Commentary on the Psalms6

1Commentary on Psalm 15

2[86892] In the preceding Psalm he enumerated the just deeds that God requires of man; here, however, he shows how he followed justice. The title is this: "The inscription of the title of David himself." And according to the literal sense, it signifies that it was composed specifically about those things which pertain to the person of David. But because David also bore the person of Christ who was to be born from his seed, therefore certain things here are said of David, and certain things of Christ. And therefore Peter, in Acts 2, says: "I foresaw the Lord," etc. He says that it was properly said of the resurrection of Christ, and not of David. And according to this, the Psalm touches upon history in the New Testament, inasmuch as it is said in Jn. 18 that when Christ was crucified, Pilate placed a title above his head: "This is Jesus of Nazareth, the King of the Jews": and this is, as it were, the title of his kingdom. A threefold title was customarily inscribed. Sometimes on someone's tomb: "This is the tomb of so-and-so." Sometimes on a house: "This is the house of so-and-so." Sometimes for a triumph, as was done in Rome: and this title is Christ's, who triumphed through the cross: Col. 2: "Triumphing over them openly in himself, despoiling principalities and powers." It is signified here, therefore, that in this Psalm the kingdom of Christ is specifically treated. Jerome's title is this: "A Psalm of the humble and simple David." And it signifies that in this Psalm the simplicity and humility of David are treated, whether of the individual or of the one prefigured, namely Christ. This Psalm, therefore, is divided into two parts. In the first he shows -- whether speaking on his own behalf or on behalf of Christ -- that he clings to God alone. Second, he commemorates the benefits he has received from God, at "I will bless the Lord who," etc. The first pertains to simplicity, the second to humility. Concerning the first, he does two things. First he shows that he clings to God alone. Second he assigns the reason, at "The Lord is the portion," etc. Concerning the first, he does three things. First he shows how he relates to God. Second, how he relates to the saints of God. Third, how he relates to the enemies of God. The second, at "To the saints." The third, at "Their infirmities are multiplied," etc. He relates to God as one who clings to him alone: and this in two ways -- through hope and faith, at "I said to the Lord." Concerning the first, he proposes two things: namely, the sign of hope, and hope itself. The sign of hope, at "Preserve me, O Lord": as if to say, I do not trust that I can be preserved by myself, but you, O Lord, preserve me, either in himself or in his members: Jn. 17: "Father, keep them in your name, those whom you have given me." And this, "because I have hoped in you." But did Christ hope? It must be said that yes: he hoped indeed for eternal life for others, and for himself the glory of the body. But the glory of the soul he had from the instant of his conception. "I said," etc. Here first he sets forth the act of faith. Second he assigns the reason, at "Because you have no need of my goods," etc. The act of faith is to confess God, either in the heart by believing, or outwardly by praising, or by approving with deeds: Rom. 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation"; and therefore, "I said," in heart, mouth, and deed, "you are my God": Gen. 28: "The Lord shall be my God." And therefore it is so because "you have no need of my goods." And this is proper to God: because he is of infinite goodness, and nothing can be added to him, because he is the substantial good extending his goodness to all things like the sun extends its light -- not by participation, but by his very being, illuminating all things. But to any other creature something can be added, even to the saints, and for this reason something accrues to them, and therefore in some way they need us: but God alone does not need our goods: Job 35: "If you act justly, what will you give him, or what will he receive from your hand?" Jerome has: "Because there is no good for us without you": as if to say, from this it is clear that you are my God, because you are goodness, and there is no good for me without you.

3[86893] "To the saints." Here he shows how he relates to the saints -- as is also read from the person of Christ. And it should be known that the will of the Father is as the will of Christ, and insofar as he is man, it is to fulfill the will of the Father: Ps. 39: "To do your will, O my God, I have desired": 1 Thess. 4: "This is the will of God, your sanctification": Jn. 6: "I have come down from heaven, not to do my own will, but the will of him who sent me, the Father, that of all that he has given me, I should lose nothing, but should raise it up on the last day." Christ, moreover, willed many things: and this for our benefit. But what did he will? To suffer, to die, to rise again, in order to give us life. He says, therefore: God the Father has made all my desires wonderful, that is, has wonderfully fulfilled them, "in them" -- in whom? In them, "in the saints who are in his land," that is, in the Church militant and triumphant. Jerome has it thus: "To the saints who are in the land and to the mighty, all my desire is in them." Another reading has "the strong." And granted that some earthly person might trust in the power of a strong army, David says, "I have hoped in you": Sir. 2: "No one has hoped in the Lord and been confounded." And "my strong ones are your saints," who do great things: Ps. 100: "My eyes are upon the faithful," says Christ, "that they may sit with me." That Christ himself loves the saints is clear: Prov. 8: "I love those who love me."

4[86894] "Their infirmities are multiplied." Here he shows how he relates to the adversaries of God, or to sinners. And first he sets forth their conversion; second, the manner of conversion, at "I will not gather." Concerning the first, he does two things. First he proposes the state of their preceding fault; second he sets forth the state of subsequent grace, at "Afterwards they hastened." He says, therefore, "Their infirmities are multiplied," that is, their diverse sins. Or "infirmities," that is, the penalties consequent upon sin. Lam. 1: "My groans are many." And from this it follows that "afterwards they hastened," that is, they strove to heal their life, in order to redeem the time lost. And they do this notably because "where sin abounded, grace abounded all the more," as it says in Rom. 5. Likewise, after tribulations man runs to God. Hos. 6: "In their tribulation they will rise early to me: come, let us return to the Lord." Ps. 82: "Fill their faces with shame, and they will seek your name, O Lord."

5[86895] "I will not." Here he sets forth the manner of conversion. And first he shows to what rite they are converted; second, how perfectly, at "Nor will I be mindful," etc. He says, therefore, "They hastened." But how will they be converted? In the Old Law, those who were converted offered various sacrifices. But I will gather from diverse parts to the faith; but not so that they may shed blood: because, as the Apostle says in Heb. 10, "It is impossible that sins be taken away by the blood of bulls or goats." "I will not gather their assemblies from blood offerings," that is, from the rite of the law: but this gathering is from the new blood, that is, of Christ. Heb. 9: "Christ was offered once to exhaust the sins of many." Heb. 10: "By one offering he has perfected forever those who are sanctified," etc. Zech. 9: "You also, by the blood of your covenant, have sent forth your prisoners out of the pit in which there is no water," etc. But how perfect will this gathering be? "Because I will not be mindful of their names," which they had in the state of sin, because one was called a fornicator, another a thief. But after conversion, no one should be so named, because such names are blotted out. Or "I will not be mindful" of their sins in the judgment when I shall gather the just: "Come, blessed ones" (Mt. 25). And this "through my lips," or through my preachers. But to them it will be said, "Depart, accursed," etc. Jer. 15: "If you separate the precious from the vile, you shall be as my mouth." Jerome has: "Their idols are multiplied; those who follow after them -- I will not pour out their libations of blood, nor will I take up their names upon my lips"; as if to say, I worship you, not idols. But their idols are many. Hos. 8: "I have multiplied those who depart from you." Jer. 2: "They have turned their back to me and not their face, nor will I be a partaker of their libations." Deut. 32: "From whose sacrifices they ate the fat, and drank the wine of libations." Nor will I swear by those idols.

6[86896] "The Lord." Here he assigns the reason for his clinging to God alone, because he alone is his inheritance; as if to say, I cling to him alone because this is my inheritance. First he says that God is his inheritance. Second he commends it, saying that he is content with it, at "For indeed my inheritance," etc. God himself is our good in which we rejoice: men in this world seek possessions and the use of them, but his possession is God; hence "the Lord is the portion of my inheritance," in the intransitive sense, that is, the inheritance that comes to me as my portion. Some have pleasures of the flesh as their inheritance. Wis. 2: "This is our portion and this is our lot." Others have other delightful things of the world; but God is my lot. Lam. 3: "The Lord is my portion, said my soul." But he is not only my inheritance, but "the portion of my cup," that is, my cup coming to me by lot; because all my delight and drink is God. Ps. 22: "My cup which inebriates, how goodly it is." Or Christ has the faithful as his inheritance; and the portion of this inheritance, namely of the faithful, is God, as has been said: "The Lord is the portion of my cup," because my passion is ordered to God. He also is the giver of this inheritance: "It is you who will restore my inheritance to me," namely of eternal glory. And so Christ speaks from the person of his own, who lost it when the first parent sinned. Or "my inheritance," that is, the glory of the body, which man lost by sinning. "Lines have been stretched out for me in splendid places." The rich measure land with a line. Deut. 32: "Jacob is the line of his inheritance." And therefore "portion" is called, as it were, "the line of a cord," that is, my portion falls to me in the best things, because nothing is better than God himself. Jer. 3: "I will give you a desirable land, a splendid inheritance." Second he shows that he is content with it: "For indeed my inheritance is splendid to me"; as if to say, not only is my inheritance splendid in itself, but it is so splendid to me that I would in no way exchange it. Ps. 131: "This is my rest forever and ever: here I will dwell, because I have chosen it."

7[86897] "I will bless." Above, the Psalmist set forth the reason why he clings to God alone, namely because God is the portion of his inheritance; here he acknowledges benefits. And first he proposes benefits received; second, benefits to be hoped for, at "Moreover, also my flesh." Concerning the first, he does two things. First he commemorates benefits received; second he shows the joy he has from them, at "Therefore my heart has been glad." He commemorates, therefore, a twofold benefit: one in the attainment of good, another in being preserved against evils. As to the first he says, "I will bless the Lord," etc., that I may understand how splendid is that eternal inheritance. Ps. 118: "Give me understanding, and I will search out," etc. Ps. 31: "I will give you understanding, and I will instruct you." Sir. 51: "To him who gives me wisdom I will give glory." The Lord, moreover, gave man reason for wisdom, but did not totally remove infirmity; but this will be the case in glory. And first he proposes it; second he sets forth the remedy against it, at "I set the Lord before me." Every man has from God, according to reason, the light of the intellect, and the just man is reformed by the light of grace. But the infirmity of the flesh still remains; and therefore he says, "Moreover, even my reins have rebuked me, until the night," that is, my infirmities, namely faults or sins. And this "until the night," that is, until death, "my reins have rebuked me," that is, they have shown me to be blameworthy. Another reading says that because the incentive to lust has its seat in the loins, it thus disturbs by tempting with pleasure. 2 Cor. 12: "Lest the greatness of the revelations," etc. But in Christ there are no infirmities of fault or of infection, because his flesh does not resist his spirit; and therefore it is understood only of punishment. Heb. 4: "Tempted in all things," as to bodily infirmities. But if it is understood of us, it should be said that the man who has the gift of understanding, or grace, should say with the Apostle, Rom. 7: "I see another law in my members, warring against the law of my mind." Or "reins," that is, the Jews related to him, "until the night," that is, until the passion, or until the passibility of the flesh. And because the flesh feared the passion, I, in that passion, "set the Lord before me," with eyes raised to heaven, not to the world. Providence is the foreseeing of things to happen in the future; but vision or sight is of things present. But if such loins still assail, one should not fear, because one has the help of God ready. And therefore first he sets forth the remembrance of the help, saying, "I set the Lord before me," etc., namely when "my reins rebuked me." Ps. 24: "My eyes are always toward the Lord, because," etc. And this is because "he is at my right hand, that I may not be moved," not to the left. Prov. 3: "The Lord will be at your side, and will keep your foot lest you be caught." Is. 50: "Let us stand together," etc. "Therefore my heart has been glad." 1 Sam. 2: "My heart has rejoiced in the Lord." Ps. 63: "The just man shall rejoice in the Lord," etc. "And my tongue has rejoiced," etc., outwardly, when exterior joy breaks forth into vocal praise. Is. 12: "Sing to the Lord, for he has done great things." Ps. 80: "Rejoice in God," etc.

8[86898] "Moreover." Here he enumerates the benefits to be hoped for. First as to the resurrection of the flesh; second as to the soul, at "You have made known." The first is divided into two. First he sets forth the hope of resurrection; second, the manner, at "Because you will not abandon." He says, therefore: you have given me understanding, and you have stood by me as a man, but "moreover, also my flesh shall rest in hope" of resurrection. Ps. 3: "I have slept and taken my rest, and I have risen again." And also my flesh shall have hope in the resurrection. Wis. 3: "Their hope is full of immortality." The reason is that resurrection requires the union of body and soul; and therefore the soul joined to divinity should not have remained in Hell; but it had to stay there only until the truth of his humanity and true flesh was proven: nor was it fitting for it to be left in Hell, where it had descended to free the saints. Sir. 24: "I will penetrate all the lower parts of the earth, and I will visit all who sleep, and I will enlighten all," etc. Likewise, from the side of the body, because "nor will you give your holy one," that is, my body sanctified by you, "to see corruption," that is, of putrefaction or dissolution, which he did not suffer; but he did suffer the corruption of death. The benefits that pertain to the soul he commemorates when he says, "You have made known." This refers to Christ for his members, and these are the teachings and precepts that are the way to beatitude. Prov. 7: "Keep my commandments, and you shall live"; and therefore he says, "You have made known to me the ways of life." Second he commemorates the benefit: where he says three things. First, the full vision of God: "You shall fill me with joy with your countenance," that is, I shall see your face. 1 Cor. 13: "Now I know in part," that is, imperfectly; "then I shall know face to face." Full joy: Jn. 16: "That your joy may be full": because the delights are unfailing, because "at your right hand even to the end." Is. 51: "Everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and mourning shall flee away." Prov. 3: "Length of days is in her right hand, and in her left hand, riches and glory."

9Commentary on Psalm 16

10[86899] Above, the Psalmist described divine justice and showed that he observed it; here he sets forth a prayer in which he asks to be heard on account of his justice. The title is "A prayer of David." And it is the first Psalm that is titled from prayer, because it is entirely a prayer; and therefore it begins with prayer, because among tribulations the singular refuge is prayer. Ps. 108: "In return for my love, they slandered me; but I prayed." This Psalm is therefore divided into two parts. In the first, he prays for his own stability; in the second, he asks for deliverance from evil, at "I cried out." Concerning the first, he does two things. First, he asks to be heard; second, he sets forth his petition, at "From your countenance." It should be considered, moreover, that in the hearing of prayer there is a threefold degree. First, the one to whom the petition is made hears the words. Second, he attends to the meaning. Third, he fulfills what is asked. First, therefore, he asks to be heard, saying, "Hear," etc. Dan. 9: "Hear, O Lord God, the prayer of your servant." Second, in the hearing he sets forth the merit of the petitioner; and therefore he says, "my justice"; as if to say: in me there is merit that you should hear me. The Gloss says: Justice has a voice before God, by which it penetrates heaven. Jas., last chapter: "The persistent prayer of a just man avails much." Jn. 9: "God does not hear sinners; but if anyone is a worshiper of God, God hears him." Second, he asks that God attend to the meaning of the prayer: "attend to my supplication." The Gloss says: "supplication," which is for the removal of evils. Another reading has, "attend to my songs," as if to the spiritual meaning. Ps. 129: "Let your ears be attentive to the voice of my supplication." Third, that he hear the words of the one praying; and therefore he says, "Give ear to my prayer, which is not on deceitful lips," but on simple ones. Is. 53: "Deceit was not in his mouth." But since God hears all things, why is he said to hear some things and not others? Wis. 1: "The Holy Spirit of discipline will flee from the deceitful and will withdraw from thoughts that are without understanding." God is not said to hear except true words, and not those that come from deceitful lips; and therefore he says, "not on deceitful lips." Ps. 11: "Deceitful lips, from a double heart," etc. And thus "deceitful" is taken in two ways: namely, pretense with respect to the mouth, and with respect to deeds, when the deed does not agree with the mouth. The Pharisee who said (Lk. 18), "I am not like the rest of men," etc., was not heard; but the other, who prayed not on deceitful lips but rightly, was heard, because "he went down to his house justified." The Gloss says: Deceitful lips are those who say "Lord, Lord" and do not do the will of my Father. "From your countenance." A judge does not pronounce a sentence unless the petition has been heard and the case examined. And therefore here he sets forth the petition and asks three things. First, the sentence. Second, the examination of the case, at "You have tested." Third, the quality of the sentence: "perfect." Concerning the first, he does two things. First, he asks for judgment. Second, for its moderation, at "Let your eyes." He says, therefore: "From your countenance," that is, from your knowledge, "let my judgment come forth," that is, in my favor. Jer. 10: "Correct me, O Lord, but with judgment, not in your fury, lest perhaps you reduce me to nothing." But here he asks for a judgment not of severity -- Is. 64: "All our justices are as a menstrual cloth" -- but of equity, according to what human nature can bear. And therefore he says, "Let your eyes see equity," that is, let them judge a judgment of fairness. Is. 11: "He will reprove with equity for the meek of the earth." Job 22: "Let him set equity against me, and my judgment will come to victory"; as if to say: I do not ask for judgment because my cause has been examined by you. That his cause has been examined before God, he shows when he says, "You have tested," etc. And first he sets forth the order of the examination. Second, he explains what was found: "and no iniquity was found." He says, therefore, "You have tested my heart." There is a difference between testing and examining: testing seeks the reason for the deed; examining seeks the deed itself. The reason for the deed pertains more to the heart, but the deed pertains more to the body. He says, therefore, "You have tested my heart," that is, you showed it to be proven, that it is not disturbed on account of the tribulations I suffer. When God examines, he does three things. He tests, visits, and examines. He tests when he judges whether one has uprightness of heart, because if one does not have it, he does not bother to examine further; but when one has this, one needs to be examined as to whether one has firmness. Jer. 17: "I the Lord search the heart and test the mind, to give to each one according to his way." But this examination is harsh and strong, such that no one could endure it unless aided by God: Job 6: "What is my strength that I should endure, and what is my end that I should be patient? My strength is not the strength of stones, nor is my flesh of bronze." And therefore he first speaks of visitation: Ps. 88: "I will visit with a rod" -- either by helping or by correcting. "You visited in the night." But the same thing can be understood by "night" and "fire," because it disturbs the soul: Job 30: "At night my bone is pierced with pains." And burning does the same. Or "in the night," that is, in the failure of spiritual understanding. Sometimes one has an upright heart, and temptation and negligence come upon him; and this is in the night. And in this the Lord visits by helping against temptations, and he shakes off negligence and strengthens: Ps. 70: "When my strength fails, do not forsake me." Or "in the night," that is, in quiet and silence, and then he visits through consolations: Mt. 25: "At midnight a cry was made: Behold, the bridegroom comes." "You examined me by fire," that is, by tribulation; because then it appears whether one is a good friend, one who does not withdraw: Sir. 6: "There is a friend for his own occasion, and he will not abide in the day of tribulation." Through this examination, moreover, innocence and perfection are found, because he examines whether innocence is found in him. And this is indeed found in the Psalmist. First he sets forth his innocence. Second, his perfection, at "No iniquity was found in me." But against this, 1 Jn. 1: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." And Prov. 20: "Who can say: My heart is clean?" Eccl. 7: "There is no just man on earth who does good and does not sin." The Gloss adds: "not even an infant of one day." It must be said that he speaks of the iniquity of sin by which one departs from God in tribulation. The perfection of innocence is found in him to such an extent that he does not speak the works of men, that is, sin; as if to say: not only in his heart, but not even on his lips is there iniquity. Job 6: "You will not find iniquity on my tongue, nor will iniquity sound in my mouth." Eph. 4: "Let no evil speech proceed from your mouth." Or thus: "No iniquity was found in me, that my mouth should not speak" -- with what follows next, "the works of men," etc. As if to say: you saw that in me there is no iniquity; and this, because it does not befit me to speak of it -- yet you saw this. Prov. 27: "Let another praise you, and not your own mouth; a stranger, and not your own lips." Jerome has it thus: "You tested my heart, you visited in the night; you refined me and did not find my thoughts rising to my mouth"; as if to say: the disturbance did not advance so far as to come from the heart to the mouth through murmuring. Second, he explains by what fire he was examined, when he says, "On account of the words of your lips, I kept to hard ways." Hard ways are adversities; and I endured this on account of the words of your lips, that is, in order to keep your words, or to proclaim your words. Jer. 20: "The word of the Lord became a reproach and a derision to me." Jerome has, "that I might keep to the broad ways." Robbers seek byways to hide; so did David when Saul pursued him. Ps. 17: "He made my feet like those of deer." Spiritually, this is said of Christ, punished among robbers as a malefactor: Jn. 18: "If this man were not a malefactor, we would not have handed him over to you." If you begin the verse at "On account of the works of men, I kept to hard ways," you may say that the hard ways are the works of men. Prov. 4: "I will show you the way of wisdom; I will lead you along the paths of equity, which when you have entered," etc. Next he determines what he asks: "Perfect my steps in your paths," namely of justice. Job 4: "Where is your strength, your patience, and the perfection of your ways?" And this, so that my footsteps, that is, my affections, may not be moved from your commandments. Or Christ asks for the Church, that her steps be perfected and that her footsteps, that is, her sacraments, not be moved. Likewise, since from actions habits are generated, actions leave footsteps in the will. Or, literally, David asks that he not be hurled down from the precipices over which he passed while fleeing from Saul: 1 Sam. 24: "Saul pursued him over the steepest rocks." Another reading has: "Sustain my steps in my paths, and my footsteps will not slip." Or that Christ, according to his humanity, be perfected forever in the glory of divinity: Jn. 17: "Glorify me, Father, with yourself, with the glory that I had before the world was."

11[86900] "I." Above, the Psalmist asked to be established in good; here he asks to be delivered from evil. And concerning this he does three things. First, he asks to be heard in his petition. Second, he sets it forth, at "Make your mercies wonderful." Third, he manifests the hearing of his petition, at "But I." Concerning the first, he does two things. First, he sets forth the hope conceived from God. Second, from this he asks to be heard, at "Incline your ear." He says, therefore, "I cried out." The order seems reversed, because it would seem more fitting to say, "Because I cried out, you heard me." And therefore it is explained in three ways. In one way, according to the Gloss: "I cried out." In a cry there is a stronger and freer intention of the mind. Then those cry out who pray with great devotion and freedom of heart. And whence comes this? "Because you heard me," namely by giving freedom. Gregory says: God hears no one whom he does not inspire to pray, that is, by some devotion of the soul. Ps. 118: "My soul longed to desire," etc. In another way, according to Augustine in the tenth book of the City of God, the word "because" does not designate a cause but a sign; as if to say: this is a sign that I cried out, that you heard me. In a third way: because when someone is heard once, he asks again more confidently. And therefore he says, "Because you heard me, I cried out." Jerome has, "plainly, because you heard me." He always joins these two together -- the cry and the hearing -- because he who cries out thus is heard: Jonah 2: "I cried out of my tribulation to the Lord, and he heard me." Ps. 141: "I cried to you; I said, 'You are,'" etc. Next he asks to be heard. And he who hears first listens; therefore he says, "Incline" -- since the Lord is in a high place, he must incline his ear to hear the one who is below. The Lord sits in his majesty; and if he wished to deal with our affairs according to the height of his justice, we would not be saved, because Is. 64: "All our justices are as a menstrual cloth." And therefore it is necessary that he incline, and then hear: Dan. 9: "Incline your ear, O Lord, and hear."

12[86901] "Make wonderful." Here the petition is set forth, and it is twofold. The first concerns his own deliverance. The second concerns the overthrow of enemies: "Arise, O Lord, forestall him." Concerning the first, he does two things. First, he asks for deliverance. Second, he adds the necessity for deliverance, at "My enemies." Concerning the first, he does three things. First, he asks for mercy. Second, for salvation, at "You who save." Third, the manner of deliverance, at "Guard me as the pupil of the eye." He says, therefore, "Make wonderful." That someone should be delivered from a small enemy is not marvelous; but when someone is delivered from the greatest evil or enemy, this is marvelous; and this is what he asks: "Make wonderful," that is, deliver me wondrously. And this not according to human judgment, but according to your mercy. Sir. 36: "Renew signs and work new wonders; glorify your hand and your right arm; stir up fury and pour out wrath; lift up the adversary and afflict the enemy." And the reason for this is that it is yours and proper to you: "You who save those who hope in you." Sir. 2: "No one has hoped in the Lord and been confounded." "And you save from those who resist your right hand." The right hand of God, or his power, operates spiritually in good things: Prov. 3: "Length of days is in her right hand, and in her left hand riches and glory." The demons or sinners are said to resist the right hand of God, because they impede spiritual goods. Or the right hand of God is said to be Christ: Ps. 117: "The right hand of God has wrought power." The Jews resist this by contradicting his teaching: Jn. 7: "How does this man know letters, having never learned?" And by disparaging his works: Jn. 9: "This man is not from God, who does not keep the Sabbath." Lk. 11: "By Beelzebub, the prince of demons, he casts out demons." But there is a question against the Psalm (Ps. 75): "You are terrible, and who will resist you?" No one, therefore, can contradict his will: Job 9: "God, whose anger no one can resist." And it must be said that no one can effectively resist him, but one can have the will or purpose of resisting. Next he sets forth the manner of deliverance, which is diligently and safely; therefore he says, "Guard me as the pupil of the eye." The pupil of the eye is guarded with diligence, because nothing that could harm it is permitted to approach; so also God does in guarding his servant: Deut. 32: "He led him about and taught him and guarded him as the pupil of his eye." Zech. 2: "He who touches you touches the pupil of my eye." Or according to the Gloss, the pupil of the eye is said to be Christ, who directs: Sir. 3 says the power of sight is in the pupil, by which we discern good from evil; and Christ discerns the faithful from the unfaithful and the evil from the good. To manifest this diligent guarding, he uses a twofold metaphor: namely, of shadow and of wings. For shadow refreshes from the heat, and so also the protection of God refreshes, giving security. Likewise, with her wings the hen guards her chicks against the hawk; so also God, with his wings, which are charity and mercy, defends the just from the rapacity of demons. Mt. 23: "How often I wished to gather you, as a hen gathers her chicks under her wings, and you would not!" With these wings, therefore, God lifts us to heavenly things: Ps. 88: "Mercy and truth shall go before your face; blessed is the people," etc. Jer. 31: "With everlasting love I have loved you; therefore I have drawn you, having mercy." Or the pupil of the eye is said to be the soul, because just as the pupil, which is in the middle of the eye, is surrounded by many membranes for its defense, and a man puts forth his hand and nearly everything he has lest it be harmed, so a man ought to do for his soul: Job 2: "Skin for skin," etc., because, as Mk. 8 says, "What does it profit a man if he gains the whole world and loses his soul?" etc. Or "Guard me as the pupil of the eye," that is, as Christ; "protect me under the shadow of your wings," that is, under the guardianship of the angels: Ps. 90: "He has given his angels charge over you," etc. Or the two wings are the two arms of Christ extended on the cross: Deut. 32: "He spread his wings and took them up and carried them on his shoulders." Next he shows from what it is fitting to be delivered: "from the face of the wicked who have afflicted me," that is, from the power and presence of demons, or of false brethren. 2 Cor. 11: "In perils from false brethren." "Who have afflicted me" with temptations and persecutions. Exod. 1: "The Egyptians hated the children of Israel and afflicted them, mocking them." So we ought to ask to be delivered from sin: Sir. 21: "Flee from sin as from the face of a serpent."

13[86902] "My enemies." Here he sets forth the necessity for deliverance. And concerning this he does two things. First, he sets forth the affliction he suffers. Second, the likeness of the affliction, at "They received me." Concerning the first, he does two things. First, he sets forth the affliction. Second, the manner of the affliction, at "Their fatness," etc. He says, therefore: "My enemies" -- demons or sins -- so afflict me that they "have surrounded my soul," that is, they so enclose me on every side that I find no way of liberation. And he says "soul," because they seek nothing but the soul. Bodily enemies seek to take away life; but spiritual enemies seek the soul. Or it can be understood of Christ, whose soul the Jews surrounded with their malice. Ps. 117: "They surrounded me like bees," etc. Likewise, Ps. 21: "Many dogs surrounded me; the council of the wicked besieged me." Next he sets forth the manner; hence he says, "Their fatness." Fatness in Scripture is sometimes taken in a good sense, sometimes in a bad sense. In a good sense, insofar as it signifies devotion of mind: Ps. 62: "Let my soul be filled as with marrow and fatness." In a bad sense: first, insofar as it signifies wickedness of heart; second, of mouth; third, of deed. And therefore it designates detestable malice: Job 21: "The bowels of the wicked are full of fat, and his bones are moistened with marrow." And this is manifold. Sometimes it is delight in the sin they commit: Prov. 2: "They rejoice when they have done evil and exult in the worst things." Also pride and falsehood: Job 11: "A vain man is puffed up with pride and thinks himself born free, like the colt of a wild donkey." Also carnal sensibility. He says, therefore, "Their fatness," that is, their carnal sense, or pride, or delight, "they have shut up" within themselves, so as not to grasp the spiritual sense. Jerome has, "With their fat," that is, with the abundance of temporal goods and worldly power, "they have enclosed me." Second, regarding the mouth: "Their mouth has spoken pride." And this is when the Jews spoke against Christ: Mt. 27: "If you are the King of Israel," etc. Third, regarding deed. First, he shows how one proceeds to deed. Second, the cause of this, at "They have set their eyes." In the action he sets forth two things. First, the contempt. Second, the eagerness to do harm; and yet when someone despises, he is not eager to harm. And therefore he says, "casting me out," that is, despising me. Is. 33: "He has cast away cities; he has not regarded men." And yet "they surrounded me on every side with eagerness." And this the Jews did to Christ, when they cast him out of the city: Lk. 4. "And they surrounded me," gathering together for the spectacle to mock him (Acts 7). And the reason for this is that they do not look to God but to earthly things: Ps. 3: "There is no salvation for him in his God." "They set their eyes to turn them toward the earth," namely, the sinners set the intention of their heart to turn toward earthly things, with deliberation and persistence. Prov. 17: "The eyes of fools," that is, of sinners, "are on the ends of the earth." And therefore they do not receive the light of grace: Eccl. 2: "The eyes of the wise man are in his head; the fool," that is, the sinner, "walks in darkness," that is, in sins. Dan. 13: "They turned away their eyes so as not to see heaven." And this literally occurred among the Jews, when they said (Jn. 11): "Lest perhaps the Romans come and take away our place and our nation." Or "toward the earth," that is, toward the flesh of Christ, whose weakness alone they considered, and not his divinity; as if to say: they set their eyes, etc. The likeness is purposefully set forth with respect to violence: "Like a lion ready for prey, they received me" -- either from God, or the soldiers from Pilate. With respect to deceit: "like a young lion dwelling in hiding places." The lion attacks in the open field, but its cub, lurking in secret, devours or attacks the seized prey. Mt. 26: For he was betrayed with a kiss, seized at night, condemned by false witnesses, and the chief priest tore his garments.

14[86903] "Arise." Here he sets forth the other petition, that is, the overthrow of the enemies. And he sets forth three things. First, the petition. Second, the explanation, at "Rescue my soul." Third, the reason for the petition, at "From your hidden ones." Concerning the first, he does two things. First, he addresses the concealment of help. Second, for the destruction of the adversary. He says, therefore: You seem to sleep while you allow me to be afflicted; but "Arise, O Lord, forestall him," so that you may come to my aid more quickly than he can harm me. "And trip him up," that is, undermine him, as it were, by cunning: Job 5: "He catches the wise in their own craftiness." Prov. 19: "A man's cunning trips up his steps." "Trip him up" in two things: namely, in my deliverance; and regarding this he says, "Rescue my soul from the wicked one," who persecutes me against justice, and therefore is wicked. Ps. 42: "Rescue me from the unjust and deceitful man." And the reason for this is that my soul is a sword, that is, a sharp blade on both sides, by which the Devil was destroyed. And this is properly said of the soul of Christ: Is. 27: "On that day the Lord will visit Leviathan with his hard and strong sword." He says, "Your sword, from the enemies of your hand" -- supply "rescue": Ps. 68: "Attend to my soul and deliver it." Or "rescue your sword from the enemies," that is, take away the blade and the power that they have from you: Wis. 6: "Power has been given to you by God." And the will that they have of themselves: Zech. 13: "Sword, arise against my shepherd." Or "trip them up" in their frustration, "and rescue my soul from the enemies of your hand," that is, of Christ, your Son; for the Son is called the hand of the Father: Deut. 32: "I will lift up my hand to heaven," that is, "my Son." "O Lord, separate them from the few of the earth in their life." Because they persecute me for this reason: to establish their kingdom. There is a twofold reading here. In the Roman Psalter, it reads: "O Lord, divide them in their life"; as if to say: they have their eyes on the earth, and therefore they do evil; but exclude them from the land you gave them. But how? Will they go to one place? No; rather, scatter them throughout the whole world. The other reading: "Lord, separate them from the few of the earth"; as if to say: separate them from the land, and from the few, that is, from the society of the elect, in their life, that is, while they live. Or because we read that when destruction was imminent, they were warned by an angel that the faithful should depart and go to the kingdom of Agrippa. And therefore, "separate them from the few," that is, the Christians, who were preserved. "Their belly is filled from your hidden stores," that is, from sins not confessed: Prov. 28: "He who hides his crimes will not prosper." Job 31: "If I concealed my sin as men do and hid my iniquity in my bosom." Or here the reason for the petition is set forth, and this reason is twofold: namely, it can refer to sins or to benefits for which they are ungrateful. If in the first way, then: first he sets forth the abundance of sins. If in the second way, he shows how God's benefits were passed on to their children. He says, therefore, regarding the first: "Their belly is filled from your hidden stores," that is, from sins that are hidden from him -- not that God does not see them, but because he does not wish to see them. Hab. 1: "Your eyes are too pure, O Lord, to behold evil, and you cannot look upon iniquity." "Their belly is filled," that is, their conscience, or memory, or carnal concupiscence, or sensuality. "They are satisfied with children," that is, with sins, or evil works. Evil works are called the children of the wicked, just as good works are the children of the good. Another reading has, "They are satisfied with swine's flesh," that is, with the filth of sins; and this is the explanation of what he says, "from your hidden stores." "And they divided their remains to their little ones"; as if to say: they are passed on to their children, who imitated their sins. Wis. 4: "From the wicked, all the children who are born are witnesses of wickedness against their parents in their interrogation." Or "they are satisfied with children," that is, for the benefit of their children, "and they divided their remains to their little ones," whom they obligated to sin as far as they could. Mt. 27: "His blood be upon us and upon our children." Or "they are satisfied with children," that is, on behalf of their children; as if to say: they are so filled with sins that it sufficed for them and for their children; that is, the remaining sins that they themselves did not commit, they left for their children to commit. If in the second way, then: they received a twofold benefit. First, spiritual, because the law. And therefore he says, "from your hidden stores" of wisdom, "their belly is filled," that is, their carnal sense. Ps. 147: "He has not done likewise to every nation." Second, temporal goods, because "they are satisfied with children," and what is more, they left them to them. Jerome's reading has, from that place: "Rescue my soul from the wicked one, who is, as it were, your sword" -- Is. 10: "Woe to Assyria, the rod of fury" -- "from the men of your hand, who are dead in the depths, whose portion is in this life"; as if to say: rescue my soul from the wicked one, that is, from Saul, "and from the men of your hand," who resist your hand, "who are dead in the depths," that is, in sin, "whose portion is in this life, whose belly is filled," etc. Saul, according to the Gloss, signifies death; and just as David reigned in peace after the death of Saul, so Christ, having conquered death, after the resurrection.

15[86904] "But I." Here he shows the hope of being heard. And he sets forth two things: namely, the justice that he has and the vision of God. And these follow from each other, because through justice one arrives at the vision of God: Ps. 14: "Who will dwell in your tabernacle?" etc. "He who enters without stain and works justice." Another reading: "But I in justice shall see your face," and therefore "I shall appear in your sight," that is, I shall come to see you; "and I shall be satisfied when your glory appears," that is, when I see you, I shall be filled with all good things. Ps. 102: "Who fills your desire with good things" -- namely, "your glory," in which all good things are. Those others are satisfied with swine's flesh, according to the Septuagint. Our reading says, "in the land of the holy ones," etc. Is. 26: "Let the wicked one be taken away, lest he see the glory of God." "But I shall be satisfied." 1 Jn. 3: "When he appears, we shall be like him."

16Commentary on Psalm 17

17[86905] In the preceding Psalm the Psalmist prayed to be delivered from his enemies; here, having been delivered, he gives thanks. And first he gives thanks for the benefit of deliverance. Second, he breaks forth into praise of the deliverer, at "the heavens declare the glory of God." The title: "Unto the end, for the servant of the Lord, David. And he spoke the words of this canticle on the day the Lord delivered him from the hand of all his enemies and from the hand of Saul." And this Psalm is found word for word in 2 Sam. 22. The historical context is that in 1 Sam. 19 we read how Saul sought to kill him; and after Saul's death, in 2 Sam. 2, Abner and his son again fought against him. Finally David had victory over them. And so he composed this Psalm. And Jerome says the same. And because Christ is signified through David, all these things can be referred to Christ, either according to the head or according to the body, namely the Church, because she was delivered from Saul, that is, from death -- for "Saul" is interpreted as "petition," because he was given at the people's request, or rather extorted. Hence he was not given to endure permanently. So Christ first endures death, and afterward remains at rest, according to the Gloss. He is also delivered from all enemies, Jews and demons, and as regards his body, that is, the Church. Now this part is divided into three sections. In the first he commemorates in general the benefit of deliverance. In the second he shows the power of the deliverer, at "it was moved." In the third, the manner of deliverance, at "he sent from on high," etc. Regarding the first he does two things. First he commemorates the affection he conceived from the aforesaid benefit. Second he shows the effect following from it, at "praising." A twofold affection arose in him from this benefit: namely love and hope. And first he sets forth the first; second, the second, at "my God." First he sets forth the affection of love toward God. Second, the reason for it, at "my strength." He says therefore: O Lord who have delivered me, I will always love you, because I will remain in you: Jn. 15: "Abide in love." Rom. 8: "I am certain that neither life nor death, nor angels, nor any other creature shall be able to separate us from the love of Christ." For to love with the will belongs to rational beings; to love in general is common to all. Judg. 5: "Let those who love you shine as the sun in its rising." Now the reason for loving someone is on account of one's own good. Hence when someone considers his good to depend on another, this is the reason why he loves him. David considered his entire good to be from God; hence he says, "I will love you, for you are my strength." Strength has the power to fortify the soul, lest one retreat from the good on account of threatening difficulties. But how God is his strength, he shows. A person needs strength for two things. First in good things, that he may be established in them; and therefore he says, "the Lord is my firmament," that is, my firm foundation: 2 Sam. 22: "The Lord is my rock." Mt. 7: "Everyone who hears my words and does them is like a man building his house upon rock." Also in evil things, and this for two purposes. In one way, before evil comes, so that he may flee; hence he says, "my refuge": Prov. 14: "The name of the Lord is a most strong tower." Ps. 103: "The rock is a refuge for hedgehogs." In another way, after evils have come, so that he may be delivered; hence he says, "and my deliverer."

18[86906] "My God." Here he sets forth the affection of hope. And there is a difference between hope and love, because love is a unitive power -- for we love something insofar as we consider it our own; and therefore he says that God is his strength: Is. 12: "The Lord is my strength and my praise, and he has become my salvation." Hope implies defense from without; and God does both. Or thus: the object of hope is a good that is arduous, future, and possible to attain. Just as one loves on account of a good already given, so one hopes for a future good from the confidence conceived from love and from similar experiences, inasmuch as he believes he will receive similar things in the future. And therefore here he does three things. First he hopes for the refuge and firmament that consists in good things. Second he asks for protection against evils that have already occurred. He says therefore first, "My God, my helper": Ps. 93: "Unless the Lord had helped me, my soul would soon have dwelt in hell," etc. "And I will hope in him": Sir. 2: "You who fear the Lord, hope in him, and mercy shall come to you with delight." Second, we hope to be freed from evils to which we have not yet been subjected, because he defends us. First, lest we be harmed. Second, that we may overcome them, and for the victory he crowns us. As to the first he says, "my protector." Jerome has "shield," which protects so that one cannot be pierced by evils; so God does: Ps. 63: "You have protected me, O God, from the assembly of the malignant." As to the second he says, "and the horn of my salvation," because animals strike with their horn; so the power of God resists against adversaries, because he fights to overcome temporal and spiritual evils: Ps. 43: "In you we shall gore our enemies with the horn, and in your name we shall despise those who rise up against us." 1 Sam. 2: "My heart has rejoiced in the Lord, and my horn is exalted in my God," that is, my power. As to the third, "and my upholder." When someone conquers, he is received in triumph; so also God does: Jn. 14: "I will come again and will take you to myself, that where I am, you also may be." Ps. 72: "You have received me with glory." A similar passage is found in 2 Sam. 22. Next he sets forth the consequent effect, namely praise. Praise is speech that elucidates the greatness of power, or at least follows from this. First therefore he sets forth the praise. Second, its efficacy. He says therefore, "Praising, I will call upon the Lord"; as if to say: from this I do not have praise of my own, but I seek yours, because you have done it. Is. 63: "I will remember the mercies of the Lord, the praise of the Lord for all the things he has bestowed upon me." "And I will call upon" you securely and with efficacy, because thus calling, "I shall be saved from my enemies": Joel 2: "Everyone who shall call upon the name of the Lord shall be saved."

19[86907] "They surrounded me." Here the necessity of deliverance is set forth. And first he shows the magnitude of deliverance. Second, the prayer he pours forth to God in tribulation. Third, he sets forth the hearing of his prayer, "he heard." Note that these three -- iniquity, death, and hell -- are ordered to one another in this way: that from iniquity a person is led to death, and through death is led down to hell; and just as the first is the way to the second, so the second is to the third. And therefore first he speaks of the first progression. Second, of the second, that from death they go to hell, at "the sorrows of hell," etc. First he does two things. First he sets forth the manner. Second, the way to it, namely iniquity, "the torrents of iniquity." The pain of death is the greatest: 1 Sam. 15: "Does bitter death so separate?" Sir. 41: "O death, how bitter is the remembrance of you." Hence when one cannot escape it, then the pains surround him; and the more so, the more inescapable they are. The way is iniquity; as if to say: therefore I fear it, because "the torrents of iniquity have disturbed me." A torrent is a flow of water rushing down with force: Job 6: "Like a torrent that passes swiftly through the valleys." Therefore the sudden force of interior iniquity, such as a sudden and grave temptation, is a torrent driving one toward sin. Or of exterior iniquity, such as the assault of some enemy. And these "have disturbed me."

20[86908] "The sorrows." Here he pursues the second progression; and therefore he says, "the sorrows of hell," that is, sorrows similar to those of hell: Gen. 37: "I shall go down mourning into hell." Or the sorrows that are conceived from fear of hell. And these surround one when they are unavoidable. And these sorrows come because "the snares of death have anticipated me." What death? Prov. 21: "He who gathers treasures by a lying tongue is vain and foolish, and shall stumble upon the snares of death." Behold the necessity. But he applied the remedy of prayer. And first prayer is set forth; and therefore he says, "In my tribulation I called upon the Lord." Hos. 6: "In their tribulation they will rise early to me." Bar. 3: "Now, O Lord God," etc. Is. 55: "Seek the Lord while he may be found," etc. Ps. 49: "Call upon me in the day of tribulation, and I will deliver you." Wis. 7: "I called upon God, and the spirit of wisdom came to me." Next the devotion of the one praying is set forth, because "I cried out to my Lord," that is, with great devotion of the one praying: Ps. 119: "To the Lord in my tribulation," etc. Heb. 5: "With a strong cry and tears offering, he was heard." And he says, "I cried out to my Lord," not to a stranger. Deut. 10: "You shall worship the Lord your God," etc. Third, the hearing of the prayer is set forth, "he heard." He had said two things: that he called and that he cried out. And therefore he says that both his voice and his cry were heard. From where? "From his holy temple he heard my voice." The temple of God is the very excellence of his holiness, because the Lord is his own temple: Rev. 21: "I saw no temple in it, for the Lord God almighty is the temple thereof," etc. Likewise the temple is Christ himself: Jn. 2: "But he spoke of the temple of his body," in which God is by the union of the person. Also the just soul, in which God is by grace: 1 Cor. 3: "For the temple of God is holy, which you are." Also the Blessed Virgin: Ps. 5: "I will worship toward your holy temple," in whom, that is, through whom God heard us: Ps. 33: "He heard me and delivered me from all my tribulations." Also the Church: Ps. 10: "The Lord is in his holy temple." And from any of these temples he heard: 3 Kgs. 8: "If anyone shall know the wound of his heart, and shall spread forth his hands in this house, you will hear in the place of your dwelling." And not only does he say the prayer was heard, but also the cry; therefore he says, "and my cry before him entered into his ears." And he says "before him," that is, in his sight, because he sees all things: Ex. 3: "Seeing I have seen the affliction," etc. Or "before him," that is, in his good pleasure; or in the heart, where he alone beholds: 1 Sam. 16: "Man sees those things that appear, but God beholds the heart." "And it entered into his ears," by acceptance: Jas. 5: "Their cry has entered into the ears of the Lord." Or "into his ears," that is, into his clemency: Sir. 35: "The prayer of him who humbles himself shall pierce the clouds."

21[86909] "It was moved." Above the Psalmist treated the affection conceived from the benefits of deliverance; here he treats the power of the deliverer. The power of an agent is shown from the agent's effect; and the things said here can pertain to a twofold effect of God: namely to the one shown in corporeal things, and to the effect of redemption. And perhaps more truly to both, because the things said here under the figure of corporeal things are spiritually fulfilled through the effect of redemption. Now the effect of divine power is most manifestly shown in corporeal things, because spiritual things are less known to us; and especially in those things that people wonder at; and these are the disturbances of the elements, namely earth, air, water, and fire. Therefore this part is divided into three parts. First he shows God's power in the effects that concern the earth. Second, in the changes of the air. Third, in the changes of the waters. The second, at "he inclined the heavens." The third, at "the fountains of waters appeared." But if it is referred to the mystery, it is divided into two. First he shows the fruit of the divine redemption accomplished through Christ. Second, the manner of it, at "he inclined the heavens." The first is divided into two. Referring to the first, he first treats the effect of the earth, which comes from below. Second, of that which ascends from above. If mystically, then a twofold effect of redemption is shown: namely the repentance of sinners, and the devotion of the just, at "there ascended." But according as it refers to the corporeal effect from below the earth, the most wondrous effect is the earthquake, etc. Here he touches on three things. First, the disturbance itself. Second, what makes it wondrous. Third, its cause. He says therefore, "The earth was moved and trembled." Something is moved in two ways. In one way something is moved from place to place, and thus the earth is not moved. In another way, in the manner of trembling, and thus what makes the earthquake wondrous is the shaking of the mountains; for if soft earth were moved, it would not be remarkable, but when the mountains are moved, then it is wondrous. And therefore he says, "they were disturbed," because they seem to have lost their stability. The first cause is the divine will; and he expresses this metaphorically when he says, "because he was angry with them," namely God. Just as when a lord is disturbed, those who attend him tremble, so at God's disturbance all things are disturbed. Mystically, the disturbance of people toward repentance is signified by this. Also, among them some are lesser, and these are signified by the earth; hence he says, "the earth was moved and trembled," that is, those who were formerly sinners and earthly: Is. 51: "You have made your heart as the ground, and as a way for those passing through." This was moved by affection from earthly things to heavenly things, and this from the trembling conceived from fear of punishments: Is. 26: "From your fear, O Lord, we have conceived, and have been as it were in labor, and have brought forth the spirit of salvation." Some are great, and these are called mountains, that is, those who are proud in the world. They were moved by the coming of Christ. The foundations of the mountains are those things in which they are established, namely riches, powers, and honors: Ps. 45: "The mountains are carried into the heart of the sea" -- that is, they are disturbed when adversities come; and afterward they are completely moved: Is. 23: "The Lord of hosts has purposed this, to pull down all the pride of glory, and to bring to disgrace all the renowned of the earth." All kingdoms and powers that have a beginning will have a decline. The reason is "because he was disturbed at them." This can be understood in two ways. If of the wicked, there is no doubt that by the vengeance of God, which is called wrath, they will be overthrown. If of the good, that is, because the wrath of God was made known to them, therefore they are converted. For it was made known through him: Rom. 1: "The wrath of God is revealed from heaven against all ungodliness and injustice of those who hold the truth of God in injustice."

22[86910] "There ascended." Here, expounding corporally, the effect from above is set forth. Now the effect of the earth from above is when the earth is burned by celestial fire in some part of itself; and regarding this he does two things. First he touches on the matter itself. Second, the kindling of the fire and the burning. Its matter is dry smoke dissolved and ascending until it is inflamed; and therefore he says, "smoke ascended in his wrath," that is, by his will, that is, God's, by which he thus punishes. "From his face," that is, from his power, "fire blazed forth," that is, was kindled; "and coals," that is, combustible matter, were set ablaze here. Mystically, two things are signified by this: namely the devotion of prayer and the inflammation of charity. "There ascended": and from this the wrath of God against sinners is considered. "Smoke ascended," of devout prayer: Rev. 8: "The smoke of the incense ascended," that is, of the fire of charity. "From his face," that is, Christ's, "it blazed forth": Lk. 12: "I came to cast fire upon the earth." "Coals were kindled by him," namely those receptive of kindling. A coal once had fire; so a person from the beginning had charity, but was extinguished; but these were kindled by Christ. Also coals that are not moist are thus kindled, but moist ones are not -- like those moist with the flow of carnal things: Ps. 119: "Sharp arrows of the mighty with coals," etc. "The earth was moved and trembled; the foundations of the mountains were disturbed and were moved, because he was angry with them." God is said to be angry because he bears himself in the manner of one who is angry, not in himself, but as to the effect; now an angry lord makes his servant tremble, and a lion its cub. For which it should be known that the power containing the members is released outwardly and returns inwardly, namely to the heart, as if fleeing and yielding to the imagined evil, or to the power rising against it that it cannot resist, and the members tremble, just as a wall trembles when its foundation is shaken. For the soul contains the body and is, as it were, its foundation; and a part of the soul sustains a part of the body. Hence when the foundation is shaken, the wall is shaken; and when the power is disturbed, the member is disturbed. Thus therefore the effect of anger in an animal is trembling. Now an animal is said to tremble when a part of it is shaken while the whole remains in the same place; and similarly, because this occurs in an earthquake, the earth is said to tremble by likeness to animals. For God is said to be angry at the earth in an earthquake. Or thus: in a human being there are four things: namely reason, sensitive powers, nature, and the body. But in the world there are God, angels, animals, plants, and elements. For we see that when an evil is imagined which the body cannot resist, the body immediately trembles -- not from cognition, but by a certain natural order or naturally, inasmuch as the power of the imagined evil is stronger. And similarly, when God turns his power upon the earth, although it does not know wrath, it naturally trembles. "The foundations," that is, certain cavities or hollow earth, which when moved cause the mountains to shake. "Because he was angry," etc. The first cause is the will of God or his power willing to act upon them; but he does this through secondary causes, so that all secondary causes are compared to the earth as the imagined evil moving the members. "Smoke ascended." Note here that according to the Philosopher, from moist earth a warm and moist vapor is released by the power of the sun's heat; but from dry earth, a dry and warm vapor; and naturally the second ascends higher than the first. For the latter is likened to fire, the former to air; and this vapor the Psalmist calls smoke, according to its warm and dry quality. The Philosopher, however, calls it the matter of combustion. For this vapor, carried aloft, with a slight increase of heat, is kindled in a circular motion. This dry smoke, if it has length and breadth, after it is kindled, is called a flame. For a flame, according to the Philosopher, is the burning of a dry exhalation. If it has length only, it is called a "daly" or firebrand, and "aegibes" or goats, and stars. A "daly" is when that combustible matter is long and continuous without scintillation. "Goats" is the name when there is scintillation, that is, when it seems to leap and run about, like goats. "Stars" is when the matter is discontinuous and seems to fly like stars; and this has the least matter. There is also another kind of star, which is cold expelling heat; and such stars do not seem to fly but rather to be cast down, as the Philosopher says; and they are generated not from entirely dry smoke, but from a vapor that is more moist and warm, which by its nature does not ascend as high as the dry, as has been said. And because it is dry, it is affected by the cold and repelled, and is projected downward. And this happens during the day and in clear weather; otherwise it would be extinguished by the density and moisture of the air. And because it is seen during the day, this is a sign that it is near the earth. Now it is kindled in two ways: by continuation, as an upper flame kindles a lower lamp; or by motion from cold and compression, or the concentration of heat. Thus he says, "smoke ascended," that is, dry exhalation, "in his wrath," that is, by the will of him who wills to act upon it. "And fire," that is, that smoke which is called fire also by the Philosopher at the beginning of the Metaphysics, as it were because it does not have a proper name -- just as moist exhalation is called vapor; but it is called fire because it is disposed to ascend and because it is warm and dry like fire. For "this fire blazed forth," that is, was kindled, namely by God as by the first cause; and this kindled fire is called a firebrand, flame, and star -- stars, I say, generated in the first way, as was said. "And coals were kindled by him," that is, stars generated in the second way. Or thus: "The earth was moved," etc. A dry vapor raised from the earth by the power of the sun's heat is sometimes thin, and then it is raised higher and produces intensification, as was said above. Sometimes on the surface of the earth it is somewhat thicker; hence, repelled by the cold, it does not ascend as high, and becomes wind. Sometimes a thicker dry vapor is raised within the earth, which on account of its thickness and the solidity and depth of the earth does not expire outward, but is enclosed in the earth and collects in some cavity of the earth similar to itself, and is compressed by some body not similar to it in kind, and thus is agitated in the bowels of the earth; and thus it moves it. Nor is this surprising, since we see the wind making waves like mountains in the sea, and on land uprooting trees and causing buildings to collapse, and in the air producing the greatest tempests. That wind is the cause of earthquakes is indicated by the fact that before an earthquake there is usually calm from winds; but after an earthquake there are winds. The matter of the earthquake, refined by the heat of the sun, expires from the earth, and thus the earthquake ceases and wind arises. The cause of the earthquake is the driving of one wind by another; and for this reason it cannot occur in the whole earth at once, but lasts for up to two hundred miles at most, as Seneca says. And he says that an earthquake separated Sicily from Calabria and Spain from Africa. And it lasts sometimes for forty days, sometimes for a year. Also note that solid earth from which vapor cannot exit outward is apt to be moved quickly; for earth that is of a stony nature is not easily moved and shaken. Nevertheless, it must be porous on some side, so that vapor may enter; so that it enters through the pores and is contained by the solidity. And if you say that if it enters it cannot exit, it should be said that this cannot always happen, because sometimes the entry and rising of vapor to that place continues uninterruptedly. And again, because heat does not go downward, the ocean wave cooperates in this by closing the pores and, as it were, reclosing them below against the cold. Hence cavernous places near the sea frequently produce earthquakes. Also note that this vapor continually exits from the earth to some extent, and therefore during earthquakes, animals that carry their heads near the ground are often infected by that poisonous vapor exiting from the earth.

23[86911] "He inclined." Here he treats of the winds. Note that the matter of wind is a dry vapor or exhalation that is heated but not so refined that it can ascend to the highest place, nor so heated; hence it is impeded by the cold, thickened, and repelled downward. And this, repelled, moves the air. Nevertheless, it has enough warmth that it is not so overcome by the cold as to be converted to earth; and it is called haze, and is said to be "under his feet," because it is not as high as that which is kindled into flame. But sometimes it is not immediately repelled, but agitates the clouds, because it is not totally overcome nor does it return directly downward to the earth; and on account of this tortuous motion, it strives, as it were, to ascend upward but cannot because of the repulsion. And this is what he says.

24[86912] "And he flew." Here he treats of the changes of the air according to corporeal effects; and there is a threefold change: namely in winds, in clouds, and in thunder; and he treats of each. Regarding the first he proposes three things. First, the efficient cause of all these changes. Second, the matter. Third, the manner. Now the cause of all these is the celestial body, which by its motion causes these alterations of the air; and therefore he says, "he inclined the heavens," that is, he directed the power of the celestial bodies toward these effects, because they have this from God. "And he descended." Although God, remaining immovable, works all things, he is nevertheless said to move through his effect, inasmuch as he produces mobile effects. Wis. 7: "Wisdom is more mobile than all mobile things." And according to this he is said to descend, inasmuch as he causes the power of the heavens to descend. The matter of the winds is haze, or dry smoke, not so thin that it ascends all the way to fire, but subsisting; and he says, "under his feet," that is, under his power; and all of it is from God. The manner: "He ascended upon the Cherubim." It should be noted that the Jews imagine that just as a king has a chariot, so God also has a chariot, which is the Cherubim; and they imagine God as corporeal and similar to the Cherubim. And therefore in Jerome's Psalter it is said even word for word, "He rode upon the Cherubim." And these have a false imagination, because the things said figuratively in Scripture are signs of spiritual truth. Now divine wisdom is said to move inasmuch as it causes motion in mobile things. But whatever God causes in these lower things, he causes through the ministry of spiritual creatures; hence Augustine says that God moves corporeal creatures through spiritual ones. But the spiritual creature does not do this by its own power, but with God presiding. And the Cherubim are said to do this especially because the name is interpreted as "fullness of knowledge," and God does all things through his knowledge. And he is said to be "above the Cherubim" because God's knowledge exceeds that of the angels. And therefore God does this, "flying," that is, causing to fly. And through the Cherubim, that is, through his knowledge, and above them whom he exceeds. And he said "he flew" because the motion of the wind is not uniform; and he says "the wings of the winds" on account of the swiftness of their motion. Mystically, the mystery of the incarnation is set forth here. And first the incarnation of Christ is set forth, through which he went out and came into the world. Second, his ascension, by which he went to the Father, at "he ascended upon the Cherubim." Third, those things that were done in the Church after Christ's ascension, "and he made darkness." He says therefore, "He inclined the heavens and descended," etc. If some great person shows humility to some lowly person from a village, he is said to do an injury and abasement to the whole place over which he presides. So the Son of Man is said to humble himself and incline the heavens, because he willed to come to us in humility. "He descended," that is, he appeared visibly: Bar. 3: "Afterward he was seen upon earth and conversed with men." 1 Jn. 1: "What we have seen and heard and our hands have handled of the word of life." He descended therefore by humility, taking on human flesh, dying, and teaching humble things. Or "he inclined the heavens," that is, the preachers, "and descended," making them say things comprehensible to men. "And haze," that is, the devil and all the wicked, "under his feet," that is, Christ's: Ps. 109: "I will make your enemies your footstool." Of the ascension he says, "He ascended upon the Cherubim." Eph. 4: "He who descended is the same who ascended above all the heavens, that he might fill all things." "Above the Cherubim," that is, above the orders of angels: Eph. 1: "Setting him at his right hand in the heavenly places, above all principality and power and virtue and dominion," etc. "And he subjected all things under his feet, and gave him as head over all the Church, which is his body." Jer. 32: "O most mighty, great, and powerful, the Lord of hosts is your name, great in counsel and incomprehensible in thought." And he says especially "above the Cherubim," because he not only ascended so as to be superior to them, but because he is incomprehensible to them. "He flew, he flew" -- a double flight is understood here. First, inasmuch as his fame after the ascension grew throughout the whole world in a short time; hence he says, "upon the wings of the winds," that is, more than feathers that are scattered by the impulse of winds, because in a short time, before three years: Ps. 18: "Their sound has gone forth into all the earth," etc. Because before the destruction of Jerusalem. Or "he flew," etc., ascending into heaven, made invisible, and "he flew" from our sight: Acts 1: "A cloud received him out of their sight." Likewise "he flew upon the wings of the winds," that is, above the knowledge of the angels: Ps. 103: "Who makes his angels spirits," etc. Hence it is said in the Book of Causes (ch. 5) that the first cause is above all narration; and tongues do not fail in narrating it except because they fail in narrating its being, because it is above every cause. And the Commentator says that there is no judgment or cognition of it. "And he made darkness," etc. As was said, the things introduced here to show the wondrous power of God by which David was delivered can be referred to corporeal effects in figure and to spiritual ones in mystery. First, therefore, the Psalmist introduces, according as it is expounded regarding corporeal effects, the excellence of divine power in the air, and this in three ways: namely with respect to winds, with respect to rains and clouds, and with respect to lightning. And since the winds were treated above, we must speak of the rains in the air. According to clouds and rains, therefore, we find a twofold change in the air: one from clear to cloudy, another from cloudy to clear. First, therefore, he sets forth the first change. Second, the second, at "before the brightness." Regarding the first he does three things. First he shows the darkness of cloudy weather. Second, he employs a simile. Third, he sets forth the cause of the darkness. He says therefore, regarding the first: "He made darkness his hiding place." It is said that God dwells in heaven. Hence when the clouds hide the sky, God seems to dwell in concealment: Ezek. 32: "I will cover heaven with a cloud." And he puts the simile of a tent; and therefore he says, "Round about him is his tabernacle." For a tent is set up and taken down, like clouds. He says, "Dark water in the clouds of the air." Next he treats of the second change. "Before the brightness," etc., and he uses this simile: when light comes, darkness is expelled; and thus, when God shows his light, the darkness of the mists flees. And therefore he says, "Before the brightness in his sight the clouds passed away, before the brightness of the light from your face the clouds passed away," just as by the brightness or splendor of the sun clouds flee and melt, as is said in the book of Meteorology. Firebrands are set forth in the passing of the clouds, because hail and lightning, or fire, have a similar cause of generation. The ancients indeed say that they are generated in the highest place, which shows that a stronger congelation is caused by a stronger cold. Hence snow requires more cold than water; rain and hail more than snow; and the cold can be so great that it immediately condenses into hail; sometimes first into water and then into hail. And they say that vapors raised higher are greatly congealed, and therefore large hailstones are generated. But the Philosopher says to the contrary that they would be larger on the mountains and in winter; the contrary of which we see, because they are larger in valleys and occur in spring and autumn, and are generated in a nearby place. Likewise, according to the Philosopher, they sometimes come angular, which is a sign that they come from nearby, for the angles melt more quickly. Hence it should be known that it is natural that an opposite acts more strongly upon its opposite. Now it is certain that in the clouds cold and heat are mixed; therefore when the surrounding heat of the air compresses the cold that it cannot consume, then the cold acts interiorly while the heat surrounds it on the outside. Now falling firebrands have a twofold cause of generation: one through smoke ascending above to the place of inflammation, which is inflamed; and thus according to the inflammation it descends until it finds combustible matter. And he touched on this when he said, "Coals were kindled by him." And here he touches on another mode, which is through contrary resistance. In a cloud there is sometimes something hot, and this is compressed inwardly by the exterior cold and is multiplied, so that it brings along thick matter and falls; and therefore coals, fire, and hail have a similar generation, namely compression of cold or heat, as was said. He says therefore, "Before the brightness in his sight," etc. And these passed away together with the coal and hail, which are generated from clouds, as was said.

25[86913] Here he treats of the third change. And first, of thunder. Second, of lightning, at "he sent his arrows." It should be known that the Psalmist speaks here according to this likeness: that whatever happens in the sky is attributed to God. Hence he takes the sound heard in the sky as though it were the voice of God. Now there is a twofold sound in the sky. One is thunder; and this, although some say it is the extinction of fire in a cloud, the Psalmist rejects and says it is produced by the clash of winds -- and so also are the clouds. And therefore the Psalmist says, "The Lord thundered from heaven." Also, sometimes thick clouds from which hailstones are generated sometimes produce a sound; hence the Philosopher says that sometimes before hail there is a crashing of clouds, sometimes not. For just as a hot and dry vapor expelled by the cold, splitting the cloud, makes a sound, as is evident in lightning, so a moist vapor congealed into hail and expelled by the heat splits it to some degree and makes a sound. And therefore he says, "The Most High gave forth his voice," that is, he manifested his power. And there follows, "hail and coals of fire," which are generated from these clouds, as was said. Or thus, "he thundered from heaven." Note that sometimes moist vapor ascends to a higher place; and because it is of the nature of water, moist impressions are made from it, which are fog, dew, haze, rain, hail, snow, and the like. Now these are diversified sometimes by diversity with respect to the thinness and thickness of heat and cold. For sometimes dry vapor ascends; and if it alone ascends, it makes winds; but if that dry vapor is contained in moist vapor, then when the moist vapor ascends upward and begins to thicken because of the cold, the dry vapor enclosed in that moist vapor causes great agitation and is inflamed -- for such vapor is quickly inflamed, as can be seen in vapor that comes from a person's belly -- and this inflammation is the cause of lightning and flashing. Now the dry vapor, agitated in the interior of the clouds, makes a manifold sound. Also, if thus inflamed it strikes the sides of the cloud and does not split it, then it gleams but not clearly, just as if someone were to see some brightness through a cloth; for the cloud is somewhat transparent, hence it is somewhat visible. And it sounds like the sound of a flame in the middle of a fire. Sometimes also, without inflammation and consequently without flashing, there is a sound, as if rumbling; and this happens when it strikes, uninflamed, the sides of the cloud. But if it strikes the sides and splits them, yet with some difficulty, and this in the thicker part of the cloud, then there is a terrible sound, as if someone were tearing a cloth of immense width; and then the appearance of the lightning or flashing is curved, because it does not go straight out of the cloud, as was said. Sometimes it splits the cloud with great force and almost instantly, and all the vapor goes out at once; and then it sounds like an inflated bladder, or as if a blown-up bag were burst over someone's head, and it strikes the air with the strongest percussion. Sometimes that dry vapor increases from inflation and, seeking a larger place, causes the cloud to dissolve suddenly, sounding like green wood crackling in fire, or especially like eggs; and this is most apparent in chestnuts, which, when placed in fire and the moisture begins to be released and seeks a larger place, break the resisting shell and exit with force and a great sound. Sometimes also, unable to exit, it is extinguished; and it sounds like red-hot iron extinguished in water, which sound the Philosopher calls "hissing" or "sizzling." Sometimes also that vapor makes various openings in the thinner parts of the cloud, and then it makes a kind of whistling sound, like wind when it exits through openings. Sometimes before it is kindled it bursts from the cloud, and then it sounds like blacksmith's bellows when they blow.