[86938] "The fear." Here he sets forth certain things that are adjacent to the law, of which one is on our part, namely fear, which leads us to observe the precepts: Eccl. 12: "Fear God and keep his commandments." And he says two things about this fear. First, he says it is holy. Second, he says it endures. Now all fear is caused by love, because a man fears to lose what he loves. And therefore, as there is a twofold love, so there is a twofold fear. There is a holy fear that is caused by holy love; and an unholy fear, caused by unholy love. Holy love is that by which God is loved: Rom. 5: "The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us." This holy fear does three things. First, it fears to offend God. Second, it refuses to be separated from him. Third, it subjects itself to God through reverence. And this fear is called chaste and filial. Unholy fear is that which is caused by unholy love, which is of the world and of oneself. And from such unholy love a twofold unholy fear is caused: servile, which is from love of self; and worldly, which proceeds from love of the world: Mt. 10: "Do not fear those who kill the body," and so on. Concerning holy fear: Ps. 33: "Fear the Lord, all you his saints, for there is no want to those who fear him." Worldly fear does not endure except with the world; servile fear endures in the wicked forever; but holy fear endures in the good. Concerning this the Psalm says: "The fear of the Lord is holy, enduring forever and ever." But against this: "Perfect charity casts out fear," 1 Jn. 4. It must be said that charity expels servile fear; but filial fear endures in two ways, namely in the homeland. First, as to its reward: Ps. 9: "The patience of the poor shall not perish forever." Not that patience is there, because there is no tribulation, but its fruit endures; and so the fruit of fear endures: Sir. 1: "It shall be well with him who fears God in his last days, and on the day of his death he shall be blessed." Or it endures as to a certain act of its own: not that it fears to offend, because there it does not fear sin or separation, but as to reverence, because they will submit themselves to God and will not dare to make themselves equal to him: Job 26: "The pillars of heaven tremble and quake at his command." On God's part there is another thing, namely his judgment, which is called the execution of justice: Ps. 93: "Until justice be turned into judgment." And these are done insofar as he punishes or rewards. And therefore the judgments of the Lord are said to be "true, justified in themselves": true because of their rectitude, because in them there is always truth: Rom. 2: "The judgment of God is according to truth against those who do such things." For they do not follow human testimonies, but are "justified in themselves," because they either do not follow another higher law, but are justified in themselves; or because in themselves the very judgments of the Lord have evident justice: Ps. 36: "And he shall bring forth your justice as the light, and your judgment as the noonday."
[86939] "More to be desired." Above, the Psalmist commended the divine law as to its rectitude; here he commends it as to its sweetness and pleasantness. And concerning this he does two things. First, he sets forth its commendation. Second, he proves such a commendation, at "For your servant keeps them." He prefers the law, as to the desire of the soul, to all worldly things. Now in worldly things, exterior riches and bodily pleasures are desired. And the delight of the law of God is above these. As to the first, he says that these things which have been said are "more to be desired than gold": Prov. 8: "Wisdom is better than all the most precious riches, and nothing desirable can compare with it": Ps. 118: "I have loved your commandments above gold," and so on. And he touches on those two things that men desire; hence he says "gold," and pomp, hence "precious stone." Precious stones serve only for appearance; hence "much" can refer either to the stone or to "precious." Likewise, as to the second, he says, "And sweeter than honey and the honeycomb": Ps. 118: "How sweet are your words to my jaws, sweeter than honey to my mouth." He says "honey and honeycomb" with respect to bodily pleasures. Honey is extracted from wax, but the honeycomb is honey and wax together. Bodily pleasures are sometimes manifest, and so it is honey; sometimes they are hidden and sweeter, and so it is the honeycomb: Prov. 9: "Stolen waters are sweeter," and so on. Or, they are preferred to the honeycomb because of the Old Testament, in which the truth is in the figure like honey in the comb; and to honey because of the New Testament, where the truth is manifest. But are spiritual delights more delightful? It must be said that yes, and there is a threefold reason. First, on the part of the good that gives delight, which is a greater good, and from the cause of delight, which is a greater good, therefore more delightful. Second, on the part of the power that delights, because the intellectual power is stronger than the sensory power. Third, from the manner of the delights. Bodily delights consist in becoming and in motion, as in food and other things. But motion is something imperfect, and implies something future and past, because the whole is not had all at once. Spiritual delights, however, are not in motion, because they consist in loving and understanding the good, which is not in motion. But accidentally, those bodily delights are more desired, insofar as some abound in sense but are lacking in intellect. Or, holy men love the precepts of God more than themselves. And the saints are designated by gold and precious stone: 1 Cor. 3: "If anyone builds upon this foundation, gold, silver, precious stones." Likewise, by honey and honeycomb are signified those who are strangers to worldly things; but the honeycomb signifies those who still take delight in worldly things. And such people, because they are not entirely detached, love themselves more than the precepts; others love the precepts more than themselves. And he proves this in two ways. First, by experience. Second, from the effect. By experience, when he says, "For your servant keeps them"; as if to say: I can say they are sweet because I have tasted them, for I love them and experience them. No one can bear witness except he who experiences: Jn. 7: "If anyone is willing to do his will, he shall know of the doctrine whether it is from God or whether I speak of myself": Job 23: "My foot has followed his steps." From the effect, that is, from recompense, he proves the same when he says, "In keeping them there is great reward": Mt. 5: "Rejoice and be glad, for your reward is great in heaven." And he does not say "for keeping," but "in keeping them," because the very keeping of them is a great reward, namely the glory of the heart and its purity: 2 Cor. 1: "Our glory is this: the testimony of our conscience." And thus the law is commended for its honesty when he says, "in keeping them," and so on, because the honest is the same as virtue, and is desirable in itself.
[86940] "Offenses." Here he prays concerning the offenses of those who transgress the law. And first he sets forth the hiddenness of sins. Second, he asks for their remission, at "From my hidden ones." Third, he sets forth the reason for the petition, at "If they shall not have dominion over me," and so on. He says therefore: we frequently offend against the law, but "Who can understand sins?" As if to say, no one. And this for three reasons. First, because sin blinds the eyes of the sinner, hence small sins are not easily discerned: Wis. 2: "Their own malice has blinded them." Second, because sins are many: Ps. 39: "Evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see." Likewise, because of their subtlety: Ps. 39: "They are multiplied above the hairs of my head," from their subtlety. But he does not say "sins" but "offenses." There is a twofold kind of sin: namely, of transgression -- and this is more easily known, because a man knows he has done a wicked act. And also of omission -- and this is difficult to know, because these do not bind at all times, but according to place and time. And distinguish: when it is the proper place and time, it is difficult to affirm -- and when alms should be given, how and where, and so on. Then he sets forth the remission of sins. Now there is a twofold kind of sin. One takes its beginning from ourselves, and this is principally original sin, and those which proceed from the corruption of the fomes, such as sins of the flesh; and these stain the soul, because they join it to earthly things. And therefore he says, "From my hidden ones cleanse me," that is, those which proceed from a hidden root, or which are done in secret, or which arise from a secret will: Eph. 5: "The things that are done by them in secret, it is shameful even to speak of." Sometimes they take their origin from another; therefore he says, "From those of others spare your servant." But is another's sin imputed to someone? Ezek. 18: "The soul that sins, it shall die." It must be said that it is not, when it is entirely another's. But when it passes to you by imitation: Sir. 13: "He who touches pitch shall be defiled by it." Or by persuasion, or by consent: Prov. 1: "My son, if sinners entice you, do not consent to them." Or by dissimulation at the due time and place, then it becomes your own and is imputed: Rom. 1: "Not only those who do such things are worthy of death, but also those who consent to those who do them." And this applies especially to prelates who knowingly overlook the crimes of their subjects. And he says, "Spare your servant," because these sins seem to come upon us from divine wrath, namely that such occasions of sin are given to us. Or, "from those of others," from proud men: Ps. 17: "The sons of strangers have lied to me."
[86941] "If they shall not." Here he sets forth the reason for the petition. And first, on David's part, he asks for immunity from evil. Second, for perfection in good: "And they shall be pleasing." He asks for immunity from evil in two ways: from future evil and from past evil. He says therefore, "If they shall not have dominion over me," or "shall not have dominated," namely sins: Ps. 100: "In the morning I put to death all the sinners of the land," that is, all sins, which are called earth because of the many properties of earth, "that I might destroy out of the city of the Lord all the workers of iniquity," that is, all iniquitous works. Or, "they shall not have dominated," namely the proud. Or "strangers," that is, sinners, or demons, who are said to dominate when they drag one to consent: Jn. 8: "Whoever commits sin is a slave of sin." If therefore they shall not have dominated, "then I shall be unspotted," that is, I shall preserve myself without the stain of mortal sin, even if not of venial sin: Job 15: "What is man that he should be unspotted?" Concerning the past he says, "And I shall be cleansed from the greatest sin": Is. 1: "If your sins be as scarlet, they shall be made white as snow"; Job 11: "If you put away the iniquity that is in your hand, and let not injustice remain in your tabernacle, then you shall be able to lift up your face." Or "the greatest," namely pride, because it is the beginning of all sin: Sir. 10: "There is no greater sin than to apostatize from God," and this happens through pride. Hence the sin that is from pride is worse than that which is done from ignorance or from weakness; for pride is the beginning and cause of all sin, and whoever is free of it is truly unspotted. Then he sets forth what pertains to perfection in good. And first, of the mouth; hence he says, "And the words of my mouth shall be such as to please." As long as a man is in sins, his words do not please God: Sir. 15: "Praise is not fitting in the mouth of a sinner": Ps. 49: "But to the sinner God has said: Why do you declare my justices and take my covenant upon your lips?" Likewise, he sets forth the perfection of the heart, which requires the pleasure of God; hence he says, "And the meditation of my heart always in your sight," that is, before the angels; or, "you who see within and examine the conscience." And this I say because you, Lord, are my helper in doing good, and my redeemer from avoiding evils: Is. 44: "Return to me, for I have redeemed you."
Commentary on Psalm 19
[86942] In the preceding Psalms he treated of liberation from persecution and gave thanks for the liberation; here, however, having been liberated, or standing in hope of liberation, he asks to be promoted to greater things. This Psalm, therefore, is divided into two parts. In the first part, a petition for exaltation is set forth. In the second, a promise is proposed, at "O Lord, in your strength," etc. Concerning the first, he does three things. First the petition is set forth. Second, the hope of being heard is set forth, at "Now I know." Third, the conclusion of the Psalm is set forth, at "O Lord, save," etc. Concerning the first, he does two things. First, a petition concerning evils is set forth. Second, concerning promotion to good, at "May he repay you." This Psalm proceeds in a different way from the preceding ones. In the other Psalms David is introduced praying for himself as one who asks; here he is introduced as though it were the prayer of others for him: and although according to the literal sense the things said here are in some way referred to David, yet they properly and truly pertain to Christ. According to the mystical sense, however, they pertain to the Church and to the just man: and in whatever way they are understood, concerning this part the Psalm does two things. First, the hearing of the one who prays is set forth. Second, the reason for the hearing is set forth, at "May he protect you." He says, therefore: O David, or O Christ, "may the Lord hear you"; 1 Mac. 1: "May he hear your prayers," etc. "May the Lord hear you." David suffered tribulations, and Christ likewise in his Passion: and therefore he says, "in the day of tribulation and rebuke": Is. 37: "This is a day of tribulation and rebuke and blasphemy." And in this, Christ was heard for himself and for others: Heb. 5: "In the days of his flesh, offering up with a strong cry and tears, he was heard." And the just man says: "When I was in trouble, I cried out, and he heard me." There is, therefore, a threefold cause that makes prayer worthy of being heard. The first is divine goodness. The second is the intercession of the saints. The third is one's own merit; because, as is said in Jn. 9, "God does not hear sinners; but if anyone is a worshiper of God, him he hears." The reason for the hearing is set forth when he says, "May the name of the God of Jacob protect you." The first cause: that is, on account of his name, that is, on account of his goodness. "May he protect you," if it is referred to Christ. But if it pertains to others, it is set forth thus: "May the name of the God of Jacob protect you" who pray. The God whom he himself worshiped when he appeared to him at Bethel: Gen. 28: the God of Jacob, who leads earthly ones to heaven, and from heaven assists the earthly. He, therefore, "may he protect you": Prov. 18: "The name of the Lord is a most strong tower": Ps. 30: "You shall protect them in your tabernacle," etc. This name is "Almighty": Ex. 15: "Who is able to save," etc. It is also a name of mercy: Lk. 1: "Holy," that is, merciful, "is his name": Song 1: "Your name is oil poured out." Thus, therefore, by the power and mercy of God we are protected: Is. 49: "In the shadow of his hand he has protected me": Ps. 16: "Under the shadow of your wings protect me." The second cause: "May he send you help from the sanctuary," that is, from the assembly of the saints. And there is a twofold assembly of the saints. One reigning with God in glory; the other fighting on earth; and from both we are helped, because the Angels intercede for us: 1 Jn. 2: "We have an advocate," namely, the assembly of Angels: Rev. 8: "The smoke of the incense from the prayers of the saints ascended from the hand of the Angel before God." Smoke comes from moisture and heat. Likewise Christ, who is their king, stands before God on our behalf: Heb. 7: "Approaching through himself to God, to intercede for us." And therefore he says, "May he send you help from the sanctuary," that is, from the incarnate Son, who in the anagogical sense is called holy; Lk. 1: "The Holy One who shall be born of you shall be called the Son of God": Dan. 9: "The Holy One of holy ones shall be anointed." Or "from the sanctuary," that is, from Christ who suffered, because in his passion he sanctified himself for us: Jn. 17: "For them I sanctify myself, that they also may be sanctified in truth": 1 Sam. 11: "Tomorrow salvation shall be yours when the sun grows hot." Or "May he send you help from the sanctuary," namely from the assembly of the blessed: Ps. 21: "But you dwell in the holy place." "And from Zion may he defend you." Zion, that is, "watchtower," that is, from the citadel of David, where the ark was; there God was worshiped then; as if to say: through the prayers of those who contemplate heavenly things in this world, may he defend you, that is, make you safe. Or conversely, "from the sanctuary," namely the assembly of those who are in the world; and "from Zion," namely those who are in glory. "May he defend you." Or "from the sanctuary," as regards those who are in the active life. And "from Zion," as regards those who are in the contemplative life -- by the prayers of all of these, "may he defend you." The third cause is that one's works may be pleasing to God; hence he says, "May he be mindful of all your sacrifice." Every good work is like a sacrifice, because all things ought to be offered to God: 1 Cor. 10: "Do all things for the glory of God." Therefore all our works are a sacrifice in a certain way: whether almsgiving -- Heb. 13: "Do not forget to do good and to share, for by such sacrifices God is won over" -- or fasting: Rom. 12: "Present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service." In the Old Testament, indeed, certain sacrifices were made which were not entirely burned but only in part, and part came for the use of the offerers, like the peace offerings; certain ones were totally burned, which were called most holy, which were called a holocaust, from "holon" which means "whole" and "cauma" which means "burned." And therefore there is a twofold kind of good works. Some are called "sacrifice," when someone dedicates to God from his goods, as when a married person abstains on certain days: Eccl. 3: "A time to embrace, and a time to be far from embraces." But when someone gives everything, reserving nothing for himself, or totally abstains, it is called a holocaust; therefore he says, "May he be mindful of all your sacrifice": Ps. 50: "A sacrifice to God," etc. "And may your holocaust be made fat," that is, acceptable to God: Sir. 35: "The offering of the just fattens the altar, and is a sweet odor in the sight of the Lord." And he says "fat" because the holocaust was burned and produced an odor, since fatty things produce more odor. And therefore, whoever offers a sacrifice more devoutly, it is more acceptable, however small it may be. These things can be referred to the sacrifice of Christ, who offered himself wholly on the altar of the cross. And so, "May he be mindful," that is, may he make us mindful of his passion and death: Lam. 3: "Remember my poverty and my transgression, the wormwood and the gall." Or may he be mindful of our good works which we have sacrificed to him.
[86943] "May he grant." Above, the Psalmist asked in prayer for promotion to good, which is the outwardly desired good; here he asks for that good which is inwardly sought: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at "We shall rejoice." Concerning the first he does two things. First he asks for that which is in the interior movement of the soul, according to the will of the end. Second he asks that the counsel concerning the things which are directed to the end be fulfilled: "And may he confirm all your counsel," etc. He says, therefore, "May he grant you according to your heart," that is, according to the will which is directed to the end; as if to say, may he lead you to the end you intend, which ought to be God: Prov. 10: "The desire of the just shall be granted." "And may he confirm all your counsel"; this concerns the things that are directed to the end (...) for our counsels are weak, because we cannot foresee all things: Wis. 9: "The thoughts of mortals are timid, and our foresight is uncertain." But God is the one who confirms by directing our counsel, which ought to be about seeking eternal things: Jn. 16: "Ask, that your joy may be full": and by giving efficacy to carry out our counsels. But he scatters the counsel of the wicked, as it is said in Job 5.
[86944] "We shall rejoice." Here the reason for being heard is set forth. God gladly gives good things to those who share them with others: 1 Pet. 4: "Administering it to one another." And therefore the reason for being heard is when the good that is sought ought to be shared with others. And this is done, first, as regards the joy of many; as if to say: we, being exalted, "shall rejoice in your salvation," not in ourselves. Gregory says: it is just that he should always find sorrow in himself, who, having abandoned God, was seeking joy in himself. "And we shall be magnified in the name of our God," by the invocation of him who exalted you: Wis. 19: "In all things you have magnified your people, and have honored them, and have not despised them, in every place and at every time assisting them." And therefore he says, "We shall be magnified," etc., that is, we shall be great.
[86945] "May he fulfill." Here he treats of outward petitions: and this when God hears what we ask, because Christ made many petitions for us (Jn. 16). "Now I know." Here the hope of being heard is set forth, and he says: considering that from your good we shall be multiplied, "now I know that the Lord has saved his Christ"; so that it may be understood either of Christ, through whom many have been saved, or of David, whom he saved by predestination. "Now," as if "from now" before it happens: 1 Pet. 1: "Concerning which salvation the prophets inquired, foretelling the sufferings that are in Christ, and the subsequent glories." And not only is it that he has saved Christ Jesus by raising him from the dead -- Ps. 15: "You will not give your holy one to see corruption" -- and so, with the head saved, the members shall be saved; but "he will hear him," namely Christ praying for his members: Jn. 11: "Father, I know that you always hear me." Or David.
[86946] "He will hear." Here the power of the one who hears is commended. And first he sets forth the power. Second, the proof of the power, at "Some trust in chariots." "Might" denotes a multitude of power. Might is the vigorous work of a ruler. And it can be referred to men, so that the sense is: the salvation of your right hand, by which you save Christ and us through him, appears in mighty deeds, that is, in every place where he acts powerfully and mightily in us. Or it can be referred to God: and so, "the salvation of your right hand is in mighty deeds," that is, in the greatness of your power: Ps. 67: "Who brings forth the bound in strength." And he says "of the right hand," because there is a twofold salvation of God. One, namely, of the left hand, by which he saves in temporal things, bestowing temporal goods: Ps. 48: "Men and beasts you will save, O Lord." The other is the salvation of the right hand, which is of eternal things, by which he saves the just, bestowing gifts: Wis. 10: "God repaid the reward of the labors of his saints." Consequently he sets forth the proof of this power. And first he sets forth the diversity of trust and glory among men. Second he sets forth the outcome for both, at "They have been bound." For there is a twofold kind of men. Some place all their hope in secular power: against whom it is said, Jer. 17: "Cursed is the man who trusts in man": Ps. 51: "The just shall see and shall laugh, and shall say," etc. Others place their hope in God: Ps. 117: "It is good to trust in the Lord." And therefore he says, "Some trust in chariots and some in horses"; as if to say: some trust in secular power, of whom it is said, "Some trust in chariots," etc. Or it refers to battle or to triumphs; because some fight in chariots and some on horses: Ex. 15: "Pharaoh entered with chariots and horsemen." Or it refers to triumphs, and then they do not trust but glory: because according to the Gloss, in ancient times there was a twofold kind of triumph -- one greater, the other lesser. The first was called "laureate," because the victor was crowned with laurel; and this was done in a chariot. The second was called an "ovation"; and it was done on horseback. As if to say: some glory in great things, some in horses, as in an ovation. "Ovo, ovas" means the same as "to rejoice"; and it is derived from boys who rejoice when they are given an egg. But we in great things -- that is, we glory "in the name of the Lord." A triumph is called from "tris," which is "three," and "phonos," which is "sound"; because a triple sound was exhibited to returning victors. First, the whole people went out to meet him. Second, all the captives followed his chariot with bound hands. Third, he himself, clothed in the tunic of Jupiter, sat in a chariot drawn by four white horses; and so he was led to the Capitol. But in the chariot with him was placed a certain servant, who slapped him saying, "Know yourself."
[86947] "They." Here the diverse outcome is set forth, which is the outcome of the wicked. Jerome has "bowed down," and then it is clear, because bowing down is the way to falling, and so the power of the world gradually fails. Or "bound," because temporal goods bind, and especially sinners: Wis. 14: "The creatures of God were made for hatred and as a snare for the feet of the foolish," that is, of sinners. Hence he says, "And they have fallen," because in the end they shall be crushed: Is. 8: "They shall fall and be crushed, and shall be ensnared and captured." Likewise the outcome of power: when he says, "But we have risen up gradually"; Mic. 7: "I have fallen; I shall rise again. When I sit in darkness, the Lord is my light." "And we have been set upright." Just as bowing down is the way to a fall, so being set upright is the way to the rectitude of one's state. And this is in holiness.
[86948] "O Lord." The conclusion of this entire Psalm is set forth: which indeed seems to tend to two things. For it petitions either for the true Christ or for Christ figuratively. As to the first he says, "O Lord, save the king," that is, Christ. Or for David. And so he prays for those who are praying. "Hear us on the day when we shall call upon you": Ps. 137: "On whatever day I shall call upon you, hear me."
Commentary on Psalm 20
[86949] Above, in the preceding Psalm, a petition was made for the exaltation of the king: but here, as though heard, he foretells it. The title is "Unto the end, a Psalm of David." This Psalm is therefore divided into two parts. In the first he foretells the exaltation of the king. In the second, the casting down of enemies, at "Let your hand be found." Concerning the first he does three things. First he foretells the joy of the king. Second he sets forth the cause of the joy, at "The desire." And third, the merit of the cause, at "For the king hopes in the Lord." This Psalm is expounded of Christ who is king, and of David who was his figure; and therefore it can be expounded of both: of Christ according to truth, of David according to figure. There is therefore a twofold joy: one concerning God, another concerning God's benefit. As to the first he says: O Lord God the Father, "the king," that is, Christ, "shall rejoice in your strength," that is, of your divinity: Ps. 71: "O God, give your judgment to the king." And he then rejoiced when he conquered the Devil and death by his own death: and when he worked miracles, and when he ascended into heaven: Ps. 46: "God has ascended with jubilation": Jer. 23: "A king shall reign and be wise," etc. 1 Cor. 1: "Christ the power of God and the wisdom of God." Likewise if this is said of David: O Lord God, "the king," namely David and other saints, "shall rejoice in your strength": Song 1: "We will rejoice and exult in you, mindful of your breasts." As to the second he says, "And over your salvation," etc., that is, over the attainment of salvation accomplished through you. Especially Christ will exult through this, that through him you save the human race: Mt. 1: "He himself shall save his people."
[86950] "The desire." Here the cause of the joy is set forth, which is the fulfillment of desire: Prov. 13: "A desire fulfilled delights the soul." As desire relates to joy, so does motion relate to rest, which is reached through motion. Hence first the fulfillment of desire is set forth. Second, the things in which the desire is fulfilled are set forth, at "For you have anticipated him." Now there is a twofold desire: one which is only in the heart, another which is expressed by the mouth: and both are fulfilled, because God hears even before one prays. As to the first he says, "You have granted him the desire of his heart": Lk. 22: "With desire I have desired to eat this Passover with you"; and this is said of every just man. As to the second he says, "And you have not defrauded him of the will of his lips," that is, what he expressed through his lips: you have not defrauded him, because you heard him: Heb. 5: "He was heard because of his reverence": Is. 46: "My counsel shall stand, and all my will shall be accomplished."
[86951] "For." Here he sets forth the things in which the desire is fulfilled. And first he speaks of the fulfillment of the desire of the heart. Second, of the fulfillment of the desire of prayer, which is the same as the desire of the lips, at "the life." Now there is a twofold benefit; and therefore first he sets forth the interior spiritual benefit, which is the benefit of grace: and as to this he says, "For you have anticipated him with blessings of sweetness." To bless is to speak good; and the speaking of God is his doing. Hence in the blessing of God is understood the infusion of goodness: Gen. 26: "I will bless you, and I will multiply your offspring," etc. And 17: "I will bless him, and I will multiply him, and I will increase him exceedingly." This blessing therefore is sweet: Wis. 12: "O how good and sweet is your spirit within us." Therefore "with blessings of sweetness," that is, with the goods of grace and with immunity from sins, "you have anticipated him," that is, Christ, in time: because from the beginning of his conception he was full of every grace: Jn. 1: "We saw him full of grace and truth, as the only-begotten of the Father": because as soon as he was conceived he was united to the divine nature, and just as soon was he full of grace. Likewise, "you have anticipated him" in quantity: because above all others he received grace, and not by measure. The saints too are said to be anticipated: 1 Jn. 4: "Not as though we have loved God, but because he first loved us": Wis. 6: "He anticipates those who desire him." And so in the figure of Christ, David was anticipated by special grace: because he was anointed king while he was still a boy, before he himself thought of the kingdom. The exterior benefit he shows by saying, "You have set upon his head a crown of precious stone." If these words refer to Christ, then the sense is: "You have set upon his head a crown of precious stone," etc., that is, you have made him king. The crown is the sign of royal dignity: because, as it says in Is. 33: "They shall see the king in his beauty": Song 3: "Go forth, O daughters of Zion, and see the king in the diadem with which his mother crowned him," that is, his divinity. On account of this he says "of precious stone," that is, of divinity: because his kingdom is not of this world, Jn. 18. Jerome has "of pure gold," that is, the purest: Rev. 6: "A crown was given to him." Or the crown of precious stone is the apostles: who are called precious stones on account of the preciousness of their teaching: Rev. 12: "On his head," namely Christ's, "a crown of twelve stars." Sir. 25: "The crown of the aged is great experience." Hence the company of the apostles is like a crown of Christ. Or, "you have set upon his head a crown," that is, the Church: Prov. 12: "A diligent woman," that is, the Church, "is a crown to her husband," that is, to Christ. Or this can be said of any saint: because the crown, or reward, is God himself: Is. 28: "In that day the Lord shall be a crown of glory." "Of stone," on account of its solidity, "precious," because David was literally crowned by God himself. Next he shows how the petition of his lips is fulfilled: hence he says, "He asked life of you," when he asked you for the resurrection: Ps. 40: "But you, O Lord, have mercy on me, and raise me up, and I will repay them." And this was given to him: Ps. 2: "Ask of me, and I will give you the nations as your inheritance": Lk. 11: "Everyone who asks receives." Likewise every saint also asks for this, namely life, and especially eternal life: Ps. 26: "One thing I have asked of the Lord, this will I seek," etc., and David likewise asks for this. Second, it is shown how the petition is fulfilled with regard to others; hence he says, "You have granted him," etc. He asked that his body, namely the Church, be preserved "in length of days": and God granted him this. Mt. 28: "Behold, I am with you all days, even to the consummation of the age." David also asked for this, in 2 Kgs. 7: "Moreover he spoke concerning the house of his servant for a long time to come."
[86952] "Great." Here the consummation of goods is set forth: and concerning this he does two things. First he sets forth the magnification of this anticipated king, in whom the blessing was begun. Second he explains the greatness, at "glory and great beauty." I say that you have anticipated him, etc., but still more: because "his glory," namely of Christ and of man, "is great in your salvation," that is, in the Word to which human nature was united. Or, "great is his glory" among men: and this "in your salvation," because you raised him up: Heb. 5: "In the days of his flesh, prayers and supplications," etc. Or "great is his glory in your salvation," that is, in your help: in which it was established that he should have great glory; and he explains this in three ways. First, by comparison with himself; and therefore he says, "You have laid upon him glory and great beauty," which beauty was laid upon Christ in his resurrection, and glory in the admiration of others. Or, taking them as the same thing, "you have laid upon him glory and great beauty": Job 40: "Adorn yourself with beauty, and raise yourself up on high, and be glorious." Second, in comparison with others; hence he says, "For you shall give him to be a blessing forever and ever," because through him blessing was derived to all others: Gen. 22: "In your seed all nations shall be blessed." Third, in comparison with God; hence he says, "You shall make him joyful in gladness with your countenance," that is, he makes Christ the man joyful with everlasting joy: and "with your countenance," that is, in the vision of your face: Ps. 15: "You shall fill me with joy with your countenance." Or he laid glory upon him when he gave his saints the power to work miracles: and this is attributed to Christ, because it was all done for the glory of Christ, namely that he blessed them, and that he brought them to his own vision: Is. 66: "You shall see, and your heart shall rejoice": Jn. 16: "Your joy no one shall take from you."
[86953] "For." Above the Psalmist announced the exaltation of Christ the king; here he declares the merit of this: and this merit is that Christ, insofar as he is man, and every just person, places his hope in God alone: Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord shall be his confidence." And therefore, because he hoped in the Lord, "he shall not be moved": Ps. 124: "Those who trust in the Lord," etc. Because hope in God is a firm foundation: 1 Mac. 2: "All who hope in him shall not be weakened." Therefore this is compared to an anchor. But it should be noted that there are three things that ought to move us to hope in the Lord. First, divine providence. A man does not usually hope in those to whom his care does not pertain. But our care pertains to God; therefore he says "he hopes in the Lord," whose task it is to govern. Second is mercy: Lk. 1: "His mercy is from generation to generation." Third is power; and therefore he says "of the Most High": Ps. 90: "He who dwells in the aid of the Most High."
[86954] "Let your hand be found." Above the Psalmist foretold the exaltation of the king; here he treats of the casting down of enemies: and concerning this he does two things. First he sets forth the casting down of enemies. Second he draws a conclusion, at "Be exalted." Concerning the first he does two things. First he proposes the punishment of enemies. Second, their guilt, at "For," etc. Concerning the first he does two things. First he sets forth the infliction of punishment. Second, the punishment itself, at "You shall make them," etc. The one who inflicts punishment is the hand of God; hence he says, "Let your hand be found by all your enemies." Jerome has "Let the right hand of God find his hating enemies"; but this seems to be a repetition by the Psalmist, because the hand and the right hand of God are the same, as are enemy and one who hates. And this is customary in the Psalms. Or if a distinction is made, every right hand is a hand; but not every hand is a right hand. By the "hand" of God, therefore, is understood the operative power of God: and this is a certain "right hand" by which he exalts the good in spiritual goods. Prov. 3: "Length of days is in her right hand." The "left hand" is that by which he punishes the wicked and bestows temporal things. Ibid.: "In her left hand are riches." He says therefore, "your hand," that is, your power, "let it be found," that is, let it deliver at will, all enemies. Is. 9: "In all these things his fury is not turned away, but his hand is still stretched out." "And your right hand"; because the fact that God punishes the wicked pertains to the right hand, insofar as such punishment is ordered to the salvation of the elect. So therefore, insofar as he punishes the wicked, it is called the "hand"; and insofar as it is ordered to the good of the just, it is called the "right hand." Or the right hand is Christ, and the hand as well; hence, "your hand," that is, Christ, "let it be found," that is, let it be known for good by those who are your friends, namely the nations. Rom. 10; Is. 65: "They found me who did not seek me." Or for evil: "Let it be found," etc., that is, let it be known by your enemies, that is, the Jews, in the judgment, when he comes to judge. Lk. 21: "They shall see the Son of Man coming," etc. "And your right hand," that is, your Son, "shall find," that is, punish, "all who hate you."
[86955] "You shall make them." Here the punishment of the enemies is set forth. And first as to the evils inflicted upon them; second as to the goods taken from them, at "their fruit." He sets forth a threefold order of punishment: and if it is referred to the mystery, it is clear: because in the future judgment there will be three things. First there will be a fire burning the surface of the world. Ps. 96: "He shall set fire around his enemies": therefore he says, "You shall make them like a furnace of fire," namely, "in the time of your countenance," that is, of Christ, at which time he will appear for judgment. Ps. 16: "From your countenance let my judgment come forth," etc. And he says "like a furnace," as though oppressed by fire on every side. Mt. 6: "Like the grass which today is, and tomorrow is cast into the furnace." Or "like a furnace," that is, containing fire within itself; and by this is understood the fire that the wicked will suffer interiorly from evil desire and anger. A good affection is a good fire. Lam. 1: "From on high he sent fire into my bones," etc. An evil affection is an evil fire. Ps. 57: "Fire has fallen upon them, and they have not seen the sun," that is, they always burn in the conscience of their impiety. Hos. 7: "All adulterers like a furnace heated by the baker." All who join themselves to anything other than God in a disordered way are adulterers. The baker is the Devil, who supplies evil thoughts: just as a baker supplies wood. Lam. 5: "Our skin is scorched like a furnace because of the storms of famine." And this "in the time of your countenance," that is, in the time of your manifestation for judgment. Second is set forth the debate of the judgment: in which he will reproach the wicked for their sins, and pronounce the sentence of damnation, whether vocally or mentally. And therefore "the Lord in his wrath shall trouble them," that is, he shall bring upon them the disturbance of sorrow over the evils inflicted and the goods taken away; third, they shall be enveloped by fire: hence, "and fire shall devour them." Job 20: "A fire that is not kindled shall devour them," namely, not by human breath; but it shall be kindled by divine power: hence Jerome has "you have cast them down." All these things can be applied quite fittingly to David.
[86956] "Their fruit." Here the deprivation of goods is set forth. The goods that men have in this world are of two kinds: some by which men desire to enjoy themselves in this life, and some they wish to leave behind them: and they shall lose both. And therefore, as to the first he says, "You shall destroy their fruit from the earth," which they sought to enjoy. Wis. 3: "Vain is their hope," etc. Rom. 6: "What fruit," etc. As to the second he says, "their seed," namely shall perish, "from among the children of men," namely from the company of the saints. Is. 14: "I will destroy Babylon," etc., and this happens because, as it says in Sir. 14: "Every corruptible work shall fail in the end." Wis. 3: "The nations of the wicked are of dire consummation," etc.
[86957] "For." Here the guilt of sinners is set forth, and it is described in two respects. First, as to the endeavor of their work; and as to this he says here: "For they have turned," etc.: because although they cannot accomplish it, still they endeavor as much as they can to inflict evils. Ps. 34: "They repaid me evil." Or, "they have turned," because the evils threatening them they wish to inflict on others. For a twofold evil was threatening the Jews: namely, the evil of punishment: and they tried to turn this upon Christ, when, lest the Romans take away their dominion, they killed Christ. Second, the evil of guilt was threatening them. Jn. 8: "You are of your father the Devil"; and they twisted this against Christ when they said, Jn. 8: "Do we not say rightly," etc. They themselves were possessed by demons, and they imputed sin to Christ. Second, the guilt of the Jews or of sinners is described as to the endeavor of thought: hence he says, "They devised plans," etc., that is, they planned to destroy his faith. Jer. 11: "They devised a plan," etc. Of this wood it is said in Wis. 14: "Blessed is the wood through which justice is done": but "they did not establish it," that is, they could not bring their plan to completion. Is. 8: "Take counsel together, and it shall be brought to nothing," etc. Why? "Because there is no counsel against the Lord," Prov. 21. And he assigns the reason for this statement, why they did not establish their counsel, saying "their back." Jerome's text is clearer: "For you shall set them as a shoulder, your boundaries firm against their face." It can happen in two ways that enemies do not establish their plans against someone. In one way, if they are conquered by him. In another way, if the boundaries of the one attacked are made firm; and therefore he says, they could not establish their plan: "For you shall set them as a back," that is, they shall flee before you. Likewise, "you shall make firm your boundaries against their face." This is understood spiritually of Christ, whose boundaries no one could breach. Jn. 10: "No one shall snatch them out of my hand." And in our text it reads, "In your remnants you shall prepare their countenance," that is, against their countenance, according to the Gloss. Above the Psalmist set forth the future punishment of the wicked; here he sets forth their present punishment. And there is a twofold spiritual punishment, which is in the soul: namely, according to aversion from God, and according to conversion to evil. As to the first he says, "You, according to your providence, shall set them as a back." As to the second he says, "In your remnants you shall prepare their countenance." And this is explained in many ways, according to the Gloss. In one way, concerning those things which Christ left behind, namely the temporal things he scorned. Jn. 18: "My kingdom is not of this world"; because in the desire for temporal things you shall leave their countenance, that is, you shall prepare their intention, so that on account of this they kill Christ, as when they said, Jn. 11: "Lest perhaps the Romans come," etc. Or "in their remnants," that is, in the nations which you leave to be converted. Rom. 15: "In him the nations shall hope." "You shall prepare their countenance," that is, the knowledge of you, which is "theirs," that is, of the Jews, that is, promised to them. Or the remnants of Christ are called the last things of his life, that is, his passion and death; and in these their evil intention toward his passion was prepared. Or the preparation of the countenance is for good, that is, "in the remnants" of the Jews who will be converted. Rom. 9: "The remnant shall be saved." And although they are set as a back for now, yet the remnant will be converted and will know.
[86958] "Be exalted." Here the conclusion is set forth. And first he asks for what pertains to God's part; second, he promises what pertains to our part. He says therefore, "Be exalted, O Lord, in your strength," so that in it the king may rejoice. Is. 26: "Let your hand be exalted, that they may not see, and let them be confounded." Yet according to the mystery: "Be exalted," O Christ, in the resurrection, which will be "in your strength." Jn. 10: "I have the power to lay down my life, and to take it up again," through the resurrection and ascension. "Be exalted," which will be "in your strength." Is. 63: "Walking in the greatness of his strength." And we "shall sing," namely interiorly, "and chant," exteriorly, "your mighty deeds." Or, "we shall sing," that is, we shall proclaim and announce the excellence of your power. 1 Pet. 2: "That you may declare his mighty deeds, who has called you out of darkness into his marvelous light."
Commentary on Psalm 21
[86959] In the preceding psalms, the tribulation that David endured from his son and from Saul seems to have been treated first; but here, in the third decade, the persecution he suffered from the entire people is addressed, who rejected him at Saul's command. This Psalm is therefore divided into three parts. In the first, the tribulation is narrated. In the second, a prayer is poured out to God for deliverance; in the third, a thanksgiving is offered. The second begins at Ps. 24: "To you, O Lord, I have lifted up"; the third at "Bring to the Lord," Ps. 28. Regarding the first, he does two things. First, he sets forth the tribulation; second, he shows how he is helped by God in tribulation, at Ps. 22: "The Lord rules me." As was said above, just as in other prophets, so here certain things then present are treated insofar as they were a figure of Christ and pertained to the prophecy itself. And therefore sometimes certain things are set down that pertain to Christ, which exceed, as it were, the capacity of the historical accounts. And among other things, this Psalm especially treats of the passion of Christ. And therefore its literal sense pertains to Christ. Hence he specifically spoke this Psalm during the passion when he cried out, "Eli, Eli, lama sabachthani," which is the same as "My God, my God," etc., as this Psalm begins. And therefore, although this Psalm may be said figuratively of David, it is nevertheless specifically referred to Christ in its literal sense. And at the Synod of Toledo, a certain Theodore of Mopsuestia, who expounded this psalm literally of David, was condemned, both for this and for many other things; and therefore it must be expounded of Christ. It should be known, moreover, that five Psalms treat at length of the passion of Christ, of which this Psalm is the first. The others touch upon the passion of Christ more briefly. The second is "Judge, O Lord, those who harm me," Ps. 34. The third is "Hear, O God, my prayer, and do not despise my supplication." The fourth, Ps. 68: "Save me, O God, for the waters have entered in." The fifth, Ps. 108: "O God, do not be silent about my praise." And this is on account of the five wounds of Christ, or on account of the five sheddings of blood. And there is one manner of proceeding in all of them, because they begin with lamentation and end with the salvation of peoples, since from the passion salvation was brought about for all people. Jerome's title is: "For the choirmaster, for the deer of the morning." In our text: "For the choirmaster, for the assumption, or for the doe of the morning." In this Psalm the passion of Christ is principally treated. Secondly, the resurrection is touched upon in it, because through it the passion is made intelligible, and the passion is ordered toward the resurrection -- just as if I should say, "this man has been freed," it shows that he was a slave. Therefore this Psalm belongs to David, that is, to Christ. And it is "for the assumption," that is, the resurrection, and this was in the morning; hence "for the doe," that is, for human nature, or "for the deer of the morning," that is, Christ: Ps. 107: "I will arise at dawn." This title, however, refers to when David went as a fugitive and was hiding in the wilderness like a deer. Hence he said above, Ps. 17: "And he made my feet like those of deer." Therefore on account of that tribulation which prefigured the passion of Christ, this Psalm is given its title. In this way, however, it is better referred to Christ, so that by the deer is understood the human nature in Christ, because a deer passes through thornbushes without injury to its feet; so Christ passed through this present life without any defilement of himself. Likewise, a deer leaps most excellently: so Christ ascended from the pit of death to the glory of the resurrection. And therefore he is called a deer, and he is called "of the morning" because he rose at that time. This Psalm is divided into three parts. In the first, a complaint is set forth. In the second, a narration of the passion, at "But I am a worm." In the third, a petition for deliverance is placed, at "But you, O Lord, do not remove your help far from me." Regarding the first, he does three things. First, the complaint or question is set forth. Second, an exposition of the complaint is given, at "Far from my salvation." Third, the reason for complaining is given, at "But you dwell in the holy place." This is the translation of the Septuagint. In the Greek and in the Hebrew, however, "look upon me" is not found; rather it reads: "My God, my God, why have you forsaken me?" Because Christ spoke these words on the cross; but "look upon me" was inserted. Therefore the petition is set forth when he says, "My God, my God." Moreover, "God" is repeated twice for greater certainty: Gen. 41: "That you saw the same thing a second time pertaining to the same matter is a sign of its certainty." "Look upon me," that is, have mercy on me: Ps. 24: "Look upon me and have mercy on me, for I am alone," etc. "Why have you forsaken me?" These were the words of Christ on the cross. From these words, however, Arius took occasion for his error: namely, that in the death of Christ the divinity was separated from the humanity. Hence, according to him, the Lord complains about this, saying, "Why have you forsaken me?" But this is erroneous. It should be known, however, that someone is said to be forsaken by God when God is not present to him, as he seems to be present when he protects him and fulfills his petition: Jer. 20: "The Lord God is with me as a mighty warrior; therefore those who persecute me shall fall and shall be weak." And because Christ was not freed from bodily suffering when he was in his passion, in this respect he is said to have been forsaken for a time, that is, exposed to suffering: Rom. 8: "He did not spare his own Son," etc. Likewise that petition, "Father, if it be possible, let this cup pass from me," as stated in Mt. 26, does not seem to have been fulfilled, because it was according to the flesh: Is. 54: "For a moment and briefly I forsook you," that is, I exposed you to suffering; "and with great mercies I will gather you," namely, in the resurrection. And therefore he says, "Why have you forsaken me?" That is, "Why have you exposed me to suffering?" "Far from my salvation are the words of my transgressions." Here the complaint or question is expounded. And first in general. Second in particular, at "My God, I will cry out." He says therefore, "You have forsaken me." And this, because the words of my transgressions are far from my salvation, that is, from the salvation of me, a true man, insofar as I have a human nature: Ps. 118: "Salvation is far from sinners." And these words -- namely "forsaken," and "far," and "why" -- do not seem to be the words of a just man or of justice, but seem to be words of my transgressions, that is, of a sinful man; that is, they show me to be not just, but a sinner. Hence Christ spoke these words in the person of the sinner, or of the Church. And this is one of the rules set forth above at the beginning of the Psalter: that the things which pertain to the members, Christ says of himself, because Christ and the Church are, as it were, one mystical body; and therefore they speak as one person, and Christ transforms himself into the Church, and the Church into Christ: Rom. 12: "We, being many, are one body in Christ." In the members of Christ, that is, in the Church, there are transgressions or sins. But in the head, that is, in Christ, there is no transgression, but only the likeness of transgression: Rom. 8: "God sent his Son in the likeness of sinful flesh, and concerning sin condemned sin": 2 Cor. 5: "Him who knew no sin he made sin for us, that we might become the righteousness of God in Christ." Now Christ, when the passion was imminent, prayed, "Father, if it be possible, let this pass," etc., Mt. 26. But these words of Christ praying can be expounded in two ways. In one way, so that Christ uttered them as bearing the person of the weak who are in the Church, because it was to happen that some weak members of his, when suffering was imminent for them, would be afraid. In another way, that he uttered this petition bearing the role of the weak flesh in Christ, which naturally fears and flees death. What he asked, therefore -- to be delivered -- was a word either of the members in whom transgression is found, or of the flesh of Christ in which there is the likeness of transgression or sin. And therefore he says "words" by which he asked to be delivered, which are "of my transgressions," that is, of the faithful, for whose transgressions I suffer; or they are of the weak flesh which has the likeness of transgression: "far from" bodily "salvation," because the cup, or the suffering, does not pass from me as I asked; as if to say, I do not obtain the salvation I intend if my petition, which I make, were to be heard, "Father, let this cup pass from me." And therefore Jerome's text has, "Far from my salvation are the words of my groaning." Augustine expounds it differently in the Book on the Grace of the New Testament: these words by which I ask to be freed from suffering and complain that I have been abandoned to suffering are far from my salvation, which according to my divinity I ought to bring about. Mt. 1: "He himself shall save his people from their sins." And he assigns the reason why he was forsaken: for there is a twofold salvation -- one bodily, which is common to men and beasts: Ps. 35: "Men and beasts you will save, O Lord." The other is spiritual and eternal; and this belongs properly to Christ: hence he says "my," because the salvation of the new testament was brought about through Christ: Is. 45: "Israel is saved in the Lord with an eternal salvation." And these differ, because the first was sought in the old testament, while the second is sought in the new. Why then was he left capable of suffering? Because he came in the new testament. And these words which he spoke here are "far from my salvation," the spiritual one, because they are for bodily salvation. "Far." Christ speaks in the person of sinners, who are sometimes forsaken by God on account of sins. Hence he says, the words of my transgressions, that is, of sinners, are far from salvation, the spiritual kind, because this is the reason why sinners are not saved -- because they are sinners: Jn. 9: "God does not hear sinners." Or according to Augustine, he speaks, "from me," as if by forsaking me you have made me far from my salvation, that is, bodily salvation: and these words are "of my transgressions."