Psalm 34 [MT 35]

"Judge Thou, O Lord" (saith he), "them that hurt me, and fight Thou against them that fight against me" (ver. 1). "If God be for us, who can be against us?" And whereby doth God this for us? "Take hold" (saith he) "of arms and shield, and rise up to my help" (ver. 2). A great spectacle is it, to see God armed for thee. And what is His Shield, what are His Arms? "Lord," in another place saith the man who here also speaketh, "as with the shield of Thy good-will hast Thou compassed us." But His Arms, wherewith He may not only us defend, but also strike His enemies, if we have well profited, shall we ourselves be. For as we from Him have this, that we be armed, so is He armed from us. But He is armed from those whom He hath made, we are armed with those things which we have received from Him who made us. These our arms the Apostle in a certain place calleth, "The shield of Faith, the helmet of Salvation, and the sword of the Spirit, which is the Word of God." He hath armed us with such arms as ye have heard, arms admirable, and unconquered, insuperable and shining; spiritual truly and invisible, because we have to fight also against invisible enemies. If thou seest thine enemy, let thine arms be seen. We are armed with faith in those things which we see not, and we overthrow enemies whom we see not. ...

This statement, as has been noted, refers to the devil and his followers.… For when he gives the command, "pray for your enemies," this statement does not apply to people. Thus, he asks that they be condemned whom he knows by virtue of his foreknowledge would not come to the remedies of repentance. For in what follows, when he turns his attention to people, he desires that they be converted, not that they perish.

He who conquers in war reduces the enemies to slavery: Christ has overcome the world. Hence, … all become his servants.

In the preceding Psalms, the dignity of the just has been manifested; here, however, help is implored against the persecutions of the wicked; and regarding this he does three things. First, he asks for divine help against persecuting sinners. Second, he confesses that he suffers such tribulations on account of sin, at "Lord, not in your fury." Third, he shows his confidence which he has in God, at "waiting, I have waited." Regarding the first, he does three things. First, he asks for divine help against the persecution of the wicked. Second, he describes their wickedness, at "the unjust man has said." Third, he shows that their prosperity is to be despised, at "do not be envious." The title is common: "Unto the end, a Psalm of David himself." Mystically it pertains to Christ, the true David; and according to the mystical interpretation, it is the second Psalm of those which speak at length about the Passion of Christ. The first was "O God, my God, look upon me," Ps. 21. Therefore this Psalm, whether read in the person of David, or of Christ, or of anyone, does two things. First, he asks for the repulse of the wicked. Second, he assigns the cause, at "witnesses rising up." Regarding the first, he does three things. First, he asks for the condemnation of his adversaries. Second, he sets forth the ground for condemnation, namely their guilt, at "because without cause." Third, he assigns the fruits of this condemnation, at "but my soul." Regarding the first, he does two things. First, he sets forth his petition in general. Second, he explains it, at "Take hold of arms," etc. Regarding the first, he asks for two things in general: namely their condemnation, and divine assistance, at "fight against." For he asks these two things against two evils: for against those who harm, he asks condemnation, and against those who attack, he asks divine assistance. First, someone attacks another. Second, prevailing, he inflicts harm. There is therefore here an inverted order. For when someone attacks another, he does not immediately deserve condemnation, but the one attacked is stirred to seek help; but when he does harm, then he seeks condemnation. And therefore here he distinguishes both, because the harm is prior in the intention of the one inflicting it; and therefore he first asks for the condemnation of those who harm. He says therefore, "O Lord, judge those who harm me." Now there is a threefold judgment: namely, of condemnation: Jas. 2: "Judgment without mercy to him who has not shown mercy." Also of purgation: 1 Pet. 4: "It is time for judgment to begin from the house of the Lord." Also of discernment: Ps. 42: "Judge me, O God, and distinguish my cause." Here, however, the first is treated. A similar petition is found in Jer. 11: "But you, O Lord of hosts, who judge justly and test the heart and mind, let me see your vengeance on them." Objection: Mt. 5: "Pray for those who persecute and calumniate you." I respond: It must be said that in all these imprecations there is a twofold understanding. One, that they are said by way of foretelling, so that when he says "judge," it is as if to say "you will judge." Or that all should be understood as uttered not from a zeal for personal revenge, but for divine justice, to which the just conform themselves. Second, the one attacked desires that his adversary be resisted; hence he says, "fight against those who fight against me," that is, so they may not prevail against me. Jer. 20: "The Lord is with me as a mighty warrior." Is. 63: "I who speak justice and am a defender to save."

Armor and shield are the very will of the Lord by which he protects someone in danger and fights back against his enemy.

He indicates through the arms and shield and sword the chastising powers sent by God to help those who fear him.

Consequently, when he says, "Take hold of arms," he explains his petition. For he asked for two things: namely the condemnation of those who harm, and the routing of those who attack. And therefore he explains these two in particular. First, he explains the second. Second, the first, at "let them be confounded." Regarding the first, he sets forth five things that are necessary in a defender. The first is that he arm himself; and this he touches upon saying, "Take hold of arms and shield." The arms of God are his elect: Rom. 6: "Present your members as arms of justice to God." Hence the Angels are called the arms of God, which he uses to fight against the wicked: Wis. 5: "The whole world shall fight with him against the senseless." The shield of God properly is the divine protection and his will by which he protects: Ps. 5: "With the shield of your good will you have crowned us." He says therefore, "Take hold of arms and shield," that is, send your saints, and also protect me with your good will. Or, "arms and shield" are the virtues: Wis. 5: "He will put on justice as a breastplate, and take up an inexpugnable shield of equity." The second is that he proceed to battle; and therefore he says, "Rise up to help me." God is said to sleep when man is in tribulations and does not feel the divine assistance: Mt. 8: "A great tempest arose in the sea, so that the boat was covered with waves, where the disciples were; but he was sleeping; and they roused him saying: Lord, save us, we are perishing. And rising up, he commanded the winds and the sea, and a great calm came about." Ps. 43: "Arise, why do you sleep, O Lord?"

"Pour forth the weapon, and stop the way against them that persecute me" (ver. 3). Who are they that persecute thee? Haply thy neighbour, or he whom thou hast offended, or to whom thou hast done wrong, or who would take away what is thine, or against whom thou preachest the truth, or whose sin thou rebukest, or whom living ill by thy well living thou offendest. There are indeed even these enemies to us, and they persecute us: but other enemies we are taught to know, those against whom we fight invisibly, of whom the Apostle warneth us, saying, "We wrestle not against flesh and blood," that is, against men; not against those whom ye see, but against those whom ye see not; "against principalities, against powers, against the rulers of the world, of this darkness." ..."The whole world lieth in wickedness;" therefore the Apostle explained of what world they were rulers, he said, "of this darkness." The rulers of this world, I say, are the rulers of this darkness. ...

The third is the drawing of the sword; and therefore he says, "Pour out the spear." Jerome has, "Unsheathe the sword." A spear is the same as a sword. Nevertheless, "pour out" here designates the abundance of divine vengeance. The Gloss: "Pour out the spear," that is, multiply the vengeance. Zech. 13: "Sword, arise against my shepherd, and against the man who cleaves to me." The spear can be understood as either the vengeance of God, or the soul of Christ, or any just person, who are the sword of God against the wicked: 1 Cor. 2: "The spiritual man judges all things." The fourth is the striking; and therefore he says, "and shut up," etc. Jerome has, "and go before against those who pursue me"; as if to say, strike before they can guard themselves. And this is also properly called being shut in, as it were unable to escape: Job 10: "Since there is no one who can rescue from your hand." Or one is said to be shut in when he is convicted of falsehood; hence he says, "shut them in"; as if to say, convict them so that they may recognize their error. The fifth is that the one being protected be rescued; hence he says, "Say to my soul: I am your salvation"; as if to say, manifest by effect, so that through interior inspiration I may know you to be the salvation of my soul. Ps. 84: "I will hear what the Lord God speaks within me." Is. 43: "I am the Lord, and there is no savior besides me."

And what follows? "Let them be confounded and put to shame, that seek after my soul" (ver. 4): for to this end they seek after it, to destroy it. For I would that they would seek it for good! for in another Psalm he blameth this in men, that there was none who would seek after his soul: "Refuge failed me: there was none that would seek after my soul." Who is this that saith, "There was none that would seek after my soul"? Is it haply He, of whom so long before it was predicted, "They pierced My Hands and My Feet, they numbered all My Bones, they stared and looked upon Me, they have parted My Garments among them, and cast lots for My Vesture"? Now all these things were done before their eyes, and there was none who would seek after His Soul. ...Many have been confounded to their health: many, put to shame, have passed over from the persecution of Christ to the society of His members with devoted piety; and this would not have been, had they not been confounded and put to shame. Therefore he wished well to them. ...Let them not go before, but follow; let them not give counsel, but take it. For Peter would go before the Lord, when the Lord spake of His future Passion: he would to Him as it were give counsel for His health. The sick man to the Saviour give counsel for His health! And what said he to the Lord, affirming that His future Passion? "Be it far from Thee, Lord. Be gracious to Thyself. This shall not be to Thee." He would go before that the Lord might follow; and what said He? "Get thee behind Me, Satan." By going before thou art Satan, by following thou wilt be a disciple. The same then is said to these also, "Let them be turned back and brought to confusion that think evil against me." For when they have begun to follow after, now they will not think evil against me, but desire my good.

Consequently, when he says, "Let them be confounded," he treats the condemnation of those who harm. And first, he asks for their condemnation. Second, he adduces a comparison, at "let them be as dust," etc. Regarding the first, he asks for two things in condemnation against the two things which wicked persecutors intend. For principally they intend to destroy him completely: Ps. 82: "Let the name of Israel be remembered no more." Second, they intend at least to inflict some evils upon him; and regarding both, he asks for their condemnation. The second, at "let them be turned back." Regarding the first, he does two things. First, he sets forth the punishment he seeks. Second, he adds their demerit, at "who seek my soul." He asks for a twofold punishment: namely confusion and fear. Confusion consists in the fact that one cannot fulfill one's intention. The second is that, failing in one's purpose, one fears lest one fall either into a similar punishment or into the hands of the adversary. And therefore he says, as to the first, "Let them be confounded"; and as to the second, "let them be in awe," that is, let them fear a similar punishment. A similar passage is found in Jer. 17: "Let those who persecute me be confounded, and let me not be confounded," etc. This can also be reduced to being understood as said for their own confusion, namely a good confusion and a good fear, so that they may be salutarily confounded unto repentance. "And let them be in awe," that is, let them fear punishments, even if their merit contradicts it, because they are "seeking my soul." Regarding the second, he says, "let them be turned back." And regarding this he does two things. First, he asks that they be impeded from their purpose. Second, that they be confounded when impeded, at "and let them be confounded." He says therefore, "let them be turned backward," not being able to advance in what they intend, but "let them fail" in what comes after, "and from this let them be confounded." It can also be reduced to the good sense: "Let them be turned backward," so that they may follow me. Mk. 8: "Get behind me, Satan." "And let them be confounded" about their sins. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" "Devising evil against me." Jer. 18: "You know, O Lord, all their counsel against me unto death."

What of others? For all are not so conquered as to be converted and believe: many continue in obstinacy, many preserve in heart the spirit of going before, and if they exert it not, yet they labour with it, and finding opportunity bring it forth. Of such, what followeth? "Let them be as dust before the wind" (ver. 5). "Not so are the ungodly, not so; but as the dust which the wind driveth away from the face of the earth." The wind is temptation; the dust are the ungodly. When temptation cometh, the dust is raised, it neither standeth nor resisteth. "Let them be as dust before the wind, and let the Angel of the Lord trouble them."

Dust is indeed an earthy yet very dry and thin substance, which cannot remain in its place when the wind blows, but is lifted into the flowing breezes. So also the desires of sinners, when they have been admonished by the inspiration of the truth, are lifted by the Lord's help from their earthly vices and brought to the heavenly virtues. So here the desire is expressed for evil people to come to heavenly life through a blessed improvement.… This angel afflicts the converted in order that they may be brought into that blessed homeland by the gift of humility. Such affliction is a kindness, since the desire is expressed that it may present itself as a great gift.

Then, when he says, "let them be," he adduces a comparison. And first, regarding the first. Second, regarding the second, at "let their ways be." He says therefore, "let them be as dust." For he first asks for judgment against those who sought to destroy him totally; and therefore he adduces a comparison of something that is totally destroyed, namely dust. For the dispersion of dust arises from three things: namely, from the dispersibility of the dust itself, because dust is dry and divided into very small parts, and therefore easily dispersible. And therefore he says, "let them be as dust": that just as dust is broken up into many pieces because of the lack of moisture, so also may the wicked be. Another reason is the wind that stirs it up; hence he says, "before the face of the wind." Wind sometimes signifies tribulation: Job 27: "A scorching wind shall carry him away," etc. Sometimes the very temptation of sin: Is. 64: "Your iniquities have carried you away like the wind." Third, from the impulse of someone driving the wind; hence he says, "and the Angel of the Lord pressing upon them," namely so that they may be totally dispersed. For just as through the assistance of Angels some things prosper by a greater power, so from good or evil Angels it happens that tribulations become more severe; for God sometimes punishes sinners even through good Angels: Is. 37: "The Angel of the Lord went out and struck in the camp of the Assyrians one hundred eighty-five thousand," etc.

"Let their way be darkness and slipping." A horrible way! Darkness alone who fears not? A slippery way alone who avoids not? In a dark and slippery way how shall you go? Where set foot? These two ills are the great punishments of men: darkness, ignorance; a slippery way, luxury. "And let the Angel of the Lord persecute them;" that they be not able to stand. For any one in a dark and slippery way, when he sees that if he move his foot he will fall, and there is no light before his feet, haply resolves to wait until light come; but here is the Angel of the Lord persecuting them. These things he predicted would come upon them, not as though he wished them to happen. Although the Prophet in the Spirit of God so speaks these things, even as God does the same, with sure judgment, with a judgment good, righteous, holy, tranquil; not moved with wrath, not with bitter jealousy, not with desire of wreaking enmities, but of punishing wickedness with righteousness; nevertheless, it is a prophecy.

Put them to flight, entrusting the pursuit to the unseen angels. This is the way we also find the Assyrians exterminated by an angel and the way the exterminator destroyed the firstborn of the Egyptians.

Then, when he says, "let their ways be," a comparison is set forth regarding the second impediment, that is, regarding the course of the way; and he sets forth three impediments on the way. The first is darkness, because then one easily stumbles. "Let their ways," that is, their progress, "become darkness." The second is that the way be slippery and prone to falling: Lam. 4: "Our steps have slipped in the path of our ways." And the third is that there be someone pursuing and compelling, so that one falls more. "And the Angel of the Lord," etc. Prov. 17: "A cruel angel shall be sent against him." He says therefore, "Let their ways become darkness" of ignorance: Ps. 81: "They knew not, nor did they understand; they walk in darkness." "And slippery," that is, carnal vices in which they easily fall. "And the Angel of the Lord pursuing them": the Demon himself tempting to sin, or a good Angel permitting the fall, so that, humbled, they may rise again stronger.

But wherefore these so great evils? By what desert? Hear by what desert. "For without cause have they hid for me the corruption of their trap" (ver. 7). For Him that is our Head, observe, the Jews did this: they hid the corruption of their trap. For whom hid they their trap? For Him who saw the hearts of those that hid. But yet was He among them like one ignorant, as though He were deceived, whereas they were in that deceived, that they thought Him to be deceived. For therefore was He as though deceived, living among them, because we among such as they were so to live, as to be without doubt deceived. He saw His betrayer, and chose him the more to a necessary work. By his evil He wrought a great good: and yet among the twelve was he chosen, lest even the small number of twelve should be without one evil. This was an example of patience to us, because it was necessary that we should live among the evil: it was necessary that we should endure the evil, either knowing them or knowing them not: an example of patience He gave thee lest thou shouldest fail, when thou hast begun to live among the evil. And because that School of Christ in the twelve failed not, how much more ought we to be firm, when in the great Church is fulfilled what was predicted of the mixture of the evil. ...But yet what is to be done? "Without a cause have they hid for me the corruption of their trap." What meaneth, "Without a cause"? I have done them no evil, I have hurt them not at all. "Vainly have they reviled my soul." What is, "Vainly"? Speaking falsely, proving nothing.

"Because without cause they hid." Above, the Psalmist asked that those who harm be judged and that those who attack come to defeat; here, however, he shows how they deservedly suffer these things. And first, he sets forth the guilt. Second, the punishment, at "let the snare come upon them." Regarding the first, he first sets forth the intention of malice. Second, its execution, at "without cause." In the first, three things are set forth that aggravate the guilt. The first is iniquity; and therefore he says, "without cause." The second is fraud; and therefore he says, "they hid." The third is cruelty; and therefore he says, "the destruction of their snare." He says therefore, "because without cause." If someone plots evil against one who has harmed him, it does not seem entirely unjust; but when against one who has in no way harmed him, this is altogether unjust; and this is what he says, "without cause," namely without any offense on my part. Jn. 15: "They hated me without cause." Is. 52: "The Assyrian oppressed him without any cause." Fraud is noted when he says, "they hid from me," because they plot evil against me through deceit. Lam. 3: "He has become to me a lurking bear, a lion in hiding." Ps. 9: "He lies in ambush like a lion in his den." He shows cruelty because they prepare ambushes unto death; hence he says, "unto the destruction of their snare," that is, they hide a snare unto death. Prov. 1: "Come with us, let us lie in wait for blood, let us hide snares against the innocent in vain; let us swallow him up," etc. Second, when he says, "without cause they reproached," the execution is set forth, likewise without cause. He says "they reproached" because they brought insults. Now a reproach is when someone imputes a crime to another that is against his honor. Sometimes a crime is imputed to someone so that he may be confounded and rejected. Sometimes, however, so that he may lose his life; and this is "against my soul"; and therefore he says, "my soul"; as if to say: they did this so as to deprive me totally of life. So the Jews imputed crimes worthy of death to Christ: Lk. 23: "He stirs up the people, teaching throughout all Judea." Ps. 68: "The reproaches of those who reproached you have fallen upon me." But this was "without cause," that is, without reason, as was said above, namely "gratuitously." Jn. 8: "Which of you shall convict me of sin?" Therefore, they imputed sin to him "without cause." Or, "without cause," that is, in vain, as regards their intention, because they intended to destroy his faith: Jn. 11: "What do we do, because this man works many signs? If we let him alone," etc. Nevertheless, this plan was in vain, because the whole world after his death was converted to the faith.

But yet what is to be done? "Without a cause have they hid for me the corruption of their trap." What meaneth, "Without a cause"? I have done them no evil, I have hurt them not at all. "Vainly have they reviled my soul." What is, "Vainly"? Speaking falsely, proving nothing. "Let a trap come upon them which they know not of" (ver. 8). A magnificent retribution, nothing more just! They have hidden a trap that I might know not: let a trap come upon them which they know not of. For I know of their trap. But what, trap is coming upon them? That which they know not of. Let us hear, lest haply he speak of that. "Let a trap come upon them, which they know not of." Perhaps that is one which they hid for him, that another which shall come upon themselves. Not so: but what? "The wicked shall be holden with the cords of his own sins." Thereby are they deceived, whereby they would deceive. Thence shall come mischief to them, whence they endeavoured mischief. For it follows, "And let the net which they have hidden catch themselves, and let them fall into their own trap." As if any one should prepare a cup of poison for another, and forgetting should drink it up himself: or as if one should dig a pit, that his enemy might fall thereinto in the darkness and himself forgetting what he had dug, should first walk that way, and fall into it...

I think this speaks about the cross on which the devil falls unknowingly. For if he had known never would he have affixed the Lord of glory to the cross.

Consequently, when he says, "let the snare come upon him," etc., the punishment fitting the guilt is set forth; and this, because they are judged by the same judgment by which they wished to judge: Mt. 7: "With what judgment you judge, you shall be judged." They fraudulently intended his death; therefore the Psalmist asks against them, either conforming his will to the divine will, or foretelling. And he asks three things: namely, that a snare be prepared for them, that they be caught, and that they not escape. As to the first, he says, "let the snare come upon him," namely upon the people, or upon the one who is chief among them. This snare can be understood in three ways. Either as the snare of punishment, because on account of the death of Christ they were ensnared: Is. 8: "Many of them shall stumble and fall and be crushed and ensnared and caught"; because they are captives among all nations. "Which they did not know," he says, because they could not even suspect such a punishment: Lk. 21: "For there shall be great distress upon the land, and wrath upon this people; and they shall fall by the edge of the sword, and shall be led away captive into all nations." Mt. 24: "For there shall be then great tribulation, such as has not been from the beginning of the world until now, nor ever shall be." Or, of the snare of guilt: 1 Tim. 6: "Those who wish to become rich fall into temptation and into the snare of the Devil." As if to say: let the snare of guilt come upon him which he cannot foresee; because the sinner does not see that he is bound, but thinks he is doing his own will; but in truth he is ensnared, because Prov. 5: "He is bound by the cords of his own sins." Or, of the snare of justice; as if to say: let the snare come upon him, binding him to good. "Which they did not know," because 1 Cor. 2: "The natural man does not perceive the things that are of the Spirit." As to the second, he says, "and the trap which he hid, let it seize him," that is, let him be captured, just as he wished to capture me in secret. Prov. 5: "His own iniquities catch the wicked." As to the third, he says, "let him fall into the snare," that is, let him be cast down by the snare so that he cannot extricate himself from it, "into that very thing," that is, into the snare which he prepared for others. Ps. 9: "In his snare he will humble him; he will bow down and fall," etc. Thus it happened to the Jews, because they themselves delivered Christ to the Gentiles, and afterward they were delivered to the Gentiles.

This then for the wicked that would hurt me: what for me? "But my soul shall rejoice in the Lord" (ver. 9); as in Him from whom it hath heard, "I am thy salvation;" as not seeking other riches from without; as not seeking to abound in pleasures and good things of earth; but loving freely the true Spouse, not from Him wishing to receive aught that may delight, but Him alone proposing to itself, by whom it may be delighted. For what better than God will be given unto me? God loveth me: God loveth thee. See He hath proposed to thee, Ask what thou wilt. If the emperor should say to thee, Ask what thou wilt, what commands, what dignities, wouldest thou burst forth with! What great things wouldest thou propose to thyself, both to receive and to bestow! When God saith unto thee, Ask what thou wilt, what wilt thou ask? empty thy mind, exert thy avarice, stretch forward as far as possible, and enlarge thy desire: it is not any one, but Almighty God that said, Ask what thou wilt. If of possessions thou art a lover, thou wilt desire the whole earth, that all who are born may be thy husbandmen, or thy slaves. And what when thou hast possessed the whole earth? Thou wilt ask the sea, in which yet thou canst not live. In this greediness the fishes will have the better of thee. But perhaps thou wilt possess the islands. Pass over these also; ask the air although thou canst not fly; stretch thy desire even unto the heavens, call thine own the sun, the moon, and the stars, because He who made all said, Ask what thou wilt: yet nothing wilt thou find more precious, nothing wilt thou find better, than Himself who made all things. Him seek, who made all things, and in Him and from Him shalt thou have all things which He made. All things are precious, because all are beautiful; but what more beautiful than He? Strong are they; but what stronger than He? And nothing would He give thee rather than Himself. If aught better thou hast found, ask it. If thou ask aught else, thou wilt do wrong to Him, and harm to thyself, by preferring to Him that which He made, when He would give to thee Himself who made...

"But my soul shall be joyful in the Lord; it shall rejoice in His salvation." The salvation of God is Christ: "For mine eyes have seen Thy salvation."

Then, when he says, "But my soul shall rejoice in the Lord and shall delight in his salvation," etc., he sets forth the fruit of the condemnation of the wicked. And he sets forth a twofold fruit on his part. First, of special exultation. Second, of divine reverence, at "all my bones." Regarding the first, he does two things. First, he sets forth the exultation arising from God's judgment. Second, the matter of exultation, at "and shall delight." He says therefore: I ask that it be done thus; but when you have done this, "my soul shall rejoice in the Lord." Hab. 3: "I will rejoice in the Lord my Jesus." And the reason for this is that through him I have obtained salvation; hence he says, "and shall delight in his salvation," that is, in Christ, or in the salvation wrought through Christ. Lk. 1: "My spirit has rejoiced in God my Savior." And this can be referred to the Church.

"All my bones shall say, Lord, who is like You" [Psalm 35:10]. Who can speak anything worthily of these words? I think them only to be pronounced, not to be expounded. Why do you seek this or that? What is like your Lord? Him have you before you. "The unrighteous have declared unto me delights, but not after Your law, O Lord!" Persecutors have been who have said, Worship Saturn, worship Mercury. I worship not idols (says he): "Lord, who is like You? They have eyes, and see not; ears have they, but they hear not." "Lord, who is like You," who hast made the eye to see, the ear to hear? But I (says he) worship not idols, for them a workman made. Worship a tree or mountain; did a workman make them also? Here too, Lord, who is like You? Earthly things are shown unto me; You are Creator of the earth. And from these haply they turn to the higher creation, and say to me, Worship the Moon, worship this Sun, who with his light, as a great lamp in the Heavens, makes the day. Here also I plainly say, "Lord, who is like You?" The Moon and the Stars You have made, the Sun to rule the day have You kindled, the Heavens have You framed together. There are many invisible things better. But haply here also it is said to me, Worship Angels, adore Angels. And here also will I say, "Lord, who is like You?" Even the Angels You have created. The Angels are nothing, but by seeing You. It is better with them to possess You, than by worshipping them to fall from You.

Bones must be understood as strength of spirit and steadfastness of mind. Such things are rightly compared with bones, for just as the body contains bones, so also these qualities strengthen holy desires. So only the bones, which mean firmness, could communicate this mystery, not flesh, which stands for slackness, for only strength of mind can speak such a song of praise.

I shall say no one is like you, he means, and shall confess you to be more powerful than everyone, even those considered strong and powerful; you are capable of rescuing the poor and insignificant and delivering them from their scheming against the odds.… You see, both the insignificance by comparison with him of the one who suffers and is rescued and also the might of the schemers brought out his greatness: the more effective the release from the schemers was shown to be, the more powerful did the one who effected it appear.

Consequently, when he says, "all my bones," the second fruit is set forth, which is divine reverence; and regarding this he does two things. First, he sets forth reverence toward God. Second, he assigns the reason, at "rescuing." He says therefore, "all my bones." All the strength of man, compared to God, is weakness; hence the more knowledge one has of God, the less one understands one's own power to be. But because it could be believed that what is weak in us is indeed incomparable to God, but not what is strong, he shows this is not so, because everything, however strong, is incomparable to God. For those things are infinite, but these are finite; and therefore he says, "all my bones," that is, my powers; for by bones is understood strength. Or the apostles will say, "Who is like you?" Job 28: "Gold or glass shall not equal it; nor shall vessels of gold be exchanged for it." Or, from the person of the speaker, "all my bones," that is, whatever is virtuous in me -- or knowledge of truth, or fervor of charity, and the like -- says, "Lord, who is like you?" From this it is asserted that nothing is comparable to God. But against this: it seems that something is similar to God. Hence Gen. 1: "Let us make man in our image and likeness." I respond: Things are called similar which have the same form and character. But there is a twofold likeness. One, which makes things perfectly similar: namely, when two things participate in the same form of one nature. But there is a certain likeness of dissimilar things, namely when a form is found in one thing truly and in another by remote participation; and in this way, this thing is similar to that, not because it has the same form, but because it approaches it according to a feeble participation. And so what is said of God and of man as similar is said of man by remote analogy; as if to say: God exists and you exist, but your existence is participated, his is essential; and similarly of other things; and therefore this likeness is of dissimilar things. And what he says, he manifests through the effect. For someone seems strong when he frees a weak person from a powerful one; for this is a sign of great strength. And God does this in this world. The strong are the rich: Prov. 18: "The substance of a rich man is the city of his strength," etc. But God frees the poor from them. For the rich first invade the poor, and second despoil the weak; but God frees them from these. As to the first, he says, "rescuing the helpless one," that is, the one without resources, "from the hand of those stronger than he." As to the second, he says, "and the needy and the poor from those who plunder him." One is called needy, as if lacking necessities; but poor, as if having nothing in his purse. And these three are the same: namely, helpless, needy, and poor. Prov. 28: "A roaring lion and a hungry bear: a wicked ruler over a poor people." Ezek. 22: "Her princes in her midst are like wolves seizing prey."

Let then our Head say, "False witnesses did rise up, they laid to My charge things that I knew not" [Psalm 35:11]. But let us say to our Head, Lord, what knew Thou not? Did Thou indeed know not anything? Did You not know the hearts of them that charged You? Did You not foresee their deceits? Did You not give Yourself into their hands knowingly? Had You not come that You might suffer by them? What then knew Thou not? He knew not sin, and thereby He knew not sin, not by not judging, but by not committing. There are phrases of this kind also in daily use, as when you say of any one, He knows not to stand, that is, he does not stand; and, He knows not to do good, because he does not good; and, He knows not to do ill, because he does not ill....What knew not Christ so much, as to blaspheme? Thereof was He called in question by His persecutors, and because He spoke truth, He was judged to have spoken blasphemy. [Matthew 26:65] But by whom? By them of whom it follows, "They rewarded Me evil for good, and barrenness to My Soul" [Psalm 35:12]. I gave unto them fruitfulness, they rewarded Me barrenness; I gave life, they death; I honour, they dishonour; I medicine, they wounds; and in all these which they rewarded Me, was truly barrenness. This barrenness in the tree He cursed, when seeking fruit He found none. [Matthew 21:19] Leaves there were, and fruit there was not: words there were, and deeds there were not. See of words abundance, and of deeds barrenness. "Thou that preachest a man should not steal, stealest: thou that sayest a man should not commit adultery, committest adultery." [Romans 2:21-22] Such were they who charged Christ with things that He knew not.

The person of Christ is introduced here, denounced and falsely accused at the tribunal of the chief priests when there rose up evil witnesses against him, and they repaid evil things for good and bereavement for his soul. They were called sons of God but acted wickedly against him.

When Saul under the influence of envy, remember, suspected him of plotting a coup and for that reason maintained a state of war, the slanderers (whom he calls false "witnesses") took occasion not to desist from spreading calumny against him. Some of these were Doeg, the Ziphites, and many others in addition to them.

"Witnesses rising up." This is the second principal part. Above, the Psalmist asked for the repulse of the wicked; here he assigns the cause. And first, he pursues their malice; second, he asks for divine assistance, at "Lord, when will you look?" Regarding the first, he does two things. First, he shows their iniquity; second, their pertinacity in evil, at "but I, when they were troublesome." He shows iniquity first as to falsehood; second as to ingratitude, at "they repaid." He says therefore, as to the first, "unjust witnesses rising up," like the leaders of the Jews and those incited by them, such as the people, "asked me about things I did not know," that is, by the knowledge of approval; as if to say: things I did not approve, they questioned me about, because they made an accusation of sins that I did not approve. 2 Cor. 5: "Him who knew no sin, for us," etc.

Fruitless is the soul that births nothing good and does good for no one.

As to the second, he says, "they repaid me evil for good," done for them in the Old Testament. Mic. 6: "My people, what have I done to you?" etc. And in the New Testament, because he opened the eyes of the blind and conferred many other benefits on them. Jn. 10: "Many good works I have shown you from my Father." Jer. 18: "Shall evil be rendered for good?" etc. And what evils? "Barrenness to my soul." He alludes to the parable of Is. 5, about the vineyard which was planted as choice, and which produced wild grapes. The Jewish people was planted to bear good fruit, but became barren. And the people showed this barrenness against the soul of Christ, which they sought. And therefore he says, "barrenness to my soul."

"But I, when they troubled me, clothed myself with sackcloth, and humbled my soul with fasting, and my prayer shall return into my own bosom" [Psalm 35:13]...Brethren, if for some little space with pious curiosity we lift the veil, and search with the intent eye of the heart the inner part of this Scripture, we find that even this the Lord did. Sackcloth, haply He calls His mortal flesh. Wherefore Sackcloth? For the likeness of sinful flesh. For the Apostle says, "God sent His Son in the likeness of sinful flesh, that through sin He might condemn sin in the flesh:" [Romans 8:3] that is, He clothed His Own Son with sackcloth, that through sackcloth He might condemn the goats. Not that there was sin, I say not in the Word of God, but not even in that Holy Soul and Mind of a Man, which the Word and Wisdom of God had so joined to Himself as to be One Person. Nay, nor even in His very Body was any sin, but the likeness of sinful flesh there was in the Lord; because death is not but by sin, [Romans 5:12] and surely that Body was mortal. For had It not been mortal, It had not died; had It not died, It had not risen again; had It not risen again, It had not showed us an example of eternal life. So then death, which is caused by sin, is called sin; as we say the Greek tongue, the Latin tongue, meaning not the very member of flesh, but that which is done by the member of flesh. For the tongue in our members is one among others, as the eyes, nose, ears, and the rest: but the Greek tongue is Greek words, not that the tongue is words, but that words are by the tongue....So then the sin of the Lord is that which was caused by sin; because He assumed flesh, of the same lump which had deserved death by sin. For to speak more briefly, Mary who was of Adam died for sin, Adam died for sin, and the Flesh of the Lord which was of Mary died to put away sin. With this sackcloth the Lord clothed Himself, and therefore was He not known, because He lay hid under sackcloth. "When they," says He, "troubled Me, I clothed Myself with sackcloth:" that is, they raged, I lay hid. For had He not willed to lie hidden neither could He have died, since in one moment of time one drop only of His Power, if indeed it is to be called a drop, He put forth, when they wished to seize Him, and at His one question, "Whom do you seek?" they all went back and fell to the ground. [John 18:4, 6] Such power could He not have humbled in passion, if He had not lain hid under sackcloth.

Even if my prayer proved unacceptable to God and was sent back to me on account of the unworthiness of what I prayed for, I nevertheless did everything on my part with the purpose of obeying God.

"But I." Above, the Psalmist set forth the wickedness of the Jews; here he shows their pertinacity, by which they persist in evil. And the pertinacity of some is reproved from the fact that they are brought back to good by no remedy. Now there is a twofold remedy by which some are usually recalled to good. First, through the holiness of the one they persecute; second, through the divine scourge. First, therefore, he shows their pertinacity from the fact that they were not recalled by holiness; the second, at "they were scattered." Regarding the first, he does two things. First, he sets forth his holiness against tribulations; second, their pertinacity in evil, at "and against me." Regarding the first, he does three things, according as holiness consists in three things: namely, in the mortification of the flesh, in devotion of spirit, and in piety of affection. And the Psalmist sets these forth in order: for first he speaks of the mortification of the flesh; second, of devotion of spirit, at "and my prayer"; third, of piety of affection, at "as a neighbor." Regarding the first, he does two things. Because the flesh needs covering and nourishment, the affliction of the flesh can be done either by harshness of covering or by subtraction of nourishment. And therefore first he says that he is afflicted by harsh covering; second, by subtracted nourishment, at "and I humbled." He says therefore, as to the first, "But I, when they were troublesome to me, was clothed with sackcloth." Here sackcloth is spoken of metaphorically if it is explained of Christ, because it is not recorded that he wore sackcloth. But this is made of goat's hair. And in the Law, a goat was immolated for sin; and therefore sackcloth signifies sin. Christ is therefore said to wear sackcloth because he was clothed in flesh that was not indeed sinful, but had the likeness of sinful flesh. And we also ought to wear sackcloth, that is, penance for sins. Is. 3: "Instead of a breastband, there shall be sackcloth." As to the second, he says, "and I humbled my soul with fasting"; as if to say: not only did I afflict my flesh with harsh covering, but also with nourishment, by subtracting it from myself through fasting. Concerning the bodily fasting of Christ, see Mt. 4. It can also be said of the spiritual fasting of Christ. For Christ desired human salvation. This is that water which he asked of the Samaritan woman, Jn. 4. And on the cross he said, "I thirst," Jn. 19. But he fasted for this, because he found men far from salvation. But if this is said in the person of a just man, then it can be understood in two ways. In one way, that fasting is the cause of humility in the just man; and by "soul" is understood the carnal life, so the sense is: "I humbled," etc., that is, I humbled the pride of the carnal life by mortifying it. Ps. 108: "My knees are weakened," etc. Jdt. 8: "Let us humble our souls in spirit," etc. It can also be said when humility is the companion of fasting, because when humility is not joined to fasting, that fast is not acceptable to God. Is. 58: "Why have we fasted, and you have not regarded?" etc. But when humility is joined to fasting, such a fast is pleasing to God. And therefore he says, "I humbled myself in fasting." But because it is of no avail to humble the flesh unless it fattens the spirit and strengthens it -- for the enemy must be weakened and the fighter strengthened, and the spirit is strengthened through prayer -- therefore he added, "and my prayer shall return to my bosom." Tob. 12: "Prayer with fasting is good." Prayer is a special aid in tribulation. Jas. 5: "Is any one of you sad? Let him pray with equanimity and sing psalms." Ps. 76: "My soul refused to be comforted; I was mindful," etc. But he says, "it shall return to my bosom." If this is understood of Christ, it is understood in two ways. In one way, as referring to God whom he adores, because to the Father in whose bosom he was. Jn. 1: "The only-begotten Son who is in the bosom of the Father." In another way, as referring to those for whom he prayed, because he prayed for those who were in the bosom of Christ. But the bosom of Christ is the secret of God, and this is the purpose of predestination; hence he prayed for the predestined. Jn. 17: "I pray for them, not for the world." But if this is referred to some just man who prays for another, he does not always obtain for the other. Jer. 7: "Do not pray for this people," etc., because their sins do not merit being heard. Nevertheless, he is heard for himself, since his prayer becomes meritorious; hence, "to my bosom," that is, to myself. Mt. 10: "Your peace shall return to you." But it is true that the aforesaid things are useful, yet they avail little unless one has a pious affection toward one's neighbor; and therefore he adds:

"As a Neighbour, as our Brother, so I pleased Him: as one mourning and sorrowful, so I humbled myself" (ver. 14). Now looketh He back to His Own Body: let us now look to this. When we rejoice in prayer, when our mind is calmed, not by the world's prosperity, but by the light of Truth: (who perceiveth this light, knoweth what I say, and he seeth and acknowledgeth what is said, "As a Neighbour, as our Brother, so I pleased Him"): even then our soul pleaseth God, not placed afar off, for, "In Him," saith one, "we live and move and have our being," but as a Brother, as a Neighbour, as a Friend. But if it be not such that it can so rejoice, so shine, so approach, so cleave unto Him, and seeth itself far off thence, then let it do what followeth, "As one mourning and sorrowful, so I humbled Myself. As our Brother, so I pleased Him," said He, drawing near; "As one mourning and sorrowful, so I humbled Myself," said He, removed and set afar off. ...Did not Peter draw near, when he said, "Thou art the Christ, the Son of the Living God"? And yet the same man became afar off by saying, "Be it far from Thee, Lord; this shall not be unto Thee." Lastly, what said He, his Neighbour, as it were, to him drawing near? "Blessed art thou, Simon, Barjona." To him afar off, as it were, and unlike, what said He? "Get thee behind Me, Satan." To him drawing near, "Flesh and blood," saith He, "hath not revealed it unto thee, but My Father, which is in Heaven." His Light is shed over thee, in His Light thou shinest. But when having become afar off, he spake against the Lord's Passion, which should be for our Salvation, "Thou savourest not," said He, "the things that be of God, but those that be of men." One rightly placing together both of these saith in a certain Psalm, "I said in my ecstasy, I am cast off from before Thine Eyes." In my ecstasy, would he not have said, had he not drawn near; for ecstasy, is the transporting of the mind. He poured over himself his own soul, and drew near unto God; and through some cloud and weight of the flesh being again cast down to earth, and recollecting where he had been, and seeing where he was, he said, "I am cast off from before Thine Eyes." This then, "As a Neighbour, as our Brother, so I pleased Him," may He grant to be done in us; but when that is not, let even this be done, "As one mourning and sorrowful, so I humbled myself."

"As a neighbor." Affection toward one's neighbor is shown in two things: namely, in delight at the good of another, and in displeasure at evil. Rom. 12: "Rejoice with those who rejoice, and weep with those who weep." He shows the first when he says, "as a neighbor"; the second when he adds, "as one mourning." He says therefore, as to the first, "as a neighbor." This construction is remarkable, because these accusatives have nothing to govern them. The Gloss says that the case is used for the case, the accusative for the ablative; as if to say: I was as pleased in them as in a neighbor and in a brother. Or, according to Jerome, the word "toward" is lacking here; for Jerome has it thus: "as toward a friend and as toward my brother." Or it is said: I was so pleasing, having myself toward them as God has himself, as toward neighbors and toward brothers. For the Jews were neighbors to Christ, because he lived among them. Bar. 3: "After this he was seen on earth, and he lived among men." They were also his brothers by origin. Rom. 9: "From whom is Christ according to the flesh." Jn. 4: "Salvation is from the Jews." But Job 30: "I was a brother of serpents and a companion of ostriches." As to the second, namely displeasure at evils, he says, "as one mourning," etc. This was especially so in Christ, Lk. 19, when he wept over the city. And he says "mourning." For mourning is lamentation for the dead. Therefore a man mourns for others when he weeps over their evils which they themselves do not feel, as if dead. For sinners are dead in their sins, and do not feel their own evils; but the just grieve over them out of compassion. Jer. 9: "Who will give water to my head," etc.? Sometimes one also grieves over the evils of another which one also feels in oneself. And this is to be saddened. Hence Jerome has it more beautifully: "as a mourning mother, saddened I was bowed down," namely over them; as if to say: I grieved over them as if I were their mother. He therefore showed them this holiness of affection, through which they should have been converted; but they became more obstinate, because "they rejoiced against me and came together."

"And against Me they rejoiced, and gathered themselves together" [Psalm 35:15], against Me only: they rejoicing, I sorrowful. But we heard just now in the Gospel, "Blessed are they that mourn." [Matthew 5:5] If they are blessed that mourn, miserable are they that laugh. "Against Me they rejoiced, and gathered themselves together: scourges were gathered together against Me, and they knew not." Because they laid to My charge things that I knew not, they also knew not Whom they charged.

And regarding this he does two things. First, he sets forth their malice; second, his patience, at "and I was unaware." Regarding the first, he does three things. For he sets forth three things that were present in the Passion of Christ. First is set forth the joy of the Jews in evil; second, their consensus in evil, at "and they came together"; third, the harsh affliction of Christ, at "and scourges were gathered," etc. He says therefore: "They rejoiced against me," insulting at his death. Lam. 1: "All my enemies heard of my evil. They rejoiced," etc. Against which it is said, Prov. 24: "When your enemy falls, do not rejoice," etc. "And they came together," etc. Behold their consensus in evil. For the leaders came together with one another and with the people in the death of Christ, and the Jews with the Gentiles. Ps. 2: "The kings of the earth stood up, and the princes came together as one." "And scourges were gathered upon me." Behold the harsh affliction of Christ, because he was beaten by both Jews and Gentiles. Lam. 1: "Many groans," etc. In the Hebrew it reads, "those who scourge were gathered against me." Then, when he says, "and I was unaware," the patience of Christ is shown: because "I was unaware," that is, I conducted myself in the manner of one who is unaware, namely by keeping silent and not speaking. Ps. 37: "I, as one deaf, did not hear," etc. Is. 53: "As a sheep he shall be led to the slaughter," etc. Jer. 11: "I was like a gentle lamb that is carried to be a victim, and I did not know," etc. Or, "I was unaware," according to their estimation, because it seemed to them that I did not know their plans. Another reading has, "they were unaware." For they were unaware of three things: namely, whom they were scourging, because if they had known, they would never have crucified the Lord of glory, 1 Cor. 2. Also, the reason why: Jn. 18: "If I have spoken evil, bear witness of the evil; but if well, why do you strike me?" Also, the effect of their iniquity, for because of this they are perpetually deprived. Lk. 21: "And wrath upon this people." Second, when he says:

"They tempted Me, and mocked Me with mocking" [Psalm 35:16]. That is, they derided Me, they insulted Me; this of the Head, this of the Body. Consider, Brethren, the glory of the Church which now is; remember its past dishonours, remember how once were Christians everywhere put to flight, and wherever found, mocked, beaten, slain, exposed to beasts, burned, men rejoicing against them. As it was to the Head, so it is also to the Body. For as it was to the Lord on the Cross, so has it been to His Body in all that persecution which was made but now: nor even now cease the persecutions of the same. Wherever men find a Christian, they are wont to insult, to persecute, to deride him, to call him dull, senseless, of no spirit, of no knowledge. Do they what they will, Christ is in Heaven: do they what they will, He hath honoured His punishment, already hath He fixed His Cross in the foreheads of all; the ungodly is permitted to insult, to rage he is not permitted; but yet from that which the tongue uttereth, is understood what he beareth in his heart: "They gnashed upon Me with their teeth."

This is what happens to savages when they are conquered by reason. When words fail them because of the truth, then they gnash their teeth and so communicate their desires by a silent threat. All of this is in the interest of a great act of building up the human race, so that its members may not count it a burden to suffer what they recognize that their own Head has endured.

Certain ones say the power of the teeth is the evil of speech. He wanted his Father to be a witness against those who blasphemed him.

"They were scattered and were not repentant." He shows that they were not recalled or changed to good by the second remedy, which is the divine scourge; and regarding this he does three things. First, he shows the evil they suffered; second, the lack of compunction in them, at "nor repentant"; third, the effect of their hardening, at "they tempted me," etc. He says therefore, "they were scattered." This is explained in two ways: and first thus, "they were scattered," that is, astounded in heart, while they did not know the reason for the things that were happening, that is, the miracles at the Passion: because Mt. 27: "Many bodies of the saints who had slept arose; and coming out of the tombs, they came into the holy city and appeared to many." "The sun was darkened," etc. Hence, returning, they beat their breasts. Or, "scattered," that is, divided, because Jn. 7: "Some said, He is good; but others said, No, but he deceives the crowds." "And they were not repentant," that is, not converted to penance. And this is evident from the effect, because "they tempted me," saying: Jn. 10: "If you are the Christ, tell us plainly." Or, they were not converted at the Passion of Christ. For after his death they still insulted him, speaking words of blasphemy against Christ, because they spoke words of derision. Mt. 27: "Vah! You who destroy the temple of God," etc. And as to this he says, "they mocked me." Mocking is derision made with a wrinkled nose. Is. 37: "Whom have you reproached and blasphemed, and against whom have you raised your voice?" etc. Also, words of indignation. Mt. 27: "We remember that that deceiver said while he was yet alive." And as to this he says, "they gnashed," etc. This is characteristic of wild boars, who are cruel; so too the Jews. Lam. 2: "They gnashed their teeth and said: We will devour him."

So you will apply this to the suffering of the Lord so that then you may draw out the logic of the explanation having begun, because the passion of the Lord happens so that we may be built up. The more you cling to God, the more the demons beset you with floggings. They tempt you, mock you and gnash their teeth. You call out: Lord, look down and restore my spirit from their evil deeds, my very self from the lions. Our spirit is one in number and disposition. When, therefore, you restore it in good will and you free me from their evil deeds, then I will confess you in the great assembly and the great throng of people, not by summoning solemn processions or by playing roles, but by guarding your respect amongst serious people; in this there will be constant attention by me, and I will praise you before those same people. Therefore, let them not triumph, the evil ones who turn against me, who hate me and wink with indulgent eyes. As I have said, apply these things to the suffering of the Lord so that you do not thoroughly overlook the message of your edification.

"Lord, when will You look on? Rescue My Soul from their deceits, My Darling from the lions" [Psalm 35:17]. For to us the time is slow; and in our person is this said, "When will You look on?" that is, when shall we see vengeance upon those who insult us? When shall the Judge, overcome by weariness, hear the widow? [Luke 18:3] But our Judge, not from weariness, but from love, delays our salvation; from reason, not from need; not that He could not even now succour us, but that the number of us all may be filled up even to the end. And yet out of our desire, what do we say? "Lord, when will You look on? Rescue My Soul from their deceits, My Darling from the lions:" that is, My Church from raging powers.

Now, he says this not by way of accusation but out of a longing for help. When will you appear, he is saying, and assist the wronged?… Render my soul proof against their machinations.

"Lord, when will you look?" Above, the Psalmist, in the person of Christ or of a just man, showed the wickedness and pertinacity of persecutors; here he invokes God against both. And first, he asks for divine assistance; second, he shows the fruit of divine assistance, at "I will confess." Regarding the first, he does two things. First, he asks for acceleration; second, the assistance itself, "restore." He says therefore, "Lord, when will you look?" In this he expresses the acceleration of assistance and the disposition of a soul unable to endure delay any longer, as if placed in anguish. And therefore he says, "Lord, when will you look?" For this is proper to one who cannot bear delay. Ps. 41: "When shall I come and appear before the face of the Lord?" And this can be understood in two ways, according to the twofold regard of God. One is of mercy, regarding the just, unto salvation. Wis. 4: "The grace of God and his mercy are upon his saints, and his regard upon his elect." Another is regarding the wicked, unto punishment. Jdt. 9: "Look upon the camp of the Assyrians now, as you deigned to look upon the camp of the Egyptians, when their armed men ran after your servants." And both regards can be understood if this is explained of Christ: "Lord, when will you look upon me," so as to raise me up. Ps. 12: "Look upon me and hear me, O Lord my God. Enlighten my eyes, lest I ever sleep in death, lest my enemy say: I have prevailed against him." Or, "when will you look upon my adversaries." Hab. 1: "Why do you look upon those who act unjustly, and are silent when the wicked devours one more just than himself?" Then, when he says, "restore," he explains the assistance he asks for; and in this petition he gives two things to understand: first, the necessity he was suffering; second, the malice of his adversaries, at "from their malice." He says therefore, as to the first, "restore," because the necessity is great, for it is a matter of danger to the soul. "Restore," I say, "my soul" to the body from which it was separated in death, although it was not separated from the divinity. Jn. 10: "I have power to lay down my soul," etc. This he could do by the power of the divinity, which is none other than the power of the Father; hence he does of himself whatever he does, yet he has it from the Father. Let any just man also say this when he is in danger, either bodily or spiritual; as if to say: free me from dangers. The malice of the enemy is twofold. First, as to fraud; hence he says, "from their malice," because they proceed maliciously against me. 1 Jn. 2: "You have overcome the evil one." Also, as to cruelty: "and from the lions, my only one," because the soul, being unique, is freed from lions, that is, from Demons or from tyrants. Ps. 56: "He has rescued my soul from the midst of the whelps of lions." Sir. 51: "From those roaring, prepared as food."

Lastly, wouldest thou know what is that Darling? Read the words following: "I will confess unto Thee, O Lord, in the great Congregation; in a weighty people will I praise Thee" [Psalm 35:18]. Truly saith He, "I will confess unto Thee:" for confession is made in all the multitude, but not in all is God praised: the whole multitude heareth our confession, but not in all the multitude is the praise of God. For in all the whole multitude, that is, in the Church which is spread abroad in the whole world, is chaff, and wheat: the chaff flieth, the wheat remaineth; therefore, "in a weighty people will I praise Thee." In a weighty people, which the wind of temptation carries not away, in such is God praised. For in the chaff He is ever blasphemed. ...

"I will confess." Here he sets forth the fruit of assistance. And first, on his part. Second, on the part of the enemies, at "let them not rejoice." Third, on the part of the just, at "let them exult." The fruit on the part of the one freed is the praise of God; hence he says, "I will confess to you and praise you, because you have freed me." Ps. 65: "I will render my vows to you," etc. And if this is referred to Christ, the fruit of the resurrection of Christ is the instruction of the Church and the faith by which the Church confesses God. Rom. 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation." Or the Church is described by the multitude of believers. Second, by their virtue. As to the first, he says, "in the great Church," great indeed in number and in the extent of the lands. Mal. 1: "Great is my name among the nations." Also great in constancy and virtue, because "the gates of hell shall not prevail against it," Mt. 16. Ps. 39: "I have announced your justice in the great Church." As to the second, he says, "among a weighty people I will praise you." Weightiness is sometimes taken in a good sense, sometimes in a bad sense; because by analogy there is a twofold property in bodily weight. One is heaviness, which tends downward; and this is bad, because a person is called heavy insofar as he tends toward the heaviness and likeness of earth. Ps. 4: "Sons of men, how long will you be heavy of heart?" Is. 1: "A people heavy with iniquity, a wicked seed, depraved children." Another property is stability, which is opposed to lightness and is not moved. A light person is said to be one who is moved by every wind, Eph. 4. One who is stable in good is called weighty. 1 Cor. 10: "The letters are weighty and strong." Jerome has, "among a strong people I will praise you."

"Let not them that are Mine enemies wrongfully rejoice over Me:" for they rejoice over Me because of My chaff. "Who hate Me without a cause;" that is, whom I never hurt; "winking with their eyes" [Psalm 35:19]: that is, pretending hypocrites, "For they spake indeed peace to Me" [Psalm 35:20]. What is, "winking with their eyes"? Declaring by their looks, what they carry not in their heart. And who are these "winking with their eyes"? "For they spake indeed peace to Me; and with wrath devised craftily." ...What peace spake they? "Master, we know that Thou acceptest not man's person, and teachest the way of God in truth. Is it lawful to give tribute unto Caesar, or not?" They spake indeed peace unto Me. What then? Didst not Thou know them, and deceived they Thee, winking with their eyes? Truly He knew them; therefore said He, "Why tempt ye Me, ye hypocrites?" ...

"Let them not rejoice over me, my enemies." Here the fruit on the part of the enemies is set forth, where he asks that their exultation be repressed. And first, he sets forth this fruit. Second, he sets forth the root of insult, at "they are hostile." Third, he sets forth the stirring up of the root, at "You have seen, O Lord." He says therefore, "Let them not rejoice," as if to say: I ask to be restored, so that they may not rejoice over me as though conquering me. And this, because when Christ was raised, their joy was turned into confusion. Or, "let them not rejoice over me" in my members, who are not weighty, because they are sustained by Christ. Mic. 7: "Do not rejoice, my enemy." "They are hostile." Here he sets forth the cause of insult. The cause and root of insult is threefold: on the part of the heart, of deed, and of mouth. On the part of deed, "let them rejoice who are hostile unjustly." If they were hostile for the sake of justice and rejoiced, it would be good and just; but because they rejoice unjustly, it is unbecoming. Ps. 35: "He has meditated iniquity on his bed." On the part of the heart, it is undeserved hatred; hence he says, "and those who hate me without cause," that is, without reason. Ps. 119: "When I spoke to them, they attacked me without cause." Jn. 15: "That the word may be fulfilled which is written in their law: They hated me without cause." Ps. 37: "They repaid evil for good." Also the hatred of dissemblers, because with hatred in their heart, "they wink with their eyes." This in two ways. In one way, to show the concealment of their hatred, as if winking to indicate that they loved him. Or they winked at each other with their eyes, inciting one another to evil. Prov. 6: "An apostate man, a useless man."

Daily the demons speak peacefully to us. This peace is the fruit of lust, but through anger they devise deceits, just like sweet food on a hook in our sight—it is deadly to eat. They open wide their mouths against me, and lovers of this age daily commit unspeakable crimes, and nothing is thoroughly denounced by anyone.

They make a pretense by uttering words under the guise of peace, but in reality their words are completely full of anger and evil. All the words, in fact, were not of peace, though they seemed to give that impression; rather, they were spoken with complete viciousness under pretense, for they continued hatching plots and schemes against me, planning such things and turning them over in their soul.

On the part of the mouth, in two ways. First, as to fraudulent words. Second, as to mocking words. As to the first, he says that in their mouth -- second, that in their heart -- in their mouth are words of peace; hence he says, "because they spoke to me peacefully." Mk. 12: "We know that you are truthful." Ps. 27: "They speak peace with their neighbor, but evil is in their hearts." In their heart they had deceits, that is, deceitful words. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." And this "in the anger of the earth" -- they devised deceits, that is, having anger against me for earthly things. Jn. 11: "Lest perhaps the Romans come," etc.

"Yea they opened their mouth wide against Me" [Psalm 35:21]. First winking with their eyes, those lions sought to ravish and devour; first fawning they spoke peace, and then with wrath devised craftily. Afterward, "they opened their mouth wide against Me," crying, "Crucify Him, Crucify Him! [Luke 23:21] and said, Aha, Aha, our eyes have seen it." This, when they insulted Him, "Aha, Aha, Prophesy unto us, Thou Christ." [Matthew 26:68] As their peace was pretended when they tempted Him concerning the money, so now insulting was their praise. "They said, Aha, Aha, our eyes have seen it" [Psalm 35:21]: that is, Your deeds, Your miracles. This Man is the Christ. "If He be the Christ, let Him come down from the Cross, and we will believe Him. He saved others, Himself He cannot save." "Our eyes have seen it." This is all whereof He boasted Himself, when "He called Himself the Son of God." [John 19:7] But the Lord was hanging patient upon the Cross: His power had He not lost, but He showed His patience. For what great thing was it for Him to come down from the Cross, who could afterward rise again from the sepulchre? But He seems to have yielded to His insulters; and this, beloved, that having risen again He should show Himself to His own, and not to them, and this is a great mystery; for His resurrection signified the New Life, but the New Life is known to His friends, not to His enemies.

Jerome has, "in the plunder of the earth, mocking words." He who mocks someone does two things: because such words distress the one mocked and gladden the mocker; and therefore he says, "they opened wide their mouth against me," as if boldly and gladly speaking evil of another. Is. 37: "Whom have you reproached and blasphemed, and against whom have you raised your voice and lifted your eyes on high?" "They opened wide their mouth against me." He shows their joy when he says, "aha!" -- an interjection of congratulation. Mt. 25: "Well done, good servant," etc.; as if to say: congratulating themselves on the victory they saw themselves having over me. And this because "my eyes have seen," namely of Christ, the passion which they desired. Mt. 27: "Vah! You who destroy the temple of God," etc. Lam. 2: "This is the day we waited for; we have found it, we have seen it."

"This Thou hast seen, O Lord; keep not silence" [Psalm 35:22]. What is, "keep not silence"? Judge Thou. For of judgment is it said in a certain place, "I have kept silence; shall I keep silence for ever?" And of the delaying of judgment it is said to the sinner, "These things hast thou done, and I kept silence;" "Thou thoughtest that I was altogether such an one as thyself." How keepeth He silence, who speaketh by the Prophets, who speaketh with His own mouth in the Gospel, who speaketh by the Evangelists, who speaketh by us, when we speak the truth? What then? He keepeth silence from judgment, not from precept, not from doctrine. But this His judgment the Prophet in a manner invoketh, and predicteth: "Thou hast seen, O Lord: keep not silence;" that is, Thou wilt not keep silence, needs must that Thou wilt judge. "O Lord, be not far from Me." Until Thy judgment come, be not far from Me, as Thou hast promised, "Lo, I am with you alway, even unto the end of the world."

What a wonderful patience there was in him who was the greatest Majesty! Was he unable to descend alive from … the cross to put his enemies to shame, if after dying he rose from the tomb on the third day? But it was not suitable for the divine power to be moved by the words of those hurling insults, so that consequently they might blush even more when all the predictions were confirmed.

"You have seen." Above, the Psalmist set forth the root of insult, which was their malice; here he removes that root, or cause, by imploring God's judgment. Regarding which he sets forth three things. First, that the knowledge necessary for judgment has preceded. Second, he asks for the judgment, at "be not silent." Third, the effect of judgment, at "let them not say." A judge cannot justly pass sentence unless he is first informed of the facts. But this is not lacking to divine judgment, because he sees the things that are done on both sides; hence he says, "You have seen," namely their malice and my justice. Heb. 4: "All things are naked and open to his eyes." Consequently, he asks for divine judgment. And first, he treats of the delay of judgment. Second, he asks for the process of judgment. The fact that judgment is delayed proceeds from two things: namely, from the patient tolerance of the defects of the unjust, and from the fact that the judge does not love the one for whom the sentence must be given, and from this he shuts him out. As to the first, he says, "Be not silent," namely about their malice, which you have seen, by passing it over. Hab. 1: "Why do you look upon the contemptuous, and are silent when the wicked devours one more just than himself?" As to the second, he says, "do not depart from me," as if not bringing help in necessity. Hos. 9: "Woe to them when I shall depart from them."

"Arise, Lord, and attend to My judgment" [Psalm 35:23]. To what judgment? That Thou art in tribulation; that Thou art tormented with labours and pains? Do not even many wicked men suffer the same? To what judgment? Therefore art Thou righteous, because Thou sufferest these things? No: but what? "To My judgment." What followeth? "Attend to My judgment; even to My cause, My God, and My Lord." Not to My punishment, but to My cause: not to that which the robber hath in common with Me, but to that whereof is said, "Blessed are they which are persecuted for righteousness' sake." For this cause is distinguished. For punishment is equal to good and bad. Therefore Martyrs, not the punishment, but the cause maketh, for if punishment made Martyrs, all the mines would be full of Martyrs, every chain would drag Martyrs, all that are executed with the sword would be crowned. Therefore let the cause be distinguished; let none say, because I suffer, I am righteous. Because He who first suffered, suffered for righteousness' sake, therefore He added a great exception, "Blessed are they which are persecuted for righteousness' sake." For many having a good cause do persecution, and many having a bad cause suffer persecution. For if persecution could not be done rightly, it had not been said in a certain Psalm, "Whoso privily slandereth his neighbour, him did I persecute." ...Let none then say, I suffer persecution: let him not sift the punishment, but prove the cause: lest if he prove not the cause, he be numbered with the ungodly. Therefore how watchfully, how excellently hath This Man recommended Himself, "O Lord, attend to My judgment," not to My punishments; "even to My cause, My God, and My Lord."

It was therefore with great surprise that I first noticed how the Psalmists talk about the judgements of God... Judgement is apparently an occasion of universal rejoicing. People ask for it: "Judge me, O Lord my God, according to thy righteousness" (35:24).

The reason for this soon becomes very plain. The ancient Jews, like ourselves, think of God's judgement in terms of an earthly court of justice. The difference is that the Christian pictures the case to be tried as a criminal case with himself in the dock; the Jew pictures it as a civil case with himself as the plaintiff. The one hopes for acquittal, or rather for pardon; the other hopes for a resounding triumph with heavy damages. Hence he prays "judge my quarrel", or "avenge my cause" (35:23)...

We need not therefore be surprised if the Psalms, and the Prophets, are full of the longing for judgement, and regard the announcement that "judgement" is coming as good news. Hundreds and thousands of people who have been stripped of all they possess and who have the right entirely on their side will at last be heard. Of course they are not afraid of judgement. They know their case is unanswerable—if only it could be heard. When God comes to judge, at last it will.

...The "just" judge, then, is primarily he who rights a wrong in a civil case... Christians cry to God for mercy instead of justice; they cried to God for justice instead of injustice. The Divine Judge is the defender, the rescuer.

According to our human custom, one often says "arise" to one who is always awake and always attentive. Since he constantly reviews all things, he is regarded as having paid attention when he punishes.

Since by his long-suffering he gives the impression of sleeping, as it were, he urges him to arise and deliver a verdict in his favor.

"Arise." Here he sets forth the process of judgment. For three things are required in a judgment. First, that the judge take up the case. Second, that he consider the merits of the case. Third, that he pronounce a just sentence. As to the first, he says, "Arise," that is, from torpor, and take up the spirit of judging. Ps. 43: "Arise, why do you sleep, O Lord?" As to the second, he says two things, to which a judge must attend: namely, the judgment to be pronounced and the cause upon which the sentence must be given; hence he says, "attend to my judgment," that is, to be given for me. Ps. 71: "O God, give your judgment to the king," etc. As to the second, he says, "My God and my Lord, attend to my cause." In one way, "to my dispute," as in the Hebrew, "to my dispute." Job 29: "The cause I did not know, I investigated most diligently." Or, "to my cause," in the sense that a cause is the same as a principle from which something else follows; as if to say: attend to the cause for which I suffer. And this is obedience to the Father: Phil. 2: "He became obedient even unto death," etc. Also, the cause is the charity he had for us, on account of which cause he was suffering.

"Judge me, O Lord, according to My righteousness" [Psalm 35:24]; that is, attend to My cause. Not according to My punishment, but "according to My righteousness, O Lord, My God," that is, according to this judge Thou Me. "And let them not rejoice over Me;" that is, Mine enemies.

Although he had the best case, since he had committed no sins, he still asks that he be judged in mercy to show us, who would not be able to carry out this activity as those without sin, an example of prayer.

As to the third, he says, "Judge me." One text has, "according to your justice"; another text has, "Judge me according to my justice." The first amounts to the same thing, as if he were saying: judge me according to your law and justice; for the justice of God is to render to each according to his merits, and it cannot be deceived or deflected from the truth, Rom. 2: "The judgment of God is according to truth." "According to my justice," namely which I have followed. And it can be said that my justice and yours are the same; that is, of God who justifies, and of man as justified, because our justice is from God. Rom. 10: "Wishing to establish their own justice," etc. Consequently, he asks for the effect of judgment, "that they may not rejoice over me"; and regarding this he does two things. First, he asks for the repression of insult. Second, he asks for their confusion, at "let them blush." Exterior exultation arises from interior joy. First, therefore, he asks that their interior joy be repressed. Second, exterior insult. He says therefore, as to the first, "let them not rejoice over me"; as if to say: may your judgment so repress them that they may not rejoice over me. Lam. 1: "All my enemies heard of my evil and rejoiced."

"Let them not say in their heart, Aha, aha, so would we have it" [Psalm 35:25]; that is, We have done what we could, we have slain him, we have taken him away. "Let them not say:" show them that they have done nothing. "Let them not say, We have swallowed him up." Whence say those Martyrs, "If the Lord had not been on our side, then they had swallowed us up quick." What is, "had swallowed us up"? Had passed into their own body. For that you swallow up, which you pass into your own body. The world would swallow you up; swallow thou the world, pass it into your own body: kill and eat. As it was said to Peter, "Kill and eat;" [Acts 10:13] do thou kill in them what they are, make them what you are. But if they on the other hand persuade you to ungodliness, you are swallowed up by them. Not when they persecute you are you swallowed up by them, but when they persuade you to be what they are. "Let them not say, We have swallowed him up." Do thou swallow up the body of Pagans. Why the body of Pagans? It would swallow you up. Do thou to it, what it would to you. Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink, [Exodus 32:20] that so the body of ungodliness might be swallowed up by Israel.

As to the second, he says, "let them not say in their hearts." Insult is done in two things, just as joy. For joy is either about present goods or about future goods. Similarly, insult is either about evils already done or about evils yet to be done. First, therefore, he asks that the insult about the past be removed; and therefore he says, "Let them not say in their hearts, aha, aha, our soul," that is, let not his soul congratulate itself over anything concerning me, "and let them say, our soul, we will devour him." For sometimes someone oppresses another not by exultation but by surprise, out of weakness; and this is evident because he immediately repents. But when he oppresses out of malice, then he rejoices at having done it; and this is what he says. "Nor let them say, we will devour him," namely in the future. Ps. 56: "Their tongue is a sharp sword." Hab. 3: "Their exultation was like that of him who devours the poor in secret."

"Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour" [Psalm 35:26]; so that we may swallow up them ashamed and brought to confusion. "Who speak evil against me:" let them be ashamed, let them be brought to confusion.

One who blushes over his own acts is condemned by his own evaluation; one who is confined by the chain of embarrassment serves as his own tormentor.

Those who are baptized into Christ put on Christ; this is justice and wisdom. Those who are baptized into Satan are clothed in confusion and shame.

Shame is fitting for those who mock their neighbor; thus the inspired author calls it down on their arrogance and boasting.

"Let them blush." Here he asks for their confusion; and he asks for two things corresponding to the two aforesaid things about which insult is made: namely about things done and things to be done. First, he asks that they be confounded about evils already done. Second, that they be confounded about future ones, at "let them be clothed with confusion." First, therefore, he asks for their shame, either good confusion or eternal confusion; and he says this by way of foretelling or conformity to God. Is. 65: "My servants shall rejoice, and you shall be confounded." Second, he asks for their diffidence or fear; hence, "and let them be in awe together." Or in a good sense, as if they may begin to fear God; for initial and chaste fear is properly called reverence; and this fear leads to salvation, because, as is said in Sir. 1: "The fear of the Lord is the beginning of wisdom." Or, may they always be in fear: Wis. 17: "Since wickedness is timid, it gives testimony of condemnation." Job 15: "The sound of terror is always in his ears." And why do these things come upon them? Because "they glory in my evils." Consequently, he asks for confusion about the future, and he asks some things in another way, because confusion is the same as shame; and just as the former can be taken in a good and a bad sense, so here confusion and reverence. But what is added, "let them be clothed with confusion," adds something. For a garment signifies a habit. Therefore, one who simply and at first fears cannot be said to have the habit of fear; but those who are confirmed in evil and desire evil: Jer. 17: "With a double crushing, crush them." And why does he ask more now for their affliction than before? Because the guilt is greater, as if they are not content with what they have done, but still devise malicious things against me. Just as the Jews, even after the death of Christ, wished to conceal his resurrection by corrupting the guards. Prov. 30: "A wicked word, vanity and lying words, remove far from me." Jerome has, "who speak malicious things against me." 1 Sam. 2: "Do not continue to speak lofty things, glorying."

What sayest thou now, the Head with the Members? "Let them shout for joy and be glad that favour My righteous cause:" who cleave to My Body. Yea, let them say "continually, Let the Lord be magnified, which hath pleasure in the prosperity of His servant."

What do you say now, the Head with the Members? "Let them shout for joy and be glad that favour My righteous cause:" who cleave to My Body. Yea, let them say "continually, Let the Lord be magnified, which has pleasure in the prosperity of His servant" [Psalm 35:27]. "And my tongue shall speak of Your righteousness, and of Your praise all the day long" [Psalm 35:28]. And whose tongue endures to speak the praise of God all the day long? See now I have made a discourse something longer; you are wearied. Who endures to praise God all the day long? I will suggest a remedy, whereby you may praise God all the day long if you will. Whatever you do, do well, and you have praised God. When you sing an hymn, you praise God, but what does your tongue, unless your heart also praise Him? Have you ceased from singing hymns, and departed, that you may refresh yourself? Be not drunken, and you have praised God. Do you go away to sleep? Rise not to do evil, and you have praised God. Do you transact business? Do no wrong, and you have praised God. Do you till your field? Raise not strife, and you have praised God. In the innocency of your works prepare yourself to praise God all the day long.

Persecutors are accustomed to say "well done, well done, for our soul," because theirs is a joy for this life and a pleasure that does not last. But the blessed say "May the Lord always be exalted," which is eternal and enduring.

"Let them exult." Here is the third fruit, which arises on the part of divine assistance; and this fruit is the joy of the saints. And first, he sets forth the fruit of exultation, saying, "let them exult and be glad." He sets forth as the fruit for the saints their delight, because joy signifies breadth of heart, hence it signifies interior gladness. Ps. 118: "You have enlarged my heart." And this joy is properly in the just. Ps. 96: "Light is risen for the just, and gladness for the upright of heart." Exultation signifies joy bursting forth exteriorly from within; and this exultation belongs to the just. Ps. 32: "Exult, you just, in the Lord." And this belongs to the upright; hence he says, "who will my justice," namely to imitate it. Or if this is said in the person of David, "they will my justice," that is, they rejoice in my goods; thus there is joy of heart, and from this follows exultation of mouth. Is. 51: "Joy and gladness shall be found in her, thanksgiving and the voice of praise." And therefore he adds, "Let them say always, the Lord be magnified," that is, let the saints magnify God -- not in truth making him great, but by announcing and preaching him as great. Ps. 33: "Magnify the Lord with me," etc. Sir. 43: "His magnificence is wonderful." Likewise: "Who shall magnify him as he is?" And who are those who do this? Certainly, "those who will the peace of his servant," namely of Christ according to his human nature; which peace Christ made and gives, because he himself is our peace, who has made both one, Eph. 2: "My peace I give to you, my peace I leave to you," Jn. 14: "And in me you have peace," Jn. 16. But if it is understood as said in the person of David, then the sense is: "Those who will the peace of his servant," that is, let those exult and be glad who desire that his servant, namely I, may have peace.

"And my tongue shall speak of Your righteousness, and of Your praise all the day long." And whose tongue endures to speak the praise of God all the day long? See now I have made a discourse something longer; you are wearied. Who endures to praise God all the day long? I will suggest a remedy, whereby you may praise God all the day long if you will. Whatever you do, do well, and you have praised God. When you sing an hymn, you praise God, but what does your tongue, unless your heart also praise Him? Have you ceased from singing hymns, and departed, that you may refresh yourself? Be not drunken, and you have praised God. Do you go away to sleep? Rise not to do evil, and you have praised God. Do you transact business? Do no wrong, and you have praised God. Do you till your field? Raise not strife, and you have praised God. In the innocency of your works prepare yourself to praise God all the day long.

While the psalm had this ending, therefore, I beseech those reading it not to incur even the slightest harm from the prayer of the righteous person or make it the occasion for curses against one's enemies. Instead, realize that the inspired author was adopting the way of life sanctioned by the Law, not by the Gospels. Now, the Law speaks plainly of loving the neighbor and hating the enemy. By contrast, Christ the Lord, to show virtue in its perfection, said, "It was said to those of old, you shall love your neighbor and hate your enemy, but I say to you. Love your enemies and bless those who persecute you." The divine apostle also said something in harmony with this, "Bless and do not curse." Looking at this difference, therefore, realize what is in keeping with the Law and what with grace. In particular, it was not to deliver a curse that David said this; rather, in inspired fashion he foretold what would clearly come to be. Now, for proof that in keeping with the gospel requirements even he did not take vengeance on those who wronged him, listen to him saying, "If I repaid in like fashion those rendering me evil, let me then end up empty-handed before my foes. Let my foe then hunt my soul down, apprehend it, trample my life in the ground and bury my glory in the dust." And he did not say this without doing it: he put his words into practice, and the actions are clearer than the words. Twice when he had his enemy in his hands, remember, he not only did not do away with him; … when he fell in battle, he wept bitterly over him, and the one who brought word of his death he dispatched for exulting and boasting of the execution. Now, I was obliged to recount these events because of those who boast and quote the case of the divine David so that they may have the best values of David as a beneficial model.

"But my tongue also." Here he shows that he himself is also a partaker of this joy; as if to say: not only do those who have joy, but I too am a partaker of the joy of the saints. And of this he sets forth two things. First, he sets forth interior meditation. Second, he sets forth interior praise. He says therefore, as to the first, "But my tongue also shall meditate on your justice." But against this: to meditate does not pertain to the tongue but to the heart. And there is a threefold response. In one way, the tongue meditates, that is, speaks what has been meditated: Ps. 48: "My mouth shall speak wisdom," namely what has been meditated. He who is just speaks from premeditation; so also the wise. In another way, there is a double mouth, or a double speech: namely, interior and exterior. Mt. 15: "The things that proceed from the mouth," namely of the heart, "these are what defile a man." And thus "tongue" is taken here, namely the interior tongue. In a third way, "it shall meditate," that is, it shall chant and modulate, "all the day your praise," that is, it will always think about how to praise you. Ps. 33: "I will bless the Lord at all times," etc.