Psalm 17 [MT 18]

Let us ask the Lord and say, "Who is he who loves you?" He will respond to us through his Gospel and say, "He who hears my words and does them, this is the one who loves me."

Christ, then, and the Church, that is, whole Christ, the Head and the Body, says here, "I will love You, O Lord, My strength" [Psalm 18:1]. I will love You, O Lord, by whom I am strong.

Take care not to let trust in your own strength steal on you, for you are human, and "cursed be everyone who puts his hope in man." But put your trust fully and with your whole heart in God, and he will be your strength; trust him lovingly and gratefully and say to him humbly and faithfully, "I will love you, O Lord, my strength," because that very charity of God, when it is perfected in us, "casts out fear."

This psalm has a title consistent with the theme, as can be found also in [2 Samuel]. Blessed David uttered it in thanksgiving, in fact, toward the end of his life when reminding himself of all the favors he had been granted by God throughout his life. It is typical of pious people, you see, to keep constantly in mind God's kindnesses done to them, and especially at the time of death it seems right to them to number them, both out of gratitude and also to teach those coming later how great is God's providence and lovingkindness toward those hoping in him.

The phrase "I shall love" does not mean I shall love you from this point on since you always provided me with many things; rather, the tense has been changed, and the meaning is, my love and affection for you, my master, were always right and proper. I felt benevolence and longing for God, in fact, for he proved to be everything to me in time of need—strength in war, steadfastness in endurance, refuge in misfortune, rescuer from all the schemers. So while even the opening of the psalm sufficed as a perfect hymn of praise, anyone with love for God repeatedly adopts the same sentiments as an intense form of thanksgiving when occupied in recalling God's graces. In a range of texts, in fact, he seems to recite and go over the same sentiments in the process of recalling every event from childhood to old age in which God provided him with help and support.

David has consecrated this hymn of triumph on the occasion of his victory over his enemies and opponents to the Author of all victories. David is called a victor, that is, "he is made a victor," because he achieved victories.… The psalm is inscribed "for the end" chiefly because it is proclaimed in the last years of his life and after all his deeds that were accomplished in history; or because it announces the prophecy of things that are going to happen in the future age; or, third, because the reader is told about those things that happened in the last part of this hymn, at the end of which is the call of the Gentiles and a prophecy about Christ.

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

"O Lord, My stay, and My refuge, and My deliverer" [Psalm 18:2]. O Lord, who hast stayed Me, because I sought refuge with You: and I sought refuge, because You have delivered Me. "My God is My helper; and I will hope in Him." My God, who hast first afforded me the help of Your call, that I might be able to hope in You. "My defender, and the horn of My salvation, and My redeemer." My defender, because I have not leant upon Myself, lifting up as it were the horn of pride against You; but have found You a horn indeed, that is, the sure height of salvation: and that I might find it, You redeemed Me.

Christ is the rock. When David built his own house on the rock, he was like the wise man. … In such a way, he is made superior to all his enemies. He becomes faithful, not by hope or by training but by the help of God, established in all types of defenses and in the horn of salvation.

Unless one has a horn with which to rout his enemies, he is not worthy to be offered to God. That is why the Lord is described as a horn to those who believe in him; and it was with the horns of the cross that he routed his enemies. On the cross he confounded the devil and his entire army. To be sure, Christ was crucified in his body, but on the cross, it was he who was crucifying there the devils. It was not a cross; it was a symbol of triumph, a banner of victory. His whole purpose in mounting the cross was to lift us up from earth. I think the cross of the Savior was the ladder that Jacob saw. On that ladder, angels were descending and ascending; on that ladder, that is, the cross, the Jews were descending and the Gentiles ascending.… Others may have many horns; I have only one. "But as for me, God forbid that I shall glory save in the cross of the Lord, through whom the world is crucified to me, and I to the world."

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

He is my refuge, he is my liberator; as I praise and call on him I will be safe from my enemies. Let me say this in the present so that I may not doubt it in the future.

"With praise will I call upon the Lord, and I shall be safe from Mine enemies" [Psalm 18:3]. Seeking not My own but the Lord's glory, I will call upon Him, and there shall be no means whereby the errors of ungodliness can hurt Me.

There you have something you can do. Praising, call—but remember it is the Lord you praise and call on. Because if you praise yourself, you will not be saved from your enemies. Praising, call on the Lord, and you will be saved from your enemies.

Praise issuing from a pure conscience delights the Lord, and so the same psalmist exhorts us, "Praise ye the Lord because a psalm is good; to our God be joyful and comely praise." With this in mind, aware of how pleasing to God is this ministry, the psalmist again declares, "Seven times a day I have given praise to you." To this he adds a further promise: "And my tongue shall meditate your justice, your praise all the day long." Without doubt, he had experience of the good to be derived from this work, for he reminds us [in the psalm before us]: "Praising I will call on the Lord, and I shall be saved from my enemies." It was with such a shield of praise to protect him that as a boy [David] destroyed the great power of the giant Goliath, and, in many other instances, came out victorious over the invaders.

"The pains of death," that is, of the flesh, have "compassed Me about. And the overflowings of ungodliness have troubled Me" [Psalm 18:4]. Ungodly troubles stirred up for a time, like torrents of rain which will soon subside, have come on to trouble Me.

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

"The pains of hell compassed Me about" [Psalm 18:5]. Among those that compassed Me about to destroy Me, were pains of envy, which work death, and lead on to the hell of sin. "The snares of death prevented Me." They prevented Me, so that they wished to hurt Me first, which shall afterwards be recompensed unto them. Now they seize unto destruction such men as they have evilly persuaded by the boast of righteousness: in the name but not in the reality of which they glory against the Gentiles.

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

While the groans of death, the injustices, griefs, and snares, surround me, I called out to him in faith. He heard my voice from his holy temple, and my cry reached his ears.

"And in Mine oppression I called upon the Lord, and cried unto My God. And He heard My voice from His holy temple" (ver. 6). He heard from My heart, wherein He dwelleth, My voice. "And My cry in His sight entered into His ears;" and My cry, which I utter, not in the ears of men, but inwardly before Him Himself, "entered into His ears."

Having made his introduction to this point, from now on he recounts more descriptively how many dangers he encountered and how God against the odds rendered him always superior to the schemers. He also recounts the dangers in a very figurative manner, as also the help of God, the greater the difficulties, the greater the lovingkindness rescuing him from such awful dangers.

Stirred by the onrush of injustices and surrounded by the rest of the evils which are recounted above, when he realizes that he is beset by danger, he flees to the gate of his deliverance. He says, therefore, "In my distress I called on the Lord, and to my God I cried." Thereby he teaches that one wanders least from the path when he is full of such faith, for "hope does not disappoint."

"And the earth was moved and trembled" [Psalm 18:7]. When the Son of Man was thus glorified, sinners were moved and trembled. "And the foundations of the mountains were troubled." And the hopes of the proud, which were in this life, were troubled. "And were moved, for God was angry with them." That is, that the hope of temporal goods might have now no more establishment in the hearts of men.

The effect of God's hearkening and being moved to wrath was that everything together was reduced to alarm and confusion, their common master being enraged.

When the Son of God journeyed on the earth in the time of his incarnation, whoever worshiped the natural elements of this earth were shaken and trembled, and everywhere his reputation became familiar to the ears of Greeks and barbarians; and truly those things he called the foundations of the mountains have trembled and quaked.… The mountains were all the lofty thoughts that were directed against the knowledge of God, namely, certain adversarial powers that through the long span of the ages had led all who dwelled on the earth into error and the worship of multiple gods. "The foundations of the mountains," that is, loftier plans and thoughts, when they had realized the strength of the Lord, "were disturbed and shaken because he is angry with them."

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

"There went up smoke in His wrath" [Psalm 18:8]. The tearful supplication of penitents went up, when they came to know God's threatenings against the ungodly. "And fire burns from His face." And the ardour of love after repentance burns by the knowledge of Him. "Coals were kindled from Him." They, who were already dead, abandoned by the fire of good desire and the light of righteousness, and who remained in coldness and darkness, re-enkindled and enlightened, have come to life again.

In this and the following verses, he posits as a sign the smoke, which in his descent from heaven he made as darkness under his feet; it indicates the incomprehensibility of his dispensation. And in his ascension, he flew on the wings of the Spirit, as on cherubim, that is, the cloud that received him. And because in his church, which is his tabernacle, he mysteriously dwells and operates, he says, "He set darkness as his hiding place." Again, because the remarks about him are made obscurely in the holy prophets, he writes, "Dark waters in the clouds of the airs," which he showed to be clear and obvious when he openly came to earth.

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

"And He bowed the heaven, and came down" [Psalm 18:9]. And He humbled the just One, that He might descend to men's infirmity. "And darkness under His feet." And the ungodly, who savour of things earthly, in the darkness of their own malice, knew not Him: for the earth under His feet is as it were His footstool.

Because we are little and lowly and unable to lift ourselves up to him, the Lord stoops down to us and in his compassionate kindness deigns to hear us. In fact, because we are people and cannot become gods, God became man and inclined himself, as it is written: "He inclined the heavens and came down."

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

"And He mounted above the cherubim, and did fly" [Psalm 18:10]. And He was exalted above the fullness of knowledge, that no man should come to Him but by love: for "love is the fulfilling of the law." [Romans 13:10] And full soon He showed to His lovers that He is incomprehensible, lest they should suppose that He is comprehended by corporeal imaginations. "He flew above the wings of the winds." But that swiftness, whereby He showed Himself to be incomprehensible, is above the powers of souls, whereon as upon wings they raise themselves from earthly fears into the air of liberty.

Secretly and with mysterious reckoning he represents his incarnation through [images of] darkness and thick clouds. At last he returns to the same place from whence he had set forth: and he ascends into the heavens with the cherubim and flies, although he had not descended with those cherubim, without the cherubim he himself bowed the heavens and descended. On his return it is said, "And he mounted on cherubs, and he flew," with the body he had assumed.

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

"And has made darkness His hiding place" [Psalm 18:11]. And has settled the obscurity of the Sacraments, and the hidden hope in the heart of believers, where He may lie hidden, and not abandon them. In this darkness too, wherein "we yet walk by faith, and not by sight," [2 Corinthians 5:7] as long as "we hope for what we see not, and with patience wait for it." [Romans 8:25] "Round about Him is His tabernacle." Yet they that believe Him turn to Him and encircle Him; for that He is in the midst of them, since He is equally the friend of all, in whom as in a tabernacle He at this time dwells. "Dark water in clouds of air." Nor let any one on this account, if he understand the Scripture, imagine that he is already in that light, which will be when we shall have come out of faith into sight: for in the prophets and in all the preachers of the word of God there is obscure teaching.

When God wished to appear visibly to people and desired also to teach them in person what he had first laid down in the law, he tempered the force, the power of the divine, by taking on the human and "made the darkness his cover round about him," when he concealed himself in the tent of the flesh.

[Daniel 2:22] "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).

This verse suggests the ineffable dispensation of God and our inability to comprehend his wisdom. As with these eyes of ours we cannot look into an unfathomable depth, neither are we able to contemplate the majesty or the wisdom of God.

There is no doubt but that the clouds and darkness round about him were the body that the Lord Savior deigned to assume.… He appeared just as he willed to appear and not in accordance with his divine nature. "He made darkness the cloak about him." If God is light, how is light able to dwell in darkness? In that passage, darkness represents our imperfect knowledge and our infirmity, for we cannot gaze on his majesty. If human eyes cannot, in fact, look on the rays of the sun of this world, a creature, our fellow slave, how much more are there shades and darkness round about the Sun of Justice that he may not be observed or looked on by us?

It is said of God in the eighteenth psalm that "God made darkness his hiding place." This is a Hebrew way of showing that the ideas of God that people understand in accordance with their merits are obscure and unknowable, since God hides himself as if in darkness from those who cannot bear the radiance of the knowledge of him and who cannot see him, partly because of the defilement of the mind that is bound to a human "body of humiliation," partly because of its restricted capacity to comprehend God.… Moreover, our Savior and Lord, the Logos of God, shows the depth of the knowledge of the Father, and that, although a derived knowledge is possessed by those whose minds are illuminated by the divine Logos himself, absolute understanding and knowledge of the Father is possessed by himself alone in accordance with his merits, when he says, "No one has known the Son save the Father, and no one has known the Father save the Son, and him to whom the Son will reveal him." Neither can anyone worthily know the uncreated and firstborn of all created nature in the way that the Father who begat him knows him; nor can anyone know the Father in the same way as the living Logos who is God's wisdom and truth. By participation in him who took away from the Father what is called darkness, which he made "his hiding place," and what is called his covering, "the great deep," thus revealing the Father, anyone whatever who has the capacity to know him may do so.

The reasons of the divine dispensation and providence are most obscure. For "God made darkness his hiding place." Those desiring audaciously and rashly to examine this darkness and appropriating for themselves one thing from another have fallen headlong into the dense "darkness" of errors.

"In respect of the brightness in His sight" [Psalm 18:12]: in comparison with the brightness, which is in the sight of His manifestation. "His clouds have passed over." The preachers of His word are not now bounded by the confines of Judæa, but have passed over to the Gentiles. "Hail and coals of fire." Reproofs are figured, whereby, as by hail, the hard hearts are bruised: but if a cultivated and genial soil, that is, a godly mind, receive them, the hail's hardness dissolves into water, that is, the terror of the lightning-charged, and as it were frozen, reproof dissolves into satisfying doctrine; and hearts kindled by the fire of love revive. All these things in His clouds have passed over to the Gentiles.

He came down and then ascended with the cherubim after he thundered in the heaven.… Against the Egyptian sorcerers the Lord who flies on the cherubim sends forth hailstones and coals of fire. I think, also, that those vengeful acts against skillful wicked powers are called hailstones and coals of fire. Those acts, therefore, appointed for punishment and revenge and directed in the secret way of the will of God against the demons who had brought the superstition of multiple gods, were driving away all those demons. Therefore, all their oracles cease, their prophecies are denied, their temples are deserted, their sacred objects are robbed by invisible and hidden forces, as the Lord does all these things after his ascension into the heavens.

"And the Lord has thundered from heaven" [Psalm 18:13]. And in confidence of the Gospel the Lord has sounded forth from the heart of the just One. "And the Highest gave His voice;" that we might entertain it, and in the depth of human things, might hear things heavenly.

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

"And He sent out His arrows, and scattered them" [Psalm 18:14]. And He sent out Evangelists traversing straight paths on the wings of strength, not in their own power, but His by whom they were sent. And "He scattered them," to whom they were sent, that to some of them they should be "the savour of life unto life, to others the savour of death unto death." [2 Corinthians 2:16] "And He multiplied lightnings, and troubled them." And He multiplied miracles, and troubled them.

When we compare spiritual things with spiritual things, we flash forth lightnings, indicating the knowledge advancing from them.

"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.

"And the fountains of water were seen. And the fountains of water springing up into everlasting life," which were made in the preachers, were seen. "And the foundations of the round world were revealed." And the Prophets, who were not understood, and upon whom was to be built the world of believers in the Lord, were revealed. "At Thy chiding, O Lord:" crying out, "The kingdom of God is come nigh unto you." "At the blasting of the breath of Thy displeasure;" saying, "Except ye repent, ye shall all likewise perish."

He presents him as a general come to the aid of his own man, mentioning as arrows all the missiles indiscriminately—hail, coals, things that are naturally used as missiles.… In fear of the one appearing and the missiles and lightning flashes, the earth bared itself in all directions so as even to reveal its hidden secrets, springs, and anything else hidden in its depths. "At your rebuke, Lord." The exclamatory remark emphasized nicely that creation has no one else to dread in this way except the author of creation himself.

"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.

He has sent down from on high, and has fetched Me [Psalm 18:16]: by calling out of the Gentiles for an inheritance "a glorious Church, not having spot, or wrinkle." [Ephesians 5:27] "He has taken Me out of the multitude of waters." He has taken Me out of the multitude of peoples.

"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.

"He has delivered Me from My strongest enemies" [Psalm 18:17]. He has delivered Me from Mine enemies, who prevailed to the afflicting and overturning of this temporal life of Mine. "And from them which hate Me; for they are too strong for Me:" as long as I am under them knowing not God.

"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."

"They have prevented Me in the day of My affliction" [Psalm 18:18]. They have first injured Me, in the time when I am bearing a mortal and toilsome body. "And the Lord has become My stay." And since the stay of earthly pleasure was disturbed and torn up by the bitterness of misery, the Lord has become My stay.

"And has brought Me forth into a broad place" [Psalm 18:19]. And since I was enduring the straits of the flesh, He brought Me forth into the spiritual breadth of faith. "He has delivered Me, because He desired Me." Before that I desired Him, He delivered Me from My most powerful enemies (who were envious of Me when I once desired Him), and from them that hated Me, because I do desire Him.

"He will deliver me because he has pleasure in me"; indeed, it was not that I had repented, or had been convicted concerning my sin or had a prophet sent to me, but it was because he took pleasure to deliver me. And I know and I am absolutely persuaded that in the day of his judgment of the righteous no mention will be made of my sin and the crimes that I committed in the day of my misery.

Now, if someone does not wish, whether like the sinful woman to embrace the feet of Christ [Luke 7:38], or like the prodigal son to run back to Him with burning repentance [Luke 15:11ff], or like the woman with a hemorrhage and bowed with infirmity [Luke 8:43 and 13:11] even to approach Him, why does he then make excuses for his sins by saying, "Those whom He foreknew, them also"-and them alone!-"He called"?

One may perhaps reasonably reply to the person so disposed that "God, Who is before eternity and Who knows all things before creating them, also knew you beforehand, knew that you would not obey Him when He called, that you would not believe in His promises and in His words, yet still, even while knowing this, He "bowed the heavens and came down" (Psalm 18:19) and became man, and for your sake has come to the place where you lie prone. Indeed, visiting you many times every day, sometimes in His own Person and sometimes as well through His servants, He exhorts you to get up from the calamity in which you lie and to follow Him Who ascends to the Kingdom of Heaven and enter it together with Him. But you, you still refuse to do it. - "Second Ethical Discourse"

"And the Lord shall reward Me according to My righteousness" [Psalm 18:20]. And the Lord shall reward Me according to the righteousness of My good will, who first showed mercy, before that I had the good will. "And according to the cleanness of My hands He will recompense Me." And according to the cleanness of My deeds He will recompense Me, who has given Me to do well by bringing Me forth into the broad place of faith.

"Because I have kept the ways of the Lord" [Psalm 18:21]. That the breadth of good works, that are by faith, and the long-suffering of perseverance should follow after.

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.

"Nor have I walked impiously apart from My God." "For all His judgments are in My sight" [Psalm 18:22]. "For" with persevering contemplation I weigh "all His judgments," that is, the rewards of the righteous, and the punishments of the ungodly, and the scourges of such as are to be chastened, and the trials of such as are to be proved. "And I have not cast out His righteousness from Me:" as they do that faint under their burden of them, and return to their own vomit.

I will be blameless with him, with that very one who, himself blameless, suffered on the cross for our iniquities.

"And I shall be undefiled with Him, and I shall keep Myself from Mine iniquity" [Psalm 18:23].

"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.

And the Lord shall reward Me according to My righteousness [Psalm 18:24]. Accordingly not only for the breadth of faith, which works by love; but also for the length of perseverance, will the Lord reward Me according to My righteousness. "And according to the cleanness of My hands in the sight of His eyes." Not as men see, but "in the sight of His eyes." For "the things that are seen are temporal; but the things that are not seen are eternal:" [2 Corinthians 4:18] whereto the height of hope appertains.

Therefore, O bishop, together with your subordinate clergy, endeavor rightly to divide the Word of truth. For the Lord says, "If you walk cross-grained to me, I will walk cross-grained to you." … Walk therefore in holiness, that you may rather appear worthy of praise from the Lord than of complaint from the adversary.

We agree with common opinion, "He will be like the one with whom he is joined." Indeed, this statement is very true, but it does not apply to the interpretation of the present verse. In this verse, if you wish to make the plain sense of the hymn, you will remember what the Lord said through the prophet to the people: If you walk upright in my sight, I will walk upright with you; if you walk turned from my ways, I will be turned from you. The psalmist speaks to this statement: With the holy, you will be holy; with the innocent, innocent, and et cetera.

"With the holy You shall be holy" [Psalm 18:25]. There is a hidden depth also, wherein You are known to be holy with the holy, for that You make holy. "And with the harmless You shall be harmless." For Thou harmest no man, but each one is bound by the bands of his own sins. [Proverbs 5:22]

The love of God begets the love of the soul, and his preceding intention makes the soul intent, and his solicitude makes it solicitous. For I know not by what closeness of nature, once the soul shall have been able to behold the glory of God with face unveiled, it is necessary that it soon be conformed to it and transformed into the same image. Therefore, as you shall have prepared yourself for God, so it is necessary that God appear to you. "With the holy he will be holy, and with the innocent man he will be innocent." Why not equally with one who loves, a lover; and with one who is at leisure, at leisure; and with one who is intent, intent; and solicitous with one who is solicitous?

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."

"And with the chosen You shall be chosen." [Psalm 18:26]. And by him whom You choose, You are chosen. "And with the froward You shall be froward." And with the froward Thou seemest froward: for they say, "The way of the Lord is not right:" [Ezekiel 18:25] and their way is not right.

By perverse, he means he will chastise sinners. For his natural uprightness … and his goodness toward those who believe obediently are immovable and unshakable.… Therefore, he treats them severely in the hope that perhaps he might curb their impulse toward death.

"For You will make whole the humble people" [Psalm 18:27]. Now this seems froward to the froward, that You will make whole those who confess their sins. "And You will humble the eyes of the proud." But them that are "ignorant of God's righteousness, and seek to establish their own," [Romans 10:3] You will humble.

Just as the eye is the lamp of the body, so the lamp of the soul is the mind, in which, unless Christ has poured the oil of his grace, there will not be light within. The prophet, therefore, proclaims that his lamp is lighted by the Lord.

"For Thou wilt light My candle, O Lord." For our light is not from ourselves; but "Thou wilt light my candle, O Lord. O my God, Thou wilt enlighten my darkness." For we through our sins are darkness; but "Thou, O my God, wilt enlighten my darkness."

So far as relates to man in himself, he is of earth, and speaks of the earth; and when he speaks some divine things, he is enlightened by God. For, were he not enlightened, he would be earth speaking of earth. God's grace is apart by itself, the nature of man apart by itself. Do but examine the nature of man: man is born and grows, he learns the customs of men. What does he know but earth, of earth? He speaks the things of men, knows the things of men, minds the things of men; carnal, he judges carnally, conjectures carnally: lo! it is man all over. Let the grace of God come, and enlighten his darkness, as it saith, "Thou wilt lighten my candle, O Lord; my God, enlighten my darkness;" let it take the mind of man, and turn it to its own light; immediately he begins to say, as the apostle says, "Yet not I, but the grace of God that is with me;" and, "Now I live; yet not I, but Christ liveth in me." That is to say, "He must increase, but I must decrease." Thus John: as regards John, he is of the earth, and speaks of the earth; whatever that is divine thou hast heard from John, is of Him that enlightens, not of him that receives.

"I will bring forth a horn to David; I have prepared a lamp for my anointed." The lamp is prepared for Christ, having arisen from the seed of David, for who other could it be than the offspring who has come forth from the succession of David according to the flesh; in what way does Christ who came into the womb of David become the ray of his own excellence and the light shining brightly for all people? Why in the aforesaid words does David speak prophetically: "Because you will light my lamp, Lord"? He says, "You yourself, Lord, who are the true light, having been united with the lamp coming forth from me in a certain mysterious way, are going to light that very lamp. Even the shadows with which I was once covered you will scatter entirely so that their memory does not enter my mind.

Let us not allow what is according to the flesh to persecute what is according to the spirit; neither let us, using the body as a pretext, quench the lamp that has been lit in us. We must therefore not contradict to the point of thinking or of speaking contrary to the faith in the holy Scriptures. But "those whom he loves, God chastises"; he afflicts and puts them to the test in everything to see "whether they will keep his commandments or not." Yet, what God is looking for in us are "the fruits of the Holy Spirit"; we must not be negligent concerning them, for it is about them that we shall be questioned.

"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.

A person's will is a brazen wall and a stone hurled between himself and God. If one puts it aside, he can say the words of the psalm: "In my God I shall go over a wall" and "as for my God, his way is undefiled." If righteousness assists the will, then a person does good.

"For by You shall I be delivered from temptation" [Psalm 18:29]. For not by myself, but by You, shall I be delivered from temptation. "And in my God shall I leap over the wall." And not in myself, but in my God shall I leap over the wall, which sin has raised between men and the heavenly Jerusalem.

He also said, 'The will of man is a wall of brass, and a stone barrier between himself and God. If he puts it aside, he can say the words of the psalm, "By the help of my God I shall leap over the wall" and, "as for my God, his way is undefiled" (Ps. 18:29–30). If good conduct helps the will, then a man will do good.'

Truly I have known that I am going to cross over that heavenly wall built by your strength and power; and then situated in a safe place, I will receive salvation from you. Or, in this way: I, whom they try to close out by surrounding me in order to stop me, will cross and leap over all the fortifications of the enemies, both fence and wall.

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.

"My God, His way is undefiled" [Psalm 18:30]. My God comes not unto men, except they shall have purified the way of faith, whereby He may come to them; for that "His way is undefiled." "The words of the Lord have been proved by fire." The words of the Lord are tried by the fire of tribulation. "He is the Protector of them that hope in Him." And all that hope not in themselves, but in Him, are not consumed by that same tribulation. For hope follows faith.

What, moreover, do those oracles tried in the fire of the Lord teach? That he himself is the protector of all the ones hoping in him and that there is no God except our Lord, and there is none strong except our God; and rightly is it said that he is the protector of all hoping in him since none is able to be found who is able to stand against such and so great a protector.

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.

"For who is God, but the Lord?" [Psalm 18:31] whom we serve. "And who God, but our God?" And who is God, but the Lord? Whom after good service we sons shall possess as the hoped-for inheritance.

"God, who has girded me with strength" [Psalm 18:32]. God, who has girded me that I might be strong, lest the loosely flowing folds of desire hinder my deeds and steps. "And has made my way undefiled." And has made the way of love, whereby I may come to Him, undefiled, as the way of faith is undefiled, whereby He comes to me.

He builds me up with his own strength and weapons, and he affirms by his grace my mortal and human strength; just like one having his limbs undergirded by his own strength, I will stand against my enemies. But as it is said above, "My God, his way is perfect," so also wishing me to be likened to his own image, he has made my way blameless by teaching, admonitions and discipline of whatever type he wishes, and he has refined and perfected my way or settled life.

"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.

"Who hath made my feet perfect like harts' feet." Who hath made my love perfect to surmount the thorny and dark entanglements of this world. "And will set me up on high." And will fix my aim on the heavenly habitation, that "I may be filled with all the fulness of God."

The same deer is swift in course as are also the righteous of God who look heavenward, not earthward, who seek the sublime; and this from a single love of the celestial kingdom. David ascribes his likeness to that of the righteous, strengthened by the grace of God, when he adds "and setting me on high places." Although there are others who try to draw us into the valleys of iniquity and lead us away, our God, like an overseer of our struggles, when he has determined that we are good runners, stirs us to suitable excellence, and his grace fulfills that very thing. Not in our excellence are we established in our high places; but truly by its very nature the celestial is the abode for the soul; and those high places are not foreign but are peculiar to us.

"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."

"Who teaches my hands for battle" [Psalm 18:34]. Who teaches me to work for the overthrow of mine enemies, who strive to shut the kingdom of heaven against us. "And You have made mine arms as a bow of steel." And You have made my earnest striving after good works unwearied.

"And You have given me the defence of my salvation, and Your right hand has held me up" [Psalm 18:35]. And the favour of Your grace has held me up. "And Your discipline has directed me to the end." And Your correction, not suffering me to wander from the way, has directed me that whatsoever I do, I refer to that end, whereby I may cleave to You. "And this Your discipline, it shall teach me." And that same correction of Yours shall teach me to attain to that, whereunto it has directed me.

He who sits on the right of the Father corrects us with discipline, and accordingly he teaches us. For he directs the spirit with a right foundation; true understanding leads one into fullness.

"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.

"You have enlarged my steps under me" [Psalm 18:36]. Nor shall the straits of the flesh hinder me; for You have enlarged my love, working in gladness even with these mortal things and members which are under me. "And my footsteps have not been weakened." And either my goings, or the marks which I have imprinted for the imitation of those that follow, have not been weakened.

"You have made room for my steps under me," the steps, namely, by which I cross from iniquity to moral excellence, from things perceived by my senses to those perceived by my mind, from the present to the future age, the steps that from the beginning seemed arduous and narrow to me because I was walking in a crooked way; but having progressed beyond them, I took notice of the widened places. For one who advances with every step and attains the end, having been drawn to the wide space, will not feel that narrowness, labor and grief that he had known in his advance.… He who follows Jesus follows hard his footsteps because he progresses on the worn and oft traveled way from Jesus Christ.

Not only do we avoid the ones pursuing us as we flee, but we pursue our enemies, and we seize them, and we do not turn back until they fail.

"I will follow up mine enemies, and seize them" [Psalm 18:37]. I will follow up my carnal affections, and will not be seized by them, but will seize them, so that they may be consumed. "And I will not turn, till they fail." And from this purpose I will not turn myself to rest, till they fail who make a tumult about me.

This is done for me through your grace, so that my feet are not ensnared nor am I cut off by the nets of my enemies or by the offenses that they had cast.

If you pray against your passions or the demons that assail you recall to mind [this verse].… You are to say this at the appropriate moment, thus arming yourself against your adversary with humility.

The mind must not through disbelief in the promised blessings give way to despair; and the soul once marked out for perdition must not refuse to apply remedies on the ground that its wounds are past curing.… Lo, I hear his promise: "I will pursue mine enemies and overtake them; neither will I turn again till they are consumed," so that I, who was once your enemy and a fugitive from you, shall be laid hold of by your hand. Cease not from pursuing me till my wickedness is consumed.

"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.

"I will break them, and they shall not be able to stand" [Psalm 18:38]: and they shall not hold out against me. "They shall fall under my feet." When they are cast down, I will place before me the loves whereby I walk for evermore.

"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."

"And You have girded me with strength to the war" [Psalm 18:39]. And the loose desires of my flesh have You bound up with strength, that in such a fight I may not be encumbered. "You have supplanted under me them that rose up against me." You have caused them to be deceived, who followed upon me, that they should be brought under me, who desired to be over me.

If fighters find themselves being assailed and assailing in return, and if the demons fight against us, then they too when they assail us will be assailed by us in return. Scripture says, "I will assail them, and they will not be able to stand"; and again, "Those who assail me and are my enemies, they have weakened and fallen."

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.

We will see the backs of our enemies fleeing, not the faces of ones pursuing us.

"And you have given mine enemies the back to me" [Psalm 18:40]. And you have turned mine enemies, and hast made them to be a back to me, that is, to follow me. "And You have destroyed them that hate me." But such other of them as have persisted in hatred, You have destroyed.

"They have cried out, and there was none to save them" [Psalm 18:41]. For who can save them, whom You would not save? "To the Lord, and He did not hear them." Nor did they cry out to any chance one, but to the Lord: and He did not judge them worthy of being heard, who depart not from their wickedness.

"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."

"And I will beat them as small as dust before the face of the wind" [Psalm 18:42]. And I will beat them small; for dry they are, receiving not the shower of God's mercy; that borne aloft and puffed up with pride they may be hurried along from firm and unshaken hope, and as it were from the earth's solidity and stability. "As the clay of the streets I will destroy them." In their wanton and loose course along the broad ways of perdition, which many walk, will I destroy them.

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."

"Thou wilt deliver Me from the contradictions of the people." Thou wilt deliver Me from the contradictions of them who said, "If we send Him away, all the world will go after Him." "Thou shalt make Me the head of the Gentiles. A people whom I have not known have served Me." The people of the Gentiles, whom in bodily presence I have not visited, have served Me.

He truly sees with his mind's eye that all the peoples throughout the whole world of the human race, whether barbarians or Greek, or of whatever accent or language, carry David respectfully in their memory, and they all speak his name with honor, who lift up his words through all the churches of Christ; and does anyone not assert the truth in these very words, if he attentively considers the people gathered from the nations, known by no sign to David, as they perform their duties of service with Davidic hymns and canticles, and as they hear the song repeated and recite it, receiving the psalms entrusted by him that were written from the long ages back.

For [the word] "son," as one before me has observed, has a twofold meaning: one [is a son] in the order of nature, because he was born a son; the other, in that he was made so, is reputed a son, although there be a difference between being born so and being made so. For the first is indeed born from the person referred to; but the second is made so by him, whether as respects his creation or by the teaching of his doctrine. For when any person has been taught from the mouth of another, he is termed the son of him who instructs him, and the latter [is called] his father. According to nature, then -that is, according to creation, so to speak-we are all sons of God, because we have all been created by God. But with respect to obedience and doctrine we are not all the sons of God: those only are so who believe in Him and do His will. And those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. And that such is the case He has declared in Isaiah: "I have begotten and brought up children, but they have rebelled against Me." And again, where He says that these children are aliens: "Strange children have lied unto Me." According to nature, then, they are [His] children, because they have been so created; but with regard to their works, they are not His children.

"A people," he says.… But what is the "people" that was ignorant of God, but ours, who in days bygone knew not God? And who, in the hearing of the ear, gave heed to him, but we, who forsaking idols, have been converted to God?

"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.

"You shall make Me the head of the Gentiles. A people whom I have not known have served Me." The people of the Gentiles, whom in bodily presence I have not visited, have served Me. "At the hearing of the ear they have obeyed Me" [Psalm 18:44]. They have not seen Me with the eye: but, receiving my preachers, at the hearing of the ear they have obeyed Me.

"The strange children have lied unto Me." Children, not to be called Mine, but rather strange children, to whom it is rightly said, "You are of your father the devil," [John 8:44] have lied unto Me. "The strange children have waxen old" [Psalm 18:45]. The strange children, to whom for their renovation I brought the new Testament, have remained in the old man. "And they have halted from their own paths." And like those that are weak in one foot, for holding the old they have rejected the new Testament, they have become halt, even in their old Law, rather following their own traditions, than God's. For they brought frivolous charges of unwashen hands, [Matthew 15:2] because such were the paths, which themselves had made and worn by long use, in wandering from the ways of God's commands.

And so through the greatness which it retains even when uprightness is lost, man passes through as an image, limping as it were on one foot, and become an alien son. For of such I believe it was said: "The alien sons have lied to me, the alien sons have grown old, and they have limped from their paths." Fittingly they are called alien sons: for sons, on account of the greatness they have retained; aliens, on account of the uprightness they have lost. Nor would he have said "they limped," but rather "they fell," or something similar, if men had entirely put off the image.

"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."

"The Lord lives, and blessed be my God." "But to be carnally minded is death:" [Romans 8:6] for "the Lord lives, and blessed be my God. And let the God of my salvation be exalted" [Psalm 18:46]. And let me not think after an earthly fashion of the God of my salvation; nor look from Him for this earthly salvation, but that on high.

"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."

"O God, who givest Me vengeance, and subduest the people under Me" (ver. 47). O God, who avengest Me by subduing the people under Me. "My Deliverer from My angry enemies:" the Jews crying out, "Crucify Him, Crucify Him."

"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."

All these things will happen to us through him who placed his arms on the cross as a bow in the sky, and daily he intercedes for us.

"From them that rise up against Me You will exalt Me" [Psalm 18:48]. From the Jews that rise up against Me in My passion, You will exalt Me in My resurrection. "From the unjust man You will deliver Me." From their unjust rule You will deliver Me.

Just as David after the advent of our Savior is able to be presented just as if he were alive and living among people, and he sings praises to the God of the universe among all the peoples through his own writings, canticles and hymns, so also he who has come from his seed, to whom these words refer that we now explain, with like reasoning when he overcomes the ones lying in wait for him, he may rightly say, "You will exalt me above the ones rising against me." And he leaves them behind, and he shares his own truth and grace to all peoples; even now he himself, being present everywhere on the earth and in the midst of them resting their hope in him, is made known through his church.

"For this cause will I confess to You among the Gentiles, O Lord" [Psalm 18:49]. For this cause shall the Gentiles confess to You through Me, O Lord. "And I will sing unto Your Name." And You shall be more widely known by My good deeds.

Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. [Psalms 18:49] And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

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.

"Magnifying the salvation of His King" [Psalm 18:50]. God, who magnifies, so as to make wonderful, the salvation, which His Son gives to believers. "And showing mercy to His Christ:" God, who shows mercy to His Christ: "To David and to His seed for evermore:" to the Deliverer Himself strong of hand, who has overcome this world; and to them whom, as believers in the Gospel, He has begotten for evermore. What things soever are spoken in this Psalm which cannot apply to the Lord Himself personally, that is to the Head of the Church, must be referred to the Church. For whole Christ speaks here, in whom are all His members.

Since by the Holy Spirit he understood that God's promises were not confined to him alone but would pass also to his offspring, so he spoke in this way here with particular reference to Christ's life. The outcome, in fact, showed that David's offspring, blessing and sanctifying the nations, referred to no one other than the Lord of all. The blessing affected the offspring without restriction, after all, and following David, remember, there were many famous descendants of his in each generation (Christ himself thought to be the one proven to be famous and great)—first Solomon, then Uzziah, then Hezekiah, then Josiah—yet none emerged as more precisely realizing the force of the promise than Christ alone, and after him there was no one, nor is there anyone to whom the blessing of the promises would be thought to refer. After all, with Judah in captivity and the tribes intermingled, and no clarity as to who was descended from whom, it is now obvious that the fulfillment of the promise rested with Jesus himself, to whom in this case as well both the prayer and the prophecy allude, "To David and his offspring forever." I mean, those of the company of Hezekiah, even if they seemed to enjoy some grace from God, did not do so forever, death befalling each one with the result that they were not the subject of blessing forever.