Psalm 26 [MT 27]

Christ's young soldier speaks, on his coming to the faith. "The Lord is my light, and my salvation: whom shall I fear?" [Psalm 27:1]. The Lord will give me both knowledge of Himself, and salvation: who shall take me from Him? "The Lord is the Protector of my life: of whom shall I be afraid?" The Lord will repel all the assaults and snares of mine enemy: of no man shall I be afraid.

"Whom shall I fear" means "I will fear no one"; for the fear of the Lord has brought him to the point that he could not fear anyone else.

Tribulation caused the Israelites to live in darkness, as it were, whereas the Lord's support proved a light and help to them.

He is called a light by David, and from there the light of knowledge shines in people who are enlightened.

Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. [Psalms 27:1]

In rendering service to the grace of God, we are not only made subject to our King through obedience but are even joined to him through the will. If we are of one mind with him (willing what he wills, disapproving of what he disapproves), he himself will bring us victory in all our battles. He who has given the "will" will bestow also the ability. In this way can we "cooperate" with his works, speaking that prophetic utterance in the exultation of faith: "The Lord is my light and my salvation. Whom shall I fear? The Lord is the defender of my life. Of whom shall I be afraid?"

Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the supreme God, who is well pleased with their piety and who sets his divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favor of the Most High, who has accepted the guidance of Jesus, the "angel of the great counsel," being well contented with the favor of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons.

Having presented the prayer, the Psalmist here consequently speaks of the confidence conceived from prayer. And concerning this he does two things. First, he presents the confidence conceived. Second, he prays again that he not fail in his confidence, at "To you, O Lord." The title: "Unto the end, a Psalm before he was anointed." It should be noted that, as the Gloss explains at greater length, David was anointed king three times. First by Samuel, 1 Sam. 16. And then he was not yet king, but had the sign of kingship. "Samuel took the horn of oil and anointed him in the midst of his brothers," etc. And then "the spirit of the Lord was directed upon David," because from that point he was a prophet, according to Jerome and Josephus. Second in Hebron, 2 Sam. 2: "The men of Judah came and anointed David king over the house of Judah." Third, after Ishbosheth the son of Saul was killed, he reigned over all Israel, 2 Sam. 8. These two anointings were counted as one, because both were for obtaining the actual dignity of the kingdom. In the first he suffered persecution from Saul, but after the second and third he reigned in peace. But against this there is the case of Absalom. I reply that he did not suffer persecution from foreigners, but from Absalom and Ziba; and therefore he composed this Psalm before the second anointing. Better, however, it seems to refer to Christ with the two anointings in the new covenant: namely of king and priest. And Christ was anointed with the oil of the Holy Spirit: Ps. 44: "God has anointed you," etc., as king and priest. And this anointing is derived even to us: Ps. 132: "Like the ointment on the head that descends upon the beard, the beard of Aaron": Jn. 1: "From his fullness we have all received." Therefore we are first anointed with the priestly anointing as a figure of the future kingdom; for we shall be kings and free. And because we still suffer enemies, afterward we shall be anointed with the twofold actual glory: namely the robe of glory of the soul and of the body. Christ, however, was first anointed with the anointing of grace, then of glory. This Psalm is therefore divided into three parts. In the first he presents the confidence conceived in God. In the second he shows the desire arising from confidence, at "One thing I have asked." In the third he presents the fulfillment of his desire, at "Hear, O Lord." Concerning the first he does three things. First, he commemorates the benefits bestowed on him by God, on account of which he does not fear but is secure. Second, he commemorates the obstacles prepared for enemies by God, at "When the wicked draw near." Third, he shows the confidence he has from God, at "If armies should stand." It should be noted, moreover, that one is sometimes stirred to fear by an interior cause and sometimes by an exterior cause. First, therefore, he presents the remedy against the first cause. Second, against the second, at "The Lord is the protector." Now there is a twofold intrinsic cause of fear: ignorance and weakness; hence in darkness there is more to fear. The second cause of fear is weakness; and against these the remedy is from God. Against the first is illumination; hence he says, "The Lord is my light": Mic. 7: "When I sit in darkness, the Lord is my light." Against the second is salvation; hence there follows, "and my salvation": Ps. 61: "In God is my salvation and my glory; God is my help, and my hope is in God." And therefore he shows his confidence: "Whom shall I fear," being so illuminated? Is. 51: "Who are you that you should fear a mortal man, and the son of man who withers like grass?" Rom. 8: "God who justifies, who is he that shall condemn? And if God is for us, who is against us?" The extrinsic cause is a man who opposes; but still there is nothing to fear, because the Lord sets himself against them like a shield; hence he says, "The Lord is the protector of my life": Gen. 15: "I am your protector and your exceedingly great reward." And therefore he says, "Of whom shall I be afraid?" If "of whom" is taken in the masculine, then the sense is, of what man? If in the neuter, of what thing? And thus nothing is to be feared, neither man nor any thing.

David says that he does not fear, because the enemy were eating up his flesh but not his soul.

"Whilst the guilty approach unto me to eat up my flesh" [Psalm 27:2]. Whilst the guilty come near to recognise and insult me, that they may exalt themselves above me in my change for the better; that with their reviling tooth they may consume not me, but rather my fleshly desires. "Mine enemies who trouble me." Not they only who trouble me, blaming me with a friendly intent, and wishing to recall me from my purpose, but mine enemies also. "They became weak, and fell." Whilst then they do this with the desire of defending their own opinion, they became weak to believe better things, and began to hate the word of salvation, whereby I do what displeases them.

Having referred to the victory in the introduction, he states these two clauses by way of narrative; lest he seem to be giving thanks needlessly, he introduces as well the reason for thanksgiving in the words "When some enemies assembled against me who were so fierce and unrelenting as even to take a piece of me, as it were, then in particular I clearly sensed God's help, with their fall and our conquest."

Those who stole an advantage over me in their pursuit like wild animals and their attempts to make a meal of me while still alive, far from doing me any harm, were themselves the victims of total destruction.

"When the wicked draw near to me." And because it could be said that God is the illuminator even of enemies, therefore removing this he says that God resists them. And first he describes their attempt. Second, he presents the obstacle that befalls them, at "They themselves were weakened and fell." Concerning the first he does three things. First, he presents their presumptuous assault. Second, their perverse act. Third, their malignant effect. As to the first he says, "When the wicked draw near to me," that is, having the intention of harming, "upon me," that is, setting themselves above me: Lam. 1: "Her foes have become the head, her enemies have prospered, because the Lord has spoken against her for the multitude of her iniquities; her little ones have been led into captivity before the face," etc. As to the second, namely that they might grievously afflict, "to eat my flesh," that is, my carnal life: Prov. 1: "Let us swallow him alive and whole, as the underworld does": Mic. 3: "They ate the flesh of my people, and flayed their skin from them." Or, so that the word "to" is taken consecutively, the sense being: let them eat my flesh, that is, my carnalities; because when the wicked persecute the good, the wicked themselves, that is, the persecutors, intend one thing, namely bodily harm--and according to this is the first exposition--while God, permitting this, intends another, namely purgation from all carnality; and thus the second exposition. And in this manner the Apostle says, Gal. 5: "Those who belong to Christ have crucified their flesh with its vices and concupiscences." As to the third he says, "Those who trouble me, my enemies": Ps. 12: "Those who trouble me will rejoice if I am moved." "They themselves were weakened," because they were unable to fulfill their purpose, "and fell," because they were overcome and swallowed up: Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me will fall and will be weakened."

"If camps stand together against me, my heart will not fear." But if the multitude of gain-sayers conspire to stand together against me, my heart will not fear, so as to go over to their side. "If war rise up against me, in this will I trust" [Psalm 27:3]. If the persecution of this world arise against me, in this petition, which I am pondering, will I place my hope.

One who follows the active life wages war by his own virtues with alien virtues. One who follows the contemplative life using true dogmas destroys every thought opposed to the knowledge of God.

You see steadfastness and vigor of the soul that keeps the commandments of God and has the confidence of uncreated liberty.

It may be that these words are spoken by the prophet of no one else but the Savior, who feared no one because of the light and salvation given from the Father and who was afraid of no one because of the protection with which God shielded him. And his heart was not at all fearful when the entire host of Satan encamped against him. His heart, filled with sacred teachings, hoped in God when war rose up against him.

Having such wonderful experience of assistance, he is saying, even should two or three times the number of enemies try to attack me, I would brave the difficulties, armed with this hope.

"If armies should stand." A man ought to have security in two respects. First, in the preparation of evils. Second, in their endurance, at "I shall rise up." He says therefore: the Lord is thus my light, because enemies fall before me. The Gloss says: "If armies should stand against me," camps are where soldiers have stood; "my heart shall not fear." As long as a man is in camp, he does not fight but plans and deliberates for fighting. By "camps" are understood the counsels and conspiracies of the wicked against someone. 2 Kgs. 19: "The angel of the Lord struck the camp of the Assyrians": Ex. 14: "It happened in the morning watch, and behold, the Lord rose above the camps and struck them." "My heart shall not fear," because the Lord is with me: Job 17: "Place me beside you, and let any man's hand fight against me." But "if battle should rise up against me," that is, if they should already attack me and fight against me, though they be many, "in this I shall hope": because as it is said in 1 Macc. 3: "Victory in battle is not in the multitude of the army, but strength comes from heaven." For it is the custom of friends to help their friends when they are attacked by enemies: Ps. 93: "Your consolations have gladdened my soul."

"One have I asked of the Lord, this will I require." For one petition have I asked the Lord, this will I require. "That I may dwell in the house of the Lord all the days of my life" [Psalm 27:4]. That as long as I am in this life, no adversities may exclude me from the number of them who hold the unity and the truth of the Lord's faith throughout the world. "That I may contemplate the delight of the Lord." With this end, namely, that persevering in the faith, the delightsome vision may appear to me, which I may contemplate face to face. "And I shall be protected, His temple." And death being swallowed up in victory, I shall be clothed with immortality, being made His temple.

Let us strive with all our strength of soul to arrive there. Let us make our way there by the inward affection of our heart. Let us long [to arrive] there. Let us beg all together, and let us beg individually, of the Maker of that house, that we may dwell in his house all days of our life.

The Lord, born a human being among human beings, did what God, by divine inspiration through [his] angels, prescribed for human beings to do. He himself kept the law that he gave in order to show us, who are human beings pure and simple, that whatever God orders is to be observed in everything. Let us follow the path of his human way of life if we take delight in looking on the glory of his divinity, if we want to dwell in his eternal home in heaven all the days of our lives, if it delights [us] to see the Lord's will and to be shielded by his holy temple. And lest we be forever buffeted by the wind of wickedness, let us remember to frequent the house, the church of the present time, with the requisite offerings of pure petitions.

Thus when the Psalmists speak of 'seeing' the Lord, or long to 'see' Him, most of them mean something that happened to them in the Temple. The fatal way of putting this would be to say, 'They only mean they have seen the festival.' It would be better to say, 'If we had been there we should have seen only the festival.' Thus in 68 'It is well seen, O God, how thou goest . . . in the sanctuary . . . the singers go before, the minstrels follow after; in the midst are the damsels playing with the timbrels' (68:24, 25), it is almost as if the poet said, 'Look, here He comes.' If I had been there I should have seen the musicians and the girls with the tambourines; in addition, as another thing, I might or might not have (as we say) 'felt' the presence of God. The ancient worshipper would have been aware of no such dualism. Similarly, if a modern man wished to 'dwell in the house of the Lord all the days of his life, to behold the fair beauty of the Lord' (27:4) he would mean, I suppose, that he hoped to receive, not of course without the mediation of the sacraments and the help of other 'services', but as something distinguishable from them and not to be presumed upon as their inevitable result, frequent moments of spiritual vision and the 'sensible' love of God. But I suspect that the poet of that Psalm drew no distinction between 'beholding the fair beauty of the Lord' and the acts of worship themselves.

Having enjoyed such beneficence, he is saying, I seek from my benefactor not wealth or influence, royalty or glory, but constant attendance in the divine temple, contemplation of the divine beauty there and inspection of everything happening in accordance with law. I have … already secured salvation from that source and escaped the hand of my pursuers. This the mighty David both asked for and received from the munificent God: he brought back the divine ark, erected another more wonderful tabernacle and assembled the different choirs of singers. You could gain a more precise knowledge of this from the books of Chronicles.

"One thing I have asked." Above, the Psalmist presented the confidence conceived from prayer; here, however, he presents the desire that arises from this confidence. And concerning this he does two things. First, he proposes the desire. Second, he assigns the cause of the desire, at "For he has hidden me." Concerning the first he does three things. First, he describes the quality of the desire. Second, the thing itself that is desired, at "That I may dwell." Third, the intention of the end, at "That I may see the will." The quality of the desire, therefore, consists in two things: namely in unity and solicitude; and both pertain to the perfection of the desire. For the perfection of the desire depends on the perfection of its cause, namely love, which, when it is perfect, first gathers all powers into one and moves them toward the beloved. For it is, according to Augustine, the weight of the one who loves. A heavy thing tends toward one place without wavering, but not so if the thing is not well weighted; but divine love makes the whole person tend toward God without wavering: Ps. 72: "What have I in heaven, and besides you what do I desire upon earth?" Gregory says: the force of love multiplies the zeal of inquiry. This is what Anna the prophetess did, who did not depart from the temple, serving with fasts and prayers night and day. And therefore it is said, Lk. 10: "One thing is necessary"; hence he says, "One thing I have asked," that is, one thing, or one petition. 1 Kgs. 2: "One small petition I beg of you; do not turn away my face." Second, he is solicitous, since love is like a goad and a fire: Song 8: "Its lamps are lamps of fire": 2 Cor. 5: "The love of God urges us." Hence he says, "This I will seek": Is. 21: "If you seek, seek": Mt. 7: "Seek and you shall find." Next, the thing sought is presented; hence he says, "That I may dwell in the house of the Lord." The spiritual house of the Lord is twofold; and a third is material, namely the Church building, in which it is salutary to abide: Gen. 28: "This is nothing other than the house of God and the gate of heaven"; for in it the spirit of a person is stirred to devotion. The spiritual house of God is the Church Militant: 1 Tim. 3: "That you may know how to conduct yourself in the house of God, which is the Church of the living God, the pillar and foundation of truth." The other is the Church Triumphant: 2 Cor. 5: "If our earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, but eternal in the heavens." Therefore this can be understood of both, because this house is the way to that one and its gate. Ps. 117: "This is the gate of the Lord; the just shall enter through it." And therefore it is desirable to dwell in this house, namely the Church. And this "all the days of my life," that is, until the end: Ps. 131: "This is my rest forever and ever; here I will dwell, for I have chosen it." Now one dwells in the house of God through faith and charity and conformity of good works: Ps. 67: "He who makes those of one manner to dwell in a house." And it is praiseworthy that one always dwell in it and not be separated from it. Now a person is separated from the Church through sin, through excommunication, and through schism or heresy. He therefore who dwells in it until the end, that is, in this Church, will dwell in that one in perpetuity: Ps. 83: "Blessed are those who dwell in your house, O Lord." Here consequently the intention is presented, namely "that I may see," etc. And he sets forth two things: "That I may see the delight of the Lord, and visit his temple." Another reading has, "that I may continually dwell." Jerome has, "and see the beauty of the Lord." As a reward, according to Augustine: Jn. 17: "This is eternal life, that they may know," etc. Three things are to be desired in that vision, which a person naturally desires to see. First, beautiful things. The highest beauty is in God himself, because beauty consists in comeliness; and God is the very form informing all things; therefore he says, according to one reading, "that I may see the delights of the Lord": Wis. 13: "If they were delighted by their beauty and took them for gods, let them know how much more beautiful than these is their Lord; for the author of beauty fashioned all these things." Second, delightful things, and fleeing from sadness; and therefore the second reading has, "that I may contemplate the delights of the Lord," that is, the goodness of God, in which there is supreme delight: Ps. 15: "Delights at your right hand forevermore." Third, the disposition of things. Hence it is very delightful to know the knowledge of all things that are in the world; and therefore to see the disposition of divine providence is most delightful. And therefore he says, "That I may see the will of the Lord," that is, the plan willed and disposed by God: Rom. 12: "That you may discern what is the will of God, the good, the well-pleasing, and the perfect." These things we have in this life imperfectly and through faith; but in the future house we shall have them perfectly, where the saints contemplate God face to face: 2 Cor. 3: "We, with unveiled face beholding the glory of the Lord," etc. The saints, therefore, who are in the homeland direct their contemplation to God himself and also to the things that are ordered to God himself; and therefore he says, "That I may visit his temple," that is, frequently see the temple, that is, the humanity of Christ: Jn. 2: "He was speaking of the temple of his body." Or, "that I may visit," or see the very ordering of the Church: 1 Cor. 3: "The temple of God is holy, which you are." Likewise, the disposition of the whole world; therefore in the Hebrew Psalm there is found "and at dawn," that is, at dawn to remain: Ps. 5: "In the morning I shall stand before you."

"For He has hidden me in His tabernacle in the day of my evils" [Psalm 27:5]. For He has hidden me in the dispensation of His Incarnate Word in the time of temptations, to which my mortal life is exposed. "He has protected me in the secret place of His tabernacle." He has protected me, with the heart believing unto righteousness.

"For he has hidden me." Here the reason for the desire of dwelling in the house of God is assigned; as if to say, why do you so greatly ask to dwell in the house of God? The reason is from benefits received. And concerning this he does two things. Because first he presents the benefits themselves. Second, he adds recompense, at "I went around." Concerning the first he does two things. First, he presents the benefit of protection from evil. Second, the benefit of promotion to good, at "On a rock you have exalted me." Concerning the first he does two things. First, he proposes the benefit. Second, he shows its necessity, at "In the day of evils." He says therefore: why do you ask to dwell in the house of the Lord? The reason, namely, is that "he has hidden me in his tabernacle." And according to the letter, 1 Sam. 24, when David fled to the safer places of En-gedi and hid himself there. Hence he speaks in the person of one fleeing and hiding in some place. According to the letter, the tabernacle was the place where those who prayed were protected by divine help, and especially in the Holy of Holies, where the propitiatory was, and thus they called the tabernacle the very defense of God: as in Ps. 90 it is said: "He will overshadow you with his shoulders, and under his wings you shall hope," etc. Deut. 32: "He spread his wings and took them up and carried them on his shoulders." But mystically the tabernacle can be called the assumed humanity, or the flesh of Christ, in which he has hidden us through faith and hope: Col. 3: "Your life is hidden in God." Or otherwise, the tabernacle is called the whole ordering of the Church; and in both of these the just person is hidden, because in this tabernacle certain things lie hidden beneath what is manifest: the hidden things are the invisible and spiritual, where the good abide. But the wicked abide in external things: Is. 4: "The tabernacle shall be for a shade in the daytime from the heat." But what did this hiding confer? Indeed, it was necessary for me "in the day of evils," or of all those evils that then threatened. And it is similar to this: because when enemies or tribulation threatens, only those who are found within the city will be saved; so in tribulation those perish who have their affections set upon external things, because when tribulation comes regarding those things, such people are disturbed. Therefore God himself, or Christ, or the mind of the just hides: Mt. 6: "Your Father who sees in secret will repay you."

"On a rock." Here he proposes another benefit of promotion to good, and it is twofold. One of exaltation with regard to himself. The second with regard to enemies, at "Now he has exalted my head." He says therefore, "On a rock you have exalted me." According to the letter he alludes to the things that happened around him; because when he suffered persecution, he went through impassable rocks, 1 Sam. 24; but when he escaped, "then he exalted my heart above my enemies." But mystically it is explained: "On a rock he has exalted me," that is, in Christ; 1 Cor. 10: "And the rock was Christ." Or, "on a rock," that is, in God: 2 Sam. 22: "The Lord is my rock": Ps. 60: "When my heart was in anguish, on a rock you exalted me." "And now he has exalted": as if to say, I did this in hope, but now in reality. "You have exalted my head," that is, my mind, "above my enemies," that is, above all my appetites: Gen. 4: "Its desire shall be under you."

"On a rock has He exalted me." And that what I believed might be made manifest for salvation, He has made my confession to be conspicuous in His own strength. "And now, lo! He has exalted mine head above mine enemies" [Psalm 27:6]. What does He reserve for me at the last, when even now the body is dead because of sin, lo! I feel that my mind serves the law of God, and is not led captive under the rebellious law of sin? "I have gone about, and have sacrificed in His tabernacle the sacrifice of rejoicing." I have considered the circuit of the world, believing on Christ; and in that for us God was humbled in time, I have praised Him with rejoicing: for with such sacrifice He is well pleased. "I will sing and give praises to the Lord." In heart and in deed I will be glad in the Lord.

The Lord Christ is the head of all the saints, in himself always remaining equal and indivisible, to be sure, but distributing the grace of his Spirit to each one of those who are elect, according to their capacity for receiving. For this reason, not only to the whole church in general but also to each of its members in particular is it permissible to proclaim with confidence that prophetic [word]: "And now he has lifted up my head above my enemies."

God takes more satisfaction in the praise in these sacrifices than in the slaughter of animals.

"I went around." Here the recompense for the benefit is presented; and he sets forth two things. First, sacrifice, and "he offered." Second, a canticle. According to Jerome, it is connected with the preceding: "above my enemies, and they are round about us." "I went around," that is, I stood about offering devout prayers for them: Ps. 108: "Instead of loving me, they detracted from me," etc. Sir. 50: "And he, standing around the altar," etc. Likewise, it belongs to a valiant soldier to go around and protect the camp, as it is said of Judah in 1 Macc. 3: "He protected the camp with his sword"; hence "I went around," that is, I protected. Or, this going around refers to contemplation. A circle has two properties among other figures. One is that it is more capacious than others. The other is that it is entirely uniform without an angle, and this befits contemplation. First, as to its capacity, because one is then said to go around contemplating when he contemplates all things that are to be considered; hence he says, "I went around," that is, I considered all your gifts and the benefits of the Church. Blessed Dionysius posited a threefold motion: namely circular, straight, and oblique. By the straight motion something always moves non-uniformly, because it always has a different distance; and therefore in contemplation the motion is straight when one moves from one thing to another considering the course of things. By circular motion one moves in contemplation when the conception of the soul is uniform; and then it is called circular, when it draws the soul back from things. And first it is gathered into itself, then it is united to spiritual things, and then it ascends to the contemplation of the one God. Oblique motion is composed of both: when one proceeds from the consideration of creatures but orders this toward the consideration of God. And therefore he says, "I went around," as to uniformity: Ezek. 1: "This was the appearance of the splendor round about." "And I offered." Now there is a twofold sacrifice: namely the interior, by which a person gives his mind to God. Ps. 50: "A sacrifice to God" (that is, acceptable to God) "is a troubled spirit." And every exterior sacrifice is ordered to represent that interior one; hence Augustine says: when you offer this exterior thing, it is to represent your mind to God. But because every representation is made through certain signs, among which words hold the first place, therefore among sacrifices the sacrifice of praise seems to have preeminence: Ps. 49: "The sacrifice of praise shall honor me"; hence he says, "I offered in his tabernacle a victim," not of cattle, but rather "a victim of jubilation," that is, of divine praise. And with this jubilation "I will sing" to you, namely a canticle, both of joy of mind and of uprightness of work: Ps. 107: "My heart is ready." "I will sing"; as if to say, I have a heart ready to serve you with joy of mind: Ps. 99: "Serve the Lord with gladness."

"Hear my voice, O Lord, wherewith I have cried unto You" [Psalm 27:7]. Hear, Lord, my interior voice, which with a strong intention I have addressed to Your ears. "Have mercy upon me, and hear me." Have mercy upon me, and hear me therein.

"Hear." Above, the Psalmist presented his desire; here he bursts forth to seek the thing desired. And concerning this he does three things. First, he asks to be heard. Second, he proposes the petition, at "My heart has said to you." Third, he shows the confidence he has of being heard, at "I believe I shall see the good things of the Lord." In order that he may be heard, therefore, he brings forward two reasons. One from his own devotion. The other from his misery. Devotion is the cause by which one is heard by God. Devotion is a cry of the heart that stirs God to listen. And therefore he says, "Hear": because "I have cried out," not exteriorly but interiorly: Jas. 5: "Their cry has entered the ears of the Lord of hosts." Likewise, our misery provokes God to hear us: Ex. 3: "Seeing I have seen the affliction of my people, and I have come down to deliver them"; hence he says, "Have mercy on me and hear me"; as if to say, I know myself to be wretched and my wretchedness, hence it is yours to have mercy: Jdt. 9: "Hear me, a wretch, who am praying."

In this place, the lover of God, not seeking any other type of purity but desiring the beauty of Christ alone, in those words which lovers are accustomed to say to those whom they love, cries out in the heart, "My heart says to you, as to your face, do not turn your face from me or turn away your servant in anger." I have done such things by which you, rightly angered, have turned away from me, having been justly angered by my desires, but be my merciful helper, do not turn away from me or look down on me, God of my salvation.

"My heart has said to You, I have sought Your countenance" [Psalm 27:8]. For I have not exhibited myself to men; but in secret, where Thou alone hear, my heart has said to You; I have not sought from You anything without You as a reward, but Your countenance. "Your countenance, O Lord, will I seek." In thus search will I perseveringly persist: for not anything that is common, but Your countenance, O Lord, will I seek, that I may love You freely, since nothing more precious do I find.

What is it that I am asking? For you not to keep silent if ever I sin as a human being or dismiss without concern my situation, leaving me unschooled in better ways. Instead, correct and reform me in a loving way.… Do not put me beyond your care.

"My heart has said to you." Here he presents the petitions. And first he asks for the vision of the divine face. Second, divine help, at "You are my helper." Third, direction on his way, at "Establish a law for me, O Lord." Concerning the first he shows that regarding the thing sought he has a great desire, both intimate, anxious, and constant. Intimate, because "my heart has said to you." Sometimes a person asks something with his mouth, but his heart turns to other things: Mt. 7: "Not everyone who says to me, Lord," etc. Is. 29: "This people honors me with their lips," etc. But when the petition is from the intimate desire of the heart, then it is acceptable to God, but then not only the mouth but the heart asks: 2 Sam. 7: "Your servant has found his heart to pray this prayer to you": Ps. 118: "I cried out with my whole heart." He says he has an anxious and fitting desire when he says, "My face has sought you," etc. It happens sometimes that a desire is intimate and quiet and does not greatly seek; but when it is anxious, then it truly seeks; hence he says, "It has sought you," that is, frequently and diligently it has sought. And this also shows a fitting desire: because an image is not perfected unless it reaches the exemplar to which it was made; hence he says, "My face has sought you." The interior face of a person is that in which the interior sight resides, that is, the soul or rational mind, and this, namely my face, which was made in your image, has sought you. Hence it cannot be reformed and perfected unless it is joined to you, O Lord. Hence, just as everything seeks its perfection, so our mind seeks God. And he shows that it is constant, because "I will seek," that is, again and again I will seek: Is. 21: "If you seek, seek": Mt. 7: "Seek and you shall find." This is proper to one who loves, to seek often the beloved thing. And what he seeks, he shows when he says, "Your face, O Lord, I will seek." This Moses was asking, Ex. 33: "Show me your face." And the Lord did not immediately show it, but said, "I will show you all good": Lk. 10: "Blessed are the eyes that see what you see." And therefore David was not without hope, but still sought; hence elsewhere he says, "Show us your face," etc. Job 33: "He will pray to his God, and God will be gracious to him, and he will see his face with joy."

"Turn not away Your face from me" [Psalm 27:9]: that I may find what I seek. "Turn not aside in anger from Your servant:" lest, while seeking You, I fall in with somewhat else. For what is more grievous than this punishment to one who loves and seeks the truth of Your countenance? "Be Thou my Helper." How shall I find it, if Thou help me not? "Leave me not, neither despise me, O God my Saviour." Scorn not that a mortal dares to seek the Eternal; for Thou, God, dost heal the wound of my sin.

"Do not turn away." Here he proposes a threefold petition. And first he asks not to be deprived of the thing desired. Second, he asks that the cause by which he could be deprived be removed. Third, he asks to be directed on the way, at "Establish a law." He says therefore, "Your face, O Lord, I will seek." And I pray, "Do not turn your face from me"; as if to say, as a man turns away from a man when he does not wish to hear him. But it is otherwise in God than in man. For a man who turns his face away changes. But God himself is immutable; yet he is said to turn his face away insofar as we turn away and are changed. And by the fact that in our heart some veil arises by which we are rendered unfit to see his face. And therefore the reading of Jerome has, "Do not hide": Is. 8: "I will wait for the Lord who hides his face from the house of Jacob." The cause of the turning away, however, is the anger of God as punishment for sin. And this turning away is the greatest of punishments; and this is what he says, "And do not turn aside in anger from your servant," that is, do not be angry with me in this, that you turn your face from me. And he says, "in anger": because sometimes he turns aside in mercy, namely when he does not look upon sins: Ps. 50: "Turn your face from my sins." Sometimes he turns aside in providence, namely when he permits someone to fall so that he may rise more strongly, "because for those who love God all things work together for good," Rom. 8.

"My helper." Here he asks for divine help in things to be done before he comes to the face, lest he be impeded from the vision of the face. And first he presents the petition. Second, the reason for what has been said, at "For my father." He therefore asks for divine help saying: I ask to see your face, but I cannot arrive at this on my own; therefore, "you be my helper," so that I may reach this: Ps. 120: "My help is from the Lord." But on the surface this reading does not seem correct, because it seems better to say, "You are my helper," and thus it is found in the Hebrew, namely "you have been my help." And according to this he commemorates a benefit; as if to say, you have been my helper. Therefore henceforth "do not abandon me." And he asks that two things be removed, namely abandonment itself and interior contempt: for if a person is left to himself, he perishes. Hos. 13: "Your destruction, O Israel, is from yourself." Now someone abandons another because he despises him. And God despises us because we are fragile by nature and corrupted by guilt; and therefore he says, "Do not despise me, O God." And why this? Because you created me and you are "my savior," that is, you have saved me. For no one despises his own works: Ps. 137: "Do not despise the works of your hands." Next the reason for what has been said is presented; hence there follows, "For my father and my mother have abandoned me, but the Lord has taken me up"; as if to say, because I have found you as helper when all others fail, do not despise me. And thus first he presents the failure of human help. Second, he presents divine help. This text is read in two ways. In one way, of David literally, as is found in the history of 1 Sam. 16: when David was anointed, Jesse presented his older sons; but the Lord chose David, because Samuel requested him. Or it can be read in the person of a just man, because literally, for one hoping in the Lord all human help fails: Job 19: "My relatives have abandoned me, and those who knew me have forgotten me." Sir. 51: "I was looking about for help from men, and there was none." But the Lord has taken him up and takes him into his care, and this is better: Ps. 64: "Blessed is the one whom you have chosen and taken up," etc. Mystically, however, "my father," that is, Adam, "and my mother," that is, Eve, "have abandoned me," that is, exposed me to desolation through sin. Or, "my father," that is, the Devil, because he was my father in the state of sin--he has abandoned me, because he has no power over me--"my mother," Babylon, "have abandoned me," that is, despised me. And this because "the Lord has taken me up."

Give the law to me concerning your way, show what you wish, what you do not wish, what you love, what you hate. I will offend if I do not learn what I ought. And since my enemies are eager for nothing other except that I would offend you, I ask this, that you direct me on the right way on account of my enemies.

"Appoint me a law, O Lord, in Your way" [Psalm 27:11]. For me then who am setting out toward You, and commenting so great a profession, of arriving at wisdom, from fear, appoint, O Lord, a law in Your way, lest in my wandering Your rule abandon me. "And direct me in the right path because of mine enemies." And direct me in the right way of its straits. For it is not enough to begin, since enemies cease not until the end is attained.

In place of "Guide me by law," Aquila and Theodotion said, "Illuminate," whereas Symmachus has, "Give me a glimpse of your way." … Become for me in your own person both lawgiver and guide, giving me a glimpse of the path leading to you.

"Establish a law." Above, the Psalmist presented two petitions: the first was for the vision of the divine face; the second for the help of divine protection; here, however, he presents another petition for the direction of his way. And concerning this he does two things. First, he presents the petition. Second, he shows the necessity, at "Because of my enemies." Concerning the first he does two things. First, he presents the petition for a law. Second, he asks for direction in the things that belong to the law, at "And direct." He had said above, "One thing," etc.; and what this is he explained, namely to see your face. And because to this vision, since it is arduous, one arrives by a certain arduous way, through which no one goes without the help of God, he asks that it be granted: Ps. 83: "Blessed is the man whose help is from you, for they shall go from strength to strength." Because indeed he who goes by an unknown way needs a guide, he asks for one, saying, "Establish a law for me, O Lord, in your way"; as if to say, it falls to me to ascend by the way, in which I ask that you establish a law for me. A law is a rule of things to be done. On this way one proceeds through acts of the virtues; and therefore a law is necessary, which is the rule of human acts; as if to say, give me a rule for how I should walk. Jerome has it thus: "The Lord has illuminated the way for me": Prov. 6: "The commandment is a lamp, and the law is a light." To give a law is to illuminate. But sometimes one knows in general what is to be done, but does not know in particular, especially because of deceivers. And against this he asks, saying, "Direct me in the right path": Is. 26: "The path of the just is straight; the way of the just is straight to walk upon." And this "because of my enemies." This is the reason why he asks to be directed in the right path. Because he who knows the way, and the way is straight, proceeds securely if he does not encounter an adversary; but when he encounters his enemy or adversary, he needs protection and direction: Ps. 141: "In this way in which I was walking, they hid a snare for me." These enemies of ours are the concupiscences of the flesh, evil desires, demons, wicked men, or sinners, who obstruct the way of going to God.

"Deliver me not up unto the souls of them that trouble me" [Psalm 27:12]. Suffer not them that trouble me to be satiated with my evils. "For unrighteous witnesses have risen up against me." For there have risen up against me they that speak falsely of me, to remove and call me back from You, as if I seek glory of men. "And iniquity has lied unto itself." Therefore iniquity has been pleased with its own lie. For me it has not moved, to whom because of this there has been promised a greater reward in heaven.

You do two things at the same time, making me better and not giving the foe an occasion for taunting or for thinking that they will be able to harm me against your will.

"Do not hand me over." Here he explains what has been said; and he says two things. First, he asks to be freed from the danger of enemies. Second, he shows that he has enemies, at "For they have risen up." He says therefore, "Do not hand me over to the souls of those who trouble me"; as if to say, I ask to be so directed on the way that I do not fall into the power of enemies. And he does not say "into their hands," but "into their souls," that is, into their wills. For it happens that the saints are handed over into the hands of enemies, because "the earth is given into the hands of the wicked," as is said in Job 9. But not into their souls; because their will is to drag them to evil, but God does not permit this: Sir. 18: "If you grant your soul its concupiscences, it will make you a joy to your enemies." "For they have risen up." Here he shows that he has enemies. And first he presents their attempt. Second, their failure. He says, "Because of my enemies," and this because "unjust witnesses have risen up against me." These words are explained in three ways: historically, allegorically, and morally. Historically, because literally certain wicked witnesses spoke falsely against David, namely Doeg the Edomite, who accused the priest and David, and others. Allegorically, of Christ, against whom unjust witnesses rose up accusing him: Mt. 26: "At last there came," etc. Morally, because against every just person false witnesses sometimes arise as false teachers, attempting by their doctrine to make others deviate from the right way: Is. 5: "Woe to those who call evil good and good evil." Likewise, flatterers are called false witnesses: Is. 3: "O my people, those who call you blessed themselves deceive you": Prov. 19: "A false witness shall not go unpunished." "And iniquity has lied to itself." Here he presents their failure. These words, as they are placed here, can be understood in three ways. In one way thus: a person is said to speak to himself when he alone understands his words, but when speaking to others, he does not: 1 Cor. 14: "He who speaks in a tongue speaks to himself and to God, not to men." And thus the sense is: there are false witnesses, and they speak a lie and persuade; but their iniquity has lied to itself; as if to say, not to me, because I do not acquiesce to them. Or, "iniquity has lied to itself," that is, to its own harm; because from their lie, what they intended has brought evil upon themselves: Sir. 27: "He who lays a snare for others will perish in it." Or, "iniquity has lied," etc., because they did not achieve the effect of what they proposed to do to me and to other just men: Job 5: "He frustrates the counsels of the wicked." Jerome has, "openly," etc., that is, they spoke openly against me.

"I believe to see the good things of the Lord in the land of the living" [Psalm 27:13]. And since my Lord has first suffered these things, if I too despise the tongues of the dying ("for the mouth that lies slays the soul" [Wisdom 1:11]), I believe to see the good things of the Lord in the land of the living, where there is no place for falsity.

"I believe I shall see." Here he presents his hope concerning being heard. And first he presents the hope that he himself has. Second, he exhorts others to the same, at "Wait for the Lord." His petition was that he might see God; and therefore he says, "I believe," that is, I have firm confidence, "that I shall see the good things of the Lord," that is, see God face to face: Job 19: "I know that my Redeemer lives," etc., "and in my flesh I shall see God." Hence he does not say "see the Lord," but "the good things of the Lord"; which can be understood in two ways. Either "the good things of the Lord," that is, from the Lord, and thus it is not taken here. Or "good things," that is, which are in the Lord; and in this way it is taken here: for all these things are in him as in their first source, and are the same as he is: Wis. 7: "All good things came to me together with her," etc. And where? "In the land of the living." The vision of God is eternal life, as is said in Jn. 17. This land is the land of the dying; because just as the earth is receptive with respect to the heaven that makes it fruitful, so the life of the blessed is immediately perfected by God.

"Wait on the Lord, quit thyself like a man: and let thy heart be strong, yea wait on the Lord" [Psalm 27:14]. But when shall this be? It is arduous for a mortal, it is flow to a lover: but listen to the voice, that deceiveth not, of him that saith, "Wait on the Lord." Endure the burning of the reins manfully, and the burning of the heart stoutly. Think not that what thou dost not as yet receive is denied thee. That thou faint not in despair, see how it is said, "Wait on the Lord."

Great and distinguished successes are brought to completion not without labors. No doubt it is necessary that for every good thing sweat must be caused first. And no wonder if we see that such occurs in great matters, since common and inferior ones are full of care and come to pass through labors. But even in labor we have learned to say, "Be strong, and be of stout heart and wait for the Lord." For we have taken heart that a glorious result attends zealous actions aimed at virtue, and we shall find that our reward from God is the gift of spiritual courage.

[The Holy Spirit] is called Comforter, because he comforts and encourages us and "helps our weakness. For we do not know what we should pray for as we ought, but the Spirit himself pleads for us with unutterable groanings," that is, clearly, to God. Often a person for Christ's sake is treated with contumely and unjustly dishonored; martyrdom is at hand, tortures on every side, fire, swords, wild beasts and the abyss; but the Holy Spirit gently whispers, "Wait for the Lord," for your present sufferings are slight, while your rewards will be great; endure for a little while, and you will be with the angels forever. "The sufferings of the present time are not worthy to be compared with the glory to come that will be revealed in us." He portrays for the person the kingdom of heaven and even gives him a glimpse of the paradise of pleasure; and the martyrs, who must present their bodily countenances to their judges, are in spirit already in paradise, despise what appear to be hardships.

The strong heart is that which is not filled with false doctrines or impure thoughts.

In your zeal for good works and your contempt of human praise, be careful lest you wish to assign the good that you do, not to the grace of God but to your own strength. Hold firmly that there can be no ability in you for good will or good works unless you received it by the free gift of divine mercy. Know, therefore, that it is God working in you both to will and to do, for a good will. Accordingly, work out your salvation in fear and trembling. Humble yourself in the sight of God that he may exalt you. Ask from him the beginning of a good will. Ask from him the effects of good works. Seek from him the gift of perseverance. Do not think at any time that you can either will or do anything good, once his assistance has ceased. Ask him to turn away your eyes lest they see vanity; ask him to show you the way in which you should walk; petition him to direct your steps according to his word and let no wickedness rule over you. Pray to him that he direct the works of your hands for you. "Be strong and let your heart take courage; wait for the Lord."

The mind adorned with virility, he is saying, and by means of it getting the better of the onset of misfortunes, is strengthened, and gains the victory and awaits the divine promises, to which it becomes the heir, the body also co-operating. Now, he calls the life looked forward to "land of the living" insofar as it is separated from death and free of corruption and sadness.

"Wait for the Lord." Here he leads others to waiting, when he says, "Wait for the Lord": Is. 30: "Blessed are all who wait for him." And while you wait, have confidence in action; hence he says, "Act manfully," namely interiorly and exteriorly: Is. 35: "Strengthen the feeble hands." And he says this first, because "he who perseveres to the end shall be saved." Hence, "sustain the Lord," namely doing whatever good things, even if they appear adverse: Sir. 2: "Woe to those who have lost patience, and who have forsaken right ways and have turned aside into crooked ways." Or, "sustain the Lord," that is, wait for the Lord. And then he repeats for greater certitude.