Psalm 24 [MT 25]

From all earthly profit, from all the things of this world that seem good, raising my spirit, let me come to you, Lord; I have been lifted up, now not trusting in money, or house, or business, or military might or in my abilities, but I search while trusting in you, so that I will not be ashamed when I depart from this body.… I have lifted my spirit to you so that my spirit may dwell on good things.

"Unto You, O Lord, have I lift up my soul" [Psalm 25:1]: with spiritual longing have I lift up the soul, that was trodden down on the earth with carnal longings.

This is the first psalm laid out by the Hebrew alphabet.… In the course of the whole book, there are two types of these psalms. The first is the type which is shown to contain the entire alphabet, as Psalms 111, 112 and 119.… The other type is the one that omits letters … such as the present psalm and Psalms 34, 37 and 145.… The alphabetic acrostics are not known as something unusual in the divine Scriptures, for Jeremiah also lamented the captivity of Jerusalem with a lament which repeated the alphabet four times. By doing this, he taught that the sacraments, which are the letters, also indicate for us the mysteries of heavenly matters.… In the entire psalm, the church prays in marvelous supplication, using the figure known as ethopoeia, that it might not appear in God's view to be despicable to its enemies. In the first part, the church asks that it may understand the Lord's instructions and ways. This section contains five letters of the alphabet which we noted. In the second part, the church requests the benefits that he has granted to the holy fathers from beginning of the world; in the third part, the church says that those who keep the Lord's commands are worthy of eternal rewards; it attests that it remains constantly in the same desire; this is where the psalm contains the remaining nine letters.

Above, the Psalmist presented Christ's tribulation and divine help; here he adds a prayer. Concerning this he does two things. First, the prayer is presented. Second, the merits of the one praying, "Judge me, O Lord," etc. Concerning the first he does three things. First, the prayer is proposed. Second, the confidence conceived from prayer is added, at "Sweet and upright." Third, he continues the insistence of prayer, at "My eyes." Concerning the first he does three things. First, he asks to be freed from enemies. Second, he asks to be directed toward the good of justice, at "Your ways." Third, he asks that his sins be forgiven, at "Remember." Concerning the first he does three things. First, preparation for praying is proposed, according to Sir. 18: "Before prayer, prepare your soul," etc. Second, the petition is presented, at "Let me not be put to shame." Third, the reason for the petition is presented, at "For indeed all." For one is prepared for prayer in two ways: either by the lifting up of the mind to God, because, as Damascene says, prayer is the ascent of the intellect to God; or by the confidence one has in God. As to the first he says: O Lord, I have lifted up my soul to you through contemplation, beholding your goodness, and through love: Lam. 3: "Let us lift up our hearts with our hands to God." As to the second, because no one obtains anything unless he prays confidently: Jas. 1: "Let him ask in faith, nothing wavering": Heb. 4: "Let us approach with confidence the throne of glory, or of his grace"; therefore he says, "In you, my God, I trust." 2 Cor. 3: "Such confidence we have through Christ toward God, not that we are sufficient to think anything of ourselves." Next, the petition is presented, and he sets forth two things. One pertains to himself in himself. The second pertains to himself in comparison with enemies. As to the first he says, "Let me not be put to shame." A person is put to shame for three reasons: either when he is overcome by an enemy, or when he is frustrated in hope, or when he recalls a sin he has committed. Concerning this, Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" Concerning the second, Rom. 5: "Hope does not disappoint, because charity," etc. Hence he says, "Nor let my enemies mock me," that is, let them not have the ability to mock me, for which they are prepared: Wis. 5: "These are they whom we once held in derision and as a reproach": Job 12: "The simplicity of the just man is laughed to scorn."

"O my God, in Thee I trust, I shall not be ashamed" (ver. 2). O my God, from trusting in myself I was brought even to this weakness of the flesh; and I who on abandoning God wished to be as God, fearing death from the smallest insect, was in derision ashamed for my pride; now, therefore, "in Thee I trust, I shall not be ashamed."

Enemies laugh when they see that the trust of just people has not been fulfilled.… Laughter is most often a quality of someone of good will, but laughing at someone is always the mark of an enemy.

"And let not my enemies mock me." And let them not mock me, who by ensnaring me with serpent-like and secret suggestions, and prompting me with "Well done, well done," have brought me down to this. "For all that wait upon You shall not be confounded" [Psalm 25:3].

Waiting for God means waiting courageously during the suffering of evils so that when he comes in his judgment he may grant what the spirit of the devoted person was seeking.

I have a sufficient basis for hope, he is saying, in those who already believe in you and enjoy your aid. You are in the habit of showing care for them, while confounding those given to lawlessness.

As to the second he says, "For indeed." Here the reason for the petition is presented, and it is twofold: as if to say, I ask not to be put to shame and not to be mocked. And first he shows to whom confusion is not owed. Second, he shows to whom it is owed, at "Let them be confounded," etc. He says therefore, as to the first: "For indeed those who wait for you shall not be confounded." Those wait for him who expect him with longsuffering: Hab. 2: "If he delays, wait for him, for he will surely come": Sir. 2: "No one has hoped in him and been confounded."

"Let them be confounded." Here he shows to whom confusion or shame is owed, namely, "those who act wickedly." Now there is a twofold confusion: namely good and bad: Sir. 4: "There is a confusion that brings sin, and there is a confusion that brings glory and grace." Of the first it is said, Jer. 8: "They are confounded because they committed abominations." This confusion is of punishment and eternal damnation. But the good confusion follows afterward. Indeed, they were not confounded with the good confusion; and therefore here both confusions are treated. For if it is understood of bad confusion, then he does not wish it but foretells it; as if to say: let all who do evil be confounded, namely those persecuting me: Jer. 17: "Let those who persecute me be confounded." In vain, because they cannot achieve their aim in persecuting: Jer. 1: "They will fight against you and will not prevail." Likewise, "all who act wickedly," that is, let sinners be confounded by their damnation, in vain, namely acting wickedly: because in the very act of sin they are distanced from God and are impeded from their intended end, namely beatitude: Wis. 3: "Their works are useless, or unprofitable." It can also be understood of the good confusion; and thus he says, "Let them be confounded," etc., wishing that they be converted to repentance.

Now the ways of the Lord are, we may say, certain courses taken in a good life, guided by Christ, who says, "I am the way, and the truth and the life." The way, then, is the surpassing power of God, for Christ is our way, and a good way, too, is he, a way that has opened the kingdom of heaven to believers. Moreover, the ways of the Lord are straight, as it is written: "Make your ways known to me, O Lord." Chastity is a way, faith is a way, abstinence is a way. There is, indeed, a way of virtue, and there is a way of wickedness; for it is written, "And see if there is any way of wickedness in me."

"Let them be confounded who do vain things unrighteously." Let them be confounded who act unrighteously for the acquiring things that pass away. "Make Your ways, O Lord, known to me, and teach me Your paths" [Psalm 25:4]: not those which are broad, and lead the many to destruction; [Matthew 7:13] but Your paths, narrow, and known to few, teach Thou me.

As he refers by "way" to people's actions and exploits (as in that verse, "I have run in the way of your commands," as if to say, I determined to do and observe your commands), so he calls God's "way" whatever God deigns to do by creating or arranging. So "teach me your paths" means "make me rejoice in your acting and planning."

"Your ways." Next he asks to be advanced toward good things. And first he presents the petition. Second, the reason for it, at "For you are God." Now there is a twofold good: namely of the active and contemplative life. First, the good of the active life is presented. Second, of the contemplative life, at "Direct me." In the active life there is a twofold manner of proceeding: namely the common way through precepts, and the special way through counsels. As to the first he says, "Your ways, O Lord, make known to me." The ways of the Lord by which one goes to God are the precepts: Mt. 19: "If you wish to enter into life, keep the commandments": Ezek. 18: "If he walks in my precepts and keeps them, this man is just and shall surely live." For through these ways the Lord comes to us, especially through the precept of charity: Jn. 14: "If you love me, keep my commandments." These ways I do not know; and therefore show them to me, both as to the intellect and as to the affections. As to the first it is said, Is. 30: "Your eyes shall see your teacher, and you shall hear a voice behind you admonishing you." As to the second he says, "And your paths." A way is public and common; but a path is short and not common, but a certain abbreviation of the common way. Likewise, the counsels are a way to God, but narrower and shorter: Jer. 6: "Stand upon your ways," namely, keep the precepts; "and ask about the paths," that is, observe the counsels: Is. 40: "Make straight the paths of God."

Since as you lead, Lord, your ways to life are found, which you have walked, make them known to me, so that through those very ways I may walk, and teach me your paths so that I may proceed on them. And as I do this very thing you direct me in your truth and lead me, because you are my God of salvation.

"In Your truth guide me:" avoiding error. "And teach me:" for by myself I know nothing, but falsehood. "For You are the God of my salvation; and for You have I waited all the day" [Psalm 25:5]. For dismissed by You from Paradise, and having taken my journey into a far country, [Luke 15:13] I cannot by myself return, unless Thou meetest the wanderer: for my return has throughout the whole tract of this world's time waited for Your mercy.

There are two things which make good Christians: first, that we believe that God is our Savior and, second, that we must wait for his reward throughout our entire life.

Now two things pertain to the contemplative life. First, that one make good use of known things for investigating other things, and that one learn what is unknown. As to the first he says, "Direct me in your truth," that is, for the sake of truth: as if to say, let your truth direct me: Ps. 42: "Send forth your light and your truth." "And teach me," as to the second he says, not only through Scripture and creatures, but also interiorly: Jn. 6: "Everyone who has heard from the Father and has learned, comes to me." "For you are God my savior." Here the reason for the foregoing petition is presented, and it is twofold. One is from God's side. The other is from the side of the one asking. From God's side it is because he himself is the savior and creator of human salvation, which consists principally in the knowledge of truth: 1 Tim. 2: "Who wills all men to be saved and to come to the knowledge of the truth." For there is one God, and one mediator of God and men, Christ Jesus, truly the savior: Is. 45: "The Lord is just, and there is no savior besides me." Likewise, from the side of the one asking, because I do not expect to be taught by another but by you. "Whom I have waited for all the day": Ps. 36: "Those who wait for the Lord shall inherit the land." Likewise, ibid.: "Let your heart take courage, and wait for the Lord."

"Remember Your compassions, O Lord" [Psalm 25:6]. Remember the works of Your mercy, O Lord; for men deem of You as though You had forgotten. "And that Your mercies are from eternity." And remember this, that Your mercies are from eternity. For Thou never wast without them, who hast subjected even sinful man to vanity indeed, but in hope; [Romans 8:20] and not deprived him of so many and great consolations of Your creation.

In these words, a very glorious and orthodox statement seems to shine upon us, that no one attains to God's grace by his own merits. For in speaking of God's mercies "which are from the beginning of the world," the church continuously praises the Lord as the dispenser of mercies who does not receive human good works as an earlier step, but first grants his own gifts. Certainly all heresies have been devised by a detestable notion. On this basis, we are given insight into how destructive the Pelagian evil is, because it is recognized how persistently it is refuted.

When people remember, they stir up within themselves the thoughts of things they had known before. But God, when he is mindful of the rational nature, is in that very nature. It is said that he is mindful of him into whom he comes.

"Remember." Here he asks for the forgiveness of sins, etc. Here he does two things. First, he presents the petition in general. Second, he explains it in detail, at "The sins." In general, however, he asks for mercy. This properly regards misery. The greatest misery is guilt. Now misery is opposed to happiness, which consists principally in the act of perfect virtue. Secondly, in external goods. Therefore misery consists principally in the act of sin. Secondly, in losses and external things: Prov. 14: "Sin makes peoples miserable." And therefore he asks for mercy against sins. In this mercy, therefore, there are two things: namely the use or effect of mercy, which is called commiseration. The second is mercy itself, which is called mercy insofar as it is a virtue. When therefore God has mercy in act, then he is called merciful; but he seems to forget when he does not have mercy in act; hence he says, "Remember your compassions": Ps. 76: "Will God forget to have mercy?" Yet the very fact that he delays having mercy, he does for our good, although in the opinion of men he seems to have forgotten when he does not have mercy in act; as if to say, remember, lest among the wicked you seem to have forgotten. "And your mercies." He says this on account of the many effects of divine mercy toward human nature: "which are from eternity," that is, from the beginning of creation: Lk. 1: "His mercy is from generation," etc.

"Remember not the offenses of my youth and of my ignorance" [Psalm 25:7]. The offenses of my presumptuous boldness and of my ignorance reserve not for vengeance, but let them be as if forgotten by You. "According to Your mercy, be mindful of me, O God." Be mindful indeed of me, not according to the anger of which I am worthy, but according to Your mercy which is worthy of You. "For Your goodness, O Lord." Not for my deservings, but for Your goodness, O Lord.

By "youthful sin" he refers to the people's sins in Egypt, where they committed idolatry, remember. So now, he is saying, remember not those sins but your lovingkindness, by which even then you were kind to them in their ignorance and had mercy on them of your own accord even without being asked; and so now, too, exercise such care and lovingkindness for your own sake.

And again he saith, "Lead me, O Lord, in Thy fear and righteousness", and because he knew what the profit of the fear of God was, he asked it as a gift from God. For all the conversation of the soul which the fear of God leadeth standeth in righteousness. And again, when he [David] entreated God not to remember the sins of his youth, he was moved to make this request by the fear of God.

In those expressions what he was asking for was this: According to your great mercy, remember me; remember not my sin but me in loving fashion.

"The sins." Here he explains why he is in need of mercy; as if to say, here I ask for mercy, because I have sins which, so to speak, are worthy of mercy. And he sets forth three things that pertain to the forgiveness of sin. First, he presents the kind of sin, and it is twofold: one of transgression, and another of omission. And these, namely sins of omission, are called "delicts," as being lighter and in some way more worthy of pardon, because it is difficult for a person to guard himself completely from delict; and therefore he says, "delicts": Gal. 6: "If a man is overtaken in any delict, you who are spiritual, instruct such a one in a spirit of gentleness." Second, from the side of the sinner: because the more a person is endowed with reason and is in a greater state, the graver the sin is in him. And therefore sins committed in youth are less imputed than those committed in old age: Is. 65: "The sinner of a hundred years shall be accursed." And therefore he says, "the sins of my youth." Literally, for those committed in youth, he prays, as it is said in Gen. 8: "The inclinations of man's spirit are prone to evil," that is, to sin, "from his youth": Eccl. 11: "Youth and pleasure are vain." Or, "of youth," that is, of original sin, because man is born a child of wrath. And as long as a man is young, he is in his father's house; so as long as a man is a sinner, he is in the house of the Devil, which house is ruinous: Job 1: "A wind came from the desert region and struck the four corners of the house and crushed all the children," etc. Or, "of youth," that is, sins committed from pride. The young are naturally proud and presumptuous. Third, from the motive for sinning; because sins committed through ignorance are lesser; hence he says, "and do not remember my ignorances": 1 Tim. 1: "I obtained mercy because I acted ignorantly in unbelief": Ps. 78: "Do not remember our former iniquities, but remember your mercy." Next, the reason for the petition is presented. He does not ask that his sins be forgiven on account of his own merits, because mercy has no merit. And therefore he alleges two things from God's side, namely mercy and goodness, which are in God as in a subject, but differ in concept. In God, goodness is considered, namely the communication of goods in creatures, because the good is diffusive of itself. But mercy denotes a special outpouring of goodness to remove misery; and therefore, "according to your mercy, remember me, you," not my sins: Dan. 9: "Not in our justifications do we lay our prayers before your face, but in your abundant compassions": Ps. 78: "Let your mercies quickly go before us, for we have been made exceedingly poor." Not only on account of mercy by which you spare the wretched should you remember, but on account of your goodness, by which you make all things good; and this goodness is God himself, because he is the very being of goodness.

"Gracious and upright is the Lord" [Psalm 25:8]. The Lord is gracious, since even sinners and the ungodly He so pitied, as to forgive all that is past; but the Lord is upright too, who after the mercy of vocation and pardon, which is of grace without merit, will require merits meet for the last judgment. "Wherefore He will establish a law for them that fail in the way." For He has first bestowed mercy to bring them into the way.

The Lord is sweet, because while he surpasses all in his kindnesses, he still waits for the sinner's conversion.… He is upright since, after frequent rebukes and very long periods of waiting, he opposes the wicked and humbles the proud and profane in order that they may at length become wise and regret that they have gone astray. That he established a law was surely in keeping with his sweetness and uprightness, for those whom he did not want to go astray, he preferred to correct through the proclamation of a law. But so that someone might not believe that this came as a punishment derived from God's harshness, he laid out the purpose of the law that was brought forth, its goodness and sweetness. "On the way," that is, in the present life, a law is established through which we are admonished to live righteously.

How is it, if God is naturally loving and merciful, that he allowed some people to be subjected to punishments? David added "and upright" to bring out that justice accompanies goodness. He goes on, in fact, "Hence he will legislate for sinners in the way": for this reason, that justice also is an attribute of his, "he will legislate for sinners in the way," that is, he will correct sinners so as to bring them to uprightness. In regard to sinners, he is saying, God gives evidence of justice, whereas in regard to others it is goodness.… Nevertheless, whether people are punished or enjoy happy outcomes, they find everything happening to their own benefit, provided the mind is set on God and does not waver.

If someone has mastered irascibility, he has mastered the demons, but if someone is a slave to this passion, he is a complete … stranger to the ways of our Savior, since the Lord is said to teach the gentle his ways.

Mercy is customary with God; righteousness is his constant concern. Often, in fact, he obscures sin with a show of his goodness, and he does not submit individuals' behavior to harsh scrutiny; rather, when he sees some people persisting in their errors without amendment, he applies the rigor of justice and chastises them for the purpose of correcting them, and by the bitterness of the blows he brings the errant ones back to a life of discipline.

"Sweet." Above, the Psalmist asked that his sins be forgiven through divine mercy; here, however, he presents the confidence conceived from divine mercy. And concerning this he does two things. First, he presents the cause of confidence. Second, he presents the faith itself that was conceived, at "For the sake of your name." Concerning the first he does two things. First, he proposes the cause of confidence regarding divine goodness. Second, he presents the effect of divine goodness, at "Therefore he will give a law," etc. It should be noted that regarding divine goodness he says two things: namely sweetness and uprightness, because "he is sweet and upright." Sweetness properly belongs to bodily things, but is said metaphorically of spiritual things. Hence it is necessary that in spiritual matters sweetness be understood by analogy with the corporeal. Now bodily sweetness has this property, that it refreshes and quiets and delights the bodily taste; similarly, spiritual sweetness also quiets and refreshes and delights the spiritual taste. In God, moreover, there is essential sweetness: Wis. 16: "You showed the sweetness you have toward your children." But among men, sweetness is spoken of insofar as they satisfy either themselves or others in evil things or in sins; but in God there is sweetness only in good things; and therefore he adds, "and the Lord is upright": Ps. 118: "You are just, O Lord, and upright," etc.; so that sweetness is referred to mercy, and uprightness to justice.

"Therefore." Here the effects of divine goodness are presented. Now there are three degrees of men in whom the judgment of divine goodness is found. The first degree is of sinners. The second of penitents. The third of the just. As to sinners, God manifests his goodness by correcting them; hence he says, "therefore," that is, on account of his sweetness and uprightness. "He will give a law to those who go astray on the way": Gal. 3: "The law was established because of transgressions." And therefore it is the goodness of God that he corrects those who go astray. And he says, "to those who go astray," because, as it is said in 1 Tim. 1, "the law is not laid down for the just." Also he says, "on the way," because on the way there is the state of meriting and sinning. Or, "on the way," namely of faith, because it is called a way by which one goes to God: Heb. 11: "He who comes to God must believe." Therefore even if one goes astray in the faith, he is brought back to God through correction. Or, "he will give the law" of charity: Rom. 13: "The fullness of the law is love," so that through charity they may have the forgiveness of sins: Prov. 10: "Charity covers all offenses." Or, "to those who go astray on the way" of justice, correcting them: Bar. 3: "They did not know the way of wisdom"; and concerning these he establishes the law.

"He will guide the meek in judgment." He will guide the meek, and will not confound in the judgment those that follow His will, and do not, in withstanding It, prefer their own. "The gentle He will teach His ways" [Psalm 25:9]. He will teach His ways, not to those that desire to run before, as if they were better able to rule themselves; but to those who do not exalt the neck, nor lift the heel, when the easy yoke and the light burden is laid upon them. [Matthew 11:30]

By using the term meek he excludes the proud and exalted.… "The mild" are just the opposite of the proud, who kick against the easy yoke and light burden with a freedom that does harm to them; God will teach those who do without grumbling what they know has been commanded. The distinction between mild and meek appears to be this: the meek are those who are not disturbed by the flame of fury, but they continue constantly with a gentleness of mind. But others are called mild (mansueti), as if they had been conditioned by the hand (manu sueti), that is, they endure injuries without returning evil for evil.

The second effect is that he directs penitents; hence he says, "He will guide the meek in judgment." Now a beast is tamed when, having laid aside its fierceness, it submits to men; so men, when they lay aside sins, submit to God; and therefore he says, "in judgment," namely of correction, because through the judgment of correction they advance to better things, and in the future judgment they will advance more, in which penitents will attain the inheritance of eternal life and will hear the sentence in their favor: Prov. 16: "It is for a man to prepare his mind, and for the Lord to govern the tongue." Meekness is a virtue that mitigates anger, which anger greatly impedes knowledge and is found especially in males. This virtue ought especially to be sought; hence Dionysius says in his Letter to Demophilus that Moses, on account of his exceeding meekness, was worthy of the divine apparition. The third effect is that he instructs the just; hence he says, "He will teach the gentle his ways." One is called meek who is led from fierceness to piety or humility; but the gentle are those who have always been such. These receive mercy from God, because the Lord's discipline is acquired by a person insofar as he is a man, not insofar as he is a beast: Job 33: "He teaches us more than the beasts of the earth." What is proper to man, namely reason, is perverted through the passion of the irascible and concupiscible appetites; and meekness tempers the passion of the irascible, and temperance the passion of the concupiscible. And therefore those who are gentle merit receiving the Lord's teaching: Is. 28: "Whom shall he teach knowledge, and whom shall he make understand the message? Those weaned from milk, those drawn from the breasts."

"All the ways of the Lord are mercy and truth" [Psalm 25:10]. And what ways will He teach them, but mercy wherein He is placable, and truth wherein He is incorrupt? Whereof He has exhibited the one in forgiving sins, the other in judging deserts. And therefore "all the ways of the Lord" are the two advents of the Son of God, the one in mercy, the other in judgment. He then attains unto Him holding on His ways, who seeing himself freed by no deserts of his own, lays pride aside, and henceforward bewares of the severity of His trial, having experienced the clemency of His help. "To them that seek His testament and His testimonies." For they understand the Lord as merciful at His first advent, and as the Judge at His second, who in meekness and gentleness seek His testament, when with His Own Blood He redeemed us to a new life; and in the Prophets and Evangelists, His testimonies.

These are the ways of the Lord. Now, he habitually links truth and mercy, as if to say, this is God's work, this his way, this his action, to accord secure and true salvation to those he has chosen.

Those constantly reared on the sacred Words have a precise knowledge from them that all the dispensations of God our Savior are tempered with mercy and truth: to some, who repent of sins committed, he extends mercy and pardon; others unconquered he proclaims and crowns as champions of virtue, giving his verdict with truth, while admittedly on those caught up in lawlessness and not taking advantage of repentance he inflicts punishments in terms of the standard of truth.

He then explains the ways that he teaches; hence he says, "All the ways of the Lord." The ways of the Lord are his processes in some work; as if to say: I have found this way. Now the processes of the Lord in his works are referred to two things: namely to mercy and justice. For if something is said of God and of man, it is understood of each according to its own mode. When therefore mercy is said of God, it is taken according to the mode of God, and in man according to the mode of man. Mercy in man is when he has compassion in the miseries of others; justice is when he renders to each what is his own. But this is not so in God in this manner, because God is impassible and does not suffer with others; because compassion is a shared suffering taken upon oneself from the tribulation of another. Likewise, he owes nothing to anyone. Therefore mercy in God is when he dispels the misery of each thing, taking miseries broadly for defects. Justice is in God when he gives to each according to its proportion. And we find these two in all the works of God: because in their first institution there is no ground of justice, but of mercy; for nothing is owed to nothing. But when things have already been established, he bestows upon them all things fitting to them according to their proportion; and in this the divine justice is manifest. And so he also does in the effects of grace: because the first justification of a sinner is of mercy; and afterward to the justified he gives the rewards of justice, because he gives according to proportion. And thus mercy precedes, and justice follows afterward; and therefore he says, "All the ways of the Lord are mercy and truth": Tob. 3: "All your ways are mercy and truth": Ps. 144: "His tender mercies are over all his works." Likewise Ps. 118: "Your truth," etc. But to whom do the ways of the Lord appear as mercy and justice? Not to the wicked and sinners; rather, it seems to them that they are cruel and unjust. Ezek. 18: "The way of the Lord is not right," say sinners. But to the good and just, the ways of the Lord appear such, as has been said. Ps. 72: "How good is the God of Israel to those who are upright in heart." And he says, those to whom the ways of the Lord are mercy and truth and justice are "those who seek his covenant and his testimonies." Jerome has, "those who keep them." But what is his covenant and his testimonies? The covenant generally is every pact of God; the testimonies are all the promises of God. Now God promises help, and still furnishes miracles. Or, covenant is taken for the new covenant in which all promises are fulfilled; testimonies, namely the old covenant, which is the testimony of the new: Acts 10: "To him all the prophets bear witness." Or, testimony is called, as it were, attested truth: Deut. 7: "He kept the covenant which he swore to your fathers." Or, covenant is called the attestation of the law of the mind according to the jurists; attestation, however, can be called a manifestation, or certification, or certitude: for witnesses manifest and certify; and thus covenant is called, as it were, the manifestation and certification of the divine mind, or what God wills. Or according to Papias, covenant in Sacred Scripture is said to be a pact or agreement; testimony, however, is said to be everything that is taken from an external matter to produce faith.

"For Your Name's sake, O Lord, You will be favourable to my sin; for it is manifold" [Psalm 25:11]. You have not only forgiven my sins, which I committed before I believed; but also to my sin, which is manifold, since even in the way there is no lack of stumbling, You will be made favourable by the sacrifice of a troubled spirit.

Although the mercy of God mitigated the truth of his judgment, nevertheless, because David was bold enough to make such statements, he was abandoned to his weakness for awhile, and, as you say, to the freedom of his will.

"For the sake of." Here the confidence conceived from divine mercy and justice is presented. And concerning this he does two things. First, he presents the confidence he has for himself. Second, he invites others to confess, at "Who is the man?" Concerning the first he does two things. First, he presents his confidence. Second, he assigns the reason for it. He says therefore that the Lord will give a law, etc., and this pertains to his goodness; and therefore he says, I trust that he himself will be propitious to my sin, that is, will forgive me my sin: Lk. 7: "Who is this, who even forgives sins?" And he will do this not because of our merits, because these deserve punishment, but "for the sake of your name." The name of God is taken here not only as it is spoken, but the reality signified by the name, which is divine goodness: as if to say, on account of his goodness he will forgive me my sin: Ps. 78: "Save us for the sake of your name," that is, so that your name may be glorified. And it especially befits the name of Jesus Christ, which is the name of salvation, as is said in Mt. 1. And why? "For the sake of your name"; because my sin is so great that by its merit it does not deserve forgiveness; hence he says, "for it is great," that is, grave and heavy, in the multitude and plurality of sins: Jas. 3: "In many things we all offend"; at least venially: Prov. 24: "The just man falls seven times a day and rises again." Or, "great" in gravity: Ps. 37: "My iniquities have gone over my head, and like a heavy burden have weighed upon me." Or this is said against the Novatians, who called themselves Cathari, that is, the pure. Novatus was a priest in the time of Decius; and he said that no one could return to repentance after Baptism once he had fallen. But if this were true, the Psalmist would say in vain in Ps. 26: "You will be propitious to my sin."

"Who is the man that fears the Lord?" from which fear he begins to come to wisdom. "He shall establish a law for him in the way, which he has chosen" [Psalm 25:12]. He shall establish a law for him in the way, which in his freedom he has taken, that he may not sin now with impunity.

He now comes to the third section in which the psalmist discusses in detail who it is who fears the Lord or with what gift the Lord expresses his thanks.

"Who is the man?" Here he invites others to confess. And first he presents what is necessary on our part. Second, what is to be hoped for from God. On our part it is required that we subject ourselves; otherwise we would trust in vain. The first subjection, then, is through fear: Sir. 1: "The fear of the Lord is the beginning of wisdom"; hence he says, "Who is the man who fears the Lord?" Sir. 2: "You who fear the Lord, believe in him, and your reward will not be made void." From God three things are to be hoped for, according to the three things in man: namely intellect, will, and operative power. God therefore instructs the intellect, satisfies the will, and strengthens power. As to the first he says, "He has established for him a law in the way he has chosen"; that is, the man who fears the Lord has chosen the way, namely to serve God: Ps. 2: "Serve the Lord in fear": Is. 30: "This is the way, walk in it." And in this he instructs how a man should proceed. Jerome has, "He will teach him"; and he does this by establishing a law.

"His soul shall dwell in good, and his seed shall, by inheritance, possess the earth" [Psalm 25:13]. And his work shall possess the stable inheritance of a renewed body.

When the just have been stripped of their bodies, the perfect blessedness that is promised to the saints at the resurrection is not immediately granted; but it says that the soul is able "to dwell in good things," since even if those rewards have still been withheld, "which an eye has not seen, nor ear heard, nor have they entered into the human heart," they still feast on the most certain delight of the hope of their future reward.

The person who fears the Lord, his seed—which is good works—will cause him to inherit the spiritual land, which he will acquire by humility and labor with the forgiveness of sins.

Now the will of man is directed to two things in this world. First, that he possess good things. Second, that he leave those good things to his children, and even in these things God satisfies those who fear him in temporal matters. Hence, as to the first, he says, "His soul shall dwell in good things." But it is better that we understand this spiritually. And here he seems to say two things: namely the abundance of goods. "His soul shall dwell in good things," taking "soul" for the will, whose object is the good. Therefore a man dwells in good things when he is satisfied with spiritual things: Ps. 102: "Who fills your desire with good things"; that is, with the good things of the present life, namely spiritual virtues, and the future goods of glory. Second, he speaks of stability: "And his seed shall inherit the land." And "seed," that is, the works of a spiritual person, which works are our children. And this one "shall inherit the land": namely when that inheritance shall be given, the land of the living: Ps. 26: "I believe I shall see the good things of the Lord in the land of the living." Or, "seed," that is, our glorified body, shall inherit the land, on account of good works.

"The Lord is the stay of them that fear Him" [Psalm 25:14]. Fear seems to belong to the weak, but the Lord is the stay of them that fear Him. And the Name of the Lord, which has been glorified throughout the whole world, is a stay to them that fear Him. "And His testament, that it may be manifested unto them." And He makes His testament to be manifested unto them, for the Gentiles and the bounds of the earth are Christ's inheritance.

Fear of people imparts a lack of confidence, but fear of God provides support for hope.

As to the third he says, "The Lord is a stronghold for those who fear him." And first he presents the strengthening of operative power. Second, he presents the end, and the covenant. He says therefore: other men are weakened on account of worldly fear, because they waver; but the fear of God makes them strong: because, as it is said in Sir. 34: "He who fears the Lord will tremble at nothing." And therefore it is added: his hope is a stronghold; and he is strengthened by this until God manifests to him his covenant, that is, his possession. This covenant, therefore, is either the promise he makes about the coming of Christ, which coming was manifested to the God-fearing Simeon; or the promise concerning eternal life: Jn. 14: "I will love him and will manifest myself to him." Jerome has it thus: "The secret of the Lord is for those who fear him; his covenant will be manifested to him." For the promise of eternal life is in secret, as it is said in Is. 64: "Eye has not seen, O God, apart from you, what you have prepared for those who love you." And this is given to those who fear him: Ps. 30: "How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you." And this secret is the covenant he promised to those who fear him: Mal. 4: "For you who fear my name, the sun of justice shall arise."

"My eyes are ever unto the Lord; for He shall pluck my feet out of the snare" [Psalm 25:15]. Nor would I fear the dangers of earth, while I look not upon the earth: for He upon whom I look, will pluck my feet out of the snare.

One who does not look at what is before his feet is likely to run into traps or to fall into the mouths of pits. But what is said here is amazing and true, that we walk cautiously and guide our feet, if we lift our eyes constantly to the Lord, since such looking makes us strangers to all stumbling.

One who says and does everything so that he may know God always has the eyes of his soul toward the Lord. If one does not receive the spirit of the adoption of the children, he is not made a brother of Christ, nor is the power of the holy made effectual in him; let him say that he is an only child and poor in riches having been deprived of knowledge.

"My eyes." Above, the Psalmist presented the confidence conceived from divine mercy, and to this he also invited others; here, however, from the conceived confidence he again continues his prayer. And concerning this he does two things. First, he premises the preparation for praying: Sir. 18: "Before prayer, prepare your soul." Second, he presents the prayer itself, at "Look upon me." Concerning this part he does two things. First, he presents a prayer in which he prays for himself. Second, on behalf of his enemies, at "Look upon my enemies." Concerning the first he does two things. First, he asks for mercy. Second, he assigns a reason for showing mercy, at "The tribulations." The preparation of prayer is the lifting up of the mind to God; hence "my eyes," namely of the heart: Eph. 1: "Having the eyes of our heart enlightened." These eyes, namely of intellect and faith, are said to be specially directed to the Lord: Ps. 122: "To you I have lifted up my eyes," etc. And this on account of the confidence conceived, "for he himself will pluck my feet from the snare": Eccl. 9: "Man does not know his own end; but as fish are caught with a hook and birds with a snare, so men are caught by the Devil in an evil time." These evils are occasions of sin. And when a person falls into sin, then the snare binds his affections, which is called the sin of man: this snare God alone looses: Ps. 123: "The snare has been broken and we have been freed." And how? "Our help is in the name of the Lord."

"Look upon me, and have mercy upon me; for I am single and poor" [Psalm 25:16]. For I am a single people, keeping the lowliness of Your single Church, which no schisms or heresies possess.

Next he asks for mercy; and therefore he says, "Look upon me and have mercy on me," etc. He seems to turn away his eyes when he does not bestow the effect of his mercy, but he looks when he bestows it; hence at the gaze of Christ, Peter wept, Lk. 22. Thus he says, "Look upon me," etc. Wis. 4: "His mercy is upon his holy ones." Here the reason why he needs mercy is presented, namely "because I am alone." This is understood in one way thus, because he who has no support in himself must turn to God: Ps. 120: "My help is from the Lord." For men have a twofold support in the world: one of friends, another of possessions; but this person has neither: not of friends, hence he says, "because I am alone," that is, solitary without the help of relatives and friends: Sir. 51: "I was looking for the help of men, and there was none." Likewise, not of possessions, "because I am poor": Ps. 87: "I am poor and in labors from my youth." Or otherwise: two things are required for a person to be helped by God. First, that he direct his whole heart totally to God: Ps. 26: "One thing I have asked of the Lord, this I will seek, that I may dwell in the house of the Lord all the days of my life": Lk. 10: "One thing is necessary." And this is what he says, "because I am alone": that is, I am intent upon one thing. Second, that he be a despiser of worldly things; otherwise he is not alone, nor would he please God alone; therefore he says, "because I am poor," that is, I despise all things for your sake.

"The tribulations of my heart have been multiplied" [Psalm 25:17]. The tribulations of my heart have been multiplied by the abounding of iniquity and the waxing cold of love. [Matthew 24:12] "O bring Thou me out of my necessities." Since I must needs bear this, that by enduring unto the end I may be saved, bring Thou me out of my necessities.

"The tribulations." Here he presents three things pertaining to misery: two, namely, pertaining to punishment; the third pertaining to guilt. Now there is a twofold punishment. One is inflicted by necessity. The other is voluntarily assumed. Inflicted punishments have two aspects, because they afflict the heart interiorly and constrain the body exteriorly. As to the first he says, "The tribulations of my heart have been multiplied," that is, from diverse things and many tribulations that come about, tribulations reach even to the heart, like pricking thorns. Lam. 1: "Many are my groans, and my heart is sorrowful." As to the second he says, "From my necessities deliver me." He calls tribulations "necessities" insofar as tribulations are useful, as it is said in Rom. 5: "Tribulation works patience, patience works character; character, hope; and hope does not disappoint": Jas. 1: "Patience has its perfect work." The Gloss says: patience is not conquered; the perfect man is proven. And therefore they are useful insofar as they humble: Rom. 5: "Not only are we tribulated, but we also glory in tribulations," etc. Or, tribulations are called scarcities: Deut. 8: "He afflicted you with want"; as it is said in Rom. 12: "Sharing in necessities." Or, on account of violence, which is a kind of necessity.

"See my humility and my travail" [Psalm 25:18]. See my humility, whereby I never, in the boast of righteousness, break off from unity; and my travail, wherein I bear with the unruly ones that are mingled with me. "And forgive all my sins." And, propitiated by these sacrifices, forgive all my sins, not those only of youth and my ignorance before I believed, but those also which, living now by faith, I commit through infirmity, or the darkness of this life.

The punishment assumed interiorly, however, is the humility of spirit before God; hence he says, "See," that is, consider, "my humility": Lk. 1: "He has regarded the humility of his handmaid." Likewise, there is also humility manifest exteriorly, which is a certain labor; hence he says, "and my toil": Ps. 72: "They are not in the labor of men," etc. Of good men it is said, Wis. 3: "Glorious is the fruit of good labors." Concerning guilt he says, "Forgive all my sins." Sir. 28: "Sins will be loosed for the one who prays." And note that through three things one obtains the forgiveness of sins: namely through tribulations, which work the forgiveness of sins if they are patiently borne: Tob. 3: "In the time of tribulation you forgive sins, and after the storm you make calm, and after weeping and tears you pour in rejoicing." Likewise through humility: 1 Kgs. 21: "Because Ahab humbled himself before me, I will not bring evil in his days": Ps. 50: "A contrite and humbled heart," etc. Likewise through labor: Deut. 26: "He looked upon our humility and our labor and distresses, and brought us out of Egypt with a mighty hand." And therefore he says, "Forgive all my sins."

"Consider mine enemies, how they are multiplied" [Psalm 25:19]. For not only without, but even within, in the Church's very communion, they are not wanting. "And with an unrighteous hate they hate me." And they hate me who love them.

In saying "Look on my enemies," the church prays for them to return, because God converts without hesitation those on whom he looks, as in the Gospel the Lord looked at Peter in such a way that he wept.… One could believe that a few people might be disregarded, but the loss of many could not be endured without much grief.

"Look upon." Here he prays seeking help against adversaries. And first he induces God to consider his enemies. Second, he asks help against them, at "Guard." Third, he assigns a reason, at "Let me not be put to shame." He says therefore, "Look upon," with the eye of mercy, "my enemies," so that you may have mercy on them and convert them: Mt. 5: "Pray for those who persecute and calumniate you": Prov. 16: "When the Lord is pleased with a man's ways, he makes even his enemies be at peace with him." And this I ask in praying, because then I shall have peace. "For they have been multiplied": Ps. 118: "Many are those who persecute me and trouble me." "And with unjust hatred they have hated me." Now there is a twofold hatred. The first hatred is good, when one hates sin or a sinner on account of guilt: Ps. 138: "With a perfect hatred I hated them." Likewise there is unjust hatred, when one hates nature or justice; therefore he says, "And with unjust hatred they have hated me," that is, unjustly and without cause: Jn. 15: "That the word written in their law may be fulfilled: They hated me without cause."

"Keep my soul, and deliver me." Keep my soul, that I turn not aside to imitate them; and draw me out from the confusion wherein they are mingled with me. "Let me not be confounded, for I have put my trust in You" [Psalm 25:20]. Let me not be confounded, if haply they rise up against me: for not in myself, but in You have I put my trust.

Hope does not shame. She is the daughter of uprightness, and uprightness is the offspring of patience, and patience is birthed really in trials that the virtues receive from the enemy and by which the understanding of God is cut off.

"Guard." Here he asks for help against enemies, because they are many and wicked; therefore he asks for a twofold help. First, that God guard him in persecutions lest they prevail temporally or spiritually, or that he guard him lest he fall into sin. Second, that he free him from evils; hence he says, "and rescue me," namely from evils entirely, so that he may enjoy abundance in the homeland. The first reason is presented when he says, "Let me not be put to shame"; because if you do not free and guard me, I shall come to confusion. And this ought not to be, because "I have hoped in you": Dan. 3: "There is no confusion for those who trust in you."

"The innocent and the upright have cleaved to me, for I have waited for You, O Lord" [Psalm 25:21]. The innocent and the upright, not in bodily presence only, as the evil, are mingled with me, but in the agreement of the heart in the same innocence and uprightness cleave to me: for I have not fallen away to imitate the evil; but I have waited for You, expecting the winnowing of Your last harvest.

The church says that the innocent and upright have clung to the church, because it waited for the Lord; it would not have been able to love such people, if the church itself were not appearing to take such strength for granted.

All those who were reared in the contemplative life, and who never went forth in the ways, or contended and conversed with the multitude, were found to be especially upright and simple, and the integrity which is born from righteousness was found in them, even as also the blessed David joineth integrity unto innocency in his words, "The innocent and upright have cleaved unto me because I waited for Thee."

And the blessed David said that the upright and men of integrity clave unto him, and it is well known that integrity is born of simplicity. Now my speech here referreth to the purity of spirit which ariseth in the soul after the flight of all wickedness; for the order of natural simplicity is one thing, and the order of purity of the spirit is another. The simplicity of nature is the beginning of the path of the doctrine of Christ, but purity of spirit is the end of the path of righteousness. And whosoever beginneth in simplicity endeth in purity, even also as the blessed Apostles, when they were chosen, at the beginning were simple men; but at the end of the dispensation after they had received the Holy Ghost, they were shewn to be pure men. Now purity is this: a man should by toil, and weariness, and striving against all hateful motions separate from him the filth of wickedness, and cast it away from him, and the purity and undefiledness of pure thoughts and of the thoughts which are moved by the Spirit, and are above all doubt, should abide in him. And simplicity is that which is not stirred up naturally in these thoughts; and that which simplicity distinguisheth not when it entereth, it must overcome in contest, and in wisdom must reject, and expel, and cast forth from the place of its purity.

Placing my hope in you, I took pains to be such a person that innocent people might associate with me and take pleasure in my company.

Another reason is that your friends lean upon me. Sometimes God frees someone not because of his own merits, but lest friends of God perish together with him upon whom they lean. When he says, "The innocent and upright have clung to me," the innocent are those who turn away from evil, the upright are those who do good: Sir. 13: "Every living creature loves its like." And why? "Because I have waited for you," that is, because I have hoped in you: Ps. 26: "Let your heart take courage, and wait for the Lord." Jerome has, "simplicity and truth."

"Redeem Israel, O God, out of all his troubles" [Psalm 25:22]. "Redeem Your people, O God," whom You have prepared to see You, out of his troubles, not those only which he bears without, but those also which he bears within.

Prayer offered to God befits a king: it is appropriate for one appointed to rule to exercise complete care of his subjects. This is surely the reason that blessed David offered prayer not only for himself but also for a people entrusted to him, especially as the salvation of the one who reigns wisely and well constitutes the welfare of the whole people. The verse implies something else as well, however. Israel was divided, in the time of Saul, of Mephibosheth and of Absalom. Consequently, if I were to enjoy your aid, he is saying, and prove stronger than my adversaries, Israel itself would obtain peace by putting an end to civil strife and would revel in your good things.

"Deliver." Here the Psalmist presents a petition for the whole people; hence he says, "Deliver, O God, Israel," that is, that people, or those whom you have predestined to see God, "from all their tribulations." And this will be perfectly in the homeland, when what is said in Rev. 21 will be fulfilled: "God will wipe away every tear from their eyes, and there shall be no more mourning nor crying," etc.