Psalm 25 [MT 26]

"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.

Exposition on Psalm 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.

Commentary on the Psalms 25

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.

Explanation of the Psalms 25:1

1–2

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."

Exposition on the Psalms of David

"O my God, in You I trust, I shall not be ashamed" [Psalm 25:2]. 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 You I trust, I shall not be ashamed."

Exposition on Psalm 25

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.

Explanation of the Psalms 25:2-3

"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].

Exposition on Psalm 25

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.

Commentary on the Psalms 25:2

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.

Explanation of the Psalms 25:4

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."

Exposition on the Psalms of David

"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.

Exposition on the Psalms of David

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.”

Exposition of the Christian Faith 3.7.51

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.”

Commentary on Psalms 25:4

"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.

Exposition on Psalm 25

"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."

Exposition on the Psalms of David

"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.

Exposition on Psalm 25

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.

Commentary on the Psalms 25

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.

Explanation of the Psalms 25:5

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."

Exposition on the Psalms of David

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.

Notes on the Psalms

"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.

Exposition on Psalm 25

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.

Explanation of the Psalms 25:6

"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.

Exposition on the Psalms of David

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.

Commentary on Psalm 25

"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.

Exposition on Psalm 25

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.

Commentary on the Psalms 25:3

"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.

Exposition on the Psalms of David

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.

Commentary on Psalm 25

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.

On Thoughts 13

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.

Commentary on Psalms 25:8

"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.

Exposition on Psalm 25

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.

Explanation of the Psalms 25:8

"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.

Exposition on the Psalms of David

"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.

Exposition on the Psalms of David

"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]

Exposition on Psalm 25

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.

Explanation of the Psalms 25:9

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."

Exposition on the Psalms of David

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.

Commentary on Psalms 25:10

"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.

Exposition on Psalm 25

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.

Commentary on the Psalms 25:5

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.

Exposition on the Psalms of David

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.

Against the Pelagians 2.19

"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.

Exposition on Psalm 25

"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."

Exposition on the Psalms of David

"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.

Exposition on Psalm 25

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.

Explanation of the Psalms 25:12

"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.

Exposition on the Psalms of David