Psalm 30 [MT 31]

"In You, O Lord, have I trusted, let Me not be put to confusion for ever" [Psalm 31:1]. In You, O Lord, have I trusted, let Me never be confounded, while they shall insult Me as one like other men. "In Your righteousness rescue Me, and deliver Me." And in Your righteousness rescue Me from the pit of death, and deliver Me out of their company.

He rightly made an appeal for the Lord's justice, since he knew that he would suffer at the hands of the unjust. What a truly amazing and divine exchange! He received death and gave salvation in return; he endured injuries and distributed honors; he took upon himself pain and conferred safety. He is both unique and fully devoted who offered sweet things when he received what was bitter.

Not only does God free us into righteousness but also into temperance, fortitude and love. He uses "righteousness" to embrace all virtues. Perhaps he understands "Christ" for "righteousness." "He is made wisdom to us by God and our righteousness and sanctification and redemption."

Above, the prophet recounted tribulations, benefits of God, his prayer, his confidence, and his thanksgiving; but here he sets forth the entire order of his liberation. The title is: "To the end, a Psalm of David, for an ecstasy." Jerome does not have "for an ecstasy," nor do the Hebrews; and perhaps the Septuagint added it on account of what is said below, "in an excess." For "ecstasy" in Greek is called "excess" in Latin, which is of the mind, namely when a man is placed outside himself. And this happens in two ways: either because he is drawn by higher things, or because he is driven out by lower things. Therefore if the soul of a man is carried outside itself, it is said to be either drawn by heavenly things through contemplation and love -- because divine love, as Dionysius says in chapter 4 of The Divine Names, produces ecstasy, since it makes him live not his own life but the life of God: Gal. 2: "I live, now not I, but Christ lives in me" -- or assailed or terrified by something lower; hence when he fears, he is put outside himself: Acts 3: "They were filled with wonder and amazement." And as the Gloss would have it, ecstasy is taken in this way here, for this passage treats of the tribulation of Christ in his passion; hence Christ, hanging on the cross, said, "Into your hands I commend my spirit," Lk. 23. And of the tribulations of the Church, and this under the figure of those things that happened to David. Or the words of this Psalm are understood as spoken by one person, because the head, the body, and the members are one person. Hence Christ speaks for himself and for his body: Is. 61: "As a bridegroom adorned with a crown, and as a bride adorned with her jewels," because Christ and the Church are one person. This Psalm is divided into two parts. First, he sets forth a prayer. Second, he presents the answer to the prayer, at "How great is the multitude of your sweetness." But because prayer rests upon hope, first he sets forth hope and prayer. Second, he assigns the reason for both, namely why he hopes and prays, at "For you are my strength." Concerning the first he does two things. First, he sets forth the hope. Second, he adds the reason, at "In your justice deliver me." Concerning hope he does two things. First, he posits the rectitude of hope. Second, its certainty or firmness, at "Let me never be confounded." He says therefore, "In you, O Lord, have I hoped": Jer. 17: "Cursed is the man who trusts in man," and so on. And therefore hope cannot be rightly placed in man, but in God: Sir. 2: "You who fear the Lord, hope in him," and so on. And this is said in the person of Christ and of the Church. But against this: hope has no place in one who comprehends; and Christ was a comprehensor. Therefore he had neither hope nor faith, but vision. I respond: to hope is said from hope; and hope is spoken of in two ways. For sometimes it denotes the virtue, and sometimes its object, which is a good, under a twofold aspect: because it regards God as eternal beatitude and as the giver of beatitude. Christ did not have this, because its object is a future good, not one already possessed. Nevertheless, certain other things were to be awaited by Christ through God's help, such as the glory of immortality, the conversion of men, and things of this kind. And in this respect he hoped, although the virtue of hope was not necessary for him. Second, he sets forth firmness, because, "I shall not be confounded forever," because he relies on God, who is unchangeable; but he who hopes in a man who fails is confounded at some point.

Then when he says, "In your justice," he adds the prayer, in which he does three things. First, he assigns the reason why he asks to be freed. Second, he asks for the speed of liberation, at "Incline." Third, he presents the manner: "Be to me." He says therefore: O Lord, I hope, and therefore I ask to be freed. But for what reason? Not because of my justice, but "in your justice," because you are just: Dan. 9: "We do not present our prayers before your face in our justifications, but in your great mercies." Or, "in your justice," which you have given to me, not my own: Rom. 10: "Being ignorant of the justice of God," and so on. Likewise, I ask to be freed quickly, because I cannot endure the affliction. Delay can occur for two reasons: one, because the liberator is far away; the other, because he is slow. God seems to be far from us; hence some have said that he does not have providence over us: Job 22: "He walks about the poles of heaven, and he does not consider our affairs." And therefore I ask that you, God, who dwell on high, since I cannot approach you, "incline your ear." The ear of God is the will to hear; and God is said to draw near to us when he condescends to our weaknesses and miseries. And therefore he says, "Incline," that is, condescend out of goodness; and this quickly, and therefore "make haste to deliver me": Is. 8: "Call his name, Make haste," because he does not delay in necessity. The manner of liberation is twofold: namely, that one is not harmed while remaining in evils, or that one flees the evils. As to the first he says, "Be to me a God, a protector," so that evils may not harm me: Is. 49: "He has hidden me in his quiver." As to the second he says, "And a house of refuge"; and this is the name of the Lord. Prov. 18: "The name of the Lord is a strong tower." And therefore he adds here, "That you may save me."

God rescues and frees the one who puts his hope in him. He bends his ear to them, and he snatches them … so that they are saved.

"Bend down Your ear unto Me" [Psalm 31:2]. Hear Me in My humiliation, near at hand unto Me. "Make haste to deliver Me." Defer not to the end of the world, as with all who believe in Me, My separation from sinners. "Be unto Me a God who protects Me." Be unto Me God, and Protector. "And a house of refuge, that You may save Me." And as a house, wherein taking refuge I may be saved.

"For You are My strength, and My refuge" [Psalm 31:3]. For You are unto Me My strength to bear My persecutors, and My refuge to escape them. "And for Your Name's sake You shall be My guide, and shall nourish Me." And that by Me You may be known to all the Gentiles. I will in all things follow Your will; and, by assembling, by degrees, Saints unto Me, You shall fulfil My body, and My perfect stature.

He leads through right faith and works and nourishes through his own understanding.

Now, through all the verses occurring here, at any rate, we learn the measure of his prudence: his appeal for divine assistance is made on the basis not of his own virtue but of God's name and of God's righteousness and because he hoped in him.

Then when he says, "For you are," he shows what moves him. First, to hope. Second, to pray, at "Have mercy on me, O Lord, for I am afflicted." Concerning the first he does two things. For first he is moved to hope from the consideration of the divine condition. Second, from the experience of benefits, at "But I have hoped in the Lord." For these two things give confidence. He shows the condition of God in two ways. First, by comparison to us; second, by comparison to adversaries, because there were both adversaries and enemies, at "You have hated those who observe." Concerning the first he does three things. First, he sets forth God's relation to us; second, what he hopes from this, at "And for your name's sake." Third, raised up in hope, he breaks forth in prayer, at "Into your hands." Now it should be known that God has a relation to us because he is our strength for accomplishing all the good things that we do through him. Ex. 15: "The Lord is my strength and my praise," and so on. Likewise, because he is our refuge for avoiding evils. Ps. 103: "The rock" (namely God) "is a refuge for hedgehogs." And therefore he says, I hope in you because of these two things. And what he hopes for, he shows in the person of a wayfarer, because he always needs a guide, a provider, and a defender. The first pertains to the way; the second to life; the third to safety. And therefore as to the first he says, "You will lead me," namely along the way of salvation. As to the second, "And you will nourish me," with the nourishment of virtues, and also with bodily nourishment. Ps. 22: "The Lord rules me, and I shall want nothing." As to the third, "You will bring me out of the snare," that is, from the deceitful ambush, which they have prepared for me. Prov. 1: "Come with us, let us lie in wait," and so on. Ps. 123: "The snare is broken." And the reason is that you are my protector; as if to say, I hope because you will do these things for me, because you are my protector.

"Thou shalt bring Me out of this trap, which they have hidden for Me." Thou shalt bring Me out of these snares, which they have hidden for Me. "For Thou art My Protector."

The snare was certainly hidden by the enemies, but there was not one which could be hidden from Christ, nor did he fall into death by being deceived, but consciously he accepted it in order to liberate us. So the Jews hid a trap for Christ because they believed that he was only a man, and they were devising a plan to destroy him by an ambush. So he says that he will be brought out, in other words, by the kindness of the resurrection he will be raised quickly to the heavenly realms.

By this he indicated the plot of Ahithophel, which he put into operation against him, as we have spoken about previously. … After frequently encountering many disasters I was freed from them by your aid—thus I entrust my soul to your providence. He calls providence here once again "hands."

"Into Thy hands I commend My Spirit." To Thy power I commend My Spirit, soon to receive It back. "Thou hast redeemed Me, O Lord God of truth?" Let the people too, redeemed by the Passion of their Lord, and joyful in the glorifying of their Head, say, "Thou hast redeemed me, O Lord God of truth."

Let us consider why these words have been placed here which the Gospel text quotes.… Certainly so that you may recognize that here too he spoke who so many centuries later would speak the same words when fixed on the cross. "Into your hands" means "Into your truth" by which you always perform what is kind and just. In this way, he commends to the Father the inestimable treasure, namely, that soul that regularly carried out the Fathers desires in complete compliance with the Father's intention. It was therefore fitting that such a spirit be commended to such a great guardian. Next he testifies that he was redeemed. But let us examine at what price; it was the price which the Apostle indicates: "He emptied himself, taking on the form of a servant." You see how great the price was that he brought his majesty as low as human flesh, and he emptied himself in order that he might fill human things with heavenly things.

Here spirit indicates mind. The mind that clings to God is one spirit.

And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. [Psalms 31:5] Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

Now, it is to be noted that the Lord cited this verse when on the cross, not that it was said of him in prophetic manner, as some commentators think, but because these words suited him when exposed to the risk of death and passion. So he cited this verse at the time when his soul was separated from his body, and [he] rightly entrusted it to the Father so that he might restore it to his body when it was in need of it at the time of the resurrection.

"Into your hands." Third, he breaks forth in sudden prayer; and concerning this he does two things. First, he commends himself to the Lord; second, he commemorates the divine benefit, either already received or soon to follow, at "You have redeemed," and so on. He says therefore as to the first, "Into your hands," and so on. What a man holds most dear he commends to his guide. And therefore in this perilous life I commend my spirit to you, God. Christ did this as an example for us; hence on the cross he said, "Into your hands," and so on. 2 Tim. 1: "I know whom I have believed," and so on. This is understood from the person of the Church; as if the Church were to say to its head, Christ: you say, "Into your hands I commend my spirit," and so on. And from this, namely from the cross, our redemption follows. He says moreover, "God of truth," because he fulfilled what he promised. But by comparison to adversaries he says, "You have hated"; as if to say, thus you relate to me, but how toward adversaries? Because you hate them, and rightly, because they observe vanities, and so on -- those, namely, who place and fix their hope in the things of the world. And this they do in vain, because these things fail. Wis. 5: "What has pride profited us?" and so on. Likewise vanities: auguries, or dreams, or pacts with demons; and such people are hated by God, because they are sacrilegious and idolaters. Ps. 39: "Blessed is the man whose trust is the name of the Lord," and so on.

"Thou hatest them that hold to vanity uselessly." Thou hatest them that hold to the false happiness of the world. "But I have trusted in the Lord."

"I will hope in the Lord," in whom there is nothing empty, … but everything remains fixed and whole.

You hated them and rebuffed those paying constant attention to doing wrong; far from doing evil in the heat of passion, they involve themselves in the practice of evil as though an obligation (the sense of "paid constant attention"). By "futile things" he refers to the wrongdoing. By "in vain" he means that they got no benefit from their involvement in evildoing because of his hating and punishing them and not allowing them to bring to completion the object of their efforts.

"But I." Above, he assigned the reason for his hope from the divine condition; here he assigns it from the experience of divine benefits. Concerning which he does two things. First, he proposes hope; second, its effect, at "I will be glad." He says therefore: God hates the wicked; "But I," who do not observe vanities, "have hoped in God alone," not in the god of riches, 1 Tim. 6. The effect of hope is spiritual joy. Rom. 12: "Rejoicing in hope." And he sets forth the manner of joy, because "I will rejoice and be glad." Now exultation is a joy leaping forth outwardly through external signs. Gladness, however, denotes the interior expansion of the heart. Exultation therefore denotes the greatness of the joy; gladness, its moderation. And he places exultation first, because men inflamed with love of God at first rejoice more, and afterward moderately. "I will be glad," not in my justice, but in yours.

"I will be glad, and rejoice in Your mercy:" which does not deceive me. "For You have regarded My humiliation:" wherein You have subjected me to vanity in hope. [Romans 8:20] "You have saved my soul from necessities" [Psalm 31:7]. You have saved my soul from the necessities of fear, that with a free love it may serve You.

Let us give attention to the one who says that his humility was respected. It is he who both created heaven and earth and holds them intact, he whom the heavenly powers serve. But there was humility in the Most High for this reason, because also a true human nature was connected to him, made perfect from his very conception.

"Because." Here he commemorates the benefit of liberation. First, the liberation; second, the manner of liberation, at "You have not shut me up." He says he was freed from two things: from rejection and from tribulation. The first is opposed to honor; the second to prosperity. As to the first he says "humility," that is, rejection; as if to say, although you are exalted in heaven, yet "you have looked upon" this lowly one here, or "the humility of my heart." Lk. 1: "He has regarded the humility of his handmaid." As to the second he says, "You have saved my soul from necessities," that is, tribulations -- not the body; because according to the body they sometimes succumb, but the soul is freed. Ps. 24: "Deliver me from my necessities, O Lord." Or, by necessities he means the passibilities of the present life, namely death, hunger, want, and poverty: Rom. 12: "Sharing in the necessities of the saints." The manner of liberation is shown. First, as to the escape from evil; second, as to the preservation in good, at "Because you have set." He says therefore as to the first, "You have not shut me up." That is shut up of which nothing is outside. God permits someone to be tempted by men, but he does not shut him up in their hands, because he reserves something to which the enemy cannot reach, as in Job 1, whom he first so confined regarding his substance that the body should not be touched; then he so confined regarding the body that the soul should not be touched. Hence he says, "Nevertheless, preserve his soul." But the wicked are shut up in the hands of the enemy. But against this: Job 16: "He has shut me up with the unjust," and so on. I respond: this is true according to the intention of the enemy, who believes himself to prevail, but it is not true in an absolute sense. As to the second he says, "You have set," and so on, that is, in a free and broad place, "my feet," that is, my affections, because from no quarter is he impeded from doing good. Prov. 4: "I will lead you through the paths of equity, and when you have entered them, your steps shall not be straitened, and when you run, you shall not stumble." Or, this spacious place is eternal life. Bar. 3: "O Israel, how great is the house of God," and so on, "where our feet stood." Ps. 121: "Our feet were standing," and so on.

"And hast not shut me up into the hands of the enemy" [Psalm 31:8]. And hast not shut me up, that I should have no opening for recovering unto liberty, and be given over for ever into the power of the devil, ensnaring me with the desire of this life, and terrifying me with death. "You have set my feet in a large room." The resurrection of my Lord being known, and my own being promised me, my love, having been brought out of the straits of fear, walks abroad in continuance, into the expanse of liberty.

The reasons of temptation, when they are realized, provide a broad plane for the soul.

"Have mercy on me, O Lord, for I am troubled" [Psalm 31:9]. But what is this unlooked-for cruelty of the persecutors, striking such dread into me? "Have mercy on me, O Lord." For I am now no more alarmed for death, but for torments and tortures. "My eye has been disordered by anger." I had my eye upon You, that You should not abandon me: You are angry, and hast disordered it. "My soul, and my belly." By the same anger my soul has been disturbed, and my memory, whereby I retained what my God has suffered for me, and what He has promised me.

When the flesh perceived that dangers were looming, it was troubled by fear. Note that he frequently says that he was troubled, but nowhere indicates that he despaired. This was spoken by him in order that the heavenly Master might display this pattern for us to imitate. Distress seeks out the human race to foster a familiar relationship with God, but despair does not stem from divine holiness.

Nothing darkens the mind like unbridled wrath.

The deadly poison of anger has to be utterly rooted out from the inmost corners of our soul. For as long as this remains in our hearts and blinds with its hurtful darkness the eye of the soul, we can neither acquire right judgment and discretion nor gain the insight that springs from an honest gaze or ripeness of counsel, nor can we be partakers of life, or retentive of righteousness or even have the capacity for spiritual and true light: "for," says one, "my eye is disturbed by reason of anger."

Then when he says, "Have mercy on me, O Lord, for I am afflicted," and so on, he assigns the reason for his prayer in two ways. First, he sets forth the prayer and its cause in general; second, he pursues both in detail, at "My eye is troubled." Concerning the first he does two things. First, he presents the petition in general; second, the cause of the petition, at "Have mercy." Jdt. 8: "Let us ask his pardon with tears." And why? "Because I am afflicted." Ps. 118: "Many are those who persecute me and afflict me." But against this: above he says, "You have saved my soul from necessities." I respond: it must be said that he speaks according to different members, or according to different times. There follows, "My eye is troubled." Where he explains in detail, first the tribulation; second, the prayer, at "But I have hoped in you." Concerning the first he does two things. First, as to what is interior; second, as to what is exterior, at "Because my strength has failed." As to the first, three things are mentioned: namely, the eye, the soul, and the belly; by which are designated reason, will, and sensuality -- namely, when a man is placed in tribulation, all of these are disturbed. And therefore he says, "My eye," the interior eye. Eph. 1: "The eyes of your heart enlightened": "in wrath," of enemies who persecute, or of God who punishes. Ps. 6: "My eye is troubled with wrath." Or, "in wrath," because I am angry against the wicked; for this does not blind the eye of reason, as anger through vice does, but it disturbs and clouds it, because it does not see as clearly. "My soul," as to the will, because it is proper to the will to move the body, and the will moves all things that are in us. Ps. 6: "My soul is greatly troubled." "My belly," that is, my weakness; and it signifies sensuality. Jer. 4: "My belly, my belly, I am pained." Or, "my soul" refers to sensuality, and the belly to the body; as if to say, the sensuality is troubled, and the body. Or it refers to diverse members of the Church. For the "eyes" are the teachers, the "soul" the prelates, and the "belly" the others.

"For my life has failed in pain" [Psalm 31:10]. For my life is to confess You, but it failed in pain, when the enemy had said, Let them be tortured until they deny Him. "And my years in groanings." The time that I pass in this world is not taken away from me by death, but abides, and is spent in groanings. "My strength has been weakened by want." I want the health of this body, and racking pains come on me: I want the dissolution of the body, and death forbears to come: and in this want my confidence has been weakened. "And my bones have been disturbed." And my steadfastness has been disturbed.

Let your children take part in the instruction that is in Christ, let them learn how powerful with God is humility, how strong is a pure love, how the fear of him is beautiful and great and saves those who live in it in holiness with a pure mind. For he is a searcher of thoughts and desires; his breath is in us, and when he wills, he will take it away.

Then when he says, "Because," and so on, he explains the tribulation as to external matters. For tribulation drives out the goods of the present life, which are three: namely, pleasures of the flesh, riches, and honors: 1 Jn. 2: "All that is in the world," and so on. Against the first he sets forth sorrow; against the second, poverty; and against the third, reproaches. The second is at "My strength is weakened"; the third at "Above all my enemies." Concerning the first he does two things. First, he sets forth sorrow; second, its sign, at "My years." He says therefore, I am troubled interiorly; and this tribulation comes from within, "because my life has failed in sorrow." Life continually proceeds to failure. Wis. 5: "We immediately ceased to exist." Therefore, one who is saddened can say, "My life has failed in sorrow." Sir. 38: "For from sadness comes death." Or, the spiritual life: Rom. 1: "My just one lives by faith." Or, it can be understood of the life by which one rejoices in the good of others. 2 Cor. 7: "Now I rejoice, not because you were made sorrowful, but because you were made sorrowful unto penance." And sorrow causes failure in them; hence, "And my years," that is, the duration of my life, "in groans," which are a sign of sorrow. Concerning the second he says, "My strength is weakened," and so on. Riches strengthen men. Eccl. 7: "As wisdom protects, so money protects." And therefore poverty corresponds to exterior weakness. But just as temporal poverty causes exterior weakness, so spiritual poverty causes spiritual weakness. "My strength," that is, bodily fortitude, which resides in the sinews and bones; and therefore he adds, "My bones"; as if to say, all the things in which his strength was grounded were weakened. Ps. 21: "They have numbered all my bones."

"I have been made a reproach above all mine enemies" [Psalm 31:11]. All the wicked are my enemies; and nevertheless they for their wickednesses are tortured only till they confess: I then have overpassed their reproach, I, whose confession death does not follow, but racking pains follow upon it. "And to my neighbours too much." This has seemed too much to them, who were already drawing near to know You, and to hold the faith that I hold. "And a fear to mine acquaintance." And into my very acquaintance I struck fear by the example of my dreadful tribulation. "They that did see me, fled without from me." Because they did not understand my inward and invisible hope, they fled from me into things outward and visible.

Christ the Lord, though innocent and undefiled, was being considered a disgrace among those who were desecrating themselves with wicked sin.… A disgrace indicates a terribly heinous act, what the evil Jews were convinced had been committed by our Lord Savior when they said: "This man is not from God, who does not keep the Sabbath," and elsewhere: "You are a Samaritan and have a demon."

"Above." The prophet, assigning his exterior tribulation, has proposed sorrows against pleasures, poverty against riches; here he sets forth reproaches against the honors of the world. Concerning this he does three things. First, he proposes the confusion he suffers; second, he introduces a similitude: "I have become as a vessel that is destroyed"; third, a proof: "Because I have heard." Concerning the first he does three things, according to the threefold degree found among those who despise others. For some openly inflict reproaches; some avoid his company; and some completely forget him, and this pertains to contempt, because no one forgets what he does not despise. First, therefore, he sets forth the first and says, "Above all my enemies," and so on. Jerome has: "Among all my foes I have become a reproach to my neighbors exceedingly"; as if to say, not only to my enemies have I become a reproach, but also to my neighbors. And these are the words of Christ on behalf of the Church. The neighbors of the Church are those who have not yet been converted but propose to convert. And he says "a reproach" on account of punishment and on account of guilt. And it is expounded according to both, so that Christ says on behalf of the Church: "I have become a reproach" because of the punishments of the martyrs. And this "above all enemies," because the saints endured more shameful punishments than robbers. 1 Cor. 4: "We are made a spectacle," and so on. Likewise, on account of guilt, in the Church there are certain sinners and persons of wicked life, so that because of them the Church is contemptible among those who ought to come to it. And rightly, "above all enemies," because their life appears more shameful than that of unbelievers. Ezek. 5: "This is Jerusalem; I have set her in the midst of the nations," and so on. Likewise, Ezek. 16: "You have justified your sisters in all your abominations," and so on. Likewise, as to the second, no one joins himself to him; hence he says, "A fear to my acquaintances," that is, to my neighbors, who fear to approach me, either on account of the punishments I suffer, or on account of the wicked life of bad Christians. And the sign of this he adds: "Those who saw me," that is, who considered such reproaches of guilt and punishment, "fled from me outside," because they refused to be converted. Job 6: "My brothers have passed by me as a torrent." Ps. 87: "You have put my acquaintances far from me." The third is forgetfulness. And this is what he says, "I am given over to oblivion." But because a man, however much he loves someone, after death consigns him to oblivion, therefore he says, "As one dead." Ps. 87: "Like the slain sleeping in the sepulchers, whom you remember no more." These are referred to Christ in his own person, because he was made a reproach. Ps. 68: "For your sake I have borne reproach; confusion has covered my face." Likewise, fear, because the disciples fled. Likewise, "given over to oblivion," because "we had hoped that he was the one who would redeem Israel," Lk. 24.

"I have been forgotten, as one dead from the heart" [Psalm 31:12]. And they have forgotten me, as if I were dead from their hearts. "I have become as a lost vessel." I have seemed to myself to be lost to all the Lord's service, living in this world, and gaining none, when all were afraid to join themselves unto me.

Those who do not believe the Scriptures at all saw the Lord fixed on the cross and walked away from his divinity, anticipating that their expectation was ended by this death. Likewise heretics, who hear the divine Scriptures in the church and who see miracles, walk away from the church to hear wicked proclamations, fleeing from the truth in which they have little tolerance to continue on.… "A ruined vessel" is one that is broken and without purpose, and so it is always thrown away. So also Jesus, when he died, was considered by unbelievers to be like a broken vessel that should be thrown away. How could it be said more humbly than that the almighty Majesty be compared to fragile jars? But consider that it was those who were mad who thought about Christ this way. But there always existed in him a unique omnipotence and an amazing divine fullness.

Everyone has given me up for lost, he is saying, like a vessel mislaid or a corpse occupying a tomb. He brought out the degree of forgetfulness by reference to the worthless vessel: just as when lost it vanishes from the memory of the losers for reason of its worthlessness, he is saying, so too am I in their estimation like someone nonexistent and have become deserving of no esteem.

Then he introduces the example: "I have become," and so on. "I have become as a vessel that is destroyed," that is, useless, which no one cares about. Jer. 51: "He has made me as an empty vessel; he has swallowed me up as a dragon," and so on. Third, the proof; and concerning this he does two things. First, he introduces the contempt; second, the persecution he suffers, at "When they assembled together." He says therefore, "I have become a reproach," because "I have heard the reproach" from my men. Jer. 20: "I heard the reproaches of many," and so on. "Round about." Augustine says: sometimes Christians sin, and unbelievers do not say, "the wicked do this," but "Christians do this." And if religious sin, likewise. And he says "round about," because they do not enter into the consideration of the truth; because then they would say, "wicked Christians do this." Ps. 11: "The wicked walk round about."

"For I have heard the rebuking of many dwelling by in a circuit" [Psalm 31:13]. For I have heard many rebuking me, in the pilgrimage of this world near me, following the circuit of time, and refusing to return with me to the eternal country. "Whilst they were assembling themselves together against me, they conspired that they might take my soul." That my soul, which should by death easily escape from their power, might consent unto them, they imagined a device, whereby they would not suffer me even to die.

Then when he says, "When," he shows how he suffers persecution, and he aggravates it from the multitude of those persecuting, when he says, "When they assembled together," that is, unanimously, "against me": this would be greatly to be feared. Sir. 26: "My heart feared three things: the calumny of a city, the gathering of a mob, and a false accusation," and so on. From their cruelty, for they assembled not for something light, but to kill; hence, "They took counsel to take away my soul," that is, my life. Jer. 18: "You know, O Lord, all their counsel against me unto death." Gen. 49: "Into their council let not my soul come."

"But I have hoped in You, O Lord; I have said, You are my God" [Psalm 31:14]. For You have not changed, that You should not save, Who dost correct.

The order of the words is wonderful and most holy. When his enemies … held on to a hope in their own strength, he says that he put his hope in the Lord, since he knew that their power was nothing and by the plots they were attempting they would kill themselves rather than him.… The Lord Christ says: "You are my God," but he says this from the perspective of the human nature that he assumed, which, as he says later, was subject both to time and to death. He does not, as his enemies were thinking, mention that his life was going to be ended by their persecution, but he commends the times of his life to the Lord. For we exist by his work as our Creator; we are enlivened as he determines; and we also pass on when he gives the command. For this reason, it is necessary that his hope be set on the Lord, for he knew that his life and his death were under God's control.

"But I." Above, the Psalmist narrated the evils he was suffering; here he takes refuge in prayer. And because prayer is empty unless it rests upon sure hope, therefore he first sets forth hope and then adds the prayer, at "Deliver me from the hand," and so on. Concerning the first he does two things. First, he sets forth hope. Second, he assigns the reason for hope, at "I said, You are my God." The connection is as follows: he does not simply say "I have hoped in you," but "But I," and so on. The Gloss of Augustine says that it is customary for children to be called "mammontreca" (those who want to nurse too long), because they want to suck the breasts for a long time, but their mothers apply bitterness so that they may be repelled. Our breasts, from which we are nursed by the Lord, are temporal prosperity and the consolation of friends. When God sees that men trust too much in these things and are allured by them, he withdraws them and applies bitterness, so that they may place their hope in God alone. So the one who perceives this says, "I have heard," he says, "reproach"; and therefore he says, "But I," and so on; as if to say: with all others contradicting and fighting against me, my hope was in you alone: Jer. 17: "Blessed is the man who trusts in the Lord." A twofold reason for hope is assigned. One from the care and providence of God. The other from his power. He trusts in him, first, as one entrusted to divine care and received by God; for God by his power has care of all things: Wis. 12: "For there is no other God besides you, whose care is for all." Likewise, Wis. 14: "But you, Father, govern all things by your providence." Hence God has care of all, but specially of some: 1 Pet. 5: "Cast all your anxiety upon him, because he cares for you." And therefore God is specially theirs. And therefore he says, "I have hoped in you, because you are my God." Second, from his power; because unless he were powerful, hope would fail. But he does not think thus of God; hence he says, "My lots are in your hands," that is, all the good things that are given to me are in your power: Eph. 1: "In whom we also have been called by lot, having been predestined," and so on. Now it should be known that lots are of three kinds: some consultatory, some divinatory, and some derisory. Generally speaking, a lot is nothing other than a certain sign of the divine will that is sought. And therefore, in the Gloss of Augustine, a lot is not something evil, but a thing indicating the divine will in a case of human doubt. And therefore to cast lots is nothing other than to seek a sign of the divine will. Therefore, a lot by its very nature does not signify something evil; but it becomes evil in two ways. First, when someone seeks this sign from one from whom he ought not, as from a demon; and in this way sortileges are condemned among other things that pertain to unbelief. Second, if one seeks a sign in matters where it is not necessary. In two cases this sign ought to be sought: in necessary matters and in matters that cannot otherwise be known. For if it is not about necessary things, then it is curiosity; and this is the case with divinatory lots, because in these one is concerned about future things, and therefore they are vain and are rejected. But in necessary matters that can be otherwise known, lots are also prohibited, because this is to tempt God, namely when something can be known by human means but one resorts to the divine. But to use lots in distributing who should have what, or in deciding what is best to do in temporal affairs, I say that the lot is not blameworthy. Hence divisions are frequently made by lot. Similarly, for temporal dignities, if they are chosen by lot. But this is not permitted in spiritual matters, because in these man is directed by the Holy Spirit; hence whoever would cast lots in such matters would do injury to the Holy Spirit. Hence the apostles, before the Holy Spirit came, cast lots for Matthias; but after the Holy Spirit they chose the seven deacons without lots. "In your hands," therefore, he says, "are my lots," that is, whatever is given according to the indication of your will, all is under your power: Prov. 16: "Lots are cast into the lap, but they are disposed of by the Lord." Another text has, "My times," how long and what kind: Dan. 2: "He changes times and ages."

"In Thy hands" are "my lots." In Thy power are my lots. For I see no desert for which out of the universal ungodliness of the human race Thou hast elected me particularly to salvation. And though there be with Thee some just and secret order in my election, yet I, from whom this is hid, have attained by lot unto my Lord's vesture. "Deliver me from the hands of mine enemies, and from them that persecute me."

He says "my lot" in the sense of all my relief and all my tribulation. Since everyone has times when they are distressed and times when they are also made happy, he means, "my lot," the times allotted to me for being made glad and for being distressed, all these are "in your hands" and capable of being changed as you wish.

Then he adds the prayer when he says, "Deliver." He prays first for himself. Second, against his enemies, at "Let them be put to shame." Concerning the first he does two things. First, he prays to be freed from evils. Second, to be advanced to good, at "Make your face to shine." In adversaries he considers two things. First, their affection; and this he touches when he says, "From the hand of my enemies," that is, those who hate me: Ps. 142: "Deliver me from my enemies," and so on. These are the devils: Mt. 13: "An enemy has done this," and so on. Likewise friends: Mt. 10: "A man's enemies are those of his own household." Second, their effect, because they persecute: Ps. 118: "Many are those who persecute me and afflict me," and so on.

"Make Thy Face to shine upon Thy servant." Make it known to men, who do not think that I belong unto Thee, that Thy Face is bent upon me, and that I serve Thee. "Save me in Thy mercy."

Since it seemed as though God had turned away from them and was angry with them, he asks for reconciliation: Only have regard to me, he is saying, and it is sufficient for my salvation.

In this I trust, that I shall be saved if you make your face to shine on me, hiding your back from me.

Second, he prays to be advanced to good when he says, "Make your face to shine." Concerning this he does two things. First, he asks to be advanced in good things. Second, that he may not fail in his petition, at "Let me not be confounded." The first he asks in two ways. First, according to progress in wisdom. Second, according to progress in justice, at "Save me." The light of reason is nothing other than a certain participation of the divine light: Ps. 4: "The light of your countenance, O Lord, is signed upon us," and so on. This light does not increase in us except from the same cause by which it was begun. Hence if we wish to advance in it, it must be through the illumination of the divine countenance: Ps. 42: "Send forth your light," and so on. According to progress in justice, by which one arrives at salvation, he asks when he says, "Save me," and this "because of your mercy," not because of my merits: Tit. 3: "Not by the works of justice which we have done," and so on.

"O Lord, let me not be confounded, for I have called upon You" [Psalm 31:17]. O Lord, let me not be put to shame by those who insult me, for that I have called upon You. "Let the ungodly be ashamed, and be brought down to hell." Let them rather who call upon stones be ashamed, and made to dwell with darkness.

In saying, "Save me in your mercy," he denies his own merit. He constantly repeats the same things in order to teach us, nor does he ever become weary of his beloved confession, because the sweetness of the truth does not become distasteful to him. He also adds: "Lord, may I not be put to shame, for I have called upon you." Wonderful and complete is this proclamation which contains both the petition of a humble person and the indestructible strength of one who believes. So he asks not he not be put to shame by God failing to answer his prayer. But how does he believe that he is heard? "For I have called on you." Calling upon the Lord in faith is an act which finds favor rather than insulting God, for the one who calls cannot at all be deceived, assuming that he is heard by God.

As to the second he says, "Let me not be confounded," that is, failing in your hope; or "let me not be confounded," that is, cheated of my hope. And this because "I have called upon you": Joel 2: "Everyone who shall call upon the name of the Lord shall be saved." "I have called upon you." The Gloss of Augustine says: you call upon God when you call God into yourself, when you invite him into the house of your heart, which must first be cleansed of all filth and deceit; otherwise you do not truly call upon him. For if you call upon God to give you profit, you are calling upon profit, not God. Therefore, O avaricious one, you call upon God freely, so that money, not God himself, may fill you. Do you not want him to come to you without gold and silver? What, then, of the things God does for you suffices, when God himself does not suffice?

Then he prays against his enemies when he says, "Let them be put to shame." And first he sets forth his petition. Second, he assigns their merit, at "Who speak." And note that this prayer is to be understood more in the manner of a prediction than of a prayer; as if to say, "Let them be put to shame," conforming his will to divine justice. Against the first he sets forth three things that will come upon them: because at the judgment they will be confounded; hence he says, "Let them be put to shame." For he will say, Mt. 25: "I was hungry, and you did not give me to eat," and so on, because their conscience will reprove them: Is. 1: "You shall be ashamed of the gardens that you have chosen, when you shall be," and so on. Second, they will be sent into eternal punishment; and this is what he says, "And let them be brought down to hell": Ps. 48: "Like sheep they are laid in hell; death shall feed upon them." Third, they will be struck dumb; hence he says, "Let deceitful lips be made dumb": Ps. 106: "All iniquity shall stop its mouth." But against this: rather, they will be speaking: Rev. 16: "They blasphemed God," and so on. Likewise, they will groan: Wis. 5: "Groaning for anguish of spirit, and saying," and so on. I respond: it must be said that they will be struck dumb from words of pride and of injury inflicted on the saints.

"Let the deceitful lips be made dumb" [Psalm 31:18]. In making known to the peoples Your mysteries wrought in me, strike with dumb amazement the lips of them that invent falsehood of me. "Which speak iniquity against the Righteous, in pride and contempt." Which speak iniquity against Christ, in their pride and contempt of Him as a crucified man.

One who speaks falsely receives mercy when he becomes silent. He gives up deceit.

Second, when he adds, "Who speak," he assigns a threefold sin of theirs, and especially of the mouth, which is aggravated by three things: namely, the person against whom it is said, what is said, and its root. As to the first he says, "Against the just one," which is worse than if against a sinner; as if to say, those lips will be struck dumb which now speak; concerning what they say, because they speak injustice and falsehood: Ps. 35: "The words of his mouth are iniquity and deceit." From their root, because something is sometimes said against a just man out of ignorance and deception; but if it proceeds from a wicked root, then it is evil. And this wicked root is twofold: namely, pride and abuse: Prov. 2: "Where there has been pride, there will also be reproach." Likewise, they abuse the goods given to them, because these were given so that they might be humbled, and instead they are puffed up. Jerome has, "And contempt," because they foolishly despise others. And this is abuse, because they do not treat the just man as they ought, by despising him.

"How great" is "the multitude of Your sweetness, O Lord" [Psalm 31:19]. Here the Prophet exclaims, having sight of all this, and admiring how manifoldly plenteous is Your sweetness, O Lord. "Which You have hid for them that fear You." Even those, whom Thou correctest, You love much: but lest they should go on negligently from relaxed security, Thou hidest from them the sweetness of Your love, for whom it is profitable to fear You. "You have perfected it for them that hope in You." But You have perfected this sweetness for them that hope in You. For Thou dost not withdraw from them what they look for perseveringly even unto the end. "In sight of the sons of men." For it does not escape the notice of the sons of men, who now live no more after Adam, but after the Son of Man. "You will hide them in the hidden place of Your Countenance:" which seat You shall preserve for everlasting in the hidden place of the knowledge of You for them that hope in You. "From the troubling of men." So that now they suffer no more trouble from men.

From the law comes our fear of God, from faith our hope in him; but grace is hidden from those who are in fear of punishment. The soul that labors under that fear, not yet victorious over evil concupiscence and still held in the stern ward of that same fear, must take refuge by faith with the mercy of God, that he may grant what he commands, impart the sweet savor of grace and by his Holy Spirit make the delight of his precepts greater than the attraction that obstructs the keeping of them. Thus that "countless sum of his sweetness," the law of faith that is the love of him written and shed abroad in our hearts, is perfected to them that hope in him, so that the healed soul may work that which is good, not in fear of punishment but through love of righteousness.

There is an abundance of sweetness, for the Lord's sweetness is expressed by the many benefits that he gives. He is sweet when he corrects, sweet when he pardons, and sweet when he promises eternal rewards to believers. But you must understand that he is only sweet to those who have acquired a taste for him. His sweetness cannot come to those who have not deserved to experience him.

The sum of your sins does not surpass the magnitude of God's mercies. Your wounds are not beyond the healing skill of the great Physician. Only surrender to him with faith, tell the Physician of your malady. Repeat the words of David: "I said, I will confess against myself my iniquity to the Lord," and in like manner will be verified the second part of the verse: "And you forgave the wickedness of my heart."

Now, the verse has this sense: You hide the rewards and prizes for those who fear you, O Lord, many and great and marvelous though these are, and instead you allow them to struggle with sweat and tears. Yet there comes the time when you reveal the rewards, giving cheer to the athletes.… Then he described in detail the providence in their favor.… Your appearance suffices, he is saying (he calls it "presence"), for them to be freed from all human disturbance and commotion, and to conceal them as though admitted to the precincts of some tabernacle and render them invisible.

"How great." Above, the Psalmist set forth tribulation and prayer; here he proceeds to thanksgiving, as one who has been heard. In this he does two things. First, he commemorates universally the benefits that God confers on the human race and on the saints. Second, he breaks forth into thanksgiving, at "Blessed be the Lord, because," and so on. And concerning the first he does two things. First, he shows the mercy of God as to gifts conferred on the saints. Second, as to the evils from which he protects them, at "You will hide them." Concerning the first he does two things. He shows, first, the preparation of goods. Second, their fulfillment, at "You have completed for them." He says therefore, "How great," and so on. Sweetness in spiritual matters is spoken of by analogy: for just as bodily sweetness delights the taste of the flesh, so that which delights the mind inwardly is called sweetness. It happens, however, sometimes that the taste of the flesh, not well disposed, takes delight in a corrupt flavor, and then it is falsely delighted. So the affection of a man, when it is not well ordered, takes delight in something that is not truly delightful. But if it is well disposed, it takes delight in the true good, namely the divine good. And therefore the substantial goodness of God is called the sweetness of God: Wis. 16: "You showed your substance and your sweetness, which you have toward your children." Or, the sweetness of God is spoken of in the way in which someone is said to have a bitter disposition, namely when he thinks about how to sadden others: Eph. 4: "Let all bitterness be put away from you." Therefore, by contrast, the sweetness of the soul is when one proposes to console others. Hence the sweetness of God is called the purpose by which he wills all men to be saved, 1 Tim. 2: "O taste and see that the Lord is sweet," Ps. 33; likewise, "The Lord is sweet and upright," Ps. 24. And in whatever way sweetness is spoken of, it contains delight, because although it is one and simple in itself, yet it is the root and source of all goodness. And therefore whatever delights in the world, the whole of it is in God -- such as wisdom, truth, honors, excellence, pleasure, and all things of this kind -- in excess they are there. And therefore he says, "How great is the multitude," surpassing in magnitude, infinitely incomprehensible to us. Likewise, the multitude as to the sweetness of its effect, because whatever can come to man, the whole of it is from the sweetness of God's goodness: Wis. 12: "O how good and sweet is your spirit, Lord, in us." Is. 54, where the multitude of the just is treated: "Many are the children of the desolate," and so on. As for what he says, "Which you have hidden," and so on, this can be understood in two ways. In one way, that God hides himself from them so that they may not know him, so that their desire may grow. In another way, that he has stored up in hiddenness for those who fear him to possess it; and this is better. As if to say, you have stored up in hiddenness on their behalf. And why? Because that sweetness is not in sensible goods, which are manifest to us, but in invisible things; and not in created things, but in the invisibility of God himself: Rev. 2: "To the one who conquers I will give the hidden manna": 1 Cor. 2: "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him." Therefore the good preparation is in hiddenness; but the consummation and fulfillment is manifest. Hence he adds, "You have completed for them," and so on. Between that predestination and its effect -- namely, of him who is in glory -- in the middle is the state of grace, which is the beginning of glory. And passing over this, he proceeds to the perfect and says, "You have completed," that is, you will complete, and you have begun to bring to completion that hidden thing: 1 Cor. 13: "When that which is perfect shall come, that which is imperfect shall be done away with," and so on. But for whom? "For those who hope in you," to whom this perfection will come -- not to those who trust in themselves: Rom. 5: "We glory in the hope of the glory of the children of God." But then it will not be hidden; rather, it will be "in the sight of the children of men," because all, both good and evil, will see that glory: Rom. 8: "I reckon that the sufferings of this present time are not worthy to be compared with the glory to come that shall be revealed in us": Wis. 5: "Seeing this, they shall be troubled with terrible fear," and so on, "and say: how are they counted among the children of God, and their lot is among the saints?" Or, "children," that is, the saints, who will see fully: Ps. 106: "The upright shall see," and so on. Or, "those who hope in you" and manifest this "in the sight of the children of men": Rom. 1: "For I am not ashamed of the Gospel."

Although the just suffer trials in this age, a greater sweetness awaits them, if they persevere to the future, which the Lord hides meanwhile for those who fear him. He does not wish to show it in this age, so he may complete it for the ones hoping in him in the presence of those who mock them. Now he hides them in the secret of his presence from the vexation of people.… Then he magnifies his mercy when he prepares a fortified city, which angels surround, the mother city of holy Jerusalem.

"You will protect them in Your tabernacle from the contradiction of tongues" [Psalm 31:20]. But here meanwhile while evil tongues murmur against them, saying, Who has come thence? You will protect them in the tabernacle, that of faith in those things, which the Lord wrought and endured for us in time.

God's abounding goodness aids us in a hidden way, and in the present life it is not clearly evident. For every objection of unbelievers would be removed, could we actually see what we only hope for. But our hopes await the ages to come, so that there may then be revealed what at present our faith alone apprehends.

Then when he says, "You will hide them," he shows the benefits of God toward the saints through liberation from evil. But because man can suffer a twofold evil -- namely, in deed and in word -- first he shows when he protects from the first evil. Second, how from the second, at "You will protect them." He says therefore, "You will hide them," and so on. He speaks by way of similitude: just as if someone were sought for death, whoever hid him in the secret places of his house, there he would be safe. So it is with the saints. The wicked persecute them, but God hides them in the secret place, that is, he will lead them to that hidden place of his sweetness: Col. 3: "Your life is hidden with Christ in God." But this will be perfectly in the future, when they will see him face to face: 1 Cor. 13: "Then we shall see him face to face, as he is." And this is what he says, "Of your face." But even in the present he hides them, insofar as we see something of the sweetness of his glory in contemplation. And he hides them to such an extent that men cannot disturb those who are established in the love of God: Wis. 3: "The souls of the just are in the hand of God," and so on. Or, not feeling the disturbances that men suffer in judgment: Wis. 5: "They shall be troubled with terrible fear," and so on. Likewise, insofar as a man is hidden in contemplation and does not feel the disturbances of the world: Wis. 8: "Entering into my house, I shall find rest with her," and so on. Second, he shows how they are hidden from evil speakers when he says, "You will protect them," and so on. For some are protected from evildoers but not from evil speakers; for not all are protected from this evil. Hence Octavian responded to Tiberius, who was zealous on his behalf against those who spoke ill of him: "I do not want you to be troubled on this matter, Tiberius. It is enough for us that no one can harm us." He says therefore, "You will protect them in your tabernacle." This refers to the present Church, which is the tabernacle of those who are fighting: Is. 4: "The tabernacle shall be for a shade in the daytime from the heat," and so on. And this, "from the contradiction of tongues," which either by blaspheming God or by teaching falsehoods, contradict truthful doctrine -- such as schisms and various heresies: Job 16: "A slanderer is raised up against my face, contradicting me." If therefore one has recourse to the tabernacle of God, that is, to the Church and to the secrets of its faith, there one finds a secure defense against such contradiction of tongues.

"Blessed be the Lord; for He has made His mercy marvellous, in the city of compassing" [Psalm 31:21]. Blessed be the Lord, for after the correction of the sharpest persecutions He has made His mercy marvellous to all throughout the world, in the circuit of human society.

We should regard the "surrounded city" as the physical location of Jerusalem, which is set in the midst of the nations and is known to exist as the temple of God. The nations that are located around it were worthy to receive the precepts of the Christian teaching, as if the purest of springs opened itself up to them, and they were irrigated with the gifts of heavenly life. So in this city the Lord "has made his mercy wonderful," since it was there in fact that he deemed it fitting to teach, to perform miracles, and to suffer for human salvation. There too he revealed the glory of his resurrection, where he chose to make known such immense mysteries.

He surrounded and enclosed me in his habitual lovingkindness, he is saying, as the inhabitants encircle a city with a strong rampart.

Then when he says, "Blessed," he offers thanksgiving. In this he does two things. First, he gives thanks. Second, he exhorts others to this, to whom the aforesaid benefits have been conferred, at "Love the Lord." Concerning the first he does three things. First, he breaks forth into thanks. Second, he proposes the mercy for which he gives thanks, at "Because he has made his mercy wonderful," and so on. Third, he explains the cause, at "But I said." He says therefore, "Blessed be the Lord"; as if to say, since the people of the saints have been thus protected by God, nothing remains but to bless God, that is, to attribute this to his goodness: Tob. 12: "Bless God and recount all his wonders." And why? "Because he has made his mercy wonderful to me," that is, he has made it marvelous. For a man seems to be bound to give thanks when he is marvelously freed from great dangers. And how did he make it wonderful? "In a fortified city," he says; as if to say, he so freed me that he made me like a fortified city. Another text has, "In a city of surrounding." The Hebrews have, "Under siege." This can be referred to two intentions, and each shows God's mercy as marvelous: because in a fortified city he so freed me, because he made me like a fortified city against evils. And this city is the Church: Jer. 1: "I have made you today a fortified city, and a pillar of iron, and a wall of bronze." Or, in a besieged city, his mercy is likewise marvelous: because we were freed from a lesser evil. For those who are besieged endure great danger; and therefore he says, I was in a besieged city, or one surrounded, and yet he freed me as a center from the circumference. For the circumference is placed around in a circle, and the center in the middle. The people of the Jews, who were in the middle of the nations that surrounded Judea, where praises were said to God, where sacrifices were offered, where prophecies did not cease. But now among all the surrounding nations the mercy of God has been spread: Mk. 16: "Go into the whole world and preach the Gospel to every creature." Therefore, in a surrounding city, he says, namely, among the whole people of the nations.

"I said in my ecstasy" [Psalm 31:22]. Whence that people again speaking says, I said in my fear, when the heathen were raging horribly against me. "I have been cast forth from the sight of Your eyes." For if You had regard to me, You would not suffer me to endure these things. "Therefore You heard, O Lord, the voice of my prayer, when I cried unto You." Therefore putting a limit to correction, and showing that I have part in Your care, You heard, O Lord, the voice of my prayer, when I raised it high out of tribulation.

The mercy of God is not so "marvellous" when it is shown in humbler cities as when it is shown in "a strong city," and for this reason "God is to be blessed."

This psalm is likely to have been spoken by blessed David at the time of being pursued by Absalom.… I thought that on falling into sin, he is saying, I was far from your care; but you took account of my humble words and did not despise me in my need. Now, he rightly called his sin "departure": after treading the way of righteousness he left it and turned aside; but he stumbled and fell foul of bloodthirsty brigands. This very thing reveals David's virtue: he was not in the habit of sinning, but departing a little from his chosen course he suffered that awful slide.

Then when he says, "But I said," he explains the matter of thanksgiving. Where first he sets forth its greatness. Second, he presents the answer to prayer, at "Therefore you have heard," and so on. He says therefore, "I said in the excess of my mind." Excess sometimes comes from an internal cause, when one sees astonishing things that put one beside oneself: Acts 3: "They were filled with wonder and amazement." Sometimes from a higher cause, when one contemplates divine things and is caught up beyond oneself: 2 Cor. 5: "Whether we be transported in mind, it is for God." So, elevated to divine things, he says, "I am cast away," and so on, that is, I perceived myself to be far from you, because the more a man approaches God, the more he perceives himself as lesser. Job 42: "With the hearing of the ear I heard you, but now my eye sees you," and so on. Or, if it is understood as to the excess from a lower cause, which Jerome's text suggests, sometimes a man considers the gravity of sins or of impending evils, and from this he reckons himself forsaken -- as Christ said in the person of his members, Mt. 27: "My God, my God, why have you forsaken me?" And so David says this: considering the evils that are coming upon me, "I am cast away": Jon. 2: "I am cast away from the sight of your eyes."

Second, when he says, "Therefore you have heard," he presents the answer to prayer; as if to say, therefore, because I said this, "you have heard": Ps. 10: "He has had regard for the prayer of the humble." So the publican in Lk. 18, because he acknowledged himself a sinner, went down to his house justified: Sir. 35: "The prayer of him who humbles himself shall pierce the clouds." Or, according to Jerome, it is put interrogatively: "I said," and so on. Will you therefore not hear? As if to say, it is wonderful that, since I am so far from you, you should hear me. "When I cried to you." The Gloss of Augustine says: the cry that reaches God is made not with the voice but with the heart, because many who are silent with their lips but with averted hearts have been able to obtain nothing. Cry out, therefore, within, where God hears.

"Love the Lord, all you His saints" [Psalm 31:23]. The Prophet again exhorts, having sight of these things, and says, "Love the Lord, all you His saints; for the Lord will require truth." Since "if the righteous shall scarcely be saved, where shall the sinner and the ungodly appear?" [1 Peter 4:18] "And He will repay them that do exceeding proudly." And He will repay them who even when conquered are not converted, because they are very proud.

When he has completed a hymn on the kindnesses granted to him, he urges the saints to love the Lord, since his members love the Author of such a kindness when they recognize that it has been bestowed on their Head. "Love" he says, now as to his friends, not as if speaking to servants, for fear is characteristic of servants, but love characterizes the relationship between friends.

He repays extraordinarily those who are guilty of arrogance so as to bring out that God loathes this transgression more than every other sin.

You who pass through the present life with divine hope, strengthen your souls with bravery and heed the directions of the pilot, traveling wherever he leads.

Then when he says, "Love the Lord," he exhorts those to whom the aforesaid benefits have been conferred to show gratitude. And he orders them first as to their affection. Second, as to their action, at "Act manfully." Concerning the first he does two things. First, he exhorts them to love God. Second, he assigns the reason for loving: "Because the Lord will require truth." He says therefore: because he has heard and because he has made his mercy wonderful, "love the Lord": Deut. 4: "And now, Israel, hear the commandments and judgments that I teach you," and so on. And who those are who ought to love, he shows: because "his saints": Song 1: "The upright love you." "Because the Lord will require truth." He assigns the cause of loving. Now a twofold cause is given as to why they are bound to love God: because what the saints love, God loves; and what they hate, God hates. The second is at "And he will repay." As to the first he says, "Because the Lord will require truth, and will repay abundantly those who act proudly"; as if to say, you ought to love the Lord because he loves what you love, and he requires this. The saints love truth; and therefore God, who requires truth, ought to be loved by us. God requires the truth of justice: Rom. 2: "The judgment of God is according to truth against those who do such things." Likewise, of life: Is. 38: "I beseech you, O Lord, remember how I have walked before you in truth and with a perfect heart." Likewise, of doctrine: Mt. 22: "We know that you are truthful and teach the way of God in truth." The second reason why you are bound to love God is that he punishes what you hate; for God punishes pride, which the saints hate. And this is what he says, "And he will repay" punishment, namely, "abundantly," that is, beyond themselves, because they exalt themselves beyond themselves: Is. 16: "His pride and his arrogance and his indignation are more than his strength."

There will be a judgment in which the Lord will require truth and he will repay the haughty. Be strong; flag not; let your heart be comforted. Be secure, you who hope in the Lord.

"Quit you like men, and let your heart be strengthened" [Psalm 31:24]: working good without fainting, that you may reap in due season. "All you who trust in the Lord:" that is, you who duly fear and worship Him, trust ye in the Lord.

This is the power of the entire psalm and in it the usefulness of the sacred passion is concentrated … namely, that they not be frightened by the sufferings predicted, but that the hearts of the faithful find strength for the glorious imitation that they knew had been introduced to provide the healing of salvation for the world.… So this is an appeal to good people not to withdraw themselves from their good intention because of the weakness of their flesh.… For in this way, the hearts of those who endure are strengthened, if they fortify their hope through the Lord's power.

Then when he adds, "Act manfully," he orders them as to their action. First, that they be strong in work, when he says, "Act manfully": Prov. 18: "He who is soft and lax in his work is the brother of him who wastes his own works." Likewise, that they be strong in heart: "And let your heart be strengthened": Ps. 26: "Wait for the Lord, act manfully, and let your heart be strengthened, and wait for the Lord."