Commentary on Psalm 11
[86871] In the preceding decade the Psalmist treated of the persecution that he himself suffered from his son Absalom, through which was prefigured the persecution that Christ would suffer from Judas. In this second decade, however, as appears from the titles of certain Psalms, he treats of the persecution he suffered from Saul, through which was prefigured the persecution that Christ would suffer from the chief priests. This decade is divided into two parts. In the first he asks to be delivered from enemies. In the second, already delivered, he prays for his own exaltation, in the Psalm "May the Lord hear you," which indeed fits historically with David, because upon the death of Saul, David was advanced to king; and as to the mystery, it fits Christ, whose kingdom was established in His death. Phil. 2: "Therefore, because He became obedient to the Father even unto death, God exalted Him." In the first part he does two things. First he asks for deliverance. Second, he gives thanks for deliverance, and this in Psalm 17: "I will love you." Concerning the first he does three things. First he magnifies the malice of the persecutors. Second, he commemorates his own justice, at "Lord, who shall dwell." Third, on account of his justice he asks for the efficacy of being heard, at "hear, O Lord," etc. Concerning the first he does two things. First he reproves the deceitfulness of his adversaries. Second, he argues their iniquity, at "the fool has said." Concerning the first he does two things. First he commemorates their deceitfulness. Second, he asks for divine light, lest he be ensnared by them, at "how long, O Lord." This also fits well historically with David, against whom Saul proceeded deceitfully. He prefixes to this Psalm the title: "unto the end, for the octave, a Psalm of David," which has been explained above. Concerning the first he does three things. First he describes the commemoration of their deceitfulness; second, he asks for their destruction, at "may the Lord destroy"; third, he sets forth the reason for being heard, at "because of the misery," etc. Concerning the first he does two things. First he describes their deficiency; second, he adds a sign of the deficiency, at "they have spoken vain things." Concerning the first, it should be known that David, considering the malice of his adversary growing stronger against him, as though stupefied, first has recourse to divine help, saying, "O Lord, save me." And rightly so, because apart from Him there is no savior, as is said in Is. 45. Second, he enumerates their deficiencies. Now two things preserve a man from evil: namely, the fear of God -- Sir. 2: "He who fears God will keep His commandments" -- and the love of truth; because right works are called true, as if in conformity with a rule, and if they are not right, they pertain to disgrace. For some, even if they do not avoid evils through fear of God, are nevertheless restrained from them through fear of disgrace. But some fear neither disgrace; hence it is said in Lk. 18 of a certain man "who feared neither God nor respected any man." And the Psalmist excludes both of these from his adversaries. First, the fear of God, when he says, "because the holy one has failed"; for holiness consists in the fear and worship of God. Hence things dedicated to divine worship are called holy. As if to say: there is not found in this world a man who fears God. Mic. 7: "The holy one has perished from the earth, and there is no upright one among men." Second, he excludes the love of truth, when he says, "because truths are diminished." But the question must be asked: why does he say "truths" in the plural? Hos. 4: "There is no truth of God in the land." To which it must be said that there is one primordial truth, which is in the divine intellect. Jn. 14: "I am the way, the truth, and the life." But just as from one face of a man diverse likenesses are reflected in different mirrors, and similarly in one broken mirror, so in different souls diverse truths are reflected from the one divine truth. And similarly in one soul, because it does not attain to the simplicity of the divine but is composed of that by which it exists and what it is, there appear from that one truth by which the holy soul is illuminated diverse truths. These truths, when the soul departs from God through sins, are diminished. Or it must be said that he says "truths" on account of the threefold created truth that is in the saints: namely, truth of life, of which Is. 38 says: "Remember how I walked before you in truth." Truth of doctrine: Mt. 22: "We know that you are truthful and teach the way of God in truth." And truth of justice, of which Ex. 18 says: "Provide from among all the people capable men who fear God, in whom there is truth." This Psalm seems to speak of this truth, namely, the truth of justice, from which Saul had departed when he unjustly persecuted David. It must be said, therefore, that such truths have been diminished not from themselves, but "from among the children of men," through whose sins they are corrupted. And indeed the truth of life is diminished when good is judged to be evil. The truth of doctrine, when light is called darkness. The truth of justice, when bitter is judged sweet, and conversely. Is. 5: "Woe to you who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter." He says that holiness fails, because since it comes from God through grace, it is immediately taken away by a single mortal sin. But truth is diminished, as it were, gradually. Jerome has: "because the merciful one has failed, and because the faithful are diminished," because mercy and justice are required toward neighbor. Prov. 20: "But a faithful man, who shall find?"
[86872] Then when he says, "vain things," he sets forth the sign of the failure of holiness; and it is twofold, namely vanity and deceitfulness. The first sign of failure is vanity; and with regard to this he says, "they have spoken vain things," etc. That is vain which has no substance. True things, therefore, under which no vanity lies, are firm. Hence 1 Tim. 1: "The end of the commandment is charity from a pure heart, a good conscience, and an unfeigned faith; from which some, straying, have turned aside to vain talking." Jer. 9: "Let each one guard himself from his neighbor." Gregory: "A vain word is an indication of a vain mind." Likewise, that is vain which is not grasped by the understanding; even superfluous words are vain. Prov. 14: "Where there are many words, there is frequently want." Likewise, that is vain which is not stable; and thus words about temporal things are vain. Jn. 3: "He who is of the earth speaks of the earth." Is. 29: "Your speech shall whisper out of the dust." But to whom do they speak vain things? To their neighbor, to whom they ought to speak the truth. Eph. 4: "Let each one of you speak truth with his neighbor." The second sign of the failure of holiness is deceitfulness; and with regard to this he says, "deceitful lips, with a double heart they have spoken." The doubling signifies a double heart. They show by their mouth that they have one thing, but in their heart they have another. They show sorrow and rejoice; they show love and hate; they feign compassion and exult. Jas. 1: "A double-minded man is inconstant in all his ways." Sir. 2: "Woe to the double heart and the wicked lips."
[86873] "May the Lord destroy." Here he asks for their destruction. And first he asks for it; second, he suggests the cause, at "all deceitful lips," etc. -- as though he would destroy them twice, namely in soul and body. Jer. 17: "Bring upon them the day of affliction, and with a double destruction destroy them, O Lord God." Then he sets forth the cause of their malice, and he mentions three things: namely, fraudulence, because of "deceitful lips" -- for deceit is when one does one thing and pretends another. Deceit is conceived in the heart but concealed by words or deeds. Prov. 12: "Deceit is in the heart of those who plot evil." God scatters these, because He uncovers them; for then it no longer has the character of deceit, since deceit is hidden malice. Hence he does not ask for their destruction, but for the detection of their malice. Or he asks for their perdition through grace. Prov. 19: "When the pestilent man is scourged, the fool shall become wiser." Hence he says, "deceitful lips." The Gloss says this is, as it were, the reason for the petition: deceitfulness. Or God will destroy them, as if punishing them for their malice, so that they themselves fall into it by God's just judgment, as is said of Haman in Est. 7, against Mordecai: "Haman was hanged on the gallows which he had prepared for Mordecai." Ezek. 3: "I will make your tongue cleave to the roof of your mouth, and you shall be mute," as though not daring to commit frauds any longer. Prov. 21: "When the pestilent man is punished, the little one becomes wiser." Likewise Prov. 22: "Foolishness is bound up in the heart of a child, and the rod of discipline shall drive it away." Second, he sets forth their boasting and their grandiloquent tongue, about themselves among those who consider them great. Ps. 72: "They set their mouth against heaven, and their tongue passed through the earth." Now what is greater in another we are accustomed to revere, and what is lesser we disregard. In order therefore to appear great and equal to God, they despise God, that is, divine honors. Thus it is said of the Antichrist that he speaks against the God of gods. 2 Thess. 2: "He opposes and exalts himself above all that is called God or is worshiped, so that he sits in the temple of God, showing himself as if he were God." And of Antiochus, 2 Macc. 9: "It is just to be subject to God, and a mortal should not think things equal to God." And Acts 12, of Herod, that the people acclaimed him with the voices of a god and not of a man. And lest they could be excused that they did not do it deliberately, he adds: "who have said," namely on purpose, "we will magnify our tongue." Third, he sets forth their blasphemy or pride: "our lips are our own." For this is the first species of pride, when someone considers that he has something from himself. 1 Sam. 2: "Do not multiply speaking lofty things, boasting." 2 Cor. 3: "We are not sufficient to think anything of ourselves, as from ourselves; but our sufficiency is from God." The second species of pride is when someone wishes to glory in something above others; hence he says, "who is our lord?" Job 21: "Who is the Almighty, that we should serve Him?" Hos. 7: "They have returned so as to be without a yoke, and they have become like a deceitful bow." Job 11: "A vain man is lifted up in pride, and thinks himself born free like a wild donkey's colt."
[86874] "Because of." Here, third, he sets forth the hearing of the prayer. And first he sets it forth; second, he establishes its certainty, at "the words of the Lord"; third, he sets forth his own belief, at "you, O Lord." He says therefore, "because of the misery," that is, the manifold need, "of the needy," that is, of those lacking resources, "and the groaning," that is, the sighs, "of the poor," that is, of those who have little. Ps. 9: "The poor man has been left to you." Ex. 2: "He heard their groaning and remembered His covenant." "Now I will arise, says the Lord." "Now," at the opportune time. Ps. 9: "A helper in due time, in tribulation." Is. 49: "In an acceptable time I have heard you, and in the day of salvation I have helped you." "I will set in your salvation," that is, I will place; "I will act confidently in it," that is, I will be in it. Jer. 1: "Do not be afraid before their face, because I am with you." Is. 14: "The Lord of hosts has decreed, and who can annul it? His hand is stretched out, and who shall turn it back?" Jer. 1: "They shall fight against you, and they shall not prevail, because I am with you to deliver you." And Jer. 39: "Your soul shall be saved, because you have put your trust in me, says the Lord." Then he sets forth the certainty of the promise: "the words of the Lord are pure words" -- not adulterated by admixture of anything foreign; or purified of superfluity; or incorrupt, because one is called chaste before experience, but continent after. Not vain, but firm. Mt. 24: "Heaven and earth shall pass away, but my words shall not pass away." Second, they are full of truth; hence, "silver tested by fire." Silver is white without stain, resonant without pretense, fragrant without corruption. "Tested by the earth," that is, from the earth; for the Greeks lack an ablative case. This is a translation from the Greek: "purified sevenfold," that is, perfectly. And the prophet responds: "You therefore, O Lord, will keep us from evil." "And you will guard us in good, from this generation forever." "Therefore the wicked walk round about," so that they never reach the end of the journey they intend, namely to afflict others as they wish. Is. 59: "Their paths are crooked." And why? "Because according to your height you have multiplied the children of men"; because in my house there are not only gold and silver vessels, but wooden and earthen ones; and some indeed are sanctified unto honor, prepared for every good work. 2 Tim. 2. Or "round about," in the circuit of vices, "the wicked walk," not reaching the mean of virtue. 1 Sam. 25: "The soul of your enemies shall be whirled," etc.
Commentary on Psalm 12
[86875] In the preceding Psalm the Psalmist set forth the stratagems of his adversaries; here he asks a remedy against them from God. The title: "unto the end, a Psalm of David." This has been explained above. This Psalm is divided into three parts. In the first, a complaint is set forth; in the second, a petition, at "look upon me and hear me"; in the third, the hearing of the prayer, at "but I have trusted in your mercy." The complaint contains three things. He marvels at God's seeming indifference; he confesses his own weakness; and he complains about the power of his adversaries. The second, at "how long"; the third, at "how long shall my enemy be exalted." One who overlooks injuries done to someone does so either because he does not remember him, or because he does not wish to provide a remedy. And so he says: Lord, I am burdened by adversaries, and you do not provide a remedy? "How long will you forget me unto the end?" -- that is, it seems as though you wish finally to shun me. Is. 49: "Zion said, the Lord has forsaken me, and the Lord has forgotten me." Hab. 1: "Why do you not look upon those who act unjustly, and are silent when the wicked devours one more just than himself?" "How long do you turn your face from me?" One turns one's face when one does not provide a remedy. Ps. 43: "Why do you turn away your face? Do you forget our need and our tribulation?" This accords with the history of David, who was long persecuted by Saul. Allegorically, it is said of the fathers of the Old Testament, who continually awaited Christ, and God, as though forgetful of them, delayed in providing a remedy; and they say, "how long, O Lord," etc. "How long do you turn your face from me?" -- that is, the presence of your Son from us. Or, let it be the complaint of modern just persons about the delay of the second coming: "How long, O Lord, will you forget me? Will this be until the end," that is, on the day of judgment, or until death? "And how long do you turn your face from me?" -- that is, the face of your glory, so that I may see you face to face. Ex. 33: "Show me your face." Ps. 79: "Show your face, and we shall be saved." Yet many reasons can also be assigned for why the ancient fathers so greatly desired the coming of Christ in the flesh. The first, on account of the exaltation of human nature, in whose person it is said in Lam. 1: "Look, O Lord, for I have become vile." But it was exalted through the incarnation. Ps. 72: "With glory you have received me," that is, I have been made glorious, as a lowborn woman is elevated if she contracts marriage with a nobleman. Hence it is that every sin after the coming of the Savior is graver than it was before -- just as if a noble woman or man were to commit some shameful act, it would be more disgraceful than if a peasant did so. The second reason is so that the captives might be freed from the prison of Hell or Limbo. Job 17: "Into the deepest Hell shall my bones descend; do you think that at least there shall be rest for me there?" As if to say: no; but through Christ we have been freed from it. Zech. 9: "You also, by the blood of your covenant, have sent forth the prisoner out of the pit in which there was no water." Third, on account of the casting down of the Devil. Ps. 88: "You have humbled the proud one as one who is wounded," that is, you have diminished his power. Fourth, because through the coming of Christ, God has been reconciled to us. Eph. 2: "The cornerstone who makes both one." Fifth, on account of the delight they hoped to have with Christ, by seeing, hearing, and conversing with Him. Mt. 13: "Blessed are the eyes that see what you see," etc. But the moderns desire the second coming. First, because then we shall be exalted. Wis. 3: "The saints shall judge nations and shall rule over peoples." And again, Wis. 5: "They are counted among the children of God." Second, because we shall be freed from every punishment. Is. 25: "The Lord shall wipe away every tear from every face," that is, the cause of weeping, or punishment. Third, because we shall be freed from every sin. Is. 25: "The Lord shall take away the reproach of His people from the whole earth." Fourth, because then we shall be snatched from the power of the Devil. Is. 11: "They shall not hurt nor kill in all my holy mountain." Fifth, because we shall be freed from the servitude of the body. Ps. 141: "Bring my soul out of prison." Rom. 8: "The creature itself shall be delivered from the bondage of corruption." Sixth, because we shall see God face to face. 1 Jn. 3: "We know that when He shall appear, we shall be like Him, because we shall see Him as He is." Jer. 31: "All shall know me, from the least even to the greatest." Or it can be the complaint of any just person oppressed by adversity or by the corruption of sin and concupiscence.
[86876] Here he confesses his own weakness, and concerning this he does two things. First he sets forth the anxiety of the heart. Second, the resulting sorrow, at "sorrow in my heart by day." As to the first, the Philosopher says in the Rhetoric that fear makes men inclined to take counsel. The same is found in Is. 16: "Enter into counsel, call a council." Thus a man in adversity and temptation sometimes deliberates how to resist; and so he says, "How long shall I take counsel in my soul?" -- that is, how long must I have new plans for resisting enemies? Thus the fathers of the Old Testament had various counsels to prefigure Christ. Now when a man in his deliberation takes one path and yet fails in it, sorrow follows; and so it is said: "How long, O Lord, shall I take counsel in my heart?" -- that is, daily, since I continually fail. Jer. 8: "Sorrow upon sorrow; within me, my heart grieves."
[86877] Here he complains of the prosperity of his enemy, who "shall be exalted," namely Saul over David, and the enemy who leads into consent to sin, and the flesh, since they have their concupiscences. Hab. 1: "Therefore judgment does not come to the end, because the wicked prevails against the just."
[86878] The second part of this Psalm sets forth the prayer or petition. And first the petition is set forth corresponding to God's seeming indifference. Second, to his own weakness, at "enlighten my eyes," etc. Third, to the prosperity of his enemies, at "lest my enemy say," etc. First he speaks of God's seeming indifference through forgetfulness and turning away. As if to say: "look upon me," that is, turn toward me, you who turn away when you have forgotten. "Now hear me." Is. 64: "Look upon us; we are all your people." Second, the petition corresponding to his own weakness is set forth. One petition arises from the many counsels, and another from his sorrows. And so, because I do not have counsels from myself, "enlighten my eyes, lest I sleep in death," that is, teach me. Likewise, Lk. 1: "To enlighten those who sit in darkness," etc. This fits literally with David fleeing from the face of Saul, whom he often had to take care to avoid, lest at some point he fall into his hands and be killed. Similarly, as long as a man is careful to resist sin, he does not fall into death; but when he sleeps, he is slain. Thus, 2 Sam.: when Ishbosheth was sleeping and the maidservant was cleaning wheat, he was killed. Eph. 5: "Rise, you who sleep." The petition against the adversary: "lest my enemy say." And he sets forth two things. First, the petition. Second, its reason, at "those who trouble me." "Enlighten me, lest my enemy say," exultantly: "I have prevailed against him." And the Devil exults when he tempts and draws one into sin. Likewise: "Arise, O Lord, let not man prevail." And the nature of this is that they would rejoice, "because they will exult if I am moved," that is, if I abandon the state of justice and fall into sin. Sir. 18: "Go not after the lusts of your heart, and turn away from your own will. If you grant to your soul her concupiscences, she will make you the joy of your enemies." Dan. 9: "For your own sake, O God, incline your ear and hear; open your eyes and see our desolation, and the city upon which your name is invoked."
[86879] Here the hearing of his prayer is signified, and concerning this he does three things. First he sets forth the hope of being heard. Second, the joy over being heard, at "and my heart shall rejoice." Third, he gives thanks, at "I will sing." He says therefore, "in your mercy I have hoped," not in the world. Lam. 3: "The mercies of the Lord are many, because we are not consumed." Not in my own power, because it is nothing against the Devil. Job 41: "There is no power on earth that can be compared to him." And he sets forth here three things by which a man is helped against the Devil: namely, through spiritual joy, through devout prayer, and through good works. On account of the first he says, "My heart shall rejoice in your salvation," not in temporal things or vanities, as sinners do, of whom Job 21 says: "They rejoice at the sound of the organ, and spend their days in prosperity, and in a moment they go down to Hell." Hos. 9: "Do not rejoice, O Israel; do not exult like the peoples." But "in your salvation," that is, in Christ, who came for this purpose, to save us. Mt. 1: "For He shall save," etc. And this joy arms a man against the Devil. Prov. 17: "A joyful mind makes for a flourishing age; a sorrowful spirit dries up the bones." The second is prayer or the praise of God; hence he adds, "I will sing to the Lord," that is, I will praise Him. Ps. 21: "You who fear the Lord, praise Him." For the praise of God avails greatly for vanquishing the Devil. Mt. 17: "This kind of demon is not cast out except by prayer and fasting." Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." And this for benefits received; and so there follows, "who has bestowed good things on me," that is, who bestows good things. Jas. 1: "Every best gift," etc. And he says "good things," because there are certain temporal goods that the Lord bestows. Mt. 25: "He delivered to them his goods, and to one he gave five talents," etc. Likewise, spiritual goods, which are the goods of grace and virtues. 1 Cor. 12: "There are diversities of graces," etc. "All these things one and the same Spirit works, dividing to each one as He wills." Job 2: "If we have received good things from the hand of the Lord," etc. Likewise, the goods of glory. Ps. 26: "I believe that I shall see the good things of the Lord in the land of the living." All these good things the Lord bestows; and therefore He is rightly to be praised. Sir. 51: "To Him who gives me wisdom I will give glory." The third is good work, of which is added, "I will play," that is, I will work. To play the psaltery is to strike it with the hand. Jerome: "Always be doing something good, so that the Devil may find you occupied." Mt. 12: "When the unclean spirit goes out of a man," etc., "they enter and dwell there," etc. "And they become," etc. "To the name of the Lord," that is, for the praise of the name of the Lord Most High. Lk. 2: "Glory to God in the highest." Mt. 5: "So let your light shine before men, that they may see," etc.
Commentary on Psalm 13
[86880] Above, the Psalmist reproached the deceitfulness of his enemies; here he sets forth their malice. The title is: "Unto the end, a Psalm of David." And concerning this he does two things. First he manifests their malice. Second he sets forth the hope of his liberation from them, at "Shall they not know," etc. And concerning the first he does two things. First he proposes their malice. Second he certifies that this malice is in them, at "The Lord from heaven," etc. The first is divided into two. First he proposes the root of their malice. Second the progress of their malice: "They are corrupt," etc. As it is said in Sir. 10: "The beginning of all sin is pride, and the beginning of man's pride is to fall away from God." That a man, therefore, does not have God in his heart is the principle of malice; and therefore he says, "The fool has said in his heart, there is no God": Wis. 1: "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." But can he say this? To say in one's heart is to think. But can one think that God does not exist? Anselm says that no one can. Likewise Damascene. The knowledge of God is naturally implanted in all: no one can think that what is naturally known does not exist. But it should be known that we can speak about the knowledge of God in two ways: namely, according to himself, or as regards us. If in the first way, then without doubt it cannot be thought that he does not exist: for no proposition can by its nature be thought false whose predicate is included in the definition of the subject. It should be noted, however, that existence in God is different from existence in other things, because the existence of God is his substance. Therefore, whoever speaks of God according to himself, speaks of his existence; and therefore according to himself it cannot be thought that he does not exist. And the statement of Damascene is resolved: because what is naturally implanted is known indeterminately, namely that God exists, but not what God is; but this is held through faith. "God" is said from "Theos," which means "to burn away all malice." Therefore someone says that God does not exist when he thinks that he is not omnipotent, and that he does not have care of human affairs: Job 21: "Who is the Almighty, that we should serve him?" This can be referred to the Jews who said that Christ was a mere man, not God. Jn. 10: "You, being a man, make yourself God." These Jews, not believing in him who was promised in the law, say "there is no God" -- this one, namely, who preaches to us. And the fool said this, because they were unwilling to receive the wisdom of God, having the eyes of their mind blinded; Ps. 81: "They have not known, nor have they understood." Wis. 2: "For their own malice has blinded them." Or here the sinner is rebuked. First for the sin of the heart in consent, at "The fool has said." Second for the sin of action, at "They are corrupt." Third for the sin of habit, at "And they have become abominable." First he calls the sinner a fool; because he does not have wisdom, so that he says, etc. Likewise, because spiritual things have no savor for him; 1 Cor. 2: "The natural man does not perceive the things of God." Consequently, the progress of malice is set forth: "They are corrupt and have become abominable." Just as the two parts of justice are to do good and to avoid evil, so the two parts of injustice are to do evil and to avoid good. And first he sets forth the first part. Second, the second. Concerning the first, he sets forth two things. First, the perversity of vices. Second, their abomination. In bodies, corruption follows from the evaporation of natural heat expelled by an alien heat. For the natural heat of the soul is the love of God. When, therefore, the alien love of concupiscence and of other sins enters, God departs. And therefore, when he said "there is no God," he immediately adds "they are corrupt": Jer. 5: "They have denied God and said, It is not he," namely, the punisher of sinners, the rewarder of the just: Sir. 21: "The heart of the fool," namely of the sinner, "is like a broken vessel." They are corrupt, therefore -- sinners through evil action: Jn. 3: "Their works were evil" -- because after they lose gratuitous goods through consent, the natural goods in them are corrupted; and therefore punishment follows them: Ps. 96: "A fire shall go before him, and shall burn his enemies round about." Likewise, when a body putrefies, it becomes abominable. So the soul of a person, as long as the love of God is in it, is acceptable to God; but when it is corrupted through sin, it becomes abominable. What is abominable is that from which human appetite recoils: and therefore he says, "And they have become abominable," namely to God and men -- sinners through the habit of sinning: Jer. 2: "How exceedingly base have you become, repeating your ways." Hos. 9: "They were alienated in confusion, and became abominable like the things they loved." And he said "in their pursuits," because through these they arrive at abominable things. Or they do so studiously, according to Jerome. For God finds more abominable the studied willingness to sin than the sin itself: Job 34: "They have deliberately turned away from him, and would not understand any of his ways." Another reading has: "They have corrupted and made abominable their pursuit," namely of wisdom and discipline: Prov. 1: "They have held discipline hateful, and have not received the fear of the Lord": Ez. 8: "You shall see yet greater abominations." Consequently he treats of the avoidance of good. "There is none who does good," because "there is no just man on earth who does good and does not sin" (Eccl. 7). "Not even one," that is, except Christ, because he alone had neither contracted sin nor committed sin. The Blessed Virgin had contracted sin: Eccl. 7: "One man among a thousand I have found; a woman among all these I have not found." Or "not even one," because not even one person perfectly does good. This is true, given that they have said "there is no God," and "they are corrupt."
[86881] "The Lord." Here, first, he certifies the fault. Second, he expounds it, at "Their throat." Sin is certified through iniquity; and therefore here he sets forth God's investigation, saying: you say that there is no God; but this is false, because "the Lord has looked down from heaven upon the children of men": Prov. 16: "All the ways of man are open to his eyes." He looked down, therefore, by sending his Son -- the Lord the Father from heaven, that is, from the bosom of his loving-kindness: Is. 66: "Heaven is my throne." Or "from heaven," that is, Christ, through whom he will judge sinners. Or alternatively: some say that God does not know singulars and changeable things, because he is immaterial and simple and eternal. And so he does not know according to the movements of things, and according to the mode of his knowability. The response is: on the contrary, because he knows material things immaterially, as Dionysius concludes. And so also the intellect knows: and therefore he says "from heaven," that is, from the height of his dignity and nature. "He looked down upon the children of men." And he wishes to find in us -- by his antecedent will, by which he wills all to be saved -- that which pertains to salvation, namely that we may know God through the intellect and love him through the affections and desire him. And therefore he says, "that he may see," that is, "that he may make us see," because he himself always sees. "Whether there is one who understands," through the intellect: Deut. 32: "Would that they were wise and understood," etc. "Or seeks God," through the affections. What will he find when he has searched here? The contrary: because "all have turned aside"; and he sets forth three things: namely, a turning away from God, useless action, and cessation from good. He says, therefore, "All have turned aside," namely from God: Deut. 31: "I know that after my death you will act wickedly, and will turn aside from the way which I have commanded you": Hos. 4: "There is no truth, no knowledge, no mercy of God in the land": Jer. 8: "No one speaks what is good; there is none who does penance for his sin." Likewise, from the fact that one turns away from God, he becomes useless: because that is useless which does not attain that for which it was made. But man was made to enjoy God: Wis. 4: "The manifold brood of the wicked shall be of no use." Hence he says, "Together they have become useless." Likewise, they cease from good, because "there is none who does good," etc. This has already been expounded.
[86882] "Their throat." Jerome says that the Apostle makes use of the testimony of these verses, "their throat is an open sepulchre," etc. And it is found elsewhere in sacred Scripture, at Rom. 3, where he says that he took part from Is. 59, and another part from other parts of the Psalter, and not from this Psalm alone, since he himself was a Hebrew and knew that this is not found in the Hebrew; it is nevertheless found in the common edition, which the common people use, or which is not attributed to any particular person. From an open sepulchre a stench exhales; and therefore above the Psalmist certified the malice or fault of his enemies; here, however, he expounds it: and concerning this he does two things. First he shows how they are sinners harmful to others. Second, how to themselves, at "Destruction and unhappiness." Concerning the first, he proposes two things. First, how they harm others by word. Second, how by deed, at "Their feet are swift," etc. Concerning the first, he does two things. First he sets forth the readiness of their mouth to harm. Second, the mode of harming, at "With their tongues they acted deceitfully." He says, therefore: "Their throat is an open sepulchre." Such a thing is prepared for nothing else but to receive corpses: so the mouth of one who is always prepared to kill through detraction is an open sepulchre. Rev. 9: "From their mouths proceeded fire, and smoke, and brimstone." Or note their voracity, because the throat also serves for eating. But sometimes one harms by guile, sometimes by malice, and sometimes by injury. And first he sets forth the guile they have in their tongue. "With their tongues," speaking blandly on the outside: Jer. 9: "A wounding arrow is their tongue; it has spoken deceit." Second, guile in the heart: "The venom of asps is under their lips." Concealed venom is deadly, but the venom of asps is incurable and cannot be charmed: Ps. 57: "Like the deaf asp that stops its ears," etc. Its venom kills while one sleeps: Jer. 5: "Among my people are found wicked men lying in wait, as those who set snares to catch men." Ibid.: "As a decoy full of birds, so their houses are full of guile"; who attract birds to the snare by a sweet sound. In this is designated cruelty, obstinacy, and malice: cruelty, because they strive to kill; obstinacy, because hatred is always in their heart; and therefore he says, "the venom," etc.
[86883] "Whose mouth is full of cursing." Here he shows how they harm openly, because through detractory words: "and bitterness," that is, bitter words: Lev. 19: "You shall not curse the deaf." Or when one speaks words against God that provoke injury or wrath: Is. 5: "Their roaring is like that of a lion." "Their feet are swift." Here he shows how they harm by deed. "To shed blood": Prov. 1: "Their feet run to evil, and they hasten to shed blood."
[86884] "Destruction." Here he shows how they are harmful to themselves. A person harms himself in two ways: by losing the good that he has, and by failing to reach the good he hopes for. He says, therefore: "In their ways is destruction," because the good they have is crushed: "and unhappiness," because they do not arrive at the hoped-for good, namely happiness: Is. 59: "Devastation and destruction are in their ways, and they have not known the way of peace; there is no judgment in their steps." Or "destruction" in this world, "unhappiness" after death, which is opposed to happiness: Job 21: "The wicked man is reserved for the day of destruction, and he shall be led to the day of wrath." This comes from one thing that is against the love of neighbor, because "they have not known the way of peace," namely what it is. Or "they have not known the way of peace," namely Christ, because his ways are ways of peace: Prov. 3: "Her ways are beautiful ways, and all her paths are peaceful." They have not known, because by sinning they killed Christ himself. The other is against the love of God; hence he says, "There is no fear of God before their eyes": and from this they sin, because, as it is said in Prov. 16, "Through the fear of the Lord, everyone turns away from evil." Because, therefore, they do not have this, they are an open sepulchre.
[86885] "Shall they not." Here he treats of the hope of liberation. And first he shows that the wicked do not have hope, because "shall they not know." Second he shows what this hope is, at "Who shall give from Zion." Concerning the first, he does two things. First he shows that they will not know this hope. Second he sets forth a sign, at "The counsel of the poor man." First he raises a question, and interposes within it the fault of the wicked, and speaks thus. I say that they are an open sepulchre, and that God is not in their hearts: but shall they not know that the Lord is in the just generation? As if to say: they ought to know this, and that the Lord is in it: Jer. 14: "You are in our midst, O Lord, and your holy name," etc. Ps. 21: "But you dwell in the holy place, the praise of Israel." Therefore the Lord is in him as in a temple. "And all who work iniquity," namely against God, "who devour my people as the food of bread," as regards neighbors, whom they devour by taking away their goods: Zech. 11: "Let each one devour the flesh of his neighbor": Mic. 3: "They have eaten the flesh of my people and have flayed the skin from them": Sir. 34: "The bread of the needy is the life of the poor man: he who defrauds him of it is a man of blood." "They have not called upon God," that is, they have no hope in God: Is. 59: "They have not called upon God." And it follows from this that they have no security: therefore he says, "There they trembled," etc. Prov. 28: "The wicked man flees when no one pursues": Job 15: "The sound of terror is always in his ears, and when there is peace, he always suspects ambush." But those who call upon God are saved: Joel 2: "All who call upon the name of the Lord shall be saved": Prov. 18: "The name of the Lord is a most strong tower." Therefore such men will not know that the Lord is in the just generation. And he shows this by a sign: because "you have confounded the counsel of the poor man," that is, you have considered it contemptible and have blasphemed it as far as you were able: and this is the counsel of the poor man, that he may know that the Lord is his hope: Ps. 21: "He hoped in the Lord; let him deliver him, let him save him, since he desires him" (Mt. 27). He who says, "If you wish to be perfect," etc. (Mt. 19). This counsel the rich always despise: Prov. 1: "You have despised all my counsel, and have neglected my reproofs." And whence? "Because the Lord is his hope": because they have nothing in the world from which they may hope except in God, who is the hope of the saints.
[86886] All the ancients expected this. Gen. 49: "The scepter shall not be taken from Judah," etc. But this was expected from Zion, that is, from the Jews: Jn. 4: "Salvation is from the Jews." But when? The answer: we shall have this "when the Lord shall have turned away the captivity of his people," who are in the captivity of sin and the prison of Hell: Is. 49: "Indeed, the captive shall be taken from the strong, and what was seized by the mighty shall be rescued." "And then let Jacob be glad," that is, the people of God inwardly; "and let Israel rejoice" outwardly.
Commentary on Psalm 14
[86887] Above, the Psalmist treated of the malice and deceit of his adversaries; here he treats of his own justice. And first he shows what kind of justice God accepts. Second, as though giving thanks, he shows the nature of his own justice, at "preserve me." The title: "a Psalm of David." In this Psalm he does two things: for, standing before God as a priest, he consults God. First, the question is set forth. Second, the response, at "he who walks without blemish." He therefore sets forth a twofold question, because the state of the present Church and the future Church is twofold. The first is of those who are militant. Rev. 14: "From henceforth now, says the Spirit, let them rest." And these two states were signified in the Old Testament. For first they had the tabernacle, Ex. 26, as long as they had wars and labors. 2 Sam. 7: "When the Lord had given David rest from all his enemies round about, he said to Nathan: Do you see that I dwell in a house of cedar, and the ark of God is placed in the midst of skins?" Afterward he built the temple, when he had peace. By the tabernacle is designated the Church militant; by the temple built on the mountain, the state of the future life. And so he says, "who shall dwell in your tabernacle?" -- that is, in the present Church. As if to say: who is worthy to dwell there? For sinners dwell there in number, but not in merit. Jerome has: "who shall sojourn?" Ps. 67: "He makes those of one mind to dwell in a house." The second question: "who shall rest upon your holy mountain?" And it is called a holy mountain, because nothing defiled is there. Jer. 31: "The Lord bless you, O beauty of justice, O holy mountain." Is. 35: "It shall be called the holy way." Ex. 15: "You shall bring them in and plant them on the mountain of your inheritance, in your most firm dwelling place, which you, O Lord, have made."
[86888] "He who." Here the response is set forth, and concerning this he does two things. First he commemorates the merits of those who dwell in the aforesaid places, namely in the tabernacle and on the holy mountain of God. Second, the reward, at "he who does these things shall not be moved forever." He sets forth ten effects of the virtues. But the action of the virtuous person is considered in two ways. First, by comparison to himself. Second, by comparison to others. First he proposes those things by which a man works well in himself. Second, those by which he conducts himself well toward his neighbor, at "nor has he done evil to his neighbor," etc. In himself, with regard to outward matters, in deed and in speech. In deed, with regard to two things. First, that he should flee evil; and so he says: "he who walks without blemish." This life is a kind of road to eternal life; and so he says, "he walks," that is, he proceeds on the way. Ps. 41: "I shall enter into the place of the tabernacle." Likewise Ps. 118: "Blessed are the undefiled in the way." "Without blemish," namely mortal sin, because venial sin does not properly constitute a blemish. Sir. 31: "Blessed is the rich man who is found without blemish." But in Christ and in the Virgin Mary there was absolutely no blemish at all, and to these temperance is especially attributed, because one is stained by offenses against temperance. Second, that he should do good; and so there follows, "and works justice," that is, those things to which justice inclines. And these are reduced to justice insofar as it is a special virtue. In speech, first, that he should do good -- "who speaks truth," that is, who performs the good of speech. Is. 33: "Who among you can dwell with everlasting burnings? He who walks in justice and speaks truth." And he says, "in his heart," against those who speak truth by chance, not from deliberate intention. Prov. 12: "The lip of truth shall be steadfast." 1 Pet. 2: "Laying aside all lying and all deceit, as newborn infants." Second, that he should avoid evil, namely deceitfulness. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." "He who has not practiced deceit with his tongue." Another reading: "who is not facile with his tongue." Prov. 25: "A city that lies open and without walls is a man who cannot restrain his spirit in speaking." Another reading: "and there is no accusation on his tongue" -- because he is neither a detractor nor a gossip; or because his words are not liable to accusation. Eph. 4: "Let no evil speech proceed from your mouth."
[86889] "Nor has he done." Above, the Psalmist treated of the virtuous action that God accepts, enumerating those things by which a man works well in himself; here he enumerates those by which he conducts himself well toward his neighbor. And here, with regard to his neighbor, he asks three things. First, that he not harm him. Second, that he not consent to one who does harm. Rom. 1: "Those who do such things shall not obtain the kingdom of God; and worthy of death are not only those who do them, but also those who consent to those who do them." Third, that he not deceive him. He says therefore, with regard to the first, "nor has he done evil to his neighbor," neither corporally nor spiritually. Rom. 12: "Rendering to no man evil for evil." Gal. 6: "While we have time, let us work good." With regard to the second, he says, "and he has not accepted reproach against his neighbors." Someone may say something against another, but it need not be sustained; and so he says, "he has not accepted reproach" -- that is, when one who hears detracting words against someone comes to detest the one spoken about, or himself repeats them to others. Sir. 19: "Have you heard a word against your neighbor? Let it die within you," etc. Sir. 28: "Hedge in your ears with thorns, and do not listen to a wicked tongue." Jerome: "If there is no listener, there is no detractor." Bernard: "To detract or to listen to a detractor -- which of these is more damnable, I would not easily say." Prov. 25: "The north wind drives away rain, and a sad countenance drives away a detracting tongue" -- because, literally, the detractor ceases when the listener shows displeasure.
[86890] "The malicious one is brought to nothing." Here he shows that one should not be contemptuous. In a man there are two things: vice and virtue. Vice is to be despised; and so he says the malicious person, insofar as he is such, "is brought to nothing," that is, is considered as nothing. And this is good: first, to remove emulation, for sometimes a wicked person is exalted. Jer. 12: "The way of the wicked prospers," etc. But on account of this, one should by no means consider him great, but ought to despise him. 1 Macc. 2: "The glory of a sinful man is dung and worms. Today he is exalted and tomorrow he shall not be found, because he has returned to his earth and his thought has perished." Or someone great intends to do harm; but since he is malicious, despise him, because the derogation of such persons is the approbation of our life. Ps. 26: "Though armies should stand against me, my heart shall not fear" -- that is, sinners. But the virtuous man you should consider great; and so he says, "those who fear the Lord he glorifies." Sir. 25: "How great is he who has found wisdom and knowledge! But there is none above him who fears the Lord." The Gloss expounds differently: "the malicious one is brought to nothing in his sight," that is, the Devil has been bound by him. 1 Jn. 2: "You have overcome the evil one," etc. "The Lord glorifies those who fear the Lord," namely Himself. But the first exposition is more literal.
[86891] Here he forbids deceiving one's neighbor. Now a neighbor is deceived in three ways: namely, in promises, and this through an oath. And so he says, "he who swears," etc. -- that is, he confirms something in order to deceive, because he does not keep it. Zech. 8: "Love not a false oath." Lev. 19: "You shall not swear falsely by the name of your God, nor shall you profane it." Swearing does not pertain to virtue, but keeping the oath does. Likewise, in contracts; hence: "he who has not lent his money at usury." Lk. 6: "Lend, hoping for nothing in return." "And he has not accepted bribes against the innocent." Prov. 17: "The wicked man accepts a bribe from the bosom," that is, of the Church, "to pervert the paths of justice." Deut. 23 forbids lending to a brother at usury, because the lender sells what does not exist, since he does not actually have the use of the thing. Likewise, in judgments, when one gives a sentence against the innocent; and so he says, "and bribes." Is. 5: "Woe to you who justify the ungodly for the sake of bribes." Job 15: "Fire shall devour the tabernacles of those who willingly accept bribes." Then the reward is set forth. "He who does," that is, observes, "these things," all the aforementioned. Jas. 1: "Be doers of the word." Rom. 2: "Not the hearers of the law are just before God, but the doers." "He shall not be moved forever," that is, he shall dwell here on my holy mountain. Below, Ps. 124: "Those who trust in the Lord shall be as Mount Zion," etc. Ps. 54: "You shall never permit the just to waver."