[86826] Next, when he says "Let them be ashamed," he sets forth the fate of the enemies. As if it were said: you tell your enemies, "Depart." But what will become of them when they depart from you? Certainly, "Let them be ashamed," etc. These words can be explained in a good sense and in a bad sense. If in a good sense, then they are spoken in the manner of a prayer. Here he asks four things for them: namely, shame for their sins, because this is the beginning of the amendment of life; Sir. 4: "There is a shame that brings glory." Hence, "Let them be ashamed." Second, sorrow for their sins: "Let them be troubled": Ps. 59: "You have shaken the earth and troubled it," etc. For the penitent ought to have a greater intensity of sorrow than the pleasure he had in sin. Third, conversion to God; hence, "Let them be converted": Is. 31: "Return, as you had deeply withdrawn, O children of Israel." And fourth, shame: "Let them be ashamed and troubled exceedingly." Now shame is both the beginning and the end of amendment. But the reason can be given differently: namely, that at the beginning one is ashamed of the eyes of other people, and this grieves him, and he avoids evil; but in the end one is ashamed before the eye of his own reason and the eye of God: Rom. 6: "What fruit did you have then in those things, of which you are now ashamed?" Concerning the second, Lk. 18: "The tax collector, standing far off, would not even lift his eyes to heaven." And this should happen very quickly, so that there is no delay: Sir. 5: "Do not delay in turning to the Lord," etc. But if they are taken in a bad sense, then they should be understood as spoken in the manner of a prediction. As if to say: "Let them be ashamed," by the detection of their sin before all: Is. 1: "You shall be ashamed of the gardens you have chosen, when you shall be like an oak shedding its leaves," etc. "And let them be troubled," with an astonishing fear and sorrow: Wis. 5: "They shall be troubled with a horrible fear," etc. And therefore he says, "Exceedingly -- let all my enemies be converted," recognizing their own guilt and the glory of the saints: Wis. 5: "These are the ones whom we once held in derision and as a reproach; we, fools," etc. "And let them be ashamed," because this recognition will be to their confusion; and this "very swiftly": Is. 30: "Suddenly, when it is not expected, his destruction will come," etc. Job 21: "In a moment they go down to Hell." 1 Thess. 5: "The day of the Lord will come like a thief in the night. For when they shall say, peace and security," etc.
Commentary on Psalm 7
[86827] Above, Psalms were set forth for deliverance from enemies; here a Psalm is presented in which he seeks vengeance against them. And the following title is prefixed: "Unto the end, which he sang to the Lord for the words of Cushi, the son of the Benjaminite." The history is found in 2 Sam. 17: that David fled from the face of his son, and Ahithophel, the wisest, adhered to Absalom. But Hushai adhered to David, whom David sent back so that he might learn the counsels of Ahithophel and report them to him. When Ahithophel had given Absalom counsel very harmful to his father David -- namely, that he should immediately attack him before he could find refuge somewhere -- Hushai secretly informed David, so that he might flee from the open country where he was and cross the Jordan to the most fortified places. Having heard, therefore, this report of Hushai, David sang this canticle to the Lord; and therefore it says here, "which he sang to the Lord for the words of Cushi, the son of the Benjaminite." He is called "son of the Benjaminite" because perhaps he was from the tribe of Benjamin, or because he descended from someone who had this name. Jerome does not have "unto the end," nor "for victory," but "for ignorance" or "for the ignorant." And he says "concerning the words of the Ethiopian"; yet it is not known whether he was an Ethiopian. Mystically, moreover, this Psalm can belong to the Church and be directed against persecutors. And it is said "for the words of Cushi," which is interpreted as "silence," while "Benjaminite" means "son of the right hand"; as if to say: by the hidden judgment of divine providence it happened that Ahithophel, who is interpreted as "a brother's ruin" -- namely Judas Iscariot -- conspired by counsel and assistance for the ruin, that is, the death, of his brother, namely Christ, who "is not ashamed to call them brothers" (Heb. 2). But what Judas did for the destruction of one man, Christ turned to the salvation of all, as Augustine says in the Gloss. This Psalm has three parts. First, the prayer is set forth. Second, the hearing, at "The Lord judges." Third, the thanksgiving, "I will confess to the Lord." Concerning the first, he does two things. First, he prays to be delivered from enemies. Second, that the enemies be brought low: "Arise, O Lord, in your anger." Concerning the first, he does two things. First, he asks for mercy. Second, he alleges his innocence: "O Lord my God, if I have done this." Concerning the first, he does three things. First, he sets forth the disposition of the one praying. Second, he presents the petition: "Save me." Third, the reason for the petition: "Lest he seize." The disposition of prayer is that one should hope in the Lord: Sir. 2: "For no one has hoped in the Lord and been confounded." And therefore he says, "In you I have hoped." The petition is twofold: for he asks to be saved and to be delivered, according to Dionysius. To be delivered is to be removed from evil; to be saved is to be preserved in good things. Thus he asks to be saved from the corruption of enemies and to be delivered from them. And this can be understood of bodily enemies and of spiritual ones; as if to say: save me from enemies and from temptations. Ps. 21: "Save me from the lion's mouth." Likewise: "Deliver my soul from their malice." He sets forth the reason for the petition when he says, "Lest he seize," etc.; as if to say: unless you come to my aid, Absalom will devour me like a lion. 2 Sam. 15: "Arise, let us flee, for there will be no escape for us from the face of Absalom." And above he says in the plural, "from all who persecute me"; here in the singular: "Lest he seize like a lion," because all are comprehended under one head -- the spiritual under the one Devil, the bodily under Absalom. Of the first, 1 Pet. 5: "Your adversary the Devil, like a roaring lion," etc. Ps. 9: "He lies in ambush in secret like a lion," etc. "Seize" as if suddenly and swiftly: Jn. 10: "The wolf seizes," because the Devil acts treacherously. And he will do this "while there is no one to redeem," etc. One is redeemed when delivered from evil, and this refers to liberation from punishment: Hos. 13: "I will redeem them from death." "Nor one who saves," through liberation from guilt: Mt. 1: "He will save his people from their sins." Jerome has: "Lest he seize my soul like a lion and rend it, and there be no one to deliver." Then he alleges his innocence: "O Lord my God, if I have done this." And this can be understood in two ways: either by way of an oath or of a prediction. If by way of an oath, then it should be known that there is a twofold oath: namely by attestation, as in Rom. 1: "God is my witness, whom I serve in my spirit," etc.; and by imprecation, as when one says, "If I have done this, may this befall me." Job 31: "If I rejoiced at the ruin of him who hated me," etc. 2 Cor. 1: "I call God as witness upon my soul"; as if to say: if I am not innocent, let him seize me. Or it can be understood by way of a prediction; as if to say: if I am guilty of these faults, this will be my punishment -- "let me fall," etc. And according to this, he first excludes guilt from himself: "If I have done this," etc. Second, he determines his punishment: "Let me fall," etc. He excludes guilt from himself, first in general, when he says, "O Lord my God, if I have done this." What is "this"? Sin, namely that of pride, according to the Gloss, which is, as it were, the universal sin: Sir. 10: "The beginning of all sin is pride." Or otherwise: "this" -- because when someone suffers some tribulation through his own fault, it is said to him, "You brought this on yourself"; as if to say, you are the cause that this is happening. And thus he says: "If I have done this," that is, if I gave cause for this persecution. 2 Sam. 8: "David administered justice and equity to all his people." Mic. 7: "I will bear the wrath of the Lord, because I have sinned against him," etc. Second, when he says, "If there is iniquity," etc., he excludes guilt in particular. Here he does three things: for first he says that he did injustice to no one; and therefore he says, "If there is iniquity": Job 11: "If there is iniquity in my hand," etc. 1 Sam. 24: "Consider and see that there is no evil or iniquity in my hand." Hence, when a man does injustice to no one, it seems unjust that he should be afflicted. Second, indeed, he forgave offenses; and therefore he says, "If I have repaid," etc. And this in 1 Sam. 24: "My eye spared you. For I said: I will not extend my hand against my lord, because he is the Lord's anointed." Lev. 19: "Do not seek revenge, nor be mindful of the injuries of your citizens." Third, that he did good to his enemies, which is the third good. Hence Jerome's text has, "I let my enemies go away empty-handed." Rom. 12: "Do not be overcome by evil, but overcome," etc. Prov. 25: "If your enemy is hungry," etc. Mt. 5: "Do good to those who hate you." 2 Kings 6: Elisha commanded the king of Samaria to set food before the army of the king of Syria, who had come to capture him. And a great provision of food was set before them.
[86828] Next, when he says, "Let me fall," he determines the punishment that follows, as if to say: if these things I say are not true, let these things happen to me. And first he sets forth the loss of goods. Second, of person. Third, of glory. He says, therefore, regarding the first: let this evil befall me, namely, that I fall deservedly, that is, justly, before my enemies -- that is, let my goods be taken from me. Job 31: "If a stain has clung to my members, let me sow and another eat." Regarding the person, he sets forth three things that a man suffers in himself. First, persecution. Second, captivity. Third, death. Regarding the first, he says, "let him pursue." Regarding the second, "let him seize." Regarding the third, "and let him trample" -- either by killing, or by utterly casting me down. Regarding glory, he adds, "and my glory," etc. As if to say: whatever it is in which I glory, let it be reduced to dust and scattered. Mystically: the enemy, the Devil, pursues by tempting. Lam. 4: "Our pursuers were swifter," etc. "Let him seize" -- through consent to sin. Lam. 1: "All her pursuers overtook her in her straits." "Let him trample" -- through habit and contempt. Is. 51: "Bow down that we may pass over." The glory of man is twofold: namely natural and spiritual. Of the first, 1 Cor. 11: "Man," that is, the mind, "ought not to cover his head, because he is the glory and image of God." Of the second, 2 Cor. 1: "Our glory is this: the testimony of our conscience." Therefore the Devil brings the glory of man down to the dust, because the image of God is disfigured, because it is stained. 1 Tim. 4: "Having their conscience seared." Ps. 72: "Lord, in your city, you will reduce their image to nothing."
[86829] Above he set forth a prayer for himself, asking to be delivered and saved; here he petitions against the enemies. Here he does two things. First, he asks for their punishment. Second, the fruit of their punishment, at "and be exalted." Let us first read the text according to history, as it could have applied to David. "Arise" is said to two kinds of people: to one who sleeps and to one who lies down. Now God, when he does not punish sins, seems to sleep, as though he did not have the vigilance of prudence: Ps. 43: "Arise! Why do you sleep, O Lord?" Likewise, when he does not punish, he seems to lie powerless; but then he seems to rise when he manifests his power by punishing adversaries: Is. 26: "Let your hand be exalted, that they may not see; let them see and be confounded with zeal for the people, and let fire devour your inheritance." He says "in anger," that is, in punishment, which is the effect of anger. The fruit of punishment he sets forth as threefold. One is on God's part: that God be exalted -- not in himself, but in the estimation of men, because through this he is regarded as lofty and powerful. And therefore he says, "be exalted"; as if to say: bring down my enemies, and in this you will appear lofty. Sir. 36: "As in their sight you were magnified in us, so in our sight," etc. And he says, "in the borders," so as to utterly bring them down, and nothing remain, by invading their borders. Jerome has, "Rise up, raging against the enemies"; as if to say: be angry, and in this be exalted. Another fruit is on David's part: for in 1 Sam. 13, we read, "The Lord found a man after his own heart, whom he commanded to be a leader over his people." And David himself says of himself in 2 Sam. 6: "The Lord commanded me to be a leader," etc. This command seemed to be made void with David being brought low; and therefore he says, "Arise in the command which you commanded," namely, that I be a leader in the kingdom. And therefore Jerome has, "Rise up to the judgment you commanded for me." Another fruit is on the people's part. In the old law, arrangements were made through men for other leaders of the people; but regarding the supreme leader, this was dispensed only by God: Num. 27: "Let the Lord, the God of the spirits of all flesh, provide a man," etc. Deut. 17: "When you enter the land which the Lord your God will give you, and you possess it and dwell in it, and you say, 'I will set a king over me, as all the surrounding nations have,' you shall set over yourself the one whom the Lord your God will choose." Therefore the people in the matter of the supreme ruler were to follow the divine ordinance; and therefore he adds, "and the congregation of peoples will surround you," that is, will follow your ordinance, to return to me. "And for this, return on high," that is, your magnificence will appear; as if to say: not only for the sake of vengeance, but so that people may return to me. But insofar as it refers to Christ, it is a petition for the mystery of the incarnation, in which there is a twofold fruit. The first is the depression of the demons and the conversion of men: "Arise, O Lord." Regarding the first, he says, "Arise," that is, appear in the world through the incarnation, "and this in your anger," that is, to punish the demons: Jn. 12: "Now is the judgment of this world," etc. Mk. 1: "What have we to do with you, Jesus of Nazareth? Have you come before the time to destroy us?" "And be exalted in the borders of the enemies," taking away their possession: Lk. 11: "When a strong man, fully armed, guards his palace, his possessions are in peace. But when one stronger than he attacks and overcomes him, he takes from him all his armor in which he trusted and distributes his spoils." And Mt. 12: "How can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house." Or against the Jews, so that it is the petition of the Church of the Gentiles against them. And he says, "be exalted in the borders of the enemies"; the rest remains unchanged. What is exalted appears to man from this, but thereby becomes hidden -- as, for example, when something is exalted too high. Therefore, just as what lies hidden in the depths, if it is raised up, appears -- Job 28: "He has searched out the depths of the rivers and brought hidden things into the light" -- so he says, "be exalted," that is, be manifested. And just as what is exalted too much becomes hidden -- hence Acts 1: "He was lifted up, and a cloud received him out of their sight" -- so "be exalted," that you may become hidden from the Jews, so that they may not recognize you, and thus crucify you, and thereby be redeemed. Regarding the second, he says, "Arise, O Lord God, in the command" -- for the conversion of men. Here first the motive for conversion is set forth. Second, its perfection. Third, its punishment. He says, therefore, "in the command," namely of meekness and humility, "which you commanded": Mt. 11: "Learn from me, for I am meek and humble of heart." Arise, therefore, in this command, that is, appear humble while being lofty; as if to say: so accept humility that you do not abandon your loftiness. Or arise from the dead, "and so the congregation of peoples will surround you," the assembly, namely, of the blessed who will be rewarded and the wicked who will be punished. Song 1: "Your name is oil poured out," etc. Is. 2: "The mountain of the house of the Lord will be prepared on the top of the mountains, and will be elevated above the hills, and all nations will flow to it." And chapter 6 (actually Is. 60): "Lift up your eyes round about: all these who are gathered together have come to you." "And for this, return on high," namely, to perfect this congregation, that is, the assembly of believers: Eph. 4: "Ascending on high, he led captivity captive," etc. Mic. 2: "He ascends, opening the way before them." Or "on high" -- you will be hidden from the eyes of the Jews, etc. "The congregation of peoples will surround you" -- by despising and persecuting, in which they will be most punished.
[86830] The second part of this Psalm is that in which the hearing of the petition is treated. And because the hearing of the petition takes place by the judgment of God, the divine judgment is introduced. And first he sets it forth. Second, he treats of its delay: "God is a just, strong, and patient judge; will he be angry every day?" Concerning the first, he does three things. First, the judgment is set forth. Second, its manner: "Judge me, O Lord," etc. Third, the fitness of the judge: "God, who searches hearts and minds." He says, therefore: I have enemies who persecute me, and I seek to be delivered by divine help. And concerning this I am confident, because the Lord judges the peoples; "for he judges the world in equity and the peoples in his truth" (Ps. 96). Is. 3: "The Lord stands to judge, and he stands to judge the peoples." And note that after he said, "for this, return on high," he adds about the judgment, because after the ascension he will return to judge: Acts 1: "Just as you saw him ascending into heaven, so will he come to judge." The manner of the judgment is set forth in the form of a prayer, because by praying he shows what will happen in the judgment, saying, "Judge me." And first he sets forth the reward of the good. Second, the punishment of the wicked: "The wickedness of sinners will be consumed." In the judgment, two things are rendered: for good things are given to the good, and evil things to the wicked. Therefore, whoever is good and lacks evils will have an abundance of goods and the removal of evils: Prov. 1: "He who hears me will enjoy abundance, with the fear of evils taken away," etc. And therefore, regarding the first, he says, "Judge me according to my justice," namely, which you gave me, according as I am just; and this justice means that good things should be rendered to me: Mt. 5: "Blessed are those who hunger and thirst for justice, because," etc. Regarding the second, he says, "according to my innocence"; and this justice means that he should suffer nothing evil: Job 22: "The innocent will be saved; he will be saved, moreover, by the cleanness of his hands." And note that he asks for this judgment according to justice. Above, in the penitential Psalm, he says "according to mercy," commemorating no merit; but now, because having been justified he had done certain good things to which a reward was owed, he asks to be judged according to justice. What he says, "upon me," indicates that the justice and innocence of man are not from man but from God. Against this petition -- that good things be his and that he suffer nothing evil -- it sometimes seems good and useful to be oppressed by the wicked, and even beyond this, the good have evils in this world and the wicked have goods: Lk. 16: "Remember that you received good things in your life," etc. And the reason for this is assigned: "The wickedness of sinners will be consumed," that is, will come to an end: Rev., last chapter: "He who is filthy, let him be filthy still." Note that sometimes God defers punishment so that the predestined may be converted: Is. 30: "Therefore the Lord waits for you, that he may have mercy on you." Hence, then, "the wickedness of sinners will be consumed," that is, will fail. Sometimes, so that the wicked may more fully manifest their malice and the judgments of God may appear just, then "the wickedness of sinners will be consumed," that is, will be perfected, so that the vengeance may appear more just. On account of this, Gen. 15 says: "Know and be forewarned that your seed will be a stranger," etc., "because the iniquities of the Amorites are not yet complete," etc. Acts 7: "And he did not give him an inheritance in it, not even a foot's breadth," etc., up to "the Lord said." Thus he says, "will be consumed"; as if to say: let them do whatever they can, because finally their wickedness will be consumed. But will the wicked oppress the good? No, because God will direct the just. Hence, "You will direct the just one." Prov. 2: "The simplicity of the just will direct them."
[86831] Then when he adds, "searching," he shows the fitness of the judge. And first he sets forth the fitness of the judge. Second, the confidence conceived from him, at "My just help." Two things are required for the fitness of a judge: namely, that he be wise and that he be just. These, however, are in God; and therefore he is a fit judge: Prov. 20: "The king who sits on the throne of judgment scatters all evil with his glance." For he is most wise, knowing all things, even interior ones: Heb. 4: "All things are naked and open to his eyes." He is also most just: Jer. 11: "But you, O Lord of Hosts, who judge justly," etc. And therefore he says, "searching hearts." Jerome has it thus: "The tester of heart and mind is God, who is just"; and after follows another verse: "My shield is in God." Where our text has, "My just help," etc. He says, therefore, "searching." There are three things in man: one that appears, namely the external work; and two that are hidden, namely intention and delight. These two are hidden from us but manifest to God. And because they are known to God, though hidden from us, therefore he says, "searching hearts," because he knows the intention, "and minds," that is, the delight -- namely, whether you delight in the praise of God or of men. But because "to search" is "to inquire," and to inquire belongs to one who is ignorant, he removes this from God. And to show that God evidently knows: when he said, "will be consumed," etc., he fittingly said, "searching," because in tribulation the condition of men is most manifest. Then he infers, "My just help is from the Lord," etc. Here the confidence conceived from the judge is set forth, from whom help is to be hoped for. For there is a twofold help of God: namely, of mercy, and another of justice. The help by which one is freed from evils and sins is of mercy, and it is not just, because it is not from merits. But when someone is justified, God brings it to completion; and this is of justice, because it corresponds in some way to merit. Of the first, Ps. 9: "A helper in times of need," etc. Of the second, Ps. 45: "God will help her," etc. But why? Because "he saves," etc. Prov. 2: "He will guard the salvation of the upright." "The upright of heart," that is, those who by intention tend toward God. But Cassiodorus asks: Why does he not say "who saves the upright in their minds" but "the upright of heart"? I answer: Uprightness pertains to the ordering toward the end, and for this there is intention; and therefore it is necessary that the intention be upright. In the mind, however, there is sensible delight.
[86832] Above he set forth the divine judgment; here, however, he treats of the delay of the future event, namely of punishment. And first he shows the cause of the delay. Second, the preparation for vengeance: "unless you are converted," etc. He proposes, moreover, three causes why God might be thought not to punish sinners. One is because he is not just, so as to remove the providence over human acts: Ezek. 9: "The iniquity of the house of Israel and Judah is exceedingly great, and the land is filled with blood, and the city is filled with perversion. For they say: 'The Lord has forsaken the earth, and the Lord does not see.'" Job 22: "He walks about the poles of heaven and does not consider our affairs." And he excludes this from God, who is a judge and is just: Is. 32: "Behold, a king shall reign in justice, and a prince shall govern in judgment." Another cause is because he is not powerful; but he excludes this, because God is strong. Job 9: "If it is a matter of strength, he is most mighty." What, then, is the cause? Because he is patient; and therefore he says, "Will he be angry," etc., that is, he will not punish every day, but sometimes he waits and overlooks: Wis. 11: "Overlooking the sins of men on account of repentance." Is. 30: "The Lord waits for you, that he may have mercy on you." And Is. 28: "He who threshes will not thresh forever." Jerome has, "threatening all day long," namely through Sacred Scripture.
[86833] Then when he says, "Unless," he shows that the Lord prepares himself to inflict punishment, even though he delays for a reason. And this preparation is set forth: first on God's part as the one punishing; second on man's part as the one punished or receiving, at "Behold, he is in labor." The preparation on God's part is described according to man's preparation against merit or sin: because "the impious man and his impiety are hateful to God" (Wis. 14). And just as a man prepares himself with a sword against enemies who are nearby, but with a bow against those who are distant, so divine vengeance against those who seem to cling to him and can see the cause of punishment is called a sword, as if against those nearby; but a bow against those far off. And therefore he does not immediately punish you, but prepares himself so that you may be converted. "And unless you are converted, he will brandish his sword," etc. -- that is, his vengeance. Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquity," etc. Zech. 9: "His arrow shall go forth like lightning." He will brandish it to terrify and to strike those nearby more forcefully, because unless a man is converted through threats, he strikes forcefully. Valerius Maximus writes: "Divine wrath proceeds with slow step to its vengeance, but compensates for the slowness of punishment with its severity." Jerome has, "He will sharpen his sword," that is, he will prepare a greater damnation. Deut. 32: "If I sharpen my sword like lightning," etc. Mt. 10: "I did not come to bring peace on earth, but a sword," etc. According to the Gloss, the sword of God is Christ. The brandishing, therefore, is the threat of Gehenna, in which the impious will be struck, as by his avenging: Is. 27: "On that day the Lord will visit with his hard and mighty sword," etc. He also prepares his bow, as if against those far off; hence, "his bow," etc. And first he treats of the preparation of the bow. Second, of the arrows. "And in it he prepared." He who prepares a bow first stretches it. Second, he positions it in his hand. Regarding the first, he says, "his bow," that is, divine vengeance, as if punishing unexpectedly. Regarding the second, he says, "and he prepared it": Is. 30: "For Topheth has been prepared from yesterday; prepared by the king, deep and wide" -- namely for punishing. Second, he treats of the preparation of the arrows: "and in it," etc. First regarding the arrows themselves. Second, how one places something more harmful in them, such as fire or poison. He says, therefore: "And in it," namely the bow, "he prepared instruments of death," that is, instruments of killing: Ezek. 9: "Each one has an instrument of destruction in his hand." "He made them burning," because there is something combustible in them, by which is understood the punishment of eternal fire. But it is said that in the Hebrew it reads, "He made his arrows for those who pursue me." By this bow, according to Augustine in the Gloss, Sacred Scripture is understood: Job 29: "My bow will be renewed in my hand." This is stretched when the harshness of the Old Testament is softened by the New. It is prepared when it is expounded. "And in it he prepared instruments of death." "Instruments of death" can be taken in two ways: namely in a good sense or in a bad sense. In a bad sense, these are the heretics, who prepare death for the simple from Sacred Scripture; and thus "he prepared," that is, he permitted to be prepared: Ps. 106: "He made them wander," etc. "He made" -- that is, he made outwardly, that is, he put them in appearance -- "arrows," penetrating sentences: Ps. 119: "Sharp arrows of the mighty," etc. Or in a good sense, "instruments of death" are the apostles, instruments of death to the disobedient: 2 Cor. 2: "To some we are the odor of death unto death." And he made them fit for burning with the fire of charity: Sir. 48: "Elijah arose like fire, and his word," etc.
[86834] Then when he says, "Behold," he treats of the preparation on the part of the man to be punished. Here he proposes two things: the progress into sin, by which one is prepared for punishment; and second, the incurring of the punishment: "a pit," etc. In the progress of sin, three things occur: the evil purpose, the endeavor, and the effect. And thus the enemies of David first conceived their plan, but at that time were in the stage of endeavor, and afterward carried it out. The purpose, moreover, is like a conception; the endeavor like labor pains; the effect like birth. And therefore he says, "Behold, he is in labor," that is, he strives to bring about injustice against his neighbor. "He conceived sorrow," because Jer. 9: "They labored to act unjustly." Is. 59: "They conceived iniquity." Jas. 1: "Desire, when it has conceived, brings forth sin." And he brought forth the iniquity conceived, because Absalom and Ahithophel with their accomplices had seized Jerusalem.
[86835] "A pit." He treats of the punishment. And first he sets forth the metaphor. Second, he explains it, at "It will be turned back." Hunters set traps to capture wolves in pits. The enemies themselves likewise, to capture men, employ their devices; and this is done through treachery, and therefore it is like a pit. Among the Hebrews, a pit is called "lacus" (cistern): Zech. 9: "As for you also, by the blood of your covenant, you sent forth your prisoners from the pit in which there was no water." "A pit," therefore, that is, a deep trench, "he opened," that is, he devised a fraud; "he dug," by thinking deeply; and by carrying it out, "he fell in," etc., because he planned to kill and was himself killed: Ps. 56: "They dug a pit before my face," etc. And he explains this: how before my face? Because "it will be turned back," etc. Because they conceived sorrow, the sorrow will be turned back upon his own head; namely, the iniquity that he brought forth will descend upon his own crown. Is. 24: "His iniquity will weigh him down," etc.
[86836] "I will confess." This is the third part, where he sets forth the thanksgiving according to God's justice, because merit preceded: Ps. 110: "Confession and magnificence are his work." "And I will sing with the Psaltery": Ps. 80: "Take up the Psalm and give the timbrel," etc.
Commentary on Psalm 8
[86837] Above he set forth a Psalm in which David prayed concerning his persecution; here he sets forth a Psalm of thanksgiving: and first a Psalm is presented for the benefits bestowed upon the whole human race. Second, another for the benefits bestowed upon him for the destruction of enemies, or for the goods granted. Third, for the evils removed, at "I will give thanks": for here he expresses the affection of a man considering the benefits of God bestowed upon the human race, and giving thanks. The title is "Unto the end, a Psalm of David, for the winepresses," and since the rest has been explained above, I shall explain here only the last part. Here it should be noted that in Dt. 16 it says: "Seven days you shall celebrate the feast of tabernacles, when you gather in your produce from the threshing floor and the winepress," etc. For it should be known that David had a special devotion in celebrating the feasts, and he did something special for the praise of God. Now the feast of tabernacles was the principal one. And this took place during the vintage in commemoration of the divine benefit, when he led the children of Israel out of Egypt in tents, and brought them into the promised land where there are fruits: and therefore it was necessary that they have the most beautiful fruits, at which time were the winepresses; and therefore it says "for the winepresses." This is the literal sense. But spiritually, the winepress is the Church: Is. 5: "He planted a choice vineyard, he built a winepress in it"; Mt. 21: "He planted a vineyard, and dug a winepress in it." He says therefore "for the winepresses," that is, for the Churches of the world: and the Church is called a winepress, because just as in a winepress the wine is separated from the grape skins, so in the Church the good are separated from the wicked by the work of ministers: even if not always in place, yet in disposition. For the same reason it is also called a threshing floor: because there the grain is separated from the chaff. Likewise, from the words literally set down, the spiritual sense is separated. Likewise the winepresses are the martyrdoms, in which the separation of souls from bodies takes place, while the bodies of those who are trampled by affliction and persecution for the name of Christ remain crushed on the earth, but their souls flow forth to rest in the heavens. This Psalm is divided into two parts. First the Psalmist marvels at the divine excellence. Second, at his clemency, at "What is man." Concerning the first he does two things. First he shows that the majesty of God is admirable. Second, that it is manifest, at "Out of the mouths of infants." Concerning the first he does two things: first he sets him forth as wonderful. Second he makes clear the reason for what was said, at "For your magnificence is elevated," etc. He says therefore, "Lord" of all: Esth. 13: "You are Lord of all"; but especially "our Lord," we who worship you, who cling to you. Jerome has "our Ruler": Jgs. 8: "I will not rule over you, nor shall my son, but the Lord shall rule over you." "How admirable is your name," etc., namely of your divinity: Ps. 92: "Wonderful are the surges of the sea," etc. Gen. 32: "Why do you ask my name, which is wonderful?" Likewise, of the incarnate Christ: Is. 9: "His name shall be called Wonderful." But is it only in Judea, as the Jews say, or in Africa, as the Donatists claim? No; but "in all the earth": Mal.: "From the rising of the sun to its setting, great is my name among the nations." The reason for the wonder is added: "For your magnificence is elevated," because in the heavens your greatness appears. Wonder occurs when someone sees an effect and is ignorant of the cause. Therefore something is wonderful in two ways: either because the cause is totally unknown, or because it does not produce an effect that perfectly manifests the cause. The first is not the case with God: because he produces an effect: Rom. 1: "The invisible things of God are known through the things that have been made," etc. He produces, I say, an effect, yet not one that perfectly manifests the cause: and therefore he remains admirable: and this is what he says: "your magnificence," that is, your praise or your power, which can do great things, "is elevated above the heavens," surpassing the making of the heavens beyond all proportion. Hence he excludes the error of those who say that God is the form of the heaven: for according to this he would be proportionate to the heavens. Likewise of those who say that he acts by necessity of nature: because he would not extend himself above the heavens: yet he can make something infinitely greater. Or "above the heavens," that is, above the Scriptures, because he is more than is praised in the Scriptures: Sir. 43: "Glorifying God as much as you can, he will still surpass it, and admirable is his magnificence." Or "your magnificence," that is, your Son, God and man, "is elevated" in the ascension "above the heavens": Eph. 4: "He who descended is the same who ascended above all the heavens," etc.
[86838] Then when he says "Out of the mouths," he shows that it is most manifest. And first he shows the manifestation. Second, the reason for it, at "For I shall see." That it is manifest he proves, because that is manifest which is implanted in all people, however simple they may be, as if by a kind of natural knowledge. For there is a twofold kind of people who follow the natural and right instinct, namely the simple and the wise. That the wise should know God is not a great thing; but that the simple should, that is remarkable. But there are some who pervert the natural instinct: and these repel the knowledge of God: Ps. 81: "They did not know," that is, they willed not to know, "nor did they understand," etc. Job 22: "They said to God, Depart from us; we do not want the knowledge of your ways." But God brings it about that through those, that is, through the simple, who follow the natural instinct, those who pervert the natural instinct are confounded. By "infants" the simple are designated: 1 Pet. 2: "As newborn infants, reasonable, without guile," etc. He says therefore: admirable indeed is your name, yet in such a way that "out of the mouths of infants and sucklings you have perfected praise," you who inwardly prompt them to this: and this "on account of your enemies," who oppose your knowledge and understanding: Phil. 3: "Enemies of the cross of Christ," etc. "That you may destroy the enemy and the avenger," every persecutor. Or Pharaoh who would take vengeance against one confessing your name: 2 Cor. 10: "Destroying counsels, and every height that exalts itself against the knowledge of God." Or the tyrant who assails your holy name with arms: 1 Pet. 2: "That by doing well you may silence the ignorance of imprudent men." Christ did this: for in Mt. 21, concerning the children of the Hebrews, Christ responded that from their words praise was perfected, who by the prompting of the Holy Spirit were praising: which nonetheless seemed to be done childishly. This applies when the simple acknowledge God, and others pervert the studies of natural knowledge, lest they know God himself. Likewise this applies to the apostles who were without learning and uneducated: Acts 4: "Simple as doves": Mt. 10: "And as sheep in the midst of wolves"; and they destroyed all the enemies of Christ. 1 Cor. 1: "The foolish things of the world God has chosen, that he might confound the wise, and the weak things," etc.
[86839] Next he attaches the reason for this manifestation, saying "For." Cicero says in the book On the Nature of the Gods, and it was also said by Aristotle, although it is not found in his books that we have, that if any man were to enter a palace which he saw well arranged, there is no one so senseless that, even though he did not see how it was made, he would not perceive that it was constructed by someone. We enter the world, and we do not see how it was made; but from the very fact that it is so well ordered, we ought to perceive that it was made by someone. And the order of the heavenly bodies shows this especially. There were some who erred by attributing the causes of things to the necessity of matter; hence they say that all things were made on account of the hot and cold, the dry and moist, like the elements which thus came together. But if this could have some appearance of truth in other things, in no way can it hold for the heavenly bodies: because it cannot be attributed to the necessity of matter that this body is so far distant from that one, and that they complete their courses in such and such a time. This can only be traced back to an intellectual cause. And therefore Scripture, when it wishes to manifest the power of God, brings us to the consideration of the heavens. Is. 40: "Lift up your eyes on high, and see who created these things": therefore he says, "For I shall see your heavens, the works of your fingers." He says "the works of fingers" for three reasons: because what we do with our fingers, we do attentively and distinctly. And the things to be considered about the heavenly bodies can only be traced back to an intelligible cause; and therefore he says "the works of your fingers": Ps. 135: "Who made the heavens in understanding." Or it corresponds to what he says, "elevated." When someone causes something heavy to be raised, he puts his shoulder under it; but when he causes something light to be raised, he puts his finger under it; and therefore he says "the works of fingers," as though it were easy for him to make the heavens: Is. 40: "Who has weighed the mass of the earth with three fingers, and balanced the heavens with the palm of his hand?" Or because what we do with fingers are delicate works. To show therefore that these are more delicate than other things, he says "the works of fingers," etc. He names the moon, and not the sun, on account of the pagans, who believed the sun was the supreme god: and therefore he specifically names "the moon and the stars," in which there is no obvious basis for error: Sir. 43: "The beauty of heaven is the glory of the stars, the Lord illuminating the world on high." Mystically, the apostles or the Scriptures are the works of fingers. Three fingers are three persons; as if to say, the works of the whole Trinity, or of the Holy Spirit. The moon is the Church: the stars are the teachers. And these God established.
[86840] "What." Above the Psalmist marveled at the excellence of the divine majesty; and now he commemorates two benefits divinely bestowed upon men. Second, from this he concludes the Psalm in praise, at "Lord, our Lord," etc. Concerning the first he does three things. First he shows the clemency of God toward men by comparison with those things which are above men. Second, by comparison with the first man, at "with glory and honor." Third, by comparison with those things which are below man, at "and you have set him." Above man there is a twofold nature: namely, the divine and the angelic. First therefore he sets forth the benefits by comparison with God. Second, by comparison with the angels, at "you have diminished him." First let it be explained as it pertains to natural benefits. Second, as to gratuitous gifts. And according to the first mode and concerning it he does two things. First he sets forth God's special care for man. Second, the special familiarity, at "or the son of man." It is wonderful that someone great should be joined to someone small by a special familiarity: and therefore the Psalmist first commemorates the smallness of man from his condition: "What is man," so small a thing? Job 14: "Man born of woman"; and 25: "Man is rottenness, and the son of man is a worm." Second, as to his origin: because he is also lowly: Job 14: "Who can make clean what was conceived of unclean seed?"; and 10: "Did you not, like milk," etc. And therefore he says, "or the son of man?" But to this one so small, so lowly, he says that he does two things: namely, that he is mindful of him, and that he visits him. The first pertains to care. The second to special familiarity. And this is the manner of speaking: as if some craftsman had made great things, and among them one very small thing, namely a needle, and when he made the needle he showed that he had knowledge of it. But that in the arrangement of his works he should care about the needle would be very wonderful; and therefore he says, "What is man, that among your great creatures you are mindful of him?" Sir. 16: "Do not say, I shall be hidden from God," etc. "and what is a soul," etc. Because on account of its smallness God does not forget you. But what is so great about this? For God has care of all things: Wis. 12: "For there is no other than you, whose care is for all." It must be said that he has a special care for man, namely that in the judgment his acts are rewarded: Job 14: "Do you think it fitting to open your eyes upon such a one," etc. Likewise he not only has care for man, but has familiarity with him; and this is what he says, "that you visit him." Only rational nature is capable of God, by knowing and loving him. Insofar therefore as God becomes present to us through love or knowledge, he visits us: Job 10: "Your visitation has preserved," etc. So therefore the clemency of God is great in the comparison of man to God.
[86841] But there follows concerning man in comparison to the angels, to whom man is found to be close. "You have diminished him." In the angels the image of God is found through a simple intuition of truth, without inquiry; but in man through discursive reasoning; and therefore in man it is somewhat diminished. Hence it is that men are called angels: Mal. 2: "They shall seek the law from his mouth, because he is the angel of the Lord of hosts." Man is also corruptible, but only slightly; because at some time man in the fatherland will know all things without discursive reasoning; and he will be incorruptible in body: 1 Cor. 15: "This corruptible body must put on incorruption." Next he shows the clemency of God toward man by comparison with man himself, when he says "with glory and honor," etc. To be crowned belongs to kings. God made man as the king of lower things, and there is "glory," namely the brightness of the divine image: and this is a certain crown of man: 1 Cor. 11: "Man is the image and glory of God": Ps. 4: "The light of your countenance, O Lord, is signed upon us." But he is honored who is not subject to anything. For man is subject to no natural bodily creature as regards his soul, neither in his coming into being nor in his progress: not in his coming into being, because he is not produced by a creature, and he acts freely; nor does he perish with the body; and in this the honor of man consists; and therefore it says in Wis. 2: "Nor did they judge the honor of holy souls," etc., up to "he made him": Ps. 48: "Man, when he was in honor, did not understand," etc. Next, when he says "you have set him," he sets forth the clemency of God toward man by comparison with those things which are below man, because he willed that man have dominion over these lower things: and concerning this he does three things. First he proposes the dominion. Second, the capacity for ruling. Third, the number of subjects. The second, at "you have subjected all things." The third, at "the sheep and the oxen." He says therefore: since man is king, you have given him dominion "over the works of your hands": Gen. 1: "That he may rule over the fish of the sea, and the birds of the air, and the beasts of the whole earth, and every creeping thing that moves upon the earth." He has this through reason, because he excels all animals: and therefore as soon as he said "with glory and honor," he added, "you have set him," that is, you gave him dominion. But note that he says man has authority over the works of the "hands," not of the "fingers"; because these are not so delicate as the heavens, which are the works of the fingers. Man cannot subject these to himself; and therefore second he shows the capacity for ruling. "All things," he says, "you have subjected," so that he might preside and rule at his will. This is signified in Gen. 2, where God brought all the animals to Adam. And this subjection was complete before sin; but some things now resist as a punishment for sin. Third, when he says "the sheep and the oxen," etc., he enumerates the subjects: and he lists animals so that plants may be understood as well. Among the animals, some are subject according to their whole kind, namely the tame and domestic animals by their nature, that is, sheep and oxen: and he says this in the feminine, "all of them," because herds are made up especially of cows and sheep. Others are those not subject according to their whole kind: and of these some are walking creatures: and regarding this he says "moreover the beasts of the field," etc., that is, boars, deer, and the like: some are flying creatures, that is, birds: and some are swimming creatures, that is, fish. These can also be referred to the benefits of grace: and then in these all the mysteries of Christ are enumerated. First, of the incarnation: "What is man?" He touches on two things: namely, the cause of the incarnation, and the incarnation itself: and he says, "What is man?" For God seemed to have forgotten man when he expelled him from Paradise: he remembers man of this kind when he is brought back to that of Ps. 105: "Remember us, O Lord." And so the incarnation follows: because he "visits"; and therefore he says "or the son of man," etc. Because although he visited the whole human race, he especially visited that man assumed into the unity of the hypostasis: Heb. 2: "He never took hold of angels, but of the seed of Abraham." The second is the passion. "You diminished him" on account of the passion. Heb. 2: "Him who was made a little lower than the angels," etc. In the Hebrew it reads: "And you diminish him a little from God": because he was joined to God in the unity of person; but diminished on account of the passibility he assumed. The third is the benefit of the resurrection in the honor shown to the apostles, which he enumerates through the passion: Phil. 2: "That at the name of Jesus every knee should bow," etc. Jn. 5: "That all may honor the Son, just as they honor the Father." The fourth mystery is the ascension: "You have set him over," etc. Eph. 1: "Setting him at his right hand, above every principality and power," etc. The fifth mystery is the coming for judgment: "you have subjected all things," etc., that is, you have established him as judge over all things: Heb. 2: "But now we do not yet see all things subjected to him": then all things will be subjected under his feet, that is, under his humanity, because the head of Christ is God, 1 Cor. 11. And the feet are the humanity: Jn. 5: "He gave him power to execute judgment." And in the judgment some are good: and of these some subjects are signified by sheep: 2 Kgs. 24: "These who are sheep, what have they done?" Some are prelates, and these are signified by oxen: Prov. 14: "Where there are many harvests, there the strength of the ox is manifest." Some are wicked: and of these there are three kinds: 1 Jn. 2: "Everything that is in the world is either the concupiscence of the eyes, or the concupiscence of the flesh, or the pride of life." And first he sets forth the lustful: and these are the sheep and oxen and beasts of the field, because they delight in bestial things: Joel 1: "The beasts have rotted in their dung, and the storehouses of the field are demolished." He says this because they go by the broad way, Mt. 7. Second, the proud, the birds: Mt. 13: "The birds of the air devoured it": Dt. 32: "They shall be devoured by birds with a most bitter bite." Third, the greedy, who "traverse the paths of the sea," literally; or of the world: Ps. 11: "The wicked walk round about": Job 1: "I have gone around the earth, and walked through it." Just as God is admirable for the eminence of his majesty, so he is shown to be admirable from his clemency; and therefore he concludes with wonder: "Lord, our Lord," etc. Yet it should be known that this Psalm is circular, because it has the same verse at the beginning and at the end. Some are semicircular, because they do not repeat the whole verse, but a part; such as "Bless the Lord, O my soul," whose end is "in every place of his dominion."
Commentary on Psalm 9
[86842] Above, in the preceding Psalm, he gave thanks for benefits bestowed upon the whole human race; but in this Psalm he specifically gives thanks for the benefit bestowed upon himself in the destruction of his enemies. And this is clear from the title according to Jerome, which is as follows: "To the victor, for the death of the son, a canticle of David," etc. And it touches upon the history of 2 Sam. 18 and 19, that when Absalom died, he recovered the kingdom; and for this benefit he composed this Psalm. But in our text the title is more obscure: "Unto the end, for the hidden things of the son, a Psalm of David." The hidden things of the son are the death of the son, namely because through death he is hidden from the eyes of all. According to the mystery, it refers to Christ, who is called the Son par excellence, who is the natural Son of God the Father. Jn. 8: "If the Son shall make you free, you shall be free indeed." Likewise, the Son of David principally promised. Lk. 18: "Have mercy on me, Son of David." "For the hidden things of the son," that is, of Christ, which are hidden. There is a twofold coming of the Son of God. The first was hidden, as regards his divinity and his glory, which lay concealed in the weakness of the flesh. Is. 45: "Truly you are a hidden God." The second will be manifest. Lk. 21: "They shall see the Son of Man coming in a cloud with great power and majesty." Likewise, there is a twofold judgment of Christ. One is hidden; and this is in the governance of the world, according to which he permits the good to suffer persecution from the wicked. Ps. 35: "Your judgments are a great deep." The other is manifest at the end. 1 Cor. 4: "Until the Lord comes, who will both bring to light the hidden things of darkness and will make manifest the counsels of hearts." For here it treats of the hidden judgment, according to which the good suffer affliction from the wicked. Job 30: "I expected good things, and behold evils came; I looked for light," etc. And it all comes to the same thing: because he gives thanks for deliverance from enemies. Now this Psalm is divided into two parts. First, he sets forth the thanksgiving; second, the matter of the thanksgiving, at "when they are turned back." He gives thanks in three ways: by heart, by mouth, and by deed. By mouth in two ways: by praising and by proclaiming. By praising, for he says, "I will confess." Now there is a threefold confession: namely, of faith: Rom. 10: "Confession is made unto salvation." Ps. 31: "I said, I will confess," etc. Of sins. Jas. 5: "Confess your sins to one another." Of praise (Tob. 12): "Before all the living, confess to him," etc. And it is about this confession that the text speaks here. "O Lord, I will confess to you," that is, I will give thanks, that is, I will praise you. Ps. 68: "I will praise the name of my God," etc. This is in the heart, because 1 Sam. 16: "Man sees those things which appear, but God looks upon the heart." Against which, Is. 29 and Mk. 7: "This people honors me with their lips, but their heart is far from me." But he says, "with my whole heart," because God is greater than our heart, 1 Jn. 3. And therefore, however much we praise him according to our ability, it is less than he deserves. Deut. 6: "You shall love the Lord your God with your whole heart." Therefore he who does not give his whole heart to God, but wishes to have something else along with him, loses him. Is. 28: "The bed is too narrow, so that one must fall out; and the covering too short, and cannot cover both." Therefore he praises him with his whole heart who accepts nothing against God, but refers everything to him, actually or habitually. Tob. 12: "To reveal and confess the works of God, that is, by announcing them, is honorable." "I will declare," by preaching and announcing to others, because God gives benefits to be shared with others; and this is rightly done by proclaiming them to others. Lk. 8: "Go and declare how great things God has done for you"; and therefore he says, "I will declare all your wonders." But there is a reason that he says "wonders," because the works of God are wonderful. Ps. 76: "You are the God who does wonders." But what does it mean that he says "all"? This seems impossible. Job 5: "Who does great and unsearchable wonders without number." How then does he say "all"? It must be said that "all" means according to kind, or that all the things he narrates are all wonderful; or "all" because the intention of the narrator should not stop at anything, but should proceed as far as it can. Hilary in his book On the Trinity says: "He who piously pursues the infinite, even though he will never arrive, will make progress by advancing." Sir. 43: "Glorifying God as much as you can, he will yet far exceed, and his magnificence is wonderful"; and 42: "Has not God made his saints declare all his wonders?"
[86843] "I will be glad." Here he gives thanks as regards the heart. Some narrate their goods to others and rejoice in themselves, like sinners. Lk. 18, of the Pharisee who said: "I thank you that I am not," etc. But this man rejoices in God always. Sir. 35: "In every gift show a cheerful countenance, and sanctify your tithes with joy." "I will be glad," inwardly in the heart, "and rejoice in you," leaping to outward joy. Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." "I will sing." Here he gives thanks as regards the deed: for to sing psalms is a manual work, and through this is understood good action, because all our works ought to be directed to the glory of God. Mt. 5: "So let your light shine," etc. Ps. 145: "I will sing to my God as long as I live." But he adds, "to your name, O Most High"; as if to say: God does not benefit from my confessing and singing to you, because your name is most high, but it benefits us. Ps. 34: "My prayer shall return into my own bosom." Job 35: "If you act justly, what will you give him, or what will he receive from your hand?" Job 22: "What does it profit God if you are just, or what do you confer upon him if your way is blameless?"
[86844] "When." Here is set forth the matter of the thanksgiving. First, specifically for himself; second, in general, "let them be turned back." Concerning the first, he does three things. First, he sets forth the deed; second, he praises the authority of the doer, at "the Lord endures forever." Third, he adds the fruit, at "let them hope in you." He sets forth two things: the deed and the justice of the deed. The second, at "because you have done." The deed is the destruction of the enemy, in which he says three things: because if someone is destroyed, first he fails in his purpose; and as to this he says, "when my enemy is turned back," supply "in this, I will confess," that is, I will give thanks to God. Then the enemy is turned back when he fails in what he purposes. Ps. 69: "Let them be turned back and put to shame, who devise evil against me." Second, his strength is weakened; and as to this he says, "they shall be weakened," namely in their power. Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me shall fall and shall be weak." Third, they perish; therefore he says, "they shall perish," either by ceasing from impiety; and this "from your face," that is, from your knowledge or your condemnation. Or, "they shall perish" by your avenging and passing sentence on their wickedness. Or, "they shall perish from your face," because they shall not be able to see you. Is. 26, according to another translation: "Let the wicked one be taken away, lest he see the glory of God."
[86845] Here he sets forth the justice of the deed. First, on his own part, when he says, "because you have done." Sometimes someone has justice, but does not have a judge who will execute it. Sometimes he has a judge, but not a witness or advocate; but this one, having justice, found a judge; and therefore he says, "because you have done my judgment," that is, you have rendered it, "and my cause," that is, you are my witness. Jer. 29: "I am the witness and the judge, says the Lord." For God is both judge and witness: insofar as he is judge, he executes judgment; insofar as he is witness, he defends causes. Second, he sets forth the justice of the deed on the part of the judge; and he speaks of God's authority to judge: "You have sat upon the throne," which is the seat of the judge, that is, you have royal power to destroy evil. Prov. 20: "A king who sits on the throne of judgment scatters all evil with his gaze." Likewise, you have a love of justice; therefore he says, "who judges justice." Jer. 11: "But you, O Lord of hosts, who judge," etc., as if to say: this is proper to you. Ps. 10: "The Lord is just, and he has loved justice." Is. 63: "I who speak justice, and am a defender to save." Or if this is referred to Christ: "because you have done," etc. Christ was judged and had a cause. Job 36: "Your cause has been judged as that of the wicked." But his cause was vindicated, because he attained his glory. "You sit," namely God the Father, "upon the throne," that is, the soul of Christ. Or Christ sits at the right hand of God the Father: adapt the rest as you wish.
[86846] "You have rebuked." Above, the Psalmist showed the judgment done on his part, because in this due judgment was done for him, and on the part of the judge; here he shows the judgment or justice done for him on the part of those who were punished. And first he sets forth the justice itself. Second, he explains it, at "the enemy's weapons have failed." The Lord, in punishing the wicked, does three things to them in order. First, because he does not immediately proceed to the ultimate punishment, but first he reproves; second, if they are not corrected, he punishes; third, he exterminates. As to the first he says, "You have rebuked," through preachers. Is. 58: "Declare to my people their sins, and to the house of Jacob their transgressions." 2 Tim. 4: "Reprove, entreat, rebuke with all patience and teaching." Also through tribulations. Job 33: "He reproves also by pain in bed, and he makes all his bones to wither"; and as to this he says, "the wicked one has perished," either Absalom, or the Devil. Job 4: "Because no one understands, they shall perish forever." "You have rebuked the nations," namely those who were deceived, "and the wicked one," the instigator, "has perished," because the whole multitude rebelled; but it was not destroyed, because it had been seduced. As to the third, he says, "you have blotted out their name," which the wicked strive to perpetuate; but they are not found in perpetuity. Objection: the name of Judas is in memory. It must be said that people do not intend to make their name great in evil, but in good; but the name of Judas remains in evil. Prov. 10: "The name of the wicked shall rot." Jerome says that a certain unknown man, in order to be remembered, burned the temple; and thus the name of the wicked remains in evil.
[86847] "The enemy's weapons." Here he explains how the wicked one perished; and he does two things. First, he assigns the cause of his perishing. Second, the manner, at "their memory has perished." The cause of his perishing is that the very thing from which he wished to make a name for himself has perished. For sometimes people make a name for themselves through military power and wars; hence Gen. 6: "These were the mighty men of old, men of renown." Sometimes by building a city: Sir. 40: "The building of a city establishes a name, and above this a blameless wife is accounted"; just as the name of Romulus through Rome. But the Lord destroyed both. "The swords," that is the weapons, "of the enemy," namely of man, "have failed utterly." Ps. 73: "There he broke the powers." "You have destroyed their cities." Is. 1: "Your land is desolate, your cities are burned with fire." This enemy is especially the Devil: Mt. 13: "An enemy has done this." His sword represents temptations. His cities represent evil counsels, which he uses to pervert the good.