Psalm 19 [MT 20]

"The Lord hear Thee in the day of trouble" (ver. 1). The Lord hear Thee in the day in which Thou saidst, "Father glorify Thy Son." "The name of the God of Jacob protect Thee." For to Thee belongeth the younger people. Since "the elder shall serve the younger."

By saying "in the day of tribulation," he indicates a time of the most severe affliction in which we entreat the Lord with an intense longing.

This entire psalm voices a prayer as spoken by holy people to the person of Christ. For since for our sakes and on our behalf he received insult when he became man, we are taught to join our prayers with his as he prays and supplicates the Father on our behalf, as one who repels both visible and invisible attacks against us.

In the preceding Psalms he treated of liberation from persecution and gave thanks for the liberation; here, however, having been liberated, or standing in hope of liberation, he asks to be promoted to greater things. This Psalm, therefore, is divided into two parts. In the first part, a petition for exaltation is set forth. In the second, a promise is proposed, at "O Lord, in your strength," etc. Concerning the first, he does three things. First the petition is set forth. Second, the hope of being heard is set forth, at "Now I know." Third, the conclusion of the Psalm is set forth, at "O Lord, save," etc. Concerning the first, he does two things. First, a petition concerning evils is set forth. Second, concerning promotion to good, at "May he repay you." This Psalm proceeds in a different way from the preceding ones. In the other Psalms David is introduced praying for himself as one who asks; here he is introduced as though it were the prayer of others for him: and although according to the literal sense the things said here are in some way referred to David, yet they properly and truly pertain to Christ. According to the mystical sense, however, they pertain to the Church and to the just man: and in whatever way they are understood, concerning this part the Psalm does two things. First, the hearing of the one who prays is set forth. Second, the reason for the hearing is set forth, at "May he protect you." He says, therefore: O David, or O Christ, "may the Lord hear you"; 1 Mac. 1: "May he hear your prayers," etc. "May the Lord hear you." David suffered tribulations, and Christ likewise in his Passion: and therefore he says, "in the day of tribulation and rebuke": Is. 37: "This is a day of tribulation and rebuke and blasphemy." And in this, Christ was heard for himself and for others: Heb. 5: "In the days of his flesh, offering up with a strong cry and tears, he was heard." And the just man says: "When I was in trouble, I cried out, and he heard me." There is, therefore, a threefold cause that makes prayer worthy of being heard. The first is divine goodness. The second is the intercession of the saints. The third is one's own merit; because, as is said in Jn. 9, "God does not hear sinners; but if anyone is a worshiper of God, him he hears." The reason for the hearing is set forth when he says, "May the name of the God of Jacob protect you." The first cause: that is, on account of his name, that is, on account of his goodness. "May he protect you," if it is referred to Christ. But if it pertains to others, it is set forth thus: "May the name of the God of Jacob protect you" who pray. The God whom he himself worshiped when he appeared to him at Bethel: Gen. 28: the God of Jacob, who leads earthly ones to heaven, and from heaven assists the earthly. He, therefore, "may he protect you": Prov. 18: "The name of the Lord is a most strong tower": Ps. 30: "You shall protect them in your tabernacle," etc. This name is "Almighty": Ex. 15: "Who is able to save," etc. It is also a name of mercy: Lk. 1: "Holy," that is, merciful, "is his name": Song 1: "Your name is oil poured out." Thus, therefore, by the power and mercy of God we are protected: Is. 49: "In the shadow of his hand he has protected me": Ps. 16: "Under the shadow of your wings protect me."

"Send You help from the Holy, and from Sion defend You" [Psalm 20:2]. Making for You a sanctified Body, the Church, from watching safe, which waits when You shall come from the wedding.

The second cause: "May he send you help from the sanctuary," that is, from the assembly of the saints. And there is a twofold assembly of the saints. One reigning with God in glory; the other fighting on earth; and from both we are helped, because the Angels intercede for us: 1 Jn. 2: "We have an advocate," namely, the assembly of Angels: Rev. 8: "The smoke of the incense from the prayers of the saints ascended from the hand of the Angel before God." Smoke comes from moisture and heat. Likewise Christ, who is their king, stands before God on our behalf: Heb. 7: "Approaching through himself to God, to intercede for us." And therefore he says, "May he send you help from the sanctuary," that is, from the incarnate Son, who in the anagogical sense is called holy; Lk. 1: "The Holy One who shall be born of you shall be called the Son of God": Dan. 9: "The Holy One of holy ones shall be anointed." Or "from the sanctuary," that is, from Christ who suffered, because in his passion he sanctified himself for us: Jn. 17: "For them I sanctify myself, that they also may be sanctified in truth": 1 Sam. 11: "Tomorrow salvation shall be yours when the sun grows hot." Or "May he send you help from the sanctuary," namely from the assembly of the blessed: Ps. 21: "But you dwell in the holy place." "And from Zion may he defend you." Zion, that is, "watchtower," that is, from the citadel of David, where the ark was; there God was worshiped then; as if to say: through the prayers of those who contemplate heavenly things in this world, may he defend you, that is, make you safe. Or conversely, "from the sanctuary," namely the assembly of those who are in the world; and "from Zion," namely those who are in glory. "May he defend you." Or "from the sanctuary," as regards those who are in the active life. And "from Zion," as regards those who are in the contemplative life -- by the prayers of all of these, "may he defend you."

"Be mindful of all Your sacrifice" [Psalm 20:3]. Make us mindful of all Your injuries and despiteful treatment, which You have borne for us. "And be Your whole burnt offering made fat." And turn the cross, whereon You were wholly offered up to God, into the joy of the resurrection.

The third cause is that one's works may be pleasing to God; hence he says, "May he be mindful of all your sacrifice." Every good work is like a sacrifice, because all things ought to be offered to God: 1 Cor. 10: "Do all things for the glory of God." Therefore all our works are a sacrifice in a certain way: whether almsgiving -- Heb. 13: "Do not forget to do good and to share, for by such sacrifices God is won over" -- or fasting: Rom. 12: "Present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service." In the Old Testament, indeed, certain sacrifices were made which were not entirely burned but only in part, and part came for the use of the offerers, like the peace offerings; certain ones were totally burned, which were called most holy, which were called a holocaust, from "holon" which means "whole" and "cauma" which means "burned." And therefore there is a twofold kind of good works. Some are called "sacrifice," when someone dedicates to God from his goods, as when a married person abstains on certain days: Eccl. 3: "A time to embrace, and a time to be far from embraces." But when someone gives everything, reserving nothing for himself, or totally abstains, it is called a holocaust; therefore he says, "May he be mindful of all your sacrifice": Ps. 50: "A sacrifice to God," etc. "And may your holocaust be made fat," that is, acceptable to God: Sir. 35: "The offering of the just fattens the altar, and is a sweet odor in the sight of the Lord." And he says "fat" because the holocaust was burned and produced an odor, since fatty things produce more odor. And therefore, whoever offers a sacrifice more devoutly, it is more acceptable, however small it may be. These things can be referred to the sacrifice of Christ, who offered himself wholly on the altar of the cross. And so, "May he be mindful," that is, may he make us mindful of his passion and death: Lam. 3: "Remember my poverty and my transgression, the wormwood and the gall." Or may he be mindful of our good works which we have sacrificed to him.

"Diapsalma." The Lord render to Thee according to Thine Heart" (ver. 4). The Lord render to Thee, not according to their heart, who thought by persecution they could destroy Thee; but according to Thine Heart, wherein Thou knewest what profit Thy passion would have. "And fulfil all Thy counsel." "And fulfil all Thy counsel," not only that whereby Thou didst lay down Thy life for Thy friends, that the corrupted grain might rise again to more abundance; but that also whereby "blindness in part hath happened unto Israel, that the fulness of the Gentiles might enter in, and so an Israel might be saved."

"May he grant." Above, the Psalmist asked in prayer for promotion to good, which is the outwardly desired good; here he asks for that good which is inwardly sought: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at "We shall rejoice." Concerning the first he does two things. First he asks for that which is in the interior movement of the soul, according to the will of the end. Second he asks that the counsel concerning the things which are directed to the end be fulfilled: "And may he confirm all your counsel," etc. He says, therefore, "May he grant you according to your heart," that is, according to the will which is directed to the end; as if to say, may he lead you to the end you intend, which ought to be God: Prov. 10: "The desire of the just shall be granted." "And may he confirm all your counsel"; this concerns the things that are directed to the end (...) for our counsels are weak, because we cannot foresee all things: Wis. 9: "The thoughts of mortals are timid, and our foresight is uncertain." But God is the one who confirms by directing our counsel, which ought to be about seeking eternal things: Jn. 16: "Ask, that your joy may be full": and by giving efficacy to carry out our counsels. But he scatters the counsel of the wicked, as it is said in Job 5.

"We will exult in Your salvation" [Psalm 20:5]. We will exult in that death will in no wise hurt You; for so You will also show that it cannot hurt us either. "And in the name of the Lord our God will we be magnified." And the confession of Your name shall not only not destroy us, but shall even magnify us.

People rejoice in riches, or in glory or in nobility of birth, but the righteous in the salvation of God.

"We shall rejoice." Here the reason for being heard is set forth. God gladly gives good things to those who share them with others: 1 Pet. 4: "Administering it to one another." And therefore the reason for being heard is when the good that is sought ought to be shared with others. And this is done, first, as regards the joy of many; as if to say: we, being exalted, "shall rejoice in your salvation," not in ourselves. Gregory says: it is just that he should always find sorrow in himself, who, having abandoned God, was seeking joy in himself. "And we shall be magnified in the name of our God," by the invocation of him who exalted you: Wis. 19: "In all things you have magnified your people, and have honored them, and have not despised them, in every place and at every time assisting them." And therefore he says, "We shall be magnified," etc., that is, we shall be great.

"May he fulfill." Here he treats of outward petitions: and this when God hears what we ask, because Christ made many petitions for us (Jn. 16).

"The Lord fulfil all Your petitions." The Lord fulfil not only the petitions which You made on earth, but those also whereby Thou intercedest for us in heaven. "Now have I known that the Lord has saved his Christ" [Psalm 20:6]. Now has it been shown to me in prophecy, that the Lord will raise up His Christ again. "He will hear Him from His holy heaven." He will hear Him not from earth only, where He prayed to be glorified; [John 17:1] but from heaven also, where interceding for us at the Right Hand of the Father, [Hebrews 7:25] He has from thence shed abroad the Holy Spirit on them that believe in Him. "In strength is the safety of His right hand." Our strength is in the safety of His favour, when even out of tribulation He gives help, that "when we are weak, then we may be strong." [2 Corinthians 12:10] "For vain is" that "safety of man," which comes not of His right hand but of His left: for thereby are they lifted up to great pride, whosoever in their sins have secured a temporal safety.

Sometimes people run off to a mountain to pray, as though God will be able to hear them better from there. Do you want to make contact with God in your prayer? Humble yourself. But again, just because I have said, "Do you want to make contact with God? Humble yourself," do not take it literally and materialistically and go off down to underground vaults and there start beseeching God. Do not go seeking either caverns or mountains. Have lowliness in your heart, and God will give you all the high altitude you want. He will come to you and be with you in your bedroom.

The salvation which he established is recognized as our power when it is neither diminished by diseases nor injured by pains. Such a salvation makes us powerful, since it protects us within its eternal existence.

"Now I know." Here the hope of being heard is set forth, and he says: considering that from your good we shall be multiplied, "now I know that the Lord has saved his Christ"; so that it may be understood either of Christ, through whom many have been saved, or of David, whom he saved by predestination. "Now," as if "from now" before it happens: 1 Pet. 1: "Concerning which salvation the prophets inquired, foretelling the sufferings that are in Christ, and the subsequent glories." And not only is it that he has saved Christ Jesus by raising him from the dead -- Ps. 15: "You will not give your holy one to see corruption" -- and so, with the head saved, the members shall be saved; but "he will hear him," namely Christ praying for his members: Jn. 11: "Father, I know that you always hear me." Or David.

"He will hear." Here the power of the one who hears is commended. And first he sets forth the power. Second, the proof of the power, at "Some trust in chariots." "Might" denotes a multitude of power. Might is the vigorous work of a ruler. And it can be referred to men, so that the sense is: the salvation of your right hand, by which you save Christ and us through him, appears in mighty deeds, that is, in every place where he acts powerfully and mightily in us. Or it can be referred to God: and so, "the salvation of your right hand is in mighty deeds," that is, in the greatness of your power: Ps. 67: "Who brings forth the bound in strength." And he says "of the right hand," because there is a twofold salvation of God. One, namely, of the left hand, by which he saves in temporal things, bestowing temporal goods: Ps. 48: "Men and beasts you will save, O Lord." The other is the salvation of the right hand, which is of eternal things, by which he saves the just, bestowing gifts: Wis. 10: "God repaid the reward of the labors of his saints."

"Some in chariots, and some in horses" [Psalm 20:7]. Some are drawn away by the ever moving succession of temporal goods; and some are preferred to proud honours, and in them exult: "But we will exult in the name of the Lord our God." But we, fixing our hope on things eternal, and not seeking our own glory, will exult in the name of the Lord our God.

Among the ancients there were two types of triumphs: a greater one having to do with chariots, which was called a laureled triumph; the other, a lesser triumph, was called an ovation. But leaving such things to worldly people, he affirms that he has been exalted in the name of the Lord. For chariot and horse do not exalt, though they seem to glorify people with honors in this world. But it is the Lord's name which leads to eternal rewards.

They trusted in horses and chariots, he is saying, and enjoyed no benefit from them but were caught up in unseen entanglements and collapsed. We, by contrast, invoked divine assistance, and won salvation in visible manner and emerged superior to the adversaries.

Consequently he sets forth the proof of this power. And first he sets forth the diversity of trust and glory among men. Second he sets forth the outcome for both, at "They have been bound." For there is a twofold kind of men. Some place all their hope in secular power: against whom it is said, Jer. 17: "Cursed is the man who trusts in man": Ps. 51: "The just shall see and shall laugh, and shall say," etc. Others place their hope in God: Ps. 117: "It is good to trust in the Lord." And therefore he says, "Some trust in chariots and some in horses"; as if to say: some trust in secular power, of whom it is said, "Some trust in chariots," etc. Or it refers to battle or to triumphs; because some fight in chariots and some on horses: Ex. 15: "Pharaoh entered with chariots and horsemen." Or it refers to triumphs, and then they do not trust but glory: because according to the Gloss, in ancient times there was a twofold kind of triumph -- one greater, the other lesser. The first was called "laureate," because the victor was crowned with laurel; and this was done in a chariot. The second was called an "ovation"; and it was done on horseback. As if to say: some glory in great things, some in horses, as in an ovation. "Ovo, ovas" means the same as "to rejoice"; and it is derived from boys who rejoice when they are given an egg. But we in great things -- that is, we glory "in the name of the Lord." A triumph is called from "tris," which is "three," and "phonos," which is "sound"; because a triple sound was exhibited to returning victors. First, the whole people went out to meet him. Second, all the captives followed his chariot with bound hands. Third, he himself, clothed in the tunic of Jupiter, sat in a chariot drawn by four white horses; and so he was led to the Capitol. But in the chariot with him was placed a certain servant, who slapped him saying, "Know yourself."

We will rise upright as others are collapsing, because our King is saved, and arising from the dead he ascends into the heavens, and as he sits on the right hand of God the Father he hears us in the day we call him. To him be glory forever. Amen.

"They have been bound, and fallen" [Psalm 20:8]. And therefore were they bound by the lust of temporal things, fearing to spare the Lord, lest they should lose their place by "the Romans:" [John 11:48] and rushing violently on the stone of offense and rock of stumbling, they fell from the heavenly hope: to whom the blindness in part of Israel has happened, being ignorant of God's righteousness, and wishing to establish their own. "But we are risen, and stand upright." But we, that the Gentile people might enter in, out of the stones raised up as children to Abraham, [Matthew 3:9] who followed not after righteousness, have attained to it, and are risen; [Romans 9:30] and not by our own strength, but being justified by faith, we stand upright.

Those who trust in human honors have been snared by their own perverse desires and have fallen into the pit of death.

A Christian is said to rise in two senses; first, when he is freed by grace from the death of vices in this life and he continues in God's grace of justification.… Second, there is also the general resurrection at which the just will receive their eternal rewards. In this passage it is clear that both senses of resurrection are appropriate. For this reason, when he adds "we have been raised," it is because in any sort of resurrection the faithful arise from their humble status and are elevated to divine rewards.

They say these things will happen in the time of the advent of that Savior. Then all the powers of the adversaries and those hidden and secret enemies of God who have turned their backs on the Savior will be laid low. All who receive that Savior will rise from the first fall. Therefore, Simeon says, "Behold, this child is destined to cause the rising and falling of many," namely, the ruin of his enemies and adversaries and the resurrection of those who, having fallen once, have been rescued by him.

"They." Here the diverse outcome is set forth, which is the outcome of the wicked. Jerome has "bowed down," and then it is clear, because bowing down is the way to falling, and so the power of the world gradually fails. Or "bound," because temporal goods bind, and especially sinners: Wis. 14: "The creatures of God were made for hatred and as a snare for the feet of the foolish," that is, of sinners. Hence he says, "And they have fallen," because in the end they shall be crushed: Is. 8: "They shall fall and be crushed, and shall be ensnared and captured." Likewise the outcome of power: when he says, "But we have risen up gradually"; Mic. 7: "I have fallen; I shall rise again. When I sit in darkness, the Lord is my light." "And we have been set upright." Just as bowing down is the way to a fall, so being set upright is the way to the rectitude of one's state. And this is in holiness.

"O Lord, save the King:" that He, who in His Passion hath shown us an example of conflict, should also offer up our sacrifices, the Priest raised from the dead, and established in heaven. "And hear us in the day when we shall call on Thee" (ver. 9). And as He now offereth for us, "hear us in the day when we shall call on Thee."

"O Lord." The conclusion of this entire Psalm is set forth: which indeed seems to tend to two things. For it petitions either for the true Christ or for Christ figuratively. As to the first he says, "O Lord, save the king," that is, Christ. Or for David. And so he prays for those who are praying. "Hear us on the day when we shall call upon you": Ps. 137: "On whatever day I shall call upon you, hear me."