, carrying a branch of green olive in their mouths, bestowing the oil of mercy upon their neighbors. For the dove is a clean, lovable, mourning animal; so too the saints are moved by their neighbors and have compassion for them. It is also a simple animal; and so too the saints have simplicity. Mt. 10: "Simple as doves." The act of contemplation is signified by flight. "I will fly." In Sacred Scripture, the progress of good works is designated by a threefold movement of an animal: namely, by walking -- Jn. 12: "Walk while you have the light"; by running -- Ps. (118): "The way of your commandments," etc.; and by flying -- Is. 40: "They shall fly and not grow weary." Walking is designated through the moral virtues, by which a man lives humanly. Running through charity. Flying through contemplation. According to Richard of Saint Victor, contemplation is diversified as flight is among birds. Sometimes birds fly upward, sometimes downward, to the right, to the left, forward and backward, sometimes in circles. Sometimes they hover suspended and advance and retreat. So too in contemplation: to ascend is to consider sublime causes; to descend is to consider the lowest effects. Likewise, to go forward is to consider more general matters that pertain to many; to go backward is when one considers private matters. Likewise, to the right and to the left is when one considers certain circumstances. In a circular motion is when one considers the accidents of things; but when what is individual is signified, then there is rest. The effect is designated when he says, "and I will rest," namely in consideration. This rest is had in this life: Wis. 8: "Entering my house, I will rest with her." And in the fatherland: Ps. (4): "In peace, in the selfsame, I will sleep and I will rest."
[87314] "Behold, I went far away, fleeing." Here his disposition for contemplation is set forth. And first he shows what he avoided. Second, what he observed. He avoided the impediments to contemplation, which are principally two: namely, the preoccupation with earthly things and with sin. And these two are to be avoided in two ways: namely, swiftly and efficaciously. Swiftly, so as not to delay; and therefore it should be done immediately. Hence he says, "fleeing." Sir. 21: "Flee from sin as from the face of a serpent." Zech. 2: "Flee, flee from the land of the north." Efficaciously, so that not only the acts of sin but also the occasions of sin are avoided. And therefore he says, "I went far away"; as if to say: I abandoned all occasions of sin. Gen. 19: "Do not stay in all the surrounding region."
[87315] "And I remained in solitude." Sometimes someone remains in solitude of place, because he remains there bodily; sometimes in mind, because even among crowds he thinks of the things of God. Hos. 2: "I will lead her into the wilderness." Lam. 3: "He will sit alone." And these things, according to the Gloss, are explained differently so as to refer to Christ, who has wings on account of charity and flew from the Jews and rested among the Gentiles, went far from the Jews and remained in the faith of the Gentiles, which was a kind of wilderness.
[87316] "I waited for him." Here he shows what he expects from God, namely God's help, which is the completion of his desire. Ps. (54): "I waited for him who saved me," etc. And therefore he says, "who would save me." And why? Because he alone is the Savior. And from what does he save? From the two things on account of which he seemed to be moved to take up wings: namely, from the affliction of being troubled among men. One is the sorrow of heart, which believes it will find rest there. Hence he says, "from faintheartedness of spirit." He is too bold who seeks to have rest among disturbances. Is. 35: "Say to the fainthearted: Be strengthened." "And from the storm," namely from the tribulation of men, save me, both temporal and spiritual.
[87317] "Cast them down, O Lord." In the preceding part, the Psalmist set forth the affliction he suffered from the wicked; here he treats of their malice. And first, describing the malice of sinners, he asks that it be impeded. Second, he asks that it be punished with punishment, at "Let death come." Concerning the first, he does two things. First, he asks that their malice be impeded. Second, he describes it, at "Because I have seen iniquity." The wicked have the ability and the power to do harm in two ways: namely, through the loftiness of their position, and through the agreement of many in one. And this is dangerous; and therefore a twofold remedy should be applied against it. In one way, that they be cast down from their position. In another way, that division be placed among them. Regarding the first, he asks, "Cast them down, O Lord," namely by removing them from their position; as if to say: throw them down by humbling them. Regarding the second, he says, "and divide their tongues," because their malice is first in the tongue, by which they speak grandly. 1 Sam. 2: "Do not multiply speaking lofty things." And because by speaking they consent to evil with their tongue. And the figure of such a division was in the Old Testament, where the tongues of the nations were divided (Gen. 11).
[87318] "Because I have seen iniquity." Here he describes their malice. And first he describes the common malice of the world. Second, the malice of a certain principal person among them. He describes the common malice of the multitude first in general. Second, in particular, at "Day and night." In a multitude there is a twofold disorder. One on the part of the rulers. The other on the part of the people. For a city is well ordered when the rulers govern justly and the people obey; otherwise it is not well disposed. And such a city is the world, in which neither do the rulers govern justly nor does the people obey. But the city of God is well ordered. In the city of the world, therefore, "I have seen iniquity and strife." I saw iniquity on the part of the rulers and judges. Is. 1: "Your assemblies are wicked." Likewise, I saw strife against the prelates. Is. 41: "Your people are like mud that is trampled upon."
[87319] "Day and night." Here he shows in particular. In every city there are three things: namely, walls that surround it, the central habitation, and the public squares. And the Philosopher distinguishes three classes of men. By walls are understood the rulers and magnates of the city, who protect the people as walls protect the city. Prov. 25: "Like a city open and without surrounding walls," etc. Is. 62: "Upon your walls, O Jerusalem, I have posted watchmen," that is, rulers and governors. Is. 1: "Your princes are faithless." And "by day," namely by executing malice, "by night," by plotting. Or "by day" in prosperity, "by night" in adversity. Hence he says, "Iniquity will surround them upon its walls," that is, the injustice of the rulers will surround the city of the world, as walls surround a city. The center of this city is the people, in which there is "toil in its midst and injustice" -- as regards the evil they do -- and thus eagerness for evil, when he says, "toil imposed." Jer. 9: "They labored to act unjustly." Wis. 5: "We wearied ourselves in the way of iniquity." And the very species of evil: "and injustice." And this is understood passively, of the injustice they suffer from the prelates, and "toil imposed." The public squares are the public places, and there are those who carry out public offices, such as merchants, among whom there is manifest injustice, such as through usury. Ps. (14): "He who did not give his money for usury." And therefore he says, "Usury did not depart from its squares." Likewise hidden things; hence he says, "and deceit."
[87320] "If my enemy." Here he describes the malice of a certain singular and principal person in the multitude. And perhaps it refers to Saul, or to Doeg the Edomite. And first he sets forth an evil that could be tolerated in some way. Second, he sets forth an evil that is intolerable. It is tolerable in some way that a man should suffer persecution from enemies. And therefore first he describes the persecution of enemies: first from the side of the enemy who persecutes; second, from the side of the persecutor; third, from the side of the one who suffers persecution. The one who persecutes is sometimes called an enemy, namely when he exercises enmity outwardly. Sir. 12: "Never trust your enemy." Sometimes he exercises enmity while harboring hatred in his heart. Lev. 19: "Do not hate your brother in your heart." On the part of the persecutor there is a difference, because sometimes the one who persecutes explicitly speaks evil of the one he persecutes, either by slandering or by insulting. And this kind of persecution is called cursing. Hence he says, "If my enemy had cursed me." Ps. (9): "Whose mouth is full of cursing," etc. Sometimes he does not explicitly speak evil, but maintains an evil manner of speaking, because he speaks contemptuously. On the part of the one who suffers, there is also diversity, because sometimes he hears the insults and bears them patiently. Jas., last chapter: "You have heard of the patience of Job." Hence, "I would have borne it indeed." Sometimes he hides himself from the face of the enemy. Hence, "I would perhaps have hidden myself from him." Sir. 8: "Do not stand against the face of your enemy." Jn. 8: "He hid himself." Therefore, regarding the diversity of the persecutor, he says, "divide their tongues," etc., because I suffer not only from an enemy but from a friend. Regarding the second, he says, "If he had spoken great things against me, I would perhaps have hidden myself from him." "But you, a man of one mind with me." Here he sets forth the evil that is intolerable, that is, suffering injury from enemies, because no plague is more effective for doing harm than a familiar enemy. And he describes the enmity first with respect to interior things. Second, with respect to exterior familiarity, at "Who together with me." Regarding interior things, he describes the evil according to three things. First, according to the concord of voice. Phil. 1: "You stand unanimous in one spirit." And therefore he says, "But you, a man of one mind with me"; as if to say: you spoke evil of me; and therefore this is on an intellectual level. And according to this, he can be speaking of Saul, whose familiar he was. But in the Gloss, it is mystically explained in three ways: according as it applies to a believer in one way; in another way, according as it applies to Christ with respect to the Jews; in a third way, according as it applies to Christ with respect to Judas. In the first way, therefore, any believer can say this when he suffers persecution from another believer. In the second way, Christ can say this of the Jews, who were of one mind, because they bound themselves to his commandments. Exod. 24: "All things that the Lord has commanded, we will do." Third, regarding Judas, who had bound himself to his counsels. And what he says, "my guide," is likewise explained in three ways. In one way, insofar as someone can be called a guide because he gives good counsel and assistance, and afterward plans persecution. Mic. 7: "Do not trust in a guide." In another way, regarding Christ with respect to the Jews and Judas, who "is my guide," not leading me, but established by me as a guide of the nations. Rom. 2: "You are confident that you are a guide." Or regarding the priests, who are guides among the people. To Judas the apostle, Christ says: "You are a guide established by me," in one way because a guide of the Christian people together with the others to be led. Ps. (67): "The princes of Judah, their leaders." Or a guide because he was appointed by Christ among those who went before him wherever he was about to go (Lk. 10). "My acquaintance." One believer can say to another believer, "Who together with me took sweet food," because they lived together in the Church. Likewise, the Jew was known to Christ, who lived among the words of God (Rom. 3). Likewise Judas, because Christ foreknew his malice. Jn. 6: "One of you is a devil." Second, friendship consists in exterior familiarity. And he shows this in two things: namely, first in bodily and human things; second, in divine things. In the first, those have friendship toward each other who dine together. And if this is understood of Christ speaking to Judas, then, according to the Gloss, he took bodily food together with Christ at the table. Ps. (40): "He who ate my bread," etc. And he says "sweet," because the food of those dining together usually makes their spirits sweet. Sir. 6: "There is a friend who is a companion at the table." So also it can be said of any bodily familiar. There are also spiritual foods that Judas took with Christ, namely the word of God. Sir. 15: "He fed him with the bread of life," etc. God calls these "foods," because the words of God are sweeter than any bodily food. Ps. (118): "How sweet to my palate," etc. Regarding the second, therefore, he says, "We walked together in agreement." Jerome, commenting on Matthew, says that there is nothing that so causes distrust as diversity of faith and divine worship. And this was especially the case in the time of persecution, when fathers preceded their sons and vice versa. And thus the unity of faith and religion is the greatest bond of love; and therefore it is the greatest malice to prosecute those who share the same worship. And it happens in two ways that people are of different cults. In one way, because one is entirely not in the same cult as the other, as when one is a Christian and the other a Jew or a Pagan; and such are not together in the house of God. Sometimes both are of the same religion, yet they do not agree together, as a Catholic and a heretic; and he excludes both of these when he says, "Together we walked in the house of God," namely in the Church (1 Tim. 3), which is the house of God. Second, when he says, "in agreement." 1 Cor. 1: "That you all say the same thing." But if we refer this to the Jews, then "in the house," that is, in Jerusalem. And likewise, he was there with Judas, because Christ did not repudiate the bond of the old law. Mt. 5: "I did not come to abolish the law, but to fulfill it." "Let death come upon them."
[87321] Here he asks that a just punishment be applied to them. And first he asks that punishment be inflicted. Second, he shows the guilt, at "Because there are iniquities." Concerning the first, it should be known that here is referred to the history found in Num. 16, when Dathan and Abiram made a sedition. Moses had the others withdraw from them and said that the Lord would do a new thing, so that the earth would open, etc.; and immediately the earth opened and swallowed them. He says, therefore, alluding to that history: "Let death come upon them"; as if to say: let punishment come upon them, because they commit a new guilt by persecuting a friend, that is, Christ. This can be understood in two ways. In one way, so that one clause determines the other; as if to say: let death come upon them, and such a death that they descend into hell. Or they are two punishments: one of death and the other of descent into hell. For there Dathan and Abiram, who were leaders, were punished differently, because they were swallowed up; while others were killed by fire in the camp. Regarding the lesser, therefore, he says, "Let death come upon them." Regarding the greater, "and let them descend into hell." And in these is designated the twofold punishment that the Psalmist does not wish for but pronounces. One that they will suffer in hell after this life; the other that they suffer here in this life. After this life they suffer the death of eternal damnation. Rom. 6: "The wages of sin is death." Ps. (33): "The death of sinners is most wretched." But in this life they descend into hell, that is, into the whirlpool of vices. Prov. 18: "The wicked man, when he comes into the depths," etc. Or "let them descend living," after this life, that is, let them descend with the attachment they have, which is their life, into hell. Or if it is said optatively, then it is explained thus: "death," namely of justice, by which one dies interiorly to sin. Col. 3: "You are dead, and your life," etc. "Let them descend living," with the life of justice, into hell through consideration, according to Is. 38: "In the midst of my days I will go to the gates of hell." And those who thus descend living through the consideration of punishments so as to escape them will not descend dying. Sir. 7: "Remember your last end," etc.
[87322] "Because there are iniquities." Here the reason for the punishment is set forth. First he sets forth their hidden guilt. Second, their manifest guilt. He alludes to that history, Num. 16: "Withdraw, withdraw from the tents of the wicked." "Iniquities" are said to be hidden sins. Rom. 13: "Not in impurities," etc. Hence "in their dwellings," that is, in secret. "In their midst," that is, in public. Is. 3: "They have proclaimed their sin like Sodom." Job 11: "If there is iniquity in your hand," etc. Regarding manifest guilt: "and injustice may not be found," etc. Or according to another reading: there is a twofold kind of guilt. Sometimes it comes from sudden temptation; sometimes from malice. The first sin, which comes from sudden temptation, is, as it were, extrinsic to man -- like the parable of Nathan in the Book of Kings about the traveler, namely the desire that suddenly entered David. Hence the other reading does not have "in their dwellings" but "in their lodgings," as if adventitious, according to the Gloss. The meaning is that sin is, as it were, natural to them, "because it is in their midst," that is, in the midst of their heart. Thanks be to God.