Psalm 37 [MT 38]

Being human, we are all irked by the prosperity of the affluent, especially when they are dishonest. So from the outset he immediately gives this exhortation: Do not imitate evildoers, even if they are rich, nor lawbreakers, even if from their wickedness they amass wealth. Why not? Because … though flourishing for a time, such people have a rapid end. He did well to compare them with flowers: they also delight the eye for a time but are unable to bear the heat and dry up at once.

Commentary on Psalm 37

1–2

(Verse 1) He says, 'Do not envy among the envious, nor have you imitated those who do evil.' First, let us learn what it means to imitate; the power of this word is less in Latin than in Greek. For we read both good imitation and bad imitation. Finally, the Apostle says, 'It is good to imitate good always' (Galatians 4:18). And he himself said above, 'They envy you not well, but they want to exclude you so that you may imitate them' (Ibid., 17). And again, he says: Covet earnestly the best gifts (I Cor. XII, 31). And to the Romans, you have. Therefore I say, have they stumbled that they should fall? God forbid; but their fall is the salvation of the Gentiles, that they may be provoked to emulation (Rom. XI, 11). And further: For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office, if by any means I may provoke to emulation them which are my flesh, and might save some of them (Ibid., 13); that is, I may provoke my flesh. Finally, the Greek has jealousy. For even here: do not be jealous of those who do evil; do not envy those who commit lawlessness; that is, do not stir up the wicked to jealousy, because they strive not for good, but for evil.

What is it to stir up jealousy? For example, if we are able, let's open it up. There are certain intemperate women who disturb the hearts of other men's wives: when they have subjected them to their custom and shame, not satisfied to keep their own mistake a secret, they strive to publicly flaunt their disgrace before their spouses; so as to stir them up and inflame them with jealousy, seizing a certain triumph from the pain of their proven minds and the agitation. Not able to tolerate the shame of their husband's infidelity, they dissolve the bonds of marriage with satisfaction, or they argue in daily quarrels; and from competition comes discord, from disagreement comes division, whereby the entire household is disturbed. Therefore, learn from the example of a brazen woman, those are the most wicked and detestable tricks, to move one's soul with wicked jealousy: and know that jealousy is one thing, but envy is another. For this is a perverse emulation, which enters into the affection of good things: whereby also the Jew erred, who by a false and evil emulation departed from the right way of Evangelical discipline, as the Apostle says of himself (Phil. III, 6), that he persecuted the Church of Christ according to the emulation of the Law.

Therefore, although our God was frequently offended by the ungrateful desires and complaints of the Jews, he nevertheless did not abandon the people he had once chosen and elected for himself; but the insolent harlot, the Synagogue, began to provoke him to bitter jealousy, mingling herself in the sacrileges of transgression. Finally, she said to the priest Aaron: Make gods for us to worship (Exodus 32:1); and they began to worship the head of a calf. And through a great song Moses, the Lord spoke in his mouth, saying: They have provoked me to jealousy with that which is not God, they have angered me with their vanities: and I will provoke them to jealousy with those which are not a people, I will provoke them to anger with a foolish nation (Deut. XXXII, 21). Behold, how the Lord condemns the harlotry of the Synagogue, in order to turn their craftiness against them; and those who had been chosen by their Lord God, they refuted with grave sacrilege, choosing gods for themselves to worship: assuming for themselves the Church of the profane, which the people of the Jews, without Law and without grace, would lament over; and to that extent, they would be more provoked to jealousy by their actions being considered more base. Before, when that people did not have the Law, they only considered themselves chosen by the Lord. But when he noticed that a people gathered from the nations, who claimed the Law of the Lord, the oracles of the prophets, and the new Testament of the Lord, then he began to be tormented with excessive affection, after he realized that he had been rejected. Lastly, if he sees the ceremonies of the Gentiles, he is not moved; if he hears of the progress of the Church, he is tormented and tortured by miserable envy. Therefore, it is accomplished in Judea: And I will provoke them to jealousy in a nation that is not a nation.

Moreover, the more severe torture is added to this distress, namely, that sinners from among the gentiles themselves seem to be preferred, who do not even elevate the name of any tribe or nation. For every congregation is accustomed to claim the name of its own region, like the Egyptians, Ethiopians, Syrians, Jews, Arabs, who prefer the name of their own province or territory: we, being gathered from diverse peoples, cannot claim the name of a single nation; and therefore, because we did not have a name on earth, we received one from heaven, that we should be called the people of Christ. But the Gentile thinks this is foolishness, while the Jew thinks it is disgraceful. Therefore, it is true what is written, that God has avenged His own insult by seeking a Church for Himself from a non-nation, and by preferring it to a foolish nation, an ancient and royal people. And what is that foolish nation that has been preferred? Listen to him who says: 'For God has chosen the foolish of the world to put to shame the wise' (1 Corinthians 1:27). And again: 'If any among you seems to be wise in this world, let him become a fool, that he may be wise' (1 Corinthians 3:18). Therefore, the Lord did not bring about a sharing of envy, in order that it might not be in the form of imitation, but rather in the punishment of wickedness.

Finally, the Latin interpreter, wishing to make a distinction between the emulation of virtue and the emulation of offense, says: Are we emulating the Lord? (I Cor. X, 20) ? That is, are we causing offense to the Lord through our emulation, by consuming things that have been sacrificed to idols; just as the Jews, when they sacrificed to idols, provoked Him? But if the intention of stirring up emulation offends among humans, and often the person who is provoked is found to be superior, it is known that the incentive of emulation is for the sake of deception; it is foolishness to provoke divine majesty and to incur the offense of emulation, when there is no difficulty in seeking revenge.

Therefore, we ought not to provide malicious opponents with stings to attack us, who, even when unprovoked, are incited by the goads of envy to harm us. Just as Cain killed his brother because his sacrifice was more acceptable than what Cain himself thought should have been offered. In this, Abel did not provoke Cain, but Cain, driven by wicked parricide, pursued the grace of preeminence. For Cain did not desire to overshadow his brother's sacrifice, but rather to preserve the discipline of sacrifice, so that he would not delay offering the first fruits through any laziness, nor violate them by appropriating them for his own use. Saul also attempted to kill David, the prophet and savior of the Israelites, who was exalted above himself in the conversation of young girls, with treacherous plots and a prepared spear; and he had almost shed the innocent blood of his own kin, if David had not evaded the blow with a twist of his bent body. How wicked was it, then, if the young girls said: 'Saul has slain his thousands, and David his ten thousands' (1 Samuel 18:7)? And how cruel was the envy of King Saul, who turned the innocent mistake of words into the destruction of the innocent!

'Nor should you, he says, have been jealous of those who do evil. He did not repeat what he had said, but changed it: it is one thing to be covetous, another to be jealous: covetousness has cunning, jealousy has simplicity. But even prudence itself must be simple and cautious, so that it knows what to beware of. For it was not said in vain: Be wise as serpents, and simple as doves (Matt. X, 16). Therefore, spiritual wisdom should be cautious, preserving salvation, unaware of deceit.' Spiritual simplicity must exist. However, it seems that Scripture has also made a distinction between emulation in another place, as it says: 'And Ephraim's envy shall depart, and the adversaries of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not vex Ephraim' (Isaiah 11:13). But elsewhere you have: 'Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church' (1 Corinthians 14:12). It uses 'emulators' for good things and imitators of good things, and 'emulator' for the crooked and envious.

(Verse 2) First, do not provoke the wicked to the malice of envy; secondly, do not imitate those who do evil. For often, when the righteous see that some have sought wealth by deceit and cunning, and have attained to honors, they desire to follow their ways with deformed envy; so that they may attain wealth and honors by similar means, or defraud young girls in contracting marriage. For what profit is it, when wealth itself and all secular glory quickly wither like hay, and like the flowers of herbs they fade away in their very beauty? All flesh is grass, and all the glory of man is like the flower of the grass. Therefore, do not greatly desire things that cannot last forever, do not be envious and deceitful; do not be contentious and argumentative in zeal. Hence, the Eagle said: Do not contend with the wicked. Symmachus said: Do not strive. Also, do not be an imitator of wickedness and deceit; but be an imitator of the apostolic doctrine, the prophetic grace, and the virtue of the saints; so that you may bear fruit and store up a harvest of goodness, like Joseph, who by the abundance of grain excluded the hunger of prolonged barrenness: like Habakkuk, who, by bringing a meal to the reapers, was lifted up by an angel and travelled along an aerial path, and upon returning to the earth, amidst the fierce roars of lions, served a sweet feast to the godly prophet.

Commentaries on the Twelve Davidic Psalms

Not infrequently good people, seeing others arrive at riches and honors by fraud and trickery, become green with jealousy and want to imitate them. They, too, are tempted to attain riches and fame by similar tricks and malpractices.… Do not be an imitator of wrongdoing and fraud. Rather, be an imitator of apostolic doctrine, of prophetic grace and of the virtue of the saints. Then you will bear fruit and reap the harvest of your good deeds.

Commentary on Twelve Psalms 37:11

1–2

"Be not envious because of evil-doers, neither be envious against the workers of iniquity" [Psalm 37:1]. "For they shall soon wither like the grass, and shall fade like the herbs of the meadow" [Psalm 37:2]. That which to you seems long, is "soon" in the sight of God. Conform you yourself to God; and it will be "soon" to you. That which he here calls "grass," that we understand by the "herbs of the meadow." They are some worthless things, occupying the surface only of the ground, they have no depth of root. In the winter then they are green; but when the summer sun shall begin to scorch, they will wither away. For now it is the season of winter. Your glory does not as yet appear. But if your love has but a deep root, like that of many trees during winter, the frost passes away, the summer (that is, the Day of Judgment) will come; then will the greenness of the grass wither away. Then will the glory of the trees appear. "For you" (says the Apostle) "are dead," [Colossians 3:3] even as trees seem to be in winter, as it were dead, as it were withered. What is our hope then, if we are dead? The root is within; where our root is, there is our life also, for there our love is fixed. "And your life is hid with Christ in God." [Colossians 3:3] When shall he wither who is thus rooted? But when will our spring be? When our summer? When will the honour of foliage clothe us around, and the fullness of fruit make us rich? When shall this come to pass? Hear what follows: "When Christ, who is our life, shall appear, then shall you also appear with Him in glory." And what then shall we do now? "Be not envious because of the evil-doers, neither be envious against the workers of iniquity. For they shall soon wither like the grass, and fade like the herb of the meadow."

Exposition on Psalm 37

1–2

Above, the Psalmist sought divine help against sinners and showed their malice; here, however, he teaches that their prosperity is to be despised. The title is not new. The intention of this Psalm is to show that the prosperities of the wicked should not be esteemed. Regarding this, the Psalmist does three things. First, he sets forth the intention of the Psalm. Second, he offers reasons in general, at "For like grass." Third, he explains in particular, at "Do not be envious of him." Regarding the first, he does two things. First, he removes from the good any rivalry with the wicked. Second, jealousy, at "nor be zealous." He says therefore, "Do not be envious." Here he puts one thing on the part of the sinners by way of designation. And from this he puts "the malicious" and "those who do iniquity." Another thing he puts on the part of the good by way of prohibition, and he puts two things: namely, "Do not be envious," and "nor be zealous." Now he designates sinners first with respect to their wicked intention, because they are "malicious": for malice pertains to the heart; hence one is called malicious, as it were, an evil fire, namely when someone does something from a wicked intention -- that is a malicious plan. Second, with respect to the execution of wickedness; hence he says, "those who do iniquity." But to every just person he says, "Do not be envious," etc. According to the Philosopher, in Ethics 2, four things pertain to the same genus: namely, mercy, envy, zeal, and nemesis. And all of these involve sadness over the fortunes of others; but mercy and envy concern what happens to the good, while the other two concern what happens to the wicked. For envy is sadness over the prosperity of the good, while mercy is sadness over the misery of the good. Zeal properly is when someone is saddened by another's good -- not because the other has the good, but because he himself does not have it. Nemesis is sadness over goods that come to the undeserving. But because he speaks here of the wicked, he makes no mention of the first two. It should be noted here, however, that if someone is indignant or envious over the prosperity of the wicked, he is not blamed according to the philosophers, who treated of civic prosperity, in which some things can seem great when considered in themselves, without reference to eternal things. But if they are compared to spiritual things, since no temporal good, however great, can be compared to spiritual goods, in such matters there is no place for rivalry; and therefore the wicked are not to be envied for such goods that come to them. Hence the theologians, attending to divine providence in those goods which come indiscriminately to good and evil, to the deserving and the undeserving, do not grieve when they come to the undeserving. For they consider that by the just ordinance of God they are disposed either for their correction or for their condemnation, and that such goods are as nothing in comparison to the future things that are reserved for the good. And therefore such sadness is forbidden; hence he says, "Do not be envious," that is, do not be indignant "at the malicious" because they flourish. Prov. 3: "Do not envy the unjust man," etc. Likewise, "nor be zealous of those who do iniquity"; as if to say: do not be saddened if you do not have what they have, because better things are reserved for you. Eccl. 9: "Do not be zealous of the glory of the sinner. For you do not know," etc. "For like grass." Here he gives reasons in general. And first, why one should not be envious; second, why one should not be zealous: "Hope in the Lord." He says therefore, "For like grass"; as if to say, one should not be envious of the malicious, because what they have is small and transitory. And therefore he says, "Like grass they will quickly wither," etc. For he gives the example of things that bloom and bear fruit and quickly fall away: so it is with a person, who flourishes and is green and quickly falls. Ps. 89: "In the morning let him pass away like grass," etc. And these two similes are given for the same thing, namely for greater clarity. Or otherwise, there are two things in a person that seem great. The first is beauty, when people seem to live in joys. Wis. 2: "Let no meadow," etc. And therefore he says, "Like grass." Or otherwise, because the beauty of joy quickly fails. Job 20: "The joy of the hypocrite lasts but a moment." Ps. 128: "Let them be like the grass upon the housetops, which withers before it is plucked up." Is. 40: "All flesh is grass, and all its glory like the flower of the field." The second is the loftiness of secular power, designated by the herbs of the vegetable garden, which grow, yet it all passes away. And therefore he says, "Like herbs." Or by "grass" are understood the greater, and by "herbs" the lesser. Therefore one should not be indignant over their goods. Likewise, one should not be zealous over those who do iniquity, because greater things are promised to you.

Exposition on the Psalms of David

The “land” here indicates the heart of the listener and his soul. We are ordered, therefore, to indwell this land, that is, not to stray far from it, not to run to and fro, far and near, but to dwell and to stand firm within the bounds of our spirits and to consider the land very carefully and to become its tiller just as Noah was and to plant in it the vine and till the land that is within us, “to renew the fallowed ground of our spirits and sow not among the thorns.” Namely, let us purge our spirit from faults, and let us refine rough and harsh ways with the gentleness and the imitation of Christ, and thus finally we may feed from its wealth.

Homily 1 on Psalms 37:3

(Verse 3.) Therefore the Prophet rightly says: Hope in the Lord, and do good; and you shall inhabit the land, and shall be fed with its riches. What is the land that he advises to inhabit, if not your soul, which you should cultivate well, frequently plowing it with spiritual plows, so that it does not become overgrown with weeds? For a good farmer works his field with daily activity and diligent care, and protects his own fields; lest a wild boar from the forest devastate them, and a cunning thief snatch away the ripe fruits. Therefore, prepare your land so that when he comes who sows the word, he may find your soul ready; lest the seed fall upon the uncultivated soil of your heart and the birds of the sky come and devour what has been sown. So, listen to what is said: 'Behold, the sower went out to sow his field.' And as he sowed, some fell beside the path, some fell on rocky ground, and some fell on good soil... What falls on good soil are those who, with a good heart, hear the word and retain it, and produce fruit through patience. May your heart be a clean world, may your soul be clean, so that you can bring the fruit of goodness, that is, spiritual grace. For goodness is the fruit of the Holy Spirit; as it is written: The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22). These are the fruits we are nourished by and satisfied with their abundance. On this earth, the righteous Noah planted that fruitful vine and drank from its fruit, and his heart was freed; when he clothed himself in the garment of admirable piety, his posterity was doubled by the virtue of his own deeds. Moreover, in another place the holy prophet demonstrated to us those riches in which he was rich in Christ, and which abounded in everything that leads to eternal life. And truly, who could be richer than one who is rich in the Lord, so that he can say: I have delighted in the way of your decrees as much as in all riches (Psalm 119:14)? For what could be lacking to a man who was enriched by heavenly oracles? And therefore, this psalm urges us to seek that eternal treasure and to find delight in its acquisition.

Commentaries on the Twelve Davidic Psalms

What should you do then? "Trust in the Lord" [Psalm 37:3]. For they too trust, but not "in the Lord." Their hope is perishable. Their hope is short-lived, frail, fleeting, transitory, baseless. "Trust thou in the Lord." "Behold," you say, "I do trust; what am I to do?"

"And do good." Do not do that evil which you behold in those men, who are prosperous in wickedness. "Do good, and dwell in the land." Lest haply you should be doing good without "dwelling in the land." For it is the Church that is the Lord's land. It is her whom He, the Father, the tiller of it, waters and cultivates. For there are many that, as it were, do good works, but yet, in that they do not "dwell in the land," they do not belong to the husbandman. Therefore do thou your good, not outside of the land, but do thou "dwell in the land." And what shall I have?

"And you shall be fed in its riches." What are the riches of that land? Her riches are her Lord! Her riches are her God! He it is to whom it is said, "The Lord is the portion of mine inheritance, and of my cup." In a late discourse we suggested to you, dearly beloved, that God is our possession, and that we are at the same time God's possession. Hear how that He is Himself the riches of that land.

Exposition on Psalm 37

"Hope in the Lord." And because temporal prosperity consists in three things -- namely, in riches, pleasures, and honors (1 Jn. 2: "All that is in the world," etc.) -- therefore, inasmuch as spiritual prosperity also consists in three things, he does three things. First, riches are set forth; second, pleasures, at "Delight"; third, glory, at "He will bring forth," which God promises to those who hope in him. Regarding the first, he does three things. First, he shows the manner of acquiring spiritual riches; second, where they are to be sought, at "And dwell in the land"; third, he promises them abundantly, at "And you will be fed." Regarding the first, he does two things, inasmuch as two things are required for acquisition. First, the end is proposed; second, the effort toward the end is set forth, at "And do good." He says therefore, "Hope in the Lord," that is, hope that you will have the goods of the Lord, that is, the Lord himself. Ps. 15: "The Lord is the portion of my inheritance," etc. 1 Pet. 1: "He has regenerated us unto a living hope through the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible," etc. And this is the intended end. Or, "Hope in the Lord," that is, concerning God, namely concerning the help of the Lord. Sir. 2: "You who fear God," etc. Second, he says that one should strive to acquire the end by doing good works; and therefore he adds, "And do good," that is, all works of virtue. Ps. 33: "Turn away from evil, and do good." Then when he says, "And dwell in the land," he shows where these riches are to be sought. This cannot be understood of the material land, because even the unjust inhabit it; but it is expounded of a fourfold land. And first, of the land of the living, which is the land of glory. Ps. 26: "I believe that I shall see the good things of the Lord in the land of the living," which you should inhabit by desire. Phil. 3: "Our citizenship is in heaven." Likewise, of your soul. Lk. 8: "But that which fell on good ground," etc., and you should inhabit this by continually returning to your conscience. Wis. 8: "Entering into my house, I shall find rest with her." The third land is the Church militant. Ps. 64: "You have visited the land and watered it," etc., and you should inhabit this by the confession of faith, not departing from the Church. The fourth land is that of one's own flesh. Gen. 3: "Thorns and thistles it shall bring forth for you," and you should inhabit this by uprooting vices and planting virtues. Next he shows that these riches will be granted abundantly, when he says, "And you will be fed with its riches" -- whether of the heavenly homeland, or of the Church, or of delight, or of the abstinence of the flesh. Jerome has, "Sojourn in the land, and feed on faith," that is, be like a pilgrim, not regarding earthly things, and feed on faith, by faith possessing invisible things.

Exposition on the Psalms of David

The expression “we have need” is applied to those things that are necessary for life. Consequently, applied to material things, it means that one does not need most things but only those of which Paul says, “but having food and clothing, we shall be satisfied with these things.” Those things, [by contrast], that are accumulated in wealth and luxury are the result of abundance among those who live luxuriously. They are not considered to be necessary and absolutely essential but to be superfluous. So, therefore, there are also things that are necessary for us in the realm of divine matters, which bring us into life and cause us to be in the one who says, “I am the life.” But what supersedes these things would be said to supersede need. It is said of such things, “Delight in the Lord, and he will give you the requests of your heart.” These include all the things that are considered in relation to the paradise of luxury and in relation to wealth and glory, the things in the left hand of wisdom according to him who said, “For length of life and years of life are in her right hand, but in her left hand are wealth and glory.” One would say that these go beyond necessity.

Commentary on the Gospel of John 32:106

(Verse 4.) Therefore, he says: Delight in the Lord, and he will grant you the desires of your heart. Why did he not say 'your desires' but 'the desires of your heart'? For the desires of the external and internal man are not the same and not all of them are approved by Christ; because the law of the flesh often opposes to the rules of the spirit. But those desires that belong to the interior man, who is renewed by the Spirit, the Lord grants them to the petitioner with effect. Hence, he says elsewhere: May the Lord grant you according to your heart, and may he confirm all your desires (Psalm 19:5). He says to follow the heart, not the desire of the flesh; and he says that he should strengthen those desires which come from the deepest part of the heart, not those which are directed by the enticement and pleasures of the flesh.

Commentaries on the Twelve Davidic Psalms

"Delight yourself in the Lord" [Psalm 37:4]. As if you had put the question, and had said "Show me the riches of that land, in which you bid me dwell," he says, "Delight yourself in the Lord."

Exposition on Psalm 37

In everything he taught the benefit of hope in God: the person hoping in God, he says, and fed by him will enjoy the goods supplied by him while those who find delightful constant converse with him will most of all attain them.

Commentary on the Psalms 37:2

4–5

"Delight." And regarding this he does two things, inasmuch as the joy of this delight consists in two things: namely, in attaining one's desire and in fulfilling one's purpose; the second is at "Reveal." He says therefore of the first, "Delight," etc. Prov. 13: "A desire fulfilled delights the soul." If you cling to God, your desire is fulfilled. But because for this it is required that the desire be just -- for God is not the author of injustice -- therefore he first sets forth the root of just desire, namely that a person should delight in God through love; hence he says, "Delight in the Lord," that is, let all your love be in God. Phil. 4: "Rejoice in the Lord always." In the Greek it reads "take your delight," as if to say: do not be content with what is necessary for salvation, but seek superabundant and exquisite things, just as delicate persons are not content with common foods. Job 22: "Then you shall abound in delights over the Almighty." And then, "He will give you the petitions of your heart" -- he does not say "of your flesh." For the petitions of the heart, according to Origen, are what the heart desires: for example, according to him, if the eye could ask, it would desire beautiful colors, and hearing would desire sweet sounds. So the heart's object, since it is truth and justice, these are desired by it. And these, he says, "he will give you." Mt. 7: "Ask and it shall be given to you." Or he says "of the heart," that is, when they are petitions of the heart, God hears them before one cries out. Is. 65: "Before they cry out, I will hear them." Regarding the second he says, "Reveal," etc. For when one's purpose is fulfilled, then one rejoices. To fulfill this, two things are prerequisites. First, that one turn to God. Second, that one have confidence in him; and thus, third, it is fulfilled. He says therefore, "Reveal your way to the Lord," namely your purpose, as for the first. But does not God know, he who knows the thoughts of men? The Psalmist speaks by way of a simile, "Reveal to the Lord," etc., that is, turn to him for the fulfillment of your purpose, and this in prayer. Ps. 118: "I declared my ways to you," etc. For every undertaking should begin with prayer, as even Plato says, and as Scipio used to do. But to your petition add hope; and therefore he says, "Hope in him," as for the second. And thus, third, your petition will be fulfilled. And this is what he adds, "And he himself will act," that is, he will fulfill your ways. Or otherwise, "Reveal your way to the Lord," that is, your sins. Job 13: "I will argue my ways in his sight, and he himself will be my savior." And therefore he rightly says, "Hope in him," namely for the forgiveness of sins, "and he himself will act," that is, he will remit your sins.

Exposition on the Psalms of David

Be sincere in pursuing good, not pretending to be honest while being evil; instead, be good openly and as it were without disguise so that God may openly repay you with good.

Commentary on Psalm 37

5–6

(Vers. 5, 6.) Reveal your way to the Lord, and hope in Him, and He will act. And He will bring forth your righteousness like the light, and your justice like the noonday. This single verse declares what kind of person you should be. For who reveals their way, except those who confess to God, the arbiter of their hidden secrets within their heart? Reveal, blessed one, this is, open your conscience, so that it may not be burdened by the shadow or flesh of this world. For seeds, when they burst forth, if they are shaded, they become weak; exposed to the sun, they thrive. But what about the seeds themselves? The woody shade itself inhibits the young plants from reaching upward and prevents their branches from spreading out. Beautifully said: Disclose your way to the Lord, for the inclination of human nature covers our minds like a kind of veil; that we may not confess our sins to the Lord, who can heal our wounds: so that one may be ashamed to ask for medicine with his own mouth, lest his disgrace be exposed before others. Therefore, conscience presses upon itself, since it cannot hide; and it delays as long as the wound festers, so that it is revealed not by the healthiness of faith, but by the unhealable atrocity of the ulcer. 'Reveal,' he says, 'your way to the Lord'; that is, open your way, do not hide it, as Cain desired to hide; for everyone who does evil hates the light. David revealed his way, who said: 'I declare my works to the King' (Psalm 44:2). Open your mind, so that there is nothing to be afraid of being condemned. Paul also revealed: I am not aware of anything against me (I Cor. IV, 4). Let your actions, your life be such that your way may shine before your Father who is in heaven.

But because the condition of every human being is subject to fragility, and it is not within our power to direct our own path at will; therefore, it says to you: Hope in the Lord, and He Himself will act; that is, to open your way, and not allow you to be such that you flee from the light while you are afraid to come forward, and love darkness so that you can hide your own wickedness, saying: Darkness covers me, who knows if the Most High sees (Eccli. XXIII, 6)? For how can one who is planning adultery, not seek out a suitable night for his temptations? And who thinks to employ a false witness to his deceit, who seeks to corrupt the judge in order to oppress the innocent, does he not explore the secret of wickedness? The thief lurks in the darkness of solitude, awaiting the shadows of the night to carry out his wickedness. Therefore, wickedness is darkness: God is light. Even if you wish to conceal your justice, God will bring it forth into the light; He does not allow judgment to remain hidden by which you have chosen what is good and rejected what is evil. Not only does your judgement shine; but it shines like midday. When the sun pours out its whole brightness, it is midday. It was midday when Joseph feasted with his brothers, not seeking revenge, but forgetting the wrong.

Commentaries on the Twelve Davidic Psalms

5–6

"Behold" (you say), "I do long after it, I do ask for it, I do desire it. Shall I then accomplish it?" No. Who shall then? "Reveal your way unto the Lord: trust also in Him, and He shall bring it to pass" [Psalm 37:5]. Mention to Him what you suffer, mention to Him what thou dost desire. For what is it that you suffer? "The flesh lusts against the spirit, and the spirit against the flesh." [Galatians 5:17] What is it then that you desire? "Wretched man that I am! Who shall deliver me from the body of this death?" [Romans 7:24] And because it is He "Himself" that "will bring it to pass," when you shall have "revealed your ways unto Him;" hear what follows: "The grace of God through Jesus Christ our Lord." What is it then that He is to bring to pass, since it is said, "Reveal your way unto Him, and He will bring it to pass"? What will He bring to pass?

"And He shall bring forth your righteousness as the light" [Psalm 37:6]. For now, "your righteousness" is hid. Now it is a thing of faith; not yet of sight. You believe something that you may do it. You do not yet see that in which you believe. But when you shall begin to see that, which you believed before, "your righteousness will be brought forth to the light," because it is your faith that was your righteousness. For "the just lives by faith."

Exposition on Psalm 37

"Behold" (you say), "I do long after it, I do ask for it, I do desire it. Shall I then accomplish it?" No. Who shall then? "Reveal your way unto the Lord: trust also in Him, and He shall bring it to pass" [Psalm 37:5]. Mention to Him what you suffer, mention to Him what thou dost desire. For what is it that you suffer? "The flesh lusts against the spirit, and the spirit against the flesh." [Galatians 5:17] What is it then that you desire? "Wretched man that I am! Who shall deliver me from the body of this death?" [Romans 7:24] And because it is He "Himself" that "will bring it to pass," when you shall have "revealed your ways unto Him;" hear what follows: "The grace of God through Jesus Christ our Lord." What is it then that He is to bring to pass, since it is said, "Reveal your way unto Him, and He will bring it to pass"? What will He bring to pass?

Exposition on Psalm 37

Offer up to God, he is saying, both yourself and your actions, and expect grace from him; for his part he will bring forth a just verdict like a judge, will extol you and make you famous to the extent of being known to everyone, like the light at midday.

Commentary on the Psalms 37:2

God brings [justice] out into the light. He does not permit judgment to lie hidden. He reveals the good that you have chosen to do and the evil that you have refused to do. Not only does he make your judgment shine, but also he makes it shine like the sun at midday.

Commentaries on the Twelve Davidic Psalms

"And He shall bring forth your righteousness as the light" [Psalm 37:6]. For now, "your righteousness" is hid. Now it is a thing of faith; not yet of sight. You believe something that you may do it. You do not yet see that in which you believe. But when you shall begin to see that, which you believed before, "your righteousness will be brought forth to the light," because it is your faith that was your righteousness. For "the just lives by faith."

Exposition on Psalm 37

6–7

"And." Where first he promises glory; second, he shows how one arrives at it, at "Be subject to the Lord." Regarding the first he does two things. First, he promises the glory that one obtains. Second, he shows the manner of obtaining it, at "And your judgment." He says therefore, "And he will bring forth," etc. The saints conceal their righteousness. Mt. 6: "Take heed that you do not perform your righteousness before men, to be seen by them." But nothing is hidden that will not be revealed. Lk. 12. Hence God reveals it either here or in the future; and therefore he says, "He will bring forth," that is, he will lead forth. Job 28: "He searched the depths of the rivers and brought hidden things to light." According to Origen, it is like this: if someone having a faithful servant whom he intends to free, he glories in him. Is. 49: "You are my servant, Israel, in whom I will glory." And this will be in the judgment; hence it follows, "And your judgment like the noonday," that is, the judgment by which you will be judged will have no darkness. Now two things are required of one wishing to arrive at the glory that is promised. The first is humility. Job 22: "He who is humbled will be in glory"; hence he says, "Be subject to the Lord": 2 Macc. 9: "It is just to be subject to God, and a mortal should not think things equal to God," etc. The second is prayer, through which one arrives at God, who is the glory of our blessedness; and therefore he adds, "And pray to him." Jas. 5: "The continual prayer of a just man avails much."

Exposition on the Psalms of David

(Verse 7.) Be subject to the Lord and beseech Him. Not only should you be subject to God, but also beseech the Lord, so that you can fulfill your desire for submission, as it also says above: Reveal your way to the Lord and hope in Him. It is not only fitting to reveal your way; but also to hope in the Lord. However, submission should not be abject, lowly, but glorious and exalted; for he is subject to God who does the will of the Lord. Finally, who is ignorant that the wisdom of the mind is superior to the wisdom of the flesh? Indeed, the wisdom of the mind is subject to the law of God; the wisdom of the flesh is not subject. And the Apostle added: For it cannot be subject. (Rom. VIII, 7). Therefore, be subject, that is, draw near to Christ, so that you may fulfill the Law. Finally, Christ fulfilled the Law by doing the will of the Father. And therefore, the end of the Law is love, and the fullness is charity; because by loving the Father, he applied his entire affection to His will. Wherefore, for the glory of God, the Apostle said: When, however, all things shall have been subjected to Him, then shall He Himself also be subject to Him who subjected all things to Him, that God may be all in all (1 Cor. XV, 28). And of Himself He saith: For my soul hath been subject to God; for from Him is my salvation (Ps. LXI, 2). Moreover, for piety's sake Joseph and Mary were subject to His parents, not indeed through infirmity, but of their own will. But the greatest glory of Christ is that He should pour Himself into the hearts of all men, so that He may bring them back from impiety and infidelity to Himself, and make them subject unto Him. But when he has subjected all things to himself, when the fullness of the Gentiles has entered, and when all Israel has been saved, and when the whole world becomes one body in Christ; then he himself will be subject, offering his gift to God the Father, and acting as the high priest of all, and as if offering his body on heavenly altars, so that faith may be the sacrifice of all. Therefore, this subjection is an act of piety, because the Lord Jesus will be subject in his body, of which we are the body and members. Therefore, let man be subject to Christ, that is, subject to the wisdom of God, subject to the word, subject to justice, subject to virtue; for all these things are Christ. Let every man submit himself to God; for he teaches not one, but all, to subject their heart, to subject their soul, to subject their flesh, so that God may be all in all. Therefore, he is subject who is full of grace, and receives the yoke of Christ, and diligently and unwaveringly carries out the commands of the Lord; but without subjection, he who proudly exalts himself in vain, inflated with the feeling of his own flesh, insolent, deviating from the humble obedience and pious observance of the servitude that we owe by right to the eternal Author of nature. Finally, whoever is without sin is subject to Christ, for he has been redeemed by the Lord; but whoever is in sin cannot be called free, but rather a slave, whom heavy chains of sin hold fast.

(Verse 7.) It follows: Do not be envious of him who is prospering on his way, doing wickedness. Clearly, here he is indicating what he previously understood: that we should not incite evil by being envious, nor imitate those who do wickedness. For it is not wickedness, but prosperous things that happen to those who do wickedness, that often tempt us to think that we should imitate them, saying that we can achieve their successes: Behold, they are sinners and abound in the world, they have obtained riches. And I said: So I have justified my heart in vain, and washed my hands among the innocent. And I was scourged all the day long (Psalm 72:12 et seq.). Therefore, if David was scourged, we must beware lest we also be scourged; and let it be said to us that riches, honors, power, seem to be arranged for this generation, as if the uncertain works of money, and the means of injustice, not as any rewards of virtue; and therefore let them come as a dream, and when you arise from the dream, let them fail you. When the athletes win, it is certain that they will be crowned, not before they win. We are in a struggle with the world. Win before the world, so that you may seek the crown. No one is crowned before completing the contest. Those who run in a race, do they receive a prize before they have run the race? How many in the front fall at the finish line and are cheated of their speed? Are you more acceptable to God than Paul? He, the vessel of election, the teacher of the Gentiles, never dared to demand a crown for himself in this world. Finally, listen to him saying: I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day (2 Timothy 4:7-8). That same Paul, caught up to the third heaven, who heard things that cannot be told, whether in the body or out of the body, he does not know, God knows, and he testified as much (2 Corinthians 12:2). So, Paul says that on that day the crown will be given to him; are you here insisting that it be given to you? Therefore, prepare yourself for the contest. An athlete does not struggle only once, nor does a soldier fight only once, in order to fulfill their duties; and for you, the struggle is not with just one passion.

Commentaries on the Twelve Davidic Psalms

"What should I do then?" Hear what you should do. "Submit to the Lord, and entreat Him" [Psalm 37:7]. Let this be your life, to obey His commandments. For this is to submit to Him; and to entreat Him until He gives you what He has promised. Let good works "continue;" let prayer "continue." For "men ought always to pray, and not to faint." [Luke 18:1] Wherein do you show that you are "submitted to Him"? In doing what He has commanded. But haply thou dost not receive your wages as yet, because as yet you are not able. For He is already able to give them; but you are not already able to receive them. Exercise yourself in works. Labour in the vineyard; at the close of the day crave your wages. "Faithful is He" who brought you into the vineyard. "Submit to the Lord, and entreat Him."

Exposition on Psalm 37

Even if you see one choosing wickedness and not deviating from his purpose but being borne downstream, do not be worried and concerned that no one is in control of the world.

Commentary on the Psalms 37:3

"Do not be envious." Above he set forth two reasons why one should not be envious nor zealous over sinners: and one was on the part of the sinners, whose happiness is brief; the other was on the part of the good, because better things are promised to them. Here, however, he explains in particular. And first, what pertains to the first; second, what pertains to the excellence of the just -- yet both are intermingled, at "A little is better." Regarding the first, he does two things. First, he reiterates the statement and explains the reason he intends to assign; second, he assigns the reason, at "Cease from anger." He says therefore, "Do not be envious of him." Here he repeats the teaching he set forth above and explains what he had said: "Do not be envious of the malicious." Now someone might ask what in them he forbids us to envy. I say that it is their temporal prosperity; and therefore he says, "Do not be envious," that is, do not be indignant "at the one who prospers in his way," etc. This can be understood conjointly thus: "Do not be envious," etc., as if to say: he who does injustice prospers, which even the just envy. Ps. 72: "I was jealous of the wicked," etc. It can also be read separately, and thus there are two reasons why one might be indignant against them. One, because all things succeed according to their wishes; and therefore he says, "At the one who prospers," that is, if you see them prospering. Prov. 1: "The prosperity of fools will destroy them." Likewise, if you see that they prevail over the just, do not be indignant. Thus Baruch 4 says: "Be of good courage, O people of God, memorable Israel. The harmful ones will perish who have afflicted you; and those who rejoiced in your ruin will be punished." And therefore he says, "And at the man who commits injustices."

Exposition on the Psalms of David

If, by the prudent use of reason, you could cut away the bitter root of indignation, you would remove many other vices along with this, their source. Deceit, suspicion, faithlessness, malice, treachery, rashness, and a whole thicket of evils like these are offshoots of this vice.… It is a malady on the soul, a dark mist over the reason. It brings estrangement from God, forgetfulness of the ties of kindred, cause for a strife, a full measure of disaster. It is a wicked demon coming to birth in our very souls, taking prior possession of our interior, like a shameless tenant, and barring entrance to the Holy Spirit.

Homily Against Those Who Are Prone to Anger

Anger destroys not just the ordinary run of people, but even the wise. David warns the wise, saying to them, “Cease from anger,” for once that fire is set alight it will not cease until its flames have consumed you. “Leave aside,” he says, “your rage.” Here is his meaning: nature catches hold of you, it stirs up your feelings, you get excited about some fault, some slight that has offended you, you begin to rage but not to the point where you cannot stop. Drop it. Put an end to it, or it will drag you into sin.

Commentary on Twelve Psalms 37:18

(Vers. 8). If you have overcome the previous passions, anger follows; and therefore Scripture says to you: Cease from anger, and forsake indignation. There are many vices that creep in upon the foolish. Anger is a heavy passion: it often ignites the unwilling; and it drags the willing into madness, so that he may destroy whom he thought to restrain. Stirred up, he often stabs the innocent with a sword. Many have killed friends and brothers out of indignation. Therefore, the wise man says: Anger destroys even the wise (Prov. XV, 1). It is the saying of Solomon, that anger not only destroys any men from among the crowd, but even the wise themselves. And David advises the wise man, saying: Cease from anger; lest when you are inflamed by it, it does not cease until its flame consumes you. Leave, he says, indignation; that is, nature carries you away, emotions move you, someone's fault or offense provokes you to be angry; but not always, so that you do not know how to control it: leave it, set a limit to it, lest it draw you into sin. This is what he said above: Be angry, and do not sin (Psalm 4:5). For he does not encourage you to be angry, but yields to the passion for a time; however, he provides a remedy so that the force of the wound does not spread for too long. Be angry, he says, for it is of your passion. For a physician does not immediately apply medicines to weakness; if pain is burning, he applies soothing remedies to alleviate the pain; if fever is raging, he waits for the right time for a remedy and often withholds drink from those who are thirsty. He does not say: Do not be feverish when the vapors of illness are boiling; but he says: Wait, the fever will cease, the agitation will subside. So also the Prophet could not say to man, whose flesh is excited by various diseases and passions of agitation: Do not be angry; but he says: Cease from anger, and leave off indignation, lest you sin; for anger is a great instigator of sin. Another physician also says: Let not the sun set upon your anger (Ephesians 4:26); lest while you delay for a long time, that one who is accustomed to arouse the heated body with sleep should come, and stir you up, and insert thoughts into you, and immerse himself in the secrets of your heart, saying: Take revenge for your injury, recognize yourself as a man: it belongs to feminine weakness, not to take vengeance. Therefore, the servant ought to have scorned you, the brother deceived you, the friend mocked you; and yet you do not avenge your own insult? It is necessary to proscribe, it is necessary to rise with a sword, and to resolve your pain with the death of your adversary. That man was brave who killed his enemy, deservedly he is praised; because he avenged himself in such a way that another who was ignorant of it might hear, and would not dare to inflict injury on him. By these goads he is further incited, further moved; so that what is written may be fulfilled: Anger destroys even the wise.

Commentaries on the Twelve Davidic Psalms

"Cease from anger, and forsake wrath" [Psalm 37:8]. Wherefore are you angry? Wherefore is it that, through that passion and indignation, you blaspheme, or almost blaspheme? Against "the man who brings wicked devices to pass, cease from anger, and forsake wrath." Do you not know whither that wrath tempts you on? You are on the point of saying unto God, that He is unjust. It tends to that. "Look! Why is that man prosperous, and this man in adversity?" Consider what thought it begets: stifle the wicked notion. "Cease from anger, and forsake wrath:" so that now returning to your senses, you may say, "My eye is disturbed because of wrath." What eye is that, but the eye of faith? To the eye of your faith I appeal. Thou believed in Christ: why did you believe? What did He promise you? If it was the happiness of this world that Christ promised you, then murmur against Christ; yes! Murmur against Him, when you see the wicked flourishing. What of happiness did He promise? What, save in the Resurrection of the Dead? But what in this life? That which was His portion. His portion, I say! Do you, servant and disciple, disdain what your Lord, what your Master bore?...

Exposition on Psalm 37

8–9

Then when he says, "Cease," he assigns the reason for the aforementioned admonition, and this is twofold. One on the part of the one to whom the admonition is given; another on the part of sinners, at "Yet a little while." Regarding the first, he does two things. First, he shows the present danger if one does not heed the admonition; second, the future danger, at "Do not be envious so as to do evil." Where first he puts the danger of sin; second, of punishment, at "For those who do evil." Regarding the danger of punishment, he does two things. First, he sets forth the punishment of the offenders; second, the reward of those who endure, at "But those who wait for the Lord." He says therefore, "Cease from anger." Behold the present danger, because indignation is anger, and anger itself is evil. Eph. 4: "Let all bitterness and anger and indignation and clamor and blasphemy be taken away from you, with all malice." And therefore he says, "Cease from anger": Jas. 1: "The anger of man does not work the justice of God." "And abandon fury." Anger and fury are the same thing; but they differ in degree, because fury is nothing other than anger inflamed: Prov. 27: "Who can bear the rush of an agitated spirit?" Therefore, "Cease from anger" in the heart, "and abandon fury" in deed. "Do not be envious so as to do evil." Behold the future danger of sin. For when someone is indignant over the prosperity of others, he sometimes departs from justice; and therefore he says, "Do not be envious so as to do evil," that is, lest it perhaps lead you into injustice: Mal. 3: "It is vain to serve God, and what profit is it that we have kept his commandments?" "For those who do evil." Behold the future danger of punishment. Note that all sinners do evil. For when someone sins either from weakness or from ignorance, he does not act with malice; but when he sins from deliberate choice, then he acts with malice. The first are easily corrected, but the third with difficulty: Eccl. 1: "The perverse are corrected with difficulty." And therefore he says, "They will be cut off," that is, placed outside the boundaries of justice and goodness: Job 18: "He will drive him from light into darkness, and will remove him from the world." So those who act with malice will be cut off. But "those who wait for the Lord," that is, who are not so indignant as to act with malice, but wait for the future -- they themselves "will inherit the land," namely of the living. For they will possess it by hereditary right, as heirs: Rom. 8: "If children, then heirs." Now that heavenly homeland is called "land" on account of its stability: Eccl. 1: "The earth stands forever." And as Augustine says, just as our earth relates to the heavens, so the higher life of the blessed relates to the higher heaven, namely to God, by whom it is illuminated and made fruitful: Rev. 21: "The glory of God will illuminate it."

Exposition on the Psalms of David

Therefore it is right and proper, brothers, that we should be obedient to God rather than follow those who in arrogance and unruliness have set themselves up as leaders in abominable jealousy. For we shall bring on us no common harm, but rather great peril, if we surrender ourselves recklessly to the purposes of people who launch out into strife and seditions, so as to estrange us from that which is right. Let us be good one toward another according to the compassion and sweetness of him that made us.

1 Clement 14

(Verse 9.) Therefore, do not listen to him, so that you do not act wickedly. For those who act wickedly will be exterminated. Those who do not have roots will be exterminated, like vegetables or hay. Let the weak eat vegetables, but you must plant a vine in your field, establish a vineyard. And if Ahab comes to you and says, 'Give me your vineyard so that I can plant vegetables', do not agree with him, so that he does not sow perishable things by your consent and cut off eternal things. Therefore, Nabuthe is considered among the saints because he believed that the inheritance of his ancestors should not even be given to the king; and he chose to be stoned rather than give his vineyard to plunder. The inheritance of our ancestors is true faith. There arose Arians, supported by royal power, who thought that the temple of the Lord should be handed over to them, threatening harsh punishments; but far be it from the mind of the Lord's servant to be more swayed by the fear of punishment than by the beauty of piety. Perfidy did not prevail, because faith resisted. There is also a certain vineyard in the hearts of the faithful, of which Isaiah says: The beloved has become a vine in a fruitful horn (Isaiah 5:1). The Lord planted this vineyard in our hearts; and therefore we read God saying: I have planted you a fruitful vine, all true (Jeremiah 2:21). Therefore, let no one take away this vine from the field of our soul, because it is blessed. Therefore, it is said of the saints: By the fruit of wheat, wine, and oil, they have multiplied (Psalm 4:8). It is good, therefore, to have within you wine overflowing; so that wine may flow into your vessel from the vineyard of Sorech, that intoxicating cup how splendid! For the vineyard of Sorech is the vineyard of new beginnings and new righteousness. Hence it is said to us: Sing to the Lord a new song, its beginning, magnify His name from the ends of the earth (Isaiah 42:10). May this vineyard, therefore, produce grapes and not iniquity. Therefore, the vineyard of the Jews has been abandoned because they have committed iniquity, as it is written (Isaiah 5:7), and not justice. Therefore, let us bear fruit in Christ, that we may deserve to endure.

For those who sustain the Lord will possess the land: certainly the land of the living. There is a certain heavenly land, which bears fruit for the heavenly beings, of which it says: I believe to see the good things of the Lord in the land of the living (Psalm XXVI, 13). This earthly land provides sustenance to the stomach with much human labor; that land of the Lord produces fruit without any effort, in which the possession of the righteous is lasting and the inheritance of a pious mind. And it says rightly: But those who sustain the Lord will possess the land by inheritance. For this is the land that does not pass away; for heaven and earth will pass away, but the words of the Lord will not pass away. And therefore neither that intelligible land, in which those who preserve the words of the Lord are, will be able to pass away from paradise. Adam was placed in this land, in order to receive the fruit of eternal life; but because he did not want to preserve the words of the Lord, he did not deserve to remain in the possession that he had received. But whoever keeps the words of the Lord confidently says: I have waited with expectation for the Lord, and he has looked upon me. (Psalm 39:2) But Adam, since he did not wait for the Lord (for how could he wait who fled and was afraid to offer himself), therefore, the Lord did not deem him worthy to see him; for the eyes of the Lord are upon the righteous. But he did not want to see him to the extent that he would ask, saying: Adam, where are you (Gen. III, 9)? One who is sought is considered absent. It is faith that presents us to God, and treachery that causes the wicked to be exiled. Therefore, no one is absent from God, except the one who has made himself absent. And so He says: Let it be done to you according to your faith (Matt. IX, 29); for he who does not know, will not be known. Therefore, Adam, as a sinner, could not keep his place. He was expelled from paradise and relegated to a castle, to do penance. He received a delay, so that he would not perish completely; so that Eve could be saved through the generation of children, the faith of holy Abel, the grace of the prophets, and the posterity of the Church.

Commentaries on the Twelve Davidic Psalms

Nothing else is destroyed but that which is cut off from God.

Notes on the Psalms 36[37].9

Do not consider blessed those people for being in a position even to do whatever they wish, nor with your eyes on their suffering no harsh fate decide to attempt at any time in your own case to do some wrong. “Because the evildoers will be wiped out”: those guilty of wickedness will some day pay the full penalty and perish.

Commentary on Psalms 37:8B-9A

"For evil-doers shall be cut off" [Psalm 37:9]. "But I see their prosperity." Believe Him who says, "they shall be cut off;" Him who sees better than thou, since His eye anger cannot cloud. "For evil-doers shall be cut off. But those that wait upon the Lord,"— not upon any one that can deceive them; but verily on Him who is the Truth itself—"But those that wait upon the Lord, they shall inherit the land." What "land," but that Jerusalem, with the love of which whosoever is inflamed, shall come to peace at the last.

Exposition on Psalm 37

Instead of considering their prosperity, await their end, and you will see their ruin.

Commentary on the Psalms 37:3

The wicked not only grows rich but even plots against the righteous, God’s permission causing both developments to go ahead; but let it not alarm you. God in his foreknowledge [is] aware of the fate of the wicked and [sees] the righteous person’s endurance.… God looks ahead to [the wicked person’s] fate and mocks his threats and his frenzy, aware as he is of the future. Thus in many cases when the wicked think they have gotten the better of the righteous, then it is that sudden ruin overtakes them when unexpected punishment is inflicted on them by God.

Commentary on Psalm 37

(Verse 10.) But because he did not want to be redeemed through these means, and he believes he should persist in sin, of him the Prophet says: 'And yet a little while, and the wicked shall not be: and thou shalt seek his place, and shalt not find it.' For how can he exist in the future, when the place of sin cannot endure? For this is the earth that opened its mouth to receive the blood of the innocent. And therefore in this earth is the place of sinners. The earth passes away, how then can the place of the sinner be found? I believe that the reason why God commanded there to be a firmament between the waters and the waters (Gen. I, 6) is so that He may discern sins from virtues; and the upper water, which praises the Lord, would remain free from error, while the lower water would be subject to sin. Indeed, the former sees God, but the latter does not: what is above the heavens sees Him; what is in the abyss does not. Hence it is also said: The waters saw you, O God, the waters saw you and trembled; the depths were troubled, the multitude of waters made a noise (Psal. LXXVI, 17). The abyss is disturbed by the deserving ones, upon which the deformed darkness lies, and therefore they cannot have peace. Hence, the legion of demons asked to be sent into the abyss, and they threw themselves into the waves with a great tumult (Matthew 8:31); in order to strangle the herd of pigs they had found. Therefore, sinners seek the abyss, where the darkness of shadows is.

Commentaries on the Twelve Davidic Psalms

"But how long is the sinner to flourish? How long shall I have to endure?" You are impatient; that which seems long to you, will soon come to pass. It is infirmity makes that seem long, which is really short, as is found in the case of the longings of sick men. Nothing seems so long as the mixing of the potion for him when thirsty. For all that his attendants are making all speed, lest haply the patient be angry; "When will it be done? (he cries). When will it be drest? When will it be served?" Those who are waiting upon you are making haste, but your infirmity fancies that long which is being done with expedition. Behold ye, therefore, our Physician complying with the infirmity of the patient, saying, "How long shall I have to endure? How long will it be?"

"Yet a little while, and the sinner shall not be" [Psalm 37:10]. Is it certainly among sinners, and because of the sinner, that you murmur. "A little while, and he shall not be." Lest haply because I said, "They that wait upon the Lord, they shall inherit the land," you should think that waiting to be of very long duration. Wait "a little while," you shall receive without end what you wait for. A little while, a moderate space. Review the years from Adam's time up to this day; run through the Scriptures. It is almost yesterday that he fell from Paradise! So many ages have been measured out, and unrolled. Where now are the past ages? Even so, however, shall the few which remain, pass away also. Had you been living throughout all that time, since Adam was banished from Paradise up to this present day, you would certainly see that the life, which had thus flown away, had not been of long duration. But how long is the duration of each individual's life? Add any number of years you please: prolong old age to its longest duration: what is it? Is it not but a morning breeze? Be it so, however, that the Day of Judgment is far off, when the reward of the righteous and of the unrighteous is to come: your last day at all events cannot be far off. Make yourself ready against this! For such as you shall have departed from this life, shall you be restored to the other. At the close of that short life, you will not yet be, where the Saints shall be, to whom it shall be said, "Come, you blessed of My Father: inherit the kingdom prepared for you from the beginning of the world." [Matthew 25:34] You will not yet be there? Who does not know that? But you may already be there, where that beggar, once "covered with sores," was seen at a distance, at rest, by that proud and unfruitful "rich man" in the midst of his torments. Surely hid in that rest you wait in security for the Day of Judgment, when you are to receive again a body, to be changed so as to be made equal to an Angel. How long then is that for which we are impatient, and are saying, "When will it come? Will it tarry long?" This our sons will say hereafter, and our sons' sons will say too; and, though each one of these in succession will say this same thing, that "little while" that is yet to be, passes away, as all that is already past has passed away already! O thou sick one! "Yet a little while, and the sinner shall not be. Yea, you shall diligently consider his place, and you shall not find him."...

Exposition on Psalm 37

Then when he says "And," he assigns the reason on the part of the wicked; and regarding this he does two things. For he had said, "Do not be envious of the one who prospers in his way, of the man who commits injustices." First, therefore, he assigns the reason that their prosperity is not to be envied. Second, that their injustice is not to be envied, at "The sinner will watch." Regarding the first, he does two things. He proposes first the danger threatening the wicked. Second, the fruit of the just, at "The meek," because the opposite is better known through its opposite. Regarding the first, he does two things. First, he announces their destruction as regards themselves. Second, as regards their place, at "And you will seek." He says therefore, as regards themselves, "Yet a little while, and the sinner will not be." If he will not be, then he will not suffer eternal punishments. I respond: he will not be in the glory in which he now is, but in hell: Job 7: "He who descends to hell will not ascend, nor will he return again to his house, nor will his place know him anymore," because it is but a little while. It happens indeed that sinners are cast down in a short time: Eccl. 10: "Every dominion is a brief life." But even if they are in prosperity for the entire time of their life, still that time compared to eternity is nothing and is but a little: Hag. 2: "Yet one little while, and I will move heaven and earth." As for the place, he says, "And you will seek his place, and you will not find it." This "place" is expounded in three ways. First, the place means the opportunity. For someone is said to have a place when he could have an opportunity somewhere. Now the sinner has a place in this world, because it provides at least an opportunity for the testing of the just. But when this testing ceases, then he will have no place; and therefore he will be taken away from the just. Second, because sometimes someone does not cease sinning, and yet his place remains. But finally even his place will not remain, nor will it be found. Where is now the king of the Assyrians? Where is Nero? And finally all the kingdoms of the world will be emptied: 1 Cor. 15: "Then the end, when he hands over the kingdom to God the Father, when he has destroyed every principality and power and might." Third, according to Origen, the place of the sinner is that in which he rests, where temporal and earthly things are. Therefore his place is this world. But this will pass away: Lk. 21: "Heaven and earth will pass away," etc. And therefore, if we place our resting place in them, it will not endure.

Exposition on the Psalms of David

But be thou meek, since the meek shall inherit the earth. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which thou hast heard. Thou shalt not exalt thyself, nor give over-confidence to thy soul. Thy soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall thee receive as good, knowing that apart from God nothing cometh to pass.

The Didache, Chapter 3

It is their right to possess the land, for in them God finds rest. We see this from the words of divine prophecy spoken by Isaiah: “On whom shall I rest, if not on those who are poor and little and who tremble at my word?” Who are the meek? They are those not easily roused to wrath, not quick to quarrel. Anger does not trouble them, fierceness does not drive them mad, raging cruelty does not enflame them. While still in the body they loved the peace of the Lord better than wine, banquets and riches. They thought to give up bodily pleasures and delights to gain instead eternal grace; these are the people who “shall delight in abundance of peace.”

Commentary on Twelve Psalms 37:22

(Verse 11.) But the meek shall possess the land, and shall delight in the abundance of peace. They rightfully possess the land in which God himself rests; as was revealed by the divine oracle through Isaiah, saying: Upon whom shall I rest, if not upon the humble and quiet, and those who tremble at my words (Isaiah 66:2)? Who are the meek, if not those whom no stimulus of discord agitates, no anger disturbs, no cruelty inflames with rage? And therefore, because they loved not wines, nor feasts, nor riches, but the peace of the Lord, being established in the body; for that pleasure of bodily delights, which they thought themselves to be defrauded of, that they might obtain eternal grace, they shall be delighted in the multitude of peace, which our Lord Jesus bestowed on the human race in His days; as the prophecy, which has not lied, comprehends, asserting: In His days shall justice spring up, and abundance of peace, until the moon be taken away (Psalm 71:7). Therefore, what is the peace by which the people of all the churches have multiplied, if not the peace about which the Lord said: My peace I leave with you, my peace I give to you (John 14:27)? He gave peace, who calmed the wars of the souls.

Commentaries on the Twelve Davidic Psalms

"But the meek shall inherit the land" [Psalm 37:11]. That land is the one of which we have often spoken, the holy Jerusalem, which is to be released from these her pilgrimages, and to live for ever with God, and on God. Therefore, "They shall inherit the land." What shall be their delight? "And they shall delight themselves in the abundance of peace." Let the ungodly man delight himself here in the multitude of his gold, in the multitude of his silver, in the multitude of his slaves, in the multitude, lastly, of his baths, his roses, his intoxicating wines, his most sumptuous and luxurious banquets. Is this the power you envy? Is this the glory that delights you? Would not his fate be worthy to be deplored, even if he were to be so for ever? What shall be your delights? "And they shall delight themselves in the abundance of peace." Peace shall be your gold. Peace shall be your silver. Peace shall be your lands. Peace shall be your life, your God Peace. Peace shall be to you whatsoever you desire....

Exposition on Psalm 37

He says the meek will possess the Jerusalem to come, a city about which much has already been said; it is a city constantly filled with the sweetness of good things where its inhabitants do not earn their living through trade, but feed on delight in God. There no one works to live, but in quietness receives all that the blessed soul desires. There the eye of the heart is fattened by a blessed hunger. There the soul is restored by sight alone, since whatever pertains to its desire is granted to it in the contemplation of the Lord’s face.

Explanation of the Psalms 37:11

Then when he says, "The meek," he sets forth the fruit of the just. This is twofold. Hence first he sets forth the fruit of riches. Second, of pleasures, at "And they will delight." For this is what people desire in this world, and both are promised to the just. He says therefore, "The meek," etc. By the meek he designates the just: for those are just who possess their heart in purity. And because nothing draws a person outside himself as much as anger, and meekness tempers it, therefore he calls the just "the meek." Jerome says "the gentle": Mt. 5: "Blessed are the gentle, for they shall possess the land," that is, the land of the living shall be given to them as a possession. Augustine, against Valentinus, says that Christ received nothing from the old testament with respect to promises -- which is evident from Mt. 5. In the old testament, however, temporal and earthly things were promised. Literally, the meek do inhabit this land, because those who attack others are themselves attacked. But the meek attack no one. Therefore they ought not rightly to be attacked by others. But specifically they will inherit that land of the living, as has already been said. Second, their delights are set forth, when he says, "And they will delight in the abundance of peace." For this peace is exceedingly delightful. He says, moreover, "in abundance," because there the peace is manifold; but here there are wars. For there is one kind of war against other people; but this will not exist there, because all will be at peace with one another: Is. 32: "My people shall sit in the beauty of peace," etc. Likewise, here there is war against the flesh, which desires against the spirit: Gal. 5: "The flesh desires against the spirit, and the spirit against the flesh; for these are opposed to each other," etc. But then they will have peace with each other: Job 5: "You shall know that your tent is at peace." Likewise, the will is divided against itself by various desires; but then it will not be divided, but united in the Lord: Ps. 75: "In peace his place has been made." Likewise, here there is war against God on account of sins: Is. 59: "Your sins or iniquities have made a division between you and your God"; but there all will have peace with him: Job 22: "Submit to him, and be at peace with him," etc.

Exposition on the Psalms of David

12–13

(Vers. 12, 13.) It follows: The sinner will observe the just and will gnash his teeth over him. But the Lord will deride him; for He sees that his day is coming. It is customary for one who is angry and seething to gnash his teeth: but the heart of the wicked also has its teeth, which are not accustomed to merely making noise, but to tearing. The sinner's traps, schemes, and wickedness are his teeth. Therefore, the sinner lies in wait for the just, because he envies him; for the life of the just rebukes the sinner, whom it silently condemns with greater authority than if it were to speak with a loud voice. But the righteous should not fear the clamor of the sinner, for wickedness cannot be everlasting. Temporary are the snares, but eternal are the fortresses of virtue. Death dissolves all power and deceit of the sinner.

Commentaries on the Twelve Davidic Psalms

Be careful, for daily the devil considers you and gnashes his teeth over you; but [as it says in the next verse] the Lord mocks him because he knows his day will come.

Commentary on the Psalms 37

When the wicked person sees someone working on developing good character, he feels convinced that he is being indicted personally. He gnashes his teeth and becomes outraged. If he cannot corrupt someone’s character, then he immediately attempts to do away with his life.

Explanation of the Psalms 37:12

The way in which consolation is offered to us is amazing, for who should delight himself in the pompous display of one whose audacity he knows will soon perish? If we would rather not be disturbed by jealousy, then let us follow what the Lord does. Let us laugh at him whose downfall we foresee; let us regard the unhappy things which we possess as things that will perish in time. Let us believe these things with all tenacity, since they have been promised to us in truth. It will happen in the way described, that the sinner will depart under derision, although he once boasted in a happiness that was not to last.

Explanation of the Psalms 37:13

"He will watch." Above he set forth one reason why the men of God ought not be indignant over the sinner, namely because his prosperity is not stable; here he sets forth another, namely that sinners cannot harm the just. And regarding this he does two things. First, he proposes the malice that they devise in their heart against the just. Second, their outward effort, at "They have drawn the sword." Regarding the first, he does two things, inasmuch as their interior malice is twofold. First, he shows that the wicked lie in wait for the good. Second, that they are disturbed against them, at "And he will gnash." He says therefore, "The sinner will watch the just man," to see if perhaps he might find something against him: Lk. 14: "And they were watching him." So sinners watch the good, lying in wait for them and perverting their holy endeavors. Those who turn the goods of the Church into evils lie in wait, etc. But against this it is said, Prov. 24: "Do not lie in wait, and do not seek wickedness in the house of the just," etc. Second, they are disturbed against the just man. For they say, Wis. 2: "His life is unlike that of others," etc. Hence, "He will gnash his teeth at him," that is, they will be moved to anger. He speaks after the manner of boars: Ps. 111: "The sinner shall see, and shall be angry": Acts 7: "They gnashed their teeth at him."

Exposition on the Psalms of David

Then follow these words: "The wicked plots against the just, and gnashes upon him with his teeth" [Psalm 37:12]: "But the Lord shall laugh at him" [Psalm 37:13]. At whom? Surely at the sinner, "gnashing upon" the other "with his teeth." But wherefore shall the Lord "laugh at him"? "For He foresees that his day is coming." He seems indeed full of wrath, while, ignorant of the morrow that is in store for him, he is threatening the just. But the Lord beholds and "foresees his day." "What day?" That in which "He will render to every man according to his works." For he is "treasuring up unto himself wrath against the day of wrath, and revelation of the just judgment of God." [Romans 2:6, 5] But it is the Lord that foresees it; you do not foresee it. It has been revealed to you by Him who foresees it. You did not know of the "day of the unrighteous," in which he is to suffer punishment. But He who knows it has revealed it to you. It is a main part of knowledge to join yourself to Him who has knowledge. He has the eyes of knowledge: have thou the eyes of a believing mind. That which God "sees," be thou willing to believe. For the day of the unjust, which God foresees, will come. What day is that? The day for all vengeance! For it is necessary that vengeance should be taken upon the ungodly, that vengeance be taken upon the unjust, whether he turn, or whether he turn not. For if he shall turn from his ways, that very thing, that his "injustice has come to an end," is the infliction of vengeance....

Exposition on Psalm 37

Then when he says, "But the Lord," he shows that this malice of theirs does not have its intended effect, because they are mocked by God. And regarding this he does two things. First, he sets forth the mockery. Second, its reason, at "For he foresees." He says therefore, "The Lord shall laugh at him," that is, he makes him or considers him laughable. And the reason is that the Lord sees him attempting great things, and yet knows that he is about to die immediately; and therefore he adds, "For he foresees that his day will come," namely at hand; and this is the day due to him, namely the day of condemnation: Job 21: "The wicked man is reserved for the day of destruction, and he will be led to the day of wrath." He speaks of this day here. Therefore you ought not be disturbed against them, says the Psalmist, because they cannot prevail against you.

Exposition on the Psalms of David

What is the sword of the wicked? It is the absolute opposite to the sword of the Holy Spirit.… God’s Word is the sword of the Holy Spirit. But the sword of the wicked is the evil word.… Stupid and petulant speech issues from their mouths as from a scabbard, and would it not have been better to restrain it and bury it? In like manner the Word of the Lord is brought forth as a sword; so, too, the speech of the sinner, and the bow that they bend is their mind. The arrow that they shoot is the venomous word. Our arrow is Christ, the Word of God.

Commentary on Twelve Psalms 37:24

(Verse 14.) Moreover, he adds: Behold, they have unsheathed the sword, sinners have bent their bow, to cast down the needy and the destitute. What is the sword of the sinner, if not the opposite of the sword of the Holy Spirit? Scripture has taught me this sword; the Apostle taught it, saying that we have the breastplate of righteousness, and the shield of faith, and the helmet of salvation, and the sword of the Spirit, which is the word of God (Ephesians 6:14 et seq.). Therefore, the word of God is the sword of the Holy Spirit. On the contrary, indeed, the sword of the most wicked spirit is the evil word. With this sword, the Apostle Peter struck Ananias and Sapphira with his words as if with a certain sword; with this sword, Paul took away the sight of Elymas who opposed his arguments and filled him with the darkness of blindness. Now consider to me, you sinning quarrelers, boasting in bitter insolence, and bringing forth reproaches of accusations; if you hear them, will you not say: Sinners have drawn their swords; when foul speech is brought forth from the mouth as if from a wanton sheath, which should have been restrained and hidden? Similarly as the sword is called the word of God, and the same is the speech of the sinner: so also the bow which sinners stretch, is their mind; and the arrow which they shoot, is a poisoned word. For as Christ is an arrow, who is the Word of God, of whom it is said: I have set thee as a chosen arrow (Isaiah 49:2), which is brought forth out of the quiver of God: so the arrows of the treacherous are, which being shot from a certain bow of wickedness, wound the unsuspecting innocent, unless their fiery darts are repelled by the shield of faith. And therefore, as a soldier, you must be anxious in battle; because the fight is not only against flesh and blood, but also against the spiritual wickedness that cannot be seen. May you have strong weapons from God, so that you can easily draw the arrows you want: so that the enemy cannot oppress you as a poor and unarmed person. Be strong in God, be rich in God, so that it can be said of you: The redemption of a man's soul, his riches (Prov. XIII, 8). With an abundance of the treasure of wisdom, be rich in word and good works, so that you may be fortified. Avoid the wealth of the sinner, lest they find a way to harm you. Be merciful, so that you may remain invulnerable or be able to heal yourself if you are wounded. There is also the poor person whom your adversaries want to wound, from that number of whom the Savior said: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3).

Commentaries on the Twelve Davidic Psalms

14–15

"The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright heart" [Psalm 37:14]. "Their weapon shall enter into their own heart" [Psalm 37:15]. It is an easy thing for his weapon, that is, his sword, to reach your body, even as the sword of the persecutors reached the body of the Martyrs, but when the body had been smitten, "the heart" remained unhurt; but his heart who "drew out the sword against" the body of the just did not clearly remain unhurt. This is attested by this very Psalm. It says, Their weapon, that is, "Their sword shall," not go into their body, but, "their weapon shall go into their own heart." They would fain have slain him in the body. Let them die the death of the soul. For those whose bodies they sought to kill, the Lord has freed from anxiety, saying, "Fear not them who kill the body, but cannot kill the soul." [Matthew 10:28] ...

Exposition on Psalm 37

14–15

Next, when he says, "The sword," he adds about the outward effort of the wicked; and regarding this he does three things. First, he shows their effort. Second, their intended goal, at "To deceive." Third, the outcome of this effort, at "Their sword." Regarding the first, he does two things, inasmuch as their effort against the good is twofold. First, he shows their effort through open persecution. Second, through fraudulent accusation, at "They have bent their bow." He says therefore, regarding the first, "Sinners have drawn the sword." By the sword is understood every kind of open persecution in deed: Lk. 22: "Shall we strike with the sword?" Persecution by word is also called a sword: Ps. 56: "Their tongue is a sharp sword." And this sword is the sword of the devil, who through the tongue of man kills many. This sword is in its sheath as long as it is in the heart; but when it is uttered, it is as though already drawn. One must therefore be on guard, first, that we not have it. Second, even if we have it, that we not draw it. Because if it is kept in the sheath, it first contracts rust, and eventually it is consumed and the hatred and the will to do harm grow cold. Regarding the second he says, "They have bent their bow." The bow strikes from afar, and the one drawing it is not seen, as the one striking with the sword is seen; and therefore the bow signifies treacherous persecution. Next he shows what they intend, when he says, "To deceive." Regarding this he does two things, inasmuch as they intend two things. First, they intend to deceive. Second, to kill, at "To slaughter." He says therefore, "That they may deceive," etc. To deceive is to act through a treacherous act: Job 12: "He himself knows both the deceiver and the one who is deceived." But, "the poor and needy." The poor man is one who has little; the needy man is one who lacks help. Or according to the Gloss: the poor man is one who does not suffice for himself; the needy man is one who is not sustained by another's help. And he says this because such persons have no one to come to their aid. The killing is designated by the sword, whether bodily or spiritually: Heb. 11: "They died by the slaying of the sword." The outcome of their effort, however, is that it will return upon their own head. And first he shows this regarding the sword, saying, "Their sword," etc. You draw the sword against another, and perhaps you do not strike him, because perhaps you cannot harm him; yet by that very act you are spiritually struck yourself: Prov. 1: "They themselves lie in wait against their own blood," etc. Second, regarding the bow; hence he says, "And let their bow be broken": Ps. 75: "There he broke the powers of the bows, the shield, the sword, and the battle." This will happen when their treachery is destroyed so that they cannot complete what they began: Job 5: "He frustrates the plans of the malicious, so that they cannot," etc.

Exposition on the Psalms of David

(Verse 15.) And therefore the spear of sinners will enter into their hearts, and their bow will be broken. Just as peace returns to the servants of God from those who do not receive the blessed peace, so too the wickedness of sinners, with which they try to harm the righteous, will turn back to their own destruction; so that they may be killed by their own weapons and wounds. For often the javelins are thrown back upon those who threw them. This also happened in a recent war, when the unbelievers and sacrilegious attacked someone who trusted in the Lord and tried to take away his kingdom, threatening the churches of the Lord with cruel persecutions; so that suddenly a wind arose, which stripped the shields from the hands of the unbelievers, and turned the weapons and missiles against the army of the sinner. The enemy was still missing, and now they could not withstand the battles of the winds, and they were struck by their own spears. And what is worse, those wounds were not of the body, but of the mind; for they were losing heart, as they realized they were fighting against God. So they went out as provocateurs, and from the quiver of their own hearts they brought forth poisoned arrows of treachery against the Christian people; but their impiety turned back upon their own heads. Finally, they themselves are undone by their own treachery, and the Lord has dispersed the traps prepared for the faithful; so that not only could they not harm the pious, but they were exposed by their own resources and turned their weapons against the enemy. How much better would it have been if they had not drawn their sword from its sheath, that is, if they had not uttered impious words at all? For if everyone must give an account for idle talk, how much more will they atone for words of sacrilege with severe punishments?

You have tested us with fire, says David (Ps. XVI, 3). Therefore, we will all be tested by fire. And Ezekiel says: Behold, the Lord Almighty is coming; and who will endure the day of his coming, or who will stand when he appears to us? For he will come like the fire of a refiner and like the lye of a launderer; and he will sit refining and purifying like gold and silver: and he will purify the sons of Levi and pour them out like gold and like silver, and they will offer sacrifice to the Lord in righteousness (Malachi III, 2 and 3). Therefore, the sons of Levi will be purified by fire, by the fire of Ezekiel, by the fire of Daniel. But although they will be tested by fire, they will still say: We have passed through fire and water (Ps. 65:12). Others will remain in the fire: the fire will rain on them, like the Hebrew boys who were thrown into the fiery furnace; but the avenging fire will consume the ministers of wickedness. Woe to me if my work should burn, and I suffer loss from this labor! And if the Lord will save His servants, we will be saved by faith, yet saved as if by fire; and even if we are not consumed, still we will be burned. However, how some remain in fire, others pass through, the divine Scripture teaches us in another place. Indeed, in the Red Sea the people of the Egyptians were submerged (Exod. XIV, 22 et seq.), but the people of the Hebrews passed through; Moses passed through, Pharaoh was precipitated: for graver sins had submerged him. In this manner sacrilegious individuals will be cast into the lake of burning fire, who have hurled proud insults at God. Let us therefore follow the pillar of fire placed here, which illuminates us while we are placed in this body, and shows us the way; so that in the future the cloud may cool the heat of the night for us: that we may be able to relieve the savage fires.

But let us see what the Scripture says: 'Let the Lord break the bow of the wicked. But He placed His own bow in the clouds, so that the floods would cease and peace would be restored.' Therefore, let us believe that the adversary and wicked one extends his bow in order to disturb peaceful hearts, stir up storms, and incite winds. Let us pray, then, that our Lord God dissolve the bow of wickedness; let Him be present to His poor and needy, who, out of fear of God, have led themselves to believe that wealth should not be desired, the property of the less fortunate should not be seized, and the widows should not be robbed of their inheritance left by their ancestors.

Commentaries on the Twelve Davidic Psalms

When one of the enemies approaches to wound you and you want to “turn his own sword back against his heart,” according to the Scripture text, then do as we tell you. Distinguish within yourself the thought he has launched against you, as to what it is, how many elements it consists of and among these what sort of thing it is that most afflicts the mind.… As you engage in this careful examination, the thought will be destroyed and dissipate in its own consideration, and the demon will flee from you when your intellect has been raised to the heights by this knowledge.

On Thoughts 19

Even if the sinner tries to plot against the righteous person and is bent on carrying it through in every way, do not then grind your teeth at his going unpunished. God will spit on his plot, knowing that he will suffer sometime and that it is he who will sustain harm from his plot against the righteous.

Commentary on Psalms 37:15

A person might be rich in disputation, as are certain irreligious philosophers of this world. They can discourse on the movement of the heavenly bodies, of the stars, of Jupiter and Saturn, on the generation of humankind, on the cult of idols, on geometry and dialectics. Those philosophers are therefore rich in eloquence, but in faith they are poor, and in truth they are needy. On the other hand, very often the Lord’s priests are simple people. They are poor in eloquence but sublime in abstinence and virtue. Those philosophers utter falsehood to the multitude; these priests preach the faith to the few. Those others lose priests every day; but this poor priest adds whole peoples to the number of believers and to the church. Anyone who hears and sees the quality of their works will say, “Better is a little to the just than the great riches of the wicked.”

Commentary on Twelve Psalms 37:28

(Vers. 16.) It is better to be a little just, than to have many riches from the sins of the wicked. Therefore, riches are not condemned, but the riches of sinners; unless perhaps because a sinner said: All these things have been delivered to me, and I give them to whomever I wish (Luke 4:6). Furthermore, since riches inflame the torch of greed more, and each person desires greater things, they do not turn away from the paths of sin. Hence, the Savior said: Make friends for yourselves with the mammon of wickedness (Luke 16:9). For the census of wickedness is the one who is in the power of the devil, to whom he wants to give it. It can also be understood: It is better for the unjust to have little than for the wealthy sinners to have many riches; because there is one who is rich in words, like the philosophers of this world who discuss sacrilege, the movement of the stars, the star of Jupiter and Saturn, the generation of humans, the worship of idols, geometry, and dialectic. Therefore, philosophers are rich in speech, poor in faith, devoid of truth. And there are many simple priests of the Lord, poor in speech but exalted in abstinence and virtue. They speak deceit to many, while only a few affirm the faith; they lose their own priests daily, while this one gains the poor people for the Church, with a significant number of believers. Therefore, whoever hears these (priests) and sees the quality of their works, says: It is better to have little with righteousness, than great riches with many sins. Hence, Solomon derived that saying which he seemingly put forth as his own: From much talking, you will not escape sin (Proverbs 10:19). Therefore dialectic flows with an abundance of words, while piety preserves the fear of God. Thus, one should be sparing in words, rich in spirit, and more inclined to fear than to boast empty words. For fear is the discipline of wisdom: loquacity is the shipwreck of innocence and virtue, and an incentive to falling and fault.

Commentaries on the Twelve Davidic Psalms

"And their bows shall be broken." What is meant by, "And their bows shall be broken"? Their plots shall be frustrated. For above He had said, "The wicked have drawn out the sword and bent their bows." By the "drawing out of the sword" he would have understood open hostility; but by the" bending of the bow," secret conspiracies. See! His sword destroys himself, and his laying of snares is frustrated. What is meant by frustrated? That it does no mischief to the righteous. How then, for instance (you ask), did it do no mischief to the man, whom it thus stripped of his goods, whom it reduced to straitened circumstances by taking away his possessions? He has still cause to sing, "A little that a righteous man has, is better than great riches of the ungodly" [Psalm 37:16].

Exposition on Psalm 37

"Better." Above, the Psalmist assigned the reason why we should not envy the wicked and their prosperity, drawn from their downfall; here, however, he assigns one drawn from the side of the just. And first he shows the dignity of the just. Second, he adds an admonition to pursue justice, at "Wait." Regarding the first, he does two things. First, he proposes his point. Second, he makes his proposition clear, at "For the arms." He says therefore, "A little is better," etc. His intention is to prove that the goods of the just surpass the goods of sinners. And thus those who have less do not envy those who have more; hence he says, "Better," etc., as if to say: it happens that the just man has little and the sinner has much. But which is better? He answers that the little of the just man is better: Prov. 16: "Better is a little with justice than great revenues with iniquity." The reason for this is that things that have the character of a good have it solely from the fact that they are useful for the end, and not for any other reason: for they are good only insofar as they are useful. But when they begin to be harmful, they are not good -- just as with medicine: if you take more than is necessary for health, it is no longer good. Now the things of the world are good insofar as they serve instrumentally for virtue. When therefore you have enough of them that they suffice for virtue, they are good; but if they lead away from virtue, they are evil. And therefore it is better to have a little of them with justice, because this is good, than much with injustice, because this is evil. And this is also to be understood of all other spiritual riches, namely, a little wisdom with justice, and so of the rest.

Exposition on the Psalms of David

(Verse 17.) For the arms, he says, of the sinners will be broken. So that their actions cannot bring any impediment to the righteous; so that the rod of the sinners is not left over the lot of the righteous. And Paul says: May God crush Satan under your feet (Rom. XVI, 20). For if his arm has been broken, he himself will be completely crushed, and his comments will be trampled upon, like the venom of a serpent.

But the Lord strengthens the righteous, with the arm of the adversary broken. And therefore the righteous says: And you have confirmed your hand upon me (Ps. 37:3). And Job says: The hand of the Lord has touched me (Job 19:21). So the Lord sent his hand upon his servant, and he broke the hand of the sinner that he had sent against him with power. Thus the devil was deceived by his own words, who said: Stretch forth your hand against him, and let us see if he will not bless you to your face (Job 2:5). For he did not dare to say curses, but he left this to be understood. God sent his hand, and Job was strengthened. He began to bless, who was believed to curse; for he heals the righteous, when the divine hand touches, it does not harm. He sent his hand, and every spot of leprosy fled; he touched the eyes of the blind, and the blindness was removed, and the light of the eyes shone forth. Therefore, always seek to be strengthened, for even you who stand, see lest you fall. We must stand in order to be strengthened by the Lord. The world is slippery, we swiftly slide. Therefore, let us pray that the Lord deems us worthy to establish and strengthen us.

Commentaries on the Twelve Davidic Psalms

..."For the arms of the wicked shall be broken" [Psalm 37:17]. Now by "their arms" is meant their power. What will he do in hell? Will it be what the rich man had to do, he who was wont "to fare sumptuously" in the upper world, and in hell "was tormented"? Therefore their arms shall be broken; "but the Lord upholds the righteous." How does He "uphold" them? What says He unto them? Even what is said in another Psalm, "Wait on the Lord, be of good courage; and let your heart be strengthened. Wait, I say, on the Lord." What is meant by this, "Wait on the Lord"? Thou sufferest but for a time; you shall rest for ever: your trouble is short; your happiness is to be everlasting. It is but for "a little while" you are to sorrow; your joy shall have no end. But in the midst of trouble does your "foot" begin to "slip"? The example even of Christ's sufferings is set before you. Consider what He endured for you, in whom no cause was found why He should endure it? How great soever be your sufferings, you will not come to those insults, those scourgings, to that robe of shame, to that crown of thorns, and last of all to that Cross, which He endured; because that is now removed from the number of human punishments. For though under the ancients criminals were crucified, in the present day no one is crucified. It was honoured, and it came to an end. It came to an end as a punishment; it is continued in glory. It has removed from the place of execution to the foreheads of Emperors. He who has invested His very sufferings with such honour, what does He reserve for His faithful servants?...

Exposition on Psalm 37

Then when he says, "For," he proves that it is better. The reason for this is threefold. First, from the perspective of durability. Second, of usefulness, at "He will borrow." Third, of virtue, at "The mouth of the just." Regarding the first, he does two things. First, he proposes the crushing of the wicked. Second, the stability of the good. He says therefore, "For the arms," etc. As if to say: therefore the few goods of the just are better than the many goods of the wicked, because they are stable, while the others are not. And this is what he says, "For the arms." The names of bodily members designate the powers or acts of those members. Therefore by the name "arm" is designated the operative power of a person; hence, "The arms of sinners will be broken," that is, their operative power will be destroyed: Job 38: "The lofty arm will be broken." But this arm is broken sometimes by God, sometimes by the devil, sometimes by both together. By God it is broken when one intends to harm the just and is impeded in his purpose: Job 5: "He frustrates the plans of the malicious, so that their hands cannot accomplish what they had begun." By the devil, however, when a person proposes to do good and is impeded by Satan: 1 Thess. 2: "We wished to come to you, but Satan hindered us" -- just as when someone proposes to give alms and is drawn back by greed. By both together -- by God indeed through authority, to test; and by the devil through execution: Job 1 and 2. Second, when he adds, "But the Lord strengthens," etc., he shows that the just are enduring, firm, and stable. He says therefore, "But the Lord strengthens the just." Although justice is a virtue and firmness of soul, it is nevertheless not in a person from himself; hence 1 Cor. 1: "Let no flesh glory in his sight; but of him you are in Christ Jesus," etc., up to "let him glory in the Lord." For a person in himself has been made weak: Ps. 6: "Have mercy on me, God, for I am weak." And therefore he needs to be strengthened by someone, especially by God, by whom he is indeed strengthened -- sometimes in temporal things, insofar as it is expedient for the just man's salvation; but in spiritual things, always, and this by interior grace. Likewise, by good words. Likewise, by good examples. Regarding the first: Rom. 1: "Of spiritual grace, to strengthen you." 2 Thess. 2: "May he encourage your hearts in grace and strengthen," etc. Ps. 50: "With a princely spirit strengthen me." Regarding the second: Ps. 118: "Strengthen me in your words": Acts 15: "With many words they consoled the brothers and strengthened them." Regarding the third: Lk. 22: "When you have turned back, strengthen your brothers": 1 Pet. 2: "Christ suffered for us," etc. And 1 Pet. 4: "Since Christ therefore suffered in the flesh," etc. Hence in 1 Pet. 5: "He himself will perfect, strengthen," etc. They are strengthened through the example of the cross, of which it is said: for the cross is finished in punishment, but it endures in glory. From places of execution it has passed to the foreheads of emperors. Yet he who gave honor to his sufferings -- what will he do for his faithful?

Exposition on the Psalms of David

“Knows” means makes his own, as in the first psalm, “Because the Lord knows the ways of the righteous,” that is, makes them his own.

Commentary on Psalm 37

18–19

(Verse 18, 19.) Do not think that the Lord does not know your way. If you are righteous, He knows. Believe what the Prophet says: The Lord knows the ways of the blameless; and their inheritance will be blameless. They will not be put to shame in times of trouble. Those who know the Lord are known by the Lord. He knows the righteous, He does not know the unjust; therefore He will say to the unjust: Depart from me, all you who practice iniquity: I do not know you (Matthew 7:23); that is, because you are unworthy of divine knowledge. I do not know you; because you yourselves desired not to know me. Your works do not know me, your deeds do not know me; even if you say that you know me, your sins convict you. Every sin is from evil: but whoever does not sin remains in me, this is written by John (1 John 3:6). What shall I say about the Lord, because he despises the wicked to know? Paul despises those who said: If anyone among you is a prophet or spiritual, let him recognize what I write to you: but whoever does not recognize, shall not be recognized (1 Corinthians 14:37-38). And elsewhere it is written: The Lord knows those who are his (2 Timothy 2:19). Let us therefore be of the Lord, so that the Lord may recognize us, and let every one who invokes the name of the Lord turn away from iniquity.

The Greek has: The Lord knows the days of the immaculates. For there are the days of Elijah, there are the days of Nebuchadnezzar; therefore the Gospel has: In the days of Elijah, when the heavens were closed (Luke IV, 25). It was a night for the faithless, but it was light for Elijah; the heavens were closed for the faithless, but they were open for Elijah; there was hunger for the faithless, but abundance for Elijah; for he could not hunger, to whom heavenly food was provided; nor did he hunger, who himself fed others. Therefore, for him it is a just day in darkness; because even light shines in darkness. And Joseph was in Egypt, and midday shone upon him; as it is said below: But to the sinner God said: why do you recount my justices (Ps. XLIX, 16)? Justice is light, because you have above: And he will bring forth your justice as the light (Ps. XXXVI, 6). Therefore, you have what may shine in you, if you follow justice. The day shines for you, the night shines for you; because to the faithful even the night will be illuminated like day. Therefore, the Lord knows the just, because he enlightens every man coming into this world (John 1:9), that is, the one who lives according to the image and likeness of God; the one who recognizes himself as a human being, in order to avoid the lust of horses, the madness of wild animals, the fear of rabbits, the deceit of foxes, the rapacity of wolves; the man who acts as if he has come into this world; who is not born of blood, nor of the will of the flesh, but of God. So you have come, do not stay, do not cling to earthly things. In order to know that the days are good, listen to what Abraham said: . . . he saw my day, and was glad (John 8:56) . Good is the day for those who know the good Son of God, and confess the Lord. And again he warns us to be careful, because there are evil days (Ephesians 5:16) . What are evil days? Those in which evil is certainly recognized, which comes from evil. Or perhaps the days of this age are evil; because the age is in the power of the evil one. But we also read after a hundred years, the day of evil: In the evil day the Lord will deliver him (Ps. 40:2), that is, on the day of judgment, evil indeed on account of the punishments of many. For it is necessary that the unjust be tormented, and the just suffer with them; because even the angels rejoice when one sinner is saved from death. Therefore, they suffer with him when he is punished; although elsewhere we have read: The just shall rejoice when he shall see the revenge (Ps. 57:11), which I reserve for its proper place; although frequently you may have heard why he rejoices; but let us not insert one occupation into another.

The Lord knows the days of the immaculate, for by the grace of His immaculate innocence and fullness, He has mercy, He does not have mercy on the erring. They do not have a day, for they flee from the light, of whom it is beautifully said: Their days pass like a shadow (Psalm 143:4). Therefore, knowledge of God is a matter of worthiness, not of vision. His eyes are light: those whom He looks upon, He illuminates; and therefore, His eyes are the days of the just.

Therefore, their inheritance will be eternal; because they sought eternal goods, not the fleeting benefits of inheritance. And they will not have anything to be ashamed of in the time of evil, that is, the celestial judgment: and in days of hunger they will be satisfied; because man does not live by bread alone, but by every word of God (Matthew 4:4). But who is this man? I know a man in Christ who fourteen years ago (whether in the body I do not know, or out of the body I do not know, God knows) was caught up to the third heaven (2 Corinthians 12:2). Therefore, that person who is in Christ, who does not know himself to be in the flesh, who does not walk in the flesh but in the spirit; that person who is caught up not only to heaven, but even to the third heaven, is caught up to paradise, and hears secret words that are not lawful for a man to utter; who does not boast in his own virtues, but in his weaknesses: he does not live on bread alone, but on every word of God. For the Word of God is life, because the Word became flesh. Whereas the Evangelist excellently said: That which was made in him, is life. (John 1:14).

The Alexandrians and Egyptians indeed read: All things were made through him, and without him, nothing was made that was made (John, 1); and with a distinction added, they subject: In him is life (John, 5). Let that distinction be preserved for the faithful: I am not afraid to read: What was made in him, is life; and the Arian has nothing to hold onto, because I do not consider his poisons, but recognize the custom of sacred reading. For He did not say: The Word was made before all beginning. He did not say: The Word was made; but if you desire to hear what He did say: The Word, He says, was with God. The Word was with God, which worked with Him, which ruled with Him. He did not say: The Word was made; but He said: God was the Word: and God is not made, but is the Maker and Creator. Open your ears, and hear: All things were made by Him, and without Him was made nothing. Do you learn to be the Son, in whom the fullness of divinity is? Open your ears a little more and listen to what he says: What has been made in him is life. In him, he says, it was made: the Word of God was not made. Or if this moves you to calumny, because he said: in him it was made; do you also calumniate God the Father, because the Son of God said: But whoever does the truth comes to the light, that their works may be manifested, because they are done in God (John 3:21)? But because David said, I will confess to you, O Lord, because you have heard me, and have become my salvation (Psalm 117:21); that is, you have turned to me for salvation, you have worked for my salvation. I could use other examples, but I do not want you to believe me; lest you think these are the arguments of cleverness, not the testimonies of truth.

He himself is the thundering son, he himself who reclined on Christ's breast, he himself to whom the Lord did not keep his secrets silent, to whom Peter hinted to inquire about the Lord, and he inquired, and the Lord revealed; let him himself explain what he thought about what he said: That which was made in him is life. Therefore, listen to the interpreter, because he already guarded against your calumnies, Ariane: That which was from the beginning; and what we have heard, and seen with our eyes; what we have looked upon, and our hands have handled of the Word of life, and life appeared (1 John 1:1). Therefore, the flesh that appeared in Christ, or Christ in the flesh, is our life in all things. His divinity is life; His eternity is life; His flesh is life; His passion is life. Hence Jeremiah also says: 'In His shadow we shall live' (Lamentations 4:20). The shadow of His wings, the shadow of the cross, is the shadow of His passion. His death is life; His wounds are life; His blood is life; His burial is life; His resurrection is life for all. Do you want to know that death is its own life? In death, he says, we are baptized with him... so that we may walk with him in the newness of life (Rom. VI, 3 and 4). And he himself said: Amen, amen I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it brings forth much fruit (John XII, 4 and 5). He himself, the grain, was loosened from us and died, so that he might bring forth much fruit in us. Therefore, death is the fruit of life. Whatever is done in him, is life. Flesh is made in him, is life; infancy is made in him, is life; judgment is made in him, is life; death is made in him, is life; forgiveness of sins is made in him, is life; wound is made in him, is life; illusion is made in him, is life; division is made in him, is life; burial is made in him, is life; resurrection is made in him, is life. See how great in Him there were made things which are the conversion of our life, so that what perished might be restored. At last, a sale was made in Him, it is life: a redemption was made in Him, it is life. For death He was sold by Judas, bought by the Jews for death, so that we might be redeemed by His precious blood unto life. This is the life which was made, this is the life which appeared, this is the life which we heard, this is the life which was with the Father; because He Himself, who was in the beginning, after, was born of a Virgin, so that He might be life to those who are to die.

Let us explore this proposed place. What is a human in Christ? It is being made in Christ, in whom everything is made, whether thrones or dominions or principalities or powers, all things were created through him and for him, and he is before all things, and in him all things hold together (Colossians 1:16-17), that is, in his power. Therefore, a human in Christ is one who is made in his image and likeness: a human in Christ is one who is entirely in Christ. For just as God, through the unity and fullness of divinity, the Father is the whole God in the Son, and the Son in the Father; so through intention and the affection of piety (as if for example, not for comparison), the whole man is in Christ; for whoever clings to the Lord is one spirit. Therefore, the man in Christ is not the earthly one, not the one of sin; but the man of Christ. What then moves: That which was done in him is life; if also the especially inner man, was made in him, crucified in him, renewed in him, buried in him, and buried with him, raised up in him? What moves, as I have said, is that it is written: That which was done in him, is life; when a man says: In God we will do our virtue (Psalm 59:14). If you ask what life is, if it is moved by what was done in him, understand. Indeed, life is the Church. It was done in him, in his side, Eva was resurrected in him. Eva, however, is life, that is, what was done; because Eva, who had perished, was saved through the Church, that is, through the generation of her children, as it is written (1 Timothy 2:15); because the heritage sobriety of the previous disobedient woman has repaired the offence. And even Paul himself was caught up to life, who before was a persecutor unto death.

We have wandered too long, so that we may speak about that man who delivered not only bread, but also every word of God. Let us return to the psalm: Therefore the blameless shall not be put to shame on the day of judgment, and in the days of famine they shall be satisfied.

Commentaries on the Twelve Davidic Psalms

The Lord knows the days of the immaculate, for by the grace of His immaculate innocence and fullness, He has mercy, He does not have mercy on the erring. They do not have a day, for they flee from the light, of whom it is beautifully said: Their days pass like a shadow. Therefore, knowledge of God is a matter of worthiness, not of vision. His eyes are light: those whom He looks upon, He illuminates; and therefore, His eyes are the days of the just.

Commentaries on the Twelve Davidic Psalms, On Psalm 37, 33

"And their inheritance shall be for ever" [Psalm 37:18]. This we hold by faith. Does the Lord too know it by faith? The Lord knows those things with as clear a manifestation, as we cannot speak of even when we shall be made equal to the Angels. For the things that shall be manifest to us, shall not be equally manifest to us as they are now to Him, who is incapable of change. Yet even of us ourselves what is said? "Beloved, now are we the sons of God: and it does not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is." [1 John 3:2] There is therefore surely some blissful vision reserved for us; and if it can be now in some measure conceived, "darkly and through a glass," [1 Corinthians 13:12] yet cannot we in any way express in language the ravishing beauty of that bliss, which God reserves for them that fear Him, which He consummates in those that hope in Him. It is for that destination that our hearts are being disciplined in all the troubles and trials of this life. Wonder not that it is in trouble that you are disciplined for it. It is for something glorious that you are being disciplined. Whence comes that speech of the now strengthened righteous man: "The sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us"? [Romans 8:18] What is that promised glory to be, but to be made equal to the Angels and to see God? How great a benefit does he bestow on the blind man, who makes his eyes sound so as to be able to see the light of this life....What reward then shall we give unto that Physician who restores soundness to our inward eyes, to enable them to see a certain eternal Light, which is Himself?...

Exposition on Psalm 37

Next, when he says, "The Lord knows," he makes his proposition clear. And first he speaks of the stability of the just. Second, of the crushing of the unjust, at "For sinners." Now the just are strengthened by God in two ways: first, their goods are made stable; second, they are cured of evils, at "They will not be confounded." But there is a twofold good, namely the good of the way and the good of the end; and in both the just are made stable. Regarding the first he says, "The Lord knows." Regarding the second he says, "And their inheritance." He says therefore, "The Lord knows": Heb. 4: "All things are naked and open to his eyes." But especially what is akin and familiar to him: 2 Tim. 2: "The Lord knows those who are his," and those whom he approves. And thus it is said here, "The Lord knows," that is, approves, "the days of the blameless." But Job 15 says: "Who is man that he should be blameless, and that he should be just?" etc. The response is that it is true that of himself no one is blameless, if by "blemish" is understood mortal sin; but through grace, they are. If, however, by "blemish" is understood original sin, then no one is blameless. These "days" can be understood in three ways. First, as the days of the present life; and although they are common to good and evil, yet the good make good use of them: Gen. 25: "He died in a good old age, advanced in years and full of days." But the wicked make bad use of them: Ps. 54: "Men of blood and deceit will not live out half their days." And because the days of the just are full and therefore approved, while those of the wicked are cut short and therefore not approved. Likewise, these days are evil and few, yet God knows them. Others are the works of virtue: Rom. 13: "Let us walk honestly as in the day"; and these are approved by God. Others are the days of eternity and justice; and these are the days of the just, known to God alone: Is. 64: "Eye has not seen, apart from you, what you have prepared for those who wait for you." The good of the end he shows when he says, "And their inheritance will be forever." That is called an inheritance in which there is the establishment and end of someone. The just have their end in an eternal thing: Ps. 15: "The Lord is the portion of my inheritance": Lam. 3: "My portion." And therefore their inheritance cannot fail. But the wicked place their end in worldly things: Wis. 2: "This is our portion," etc., and therefore it does not endure. And of these it is said, 1 Pet. 1: "Unto an inheritance preserved in heaven."

Exposition on the Psalms of David

"They shall not be ashamed in the evil time" [Psalm 37:19]. In the day of trouble, in the day of distress, they shall not be "ashamed," as he is ashamed whose hope deceives him. Who is the man that is "ashamed"? He who says, "I have not found that which I was in hopes of." Nor undeservedly either; for you hoped it from yourself or from man, your friend. But "cursed is he that puts his trust in man." [Jeremiah 17:5] You are ashamed, because your hope has deceived you; your hope that was set on a lie. For "every man is a liar." But if you dost place your hopes on your God, you are not made "ashamed." For He in whom you have put your trust, cannot be deceived. Whence also the man whom we mentioned just above, the now "strengthened" righteous man, when fallen on an evil time, on the day of tribulation, what says he to show that he was not "ashamed"? "We glory in tribulation; knowing that tribulation works patience, and patience experience, and experience hope; but hope makes not ashamed." Whence is it that hope "makes not ashamed"? Because it is placed on God. Therefore follows immediately, "Because the love of God is spread in our hearts by the Holy Spirit, which is given unto us." [Romans 5:3-5] The Holy Spirit has been given to us already: how should He deceive us, of whom we possess such an "earnest" already? "They shall not be ashamed in the evil time, and in the days of famine they shall be satisfied."...

Exposition on Psalm 37

Those choosing a blameless life enjoy providence completely; even if they encounter disasters, they will emerge superior to them; and when need becomes endemic, they will receive sufficiency from God, and in addition will enjoy everlasting goods.

Commentary on the Psalms 37:6

19–20

Then when he says, "They will not be confounded," he shows how the just are protected against evils. And this in two ways: for there is one kind of evil that is contrary to the good, and another kind of evil through the lack of good, at "And in the days of famine." He says therefore, regarding the first, "They will not be confounded in the evil time," that is, in the time of adversity: Am. 5: "The prudent man in that time will be silent, because it is an evil time." For the time is evil in two ways: either in the present -- and this is the time of adversity, which is evil; hence they will not be confounded in the evil time, that is, in the time of adversity. For the wicked are confounded in the time of adversity, not the good. For someone is confounded when he loses that in which he hopes; but when that in which he hopes remains, he is not confounded. In adversity, however, temporal things are lost, in which the good do not hope; and therefore they are not confounded in the time of adversity. Or regarding the future, on the day of judgment, on which the wicked will be confounded by the shame of their sins: Ps. 6: "Let them be confounded and greatly ashamed very quickly." But the just will be honored: Rom. 2: "To those who by patience in good works seek glory and honor," etc. Regarding the second evil, which is through the lack of good, he adds, "And in the days of famine they shall be filled." This is expounded in three ways. Literally, this can be expounded of temporal famine: for sometimes God provided that there was famine among the unfaithful, but abundance among the faithful, because the faithful shared with one another what they could have. Sometimes also God provides for the faithful so that they do not lack: Job 5: "In devastation and famine you shall laugh." So also Elijah was satisfied in the time of famine, 1 Kgs. 17. Yet for our testing, the necessity of famine is sometimes shown to have overtaken the servants of God. Hence the apostle says of himself, 2 Cor. 11: "In hunger and thirst," etc. Or because the servants of God, content with little, are satisfied: Phil. 4: "I know both how to be humbled and how to abound; in everything and in all things I have been instructed both to be satisfied and to hunger, both to abound and to suffer want." But the wicked want much and seek much; and therefore in the days of famine they will not be satisfied. This may also be expounded of the famine of the word of God. And in those days the just are satisfied with this: Mt. 5: "Blessed are those who hunger and thirst for justice, for they shall be satisfied." Or third, it is expounded of the famine that will be in the future life, where the just will be satisfied and the unjust will hunger: Is. 65: "My servants shall eat, and you shall be hungry." Origen, in the Gloss on Ex. 16: he who did not gather manna on the sixth day went hungry on the seventh day. Now is the sixth day; and therefore he who does not gather now will hunger then. Next, when he says, "For sinners will perish," he shows how the arms of sinners will be broken. And he sets forth three things. First, the fall of the wicked. Second, the order of falling, at "The enemies." Third, the manner, at "Like smoke." He says therefore, "For sinners will perish"; as if to say, therefore the just are preserved, because destruction is due only to sinners, but salvation to the just: Job 3: "He will crush many and innumerable, and will make others stand in their place." The order of falling is that they are raised on high so that they may fall more forcefully: Job 30: "You lifted me up, and as if setting me upon the wind, you dashed me mightily." And therefore he says, "But the enemies of the Lord, as soon as they are honored and exalted": Ps. 72: "You cast them down when they were lifted up." The manner is like smoke, because if it is scattered, it is not repaired. And this is what he says, "Failing like smoke they shall fail": Jas. 4: "What is your life? It is a vapor appearing for a little while."

Exposition on the Psalms of David

The Greek puts it more forcibly, showing that where a person appears honored and exalted, there, by his very own failure, he is brought to a halt. It is rather like the current of a river: you think that it flows past you more swiftly than it came and that, while you are waiting for the waters to flow toward you, they have already rushed past you even as you waited.

Commentary on Twelve Psalms 37:39

(Verse 20.) They are gone like smoke that is gone. The Greek 'ἐξέλιπον' means, they have failed. You see someone suddenly come to power and receive honors; you regard them as lofty. You see another succeed them; don't you say about them: Where is the one who was honored and exalted? They have failed. Therefore, the Greek adds more; because where someone is believed to be honored and exalted, there they are surpassed by their own downfall; so that you may understand that the passing of rivers has passed sooner than it has come; and while you wait for what is to come, the currents have already flowed by. On the contrary, the humble and meek, while being subjected and oppressed by the rich, were exalted by their humility and suddenly shone forth. Therefore, Paul took pleasure in weaknesses, not in virtues.

But let us consider, lest anyone think that he has boasted in revelations; and let us repeat them, so that he may defend himself as the teacher of humility. I know a man in Christ, fourteen years ago, whether in the body I do not know, or outside of the body I do not know, God knows, who was caught up to the third heaven (2 Cor. XII, 2). He says that it was revealed to him fourteen years ago, and yet he kept and suppressed the revelation for so long; he would not have said it unless he had judged it useful for us to hear; lest we be exalted by revelations. For if Paul did not boast in such great grace, neither should we boast. Did the young man himself boast, should the old man boast? Then he could not deny being caught up to the third heaven; and yet he testified that he did not know whether he was caught up in the body or out of the body. Therefore, he does not boast about knowledge; but about ignorance, and he proclaims God's grace towards him. What belongs to knowledge, he denies; what belongs to charity, he confesses: for knowledge puffs up, but charity builds up. And again, he said of such a person who was caught up: in what way he was caught up, whether in the body or outside the body, he himself was uncertain. See the scale of wisdom. He established himself as one in Christ, and the other as himself, who says: I do not know. What is foreign, he exalts. What is his own, he humbles. And he heard, he says, unutterable words (1 Corinthians 12:4). He did not say: I heard, but he did not deny that another heard. Therefore, he preferred to indicate himself as a modest witness rather than a prophet, and he refused to appear as the arbiter of heavenly secrets. For it is the testimony of truth, not to shrink from boasting in deserved exaltation. Therefore, it is said: 'For this I will boast; but for myself, I will not boast.' (Ibid., 5).

But what is it that he says he heard, a man, and that man in Christ, which is not lawful for a man to speak? How does this agree, that it was not lawful for a man to speak, which was lawful for a man to hear? If it is not lawful for the man who heard to speak, how was he trusted to hear what was not permitted to speak? What is this difference? If it was to another man who was external, how could a man know what it was not lawful for a man to hear? It seems that the grace of speaking did not fail that man who was in Christ, to whom it did not fail; but it failed in those who were listening, because they lacked the place, the time, and the merit. For he heard it in heaven; and therefore it was judged inappropriate for him to speak on earth what he had heard in heaven; for in this very earth is such a distinction, that what is sung in one region is not sung in another, as it is written: 'How shall we sing the Lord's song in a foreign land?' (Psalm 136:4) Finally, the Hebrews did not sing in the land of captivity, which they were accustomed to singing in their own country. This land of captivity is different from the land of liberty; the former is a land of sin, while the latter is a land of eternal peace. The former is earthly, while the latter is heavenly. Therefore, Paul now proclaims in heaven what he could not proclaim on earth; for the secrets of wisdom are to be spoken among the perfected.

However, what does the mention of this revelation accomplish, except to teach that in revelations there should be no boasting, but in weaknesses; for weakness is both the medicine of revelation and the exercise of virtue? On the other hand, revelation is the slippery slope of pride; for the apostle Paul himself, who was caught up to the third heaven, received a thorn in the flesh, lest he should be exalted by the greatness of the revelation. Therefore, weakness comes to the rescue, lest grace should be turned into danger. Therefore, weakness is more useful than grace. This same weakness is also the workshop of virtue; as the Lord testified to the Apostle himself, because strength is perfected in weaknesses (II Cor. XII, 9). Finally, after the revelation, he asked for the remedy of health and did not obtain it; but in weakness, he did not seek a remedy, but completed his course and found the crown.

Commentaries on the Twelve Davidic Psalms

"For the wicked shall perish. But the enemies of the Lord, when they shall begin to glory, and to be lifted up, immediately shall consume away utterly, even as the smoke" [Psalm 37:20]. Recognise from the comparison itself the thing which he intimates. Smoke, breaking forth from the place where fire has been, rises up on high, and by the very act of rising up, it swells into a large volume: but the larger that volume is, the more unsubstantial does it become; for from that very largeness of volume, which has no foundation or consistency, but is merely loose, shifting and evanescent, it passes into air, and dissolves; so that you perceive its very largeness to have been fatal to it. For the higher it ascends, the farther it is extended, the wider the circumference which it spreads itself over, the thinner, and the more rare and wasting and evanescent does it become. "But the enemies of the Lord, when they shall begin to glory, and to be lifted up, immediately shall consume away utterly even as the smoke." Of such as these was it said, "As Jannes and Jambres withstood Moses, so do these also resist the Truth; men of corrupt minds, reprobate concerning the faith." [2 Timothy 3:8] But how is it that they resist the Truth, except by the vain inflation of their swelling pride, while they raise themselves up on high, as if great and righteous persons, though on the point of passing away into empty air? But what says he of them? As if speaking of smoke, he says, "They shall proceed no farther, for their folly shall be manifest unto all men, even as theirs also was."...

Exposition on Psalm 37

(Verse 21.) The sinner borrows and does not repay; but the righteous shows mercy and gives. This also applies to the person of Paul, because the righteous shows mercy and gives. See how he divides the Lord's words, see how he lends the Lord's silver. He received one mina and returned two; he received two and returned four; he received five and returned ten. He did not tie up in a handkerchief what he had received, but he spent it on moneylenders; and what he had spent, he received back with interest. And so he freed the one receiving from the greatest sin, lest the money of the Lord would perish with him; and he redeemed himself to be appointed over ten cities. Look in the letters for which are the ten cities that he mentions; although the apostles are not bound by a prescribed number, to whom it was said: Go throughout the whole world and preach the Gospel to every creature (Mark 16:15). Therefore, he distributed the money of the Lord from Jerusalem through the East, Illyricum, and Italy. And lest anyone think that he was lending his own money, he testified that it was the Lord's money, saying: But to those who are joined in marriage, I give this command (not I, but the Lord): A wife must not separate from her husband (1 Corinthians 7:10). And elsewhere: Do you seek proof that Christ is speaking in me? (2 Corinthians 13:3). Finally, the king himself said this, in which he represents the Lord: You should have entrusted my money to the bankers. He said, 'my money', not yours. Therefore, he shows mercy and gives. How he gives, you may hear him saying: I teach through all the churches. But the sinner borrows and does not repay (I Cor. VII, 17). See the rich man lending, and not returning: the poor man receiving, and immediately rewarding, so that he may not be in another's debt for long. These are moral teachings.

Now behold the mystic poor, that is, the simple and God-fearing one, who hears the word of chastity and keeps it; who hears of mercy and practices it; who hears of meekness and does not become angry. But that rich one, arrogant and proud, hears indeed, but rejects the words of God; who hears of the condemnation of lust and indulges in it even more. In the end, the Church fulfills what it has received, but the Synagogue does not fulfill it. Know the Church to be freed: (Jesus) says, 'They were yours, and you gave them to me, and they have kept your word' (John 17:6). And elsewhere: 'For the Father himself loves you, because you have loved me' (John 16:27). Therefore, the Church returned the money of charity that it received from the Lord, but the Synagogue did not return it. Therefore, it is said of the Jews: 'If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin' (John 15:24); because they have certainly heard and not believed. Therefore, it is proven that sinners have borrowed and not paid back. Thus, the sinner is always in need, while the righteous person abounds and gives, whose conscience is rich. Therefore, the Jews became poor in their wealth: The wealthy became poor and hungry (Psalm 33:11); However, the Christians have not lacked in the wealth of their simplicity.

Commentaries on the Twelve Davidic Psalms

"The wicked borrows, and pays not again" [Psalm 37:20]. He receives, and will not repay. What is it he will not repay? Thanksgiving. For what is it that God would have of you, what does He require of you, except that He may do you good? And how great are the benefits which the sinner has received, and which he will not repay! He has received the gift of being; he has received the gift of being a man; and of a being highly distinguished above the brutes; he has received the form of a body, and the distinction of the senses in the body, eyes for seeing, ears for hearing, the nostrils for smelling, the palate for tasting, the hands for touching, and the feet for walking; and even the very health and soundness of the body. But up to this point we have these things in common even with the brute; he has received yet more than this; a mind capable of understanding, capable of Truth, capable of distinguishing right from wrong; capable of seeking after, of longing for, its Creator, of praising Him, and fixing itself upon Him. All this the wicked man has received as well as others; but by not living well, he fails to repay that which he owes. Thus it is, "the wicked borrows, and pays not again:" he will not requite Him from whom he has received; he will not return thanks; nay, he will even render evil for good, blasphemies, murmuring against God, indignation. Thus it is that he "borrows, and pays not again; but the righteous shows mercy, and lends" [Psalm 37:21]. The one therefore has nothing; the other has. See, on the one side, destitution: see, on the other, wealth. The one receives and "pays not again:" the "other shows mercy, and lends:" and he has more than enough. What if he is poor? Even so he is rich; do you but look at his riches with the eyes of Religion. For you look at the empty chest; but dost not look at the conscience, that is full of God....

Exposition on Psalm 37

Saul was like that, ever the object of kindness at the hands of the divine David but reluctant to repay kindness with kindness; blessed David …, in imitation of his Lord, who makes his sun rise on wicked and good, continued showing kindness.

Commentary on the Psalms 37:7

21–22

"The sinner will borrow." Above he showed that the few goods of the just outweigh the many goods of the wicked by reason of stability; here he shows the same by reason of usefulness. And first he shows that the goods of the just are fruitful, but those of the wicked are the opposite. Second, he shows this by experience, at "I was young." Third, he draws his principal conclusion, at "Turn away." Regarding the first, he does two things, inasmuch as a twofold fruit comes to a person: one from goods possessed, another from works performed. Hence first he shows that the good are fruitful with regard to the first. Second, with regard to the second, at "Before the Lord." Regarding the first, he does two things. First, he sets forth the fruitfulness of the good and the opposite of the wicked. Second, he assigns the reason, at "Those who bless." Regarding the first, he does two things. First, he shows the unfruitfulness of the wicked. Second, the fruitfulness of the good, at "But the unjust." He says therefore, "The sinner will borrow." Let it be read first according to the surface of the text. There are two signs that someone is failing in temporal goods. One is when he needs to borrow: Deut. 28: "He will lend to you, and you will not lend to him." And therefore he says, "The sinner will borrow," that is, he will take a loan. The other sign is when someone has used up the loan and cannot repay it; hence he says, "And will not pay back": Sir. 29: "Hardly will he return half." And conversely, one sign of abundance is that one has enough to give freely; hence he says, "But the just man has mercy," that is, by mercy he freely assists those in need: Job 31: "From my infancy compassion grew with me," etc. The other sign is when a person is ready to repay what he owes; hence he says, "And will repay," namely his debt: Rom. 13: "Render to all what is due." But what is this that he says? Do the just always abound in earthly goods, and the wicked not? Indeed, the contrary seems true: Jas. 2: "Has not God chosen the poor of this world?" But God, according to this exposition, speaks according to the condition of the old testament, in which temporal goods are promised to those who keep the law, and evils to transgressors, so that at least through temporal things they might be drawn to spiritual ones. Yet in those goods certain spiritual promises are signified; and therefore it is necessary to expound it also with regard to those who in the old testament pertained to the new testament. It is therefore necessary to expound this more deeply: "He will borrow," etc. And it can be referred to a twofold loan. For a person borrows something from God, and something from the minister of God, namely from another person. Now every human being is called a sinner. He says therefore, "He will borrow," namely from God, because "What do you have that you have not received?" 1 Cor. 4. And this is like a loan, because God gives us all goods for this purpose: that through them we may grow in those things that pertain to the honor of God: Lk. 19: "And when I came, I would have exacted it with interest." And thus we repay him through thanksgiving. But God gave the sinner natural goods, and sometimes bestows temporal and spiritual goods; but the sinner does not repay through spiritual progress and thanksgiving: Is. 1: "I have nourished and raised up children, but they have despised me." From the minister of God, a person receives a loan. For prelates and teachers are like money-changers. Likewise, Lk. 19: "He called ten servants and gave them ten minas, and said to them, 'Trade until I come.'" Therefore they are merchants. The teacher therefore gives the people doctrine like money: Ps. 11: "The words of the Lord are pure words, silver tested by fire," etc. But he gives the words of the Lord, not his own. Now the good repay, because they do what they hear; but the wicked do not, because they do not fulfill by obedience: Ezek. 33: "They hear your words, and they do not do them." But the just man, whatever he has received from God, whatever it may be and in whatever way, expends it on another: 1 Pet. 4: "As each one has received grace, let him minister it to one another." And thus he will have mercy. Likewise, he gives thanks to God, and thus will repay: Ps. 115: "What shall I return to the Lord?" etc. The reason is assigned: "For those who bless." Here there are three senses according to the Gloss. Those who bless him, namely God, giving thanks in all things and following his commands, "shall inherit the land," namely of the living: 2 Cor. 9: "He who sows in blessings shall reap from blessings eternal life." Or according to the letter, "They shall inherit the land," that is, the promised land. And he speaks to the carnal people: Is. 1: "If you are willing and hear me, you shall eat the good things of the land." On the contrary, those who curse God -- not only in word, but in deed, or by giving occasion -- "shall perish": Ps. 1: "The way of the wicked shall perish." Origen expounds it differently: "Those who bless him," namely the just man, shall be blessed. For whatever is done to the just man, God accepts as done to himself: Lk. 10: "He who despises you, despises me." And Mt. 25: "What you did to one of the least of mine, you did to me." "They shall inherit the land" due to the just man: Mt. 10: "He who receives a just man in the name of a just man," etc. But "those who curse him," namely the just man, "shall perish": Gen. 27: "He who curses you, let him be cursed." But Jerome has it differently: "The sinner will fail, so as not to pay; but the just man has mercy and will repay. Those who are blessed by God shall inherit the land": Prov. 10: "The blessing of the Lord makes one rich." But the unjust, who are cursed by God, that is, punished, "shall perish"; and therefore they are barren: Gen. 3: "Cursed is the ground because of your work."

Exposition on the Psalms of David

(Verse 22.) Therefore, the righteous is good; and for this reason, Scripture adds: For those who bless him shall possess the land; but those who curse him shall be destroyed. How does the righteous possess the land, or what land, when Scripture says: Will you alone dwell on the earth? (Isaiah 5:8) And elsewhere: Woe to those who dwell on the earth (Revelation 8:13), which is a word of rebuke and curse. Therefore, whose blessed possession is the land? Not of that which is hidden in darkness and filled with bitterness: but of that which flows with honey and milk, that is, has the grace of sweetness, and the radiance of eternal light. Receive the sweetness of good honey; indeed, above honey: Pain and groaning and sadness will flee away (Isaiah 35:10); for the sweetness of grace will exclude the bitterness of human frailty. And elsewhere: And he will wipe away every tear from their eyes; and death shall be no more, nor mourning (Revelation 21:4). They will also receive the brightness of milk. And they will not need a lamp, nor the light of the sun; for the Lord himself will illuminate them, and they will reign forever and ever. Amen (Rev. XXIV, 5).

There is also the mystical just one, who shows mercy and grants, who has given us all the words that He received from the Father, and has forgiven us the debt of our sins, and has paid for our debts with His own blood; so that we would not be in debt to another, but that the good creditor would have us in His own debt. And there is also that sinner who has gathered what he did not produce, and has borrowed what he did not possess, and does not want to give back what he received. Listen, for the devil has borrowed: 'To you,' he says, 'I will give all this power and their glory (because they have been given to me, and I give them to whom I want) if you will fall down and worship me' (Luke 4:6). Most wicked one, you have accepted for temptation, not for death; that is, you have accepted for the testing of God's servants, not for their annihilation; you have accepted for the worship of God, not for his denial; you have accepted secular things, why do you take away things that are eternal? you have accepted things of this world, why do you want to take away things that are of Christ? Give those things to whom you want, we do not envy. Why are the things we desire envied by you? You want to be worshipped, who are more wicked than all, and yet unworthy of service yourself.

Commentaries on the Twelve Davidic Psalms

23–24

(Verse 23.) The steps of a man are established by the Lord. The Greek word διαβήματα means 'steps' or 'transitions'. And therefore it is said to you: If you pass through water, rivers will not stop you (Isaiah 43:2). Therefore, cross over, do not hesitate; like a good traveler, when he comes to a sign on the road, he does not stop, but passes through; and you are on a journey, as long as you are in this course. If Paul had stopped, he would not have completed his race. See that he does not say: And you who stand, be careful not to fall (1 Corinthians 10:12). For surely the one who passes by cannot fear to fall. I saw, he said, the wicked exalted and lifted up above the cedars of Lebanon; and I passed by, and behold, he was no more (below verse 35). Therefore, seeing the wicked exalted, who did not stand, he did not stumble: if he had stood and marveled at him, and had followed him, he would have stumbled and fallen like a wicked person. Thus, when Moses saw the bush burning but not consumed, he said: I will go and see this great sight as I pass by (Exodus III, 3). He who passes from this world sees a great sight: he who breaks the chains of this bond by which we are bound to this body sees a great sight. Moses, as it is read in Exodus, sees many miracles: not so great does another see who is not in Exodus. The same Moses passed over: the people of the fathers also passed over, for they came out of the land of captivity. Therefore, their steps were directed by the Lord, to whom by night a pillar of fire shone, and by day a cloud; so that neither the heat of the day afflicted the travelers, nor did the darkness of the night bring hindrance to those journeying.

And you deserve by your deeds and prayers that your steps may be directed by the Lord, and that your feet may not be moved; for it is written: As for me, my feet were almost moved; my steps had well nigh slipped (Psalm 73:2). It is also necessary to be careful not to forsake the straight path, and not to be deceived by the byways of crooked ways; therefore it is said: Prepare the way of the Lord, make straight his paths (Isaiah 40:3). Let us therefore prepare the way for the Lord our God in our minds; let us make straight the paths of our souls, so that we may not stumble; let not our steps be poured out like the steps of Lot's wife, who looked behind her and could not keep her steps, but they were poured out, when suddenly she was turned into salt; let them not be poured out like the Egyptians, whose steps were swallowed up by the waves of the sea. Those Hebrews who were with Moses, because they sinned in the desert, fell the footprints, lest they enter the land of resurrection.

Is it not also nicely said about these things, because their efforts have been wasted, the hopes of which have been dashed, their wishes have been abandoned. Consider, for example, someone who for several years has had a desire for righteousness, a commitment to chastity, an attentiveness to a more disciplined life, a devoted intention to servitude, and a diligent observance of duty; suddenly, however, they have changed, have departed from the monastery, have bid farewell to fasts, have renounced abstinence, have indulged in pleasures, and have pursued luxury. They recently left the monasteries and are now masters of luxury, spreaders of incontinence, inciters of impudence, detractors of modesty. Don't you nicely say about them: Their steps have been poured out, those whom it repented to have directed well? Therefore, they perform repentance of a new kind for virtues, and they do not act for sins. But they have gone out from us, says John, but they were not of us; for if they had been of us, they would have remained with us (I John II, 19). Therefore, they have condemned their own way, to whom it is fitting to say: O you who have forsaken the straight paths, by going into the ways of darkness; and you who rejoice in evil, and delight in wickedness, whose paths are crooked, and whose course is winding, like their slippery and winding master; why have you begun to hate the straight way, and forsaken the just counsel? (Prov. II, 13 et seq.) Has not the Lord directed you: but the one whom the Lord directs, will desire his way, as it is written, and will delight in his paths.

Nevertheless, both can be understood: in this way there is a middle ground, namely that the person who is guided by the Lord will desire the Lord's way; because with Him as the guide, all labor is lightened, all obstacles are removed, incentives are provided: and the Lord Himself does not reject, but willingly accepts the path of the man whom He Himself has directed to virtue. Indeed, the steps of the man are beautifully said to be directed by the Lord; because it is not of one who is unwilling or running, but of one who is merciful, to keep the path without stumbling. For the one who plants and waters is nothing, but God who gives the increase. To Him alone belongs the glory of virtues.

Finally, even the righteous person sometimes falls; but if they are truly righteous, when they fall, they will not be disturbed. Whatever pertains to condition falls; what pertains to righteousness rises again: because God does not forsake the righteous, but strengthens their hand. Why did he say hand and not foot? Unless perhaps because someone who falls does not slip more with their foot, but rather a weak person is often deceived on a slippery surface or stumbles upon a rock; but understand here the fall of the righteous person, that is, of the stronger one. Finally, concerning the people who struggle, if they bend a knee or stumble with a foot, they are considered defeated; but an athlete who has skill in wrestling, and wrestles for a crown, even willingly plants a knee in order to win; and if they stumble, they are not excluded; and if someone superior to them presses upon them, while still supporting themselves with their hands, they have the right to fight; and their prize is not taken away, unless they are thrown on their belly or stretched out by a bond of the arms. Hence frequent contests arise; because there are many types of falls that are both numerous and unknown to most. For their conditions are properly called ruins, for they are called πτώματα in Greek. Therefore, when it is squeezed and pressed, it often turns over and becomes above what it was below, and while the higher one rises, it knocks down the higher one: which the Scripture seems to signify when it says: You have turned all his bed in his sickness (Psalm 40:4). Therefore, it is said of him: When a good athlete falls, he will not be disturbed; for many want to be held back, so that they may conquer earlier, who presume about art. But even if someone, as I will use the very word, has been assigned both the first and second, he is not excluded; although it is sometimes possible for him to repair the struggle, and it often happens that he who has overcome in the second contest yields. Therefore, even if a just person has stumbled and fallen into an offense, let him not abandon the pursuit of devotion and faith, let him hold onto sobriety, let him practice repentance, let him often repair himself. Therefore, Peter asks: 'If my brother sins against me, how many times shall I forgive him? Up to seven times?' (Matthew 18:21-22). And the Lord replied: Not just seven times, but seventy-seven times. But so that you may know that we are athletes and are propelled, and others rush forward, and many are thrown down, listen to the one who says: The Lord upholds all who fall, and lifts up all who are cast down (Psalm 145:14). Therefore, David himself, or the one who spoke in the Prophet, says about himself: I was pushed hard, so that I was falling; but the Lord helped me (Psalm 118:13); for Jesus did not fall, but was pushed. For when he Himself raised the dead, how could He Himself be hindered? And indeed, when the just man falls, Scripture testifies that he can rise again, saying: Does not the one who falls, add that he may rise again; or the one who turns away, will he not return? Woe to those who turn away with shameless turning, says the Lord (Jeremiah VIII, 4 and 5).

Indeed, may the champion of Christ be inescapable and unbeatable, and glorious in every age, in every kind of virtue, as he himself says: But in all things we overwhelmingly conquer through him who loved us (Rom. VIII, 37). What does 'in all things' mean? There are athletes who are called boys, youths, men; that is, παῖδες, ἐφήβοι, πύκται. Scripture also recognizes these ages in wrestlers, as David says: Do not turn your face away from your servant (Psal. LXVIII, 18); and I was young, and now I am old (Later in verse 25). And John also says: I write to you, children; because you have known the Father: I write to you, young men; because you have overcome the evil one: I write to you, fathers; because you have known him who is from the beginning. (1 John 2:12 et seq.) And writing to the fathers, he designates those who are mature in the process of faith and devotion. Therefore, these are virtues, not ages of weakness; for even a child is not without virtue, who has known the Father God of virtues. From that boy, these are the boys who, before knowing how to call their father or mother, received the virtue of Damascus and the spoils of Samaria. He himself is the boy who was born to us, the son who was given to us, whose authority is upon his shoulders. He taught us that childhood is a virtue, saying: Allow the children and do not hinder them from coming to me (Luke XVIII, 16). And elsewhere: Truly, truly, I say to you, unless you turn and become like this boy, you will not enter the kingdom of heaven (Matthew XVIII, 3). Moreover, it is often the case that boys surpass men in physical strength. And especially if we consider the age of boyhood, a boy cannot either know all the uses or withstand the force of resistance. Nevertheless, we know that frequently boys, whom they were not able to carry, they have conquered. Such is the strength of the soul that it excludes the weakness of age.

However, as the boys are, so are the adolescents, that is, spiritual. The Scripture knows the young man Paul, now near to conversion (Acts VII, 57); it also knows Eutychus, a young man who, while listening attentively to Paul's speeches, fell asleep, fell from the third floor, and rose again (Acts XX, 9); it also knows John, the young man who reclined on Christ's chest (John XIII, 23), who was so brave that he did not fear persecution and overcame evil. Here is the boy who left his earthly father (Matthew 4:20), following the Father whom he knew to be eternal; as a young man, clothed in a linen garment, he followed the Lord during his Passion, having left behind everything that was his own (Mark 14:51); as he grew older, he came to know that the Word of God was always and forever in the beginning (John 1:1-2), and he proved it by remaining in Him.

Scripture also teaches us about spiritual men, as the prophet Agabus says: 'This man, whose belt this is, the Jews will bind in Jerusalem' (Acts 21:11). And Festus says: 'There is a certain man left by Felix in custody' (Acts 25:14). Before his passion, Paul is said to be a young man, but in his passion he is referred to as a man who has finished the race and is now close to the crown.

We have known the ages striving for faith and devotion, let us also understand the various types of individual contests. Let this also be taught to us by the content of Scripture.In this secular struggle, there are some who engage in a simple and legitimate kind of wrestling and contend only with the restraints of the body, not knowing how to strike, and are called wrestlers; others who mix the throwing of punches with the entanglement of limbs, with every right to strike themselves: these are called pammacharians, because they have power over every dispute and fight against them; others who contend against each other with gloves and whose heads are torn apart, are tormented: these are called boxers.

Paul the Apostle underwent all these struggles, as he himself demonstrates. Therefore, he says: Because our struggle is not against flesh and blood, but against rulers and authorities, and (to use a summary) against spiritual wickedness (Ephesians VI, 12). In most Latin texts, the word used is 'colluctatio', while in all Greek texts it is written as 'πάλη', which in Greek means 'wrestling' and in Latin means 'struggle'. And truly it is a struggle; because flesh and blood, and spiritual wickedness, are overcome through patient endurance and bodily self-control, and through the moderation of the mind. Anger, rage, slaughter, weapons are the devils. Also, elsewhere it signifies that when he says: In more than enough afflictions, frequently in deaths (2 Corinthians 11:23). But in Jerusalem he was struck with fists; where when the soldiers intervened, the Jews sometimes stopped striking Paul, the high priest Ananias ordered those standing by to strike him on the mouth, to which the Apostle replied: God will begin to strike you, you whitewashed wall. And do you, sitting in judgment, judge me according to the law, and order me to be struck outside the law? Surely he knew how to answer, who struck the high priest with a heavier blow; for he himself was physically struck: he reported that he was struck in the soul by Christ. Also, writing in his first letter to the Corinthians, he says: Therefore I so run, not as uncertainly: so I fight, not as one beating the air. What he said in Latin, 'I fight,' he says in Greek, πυκτεύω. And truly, like a good athlete, he beat not the air but the aerial powers and the leaders of the Jews, because they did not have Jesus the Lord as their leader. In every struggle, therefore, the Apostle is proven, who also received the crown of completing the race. Hence, he himself says: I can do all things in him who strengthens me (Philippians 4:13).

And Christ also has those who, in their youth, conquer those who are older; just as Daniel, a young boy filled with spirit, rebuked the elders of the Jews and threw them down to death. And he also has others who, before they were born, struggled in their mother's womb. Finally, Jacob supplanted his brother Esau and overcame evil; and thus he came out of the womb of his mother, showing the emblem of victory and turning the foot of the defeated elder brother. Jeremiah was sanctified and approved in the womb of his mother. John the Baptist knew that the Prince of human struggle and the rewarder of those who wrestled had not yet come, and leaping forth from the womb of his mother, he deserved the prize of devout confession. He was rightly designated for the crown even then, who before all others had offered his name to the struggle of faith in Christ and had proclaimed the virtue of his name. A good proclaimer, who stirred others to the contest. And truly a good proclaimer; who shouted with such a loud voice that the secrets of heaven echoed in response to his sound. What more can be said? He moved the earth, filled the heavens. And for this reason, He received the name of Voice, because the Sacred Word of God preceded, just as He Himself taught us, saying: I am the voice of one crying in the desert (John 1:23). Isaiah the prophet said this about Himself: He strengthened this proclamation (Isaiah 40:3). We have heard what the herald said: Prepare the way of the Lord, make His paths straight (John 1:23). This is a unique and singular voice, so resounding that it is heard by all; so sweet that it soothes the hearts of all. Therefore, the Lord strengthened these athletes to win; for He never abandons His own and leaves them behind.

Commentaries on the Twelve Davidic Psalms

Observe what follows: "The steps of a good man are ordered by the Lord; and he delights in His way" [Psalm 37:23]. That man may himself "delight in the Lord's way," his steps are ordered by the Lord Himself. For if the Lord did not order the steps of man, so crooked are they naturally, that they would always be going through crooked paths, and by pursuing crooked ways, would be unable to return again. He however came, and called us, and redeemed us, and shed His blood; He has given this ransom; He has done this good, and suffered these evils. Consider Him in what He has done, He is God! Consider Him in what He has suffered, He is Man! Who is that God-Man? Had not you, O man, forsaken God, God would not have been made Man for you! For that was too little for you to requite, or for Him to bestow, that He had made you man; unless He Himself should become Man for you also. For it is He Himself that has "ordered our steps;" that we should "delight in His way."...

Exposition on Psalm 37

God gives a new heart so that we may walk in his justifications that pertain to the beginning of a good will. He also gives that we may observe and do his judgments that pertain to the doing of good works. Thus we know both the will to do good and the ability to do good from God. David agrees completely with this, showing that by the command of divine generosity the grace of a good will is granted.

Letter to Monimus 1:8.3-9:1

23–24

Then when he says, "Before," he shows the fruitfulness of the good with regard to works. In works, two things are shown. First, their prosperity. Second, their recovery, at "When he falls." But because prosperity comes from God's election, first it is shown that it comes from God who loves. Second, that it comes on the part of the beloved person, at "And he will desire his way." He says therefore, "Before the Lord the steps of a man will be directed," that is, by God the course of a person will be directed so that the person aims directly at the ultimate end. For this is not from the person himself: Jer. 10: "The way of man is not his own, nor is it for a man to walk and direct his steps"; but it is from God: Prov. 16: "It is for man to prepare his mind, and for the Lord to govern his tongue; all the ways of men are open to his eyes": Ps. 16: "Perfect my steps in your paths, so that my footsteps may not be moved." Now God directs the steps of a person in the way of truth to be known, so that he does not slip into error: Ps. 24: "Direct me in your truth, and teach me," etc. Likewise, in the way of justice, so that he turns from evil and does good: Ps. 26: "Direct me in a straight path," etc. Regarding the second he says, "And he will desire his way." This can be understood in two ways: so that it is said first: and the person directed by God will desire his way, namely God's way; as if to say, God so directs a person that he does not compel him, but makes him rightly choose the good and what is of God. Phil. 2: "He who works in us both to will and to accomplish." Or otherwise: and the Lord will desire, that is, accept and reward, his way, that is, our good works: Prov. 4: "What is on the right the Lord knows." Next, when he says, "When he falls," he shows the fruitfulness of the good in works with regard to their recovery; and regarding this he does two things. First, he sets forth the recovery itself. Second, he assigns its cause and reason, at "Because the Lord supports his hand." He says therefore, "When he falls." The direction of a wayfarer is such that sometimes he falls; but it belongs to the one who has reached the goal not to fall. Yet the wayfarer, even if he should happen to fall, God repairs him; and this is what he says, "He will not be dashed." Now this can be understood of a second fall, namely that of temporal adversity: 2 Sam. 1: "How the mighty have fallen! Do not announce it in Gath," etc. And thus the just man, if he falls, will not be dashed, because he bears it patiently: Jas. 1: "Patience has a perfect work," etc. But the sinner, when he falls, is dashed, because he is impatient. Or regarding the fall of venial sin, because there is no one who does not sometimes commit such a sin: Jas. 3: "In many things we all offend." And thus the meaning is: if he falls by this fall, he will not be dashed so as to sin mortally; hence it is said, Prov. 24: "The just man falls seven times a day and rises again." But if it is referred to the fall of mortal sin, by which the just man sometimes falls -- as David through adultery and homicide, and as Peter by denying Christ -- so sinners are dashed by their fall when, despairing, they refuse to return to repentance. Hence Eph. 4: "Despairing, they have given themselves up," etc. 2 Cor. 12: "I mourn many of those who sinned before and have not done penance," etc. But the just man is not dashed by despair, but returns to repentance; hence David says, "I have sinned against the Lord"; and it was said to him, 2 Sam. 12: "The Lord has taken away your sin." Likewise, Peter wept bitterly, Mt. 26. Mic. 7: "Do not rejoice, my enemy, because I have fallen; I shall arise." The reason that he is not dashed is that "the Lord supports his hand," namely the hand of strengthening grace: Ezek. 3: "The hand of the Lord was with me, strengthening me": Ps. 138: "And your right hand shall hold me."

Exposition on the Psalms of David