[86848] "Their memory has perished." Here is set forth the manner in which he perished; this is explained in two ways. "It has perished," that is, their memory and their noise perish together. The wicked make noise by shaking kingdoms and destroying cities: Ezek. 31: "All are delivered unto death, to the lowest parts of the earth, in the midst of the children of men, to those who go down into the pit." Or, the wicked -- when some evil man is destroyed, it is not without great tumult, because he must suffer some tribulation, as is evident in Mt. 9, when the Devil went out crying and greatly tearing. Jerome's text has, "Their memory has perished with the wicked," because they did nothing good by which their memory might remain in good: Eccl. 6: "He came in vain and goes into darkness, and his name shall be covered with oblivion." "And the Lord endures forever." Here he sets forth the authority of the doer; and he touches upon six conditions regarding the judgment of God. First, that it is not momentary but eternal. The rule of others is brief in life; therefore the Psalmist says, "The Lord endures forever." Jerome: "The Lord sits as if for judgment." He also says that it is always ready; the judgment of others is not so; hence he says, "He has prepared his throne in judgment," that is, he has it ready. Is. 3: "The Lord stands to judge, he stands to judge the peoples." He also says that it is universal; hence he says, "He shall judge the whole world," and not the Jews alone. Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Also, that it is just; hence he says, "in equity, he shall judge the peoples in justice." He says two things: namely equity and justice, because justice involves the execution of things that are just in themselves, which are not just in every case; because rules and measures concern contingent matters, and they cannot be adapted to every particular case, but in some cases they are set aside, just as there are certain rules, measures, and conclusions that in a particular case are not observed on account of something. But the application of these universal principles to particular facts pertains to equity. Jerome says, "He shall judge the peoples in equity," because equity pertains to particular cases, and in a certain way restricts and regulates justice. He also says that it is full of mercy. This is commended from the person to whom mercy is shown, for example, if you do it for the needy: Lk. 14: "When you make a dinner or a supper, do not call your friends, or your kinsmen, or your rich neighbors," etc. Job 30: "I wept for him who was afflicted, and my soul had compassion on the poor." And therefore he says, "The Lord has become a refuge for the poor," namely the oppressed. Is. 1: "Help the oppressed, judge for the orphan, defend the widow." Ps. 81: "Judge for the needy and the orphan, and do justice to the humble and the poor"; and this is true where they have justice. Lev. 19: "You shall not judge unjustly; do not consider the person of the poor, nor honor the countenance of the mighty." Also from the time, because it is at the time when they need it that his mercy is received: Sir. 35: "The mercy of God is beautiful in the time of tribulation, like rain clouds in a time of drought." And therefore he says, "a helper in tribulation"; and he adds "in due times," because in the time of tribulation people turn to God, and then it is time to preach to them. And these things can be explained of Christ. "The Lord endures forever," because "Jesus Christ yesterday and today," Heb. 13. "He has prepared judgment," because he sits on his throne judging, "and he himself shall judge the world in equity." Is. 59: "He put on justice as a breastplate, and a helmet of salvation upon his head."
[86849] "And let them hope." Above, the Psalmist set forth the deed for which he gave thanks and the authority of the doer; here he sets forth the fruit of the deed. And first, as regards others; second, as regards himself, at "Have mercy on me, Lord, see," etc. First, he sets forth a threefold fruit in others. The first is knowledge, or confidence in the name of God. The second is spiritual, the joy of those who love him. The third is the proclamation of his name. The second, at "sing psalms." The third, at "announce." He introduces these fruits by way of exhortation; and regarding this he does three things. First, he urges them to hope. Second, he shows to whom it belongs to hope. And third, why. He says therefore, "and let them hope in you." Sir. 2: "You who fear the Lord, hope in him." But whence does this come? Because "they know your name." For hope arises from two things: that he is powerful -- and this is evident, because "Lord" is his name -- and that he is willing, because he is supremely good; hence Lk. 18: "No one is good except God alone." And especially this name Jesus: Mt. 1: "He shall save his people," etc. Phil. 2: "At the name of Jesus every knee shall bend." And why? "Because you do not forsake those who seek you." Wis. 1: "He is found by those who do not test him; and he appears to those who have faith in him," namely those who seek him with good intention; because the wicked do not find him. Jn. 7: "You shall seek me and shall not find me." Likewise, where he is, because he is not among kindred and acquaintances, Lk. 2; Job 28: "Nor is it found in the land of those who live pleasantly." Third, he leads to the second fruit, namely to joy. "Sing psalms to the Lord who dwells in Zion." The Lord is said to dwell in a place not corporally: 2 Sam. 6: David placed the ark in Zion; but according to truth he dwells in the Church. Zion is interpreted as "watchtower," and in the Church we contemplate eternal things. To this Lord, therefore, we ought to sing psalms, that is, to rejoice in heart and mouth and deeds, for benefits given. Third, he leads to the third fruit, "announce." 1 Pet. 4: "Each one, as he has received grace, administering it to one another." And therefore first he induces that they ought to announce. Gregory: "He gathers abundant fruits of his preaching who sends forth the seeds of good work beforehand." "Among the nations," that is, among those living in a pagan manner, that is, among sinners. Is. 21: "Coming to meet the thirsty, bring water." "His endeavors," that is, his care or solicitude for the salvation of the human race. Jer. 29: "I think thoughts of peace." Second, he explains these endeavors, at "because he who requires," etc. That which someone does with zeal and diligence, he does not forget to do. But God is zealous for the salvation of men, and therefore he does not forget. Two things cause forgetfulness: namely death. Ps. 30: "I am given to oblivion like one dead from the heart"; likewise poverty. Prov. 19: "The brothers of a poor man hate him." Rev. 6: "Why do you not avenge?" etc. But does God not forget the dead? "Because he who requires their blood," that is, of those who seek you, even if it happens that they are killed; and this by judging. Or, he will require the blood of the saints, in the resurrection, by restoring it. Wis. 5: "Behold how they are numbered," etc. He is said to "remember," not that he had forgotten, but because he seems to have forgotten on account of the delay. Also, he does not forget the poor and the little ones; hence, "he has not forgotten the cry of the poor." Ps. 33: "This poor man cried out," whether in dangers or in prayer. Jas. 5: "Their cry," etc. Ps. 21: "He has not despised nor rejected the prayer of the poor." Ex. 3: "I have surely seen the affliction of my people who are in Egypt, and I have come down to deliver them."
[86850] "Have mercy." Here he sets forth the fruit as regards himself. And first, he commemorates the benefit. Second, he sets forth the fruit, at "that I may announce," etc. The benefit is twofold: one future, the other already received. "Who exalts," etc. First, he does two things. First, he sets forth the mercy. Second, the motive for mercy. The future benefit is mercy. "Have mercy on me." Ps. 32: "The earth is full of the mercy of the Lord." The motive for mercy is the consideration of God. "See," that is, consider, "my humiliation." This humility does not signify the virtue, as in "if I did not think humbly," but rather abasement. Hence Jerome has "my affliction from my enemies," because they afflict me. Or otherwise: "See my humility," because he gives grace to the humble, Jas. 4. But this can be considered from the consideration of enemies, who are proud and wicked. Consequently, he acknowledges the benefit already received: "Who exalts me," etc.; as if to say: you have rescued me from so great a danger that nothing remained but for me to die. Jer. 9: "Death has come up through our windows; it has entered our houses to destroy the little ones outside." Spiritually, however, the gates of death are the heretics: Mt. 16: "The gates of hell shall not prevail against it." And the senses of man: Jer. 9: "Death has entered through the windows." Hatred of the word of God: Ps. 106: "Their soul abhorred all food, and they drew near even to the gates of death." Temptations and vices: Wis. 16: "You lead to the gates of death, and bring back again." Therefore whoever is freed from these, let him say, "You exalt me," that is, "You have freed me from the gates of death."
[86851] Consequently, when he says "that," he sets forth the fruit, but in reverse order. First, of proclamation. Second, of exultation, at "I will exult." Third, of recognition, at "it will be known." I say that you have had mercy and I ask that you have mercy; and this "that I may announce" your praises. In ancient times, judgments were held at the gates; and therefore he says, "in the gates of the daughter of Zion," that is, of Jerusalem, because it was subject to the citadel which was called Zion; as if to say: in the multitude of the people of Jerusalem, "I will announce all your praises" -- not absolutely all, but of every kind of praise. Likewise, the gates of the daughter of Zion are called the doctors of the Church: Is. 54: "I will make your gates of carved stones; all your children taught by the Lord." Also of justice: "This is the gate of the Lord, the just shall enter into it," as said in Ps. 117. Also good thoughts: Ps. 147: "The bars of your gates." In these gates, therefore, "I will announce your praises."
[86852] "I will exult." Having set forth one fruit, namely the preaching of divine praise, here he sets forth the second, namely spiritual joy from God. And first, he sets forth his own exultation. Second, the occasion of exulting, at "the nations are stuck fast." He says therefore: "I will announce all your praises." But these would be barren if they were in the mouth but there were no joy in the heart: Ps. 146: "Let praise be joyful to our God"; and therefore he adds, "I will exult in your salvation." Not in the world or in the flesh, but in your saving act by which you exalt me. Or in Christ the Savior: Hab. 3: "I will exult in God my Jesus." 1 Sam. 2: "I have rejoiced in your salvation." The occasion of exultation is the destruction of enemies who persecute the saints. And they persecute the saints in two ways. First, by violence. Second, by fraud. He says therefore, regarding the first, "the nations are stuck fast" -- from the fact that they prepared slaughter for others, they themselves were slain; and therefore he said "stuck fast," or, according to Jerome, "submerged": because that which is stuck fast is pressed down with violence. And those who seemed to be slaying others with violence were themselves violently oppressed. Is. 59: "Their paths are made crooked for them." Ps. 36: "Their sword shall enter," etc. Or spiritually, one is plunged into destruction when he commits sin; because from this he enters eternal punishment and is condemned; and they are stuck fast in these works through habit: Job 18: "He has thrust his foot into the net, and he walks in its mesh." Regarding the second, he says, "in this snare." Those who lie in wait for birds and animals set snares; so do those who proceed insidiously: Ps. 56: "They have prepared a snare for my feet." And he says "they hid it," because literally fowlers hide their snares; so fraudulently, through words of peace that they give, they prepare the poison of seduction: Ps. 139: "In this way in which I walked, the proud have hidden a snare for me." The third fruit is the recognition of divine majesty. "Their foot is caught," that is, their evil desire: Hos. 13: "The iniquity of Ephraim is bound up, his sin is hidden," referring to those who are inclined only to evil. And they hide the snare, but in vain, because "the Lord will be known." And through what? Because "in his works." Sometimes people in prosperity do not know God, as Pharaoh, but in adversity: Ps. 82: "Fill their faces with shame"; and therefore he says, "executing judgments." But what the judgments of God are, he adds: "in his works." It is proper to divine wisdom that it disposes all things sweetly, Wis. 8. And this it does by giving things the ability to tend toward their proper ends through their proper forms: thus, through the very things by which sinners plan to offend, they fall into punishment. Job 5: "Who catches the wise in their own craftiness." And therefore he says, "In the works of his own hands the sinner is caught." Prov. 5: "His own iniquities catch the wicked, and he is bound by the cords of his own sins." Job 18: "His own counsel has cast him down headlong." Likewise, "the Lord will be known," here by the saints. Even escaping the snare: Prov. 1: "In vain is the net cast before the eyes of those who have wings." The Gloss says there: "He easily escapes the snares on earth who always has his eyes on heaven." Jerome: "Each one carries with himself the ropes, chains, and torments from which he suffers evils; and by the hidden judgment of God, sinners are caught in the snares they hide, and the just escape."
[86853] "Let them be turned back." Above, the Psalmist treated the judgment of God with regard to his own adversaries; here he pursues it with regard to the whole human race, and with regard to the evils done everywhere by sinners; and regarding this he does two things. First, by way of prayer, he foretells the judgment of God against the wicked. Second, he sets forth the progress of the wicked, at "Why, O Lord?" etc. Regarding the first, he does two things. First, he foretells the punishment of sinners; second, he calls upon the divine judgment that punishes, at "Arise, O Lord." Regarding the first, he does three things. First, he foretells the punishment to be desired. Second, he sets forth the cause of the punishment on the part of sinners, at "all the nations." Third, on the part of the just, "because not unto the end." He says therefore, "Let the sinners be turned back." This petition can be understood in two ways. In one way, of the punishment of the wicked in the present through death. In another way, in the future through eternal punishment. And he says, "Let the sinners be turned back," that is, let them be punished. But should this be requested? It must be said that the prophet says this by way of foretelling and not of petition, or by conforming himself to the divine will: Ps. 62: "They shall go into the lower parts of the earth." Is. 14: "But you shall be brought down to hell," that is, the depth of the pit. Or by hell is understood the obstinacy of the mind in sin, etc. Even while living, a sinner is turned back into hell when he relies upon obstinacy: Rom. 1: "God gave them up to a reprobate mind"; as if to say: in this life let them be cast down. Therefore, the punishment is conversion into hell, as has been said. The cause of the punishment is forgetfulness of God: for he who departs from one end disposes himself to tend toward the other. The two ends of man are the enjoyment of God and Gehenna; and this is what he says, "Let them be turned back," etc., namely those sinners who forget the commandments and benefits of God. Ps. 77: "They forgot his benefits and his wonders which he showed them." Deut. 32: "You have forsaken the God who begot you, and forgotten the Lord your creator."
On the part of the just, there is another cause which demands vengeance upon sinners. Now among the just there are two things which demand vengeance: namely temporal abasement and spiritual virtue. As to the first, he says: "because the poor man shall not be forgotten unto the end." Cheap things are held in contempt, words are given to oblivion; but the just are not so given to oblivion before God. Jas. 2: "God has chosen the poor, rich in faith, heirs of the kingdom which God has promised to those who love him." Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Therefore, although here they seem to be given to oblivion, this is nevertheless not "unto the end," that is, not finally. Is. 54: "For a brief moment I forsook you, and with great mercies I will gather you." And there follows: "And with everlasting mercy I have had compassion on you." For when he remembers, then he will punish those who oppress. Ps. 76: "God will not forget to have mercy, nor will he shut up his mercies in his wrath." As to the second, "the patience of the poor," etc. Or "the expectation" according to Jerome. For since they endure oppression and poverty here patiently, through patience they merit vengeance; nor shall their expectation perish unto the end, because they shall obtain the good they await. Otherwise, "unto the end," which is eternal life. But is patience in the heavenly homeland? It must be said that it is not according to its essence, but according to its fruit; it is otherwise with charity and justice, which will exist also according to their essence. Consequently, when he says, "Arise," he foretells the divine judgment; and regarding this he does three things. First, he rouses the judge. Second, he implores judgment. Third, he shows the fruits of judgment. He says that he has not forgotten the poor unto the end; hence he, as one of the poor, says, "I ask that you not delay until the end to reward; but arise." And regarding this he does three things. First, he repudiates wicked or human judgment. For let not man, humanly and without reason oppressing, "be strengthened," that is, let him not be able to do what he wishes. Prov. 29: "When the wicked take power, the people groan." Second, he calls for the judgment of another: "Let the nations be judged," not according to human will, but "in your sight," that is, by your judgment, as if saying, I appeal to you. Acts 25: "I stand before the tribunal of Caesar; there I ought to be judged." Ps. 23: "Judge me, O Lord, because," etc. Third, he asks for a helper: "Appoint a lawgiver," namely your Son. Is. 33: "The Lord is our lawgiver." Or otherwise, "appoint a lawgiver," that is, a punisher according to your law; for punishment is inflicted according to the law. Jerome has: "Put fear upon them"; another translation: "Send them bitterness." The Gloss: "Let not man be strengthened," that is, the Antichrist; "let them be judged," that is, punished. The fruit of judgment is that they recognize themselves to be men: "Let the nations know that they are men," fragile, sinners, and mortal. Is. 28: "Vexation gives understanding." Thus Alexander, when he was struck, recognized that he was not the son of Jupiter but mortal, as he himself said to his soldiers.
[86854] Here he sets forth the progress of the wicked. And first, he sets forth the cause of their wickedness. Second, he describes their wickedness, at "whose mouth is full of cursing," etc. Third, against it he implores divine assistance, at "Arise, O Lord God." The cause of wickedness is twofold: namely permissive and inductive. The second, at "because the sinner is praised." Regarding the first, he does three things. First, he sets forth the divine dissimulation, which seems to be the cause of evildoing for the wicked. Eccl. 8: "Because sentence is not speedily pronounced against the evil, the children of men commit evil without fear"; hence he adds: "Why, O Lord, have you withdrawn far off?" Insofar as you do not punish those who afflict us, and in this you seem to despise us, "in due times," that is, in the time when you ought to bring help. Or, "in due times," that is, you do this opportunely, because the saints thereby advance toward the merit of eternal life. Second, he sets forth the effect of the dissimulation, "while the wicked one is proud." And he sets forth a double effect among the wicked. Pride, because they are not immediately punished by God; and therefore he says: "The wicked one is proud." In his powers, "the poor man is set on fire," that is, afflicted. Or, he is set on fire spiritually from the consideration of the pride of the wicked and their sins: Ps. 68: "The zeal of your house has consumed me." The third effect is that they are caught in the counsels they devise, because their counsels will ultimately destroy them. Prov. 5: "His own iniquities catch the wicked, and he is bound by the cords of his own sins."
[86855] "Because." Here are set forth three causes leading to sin. The first is flattery. The second, contempt of God, at "he said in his heart." The third, presumption, at "God is not." Regarding the first, he does three things. First, he sets forth the flattery. Second, the effect. Third, the divine clemency. Now sinners are praised, according to the Gloss, for a twofold sin: namely, of carnal concupiscence as regards themselves, and of injustice as regards neighbor; therefore they are proud. But according to Jerome, "because he is praised," and therefore "he has provoked," "in his desires," as regards concupiscence, "and the unjust one," as regards injustice against neighbor. Jerome's text has "a covetous man." Another text, "a robber." Is. 5: "Woe to those who call good evil," because it is so. "The sinner has provoked the Lord," that is, has provoked him to wrath. Jerome has all this under one verse; and another verse begins at "the sinner, according to the multitude," etc. Now it can be read, "according to the multitude of his wrath, he will not seek." Either because he punishes less than what is deserved, or because in his great wrath he does not punish now, so as to punish more severely in the future. Or, "of his wrath," namely of the sinner, "God will not seek" the sin.
[86856] "God is not." Above, the Psalmist set forth certain causes of the malice of the wicked, of which one was permissive, because God withdrew far off; the second was inductive, namely the flattering tongue. Here are set forth other motivating causes, namely intrinsic ones, which are two: namely contempt of God and personal presumption. The second, at "he said in his heart." Regarding the first, he does two things. First, he sets forth that the wicked man does not think about God. Second, that he does not fear God's judgments, at "they are removed." Regarding the first, he does two things. Because first he sets forth the turning away from God, or his contempt. Second, the effect of the turning away, at "they are defiled." He says therefore, "God is not in his sight." Jerome has, "in his thoughts," because he thinks nothing about God; and it is connected thus: the sinner will not seek God, because God is not in his sight, that is, in his intention or thought. Job 21: "They said to God: Depart from us; we do not desire the knowledge of your ways." The effect is that "his ways are defiled," that is, they are sordid at all times. The ways of the sinner are his thoughts or his wills: Wis. 1: "Wisdom will not enter a soul that devises evil, nor will it dwell in a body subject to sins." And they are said to be defiled through sin, or in the likeness of the sins of the preceding time. This can be said allegorically of the Antichrist, morally of sinners: because by the very fact that God is not in their intention, they turn themselves to temporal things, by which the soul is defiled insofar as it mingles with things that are lower than the soul. But the soul mingled with God, who is better than the soul, is not defiled but glorified. Lam. 1: "Her filthiness is on her feet, and she did not remember her end." Ps. 34: "Their ways are darkness and slipperiness." Jer. 2: "They have forsaken me, the fountain of living water, and have dug for themselves broken cisterns that cannot hold water." Jerome has, "His ways bring forth," because sinners propose to do various things: Lk. 12: "My soul, you have many goods laid up for many years; eat and make merry." And the Lord said, "Fool, this night," etc. Ps. 7: "He conceived sorrow and brought forth iniquity." He who clings to temporal things is not fixed in one, because it does not suffice; and because of this, he thinks of various things.
[86857] "They are removed." Here he shows how they contemn divine judgment. And first, he sets forth the cause. Second, he shows the effect, at "all his enemies." "Your judgments," that is, your benefits, "are removed from his face," that is, from his mind and memory; and so he will not fear because he does not think about them. Prov. 28: "Evil men do not think about judgments; but those who seek the Lord observe all things." Dan. 13: "They turned away their eyes so as not to see heaven." But Jerome's text must be read with some strain: "They will despise all his enemies," as if he does not believe in the judgments of God. "And he shall have dominion," supply, "in his heart." Or sometimes, by God's permission, the wicked have dominion over their enemies. And this is the cause why the divine judgments are not recognized: Hab. 1: "He himself triumphed over kings." Ibid.: "The wicked prevails against the just; therefore perverted judgment goes forth." Another cause is presumption about oneself; and they presume two things. Stability; and this is what he says: "He said in his heart, I shall not be moved from generation," that is, my dominion shall not extend from one nation to another, and I will not inflict evils on many; "I shall not be moved," that is, I shall not lose my prosperity. Is. 47: "You have laid your yoke very heavy; you said, I shall be a lady forever." Jerome has, "and he said, forever I shall be, from generation without evil," that is, I shall never suffer evil. Rev. 18: "I sit a queen and am not a widow." And Lk. 3, in the Gloss, explaining one passage: the sinner, wishing to perpetuate his name, said, "He will not go by celebrity and fame." "Without evil," that is, I will not do evil. Or, "I shall not be moved," that is, I shall not attain to the possession of houses, "without evil" of violence and injustice. And so the Antichrist will act, according to the Gloss. Or, "I the Antichrist shall not be moved," that is, disturbed, "from generation to generation without evil," that is, I shall be according to what is lawful.
[86858] "Whose mouth." Here he sets forth the progress of malice. And first, in the heart, about which he has already spoken. Second, of the mouth. Third, of deed, "he sits in ambush," etc. Regarding the first, he sets forth two things. The sin of the mouth, which is committed in three ways. Sometimes by cursing God or neighbor, which is to break forth into blasphemy: Is. 1: "They have blasphemed the Holy One of Israel." Sometimes they curse partially, when they are held back by fear. Sometimes by breaking forth into insults, and this is "a mouth full of bitterness," according to the Gloss, "of bitter words and threats." Eph. 4: "Let all bitterness, indignation, blasphemy, and clamor be taken away from you." Sometimes by deceiving, and this is "full of deceit." 1 Cor. 6: "Neither revilers nor robbers shall possess the kingdom of God." Heb. 12: "Lest any root of bitterness springing up should hinder, and by it many be defiled." Second, he sets forth the root in the heart. "Under his tongue," that is, in the interior of the heart, "toil lies hidden." The Gloss: that is, iniquity. For he thinks to accomplish the iniquity in which he labors. Jer. 9: "They have labored to act unjustly." Job 20: "When it is sweet in his mouth," etc. Or, "toil," because he plans to inflict toil and sorrow on others; "sorrow," that is, the ruin following from toil. Is. 59: "The lips of a man have spoken lies, and your tongue makes lies and iniquity."
[86859] Here he shows the progress of the wicked as regards the body; and regarding this he does two things. First, he sets forth their progress. Second, the end of the progress, "in the snare." Regarding the first, he does three things. First, he sets forth with whom he lies in ambush, at "with the rich." Second, against whom: "to kill the innocent." Third, how he lies in ambush, "he lies in ambush in secret." He says therefore: The wicked, not content with speech, labor to accomplish their deeds; hence "he sits in ambush," thinking how to harm others. "In secret places," on account of simulation: Sir. 11: "Many are the snares of the deceitful." "With the rich," that is, with counselors: Sir. 13: "The hunting of a lion is the wild donkey in the desert; so are the poor the pasture of the rich." Jerome has, "near the vestibule," that is, his chamber. Against whom does he show this? Certainly against the innocent; hence, "to kill the innocent," corporally or spiritually. Ex. 23: "The innocent and the just you shall not put to death." And against the poor; hence, "his eyes are upon the poor." Is. 3: "Why do you crush my people, and grind the faces of the poor?" The Gloss: the Antichrist will take counsel with the rich against the poor. Jerome has, "his eyes are upon the strong," because the poor are not strong in temporal things, but in spiritual things. Job 16: "My enemy has looked upon me with terrible eyes."
[86860] "He lies in ambush." Here the manner of ambush is set forth. And first, he sets forth the comparison: "like a lion in his den," namely, so wicked rulers oppress the poor. Prov. 28: "A roaring lion and a hungry bear: a wicked ruler over a poor people." Second, the manner of ambush itself, "he lies in ambush to seize." Prov. 12: "The words of the wicked lie in wait for blood." Or, "he lies in ambush to seize the poor man," that is, the goods of the poor through violence and fraud. He adds the manner of the robbery: "while he draws him in," enticing by promises, or by violence, or by fraud. Prov. 7: "With the flattery of her lips she draws him into the net."
[86861] "In his snare." Here two things are set forth. And first, to what their effort leads. Second, the cause, at "he said." For the effort of the sinner, according to his intention, leads to the prostration of the poor; hence, "in his snare." But according to God's ordering, it leads first to the emptying of his power; hence, "he bowed himself down." For it happens that warlike men sometimes at first, but afterward turn to pleasures, and thus, having become effeminate, are expelled. And therefore the Philosopher says that those preserving dominion should not raise their sons in luxury: Sir. 47: "You bowed your thighs to women." Ps. 13: "All have turned aside." Second, to total fall: Prov. 16: "Before destruction comes exaltation," because exaltation is a sign of ruin. The Gloss explains this of the Antichrist. Jerome has it differently: "While he draws him into his snare, and having broken him, he subjects him and rushes upon him mightily with his forces." A lion first prostrates the captured animal. Second, he subjects it. Third, he falls upon it. For the cause is the false security which he conceives. First, about the past: "because God has forgotten," namely the sinner. Against this, Sir. 16: "Do not say in your heart, I shall be hidden from God, and who will remember me from on high?" Likewise, ibid. 23: "The Most High will not remember my offenses, and he does not understand that his eye sees all things." Second, about the future. "He has turned away his face so as not to see unto the end." Job 37: "Clouds are his hiding place," etc.
[86862] "Arise." Above, the Psalmist diligently pursued the order of human iniquity; here, as if driven by zeal and crying out, he implores assistance against this wickedness. And first, he implores assistance. Second, he introduces prayers and their being heard. Third, he foretells his being heard. The second, at "do not forget." The third, at "break." And he asks for one thing and presupposes another: he asks that God arise, "Arise." The Lord seems to sleep when he allows the good to be afflicted; he arises when he delivers. Is. 52: "Arise, arise, put on your strength, O Zion." He presupposes divine power: "Let your hand be exalted," in power; and he speaks in the likeness of an angry striker, when he wishes to strike the enemy and raises his hand. Sir. 36: "Lift up your hand over the foreign nations, that they may see your power." Is. 26: "Let your hand be exalted so that they may not see. Let them see," etc. "And let them be confounded who are zealous against the people." He sets forth the reasons: "do not forget." And note that because this Psalm was made against sinners persecuting the just, he always sets forth on one side the malice of sinners and on the other the affliction of the just. He therefore first sets forth the reasons. Second, he shows them to be effective, "see, because," etc. And he sets forth two reasons: one on the part of the just, and another on the part of the wicked, at "why has the wicked one provoked?" He says therefore, "and let it be exalted," because otherwise what the wicked say will seem true, that you have forgotten the poor. Is. 49: "Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you." Ps. 136: "Let my tongue cleave to my palate, if I do not remember you." Another reason on the part of the wicked, who sin more grievously if they are not punished: Eccl. 8: "And because sentence is not speedily pronounced against the evil," etc. And therefore he says, "why?"; as if to say: because of this, the wicked provoke God by sinning, because they do not believe they will be called to account through punishments. Job 22: "He walks about the poles of heaven, and does not consider our matters"; and "you say, what does God know; and as if through darkness he judges." Ezek. 9: "God has forsaken the earth."
[86863] "You see." He strengthens the reasons. First, the second, saying, "you alone see the toil" which the wicked inflict upon the good, "so that you may deliver them," that is, in the future, "into your hands," that is, of your justice, who now hold them in the hands of your power, and now do not exercise justice. But sinners do not know this, because the reason of your providence is unknown to them. Job 11: "Seeing iniquity, does he not consider it?" Likewise, ibid. 12: "With him is strength and wisdom; he knows the deceiver and the one who is deceived; and he leads counselors to a foolish end, and judges to stupor." Rom. 11: "His judgments are incomprehensible." Or, "into your hands," that is, of your Son. Jn. 13: "Knowing that the Father had given all things into his hands." Or, according to Augustine, this verse is said on the part of the wicked, who said in their heart, "He will not seek," namely God. And again they said, "because you see the toil." A prelate sometimes sees the fault of a subject and does not punish, fearing the toil or even the penalty from the one punished; and therefore, the wicked one says: O God, you do not punish, because toil and sorrow do not follow upon you. But the first reading is better.
[86864] "To you." Here he confirms the first reason; as if to say: you should not forget, because "to you the poor man is left," hence his care belongs to you. Is. 52: "Rejoice and be glad together, O desolate Jerusalem, for the Lord has comforted his people." All who have nothing in the world except God alone, their help belongs to God alone. 2 Chron. 20: "When we do not know what we should do, we have only this recourse: to direct our eyes to God." But he speaks pointedly: for people in this world sometimes defend themselves through riches. Ps. 48: "Those who trust in their own strength and glory in the multitude of their riches." Sometimes through relatives and friends and defenders; but those who do not have these are left to God, and therefore he says, "to you the poor man is left." Job 36: "He will deliver the poor man from his distress." Likewise, ibid. 30: "I wept for him who was afflicted," etc. Lam. 5: "We have become orphans without a father." Ps. 87: "Like a man without help." And if this is so for one who is poor by necessity, how much more for one who is poor in spirit; and this as to the first. As to the second, he says, "you will be a helper to the orphan," who has no defender. Ps. 67: "Father of orphans and judge of widows." Likewise, 26: "Because my father and my mother have left me, but the Lord has taken me up."
[86865] "Break." Here he announces his being heard. And first, as to sinners. Second, as to the poor, at "the desire of the poor," etc. Regarding the first, he does two things. First, he announces the cessation of the power of the wicked by which they inflicted evils. Second, the cessation of their evils themselves. As to the first, he says, "break the arm of the sinner," who sins against God. Is. 14: "The Lord has broken the arm, or the staff, of the wicked, the rod of those who struck the peoples," etc. "And of the malicious one," who sins against his neighbor. Ps. 36: "The arms of sinners shall be broken," etc. Job 38: "The light shall be taken from the wicked, and their arm shall be broken." But sometimes it happens that a tyrant does wickedness, and although he himself is consumed, the wickedness endures. But not so: because "his sin shall be sought and shall not be found," that is, the act of that sin passes, but not the guilt; and the punishment of the sinner remains. Or, "his sin shall be sought and shall not be found" in the world. 1 Macc. 2: "Today he is exalted, and tomorrow he shall not be found." Sometimes God permits some to sin on account of the good he draws from it, such as the passion or patience of martyrs from the wrath of a tyrant; and therefore there is a place here for the wicked. But then it will not be found that sin has any utility. But how shall this be? Because the kingdom of God cannot be taken away; therefore by him the wicked shall be crushed. "The Lord shall reign forever," which comprehends all ages, "and unto ages of ages," that is, eternally. Or, "unto the age" which succeeds the present age. Dan. 7: "His power is an everlasting power which shall not be taken away, and his kingdom which shall not be corrupted"; "and you wicked ones shall perish from this land of the living." Ps. 1: "Like dust which the wind drives from the face of the earth." Ps. 36: "I saw the wicked exalted and lifted up like the cedars of Lebanon; and I passed by, and behold he was not; and I sought him and his place was not found."
[86866] "The desire." Here he foretells being heard on the part of the poor; and he sets forth three things. First, the hearing, at "the desire." Second, in what he was heard, at "to judge." Third, with what fruit, at "that man may no longer presume." Regarding the first, he shows that the poor are heard efficaciously, because God gives them what they desire. Prov. 10: "The desire of the just shall be granted." Sometimes indeed they are heard in their particular desires, as the saints are heard in those things they most desire. He also heard speedily their preparation: Is. 65: "Before they call, I will hear." Ps. 90: "He cried to me, and I will hear him." He heard in this, that "he judges for the orphan," because he is an orphan. Is. 11: "He shall judge the poor in justice and shall reprove in equity for the meek of the earth," namely the humble. The humble is he who does not rely on his own strength. Joel 2: "The judgment of the poor," etc. Job 36: "He gives judgment to the poor." And with what fruit? "That man may no longer presume," namely the one who has been terrified. This is not good, because it is pride. Ps. 130: "If I did not think humbly, but exalted my soul, like a weaned child," etc. Likewise, 11: "We will make our tongue great."
Commentary on Psalm 10
[86867] In the preceding Psalms, thanksgiving was given for deliverance from enemies; here he shows the confidence conceived from this. And he speaks in the person of a man desiring the benefits of God, who attains security. The title: "unto the end, a Psalm of David." Jerome has: "to the victor." This has been explained above. This Psalm can be expounded literally of David, but mystically of Christ, that is, allegorically. Morally, however, it concerns the just man and heretics, as the Gloss explains. First, then, David proposes his confidence: "in the Lord I trust" -- as one freed through the just judgment of God who casts down sinners and exalts the poor. Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord shall be his confidence." Dan. 3: "There is no confusion for those who trust in you." Second, he sets forth the attack upon his confidence, which was made by words: "how do you say," etc. For certain people advised David as he was fleeing to go to fortified places and mountains, or to hide there as a sparrow does. "How?" "Behold, sinners," etc. And this is expounded in two ways. First, that these are not the words of David, but of others -- as if to say: therefore flee, because "they have bent the bow." Or they are the words of David, as if to say: "in the Lord I trust," because "they have bent the bow, sinners have prepared their arrows," etc. And he does three things. First he sets forth their wicked scheming. Second, their perverse intention: "to shoot." Third, their unjust action: "because what you have established." Mystically, of Christ, it is thus: I, Christ, trust in the Lord. How then do you Pharisees say, "flee to the mountain," that is, to the observances of the law given on Mount Sinai? Deut. 33: "The Lord came from Sinai, and rose up from Seir for us." And unless you do this, behold, sinners have bent the bow, etc. -- that is, they have prepared themselves to kill you and your disciples; and this, "because what you established they have destroyed," that is, they have killed. Or morally, the believer says to heretics, according to the Gloss: "in the Lord I trust," holding His faith. How then do you heretics say, "flee to us, to the mountain," that is, to Christ, whom the heretics believed they possessed? Is. 2: "The mountain of the house of the Lord shall be prepared on the top of the mountains." 2 Sam. 1: "O mountains of Gilboa, let neither dew nor rain come upon you, nor fields of first fruits, because there the shield of the mighty was cast away" -- that is, of the Jews, or of the great heretics. Jer. 51: "Behold, I am against you, O destroying mountain, that corrupts the whole earth." Or the mountain signifies the loftiness of understanding which they pretend to have. But if I were to do this, I would be a light sparrow, not one with a permanent dwelling. "Because behold, sinners," that is, heretics, "have bent the bow," that is, they have drawn sacred Scripture to themselves, as those who bend a bow. "They have prepared their arrows" -- poisoned words -- "in the quiver," that is, in their memory or knowledge. Jer. 5: "His quiver is like an open tomb." Jerome has: "their arrows upon the string," that is, the bowstring -- their perverse intention being "to shoot the upright of heart," that is, the just, "in darkness," that is, deceitfully. Jer. 9: "Their tongue is a wounding arrow." Or "in darkness," that is, in the subtleties of sacred Scripture. Another reading has "in the dark moon." The moon is the Church: Song 6: "Beautiful as the moon," on account of her brightness and on account of her darkening. The brightness of the moon is from the sun; so the brightness of the Church is from Christ. Jn. 1: "He was the true light that enlightens," etc. Likewise, half the globe of the moon is bright and half is dark; so in the Church some are bright and some are dark. Now the moon is darkened, according to the Gloss, sometimes by its revolution, and thus it becomes dark; sometimes by eclipse, and then it is turned to blood; sometimes by the interposition of a cloud, and then it becomes black. So the Church becomes dark in its newness, when there are no preachers and teachers in her; blood-red through the persecution of tyrants; black through clouds, that is, through the seduction of heretics -- and then they seek to shoot. Here the unjust action is set forth: "because what you established they have destroyed." Another reading: "because whom you established." But the first is better, and according to Jerome: "because the laws which you established they have destroyed." Is. 48: "I know that you are a thorough transgressor, and I called you a transgressor from the womb." Jer. 2: "Of old you broke your yoke, you burst your bonds; you said, 'I will not serve.'" As if to say: they will destroy your law, which you commanded to be observed. Ex. 23: "The innocent and the just you shall not condemn." But these wish to kill him. Ps. 118: "The wicked have destroyed your law." And God perfected it, because He gave it. Ps. 147: "He has not done in like manner to every nation." Mt. 5: "I have not come to destroy the law, but to fulfill it." If the reading is "whom you established they have destroyed," then it is understood of Christ, "whom you established."
[86868] "The just one." Here the reason for confidence is set forth. And first the question is posed. Second, the solution, at "the Lord is in his holy temple," etc. Third, the reason for the solution: "because the Lord is just, and has loved justice." He says therefore: these are what they do; but what does the just Lord, seeing this with authority, do? Jer. 33: "This is the name they shall call him: the Lord our justice." He resolves the question and sets forth what this just one does. And first, His judicial power, or the condition of the judge. Second, the examination of the judgment: "His eyes." Third, the condemnation of the wicked: "but he who loves." If a judge always punishes, he is cruel; if he always spares, he is lax. But God does both; and therefore He has a place for the tribunal of mercy, and this is the temple. Heb. 4: "Let us draw near with confidence to the throne of grace." And so he says, "the Lord is in his holy temple." 1 Cor. 3: "Do you not know that you are the temple of God, and that the Holy Spirit dwells in you?" He also has a place of justice, from which He punishes, namely heaven; and this is also expressed: "the Lord, his throne is in heaven." Where His power is enumerated. Is. 66: "Heaven is my throne." The faithful are called a temple on account of their devotion; heaven, on account of their wisdom. Likewise heaven is called a cradle in which God sits, so as to make one a heaven, that is, one who knows secrets. Likewise the soul is called the temple of God, because in the temple God is worshiped. Similarly in the faithful soul: Mt. 6: "Enter into your room," that is, the secrets of your soul, "and having shut the door, pray to your Father in secret." Likewise, sacrifices are offered there; similarly in the faithful soul: Ps. 50: "A sacrifice to God is a troubled spirit." Likewise in the temple, prayers are poured out to God; so in the soul God works: Is. 26: "All our works you have wrought in us, O Lord." Likewise, because God sanctifies the soul and descends into it as into a temple: Wis. 4: "The grace of God upon his holy ones, and his regard," etc.
[86869] "His eyes." Here he treats of the examination of the judgment. And first he sets forth the perfection of divine knowledge. Second, the diligent investigation, at "his eyelids question the children of men." Third, the equity of the judgment, at "the Lord examines the just and the wicked." By the first, no one can be hidden, because He sees the sentiment of the poor and the wicked, the sinner and the just. Sir. 23: "The eyes of the Lord are brighter than the sun, surveying all the ways of men, and the depths of the abyss, and beholding the hearts of men." Prov. 16: "All the ways of a man are open to His eyes; the Lord is a weigher of spirits," that is, of thoughts, or of souls, according to the Gloss. And so he says, "His eyes look upon the poor," to have compassion. Ps. 30: "Have mercy on me, O Lord, for I am troubled." Likewise Ps. 27: "The Lord is my protector, and in Him my heart has hoped," etc. Also to protect by testing: Ps. 33: "The eyes of the Lord are upon the just." Likewise Ps. 31: "In this way in which you walk, I will fix my eyes upon you." And thus looking, He examines diligently. "His eyelids question," etc. By eyelids is signified discernment, because just as the eyelids direct the gaze of the eye, so discernment moderates human wisdom. Prov. 4: "Let your eyelids go before your steps." The very discernment of God therefore questions, that is, tests and examines. Wis. 1: "There shall be an examination of the thoughts of the ungodly; and the hearing of his words shall come to God." And how? Because sometimes He punishes, sometimes He spares, sometimes He gives benefits, sometimes He takes them away. Job 6: "The arrows of the Lord," etc. He also closes and opens His eyelids: Mt. 15: "I have compassion on the multitude," etc. Likewise, Mt. 21: "The kingdom of God shall be taken from you." Ps. 146: "He gives their food to the beasts," etc. "He questions the children of men," because some of them are made better by this, and some worse; or some from Scripture are made good, and some bad -- because some understand it well and are not wearied but exercised; but the wicked do the contrary. The equity of judgment is set forth: because "He examines the just and the wicked," because He sends afflictions upon the just and unjust alike, and bestows temporal goods on good and bad alike. Wis. 11: "The good you tested as a father admonishing; but the wicked you examined and condemned as a harsh king." Therefore he says, "the Lord examines the just and the wicked," that is, He tests them through tribulations. Gregory: An inflicted punishment questions whether one placed in tribulation truly loves God. The just He examines, that is, the Lord tests them, so they may be rewarded. Wis. 10: "God rendered the reward of the labors of His saints." But the wicked or sinners He examines to be condemned. Mt. 22: "Bind his hands and feet and cast him into the outer darkness."
[86870] Here the condemnation is set forth, and concerning this he does two things: first he sets forth the guilt; second, the punishment, at "he shall rain upon sinners." He shows that as far as God's part is concerned, there is no perdition of the wicked, but it comes from our part; hence he says, "he who loves iniquity," that is, sin. 1 Jn. 3: "Everyone who commits sin commits iniquity also, because sin is iniquity." "He hates his own soul." Wis. 16: "A man by his wickedness kills his own soul." But the question arises: how can someone hate himself? It must be said that in a certain way the sinner hates himself; but simply speaking, no one does. Eph. 5: "No man ever hated his own flesh." But that the wicked in a certain way hate themselves, and that also the good in a certain way hate themselves, is explained as follows. Our soul has two faces: one toward God, according to reason; the other toward the flesh, according to the sensitive nature, which comprehends only corporeal things. And just as every thing loves its own good, so a man loves what he considers to be his soul. For sinners consider their soul to be that which they principally pursue, because everything is that which is preeminent in it, just as the king is said to be the kingdom. Those, therefore, who hold the sensitive nature as principal love it; but those who hold the intellective nature love that. No one therefore hates his soul with regard to what he considers principal. The good therefore hate themselves with regard to the sensitive nature; the wicked, with regard to the intellective nature. Second, he sets forth the punishment. And this we can expound of the present or of the future. Of the present thus, maintaining the metaphor. He said that the Lord is in heaven, because there His throne is; but from heaven comes rain. Therefore their punishment is signified when it is said, "He shall rain upon sinners." And what? "Snares." And if this is expounded of the present, note that in sin there are four things. The first is seduction; hence he says: "He shall rain upon sinners snares." As if by just judgment He permits them to be ensnared and seduced. Is. 8: "And many of them shall stumble and fall and be broken and be ensnared and captured." The second is concupiscence; and so he says, "the fire of concupiscence." Ps. 57: "Fire fell upon them, and they did not see the sun," namely of carnal concupiscence, etc. The third is the stench of infamy; and so he says, "brimstone." Thus the Lord rained fire and brimstone upon Sodom and Gomorrah. A fourth can be added, namely the restlessness of mind; and so he says, "the spirit of storms." Is. 57: "The heart of the wicked is like a raging sea." "This is the portion of their cup," because the cup is a certain measure, and they receive punishments according to their sins. Is. 27: "In measure against measure, when it shall be cast away, He shall judge." But if this is expounded of the future, then movements shall be punished there, because they shall be bound so that they can neither avoid evils nor attain goods. And so he says, "He shall rain upon sinners snares," that is, binding the senses. And thus brimstone is referred to the sense of smell, and fire to the sense of touch. Is. 66: "Their fire shall not be extinguished." Rev. 20: "Cast into the lake of fire." Likewise the affections, because they do not rest: because "the spirit of storms is the portion of their cup," that is, demons disturbing, troubling, and afflicting. "Because the Lord is just and has loved justice," therefore nothing is to be expected from Him except justice. Jer. 9: "I am the Lord who exercises mercy, judgment, and justice on the earth." Ps. 144: "The Lord is just in all His ways." "Equity has His countenance beheld" -- or "His face" -- that is, equity has been seen by His knowledge; as if to say: to those to whom He makes Himself known and whom He loves, He shows equity.