[86914] "Lightnings." Here he describes the movement of lightnings and compares them to an arrow on account of the vehemence of the wind by which they are moved. "And he scattered them," namely the sinners, who are sometimes moved by them; for according to the diversity of winds there is a diversity of lightning's motion. For just as above, when he was treating the manner of the winds, he said "he flew, he flew," etc., to show the diverse manner of the winds, so here he says "lightnings," etc., to show the diverse motion of lightnings. He says "he disturbed them," because Pliny says (Book 2, ch. 12) that there are auguries according to lightnings, because sometimes it is a good sign, namely when they come from the east; sometimes it is not good; and therefore people taking auguries are disturbed on account of presages of future things.
[86915] "And the fountains appeared." Here he treats of the generation of waters, which emanate from certain sources called springs, from which all generation of waters comes. Now these are generated in two ways. Sometimes from a customary and natural cause: just as vapors are raised above the earth and from this elevation are cooled above and descend and become rains, so also from the interior heat of the earth, when vapors do not exit, they collect and are resolved into water and become springs of water. Just as rains are generated in the air, so springs are generated in the earth; and therefore around mountains from which vapors do not exit, springs arise. And this is what he says, "The fountains of waters appeared." Sometimes springs are generated from the subversion of the earth by an earthquake, from whose disturbance veins of water submerged in the depths of the earth appear; and therefore he says, "And the foundations of the world were revealed." The Philosopher says: subversion is from wind enclosed within, just as wind in the air stirs up the air. But when wind is retained, there is an earthquake; and both kinds of wind seem to be the wrath of God. And therefore he says they were made through the earth, as in an earthquake. Mystically, according to spiritual effects: and just as above the mystery of the incarnation was shown, signifying the incarnation itself through which he descended and the ascension, so here are designated the things that followed after. First, therefore, he shows his concealment. Second, the gathering of the Church, at "round about him." Third, the preaching of the apostles, at "dark water." Regarding the first he says, "He made darkness." The Gloss distinguishes darkness in four ways. First, his humanity: Ezek. 32: "I will cover the sun with a cloud." Is. 45: "Truly you are a hidden God." Second, the sacramental species, such as Baptism and the other sacraments, in which divine power operates secretly. Third, he was hidden in the faith of the faithful: 2 Cor. 5: "While we are in the body, we are pilgrims from the Lord." Fourth, he works secretly through the wicked, who are darkness: Jn. 1: "The light shines in the darkness, and the darkness did not comprehend it." Sometimes the wicked are permitted to do something against the saints; but while these darknesses exist, "his tabernacle," that is, the Church, "is round about him": Ps. 45: "The Most High has sanctified his tabernacle." Rev. 21: "Behold the tabernacle of God with men," etc., through faith and charity, inasmuch as they cling to him as a mediator, who favors them equally, as the Gloss says. "Dark water in the clouds of the air." Here he treats of the preaching of the apostles. And first he sets forth the quality of the preaching. Second, the condition of the preachers, at "clouds." Third, the effect of the preaching, "the fountains of waters appeared." He says therefore, "dark water," that is, doctrine, "in clouds," that is, in the prophets and preachers. He calls them clouds because, raised up from earthly things, they rain down the word of God from the clouds: Is. 60: "Who are these that fly as clouds?" etc. And Is. 45: "Drop down dew, you heavens, from above, and let the clouds rain the just one." Or he says, "in clouds of the air," that is, apostles raised up from the earth: Is. 5: "I will command the clouds not to rain upon it." And the apostles are called dark water in comparison to the brightness, that is, Christ, who will appear to those seeing him: 1 Cor. 13: "We see now through a mirror in an enigma, but then face to face." Or otherwise, and thus it should be punctuated: "Dark water in the clouds of the air; before the brightness in his sight the clouds passed away"; then follows "hail and coals of fire," etc. And a twofold doctrine is distinguished: namely that of the prophets, and this is obscure, because it has a veil, as is said in 2 Cor. 3: "Until this present day the same veil remains in the reading of the Old Testament, not being lifted, because it is made void in Christ." Therefore it is said, "dark water in the prophets," that is, doctrine. But the doctrine of the New Testament is clear; and therefore he says, "before the brightness"; the whole is one phrase, that is, bright, because, as is said in Eph. 3: "In other generations it was not known." Ps. 147: "He has not done in like manner to every nation." Next he treats of the teachers themselves, and they are compared to clouds, arrows, and lightnings: to clouds as preachers. And he says three things. First, their passing; "clouds." The quality of their preaching: "hail and coals of fire." The authority of their preaching: "he thundered." "Clouds," that is, the apostles, "passed away," from the Jews to the Gentiles: Job 37: "The clouds spread their light, which wander about wherever the will of him who governs them shall lead them." Acts 13: "It was necessary that the word of God should first be spoken to you, but because," etc. Hail harms fruits and flowers greatly, and their preaching was like the hail of threats. "And coals of fire," that is, words that inflame. And the authority, because the Lord spoke through them. Hence, "The Lord thundered from heaven," that is, to the apostles themselves he thundered words of threat. Mt. 10: "For it is not you who speak, but the Spirit of your Father who speaks in you," etc. "And the Most High gave forth his voice," namely of gentleness, inflaming: Jas. 1: "In meekness receive the implanted word," etc. And the first follows from the word "hail," and from the second, "coals of fire." Or otherwise: "he thundered" over Christ: Jn. 12: "A voice came from heaven saying, 'I have both glorified and will glorify again.' The crowd that stood by and heard said that it had thundered." "And the Most High gave forth his voice" in the transfiguration. Lk. 3: "This is my beloved Son." "He sent his arrows." Here these teachers are compared to arrows on account of the fervor of the Holy Spirit in them: Is. 49: "He has made me like a chosen arrow." And Is. 27: "Those who will come forth with force from Jacob and fill the face of the world with seed." "And he scattered them," because to some they were the fragrance of life unto life, to others the fragrance of death unto death. 2 Cor. 2. "He multiplied lightnings." He says this on account of the clarity of the miracles: Job 38: "Will you send lightnings, and they will go, and returning will say to you, 'Here we are'?" "And he disturbed them," that is, he made them marvel. In Acts 3 it is said of Peter's miracle that they were all filled with wonder and amazement at what had happened. "The fountains appeared." Here the effect of the preaching is set forth. And first the effect is set forth. Second, the principle, "from your rebuke." And there is a twofold effect. One is shown when he says, "The fountains of waters appeared," that is, the teachings of wisdom: Is. 41: "I will open rivers on the bare heights and fountains in the midst of the plains; I will turn the desert into pools of water, and the pathless land into streams of water." Also Is. 12: "You shall draw waters with joy from the fountains of the savior." Or the gifts of the Holy Spirit: Zech. 13: "There shall be a fountain open to the house of David and to the inhabitants of Jerusalem for the washing of the sinner and of the unclean." The other effect is set forth when he says, "The foundations were revealed," namely the holy patriarchs, upon whom our faith is founded, because what was said or done figuratively in them was revealed through the apostles. Now the beginning of these things is when Christ began to rebuke: Mt. 4: "Do penance, for the kingdom of heaven is at hand," etc. Lk. 13: "Unless you do penance, you shall all likewise perish." "From the breath of the spirit of your wrath," when he inspired that we should all be troubled against sins.
[86916] "He sent." Above the Psalmist treated the power of the deliverer; here he pursues in order the benefit of deliverance. And regarding this he does two things. First he gives thanks for deliverance regarding past things. Second, regarding future things that he hopes for, at "and I shall be spotless with him." Regarding the first he sets forth three things. First he narrates from what he was delivered. Second, the deliverance itself, at "and he became." Third, the cause of deliverance, at "he saved me." Regarding the first he does two things. First he shows himself delivered from great tribulations. Second, he explains how the tribulations were great, at "he rescued me." The Gloss says according to the letter, "he sent from on high"; as if to say: God is powerful, because he does all the aforesaid things, namely moving, etc., thundering, etc., having supreme power. "And this from on high," namely by his power, "he took me," snatching me away, "and received me," that is, raised me up, protecting me "from many waters," that is, from many tribulations. Ps. 33: "Many are the tribulations of the just, and from all of them," etc. Sir. 51: "You delivered me from the gates of tribulations that surrounded me, and from the pressure of the flame that surrounded me." Mystically, God sent his own Son "from on high," that is, from heaven: Jn. 6: "I descended from heaven, not to do my own will," etc. This is what was asked: Ps. 143: "Send forth your hand from on high." "And he delivered me from many waters." Ps. 18: "From the highest heaven is his going forth," etc. Or the Holy Spirit: Lam. 1: "From on high he sent fire." "And he took me," the infirm, to heal me. "And he received me from many waters," namely of Baptism, or from the multitude of sins. Or "he sent from on high," that is, his grace to just men: Jas. 1: "Every good gift," etc. "And he took me" to repentance: Is. 40: "Like a shepherd he will feed his flock, with his arm he will gather the lambs," etc. Hos. 11: "I was like a nurse to Ephraim, I carried them in my arms." Or of the peoples, because the faithful were taken from the multitude of the nations.
[86917] "He rescued me." Here he proves how the tribulations are many. And first from the condition of the enemies. Second, from their persecution, at "because they were strengthened." The condition of the enemies is very harmful, because they are powerful and hating; hence, "he rescued me from my most powerful enemies and from those who hated me." The powerful ones mystically are carnal sins: Sir. 18: "If you give your soul its desires, it will make you a joy to your enemies." Is. 49: "Shall the prey be taken from the strong?" Those who hate are the demons. Ex. 1: "The Egyptians hated the children of Israel." Ps. 88: "I will strike his enemies before his face," etc. Next the persecution is set forth. A person can be freed from enemies in two ways: either by not allowing himself to be conquered, or by fleeing. But he excludes both from himself. First, because they were strong and strengthened, that is, multiplied, and overcame him, nor could he flee; and this is what he says, "they anticipated me," blocking the way to flee: Lam. 4: "Our persecutors were swifter than the eagles of heaven; they pursued us over the mountains." And this "in the day of affliction," because a person is weaker when he is afflicted: Lam. 1: "All her persecutors overtook her in the midst of her straits." He sets forth the double help of the deliverer. First against prevailing enemies; hence he says, "and the Lord became my protector," so that they may not harm me: Ps. 63: "You have protected me from the assembly of the malignant," etc. Second, against the cunning; hence there follows, "he brought me forth into a broad place," out of the narrow place in which I was, not knowing what to do, giving me ways to know what to do. Or into the breadth of charity: Ps. 118: "Your commandment is exceedingly broad." The cause of deliverance is twofold: namely divine grace and human merit. Hence he says, "he saved me because he willed me." This is the most powerful cause of deliverance, namely his will: Eph. 1: "Who works all things according to the counsel of his will." And yet subsequently some human merit cooperates there: 1 Cor. 15: "The grace of God in me was not in vain." And therefore he adds, "The Lord will reward me," etc. Where he does three things. First he proposes the merit. Second, in what it consists. Third, he sets forth the way of arriving at this merit. The second, at "because I kept," etc. The third, at "because all his judgments." Human merit consists in two things: namely in doing good and in avoiding evil: Ps. 33: "Turn away from evil and do good." And therefore regarding the first he says, "The Lord will reward me according to my justice," which he himself worked in me: Wis. 3: "The souls of the just are in the hand of God, and the torment of malice shall not touch them," etc. Prov. 11: "To him who sows justice, there is a faithful reward." Regarding the second he says, "according to the cleanness of my hands he will reward me," that is, innocence: Job 22: "The innocent shall be saved, and he shall be saved by the cleanness of his hands." "He shall not be deprived of good things," etc. Ps. 83. Now this justice consists in observing the ways of God: Ps. 118: "I have run the way of your commandments." And therefore he says, "because I kept the ways of the Lord": Job 23: "My foot has followed his steps; I have kept his way and have not turned aside from it." "And because I have not acted wickedly," departing from God, because through sin a person departs from God and is defiled: Ps. 43: "Our heart has not turned back." How did he arrive at this? Because "all his judgments are in my sight." It avails greatly for doing good and avoiding evil to think upon divine judgments: Job 19: "Flee from the face of the sword, because the sword is the avenger of iniquities." "And I kept this, because I did not push away his statutes from me," deliberately sinning: Job 21: "They said to God, 'Depart from us.'" And there follows: "a flood shall come upon them." He who sins from weakness or ignorance easily obtains pardon.
[86918] "And I shall be." Above the Psalmist commemorated the benefit of deliverance regarding the past; here regarding the future, as to hope. And first he commemorates the benefits in general. Second, in particular those he has received and those he hopes for, at "my God, his way is undefiled." Third, he commends divine justice. Regarding the first he does two things. First he proposes a prayer to God. Second, he commends the hope of being heard, at "for you light my lamp." He proposes three things. First, the resolution to persevere in innocence. Second, the merit of retribution. Third, he assigns the reason. The second, at "he will reward." The third, at "with the holy one you will be holy." He says therefore, "And I shall be spotless with him," that is, I will cling to God, because he speaks in the person of himself and of others, some of whom are innocent; and therefore he says, "and I shall be," that is, I will stand and persevere in innocence: Sir. 31: "Blessed is the man who is found without blemish." Or "I shall be spotless with him," that is, I will cling to God: 1 Cor. 6: "He who clings to God is one spirit," etc., keeping yourself from every stain: Job 27: "Until I die I will not depart from my innocence." Some are penitents, and what pertains to them is that they not fall again into sin (and therefore he says, "and I will guard myself from my iniquity"), like a dog that returns to its vomit and a sow that was washed to wallowing in the mud (2 Pet. 2). Sir. 26: "My heart has been saddened over two things, and the third brings anger upon me: a man of war failing through poverty, and a man of understanding despised, and he who passes from justice to sin -- God has prepared him for the sword." Next he sets forth the hope of retribution when he says, "And the Lord will reward me according to my justice." And there is a twofold retribution. One that is given for goods fulfilled; and for this he says, "The Lord will reward me according to my justice." Anselm says: justice is the rectitude of will preserved for its own sake. Or according to a person's works he will render to him: Ps. 62: "He will render to each one according to his works." He says "I will guard myself" and "he will reward," because if a person was at one time just and did works of justice but does not guard himself from sins, or does not preserve himself in works of justice, therefore his merit is dead and he does not deserve retribution: Ezek. 18: "All his justices shall not be remembered." The other retribution is given for benefits; hence he says, "He will reward according to the cleanness of my hands in the sight of his eyes." Sometimes people have only outwardly clean hands, that is, pure works, and to those God will not give a reward; but when they have pure works in the heart, then he will reward. And this is "in the sight of his eyes," not those goods that are in our sight, but in the sight of God: Is. 64: "Eye has not seen, O God, apart from you." And what will he reward? Ineffable joy and an increase of grace, which come from keeping the commandments of God: Ps. 18: "In keeping them there is a great reward." "And he will reward according to the cleanness of my hands," that is, of my works. Now a work is called impure by reason of carnal affection: Is. 1: "Your hands are full of blood." Also by reason of vainglory: Mt. 6: "Take heed that you do not do your justice before men, to be seen by them; otherwise you shall not have a reward." Gregory says: it is great folly to act and to gape for praise, when by the very thing by which one could have purchased heaven, one seeks instead a vain and passing word.
[86919] Next the reason for retribution is set forth; therefore there follows, "With the holy one." Regarding this he does two things. First he sets forth the reason for retribution. Second, he expounds it, at "for you will save the humble people." The first two verses can be understood in two ways. In one way, as speaking to God; and thus the literal sense is, as if to say: You, O Lord, "with the holy one will be holy." And thus he says two things: namely that God is the rewarder and approver of the good. Second, how he is the reprover of the wicked; hence there follows, "and with the innocent," etc. "And with the perverse you will be perverse." Now it should be known that he names the holy, the innocent, and the elect. "Elect" can be understood in two ways. In one way, by God; and this is common to all the saints: Eph. 1: "God chose us before the foundation of the world," etc. In another way, one is called elect who has an excellence of innocence and holiness: Song 5: "My beloved is white and ruddy, chosen out of thousands." If "elect" is taken in the first way, then the second is set forth on our part, and the third on God's part. If in the second way, then he proposes two things that are on our part. The first is the doing of good, which is done for God's sake; and this properly has the character of holiness, because all things that are ordered to God are called holy; and this is what he says: Lord, "you will be holy with the holy one," causing holiness in him: Lev. 21: "I am the God who sanctifies you." Or thus: "You will be holy" effectively, that is, showing that you love and approve holiness. For he does not show himself except through works; for we do not see his substance. Nor is he holy with the holy one in any other way than by showing holiness; for he is not now visible to us, so that we might say he conforms himself to the holy one in outward motions, as a person conforms himself in various ways to various people, especially friends, because every animal loves its like; and what one loves, one rewards. Hence, showing yourself holy, when will you reward, he asks, the works of holiness? "And with the innocent man you will be innocent," effectively and by rewarding. "And with the elect," whom you love, "you will be elect," because you will cause him to choose you: Jn. 15: "You have not chosen me, but I have chosen you" originally. Deut. 4: "He loved your fathers and chose their seed after them." And Deut. 26: "You have chosen the Lord today, that he may be your God, and that you may obey his command; and the Lord has chosen you today, that you may be his special people, and he will make you higher than all the nations, that you may be a holy people." Or "elect," that is, excellently set apart. "And with the perverse you will be perverse," that is, you will permit him to be perverse. Or the perverse are those who do not follow those whom they ought to follow. Therefore he who does not follow the will of God seems perverse. Therefore you act against the will of God, and God acts against your will; as if to say: you want to have blessedness, and God will give misery: Lev. 26: "If you walk contrary to me, I also will walk against you, and I will strike you seven times for your sins." And therefore he says, "with the perverse you will be perverse," that is, acting against the will of the perverse. In another way it can be read as referring the discourse to some person: and thus a person "with a holy person," or with Christ, "will be holy," because you will hear nothing from God except holiness. Sir. 37: "With a religious man, discuss holiness." "And with the innocent you will be innocent," because morals are formed according to one's company: 1 Cor. 15: "Evil conversations corrupt good morals." "And with the perverse you will be perverted." Sir. 13: "He who touches pitch shall be defiled by it, and he who associates with the proud," etc. Next he expounds the foregoing according to the first reading. Why will you, O Lord, be holy with the holy one? Because "you will save the humble people," that is, in this -- that you will save the humble -- you show yourself to be holy with the holy one: Jas. 4: "To the humble he gives grace." Mt. 19: "Let the little children come to me, for of such is the kingdom of heaven." Ps. 137: "The Lord is exalted, and he looks upon the lowly." Why will you be perverse with the perverse? Because "you will humble the eyes of the proud": Lk. 14: "Everyone who exalts himself shall be humbled." Is. 2: "The lofty eyes shall be brought low, and the haughtiness of men shall be bowed down." And he says "eyes," because pride consists in this: that a person raises his gaze to things greater than his capacity: Is. 16: "His pride and his arrogance are greater than his strength." And therefore Ps. 130: "Lord, my heart is not exalted, nor are my eyes lifted up."
[86920] "For you." Here he turns to prayer, as if to say: so just are you. "For you light my lamp." And he does two things. First he gives thanks for a benefit received. Second, he sets forth a petition for one to be received, at "O my God, enlighten my darkness." He says therefore, "You light," etc. This whole passage can be expounded literally in two ways: so that by "lamp" is understood prosperity, and by "darkness" is understood adversity. Just as when a person is joyful, all things seem bright to him; when he is sad, all things seem darkened to him. This therefore is what he says: "For you light my lamp, O Lord," because you have given me prosperity and continually give it. "Enlighten my darkness," that is, if any adversity remains in me, expel it and remove it from me. In another way it can be understood morally, so that by "lamp" is understood the mind or soul of a person: Prov. 20: "The lamp of the Lord is the spirit of man." Therefore the mind of a person is like a lamp of God lit by divine light: Ps. 4: "The light of your countenance is signed upon us," etc. As long as we are without sin, our lamp is lit, that is, our soul shines with the light of grace; but when some darkness of the corruptible flesh remains, it is extinguished: Rom. 7: "I myself with the mind serve the law of God, but with the flesh the law of sin." And this is what he says: "For you light my lamp," that is, because my soul is illuminated by the light of grace. "Enlighten my darkness," that is, remove from me the defects and corruptions through which a person falls into darkness. Or it can be read allegorically, so that the words are said as from the person of Christ or of any just man. In the Church there are many who shine, like the faithful and the saints: Phil. 2: "Among whom you shine as lights in the world, holding the word of life." Also many who are dark, like the unfaithful and sinners: Eph. 5: "You were once darkness," etc. Therefore a person praying for the Church, or the Church for herself, says, "For you light my lamp," that is, the faithful who shine; "enlighten the darkness," that is, the sinners.
[86921] He sets forth his hope of being heard when he says, "for." Here he does two things. First he touches on deliverance from evil. Second, victory over evil. He says therefore: I pray because I hope "in you," that is, in your power, "I shall be delivered from temptation," that is, from whatever tribulation or attack: 1 Cor. 10: "God is faithful, who will not allow you to be tempted beyond what you are able." "And in my God I shall leap over the wall," that is, I shall have victory over sin by the power of God. For then the enemy has victory over a city when he leaps over the wall. This wall is whatever difficulty impedes us from doing good, or the sins that provoke us to doing evil. Jerome says, "I shall break down the wall," because we cannot be in the world without sin: 1 Jn. 1: "If we say that we have no sin," etc. But we leap over it, because we overcome it when we do not consent to its desires.
[86922] There follows, "God." Above he commemorated in general the benefits he expects from God in the future, namely "in you I shall be delivered," etc.; here he pursues them in particular. And it should be noted that he speaks in the manner of one who has adversity and adversaries from whom he hopes for victory; in which there is a threefold degree. First, that he may pursue his fleeing adversaries and destroy them as captives. Second, that he may reign over them, at "and you have girded me." Third, that he may be exalted, at "and you will deliver me." Regarding the first he does three things. First he commends his helper, namely God. Second, he shows how God has already given him certain things by which he is fit to pursue them. Third, he treats of the pursuit. The second, at "God who has girded me." The third, at "I will pursue." The first is divided into two. First he commends God. Second, he proves the commendation, at "for who is God." He therefore commends God for three things: that he is just in deed, true in word, and that he is merciful in coming to aid. Regarding the first he says: I shall be delivered from temptation, while I consider the purity of divine justice, because "my God, his way is undefiled." Again, while I consider his ordering of things, because nothing unjust is in him: Ezek. 18: "Is not my way right, and are not your ways rather crooked?" Or the way of God by which God goes to the soul is undefiled. And this is charity: 1 Cor. 12: "I show you a still more excellent way," that is, so that you may go securely. This is undefiled, because "charity does not deal perversely," that is, crookedly. Or God's way is Christ himself, because "he committed no sin": Is. 35: "It shall be called the holy way, and the unclean shall not pass over it; and this shall be unto you a straight way, so that fools shall not err therein." Or the way of Christ is the Blessed Virgin: Ps. 76: "In the sea is your way" -- this is undefiled: Song 4: "You are all beautiful, my love," etc. Is. 54: "Enlarge the place of your tent." Regarding the second he says, "the words of the Lord." And he speaks in the likeness of gold and silver, which, if pure, is tested by fire. Hence just as gold purified by fire has no impurity, so are the words of the Lord purified: Prov. 8: "All my words are just, and there is nothing crooked or perverse in them," etc. "Tested by fire": Ps. 11: "The words of the Lord are chaste words, silver," etc. And they are said to be "tested by fire," namely of the Holy Spirit: Job 12: "The ear tries words, and the palate of him who eats discerns flavor." No one can test the words unless he has the fire of the Holy Spirit: 1 Cor. 2: "The natural man does not perceive the things that are of the Spirit of God." But because he is true, he will fulfill what he has promised. And for this reason he says, "he is the protector of all who hope in him": Sir. 2: "Who has hoped in the Lord and been confounded?" Next he proves the commendation: because these are his properties -- that he is just, that he is true, and that he is merciful. If therefore these rightly belong to my God, do not seek another. But there is no other God besides him. And therefore he says, "Who is God besides the Lord?" As if to say: no one. Is. 42: "I am the Lord; this is my name." Deut. 6: "Hear, O Israel, the Lord your God is one." In this the Jews differed from others. And because others worshipped the elements of the world, or men, or angels, and these were called their makers; but the Jews worshipped the true God, their maker. He says therefore that he is the God of all creation. Second, that he was specially worshipped by the Jews. He says therefore, regarding the first, "Who is God besides the Lord," namely the maker of all creation? Jdt. 16: "Let every creature serve you." "Or who is God besides our God," specially? 1 Sam. 2: "There is none holy as the Lord, for there is no other besides you, and there is none strong like our God." Ps. 75: "In Judah God is known," etc. He is called "ours" specially by devotion, and worship, and the union of nature, and the assumption of flesh, and redemption. In this the Manicheans are confounded, because he is the God and Lord of visible things, and because the God of the Old Testament is the true God, since there is no God besides him.
[86923] "God." Here he shows how he has fitness for conquering from God, for God sometimes gives someone the power to act well; nor does it suffice unless God protects him outwardly. First, therefore, he shows how God gave power inwardly. Second, how he helps outwardly, at "you have given me the shield of salvation." Three things are necessary for someone to conquer: namely that he be strong: Prov. 31: "Strength and beauty are her clothing." Lk. 11: "When a strong man armed guards his court." That he be agile, and that he be trained in battle; and he says he has these three things. The second, at "who makes my feet perfect." The third, at "who teaches my hands." Regarding the first he does two things. First he confesses that strength was given him by God. Second, the proper use of strength. He says therefore, "God who has girded me with strength for battle," etc. The aforesaid soldiers are girded with arms and a sword so that they may be ready and prepared for combat: 1 Mac. 3: "Judas Maccabeus put on his breastplate like a giant and girded on his military weapons in battle." This is the strength, namely the power that was given me by God, not only in bodily wars but also in spiritual ones, which I would not win without God's power. And therefore he says, "he girded me with strength": Eph. 6: "Be strengthened in the Lord and in the might of his power." Is. 40: "He gives strength to the weary, and to those who are not, he multiplies fortitude and vigor." Or "he girded me" in the manner of a runner, lest he be impeded by the flowing of his garments. Thus the power of God holds back the affection lest it flow toward earthly things. And therefore there follows, "and he made my way spotless": 1 Sam. 25: "Blessed be God, who kept his servant from evil." Ps. 118: "Blessed are the undefiled in the way." Or this way is the way of charity, which does not deal perversely, as was said above.
[86924] "Who." Here agility is set forth, which is necessary for fighting. 1 Sam. 24 says that Saul went out against David over the most precipitous rocks, which are passable only by deer; as if to say: God conferred such agility upon me that I went like a deer over the mountains. "And upon the heights he has set me." On steep mountains human footsteps are not firmly planted, but God gave him such grace that he did not slip on them. Mystically it is read thus: a deer crosses thorns and forests without injury; so the spiritual affection passes through without injury and infection from evil things and the pleasures of the world: Gen. 49: "Naphtali is a deer let loose, giving beautiful words." Is. 35: "Then the lame shall leap like a deer." "And upon the heights he has set me," that is, he has fixed my mind upon heavenly things: Hab. 3: "Upon my high places the conqueror will lead me." Next military training is set forth; hence he says, "who teaches my hands for battle." Military training is acquired through knowledge and perfected through exercise. First, therefore, he seeks knowledge or training, because this training is necessary for soldiers. Prov. 24: "War is begun with planning." But this one, taught by God, says regarding the second, "you have made my arms like a bow of bronze," that is, you have given me arms that are, as it were, indefatigable for fighting. Or "who teaches," etc., that is, against vices and demons, he teaches us to work to overcome enemies who try to close the gates of heaven. Then, changing the person, he says, "you have made," etc. Another reading has, "you have broken the bow of bronze," that is, my arm. Ps. 143: "Blessed be the Lord my God, who teaches my hands to fight," etc. Note that the excellence of agility and the excellence of strength are found in lions, which from excessive dryness have no marrow in their bones; and these things occur from a great inequality of the mixed elements, and therefore they live a short time; and this is not fitting in a person on account of his activities. Hence such things are said to have been given to David as a special gift, as is said in Sir. 47: "He played with lions as with lambs, and with bears he did likewise as with their lambs." And similarly, the skill of fighting was given to him by God through grace, mystically. We must be trained in spiritual warfare. Sir. 11: "Many are the snares of the deceitful," which we cannot escape unless we have both training and divine help. Job 39: "The glory of his nostrils," that is, the demon's, "is terror; he despises fear and does not yield to the sword." 2 Cor. 4: "Although he who is our outward man is corrupted, yet he who is the inward man is renewed day by day."
[86925] "And you have given." Here he shows how the aforesaid things given to him are preserved by God outwardly; hence he says, "you girded me with strength," and yet "he protects me; and you have given me the shield of your salvation," that is, you have protected me for salvation, because the aforesaid things do not suffice unless the protection of God is present. Ps. 63: "You have protected me, O God, from the assembly of the malignant," etc. "And your right hand has upheld me," that is, the favor of your grace strengthened me in battle. Of this battle, Ezek. 3: "The hand of the Lord was with me, strengthening me." Or "your right hand," that is, your Son, "has upheld me," that is, has assumed my nature. Or "me," the weak one, to heal me. "And your discipline has corrected me unto the end," that is, finally and perfectly. Prov. 3: "Whom the Lord loves he corrects and chastises, and as a father he takes delight in his son." Hence "your discipline has corrected me unto the end." Regarding the second he says, "discipline," etc. It sometimes happens that someone doubts, and sometimes errs. But that one, namely God, corrects errors; hence "your discipline has corrected me unto the end," as was said above. Likewise, he directs the doubtful: "and your discipline itself will teach me." Ps. 118: "Teach me goodness and discipline and knowledge." Regarding the third he says, "You have enlarged my steps beneath me," as if giving agility, and in it he fosters those who have wide steps when they are not constricted. Or spiritually, when the heart is prompt through charity toward the good. Ps. 118: "I have run the way of your commandments when you enlarged my heart." "And my footsteps have not been weakened," because he does not fail. Or "footsteps," that is, the signs that are left along the way.
[86926] "I will pursue." Above the Psalmist set forth his fitness for conquering; here he treats of the victory, how he pursued those who fled. And regarding this he does two things. First he sets forth the manner of pursuit; second, he shows the inability to resist, at "I will break them, and they shall not be able to stand." Regarding the first he does three things. First he shows the pursuit to be just; second, effective; third, persevering. Just, when he says, "I will pursue my enemies" -- not friends, but enemies. 1 Mac. 3: "Judas pursued the enemies, searching them out, and those who troubled his people he burned with flames." But it does not seem that it is lawful for good men to persecute others. Gal. 4: "As then he who was born according to the flesh persecuted him who was born according to the spirit, so also now." Therefore it belongs to carnal people to inflict persecution, and to spiritual people to suffer it. But it should be said that the motive for pursuing distinguishes the kind of persecution. For some pursue out of love and zeal. Ps. 68: "The zeal of your house has consumed me"; and they do this in order to lead others to the good or to salvation, or to prevent evil. Ps. 100: "Him who secretly slandered his neighbor, I pursued"; and in this way the good pursue the wicked or sinners. Some pursue out of hatred, inflicting evil and impeding good; and in this way the wicked, or carnal people, pursue just men. Ps. 70: "Pursue and seize him," etc. Or "I will pursue my enemies," that is, carnal affections; "I will overtake them," they will not overtake me, according to the Gloss. And he shows how he is effective in pursuing enemies; hence he says, "and I will overtake them." Then the pursuit is shown effective when one reaches the end so as to capture them. 2 Sam. 5: "Shall I go up against the Philistines, and will you give them into my hand? And the Lord said to David, 'Go up,'" etc. And above: "He went on advancing and growing, and the Lord God of hosts was with him." Likewise he shows how the pursuit is persevering, because "I will not turn back," namely from the pursuit of the unjust, "until they fail," that is, until they are consumed. 2 Sam. 1: "The arrow of Jonathan never turned back." Morally, our enemies are the movements of desire that are in us and wage continual wars. Rom. 7: "I see another law in my members, fighting against the law of my mind," etc. We must pursue and overtake and bind these, dominate them and restrain them. "And I will not turn back," that is, I will not cease to pursue, "until they fail" in their rebellion. 2 Sam. 8: "David struck the Philistines and humbled them." But these do not fail in this life; for although they are always diminished, they are never totally eradicated. Ex. 15: "I will draw my sword, my hand shall destroy them." Allegorically it is said of Christ, who pursues our enemies, the Jews and other sinners, punishing them bodily and spiritually.
[86927] "I will break them." Here he excludes their power of resisting; as if to say: they will not resist me, because "I will break them," that is, I will so diminish their forces that "they shall not be able to stand." Ps. 35: "All the workers of iniquity have fallen; they were cast out and could not stand." Job 38: "The exalted arm shall be broken," that is, they will not endure against me, or they will not be able to resist. Lev. 26: "You shall pursue your enemies, and they shall fall before you." And this is so because they will come into my power; and this is what he says, "They shall fall beneath my feet." We also ought to do this concerning evil movements and sins and demons. Mal. 4: "You shall trample the wicked when they shall be ashes under the soles of your feet." Lk. 10: "Behold, I have given you power to tread upon serpents and upon all the power of the enemy, and nothing shall hurt you." Gen. 4: "Its desire shall be under you, and you shall have dominion over it."
[86928] And all this is because "you have girded me." Here he treats of their total abandonment, and he commemorates two things. First, the divine benefit; second, their final destruction, at "and I will grind them," etc. And because the things he has said seem to pertain to his own glory, he therefore attributes them to God. And first he excludes his own power; second, he shows the dejection of the enemies, "you have overthrown"; third, their being deprived of help, at "they cried out." He says therefore: O Lord, you did this for me, "and you have girded me with strength for battle," that is, all the strength I have for fighting is from you, not from me. Is. 40: "He gives power to the faint, and to those who have no might he increases strength and vigor." "And you have overthrown those who rose up against me beneath me." He sets forth the dejection of the enemies, concerning which he said three things: namely flight, "you gave me their back"; diminishment, "I will break them"; and their fall, because "they shall fall"; and he attributes this to God, not in the same order. First he sets forth the fall of his enemies; as if to say: my enemies shall fall beneath me. Is. 40: "Youths shall faint and labor, and young men shall fall in their infirmity." But you did this: "and you have overthrown those who rose up against me beneath me," that is, you took away their power so that they could not resist me. Lev. 26: "Five of you shall pursue a hundred strangers." Second he sets forth the flight of the enemies: "and you have given me the backs of my enemies." Is. 45: "I will turn the backs of kings." Third he treats of the breaking: "and those who hated me you have destroyed," among the nations they did not know. "They cried out." Here he shows that they are completely desolate; hence he says, "they cried out, and there was none to save them," because they had neither the help of men nor of the gods whom they themselves called the creators of things. Jer. 2: "Where are your gods that you have made? Let them arise and deliver you in the time of your affliction." Hence there follows: "They cried out to the Lord, and he did not hear them." Is. 1: "When you multiply your prayers, I will not hear you." But against this: Is. 65: "Before they cry, I will hear." Ps. 90: "He shall cry to me, and I will hear him." And it should be said that when someone cries out with a right intention, whether praying or crying, then he is heard, and God approves and hears his prayer. Jn. 9: "If anyone is a worshipper of God," that is, with a right intention, "him he hears." But when someone cries out to God with a simulated and feigned prayer, he does not hear. Jas. 4: "You ask and do not receive, because you ask wrongly," that is, with a bad intention or an unjust request. Prov. 1: "Then they will call and I will not hear; they will rise at dawn and will not find me." Next he shows their total destruction; hence he says, "and I will grind them." When dust is thrown, no trace remains, because the wind scatters it; so when the wicked are destroyed, they remain in no way. Therefore he says, "and I will grind them like dust before the wind." Ps. 1: "The wicked are like dust which the wind casts from the face of the earth," that is, they are scattered. Ps. 9: "Their memory has perished," etc. But because some are destroyed sometimes with honor, he shows that the wicked or sinners are consumed vilely and dishonorably; hence he says, "like the mud of the streets I will destroy them." Job 20: "If his pride," namely the sinner's, "ascend even to heaven, and his head touch the clouds, he shall be destroyed in the end like a dunghill." Ps. 68: "Let them be blotted out of the book of the living." Is. 17: "He shall be carried away like the dust of the mountains before the wind" (namely the sinner) "and like a whirlwind before a tempest." Job 13: "Your necks shall be brought down to the mud."
[86929] "You will deliver me." Above the Psalmist commemorated the persecution of his enemies and their total destruction; here he commemorates his own exaltation, by which he was promoted to be king. And regarding this he does two things. First he sets forth his exaltation; second, his thanksgiving, at "the Lord lives." Regarding the first he does two things. First he proposes his exaltation over the Jews; second, he sets forth the devotion of the Gentiles, at "the people"; third, the obstinacy of the Jews, at "alien sons." This pertains more especially to Christ than to David. And therefore regarding this he does two things. First he shows how he is freed from the contradiction of the Jews; second, how power is given him over the nations. He says therefore: not only have you destroyed those who hated me, but "you have delivered me from the contradictions of the people." If this is understood of David, the Jews greatly contradicted him. 2 Sam. 20: "We have no part in David, nor inheritance in the son of Jesse. Return to your tents, O Israel." And they also contradicted Christ, as is clear in the Gospel. Heb. 12: "Think on him who endured such contradiction against himself," etc. And from this both David and Christ were delivered. "You will set me as the head of nations"; as if to say: the Jews do not want me to rule over them, but you have made me lord of both the Jews and the Gentiles. And this especially befits Christ, as is said in Eph. 1: "He gave him as head over all the Church, which is his body." Then the devout submission of the Gentiles is set forth; hence he says, "A people I did not know has served me" -- a foreign people, such as the Ishmaelites and the Moabites, who, as is related in 2 Sam. 8, were made his tributaries. Similarly also to Christ, because those he did not know by visiting them bodily served and obeyed him. Mt. 15: "I was not sent except to the lost sheep of the house of Israel," namely to visit bodily. Or "I did not know," that is, I did not approve by giving them the law and the prophets. Is. 55: "Behold, you shall call a nation you did not know, and the nations that did not know you shall run to you." "At the hearing of the ear they obeyed me," because although they do not see me, from the mere hearing of faith through the apostles they obeyed. Is. 65: "They have found me who did not seek me." Rom. 10: "Faith comes from hearing." Or "at the hearing of the ear they obeyed me," because immediately upon hearing, as is said in Mt. 4, leaving all things they followed him.
[86930] "Alien sons." Here the obstinacy of the Jews is set forth. And he calls them alien sons, because once they were sons begotten by God through the grace and teaching of the law. Ex. 4: "Israel is my firstborn son." But nevertheless they became strangers. Is. 1: "I have nourished and brought up children." And there follows, "they have turned away backward." And they are aliens for a threefold reason: because "they have lied to me," because "they have grown old," and because "they have limped." A person becomes estranged from God when he does not keep faith; and regarding this he says, "they have lied to me," that is, they have broken the covenant. Also, when they do not follow in the footsteps of the faithful fathers; hence, "they have grown old." A thing that has grown old is near its end. These were new from the beginning. 1 Chr. 12, when they say: "We are yours, O David, and with you, O son of Jesse." But gradually they grew tepid. Another kind of estrangement is when one totally departs; hence he says, "they have limped from their paths," as if lame in one foot, keeping the Old Testament poorly and rejecting the New. Or if it is referred to Christ: "alien sons have lied to me," because they made a covenant with God: Ex. 24: "All that God has spoken, we will do." Afterward they broke it: Ps. 65: "Your enemies shall lie to you in the multitude of your strength." Also the virtue that was in the fathers is not in the sons; therefore "they have grown old": Bar. 3: "Why is it, O Israel, that you are in the land of your enemies and have grown old in a foreign land?" Also "they have limped from their paths," that is, from the precepts of the law, because they walk with one foot, namely the literal sense, not the spiritual. Also, literally, "they have limped," because they followed only the traditions of the Pharisees: 3 Kgs. 18: "How long will you limp on two sides? If the Lord is God, follow him."
[86931] "The Lord lives." Here thanksgiving is set forth; and regarding this he does three things. First he proposes it. Second, he sets forth its subject matter, at "God who gives," etc. Third, he breaks forth into praises of God, at "therefore the Lord lives." And he speaks after the manner of a king concerning God. In ancient times the mode of greeting a king was: "Long live the king!" This befits God, because he himself is eternal life: Ps. 35: "With you is the fountain of life." And therefore he says, "The Lord lives." Ezek. 33: "As I live, says the Lord God." For he is the giver of life to people: Jn. 1: "What was made, in him was life." Also, to others blessing is wished, but he himself is the very blessing: "Blessed be my God." "My God" refers to the Son: Is. 9: "A son is given to us." Ps. 66: "May God bless us, our God bless us, may God bless us." Dan. 3: "Blessed are you, O Lord, the God of our fathers, and worthy of praise and blessed forever." And because he fills us with blessings. Third, he desires his exaltation: "And let the God of my salvation be exalted," that is, the author and giver of the salvation of grace in the present and of glory in the future: Ps. 43: "You are my king and my God, who commands the salvation of Jacob." Also Ps. 73: "He has worked salvation in the midst of the earth." He does not ask that God be exalted in himself, because he is the Most High: Ps. 86: "The Most High himself has founded it." But that he be exalted in our knowledge. And he says, "of my salvation," that is, who saves me: Is. 45: "A just God and a savior, there is none besides me." Acts 4: "There is no other name given to people under heaven." Or "the God who saves me, may he be exalted" through his effect, so that he may save me not only in the lowest things but also in the highest: Mt. 21: "Blessed is he who comes in the name of the Lord; hosanna in the highest." Sir. 43: "Exalt him as much as you can, for he is greater than all praise." Ps. 98: "Exalt the Lord our God, and worship at his footstool, for he is holy."
[86932] "God." Here the subject matter of thanksgiving is set forth, both for the benefit of deliverance from evil and for the benefit of promotion to good; hence he says, "God," etc. And this can be said in the person of the Church, because those who persecute her will be subjected to her: Is. 60: "The sons of those who humiliated you shall come bowing to you, and they shall worship the traces of your feet." Just as Paul, who condemned Stephen, was struck down; hence it is a holy vengeance when a rebel is subdued and humbled. Therefore "you are my deliverer." Jn. 8: "If the Son shall make you free," etc. "From my enemies" -- not just any enemies, but "the wrathful": Prov. 27: "Anger has no mercy." Hence it is a greater glory to be delivered from fervent evils. "And from those who rise up against me": Ps. 26: "Unjust witnesses have risen up against me," etc. "You will exalt me." He says this to show God's providence, that is, in that by which they believe they are pressing him down, they are exalted: Phil. 2: "For which cause God also has exalted him." Gen. 7: "The waters were multiplied and lifted up the ark on high." "From the unjust man you will deliver me," that is, from the fraudulent: Ps. 139: "Deliver me, O Lord, from the evil man; rescue me from the unjust man." Next the thanksgiving is concluded on account of the aforesaid causes. "Therefore I will confess to you among the nations, O Lord," etc., that is, before all people I will praise you: Tob. 12: "Bless the God of heaven, and confess to him before all the living." "And I will sing a psalm to your name." In the psalm is understood good action, because whatever good we do, we ought to do for the glory of God's name. "Magnifying the salvation of his king." Jerome has: "thus to him who magnifies and acts," namely to him who magnifies and acts, according to our text, "God who gives vindication." And he is God inasmuch as he magnifies. And he sets forth two things: one pertaining to the state of the kingdom, another to the person, because both are magnified. Regarding the first he says, "magnifying the salvation of his king," because you have promoted me to the kingdom. Or "of his king," that is, of Christ, through whose name all are saved: Acts 4: "There is no other name given," etc. Regarding the person he says, "and showing mercy to his anointed, to David and to his seed forever," because he multiplied his seed as he had promised.
Commentary on Psalm 18
[86933] Above, the Psalmist gave thanks in many ways for benefits both given and hoped for; but here, from the consideration of those benefits, he rises to the praise of the Benefactor. The title is clear: "To the end, a Psalm of David." According to the letter it refers to David; but according to the mystery, to Christ, "to the end." This Psalm is divided into two parts. In the first, God is commended for his instruction by which he teaches us. And this in two ways. One is general, which applies equally to all, and this is manifested through his works: Rom. 1: "The invisible things of God are clearly seen, being understood through the things that are made." The other is special, through the giving of the law, which pertains only to the faithful. The second part begins at "The law of the Lord is unspotted." This Psalm is truly expounded of Christ, because the Apostle brings forward the authority of this passage for the mystery of Christ in Rom. 10: "Their sound has gone forth into all the earth," and so on. Nevertheless, just as the mysteries of Christ are sometimes represented figuratively in the figures of the Old Testament, so too they are sometimes figuratively foreshadowed in the figures of the works of the saints. And therefore this Psalm will first be expounded according to the figure, and secondly according to the truth. First he speaks of the heavens, then of the sun. By the heavens the apostles are understood; by the sun, Christ is understood: "In the sun." Concerning this he does two things. First he sets forth the teaching by which God instructs us through the heavens, however understood. Second, he excludes impediments to this teaching, at "Day to day utters speech," and so on. Two things are necessary to know about God. One is the glory of God, in which he is glorious. The second is his works. If we consider the corporeal heavens, they announce to us the glory of God, because in them there is a wondrous and ordered distinction, which is a certain overflow of that firmness of glory: Eccl. 43: "The beauty of heaven, the glory of the stars, the world on high shining forth, the Lord." And because "the sun giving light has looked upon all things, and the work of the Lord is full of his glory." And therefore these material heavens are understood to indicate to us the glory of God, not as living material things, as Rabbi Moses says, but in their beauty by which their Maker is much more clearly indicated. And the firmament shows us how magnificent God is. The firmament is called heaven, as it says in Gen. 1: "God called the firmament heaven." But according to the distinction, it is called heaven; and thus in the distinction of the heavens, divine wisdom appears. If the whole is taken together, it narrates his power. And therefore he says that the heavens declare, that is, manifest, the glory of God, and the firmament announces the works of his hands, through which works his power appears. But according to the truth, by the heavens the apostles are understood, in whom, as in heavens, God dwells. And they are called heavens because of the sublimity of their way of life: Phil. 3: "Our citizenship is in heaven." Likewise they are adorned with stars, because of the abundance of their many virtues: Eccl. 43: "The beauty of heaven, the glory of the stars": Is. 55: "As the heavens are exalted above the earth," and so on; because they are luminous through teaching and example: Mt. 5: "So let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Because they revolve through obedience and the course of preaching: Sir. 24: "I alone have compassed the circuit of heaven, and I walked in the waves of the sea, and I penetrated the depths of the abyss, and I stood in every land, and in every people and in every nation I held the primacy." These declare the glory of God, namely of the Father, in which is Christ. And because Christ is equal to the Father, and that he is God, and that he freely forgives sins: Is. 52: "You were sold for nothing, and you shall be redeemed without money." Likewise the apostles are called the firmament, because they were strengthened by the power of the Holy Spirit: Lk. 24: "Stay in the city until you are clothed with power from on high." And they announce the works of his hands, that is, the wonderful things that Christ did, namely his nativity, passion, resurrection, and ascension: Eccl. 42: "Has not God made the saints declare all his wonders?" Is. 12: "Announce this in all the earth." Ps. 95: "Announce his glory among the nations, his wonders among all peoples." Or, the heavens declare, because the heavens sent a new star, announcing the birth of the Savior: Mt. 2: "We saw his star in the east."
[86934] "Day." Here he excludes the impediment to teaching, and he excludes a threefold impediment. Sometimes teaching is impeded so that it cannot be learned because of time; sometimes because of the variety of languages; sometimes because of diversity of places. The first impediment concerns nighttime, for it is not a time for reading, since it is a time for resting; and according to different times it is fitting to teach and to learn. And first we must speak of material days that are caused according to nature from the motion of the heavens. And therefore it is necessary to consider not only the substance of the heavens but also the motion of the firmament; and thus wisdom must be understood in this alternation: Eccl. 33: "Why does one day surpass another day, and one light another light, and one year another year, from the sun? By the knowledge of the Lord they were distinguished," that is, disposed above. And therefore he says, "Day," succeeding, "to day utters speech," that is, the day of wisdom, that is, it manifests the order and goodness of divine wisdom, insofar as one day is greater than another, and so on. On one day the heat is greater than on another, and so with each. "And night." Above he showed divine wisdom and the order of divine disposition, because night succeeds night in an ordered way. And he says that day "utters," because the time of day is the time of speaking; and therefore it is the time of the word. For this reason he says, "utters speech." But nighttime is the time of meditation, because of quiet; and therefore in the quiet of the night a man meditates and discovers many things by which he becomes knowledgeable; and therefore it is the time of knowledge. And therefore he says, "And night," succeeding, "to night declares knowledge," that is, of God; because in one night there is a different disposition of time than in another; and all of this comes from the knowledge of God who disposes it. According to the truth, the apostles are called days. And this is what he says: "Day," that is, the apostles, "utters speech" of divine wisdom "to day," that is, to the perfect: 1 Cor. 2: "We speak wisdom among the perfect"; for not all things are preached to all, but clear things to the clear, holy things to the holy, great things to the great. Likewise the apostle, insofar as he is night, that is, living in the flesh and mortal, condescending to the weakness and ignorance of the unlearned, as night "declares knowledge to night," that is, to the perfect, but about human things: 1 Cor. 3: "I could not speak to you as to spiritual persons, but as to carnal. As little ones in Christ, I gave you milk to drink, not solid food." Or "day," that is, Gabriel, "utters speech to day," that is, proposes the word of the Savior to the Blessed Virgin; but "night," that is, the Devil, "declares knowledge to night," that is, to Eve: Gen. 3: "You shall be as gods, knowing good and evil." Likewise, secondly, teaching is impeded by the variety of languages; but this teaching is not impeded thereby, because "there are no speeches nor languages" -- that is, whatever those tongues or nations may be, they can be instructed in divine wisdom and power, and this whether through the heavens or through the apostles. But according to the truth it must be said that "there are no speeches," and so on, "whose words are not heard," because the voices, or preaching, or teaching of the apostles is heard by everyone. But concerning the speech of the apostles there is a twofold opinion. For some say that the apostles spoke in one language but all others understood them. But against this is the Apostle in 1 Cor. 14: "I give thanks to my God that I speak in all your tongues." Hence "there are no speeches in which they are not heard to speak." Speeches signify principal languages, but discourses signify varieties of idioms in the same language. Or speeches are tongues; discourses are modes of speaking. Now there is a threefold mode of speaking: one humble, which we commonly use; another, when it is adorned; and another, when it is merely ornate. The first befits one who teaches. The second, one who persuades. The third, one who delights; and the apostles spoke in each of these modes: Is. 28: "In the speech of lips and in another tongue I will speak to this people." Likewise, an impediment to teaching is the diversity and remoteness of place, because teaching sometimes does not reach remote parts; but it is not so with this teaching, because "Their sound has gone forth into all the earth," namely of the heavens, or of the apostles, because everywhere is the teaching by which the heavens instruct. But it is better said of the apostles, because he says "has gone forth," not "they went forth" -- "the sound," that is, the fame, "and to the ends of the world their words." Is. 12: "Sing to the Lord, for he has done great things; announce this in all the earth": Mt. 28: "Going, teach all nations." And therefore he says, "To the ends of the world their words": because the sound reaches to remote places, and the words to nearby places. But it is not so with the apostles; rather, even the words, that is, the distinct sound, reached to the ends of the earth, whether by some prophecy or by the fame of miracles.
[86935] "In the sun." Above, the Psalmist made mention of the heavens; and here, to show the praise of the Creator, he treats of the sun. And just as by the heavens the apostles are understood, so by the sun Christ is understood: Mal. 4: "To you who fear my name, the sun of justice shall arise." And certain prophecies speak this of Christ under the figure of the sun; therefore he first sets forth the figure through which he begins to explain the truth about Christ. Concerning the figure he sets forth three things. First, the position of the sun. Second, its motion: "And he as a bridegroom." Third, its effect: "There is no one who can hide himself," and so on. First it should be known that Jerome's different text has: "He has set a tabernacle for the sun in them"; as if to say, thus the heavens declare, and so on. And for them, namely the heavens, he set a tabernacle for the sun, that is, he placed it in the heavens. The tabernacle is fittingly used because this world is a place of wayfarers, not of those dwelling in a fixed place, since they are in continual motion. But our text has, "In the sun he has placed his tabernacle." The house of a certain lord stands more beautifully in a city than in the country; so the tabernacle of God appears more beautifully in heaven. And therefore he says, "In the sun he has placed his tabernacle," as if to say: the sun is his tabernacle -- not that God is contained in a place, but because, as Dionysius says, in the sun the goodness and power of God, or divine goodness, is most represented. Concerning the motion of the sun he says two things: "From the highest heaven." Note that he speaks of the heaven as it is in its motion, which is the end of the night and the beginning of the day. And insofar as it is the end of the night, it is nothing other than the going forth from the hidden into the manifest, because it does not rise as though it then begins to exist, but because it is then made manifest. And therefore he likens it to a bridegroom coming forth from his bridal chamber, because just as the bridegroom is hidden in the bridal chamber, so the sun is hidden at night. Therefore he says, "He as a bridegroom coming forth from his bridal chamber." But insofar as it is the beginning of the day, he sets forth four things: namely, its property or efficacy, its magnitude, its swiftness, and the regularity of its motion. Its property, because night indicates sadness, but the day makes joyful: Ps. 29: "In the evening weeping shall have place, and in the morning gladness." And therefore he says, "He has rejoiced." Its magnitude, because it is great among all particular corporeal things; and therefore he says, "As a giant." Its swiftness; hence he says, "To run." Its regularity; hence he says, "The way," because it does not deviate from the straightness of the way, as some planets do. Likewise he explains this similitude when he says, "From the highest heaven." And what is said here can be understood in two ways. In one way, because there are two points according to the astronomers, namely the summit of the heavens, where the sun is when it is at midday, and the opposite point, which is the angle of the earth, where the sun is at midnight. And this is what he says, "His going forth is from the end of heaven," according to those who begin the day from midnight, "and his circuit even to the end thereof," with respect to the angle of heaven where it is at midday. But if it is referred to one high point, there is one point where the sun is at midday. And this is what he says, according to the astronomers who count more days from midday; as if to say: from the meridian point is his return, namely of the sun, to that same place: Eccl. 1: "The sun rises and sets, and returns to its place." His effect is manifested when he says, "And there is no one that can hide himself from his heat"; as if to say, the sun at its meridian so scorches the earth and is so hot that in some lands a man can scarcely endure: Eccl. 43: "At noon it scorches the earth, and who can withstand its burning heat?" But according to the signified reality, the mysteries of Christ are designated. And first his conception is designated. Second, his nativity. Third, his progress. Fourth, his ascension. His conception is designated when it says, "In the sun he has placed his tabernacle." Now it is customary that by tabernacle the body is understood: 2 Pet. 1: "I know that the laying aside of my tabernacle is at hand, as our Lord Jesus Christ has signified to me": 2 Cor. 5: "We who are in this tabernacle groan." What therefore he says, "In the sun he has placed," and so on, that is, he placed his body in the sun, that is, in the Blessed Virgin, who had no obscurity of sin: Song 4: "You are all fair, my love, and there is no spot in you." Or, in the sun there are three things: it shines, it burns, and it distinguishes the turns of the seasons. "In the sun he has placed his tabernacle," that is, in the open, because though he was invisible, through the assumption of a body he was made visible: Jn. 1: "The Word was made flesh, and dwelt among us." Likewise, "in the sun," that is, in burning heat, "he placed his tabernacle," that is, his body, because he assumed a passible body: Is. 53: "Surely he has borne our infirmities, and carried our sorrows." Likewise, he subjected it to change; and he who according to his divinity was eternal, according to his humanity was made temporal: Ps. 30: "My times are in your hands." Or, "his tabernacle," that is, the Church: Rev. 21: "Behold the tabernacle of God with men." He placed it "in the sun," that is, in the open: Mt. 5: "A city set on a mountain cannot be hidden." His nativity is designated when it says, "He as a bridegroom coming forth from his bridal chamber." The bridal chamber is the virginal womb. From this he came forth as a bridegroom, because in that perpetual union he espoused human nature. Hence in death the divinity remained united to the soul and the body: Hos. 2: "I will espouse you to me in faithfulness." The course of his way is described by its joyfulness. Hence, "He has rejoiced," inwardly, namely with spiritual joy, which neither death nor any sadness in the sensory part could disturb, because even in his passion he enjoyed blessedness: Is. 42: "He shall not be sad nor troubled"; because from the sadness of the sensory part no sadness arose in the higher part; yet the whole suffered according as it was nature, but not according as it was turned toward God. Likewise it is described by its magnitude, because, "as a giant" of twofold substance, because of the divine nature in which he is great: Ps. 76: "Who is so great a God as," and so on, and of the human nature in which also he is great: Lk. 1: "He shall be great," and so on. By its swiftness, because he accomplished our salvation in a short time; hence he says, "To run the way": Acts 10: "He went about doing good and healing," as it were swiftly.
[86936] "From the highest." Here he continues on the ascension, and concerning this he does three things. First, he sets forth the fitting ascension. Second, its terminus. Third, its fitting effect. The first, when he says, "From the highest heaven is his going forth." It is natural for each thing to tend to its own connatural place. The highest natural place is owed to him who has the highest nature. Christ was born from the Father having the highest nature: Eph. 4: "He who descended is the same who also ascended." And therefore he says, "From the highest heaven is his going forth," namely, through his eternal generation. And he says, "from the highest," not from the ethereal or the empyrean or any other, but from the being of the Trinity, because he is consubstantial with the Father, the same in essence. Then he sets forth the terminus. He says therefore: "And his circuit is even to the highest point thereof": Jn. 16: "I came forth from the Father and have come into the world; again I leave the world and go to the Father." The effect follows: "And there is no one who can hide himself from his heat": Eph. 4: "He gave gifts to men." Likewise: "He ascended above all the heavens, that he might fill all things." The sun, when it is on high, warms all. So Christ, ascending, sent the Holy Spirit to his disciples; hence he says, "And there is no one who can hide himself from his heat." The Holy Spirit warms: Song 8: "Its lamps are lamps of fire." But do not many fail to receive his warmth? It must be said that as it is with the material sun, so it happens with the Holy Spirit. Many can hide themselves and not receive the heat of the sun, but the sun for its part offers itself to all; so the Holy Spirit is poured out everywhere and seeks to be received by all, unless someone hides himself through malice. Or, "there is no one who can hide himself," and so on: because even if the sinner does not receive him, still he cannot be hidden from being known by him, and so on. Prov. 15: "Hell and destruction are before the Lord."
[86937] "The law." Above, the Psalmist treated of God's general instruction, which takes place through creatures; now he treats of the special instruction which takes place through legislation. And concerning this he does two things. First, he sets forth the commendation of the law. Second, he treats of the offenses committed against the law, at "Who can understand sins?" And fittingly, after the mysteries of the incarnation of Christ, he treats of the old law, which was fulfilled by Christ and the new law handed on. Concerning this he does two things. First, he shows the goodness or rectitude of the law. Second, its sweetness or lovableness, at "More to be desired." Concerning the first he does three things. First, he commends the law in general. Second, the things contained in the law, at "The testimony of the Lord." Third, he commends those things that are adjacent to the law, at "The fear of the Lord." Now it should be considered that he says two things about the law of the Lord: both that it is unspotted and that it converts. And this can refer to each law, namely the new and the old. And they are set in contrast to human law, in which certain unlawful things are permitted, such as usury and houses of prostitution; for it cannot correct all things. But the law of the Lord is not such; rather, it is unspotted, that is, excluding all evils: Ps. 11: "The words of the Lord are chaste words," and so on. Job 6: "You will not find iniquity on my tongue, nor will folly resound in my jaws." Likewise, human law does not extend itself except to those matters over which human judgment has competence, namely only to exterior things: 1 Sam. 16: "Man sees what appears, but God beholds the heart." And therefore human law restrains from exterior things, though divine law converts the heart to God. And therefore he says, "converting," not only exterior acts, but "souls." But the old law did this imperfectly, the new law perfectly, because the old law restrained through temporal punishments, which coerce the hand, but the new law restrains through eternal punishments, which coerce the heart. Now three things are contained in the law: testimonies, judgments, and precepts. Testimonies, because divine law necessarily proceeds upon certain matters of belief: Heb. 11: "He who comes to the Lord must believe." And therefore testimonies are necessary by which the right faith of a man may be tested; and so there are in it testimonies and ceremonies. And he says two things about them: that the testimonies or precepts have something trustworthy, and that they bestow wisdom. But human doctrines have something untrustworthy and do not bestow wisdom. Untrustworthy, because the ancients fabricated certain falsehoods in their laws, as seemed to them useful for the states: for example, that certain men were born from gods, so that they might conceive great spirits; and that those who governed well were transferred to the gods, so as to encourage good governance of the commonwealth. But the testimony of the Lord, that is, the doctrine or divine commandment, is trustworthy, that is, it has truth; but that other doctrine is false: Ps. 92: "Your testimonies, Lord, are made exceedingly credible." And this is because that law orders only the things of this present life; but divine law orders toward the future life. Rom. 8: "The sufferings of this present time are not worthy to be compared with the glory to come that shall be revealed in us." Testimonies are properly called those things in the law which generate the authority of the one commanding in the hearts of subjects, so that they obey the precepts -- such as that God is one, and that he is the Creator of heaven and earth, and things of this kind. And because the ceremonial precepts are owed solely from divine authority, they could be called testimonies; but the moral precepts are grounded in the obligation of every virtue; and the judicial precepts are grounded in obligation between men regarding contracts. Now that human law does not bestow wisdom: for there is some wisdom in human affairs, where there is some truth, such as philosophical wisdom; and there was a certain wisdom that the priests used in the temple, and this is false; and this was proposed to many. But that philosophical wisdom was proposed to few, whereas divine wisdom is proposed to little ones, that is, to the people: Deut. 4: "This is your wisdom and understanding in the sight of the peoples." Or, "to little ones," that is, to the humble: Mt. 11: "You have hidden these things from the wise and prudent, and have revealed them to little ones." "The justices of the Lord are right," that is, those judgments that are spoken of in Ex. 22: "He who has stolen an ox or a sheep," and so on. Is. 26: "The path of the just is straight for walking": Prov. 21: "It is joy for the just man to do justice, and dread for those who work iniquity." And he says two things about them: that they are right, and that they are joyful. Right, because they contain justice. What is right is called just: Prov. 8: "All my words are just, and there is nothing wicked or perverse in them; they are right to those who understand," and so on. Joyful, not harsh and disturbing, because they are mixed with equity; hence he says, "Rejoicing hearts," because of the equity and the hope of reward: Ps. 118: "I shall rejoice in your words." But the moral precepts are bright and illuminating; hence he says, "The commandment of the Lord is bright." It is called bright because it is manifest and evident in itself, as here: "You shall not kill," "You shall not commit adultery," "You shall not steal," and similar things, which have clarity in themselves, that everyone is bound to observe, as Prov. 6 says: "The commandment is a lamp, and the law is a light." A precept is called that to which attention is directed according to the command of a superior; and it concerns things to be done, and imports a duty of acting in the one to whom it is commanded. This duty arises either from the divine rule which we are bound to follow -- and thus that falls under obligation without which the order of reason cannot be preserved; or it is a duty from the authority of the one commanding, whom we are bound to obey; or from the end, which we entirely desire, which is appointed for us -- and then that falls under precept without which we cannot maintain subjection to the one commanding, or without which we cannot attain the intended end. For a precept is so called as though "precisely taken," namely for acting -- as though we are precisely bound to do that. And therefore such a precept is "enlightening the eyes," namely of reason, which eyes are darkened by the desire for exterior things and the interior passions of concupiscence; and the precept of the Lord removes this, and therefore it is "enlightening the eyes." "Enlighten my eyes, lest I ever sleep in death," Ps. 12.