Psalm 9 [MT 9–10]

"I will confess unto You, O Lord, with my whole heart" [Psalm 9:1]. He does not, with a whole heart, confess unto God, who doubts of His Providence in any particular: but he who sees already the hidden things of the wisdom of God, how great is His invisible reward, who says, "We rejoice in tribulations;" [Romans 5:3] and how all torments, which are inflicted on the body, are either for the exercising of those that are converted to God, or for warning that they be converted, or for just preparation of the obdurate unto their last damnation: and so now all things are referred to the governance of Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering. "I will tell all Your marvels." He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too in the soul, but far more sublimely and excellently. For men earthly, and led wholly by the eye, marvel more that the dead Lazarus rose again in the body, than that Paul the persecutor rose again in soul. But since the visible miracle calls the soul to the light, but the invisible enlightens the soul that comes when called, he tells all God's marvels, who, by believing the visible, passes on to the understanding of the invisible.

It is characteristic of the perfect to dedicate their whole heart to God and to consecrate their whole mind to him. "You shall love the Lord your God with your whole heart," Scripture says, "with your whole soul, with your whole strength and with your whole mind." Those who divide their thoughts between mammon and God, between Christ and gold, between the present and the future life, cannot truthfully say, "I shall confess to you, O Lord, with all my heart."

Above, in the preceding Psalm, he gave thanks for benefits bestowed upon the whole human race; but in this Psalm he specifically gives thanks for the benefit bestowed upon himself in the destruction of his enemies. And this is clear from the title according to Jerome, which is as follows: "To the victor, for the death of the son, a canticle of David," etc. And it touches upon the history of 2 Sam. 18 and 19, that when Absalom died, he recovered the kingdom; and for this benefit he composed this Psalm. But in our text the title is more obscure: "Unto the end, for the hidden things of the son, a Psalm of David." The hidden things of the son are the death of the son, namely because through death he is hidden from the eyes of all. According to the mystery, it refers to Christ, who is called the Son par excellence, who is the natural Son of God the Father. Jn. 8: "If the Son shall make you free, you shall be free indeed." Likewise, the Son of David principally promised. Lk. 18: "Have mercy on me, Son of David." "For the hidden things of the son," that is, of Christ, which are hidden. There is a twofold coming of the Son of God. The first was hidden, as regards his divinity and his glory, which lay concealed in the weakness of the flesh. Is. 45: "Truly you are a hidden God." The second will be manifest. Lk. 21: "They shall see the Son of Man coming in a cloud with great power and majesty." Likewise, there is a twofold judgment of Christ. One is hidden; and this is in the governance of the world, according to which he permits the good to suffer persecution from the wicked. Ps. 35: "Your judgments are a great deep." The other is manifest at the end. 1 Cor. 4: "Until the Lord comes, who will both bring to light the hidden things of darkness and will make manifest the counsels of hearts." For here it treats of the hidden judgment, according to which the good suffer affliction from the wicked. Job 30: "I expected good things, and behold evils came; I looked for light," etc. And it all comes to the same thing: because he gives thanks for deliverance from enemies. Now this Psalm is divided into two parts. First, he sets forth the thanksgiving; second, the matter of the thanksgiving, at "when they are turned back." He gives thanks in three ways: by heart, by mouth, and by deed. By mouth in two ways: by praising and by proclaiming. By praising, for he says, "I will confess." Now there is a threefold confession: namely, of faith: Rom. 10: "Confession is made unto salvation." Ps. 31: "I said, I will confess," etc. Of sins. Jas. 5: "Confess your sins to one another." Of praise (Tob. 12): "Before all the living, confess to him," etc. And it is about this confession that the text speaks here. "O Lord, I will confess to you," that is, I will give thanks, that is, I will praise you. Ps. 68: "I will praise the name of my God," etc. This is in the heart, because 1 Sam. 16: "Man sees those things which appear, but God looks upon the heart." Against which, Is. 29 and Mk. 7: "This people honors me with their lips, but their heart is far from me." But he says, "with my whole heart," because God is greater than our heart, 1 Jn. 3. And therefore, however much we praise him according to our ability, it is less than he deserves. Deut. 6: "You shall love the Lord your God with your whole heart." Therefore he who does not give his whole heart to God, but wishes to have something else along with him, loses him. Is. 28: "The bed is too narrow, so that one must fall out; and the covering too short, and cannot cover both." Therefore he praises him with his whole heart who accepts nothing against God, but refers everything to him, actually or habitually. Tob. 12: "To reveal and confess the works of God, that is, by announcing them, is honorable." "I will declare," by preaching and announcing to others, because God gives benefits to be shared with others; and this is rightly done by proclaiming them to others. Lk. 8: "Go and declare how great things God has done for you"; and therefore he says, "I will declare all your wonders." But there is a reason that he says "wonders," because the works of God are wonderful. Ps. 76: "You are the God who does wonders." But what does it mean that he says "all"? This seems impossible. Job 5: "Who does great and unsearchable wonders without number." How then does he say "all"? It must be said that "all" means according to kind, or that all the things he narrates are all wonderful; or "all" because the intention of the narrator should not stop at anything, but should proceed as far as it can. Hilary in his book On the Trinity says: "He who piously pursues the infinite, even though he will never arrive, will make progress by advancing." Sir. 43: "Glorifying God as much as you can, he will yet far exceed, and his magnificence is wonderful"; and 42: "Has not God made his saints declare all his wonders?"

"I will be glad and exult in Thee" (ver. 2). Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in joyousness of passing sounds, not in the variously coloured forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether it extend over place and space, or be prolonged in time's succession: but, "I will be glad and exult in Thee," namely, in the hidden things of the Son, where "the light of Thy countenance hath been stamped on us, O Lord:" for, "Thou wilt hide them," saith he, "in the hiding place of Thy countenance." He then will be glad and exult in Thee, who tells all Thy marvels. And He will tell all Thy marvels (since it is now spoken of prophetically), "who came not to do His own will, but the will of Him who sent Him."

This … is pleasure properly speaking; at least as far as all other things are concerned, they are pleasure in name only, bereft of substance. This lifts human beings above this world, this liberates the soul from the body, this gives it wings in heaven's direction, this elevates it above worldly things, this gives freedom from evil, and rightly so.… After all, people loving those other things are quickly if unwillingly brought to a point of oblivion since what they love perishes and wastes away. By contrast, this love is infinite, everlasting, possessing the greater pleasure and the greater gain; furthermore, the lover is encouraged by the fact that this will never be destroyed.

This is a particular habit of a lover. Those in love, you know, sing songs to their beloved; even if they are not in sight, they comfort themselves with the song. That is just what the inspired author does. Since it is not possible to see God, he composes songs to him, holding converse with him in song, stirring up desire and gaining the impression of seeing him—or, rather, stirring up the desire of many people through the singing of hymns and songs. In other words, just as lovers recite the praises of their beloved and bandy their names about, exactly so does he.

"I will be glad." Here he gives thanks as regards the heart. Some narrate their goods to others and rejoice in themselves, like sinners. Lk. 18, of the Pharisee who said: "I thank you that I am not," etc. But this man rejoices in God always. Sir. 35: "In every gift show a cheerful countenance, and sanctify your tithes with joy." "I will be glad," inwardly in the heart, "and rejoice in you," leaping to outward joy. Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." "I will sing." Here he gives thanks as regards the deed: for to sing psalms is a manual work, and through this is understood good action, because all our works ought to be directed to the glory of God. Mt. 5: "So let your light shine," etc. Ps. 145: "I will sing to my God as long as I live." But he adds, "to your name, O Most High"; as if to say: God does not benefit from my confessing and singing to you, because your name is most high, but it benefits us. Ps. 34: "My prayer shall return into my own bosom." Job 35: "If you act justly, what will you give him, or what will he receive from your hand?" Job 22: "What does it profit God if you are just, or what do you confer upon him if your way is blameless?"

"They will be weakened, and perish from Your face" [Psalm 9:3]. Who will be weakened and perish, but the unrighteous and ungodly? "They will be weakened," while they shall avail nothing; "and they shall perish," because the ungodly will not be; "from the face" of God, that is, from the knowledge of God, as he perished who said, "But now I live not, but Christ lives in me." [Galatians 2:20] But why will the ungodly "be weakened and perish from your face?" "Because," he says, "You have made my judgment, and my cause:" that is, the judgment in which I seemed to be judged, You have made mine; and the cause in which men condemned me just and innocent, You have made mine. For such things served Him for our deliverance: as sailors too call the wind theirs, which they take advantage of for prosperous sailing.

These things, he said, I will assuredly do "when my enemies are turned back." But who is such an enemy unless it is death, the enemy of life about which it is said, "You knew the enemy death will be destroyed." Destruction will be Death's end when he is turned back. But "back" where, unless the return into the pristine condition when he did not exist? "For God did not make death, but through the envy of the devil, death entered into the world." When, therefore, as death is turned back, it will no longer be, then all the rest of the enemies will be enfeebled and the enemies of your Word will be destroyed before your face.

Now, notice how he proclaims God's strength: "They will lose heart and perish before your face." Once more, on hearing "face," do not form an impression of anything bodily. At this point, in fact, he is suggesting God's power, his manifestation, the facility of his strength. Just as he says elsewhere, "He gazes on the earth and makes it tremble," so here too he says the same thing. His gaze, you see, is sufficient to destroy his enemies.

"When." Here is set forth the matter of the thanksgiving. First, specifically for himself; second, in general, "let them be turned back." Concerning the first, he does three things. First, he sets forth the deed; second, he praises the authority of the doer, at "the Lord endures forever." Third, he adds the fruit, at "let them hope in you." He sets forth two things: the deed and the justice of the deed. The second, at "because you have done." The deed is the destruction of the enemy, in which he says three things: because if someone is destroyed, first he fails in his purpose; and as to this he says, "when my enemy is turned back," supply "in this, I will confess," that is, I will give thanks to God. Then the enemy is turned back when he fails in what he purposes. Ps. 69: "Let them be turned back and put to shame, who devise evil against me." Second, his strength is weakened; and as to this he says, "they shall be weakened," namely in their power. Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me shall fall and shall be weak." Third, they perish; therefore he says, "they shall perish," either by ceasing from impiety; and this "from your face," that is, from your knowledge or your condemnation. Or, "they shall perish" by your avenging and passing sentence on their wickedness. Or, "they shall perish from your face," because they shall not be able to see you. Is. 26, according to another translation: "Let the wicked one be taken away, lest he see the glory of God."

"You sat on the throne Who judgest equity" [Psalm 9:4]. Whether the Son say this to the Father, who said also, "You could have no power against Me, except it were given you from above," [John 19:11] referring this very thing, that the Judge of men was judged for men's advantage, to the Father's equity and His own hidden things: or whether man say to God, "You sat on the throne Who judgest equity," giving the name of God's throne to his soul, so that his body may perhaps be the earth, which is called God's "footstool:" [Isaiah 66:1] for "God was in Christ, reconciling the world unto Himself:" [2 Corinthians 5:19] or whether the soul of the Church, perfect now and without spot and wrinkle, [Ephesians 5:27] worthy, that is, of the hidden things of the Son, in that "the King has brought her into His chamber," [Song of Songs 1:4] say to her spouse, "You sat upon the throne Who judgest equity," in that You have risen from the dead, and ascended up into heaven, and sittest at the right hand of the Father: whichsoever, I say, of those opinions, whereunto this verse may be referred, is preferred, it transgresses not the rule of faith.

He speaks in rather human terms by mentioning throne and seat, whereas the phrase "giving right judgment" is customary with God and expresses something remarkable of his essence. I mean, it is not something you can say in connection with human beings. They do not consistently give right judgments, you see, even if they are righteous over and over, ignorant as they are of what is righteous, sometimes from incompetence, sometimes from laziness. God, on the contrary, is free of all these impediments; knowing and willing a righteous verdict, he delivers it. So the phrase "you have sat on your throne" means God has judged, prosecuted, taken vengeance.

The same prophet showed elsewhere the difference between the present and future judgment of God. What did he say to the Lord about the verdict of the immediate trial? You have sat on the throne, you who judge justice. And what of God's future and everlasting judgment? "He shall judge the people in justice." By these words, he distinguished the time element between the present and the future judgments of God. To point to our present judgment, he wrote, "You judge," and to distinguish the future from the present he later added, "He shall judge."

Here he sets forth the justice of the deed. First, on his own part, when he says, "because you have done." Sometimes someone has justice, but does not have a judge who will execute it. Sometimes he has a judge, but not a witness or advocate; but this one, having justice, found a judge; and therefore he says, "because you have done my judgment," that is, you have rendered it, "and my cause," that is, you are my witness. Jer. 29: "I am the witness and the judge, says the Lord." For God is both judge and witness: insofar as he is judge, he executes judgment; insofar as he is witness, he defends causes. Second, he sets forth the justice of the deed on the part of the judge; and he speaks of God's authority to judge: "You have sat upon the throne," which is the seat of the judge, that is, you have royal power to destroy evil. Prov. 20: "A king who sits on the throne of judgment scatters all evil with his gaze." Likewise, you have a love of justice; therefore he says, "who judges justice." Jer. 11: "But you, O Lord of hosts, who judge," etc., as if to say: this is proper to you. Ps. 10: "The Lord is just, and he has loved justice." Is. 63: "I who speak justice, and am a defender to save." Or if this is referred to Christ: "because you have done," etc. Christ was judged and had a cause. Job 36: "Your cause has been judged as that of the wicked." But his cause was vindicated, because he attained his glory. "You sit," namely God the Father, "upon the throne," that is, the soul of Christ. Or Christ sits at the right hand of God the Father: adapt the rest as you wish.

"You have rebuked the heathen, and the ungodly has perished" [Psalm 9:5]. We take this to be more suitably said to the Lord Jesus Christ, than said by Him. For who else has rebuked the heathen, and the ungodly perished, save He, who after that He ascended up into heaven, sent the Holy Ghost, that, filled by Him, the Apostles should preach the word of God with boldness, and freely reprove men's sins? At which rebuke the ungodly perished; because the ungodly was justified and was made godly. You have effaced their name for the world, and for the world's world. The name of the ungodly has been effaced. For they are not called ungodly who believe in the true God. Now their name is effaced "for the world," that is, as long as the course of the temporal world endures. "And for the world's world." What is "the world's world," but that whose image and shadow, as it were, this world possesses? For the change of seasons succeeding one another, while the moon is on the wane, and again on the increase, while the sun each year returns to his quarter, while spring, or summer, or autumn, or winter passes away only to return, is in some sort an imitation of eternity. But this world's world is that which abides in immutable eternity. As a verse in the mind, and a verse in the voice, the former is understood, the latter heard; and the former fashions the latter; and hence the former works in art and abides, the latter sounds in the air and passes away. So the fashion of this changeable world is defined by that world unchangeable which is called the world's world. And hence the one abides in the art, that is, in the Wisdom and Power of God: but the other is made to pass in the governance of creation. If after all it be not a repetition, so that after it was said "for the world," lest it should be understood of this world that passes away, it were added "for the world's world." For in the Greek copies it is thus, εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος Which the Latins have for the most rendered, not, "for the world, and for the world's world;" but, "for ever, and for the world's world," that in the words "for the world's world." the, words "for ever," should be explained. "The name," then, "of the ungodly You have effaced for ever," for from henceforth the ungodly shall never be. And if their name be not prolonged unto this world, much less unto the world's world.

From here on, the most sacred second advent of the Lord is explained, when unbelieving nations will be rebuked and the devil with his schemes will perish forever. For when the Lord is present, all things will be peaceful, and the devil's feisty depravity will no longer remain.… The word forever indicates the Lord's coming kingdom which will not end in any age or time.… Therefore let the heretics stop saying that at some point the devil and his followers can be summoned back to grace, since they hear so clearly that they will be condemned "forever and ever" so that not even a trace of their name is able to remain.

You see how he has no need of weapons—sword, bows, arrows; rather, those things are mentioned in more human fashion. After all, God has only to censure, and those destined for punishment perish.

The expression "you have rebuked" indicates correction: "You have blotted out his name." God blotted out the name Abram, making it Abraham, and Sarai, calling her Sarah, and Simon, naming him Peter. And thus it follows, the name of those are blotted out whom he has rebuked.… Observe, however, that it is not said, You have blotted out their names from the book of the living … but from the pledges that had been signed in the book of debtors or in the book of the dead among the household of the wicked; thus he inscribes the dead, and he registers their names on the earth. The Savior will inscribe the names of his disciples in the heavens.

"You have rebuked." Above, the Psalmist showed the judgment done on his part, because in this due judgment was done for him, and on the part of the judge; here he shows the judgment or justice done for him on the part of those who were punished. And first he sets forth the justice itself. Second, he explains it, at "the enemy's weapons have failed." The Lord, in punishing the wicked, does three things to them in order. First, because he does not immediately proceed to the ultimate punishment, but first he reproves; second, if they are not corrected, he punishes; third, he exterminates. As to the first he says, "You have rebuked," through preachers. Is. 58: "Declare to my people their sins, and to the house of Jacob their transgressions." 2 Tim. 4: "Reprove, entreat, rebuke with all patience and teaching." Also through tribulations. Job 33: "He reproves also by pain in bed, and he makes all his bones to wither"; and as to this he says, "the wicked one has perished," either Absalom, or the Devil. Job 4: "Because no one understands, they shall perish forever." "You have rebuked the nations," namely those who were deceived, "and the wicked one," the instigator, "has perished," because the whole multitude rebelled; but it was not destroyed, because it had been seduced. As to the third, he says, "you have blotted out their name," which the wicked strive to perpetuate; but they are not found in perpetuity. Objection: the name of Judas is in memory. It must be said that people do not intend to make their name great in evil, but in good; but the name of Judas remains in evil. Prov. 10: "The name of the wicked shall rot." Jerome says that a certain unknown man, in order to be remembered, burned the temple; and thus the name of the wicked remains in evil.

Once someone knocked at the door of my cell. And when I went out, I saw someone who seemed massive and tall. When I asked, "Who are you?" he said, "I am Satan." I said, "What are you doing here?" And he asked, "Why do the monks and all the other Christians censure me without cause? Why do they curse me every hour?" When I replied, "Why do you torment them?" he said, "I am not the one tormenting them, but they disturb themselves, for I have become weak. Haven't they read that 'the swords of the enemy have failed utterly, and that you have destroyed their cities'? I no longer have a place—no weapon, no city. There are Christians everywhere, and even the desert has filled with monks. Let them watch after themselves and stop censuring me for no reason!" Marveling then at the grace of the Lord, I said to him, "Even though you are always a liar and never tell the truth, nevertheless this time, even if you did not intend to, you have spoken truly. For Christ in his coming reduced you to weakness, and after throwing you down he left you defenseless." On hearing the Savior's name, and being unable to endure the scorching from it, he became invisible. Now if even the devil confesses that he is able to do nothing, then we ought to treat him and his demons with utter contempt. For his part, the enemy with his dogs has treacheries of the sort I have described, but we are able to scorn them, having learned of their weakness. Therefore let us not be plunged into despair in this way, or contemplate horrors in the soul or invent fears for ourselves.… Let us consider in our soul that the Lord is with us, he who routed them and reduced them to idleness. Let us likewise always understand and take it to heart that while the Lord is with us, the enemies will do nothing to us.

"The swords of the enemy have failed at the end" [Psalm 9:6]. Not enemies in the plural, but this enemy in the singular. Now what enemy's swords have failed but the devil's? Now these are understood to be various erroneous opinions, whereby as with swords he destroys souls. In overcoming these swords, and in bringing them to failure, that sword is employed, of which it is said in the seventh Psalm, "If you be not converted, He will brandish His sword." And perhaps this is the end, against which the swords of the enemy fail; since up to it they are of some avail. Now it works secretly, but in the last judgment it will be brandished openly. By it the cities are destroyed. For so it follows, "The swords of the enemy have failed at the end: and You have destroyed the cities." Cities indeed wherein the devil rules, where crafty and deceitful counsels hold, as it were, the place of a court, on which supremacy attend as officers and ministers the services of all the members, the eyes for curiosity, the ears for lasciviousness, or for whatsoever else is gladly listened to that bears on evil, the hands for rapine or any other violence or pollution soever, and all the other members after this manner serving the tyrannical supremacy, that is, perverse counsels. Of this city the commonalty, as it were, are all soft affections and disturbing emotions of the mind, stirring up daily seditions in a man. So then where a king, where a court, where ministers, where commonalty are found, there is a city. Now again would such things be in bad cities, unless they were first in individual men, who are, as it were, the elements and seeds of cities. These cities He destroys, when on the prince being shut out thence, of whom it was said, "The prince of this world" has been "cast out," [John 12:31] these kingdoms are wasted by the word of truth, evil counsels are laid to sleep, vile affections tamed, the ministries of the members and senses taken captive, and transferred to the service of righteousness and good works: that as the Apostle says, "Sin should no more reign in" our "mortal body," [Romans 6:12] and so forth. Then is the soul at peace, and the man is disposed to receive rest and blessedness. "Their memorial has perished with uproar:" with the uproar, that is, of the ungodly. But it is said, "with uproar," either because when ungodliness is overturned, there is uproar made: for none passes to the highest place, where there is the deepest silence, but he who with much uproar shall first have warred with his own vices: or "with uproar," is said, that the memory of the ungodly should perish in the perishing even of the very uproar, in which ungodliness riots.

God's anger is like that, you see: it razes and destroys everything. Or what another translator teaches us in saying "deserts," implying that he razed not only their inhabited places but also their uninhabited places, and laid waste their cities. Such, in fact, is the way the righteous person waged war, such the way he put down his foes, not employing light and heavy weapons but enjoying grace from God. Hence for him the war was glorious and famous, and his victory overwhelming.

From there by his grace [the apostles] were scattered abroad among all nations and preached the orthodox faith, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to observe all the commandments of the Savior. So they gave light to the people that wandered in darkness and abolished the superstitious error of idolatry. Though the enemy chafes under his defeat and even now stirs up war against us, the faithful, persuading the fools and unwise to cling to the worship of idols, yet is his power grown feeble, and his swords have at last failed him by the power of Christ.

[The godless one] was stripped of his own weapons, having no supporters of his godlessness; instead, those who appointed themselves his instruments have now changed sides and taken up the fight against him. With the overthrow of godlessness practiced in them in former times, the cities took on the building up of true religion; it would have been impossible for them to develop true religion had not they overthrown godlessness first.

"The enemy's weapons." Here he explains how the wicked one perished; and he does two things. First, he assigns the cause of his perishing. Second, the manner, at "their memory has perished." The cause of his perishing is that the very thing from which he wished to make a name for himself has perished. For sometimes people make a name for themselves through military power and wars; hence Gen. 6: "These were the mighty men of old, men of renown." Sometimes by building a city: Sir. 40: "The building of a city establishes a name, and above this a blameless wife is accounted"; just as the name of Romulus through Rome. But the Lord destroyed both. "The swords," that is the weapons, "of the enemy," namely of man, "have failed utterly." Ps. 73: "There he broke the powers." "You have destroyed their cities." Is. 1: "Your land is desolate, your cities are burned with fire." This enemy is especially the Devil: Mt. 13: "An enemy has done this." His sword represents temptations. His cities represent evil counsels, which he uses to pervert the good.

"Their memory has perished." Here is set forth the manner in which he perished; this is explained in two ways. "It has perished," that is, their memory and their noise perish together. The wicked make noise by shaking kingdoms and destroying cities: Ezek. 31: "All are delivered unto death, to the lowest parts of the earth, in the midst of the children of men, to those who go down into the pit." Or, the wicked -- when some evil man is destroyed, it is not without great tumult, because he must suffer some tribulation, as is evident in Mt. 9, when the Devil went out crying and greatly tearing. Jerome's text has, "Their memory has perished with the wicked," because they did nothing good by which their memory might remain in good: Eccl. 6: "He came in vain and goes into darkness, and his name shall be covered with oblivion."

"And the Lord abideth for ever" (ver. 7). "Wherefore" then "have the heathen raged, and the people imagined vain things against the Lord, and against His anointed:" for "the Lord abideth for ever. He hath prepared His seat in judgment, and He shall judge the world in equity." He prepared His seat when He was judged. For by that patience Man purchased heaven, and God in Man profited believers. And this is the Son's hidden judgment. But seeing He is also to come openly and in the sight of all to judge the quick and the dead, He hath prepared His seat in the hidden judgment: and He shall also openly "judge the world in equity:" that is, He shall distribute gifts proportioned to desert, setting the sheep on His right hand, and the goats on His left. "He shall judge the people with justice" (ver. 8). This is the same as was said above, "He shall judge the world in equity." Not as men judge who see not the heart, by whom very often worse men are acquitted than are condemned: but "in equity" and "with justice" shall the Lord judge, "conscience bearing witness, and thoughts accusing, or else excusing."

"And the Lord endures forever." Here he sets forth the authority of the doer; and he touches upon six conditions regarding the judgment of God. First, that it is not momentary but eternal. The rule of others is brief in life; therefore the Psalmist says, "The Lord endures forever." Jerome: "The Lord sits as if for judgment." He also says that it is always ready; the judgment of others is not so; hence he says, "He has prepared his throne in judgment," that is, he has it ready. Is. 3: "The Lord stands to judge, he stands to judge the peoples." And these things can be explained of Christ. "The Lord endures forever," because "Jesus Christ yesterday and today," Heb. 13. "He has prepared judgment," because he sits on his throne judging.

These words warn that we must withdraw from evil and impiety and pursue excellence and righteousness. For who being prudent, if he believes this, would not fear that he might fall into the hands of judgment and rightly and properly so on account of his own blameworthy conduct and wicked thoughts? Indeed, under such judgment he will not avoid the curse.

While the general judgment is reserved for that time, the particular is for this; after all, he puts many things into effect here and now lest the heedless form the impression that present realities do not fall under his providence. If, on the contrary, not everyone receives their crown in this life, do not be surprised. "He has prepared a day," remember, "on which he intends to judge the world," whereas for the present there is an arena, contest, struggles. Hence not everyone receives their just desserts; instead, rewards are reserved there for those who do well and punishments for those who fail.

He also says that it is universal; hence he says, "He shall judge the whole world," and not the Jews alone. Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Also, that it is just; hence he says, "in equity, he shall judge the peoples in justice." He says two things: namely equity and justice, because justice involves the execution of things that are just in themselves, which are not just in every case; because rules and measures concern contingent matters, and they cannot be adapted to every particular case, but in some cases they are set aside, just as there are certain rules, measures, and conclusions that in a particular case are not observed on account of something. But the application of these universal principles to particular facts pertains to equity. Jerome says, "He shall judge the peoples in equity," because equity pertains to particular cases, and in a certain way restricts and regulates justice. And these things can be explained of Christ: "and he himself shall judge the world in equity." Is. 59: "He put on justice as a breastplate, and a helmet of salvation upon his head."

"And the Lord has become a refuge to the poor" [Psalm 9:9]. Whatsoever be the persecutions of that enemy, who has been turned behind, what harm shall he do to them whose refuge the Lord has become? But this will be, if in this world, in which that one has an office of power, they shall choose to be poor, by loving nothing which either here leaves a man while he lives and loves, or is left by him when he dies. For to such a poor man has the Lord become a refuge, "an Helper in due season, in tribulation." Lo, He makes poor, for "He scourges every son whom He receives." [Hebrews 12:6] For what "an Helper in due season" is, he explained by adding "in tribulation." For the soul is not turned to God, save when it is turned away from this world: nor is it more seasonably turned away from this world, except toils and pains be mingled with its trifling and hurtful and destructive pleasures.

The righteous who now seek you know that you are not going to abandon them in the time of judgment. Let them hope strongly in you, having patience in everything awaiting the prepared retribution.

He did not say, note, "My armies have proved your refuge, or money or ramparts"; instead, "the Lord has proved a refuge for the poor." He personally established me in safety, he is saying; nothing, in fact, is equal to that refuge on the score of ease and security. The other refuges may be subject to scheming and cannot be found promptly and readily, but they are obstructed by time and place and countless circumstances; this, by contrast, you find close at hand, provided only you search for it diligently. "Even while I am talking to you, lo, I am at hand," remember; and "I am a God close by, not a God far off." Consequently, there is no need of running around or traveling about; rather, those sitting at home can gain this refuge.

He also says that it is full of mercy. This is commended from the person to whom mercy is shown, for example, if you do it for the needy: Lk. 14: "When you make a dinner or a supper, do not call your friends, or your kinsmen, or your rich neighbors," etc. Job 30: "I wept for him who was afflicted, and my soul had compassion on the poor." And therefore he says, "The Lord has become a refuge for the poor," namely the oppressed. Is. 1: "Help the oppressed, judge for the orphan, defend the widow." Ps. 81: "Judge for the needy and the orphan, and do justice to the humble and the poor"; and this is true where they have justice. Lev. 19: "You shall not judge unjustly; do not consider the person of the poor, nor honor the countenance of the mighty." Also from the time, because it is at the time when they need it that his mercy is received: Sir. 35: "The mercy of God is beautiful in the time of tribulation, like rain clouds in a time of drought." And therefore he says, "a helper in tribulation"; and he adds "in due times," because in the time of tribulation people turn to God, and then it is time to preach to them.

"And let them who know Thy Name, hope in Thee" [Psalm 9:10], when they shall have ceased hoping in wealth, and in the other enticements of this world. For the soul indeed that seeketh where to fix her hope, when she is torn away from this world, the knowledge of God's Name seasonably receives. For the mere Name of God hath now been published everywhere: but the knowledge of the name is, when He is known whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, "The Lord is His Name." Wherefore whoso willingly submits himself to God as His servant, hath known this name. "And let them who know Thy Name hope in Thee" [Psalm 9:10]. Again, the Lord saith to Moses, "I am That I am; and Thou shalt say to the children of Israel, I Am, hath sent me." "Let them" then "who know Thy Name, hope in Thee;" that they may not hope in those things which flow by in time's quick revolution, having nothing but "will be" and "has been." For what in them is future, when it arrives, straightway becomes the past; it is awaited with eagerness, it is lost with pain. But in the nature of God nothing will be, as if it were not yet; or hath been, as if it were no longer: but there is only that which is, and this is eternity. Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name who said, "I am That I am;" and of whom it was said, "I Am hath sent me." "For Thou hast not forsaken them that seek Thee, O Lord." Whoso seek Him, seek no more things transient and perishable; "For no man can serve two masters."

Those who have a perfect knowledge of your name trust in no other thing. They are not abandoned by God. This word must be understood with wisdom and reverence, considering that one should not think that the person who lives rightly in his daily affairs is abandoned by God. One who thinks thus is deceived. Indeed, several of the impious have thus believed. Some say that Abel, who was killed, was abandoned, as also the prophets and apostles, for these individuals were afflicted continuously, and many of them even murdered by people. With this distinction made, we say that the person who is with God up to his last breath is not abandoned, even if he suffers innumerable wounds from his enemies.

Those who know you, he is saying, your support and assistance, have hope in you as sufficient anchor, sufficient assistance, impregnable tower, the one who not only promises relief from problems but also does not permit us to be alarmed by the problems even when present.

So how can we seek God? When we earnestly direct our mind in that direction, when we free it from worldly interests. The seeker who drives out everything from the soul moves toward what is being sought. We must not simply seek but seek out. Those who seek out do not only take it on themselves to conduct the search but also enlist other aids to finding what is sought. But in the case of worldly things, we often do not find what we have sought for, whereas in the case of spiritual things this is impossible, as it is inevitable that the searcher makes the discovery. In fact, if we merely make the effort toward searching, God will not permit us to be rebuffed; hence he says, "Everyone who seeks finds."

"And let them hope." Above, the Psalmist set forth the deed for which he gave thanks and the authority of the doer; here he sets forth the fruit of the deed. And first, as regards others; second, as regards himself, at "Have mercy on me, Lord, see," etc. First, he sets forth a threefold fruit in others. The first is knowledge, or confidence in the name of God. The second is spiritual, the joy of those who love him. The third is the proclamation of his name. The second, at "sing psalms." The third, at "announce." He introduces these fruits by way of exhortation; and regarding this he does three things. First, he urges them to hope. Second, he shows to whom it belongs to hope. And third, why. He says therefore, "and let them hope in you." Sir. 2: "You who fear the Lord, hope in him." But whence does this come? Because "they know your name." For hope arises from two things: that he is powerful -- and this is evident, because "Lord" is his name -- and that he is willing, because he is supremely good; hence Lk. 18: "No one is good except God alone." And especially this name Jesus: Mt. 1: "He shall save his people," etc. Phil. 2: "At the name of Jesus every knee shall bend." And why? "Because you do not forsake those who seek you." Wis. 1: "He is found by those who do not test him; and he appears to those who have faith in him," namely those who seek him with good intention; because the wicked do not find him. Jn. 7: "You shall seek me and shall not find me." Likewise, where he is, because he is not among kindred and acquaintances, Lk. 2; Job 28: "Nor is it found in the land of those who live pleasantly."

"Sing to the Lord, who dwells in Sion" [Psalm 9:11], is said to them, whom the Lord forsakes not as they seek Him. He dwells in Sion, which is interpreted watching, and which bears the likeness of the Church that now is; as Jerusalem bears the likeness of the Church that is to come, that is, the city of Saints already enjoying life angelical; for Jerusalem is by interpretation the vision of peace. Now watching goes before vision, as this Church goes before that one which is promised, the city immortal and eternal. But in time it goes before, not in dignity: because more honourable is that whither we are striving to arrive, than what we practise, that we may attain to arrive; now we practise watching, that we may arrive at vision. But again this same Church which now is, unless the Lord inhabit her, the most earnest watching might run into any sort of error. And to this Church it was said, "For the temple of God is holy, which temple you are:" [1 Corinthians 3:17] again, "that Christ may dwell in the inner man in your hearts by faith." [Ephesians 3:17] It is enjoined us then, that we sing to the Lord who dwells in Sion, that with one accord we praise the Lord, the Inhabitant of the Church. "Show forth His wonders among the heathen." It has both been done, and will not cease to be done.

Those who are wild in respect of faith and polluted in life, not purified by the righteousness that is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become people of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth his hand and draws them up. "For the Lord dreads not the face of anyone, nor will he regard greatness; for he has made small and great and cares alike for all." And David says, "For the heathen are fixed in the destruction they have caused; their foot is taken in the snare that they hid." "But the Lord was a refuge to the poor, a help in season also in affliction." Those, then, who were in affliction had the gospel seasonably proclaimed. And therefore it said, "Declare among the heathen his pursuits," that they may not be judged unjustly.

What do you mean? Does the one whose throne is heaven and his footstool earth, in whose hands are the bounds of the earth, dwell in Zion? Yes: he refers here to his dwelling, not for him to be circumscribed (his greatness, after all, is unbounded) but to indicate his affinity with the place and his feeling at home there with a view to winning the Jews over to him through this considerateness.… Now, in a spiritual sense Zion refers to the church: "You have approached Mount Zion," remember, "and church of the firstborn." Rightly is the church called a mountain on account of being firm, solid and unshakeable. You see, just as it is impossible to shake a mountain, so too the church of God.

A drastic alteration of circumstances took place in reality: ancient enemies became friends, those distant became close, slaves became sons, those ignorant became knowledgeable, those in darkness came to be in light, the dead in hope of life the poor became heirs of the kingdom of heaven, Jews came to be far away and Gentiles close at hand, sons became dogs, dogs sons. In short, the Savior's devices took on a divine seemliness: the gift of immortality was given through mortality, life through death, honor through dishonor, blessing through curse, salvation through a cross—these are the devices, these the exploits of our God.

Third, he leads to the second fruit, namely to joy. "Sing psalms to the Lord who dwells in Zion." The Lord is said to dwell in a place not corporally: 2 Sam. 6: David placed the ark in Zion; but according to truth he dwells in the Church. Zion is interpreted as "watchtower," and in the Church we contemplate eternal things. To this Lord, therefore, we ought to sing psalms, that is, to rejoice in heart and mouth and deeds, for benefits given.

"For requiring their blood He hath remembered" [Psalm 9:12]. As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, "Show forth His wonders among the heathen," and should say, "O Lord, who hath believed our report?" and again, "For Thy sake we are killed all the day long;" the Psalmist suitably goes on to say, That Christians not without great reward of eternity will die in persecution, "for requiring their blood He hath remembered." But why did he choose to say, "their blood"? Was it, as if one of imperfect knowledge and less faith should ask, How will they "show them forth," seeing that the infidelity of the heathen will rage against them; and he should be answered, "For requiring their blood He hath remembered," that is, the last judgment will come, in which both the glory of the slain and the punishment of the slayers shall be made manifest? But let no one suppose "He hath remembered" to be so used, as though forgetfulness can attach to God; but since the judgment will be after a long interval, it is used in accordance with the feeling of weak men, who think God hath forgotten, because He doth not act so speedily as they wish. To such is said what follows also, "He hath not forgotten the cry of the poor:" that is, He hath not, as you suppose, forgotten. As if they should on hearing, "He hath remembered," say, Then He had forgotten; No, "He hath not forgotten," says the Psalmist, "the cry of the poor."

For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord's passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom.

He also touches on an important truth here: there is no murder committed that goes unpunished and is not fully avenged. Moses indicates as much in Genesis in the words "I will avenge your blood." This is proof of God's boundless providence, of his intense care. Yet if he does not promptly take vengeance, do not be surprised: he gives the sinner the opportunity of repentance.

Third, he leads to the third fruit, "announce." 1 Pet. 4: "Each one, as he has received grace, administering it to one another." And therefore first he induces that they ought to announce. Gregory: "He gathers abundant fruits of his preaching who sends forth the seeds of good work beforehand." "Among the nations," that is, among those living in a pagan manner, that is, among sinners. Is. 21: "Coming to meet the thirsty, bring water." "His endeavors," that is, his care or solicitude for the salvation of the human race. Jer. 29: "I think thoughts of peace." Second, he explains these endeavors, at "because he who requires," etc. That which someone does with zeal and diligence, he does not forget to do. But God is zealous for the salvation of men, and therefore he does not forget. Two things cause forgetfulness: namely death. Ps. 30: "I am given to oblivion like one dead from the heart"; likewise poverty. Prov. 19: "The brothers of a poor man hate him." Rev. 6: "Why do you not avenge?" etc. But does God not forget the dead? "Because he who requires their blood," that is, of those who seek you, even if it happens that they are killed; and this by judging. Or, he will require the blood of the saints, in the resurrection, by restoring it. Wis. 5: "Behold how they are numbered," etc. He is said to "remember," not that he had forgotten, but because he seems to have forgotten on account of the delay. Also, he does not forget the poor and the little ones; hence, "he has not forgotten the cry of the poor." Ps. 33: "This poor man cried out," whether in dangers or in prayer. Jas. 5: "Their cry," etc. Ps. 21: "He has not despised nor rejected the prayer of the poor." Ex. 3: "I have surely seen the affliction of my people who are in Egypt, and I have come down to deliver them."

But I ask, what is that cry of the poor, which God forgetteth not? Is it that cry, the words whereof are these, "Pity me, O Lord, see my humiliation at the hands of my enemies"? [Psalm 9:13]. Why then did he not say, Pity "us" O Lord, see our humiliation at the hands of "our" enemies, as if many poor were crying; but as if one, Pity "me," O Lord? Is it because One intercedeth for the Saints, "who" first "for our sakes became poor, though He was rich;" and it is He who saith, "Who exaltest me from the gates of death [Psalm 9:14], that I may declare all Thy praises in the gates of the daughter of Sion"? For man is exalted in Him, not that Man only which He beareth, which is the Head of the Church; but whichsoever one of us also is among the other members, and is exalted from all depraved desires; which are the gates of death, for that through them is the road to death. But the joy in the fruition is at once death itself, when one gains what he hath in abandoned wilfulness coveted: for "coveting is the root of all evil:" and therefore is the gate of death, for "the widow that liveth in pleasures is dead." At which pleasures we arrive through desires as it were through the gates of death. But all highest purposes are the gates of the daughter of Sion, through which we come to the vision of peace in the Holy Church. ...Or haply are the gates of death the bodily senses and eyes, which were opened when the man tasted of the forbidden tree, ... and are the gates of the daughter of Sion the sacraments and beginnings of faith, which are opened to them that knock, that they may arrive at the hidden things of the Son?...

For one who lives in this type of death and in the lusts of the world, with a depressed spirit, if he will perceive a sense of his own wrongdoing and the nature of divine goodness, let him say in the manner of a prayer: "Have mercy on me and see my humility," which I suffer from my enemies. They have humiliated me, drawing me down. You alone are able to lift me up from the gates of death because of your essential goodness.

See him given constantly to prayer: though freed from troubles and made secure, he does not cease from praying again in the words "have pity on me" and implores God for future benefits. You see, we always stand in need of God's providence, but especially at a time of freedom from troubles. I mean, another battle follows that is more difficult than the former, that against indifference and obtuseness; then it is that the devil comes panting more aggressively. And so it is especially after being freed from troubles that we have need of that grace so as to cope with good times more easily.

The Lord does not forget the cry of the poor, and especially of those who in the spirit ask of him vengeance for wrongs brought against them by demons. Those who pray that there may arise a Savior for those on earth in order to repress the second tyrannical man who waxed strong against us and to impose on us the spiritual law of the gospel, from which people who are rational may learn, no more to imitate senseless animals. They are also hastening to his coming, hoping for salvation.

"Have mercy." Here he sets forth the fruit as regards himself. And first, he commemorates the benefit. Second, he sets forth the fruit, at "that I may announce," etc. The benefit is twofold: one future, the other already received. "Who exalts," etc. First, he does two things. First, he sets forth the mercy. Second, the motive for mercy. The future benefit is mercy. "Have mercy on me." Ps. 32: "The earth is full of the mercy of the Lord." The motive for mercy is the consideration of God. "See," that is, consider, "my humiliation." This humility does not signify the virtue, as in "if I did not think humbly," but rather abasement. Hence Jerome has "my affliction from my enemies," because they afflict me. Or otherwise: "See my humility," because he gives grace to the humble, Jas. 4. But this can be considered from the consideration of enemies, who are proud and wicked. Consequently, he acknowledges the benefit already received: "Who exalts me," etc.; as if to say: you have rescued me from so great a danger that nothing remained but for me to die. Jer. 9: "Death has come up through our windows; it has entered our houses to destroy the little ones outside." Spiritually, however, the gates of death are the heretics: Mt. 16: "The gates of hell shall not prevail against it." And the senses of man: Jer. 9: "Death has entered through the windows." Hatred of the word of God: Ps. 106: "Their soul abhorred all food, and they drew near even to the gates of death." Temptations and vices: Wis. 16: "You lead to the gates of death, and bring back again." Therefore whoever is freed from these, let him say, "You exalt me," that is, "You have freed me from the gates of death."

We need to direct our whole intention, dearly beloved brothers, to learning the mysteries of the faith, and we need to show that our works accord with our faith. With all vigilance we need to beware of the multifarious and subtle snares of the gates of hell, so that, in accordance with the word of the psalmist, we may be worthy to be snatched from these [snares] by the Lord's aid and to announce his praises at the gates of the daughter of Zion, that is, to enter into the joys of the heavenly city. And we should not think that it is sufficient for our salvation if either in our faith or our acts we [merely] come up to the level of the undiscerning and untaught crowd, for whom there is prescribed in the sacred literature only one rule of believing and of living. But as often as the examples of those who have gone astray are made known to us, let us immediately turn away the eyes of our mind so that they may not see vanity, and instead with attentive heart let us examine what truth itself discerns, following the example of blessed Peter. He rejected the false ideas of those who were in error, and with unhesitating words he delivered his confession of the hidden mystery of the faith he had come to recognize, and he kept [it] with unconquerable care in his heart.

The salvation of the Father is Christ the Lord, his Strength and Wisdom, who has granted us eternal rest and salvation. Therefore the prophet rightly says that he rejoices in him in whom there is no end of joy.

The gates of the daughter of Zion, being opposed to the gates of death, are praiseworthy deeds and the contemplation on the works of God done according to excellence and wisdom.

David, … prophesying in the person of Christ, says somewhere of his resurrection after death: … "You who lift me up from the gates of death, that I may tell all your praises." I consider that not even the most obtuse can look these things in the face [and disregard them].

"I will rejoice in your salvation." This is my crown, this my diadem, erecting a trophy thanks to you, enjoying salvation thanks to you. Let us too in this manner seek not to be saved at any price, not to be freed at any price and in any fashion but in God's way.

In the Psalms the prophet gives thanks saying, "He who lifts me up from the gates of death that I may declare all your praises in the gates of the daughter of Zion." And from this we learn that it is never possible for anyone to be fit to declare the praises of God, unless he has been lifted up from the gates of death and has come to the gates of Zion.

Consequently, when he says "that," he sets forth the fruit, but in reverse order. First, of proclamation. Second, of exultation, at "I will exult." Third, of recognition, at "it will be known." I say that you have had mercy and I ask that you have mercy; and this "that I may announce" your praises. In ancient times, judgments were held at the gates; and therefore he says, "in the gates of the daughter of Zion," that is, of Jerusalem, because it was subject to the citadel which was called Zion; as if to say: in the multitude of the people of Jerusalem, "I will announce all your praises" -- not absolutely all, but of every kind of praise. Likewise, the gates of the daughter of Zion are called the doctors of the Church: Is. 54: "I will make your gates of carved stones; all your children taught by the Lord." Also of justice: "This is the gate of the Lord, the just shall enter into it," as said in Ps. 117. Also good thoughts: Ps. 147: "The bars of your gates." In these gates, therefore, "I will announce your praises."

"I will exult." Having set forth one fruit, namely the preaching of divine praise, here he sets forth the second, namely spiritual joy from God. And first, he sets forth his own exultation. Second, the occasion of exulting, at "the nations are stuck fast." He says therefore: "I will announce all your praises." But these would be barren if they were in the mouth but there were no joy in the heart: Ps. 146: "Let praise be joyful to our God"; and therefore he adds, "I will exult in your salvation." Not in the world or in the flesh, but in your saving act by which you exalt me. Or in Christ the Savior: Hab. 3: "I will exult in God my Jesus." 1 Sam. 2: "I have rejoiced in your salvation."

Then follows, "I will exult for Your salvation:" that is, with blessedness shall I be holden by Your salvation, which is our Lord Jesus Christ, the Power and Wisdom of God. Therefore says the Church, which is here in affliction and is saved by hope, as long as the hidden judgment of the Son is, in hope she says, "I will exult for Your salvation:" for now she is worn down either by the roar of violence around her, or by the errors of the heathen. "The heathen are fixed in the corruption, which they made" [Psalm 9:15]. Consider ye how punishment is reserved for the sinner, out of his own works; and how they that have wished to persecute the Church, have been fixed in that corruption, which they thought to inflict. For they were desiring to kill the body, while they themselves were dying in soul. "In that snare which they hid, has their foot been taken." The hidden snare is crafty devising. The foot of the soul is well understood to be its love: which, when depraved, is called coveting or lust; but when upright, love or charity....And the Apostle says, "That being rooted and grounded in love, you may be able to take in." [Ephesians 3:17-18] The foot then of sinners, that is, their love, is taken in the snare, which they hide: for when delight shall have followed on to deceitful dealing, when God shall have delivered them over to the lust of their heart; that delight at once binds them, that they dare not tear away their love thence and apply it to profitable objects; for when they shall make the attempt, they will be pained in heart, as if desiring to free their foot from a fetter: and giving way under this pain they refuse to withdraw from pernicious delights. "In the snare" then "which they have hid," that is, in deceitful counsel, "their foot has been taken," that is, their love, which through deceit attains to that vain joy whereby pain is purchased.

When he says that "the Gentiles got stuck," he means not those who are held by the fear of the Lord, but those who are so pinned down by the nails of their sins that they are not able to cast them off; unyielding bands appear to restrain them.… For we describe as captured those who are entangled by an intricate deceit. "Foot" here refers to the mental steps and the depraved desire which cause men to pursue vice. This is what Solomon says in Proverbs: "Their feet rush into evil and are quick to pour out blood."

One is not held by the sin and unrighteousness of another; rather, each one will die in his own sin. The wicked, first harming themselves, strive deceitfully to drive others into the same curse. Secretly they build traps of deceit with their own plans and words, so they may seize someone unsuspecting. But by that very trap that they have hidden they are punished, for vindicators will keep those very ones they have caught. This punishment is done by the providence of God. For what other is the judgment of God than that the sinner is caught by his own deeds, because he holds the reason for his own condemnation for those who live unrighteously. This agrees with that which is said before: "He who has opened a pit for his neighbor will fall into it."

Whenever they desire to wipe out and abolish the race of the faithful, they themselves are lured into their own calamity; and in the very snares they have concealed for the people of God they are caught, and "their foot will fall."

Nothing … is so destructive as vice. In fact, nothing is weaker than the wicked; they are undone by their own weapons, as iron is by rust and wool by a moth—so too is the wicked person by vice.

The occasion of exultation is the destruction of enemies who persecute the saints. And they persecute the saints in two ways. First, by violence. Second, by fraud. He says therefore, regarding the first, "the nations are stuck fast" -- from the fact that they prepared slaughter for others, they themselves were slain; and therefore he said "stuck fast," or, according to Jerome, "submerged": because that which is stuck fast is pressed down with violence. And those who seemed to be slaying others with violence were themselves violently oppressed. Is. 59: "Their paths are made crooked for them." Ps. 36: "Their sword shall enter," etc. Or spiritually, one is plunged into destruction when he commits sin; because from this he enters eternal punishment and is condemned; and they are stuck fast in these works through habit: Job 18: "He has thrust his foot into the net, and he walks in its mesh." Regarding the second, he says, "in this snare." Those who lie in wait for birds and animals set snares; so do those who proceed insidiously: Ps. 56: "They have prepared a snare for my feet." And he says "they hid it," because literally fowlers hide their snares; so fraudulently, through words of peace that they give, they prepare the poison of seduction: Ps. 139: "In this way in which I walked, the proud have hidden a snare for me." The third fruit is the recognition of divine majesty. "Their foot is caught," that is, their evil desire: Hos. 13: "The iniquity of Ephraim is bound up, his sin is hidden," referring to those who are inclined only to evil. And they hide the snare, but in vain, because "the Lord will be known." And through what? Because "in his works." Sometimes people in prosperity do not know God, as Pharaoh, but in adversity: Ps. 82: "Fill their faces with shame"; and therefore he says, "executing judgments." But what the judgments of God are, he adds: "in his works." It is proper to divine wisdom that it disposes all things sweetly, Wis. 8. And this it does by giving things the ability to tend toward their proper ends through their proper forms: thus, through the very things by which sinners plan to offend, they fall into punishment. Job 5: "Who catches the wise in their own craftiness." And therefore he says, "In the works of his own hands the sinner is caught." Prov. 5: "His own iniquities catch the wicked, and he is bound by the cords of his own sins." Job 18: "His own counsel has cast him down headlong." Likewise, "the Lord will be known," here by the saints. Even escaping the snare: Prov. 1: "In vain is the net cast before the eyes of those who have wings." The Gloss says there: "He easily escapes the snares on earth who always has his eyes on heaven." Jerome: "Each one carries with himself the ropes, chains, and torments from which he suffers evils; and by the hidden judgment of God, sinners are caught in the snares they hide, and the just escape."

"The Lord is known executing judgments" [Psalm 9:16]. These are God's judgments. Not from that tranquillity of His blessedness, nor from the secret places of wisdom, wherein blessed souls are received, is the sword, or fire, or wild beast, or any such thing brought forth, whereby sinners may be tormented: but how are they tormented, and how does the Lord do judgment? "In the works," he says, "of his own hands hath the sinner been caught."

Here is interposed, "The song of the diapsalma" [Psalm 9:16]: as it were the hidden joy, as far as we can imagine, of the separation which is now made, not in place, but in the affections of the heart, between sinners and the righteous, as of the corn from the chaff, as yet on the floor.

The truth of this judgment will be fulfilled when the Lord at last executes his judgments in plain sight, when sinners are handed over to eternal torment. Because they have the freedom to commit offenses in this life, some may think that these acts will escape punishment. But when that day of his appearance arrives and the Lord Savior sits upon his majestic throne, then all will acknowledge that his judgments are in effect, when the human race is separated by his judgment either to his right or to his left. For in order to make fair judgments one must determine the merits of each person without partiality. A plain explanation of this thought follows next. For it shows how one can know that the Lord makes fair judgments. His justice can be observed when a sinner becomes caught in his own tangled deeds, and he receives a punishment commensurate with his actions.

For if the whole psalm is called a song because of its tone and force, then the term "song" would be placed at the beginning of [the psalm], as it is in a number of psalms. But here it is otherwise, and after the diapsalma he begins the song; the title is placed between the diapsalma and song. It is reasonable, therefore, that the following has the sense of a psalm.

"And great fear," it is said, "came on all them that heard these things." That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, "The Lord is known by executing judgments." The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful.

When, by faith and knowledge, the Lord's people have embraced true life, they surely receive the joy of heaven. The wicked, however, since they do not care about the Lord's life, are rightly deprived of its blessings. For "let the wicked be taken away so that he shall not see the glory of the Lord." In the end they, like everyone else, shall hear the universal proclamation of the promise, "Awake, sleeper, and rise up from the dead." They shall rise and knock on the doors of heaven, saying, "Open to us." The Lord, however, will rebuke them for rejecting knowledge of him and will tell them, "I do not know you." And the Holy Spirit speaks against them, "The wicked shall be turned into hell, and all nations that forget God."

"Let the sinners be turned into hell" [Psalm 9:17]: that is, let them be given into their own hands, when they are spared, and let them be ensnared in deadly delight. "All the nations that forget God." Because "when they did not think good to retain God in their knowledge, God gave them over to a reprobate mind." [Romans 1:28]

And already clearly David, bearing testimony to the truth, sings, "Let sinners be turned into Hades, and all the nations that forget God." They forget, plainly, Him whom they formerly remembered, and dismiss Him whom they knew previous to forgetting Him. There was then a dim knowledge of God also among the nations.

They are shut off, he said, in that they, since they are turned in the opposite direction within, do not see the spirit of Jesus ascending and descending.

O what a terrible disgrace! In the world you went about praised as one of the elect, and when you arrive in the valley of Josaphat, the place of judgement, you are found naked, and all see your sins and ugliness laid bare to God and people. Woe to you at that moment! Where will you turn your face? Will you open your mouth? To say what? Your sins are etched into your soul, which is as black as a hair shirt. What will you do at that moment? Weep? There will be no one to accept your tears. Pray? No one to accept your prayers, for those to whom you are handed over are pitiless. How awful the moment when you hear the terrible, cutting voice, "Sinners, go to hell," and, "Depart from me, you damned, to the eternal fire prepared for the devil and his angels," and again, "I have detested those who transgress." "I must wipe out of the city of the Lord all who commit iniquities."

"Let them be turned back." Above, the Psalmist treated the judgment of God with regard to his own adversaries; here he pursues it with regard to the whole human race, and with regard to the evils done everywhere by sinners; and regarding this he does two things. First, by way of prayer, he foretells the judgment of God against the wicked. Second, he sets forth the progress of the wicked, at "Why, O Lord?" etc. Regarding the first, he does two things. First, he foretells the punishment of sinners; second, he calls upon the divine judgment that punishes, at "Arise, O Lord." Regarding the first, he does three things. First, he foretells the punishment to be desired. Second, he sets forth the cause of the punishment on the part of sinners, at "all the nations." Third, on the part of the just, "because not unto the end." He says therefore, "Let the sinners be turned back." This petition can be understood in two ways. In one way, of the punishment of the wicked in the present through death. In another way, in the future through eternal punishment. And he says, "Let the sinners be turned back," that is, let them be punished. But should this be requested? It must be said that the prophet says this by way of foretelling and not of petition, or by conforming himself to the divine will: Ps. 62: "They shall go into the lower parts of the earth." Is. 14: "But you shall be brought down to hell," that is, the depth of the pit. Or by hell is understood the obstinacy of the mind in sin, etc. Even while living, a sinner is turned back into hell when he relies upon obstinacy: Rom. 1: "God gave them up to a reprobate mind"; as if to say: in this life let them be cast down. Therefore, the punishment is conversion into hell, as has been said. The cause of the punishment is forgetfulness of God: for he who departs from one end disposes himself to tend toward the other. The two ends of man are the enjoyment of God and Gehenna; and this is what he says, "Let them be turned back," etc., namely those sinners who forget the commandments and benefits of God. Ps. 77: "They forgot his benefits and his wonders which he showed them." Deut. 32: "You have forsaken the God who begot you, and forgotten the Lord your creator."

"For there shall not be forgetfulness of the poor man to the end" [Psalm 9:18]; who now seems to be in forgetfulness, when sinners are thought to flourish in this world's happiness, and the righteous to be in travail: but "the patience," says He, "of the poor shall not perish for ever." Wherefore there is need of patience now to bear with the evil, who are already separated in will, till they be also separated at the last judgment.

All who are proud should realize that since the beginning of the world they have been, are and should be rebuked in all kinds of publications. However, in both the Old and New Testaments all the humble and mild have been, are and should be blessed, because God does not lie when he says, "God resists the proud but gives grace to the humble."

If patience is lacking in any hardships, the soul is not able to be perfect. For patience is the act of giving thanks, maintained continuously in the fear of the Lord throughout the anxious trials of life to the point of death.

Even if by some permission his people suffered and were humbled, yet God will not forget his own forever. "The perseverance of the needy will not be lost forever"; instead, he trains his own in perseverance, and when he sees them persevering properly, the patience he produces in them is not without purpose.

In this life the wicked are raised up, in no sense comprehending their own wicked wrongdoing. But there will be a time of the judgment of God in which the crime that they have admitted will be overturned [in hades, when they are about to receive punishments; LXX]. Every person of God, however humbled in this life, whenever poor in spirit and however much he is trampled by the wicked so that it seems that God denies him by his forgetfulness, through it all is never rejected. "For the poor shall not be forgotten forever," and the patience that he brings to this life and his calm spirit will not follow the end without fruit.

Let Christian kindness overflow in you, dearly beloved. As you desire the recurring seasons of the year to be filled with fruit, so let your hearts be generous in feeding the poor. Assuredly, God … could produce the necessary materials for them, since all things are his. He could distribute so much goods to them that they would need nothing from your generosity. Much of the matter of virtue would be lacking to them and to you, if their want did not drive them to the crown of patience or your abundance lead you to the glory of compassion. Divine Providence has wonderfully arranged it that there should be in the church both holy poor and good rich people, who in turn benefit each other from their very diversity. In order for the eternal and incorruptible rewards to be gained, those receiving give thanks to God, and those distributing give thanks to God, for as it is written, … "the patience of the poor will not perish forever," and "God loves a cheerful giver."

On the part of the just, there is another cause which demands vengeance upon sinners. Now among the just there are two things which demand vengeance: namely temporal abasement and spiritual virtue. As to the first, he says: "because the poor man shall not be forgotten unto the end." Cheap things are held in contempt, words are given to oblivion; but the just are not so given to oblivion before God. Jas. 2: "God has chosen the poor, rich in faith, heirs of the kingdom which God has promised to those who love him." Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Therefore, although here they seem to be given to oblivion, this is nevertheless not "unto the end," that is, not finally. Is. 54: "For a brief moment I forsook you, and with great mercies I will gather you." And there follows: "And with everlasting mercy I have had compassion on you." For when he remembers, then he will punish those who oppress. Ps. 76: "God will not forget to have mercy, nor will he shut up his mercies in his wrath." As to the second, "the patience of the poor," etc. Or "the expectation" according to Jerome. For since they endure oppression and poverty here patiently, through patience they merit vengeance; nor shall their expectation perish unto the end, because they shall obtain the good they await. Otherwise, "unto the end," which is eternal life. But is patience in the heavenly homeland? It must be said that it is not according to its essence, but according to its fruit; it is otherwise with charity and justice, which will exist also according to their essence.

"Arise, O Lord, let not man prevail" [Psalm 9:19]. The future judgment is prayed for: but before it come, "Let the heathen," says he, "be judged in Your sight:" that is, in secret; which is called in God's sight, with the knowledge of a few holy and righteous ones.

When the prophet was discussing the end of the world, through the illumination of his heart he foresaw the coming of the Antichrist. Terrified by the magnitude of the danger, he shouted out with a loud voice, "Arise, O Lord, let not humankind prevail." For the Antichrist is certainly the most wicked man and one which human nature is not able to withstand. He possess such great cunning and power that only the Lord's might is able to overcome his wickedness.

Consequently, when he says, "Arise," he foretells the divine judgment; and regarding this he does three things. First, he rouses the judge. Second, he implores judgment. Third, he shows the fruits of judgment. He says that he has not forgotten the poor unto the end; hence he, as one of the poor, says, "I ask that you not delay until the end to reward; but arise." And regarding this he does three things. First, he repudiates wicked or human judgment. For let not man, humanly and without reason oppressing, "be strengthened," that is, let him not be able to do what he wishes. Prov. 29: "When the wicked take power, the people groan." Second, he calls for the judgment of another: "Let the nations be judged," not according to human will, but "in your sight," that is, by your judgment, as if saying, I appeal to you. Acts 25: "I stand before the tribunal of Caesar; there I ought to be judged." Ps. 23: "Judge me, O Lord, because," etc. Third, he asks for a helper: "Appoint a lawgiver," namely your Son. Is. 33: "The Lord is our lawgiver." Or otherwise, "appoint a lawgiver," that is, a punisher according to your law; for punishment is inflicted according to the law. Jerome has: "Put fear upon them"; another translation: "Send them bitterness." The Gloss: "Let not man be strengthened," that is, the Antichrist; "let them be judged," that is, punished. The fruit of judgment is that they recognize themselves to be men: "Let the nations know that they are men," fragile, sinners, and mortal. Is. 28: "Vexation gives understanding." Thus Alexander, when he was struck, recognized that he was not the son of Jupiter but mortal, as he himself said to his soldiers.

"Arise, O Lord, let not man prevail" (ver. 19). The future judgment is prayed for: but before it come, "Let the heathen," saith he, "be judged in Thy sight:" that is, in secret; which is called in God's sight, with the knowledge of a few holy and righteous ones. "Place a lawgiver over them, O Lord" (ver. 20). He seems to me to point out Antichrist: of whom the Apostle says, "When the man of sin shall be revealed." "Let the heathen know that they are men." That they who will be set free by the Son of God, and belong to the Son of Man, and be sons of men, that is, new men, may serve man, that is, the old man the sinner, "for that they are men."

And because it is believed that he is to arrive at so great a pitch of empty glory, and he will be permitted to do so great things, both against all men and against the Saints of God, that then some weak ones shall indeed think that God cares not for human affairs, the Psalmist interposing a diapsalma, adds as it were the voice of men groaning and asking why judgment is deferred.

He urges God by his tolerance and the strength of his mercy and patience that he grant a time of trials of long duration to the people harassing him. Before he had prayed that the nations be judged in the sight of God; now he asks that a lawgiver be appointed for the nations before the future judgment, so that they might learn they are people and not brute animals, for the law was hardly given to brutish animals. This law is not from Moses, who once had carried it from the midst of people; it is not about the law given to the Jews alone, nor does he wish that another law be awaited, as the law of the New Testament stretches over the whole earth. Indeed, Christ is the Lawgiver, and the Gospel message applies to the nations.

"Why, O Lord," says he, "have You withdrawn afar off?" Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, "You despise in due seasons, in tribulations:" that is, You despise seasonably, and causest tribulations to inflame men's minds with longing for Your coming. For that fountain of life is sweeter to them that have much thirst.

In his regard for the afflicted, he says to the Lord in the manner of human weakness, "Why have you withdrawn far away?" This does not mean that God leaves a place and moves to another location since he is completely present in every place. But God is thought to have withdrawn when he is slow to help.… For we think that we are being spurned if we are put off even for the shortest time. But God's presence is much more fruitful when he furnishes us with the consolations that come through great patience.

Here he sets forth the progress of the wicked. And first, he sets forth the cause of their wickedness. Second, he describes their wickedness, at "whose mouth is full of cursing," etc. Third, against it he implores divine assistance, at "Arise, O Lord God." The cause of wickedness is twofold: namely permissive and inductive. The second, at "because the sinner is praised." Regarding the first, he does three things. First, he sets forth the divine dissimulation, which seems to be the cause of evildoing for the wicked. Eccl. 8: "Because sentence is not speedily pronounced against the evil, the children of men commit evil without fear"; hence he adds: "Why, O Lord, have you withdrawn far off?" Insofar as you do not punish those who afflict us, and in this you seem to despise us, "in due times," that is, in the time when you ought to bring help. Or, "in due times," that is, you do this opportunely, because the saints thereby advance toward the merit of eternal life. Second, he sets forth the effect of the dissimulation, "while the wicked one is proud." And he sets forth a double effect among the wicked. Pride, because they are not immediately punished by God; and therefore he says: "The wicked one is proud." In his powers, "the poor man is set on fire," that is, afflicted. Or, he is set on fire spiritually from the consideration of the pride of the wicked and their sins: Ps. 68: "The zeal of your house has consumed me." The third effect is that they are caught in the counsels they devise, because their counsels will ultimately destroy them. Prov. 5: "His own iniquities catch the wicked, and he is bound by the cords of his own sins."

Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, "You despise in due seasons, in tribulations:" that is, You despise seasonably, and causest tribulations to inflame men's minds with longing for Your coming. For that fountain of life is sweeter to them that have much thirst. Therefore he hints the reason of the delay, saying, "Whilst the ungodly vaunts himself, the poor man is inflamed" [Psalm 9:2]. Wondrous it is and true with what earnestness of good hope the little ones are inflamed unto an upright living by comparison with sinners. In which mystery it comes to pass, that even heresies are permitted to exist; not that heretics themselves wish this, but because Divine Providence works this result from their sins, which both makes and ordains the light; but orders only the darkness, that by comparison therewith the light may be more pleasant, as by comparison with heretics the discovery of truth is more sweet. For so, by this comparison, the approved, who are known to God, are made manifest among men.

The constant protests in the Psalms against those who oppress "the poor" might seem at first to have less application to our own society than to most. But perhaps this is superficial; perhaps what changes is not the oppression but only the identity of "the poor". It often happens that someone in my acquaintance gets a demand from the Income Tax people which he queries. As a result it sometimes comes back to him reduced by anything up to fifty per cent. One man whom I knew, a solicitor, went round to the office and asked what they had meant by the original demand. The creature behind the counter tittered and said, "Well there's never any harm trying it on." Now when the cheat is thus attempted against men of the world who know how to look after themselves, no great harm is done. Some time has been wasted, and we all in some measure share the disgrace of belonging to a community where such practises are tolerated, but that is all. When, however, that kind of publican sends a similarly dishonest demand to a poor widow, already half starving on a highly taxable "unearned" income (actually earned by years of self-denial on her husband's part) which inflation has reduced to almost nothing, a very different result probably follows. She cannot afford legal help; she understands nothing; she is terrified, and pays—cutting down on the meals and the fuel which were already wholly insufficient. The publican who has successfully "tried it on" with her is precisely "the ungodly" who "for his own lust doth persecute the poor" (10:2). To be sure, he does this, not like the ancient publican, for his own immediate rake-off; only to advance himself in the service or to please his masters. This makes a difference. How important that difference is in the eyes of Him who avenges the fatherless and the widow I do not know.

"They are taken in their thoughts, which they think:" that is, their evil thoughts become chains to them. But how become they chains? "For the sinner is praised," saith he, "in the desires of his soul." The tongues of flatterers bind souls in sin. For there is pleasure in doing those things, in which not only is no reprover feared, but even an approver heard. "And he that does unrighteous deeds is blessed." Hence "are they taken in their thoughts, which they think."

When the evil person is praised, he becomes conceited; he does not give a thought to correcting his ways, provided that someone can always be found to praise him in spite of his faults. The exaltation of sin follows, so that the one known as an evildoer is blessed. Deceived by the insincerity of those who sing his praise, such a person lets himself get drawn into the excessive pride of tyranny. Strictly speaking, one ought to understand this passage as referring to the Antichrist; he is led to this point by the crowds of deceivers so that he proclaims himself not only as earthly king, but even as God of all things.

[The wicked] are chiefly of this type who lack wisdom and spiritual resources, nor do they hold to teachings of the faith correctly. They incur the judgment of wise providence when they praise the sinner indulging in his own desires. However, it becomes apparent enough that the sinner strives not for better things but for more pleasing and desirous ones. In addition to that mistake, they judge that they who have riches and human glory are taking part in blessing. Accordingly, they claim the wicked are blessed by God; but it is necessary to believe that blessing of God is granted to the religious.

This is what the inspired author laments, that evil has so prevailed as to be something to be proud of and spoken openly about, and what is more regrettable, that it is shameless and not simply applauds itself for its achievements but also has others to applaud it.

The disease of pride is acute; it poisons from either side, and it wounds when least expected. For some boast of themselves because they are good, others because they are bad. Of the good who boast it is said, "For God has scattered the bones of those who are pleased with themselves." Of the evil who boast it is said, "For the wicked person is praised in the desires of his soul, and the worker of injustice shall be blessed."

"Because." Here are set forth three causes leading to sin. The first is flattery. The second, contempt of God, at "he said in his heart." The third, presumption, at "God is not." Regarding the first, he does three things. First, he sets forth the flattery. Second, the effect. Third, the divine clemency. Now sinners are praised, according to the Gloss, for a twofold sin: namely, of carnal concupiscence as regards themselves, and of injustice as regards neighbor; therefore they are proud. But according to Jerome, "because he is praised," and therefore "he has provoked," "in his desires," as regards concupiscence, "and the unjust one," as regards injustice against neighbor. Jerome's text has "a covetous man." Another text, "a robber." Is. 5: "Woe to those who call good evil," because it is so. "The sinner has provoked the Lord," that is, has provoked him to wrath. Jerome has all this under one verse; and another verse begins at "the sinner, according to the multitude," etc. Now it can be read, "according to the multitude of his wrath, he will not seek." Either because he punishes less than what is deserved, or because in his great wrath he does not punish now, so as to punish more severely in the future. Or, "of his wrath," namely of the sinner, "God will not seek" the sin.

"The sinner has angered the Lord" [Psalm 10:4]. Let no one congratulate the man that prospers in his way, to whose sins no avenger is near, and an approver is by. This is the greater anger of the Lord. For the sinner has angered the Lord, that he should suffer these things, that is, should not suffer the scourging of correction. "The sinner has angered the Lord: according to the multitude of His anger He will not search it out." Great is His anger, when He searches not out, when He as it were forgets and marks not sin, and by fraud and wickedness man attains to riches and honours: which will especially be the case in that Antichrist, who will seem to man blessed to that degree, that he will even be thought God. But how great this anger of God is, we are taught by what follows.

In his wish to give vent to his anger and desires, [a wicked person] becomes so caught up in his passion as to be unaware that there is someone who has an eye to human affairs.… He acts as if God were not surveying what happens.

Do you see the fruit of vice? Their light is extinguished, their thinking impaired, they are taken captive by wickedness. Just as the disabled person constantly falls into a pit, so too these people, since they do not have the fear of God before their eyes, are totally absorbed in vice—not a case of now in virtue and now in vice, but permanently in vice, mindful not of hell, or of the judgment to come or of accounts to be rendered. Instead, rejecting all these aids as though bridle and bit, they are like a ship without ballast that is at the mercy of winds and fierce billows with no one to guide their thinking. Do you see the wicked in the actual condition of vice having to give an account? After all, what is worse than an unbridled horse, a ship without ballast, a maimed individual? Yet more miserable than all these is the person living in vice, having extinguished the light coming from the fear of God and given over to captivity.

The unbeliever and the sinner never keeps God before his eyes; instead, each day and at every moment he soils and sullies his paths, not believing there is any judgment. Well, what is the reason for this?… He completely despises your laws; he spends all his time in lawlessness. The unbeliever, in fact, belittles and vilifies the commands of God.

"God is not." Above, the Psalmist set forth certain causes of the malice of the wicked, of which one was permissive, because God withdrew far off; the second was inductive, namely the flattering tongue. Here are set forth other motivating causes, namely intrinsic ones, which are two: namely contempt of God and personal presumption. The second, at "he said in his heart." Regarding the first, he does two things. First, he sets forth that the wicked man does not think about God. Second, that he does not fear God's judgments, at "they are removed." Regarding the first, he does two things. Because first he sets forth the turning away from God, or his contempt. Second, the effect of the turning away, at "they are defiled." He says therefore, "God is not in his sight." Jerome has, "in his thoughts," because he thinks nothing about God; and it is connected thus: the sinner will not seek God, because God is not in his sight, that is, in his intention or thought. Job 21: "They said to God: Depart from us; we do not desire the knowledge of your ways." The effect is that "his ways are defiled," that is, they are sordid at all times. The ways of the sinner are his thoughts or his wills: Wis. 1: "Wisdom will not enter a soul that devises evil, nor will it dwell in a body subject to sins." And they are said to be defiled through sin, or in the likeness of the sins of the preceding time. This can be said allegorically of the Antichrist, morally of sinners: because by the very fact that God is not in their intention, they turn themselves to temporal things, by which the soul is defiled insofar as it mingles with things that are lower than the soul. But the soul mingled with God, who is better than the soul, is not defiled but glorified. Lam. 1: "Her filthiness is on her feet, and she did not remember her end." Ps. 34: "Their ways are darkness and slipperiness." Jer. 2: "They have forsaken me, the fountain of living water, and have dug for themselves broken cisterns that cannot hold water." Jerome has, "His ways bring forth," because sinners propose to do various things: Lk. 12: "My soul, you have many goods laid up for many years; eat and make merry." And the Lord said, "Fool, this night," etc. Ps. 7: "He conceived sorrow and brought forth iniquity." He who clings to temporal things is not fixed in one, because it does not suffice; and because of this, he thinks of various things.

"God is not in his sight, his ways are polluted in all time." He that knows what in the soul gives joy and gladness, knows how great an ill it is to be abandoned by the light of truth: since a great ill do men reckon the blindness of their bodily eyes, whereby this light is withdrawn. How great then the punishment he endures, who through the prosperous issue of his sins is brought to that pass, that God is not in his sight, and that his ways are polluted in all time, that is, his thoughts and counsels are unclean! "Thy judgments are taken away from his face." For the mind conscious of evil, whilst it seems to itself to suffer no punishment, believes that God doth not judge, and so are God's judgments taken away from its face; while this very thing is great condemnation. "And he shall have dominion over all his enemies." For so is it delivered, that he will overcome all kings, and alone obtain the kingdom; since too according to the Apostle, who preaches concerning him, "He shall sit in the temple of God, exalting himself above all that is worshipped and that is called God."

This is the reason why the sinner provokes the Lord, because he does not keep him before his eyes, because he turns himself away from God. The one who sins conducts himself in this way. Concerning all of this, God says, "They have shown me their backs and not their faces." Cain, the offspring of this wickedness, "departed from the face of the Lord God." That is, he turned himself away from him. Inasmuch as these words are spoken about people being sinners, even more so do they speak about the devil. "His ways are profaned at all times." For of which people are the ways profaned for all time, since even the wicked often live with much honesty? He enters without permission to draw people to corrupt deeds and even to deny the providence of God. And so he persuades many to believe that the world is without the direction of God, and later he falls away from right ideas concerning the governing of God and the knowledge of judgment.

Do you see the folly? Do you see the unutterable ruin? Do you see the destruction gradually increasing? Do you see the things prized by the mindless, in reality full of deep misery, and now they sink from sight? Those people are applauded in their sins, commended in their wrongdoing. This is the first pitfall, sufficient to trip up the unwary. Hence it is much more necessary to welcome those who censure and correct us than those who applaud and flatter us to the point of destruction. The latter, in fact, prove the ruination of the stupid and impel them to worse evil—as though even by puffing up these sinners they led them on the way to folly.

"They are removed." Here he shows how they contemn divine judgment. And first, he sets forth the cause. Second, he shows the effect, at "all his enemies." "Your judgments," that is, your benefits, "are removed from his face," that is, from his mind and memory; and so he will not fear because he does not think about them. Prov. 28: "Evil men do not think about judgments; but those who seek the Lord observe all things." Dan. 13: "They turned away their eyes so as not to see heaven." But Jerome's text must be read with some strain: "They will despise all his enemies," as if he does not believe in the judgments of God. "And he shall have dominion," supply, "in his heart." Or sometimes, by God's permission, the wicked have dominion over their enemies. And this is the cause why the divine judgments are not recognized: Hab. 1: "He himself triumphed over kings." Ibid.: "The wicked prevails against the just; therefore perverted judgment goes forth." Another cause is presumption about oneself; and they presume two things. Stability; and this is what he says: "He said in his heart, I shall not be moved from generation," that is, my dominion shall not extend from one nation to another, and I will not inflict evils on many; "I shall not be moved," that is, I shall not lose my prosperity. Is. 47: "You have laid your yoke very heavy; you said, I shall be a lady forever." Jerome has, "and he said, forever I shall be, from generation without evil," that is, I shall never suffer evil. Rev. 18: "I sit a queen and am not a widow." And Lk. 3, in the Gloss, explaining one passage: the sinner, wishing to perpetuate his name, said, "He will not go by celebrity and fame." "Without evil," that is, I will not do evil. Or, "I shall not be moved," that is, I shall not attain to the possession of houses, "without evil" of violence and injustice. And so the Antichrist will act, according to the Gloss. Or, "I the Antichrist shall not be moved," that is, disturbed, "from generation to generation without evil," that is, I shall be according to what is lawful.

And seeing that being delivered over to the lust of his own heart, and predestinated to extreme condemnation, he is to come, by wicked arts, to that vain and empty height and rule; therefore it follows, "For he has said in his heart, I shall not move from generation to generation without evil" [Psalm 10:6]: that is, my fame and my name will not pass from this generation to the generation of posterity, unless by evil arts I acquire so lofty a principality, that posterity cannot be silent concerning it. For a mind abandoned and void of good arts, and estranged from the light of righteousness, by bad arts devises a passage for itself to a fame so lasting, as is celebrated even in posterity. And they that cannot be known for good, desire that men should speak of them even for ill, provided that their name spread far and wide. And this I think is here meant, "I shall not move from generation to generation without evil." There is too another interpretation, if a mind vain and full of error supposes that it cannot come from the mortal generation to the generation of eternity, but by bad arts: which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic. [Acts 8:9] Where then is the wonder, if that man of sin too, who is to fill up all the wickedness and ungodliness, which all false prophets have begun, and to do such "great signs; that, if it were possible, he should deceive the very elect," [Matthew 24:24] shall say in his heart, "I shall not move from generation to generation without evil"?

So bold is the person who does not look on God or recognize his judgment that he does not consider within himself his own audacious wicked deeds, believing that he will rejoice forever in his prosperity. His mouth swells up with blasphemies and irreverence. At length, the arrogant one blares out with fierce confidence countless blasphemies and curses, asserting that there is no God, nor does he look down on us, nor will he judge.

What could be more stupid than this attitude in a human being, subject to death, caught up in affairs of the moment, subject to countless changes, to come up with such fantasies? Now, where did this spring from? From stupidity. You see, whenever a heedless person enjoys great prosperity, prevails over his enemies, is praised and admired, he proves more to be pitied than anyone. In fact, by not expecting any change he does not even cope with prosperity sensibly; but on falling on hard times he is disturbed and upset, being out of practice and heedless.… These people … once corrupted, have no regard for human limitations but consider their state immovable on account of their success—the basis of ultimate folly and destruction and the occasion of utter ruin.

"Whose mouth is full of cursing and bitterness and deceit" [Psalm 10:7]. For it is a great curse to seek heaven by such abominable arts, and to get together such earnings for acquiring the eternal seat. But of this cursing his mouth is full. For this desire shall not take effect, but within his mouth only will avail to destroy him, who dared promise himself such things with bitterness and deceit, that is, with anger and insidiousness, whereby he is to bring over the multitude to his side. "Under his tongue is toil and grief." Nothing is more toilsome than unrighteousness and ungodliness: upon which toil follows grief; for that the toil is not only without fruit, but even unto destruction. Which toil and grief refer to that which he has said in his heart, "I shall not be moved from generation to generation without evil." And therefore, "under his tongue," not on his tongue, because he will devise these things in silence, and to men will speak other things, that he may appear good and just, and a son of God.

His wickedness is described as a two-fold corruption, for in his mouth he will have a blasphemous cursing when he makes the false claim that he is the Son of God. He will also have bitterness when he imposes the death penalty on those who resist him, and he will hand over to punishment whoever refuses to worship him as the deity. He will have these things in his mouth, which he will speak in public. But "under his tongue," as the psalmist says, indicates that he will have the most savage thoughts, so that since he himself is already destroyed he may hasten to destroy everything.

[By contrast] the righteous person praises God at all times.

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. [Psalms 10:7] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

"Whose mouth." Here he sets forth the progress of malice. And first, in the heart, about which he has already spoken. Second, of the mouth. Third, of deed, "he sits in ambush," etc. Regarding the first, he sets forth two things. The sin of the mouth, which is committed in three ways. Sometimes by cursing God or neighbor, which is to break forth into blasphemy: Is. 1: "They have blasphemed the Holy One of Israel." Sometimes they curse partially, when they are held back by fear. Sometimes by breaking forth into insults, and this is "a mouth full of bitterness," according to the Gloss, "of bitter words and threats." Eph. 4: "Let all bitterness, indignation, blasphemy, and clamor be taken away from you." Sometimes by deceiving, and this is "full of deceit." 1 Cor. 6: "Neither revilers nor robbers shall possess the kingdom of God." Heb. 12: "Lest any root of bitterness springing up should hinder, and by it many be defiled." Second, he sets forth the root in the heart. "Under his tongue," that is, in the interior of the heart, "toil lies hidden." The Gloss: that is, iniquity. For he thinks to accomplish the iniquity in which he labors. Jer. 9: "They have labored to act unjustly." Job 20: "When it is sweet in his mouth," etc. Or, "toil," because he plans to inflict toil and sorrow on others; "sorrow," that is, the ruin following from toil. Is. 59: "The lips of a man have spoken lies, and your tongue makes lies and iniquity."

"He lies in ambush with the rich" [Psalm 10:8]. What rich, but those whom he will load with this world's gifts? And he is therefore said to lie in ambush with them, because he will display their false happiness to deceive men; who, when with a perverted will they desire to be such as they, and seek not the good things eternal, will fall into his snares. "That in the dark he may kill the innocent." "In the dark," I suppose, is said, where it is not easily understood what should be sought, or what avoided. Now to kill the innocent, is of an innocent to make one guilty.

Here he shows the progress of the wicked as regards the body; and regarding this he does two things. First, he sets forth their progress. Second, the end of the progress, "in the snare." Regarding the first, he does three things. First, he sets forth with whom he lies in ambush, at "with the rich." Second, against whom: "to kill the innocent." Third, how he lies in ambush, "he lies in ambush in secret." He says therefore: The wicked, not content with speech, labor to accomplish their deeds; hence "he sits in ambush," thinking how to harm others. "In secret places," on account of simulation: Sir. 11: "Many are the snares of the deceitful." "With the rich," that is, with counselors: Sir. 13: "The hunting of a lion is the wild donkey in the desert; so are the poor the pasture of the rich." Jerome has, "near the vestibule," that is, his chamber. Against whom does he show this? Certainly against the innocent; hence, "to kill the innocent," corporally or spiritually. Ex. 23: "The innocent and the just you shall not put to death." And against the poor; hence, "his eyes are upon the poor." Is. 3: "Why do you crush my people, and grind the faces of the poor?" The Gloss: the Antichrist will take counsel with the rich against the poor. Jerome has, "his eyes are upon the strong," because the poor are not strong in temporal things, but in spiritual things. Job 16: "My enemy has looked upon me with terrible eyes."

"His eyes look against the poor," for he is chiefly to persecute the righteous, of whom it is said, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" [Matthew 5:3] [Psalm 10:9]. "He lies in wait in a secret place, as a lion in his den." By a lion in a den, he means one in whom both violence and deceit will work. For the first persecution of the Church was violent, when by proscriptions, by torments, by murders, the Christians were compelled to sacrifice: another persecution is crafty, which is now conducted by heretics of any kind and false brethren: there remains a third, which is to come by Antichrist, than which there is nothing more perilous; for it will be at once violent and crafty. Violence he will exert in empire, craft in miracles. To the violence, the word "lion" refers; to craft, the words "in his den." And these are again repeated with a change of order. "He lies in wait," he says, "that he may catch the poor;" this has reference to craft: but what follows, "To catch the poor while he draws him," is put to the score of violence. For "draws" means, he brings him to himself by violence, by whatever tortures he can.

In earlier times, the persecution of the church was merely violent, when Christians were being pressed by pagans through proscriptions, torture and beatings to sacrifice to idols. A second type of persecution is through deceit, which is currently being carried out by heretics and false Christians. A final form still remains, and it is predicted to come through the Antichrist. No form of persecution is more dangerous than this, since it will be extremely violent because of the power of this unique kingdom, and it will result in deception through miraculous signs. As a result, just as the Lord says in the Gospel, "it will deceive, if possible, even the elect." The word lion refers to the violence of this kingdom, and the phrase "in his den," predicts its deceit.

He lies in wait in secret, like a lion in his den or a savage lion in his cave so that he may drag off the poor by crafty speech and, equally often, by their deeds. After he has caught him in the trap he will draw him to apostasy. Wild beasts are threatening, and especially so the lion. Often, therefore, lying in wait, while he discusses fasting, he openly persuades them to greed; and addressing modesty, he introduces them to a certain appearance of luxury. Thus, he pushed Eve deceptively in the garden to commit transgression, saying she was going to be equal to God. Thus he lured Judas by greed.

"He lies in ambush." Here the manner of ambush is set forth. And first, he sets forth the comparison: "like a lion in his den," namely, so wicked rulers oppress the poor. Prov. 28: "A roaring lion and a hungry bear: a wicked ruler over a poor people." Second, the manner of ambush itself, "he lies in ambush to seize." Prov. 12: "The words of the wicked lie in wait for blood." Or, "he lies in ambush to seize the poor man," that is, the goods of the poor through violence and fraud. He adds the manner of the robbery: "while he draws him in," enticing by promises, or by violence, or by fraud. Prov. 7: "With the flattery of her lips she draws him into the net."

Again, the two which follow are the same. "In his snare he will humble him," is craft [Psalm 10:10]. "He shall decline and fall, while he shall have domination over the poor," is violence. For a "snare" naturally points to "lying in wait:" but domination most openly conveys the idea of terror. And well does he say, "He will humble him in his snare." For when he shall begin to do those signs, the more wonderful they shall appear to men, the more those Saints that shall be then will be despised, and, as it were, set at nought: he, whom they shall resist by righteousness and innocence, shall seem to overcome by the marvels that he does. But "he shall decline and fall, while he shall have domination over the poor;" that is, while he shall inflict whatsoever punishments he will upon the servants of God that resist him.

Just as the inspired author describes them as a wild beast, so he talks about them in those terms, making a show of their tricks, ambushes, schemes. What could be more pitiful than this, what could be more desperate, to feel the need of the possessions of the poor? So shall we call these people rich, tell me?… Do you see their moral bankruptcy and cruelty? Moral bankruptcy, because they lust after the goods of the poor; cruelty, because far from being moved by their plight they aggravate their penury when they should pity it and ameliorate it. Still, they do not get up to this with impunity: when they exert their power, when they seem to prevail, when they think they are unassailable, then it is they perish, so that the inventiveness of God, the patience of the poor, the errors of these miscreants and the forbearance of God's long-suffering may come to light. Hence it is that justice does not follow close on their heels, since God in his long-suffering summons them to repentance; but when they profit nothing from the long-suffering, then he admonishes them with retribution.

"In his snare." Here two things are set forth. And first, to what their effort leads. Second, the cause, at "he said." For the effort of the sinner, according to his intention, leads to the prostration of the poor; hence, "in his snare." But according to God's ordering, it leads first to the emptying of his power; hence, "he bowed himself down." For it happens that warlike men sometimes at first, but afterward turn to pleasures, and thus, having become effeminate, are expelled. And therefore the Philosopher says that those preserving dominion should not raise their sons in luxury: Sir. 47: "You bowed your thighs to women." Ps. 13: "All have turned aside." Second, to total fall: Prov. 16: "Before destruction comes exaltation," because exaltation is a sign of ruin. The Gloss explains this of the Antichrist. Jerome has it differently: "While he draws him into his snare, and having broken him, he subjects him and rushes upon him mightily with his forces." A lion first prostrates the captured animal. Second, he subjects it. Third, he falls upon it. For the cause is the false security which he conceives. First, about the past: "because God has forgotten," namely the sinner. Against this, Sir. 16: "Do not say in your heart, I shall be hidden from God, and who will remember me from on high?" Likewise, ibid. 23: "The Most High will not remember my offenses, and he does not understand that his eye sees all things." Second, about the future. "He has turned away his face so as not to see unto the end." Job 37: "Clouds are his hiding place," etc.

But how shall he decline, and fall? "For he has said in his heart, God has forgotten; He turns away His face, that He see not unto the end." This is declining, and the most wretched fall, while the mind of a man prospers as it were in its iniquities, and thinks that it is spared; when it is being blinded, and kept for an extreme and timely vengeance.

Of which the Psalmist now speaks: "Arise, O Lord God, let Thine hand be exalted" (ver. 12): that is, let Thy power be made manifest. Now he had said above, "Arise, O Lord, let not man prevail, let the heathen be judged in Thy sight:" that is, in secret, where God alone seeth. This comes to pass when the ungodly have arrived at what seems great happiness to men: over whom is placed a lawgiver, such as they had deserved to have, of whom it is said, "Place a lawgiver over them, O Lord, let the heathen know that they are men." But now after that hidden punishment and vengeance it is said, "Arise, O Lord God, let Thine hand be exalted;" not of course in secret, but now in glory most manifest. "That Thou forget not the poor unto the end;" that is, as the ungodly think, who say, "God hath forgotten, He turneth away His face, that He should not see unto the end." Now they deny that God seeth unto the end, who say that He careth not for things human and earthly, for the earth is as it were the end of things; in that it is the last element, in which men labour in most orderly sort, but they cannot see the order of their labours, which specially belongs to the hidden things of the Son. The Church then labouring in such times, like a ship in great waves and tempests, awaketh the Lord as if He were sleeping, that He should command the winds, and calm should be restored. He says therefore, "Arise, O Lord God, let Thine hand be exalted, that Thou forget not the poor unto the end."

Through these words he asks that whenever the forbearance and kindness of God are being set in motion, and he is stirred to judgment against the wicked, in which judgment the uplifted hand of God, he will judge each one. With the figure of the lifted hand he indicates the power of divine judgment that seems to rest on and humble one until he sets in place justice against the wicked. When, however, he begins to exercise his power, giving to each one according to his merit, then he is said to be exalted. Wherefore you will not be forgetful of your poor who are poor in spirit, knowing that everything is under your hand and it is granted that none flee beyond it.… Do not yourselves seek revenge, O beloved, but give space to your wrath. "Vengeance is from me, I will repay, says the Lord."

"Arise." Above, the Psalmist diligently pursued the order of human iniquity; here, as if driven by zeal and crying out, he implores assistance against this wickedness. And first, he implores assistance. Second, he introduces prayers and their being heard. Third, he foretells his being heard. The second, at "do not forget." The third, at "break." And he asks for one thing and presupposes another: he asks that God arise, "Arise." The Lord seems to sleep when he allows the good to be afflicted; he arises when he delivers. Is. 52: "Arise, arise, put on your strength, O Zion." He presupposes divine power: "Let your hand be exalted," in power; and he speaks in the likeness of an angry striker, when he wishes to strike the enemy and raises his hand. Sir. 36: "Lift up your hand over the foreign nations, that they may see your power." Is. 26: "Let your hand be exalted so that they may not see. Let them see," etc. "And let them be confounded who are zealous against the people." He sets forth the reasons: "do not forget." And note that because this Psalm was made against sinners persecuting the just, he always sets forth on one side the malice of sinners and on the other the affliction of the just. He therefore first sets forth the reasons. Second, he shows them to be effective, "see, because," etc. And he sets forth two reasons: one on the part of the just, and another on the part of the wicked, at "why has the wicked one provoked?" He says therefore, "and let it be exalted," because otherwise what the wicked say will seem true, that you have forgotten the poor. Is. 49: "Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you." Ps. 136: "Let my tongue cleave to my palate, if I do not remember you." Another reason on the part of the wicked, who sin more grievously if they are not punished: Eccl. 8: "And because sentence is not speedily pronounced against the evil," etc. And therefore he says, "why?"; as if to say: because of this, the wicked provoke God by sinning, because they do not believe they will be called to account through punishments. Job 22: "He walks about the poles of heaven, and does not consider our matters"; and "you say, what does God know; and as if through darkness he judges." Ezek. 9: "God has forsaken the earth."

Accordingly understanding now the manifest judgment, and in exultation at it, they say, "Wherefore hath the ungodly angered God?" (ver. 13); that is, what hath it profited him to do so great evil? "For he said in his heart, He will not require it."

Then follows, "For You see toil and considerest anger, to deliver them into Your hands." This sentence looks for distinct explanation, wherein if there shall be error it becomes obscure. For thus has the ungodly said in his heart, God will not require it, as though God regarded toil and anger, to deliver them into His hands; that is, as though He feared toil and anger, and for this reason would spare them, lest their punishment be too burdensome to Him, or lest He should be disturbed by the storm of anger: as men generally act, excusing themselves of vengeance, to avoid toil or anger.

He will find that the one whom he had hoped had forgotten has remembered, and he will realize that the sins that he had believed to be too numerous to be remembered, even to the point of being immeasurable, are actually taken into account.

When he says, "he is left to you as a poor man," he shows that the one who is left to him is not cheated of any advantage, for to be left to the devoted Prince is the same as to be handed over to all good things.

The poor abandon themselves to you. You will care for his deliverance so that you may make him rich in heavenly goods. So also, the orphan is helped, protected and nourished like a son. It is important to understand here that the orphan is one whose father is the devil because of iniquity but who has cast him out through the practice of repentance.

What is the meaning of "up to the point of their being given into your hands"? It is a rather human expression, but what it means is this: You bide your time, you are forbearing, with the result that they are given over to the excess of wickedness. You are capable, of course, of destroying and subduing them from the outset; yet beyond telling is the ocean of your forbearance, observing them, not pursuing them but awaiting their movement to repentance. If, however, they prove unresponsive, then you will punish them when they profit nothing from your long-suffering.

Even if those living in impiety claim countless times, he is saying, that you are not looking at human affairs, we know that you are studying and considering their crimes and requiring due penalty of them.

"You see." He strengthens the reasons. First, the second, saying, "you alone see the toil" which the wicked inflict upon the good, "so that you may deliver them," that is, in the future, "into your hands," that is, of your justice, who now hold them in the hands of your power, and now do not exercise justice. But sinners do not know this, because the reason of your providence is unknown to them. Job 11: "Seeing iniquity, does he not consider it?" Likewise, ibid. 12: "With him is strength and wisdom; he knows the deceiver and the one who is deceived; and he leads counselors to a foolish end, and judges to stupor." Rom. 11: "His judgments are incomprehensible." Or, "into your hands," that is, of your Son. Jn. 13: "Knowing that the Father had given all things into his hands." Or, according to Augustine, this verse is said on the part of the wicked, who said in their heart, "He will not seek," namely God. And again they said, "because you see the toil." A prelate sometimes sees the fault of a subject and does not punish, fearing the toil or even the penalty from the one punished; and therefore, the wicked one says: O God, you do not punish, because toil and sorrow do not follow upon you. But the first reading is better.

"To you." Here he confirms the first reason; as if to say: you should not forget, because "to you the poor man is left," hence his care belongs to you. Is. 52: "Rejoice and be glad together, O desolate Jerusalem, for the Lord has comforted his people." All who have nothing in the world except God alone, their help belongs to God alone. 2 Chron. 20: "When we do not know what we should do, we have only this recourse: to direct our eyes to God." But he speaks pointedly: for people in this world sometimes defend themselves through riches. Ps. 48: "Those who trust in their own strength and glory in the multitude of their riches." Sometimes through relatives and friends and defenders; but those who do not have these are left to God, and therefore he says, "to you the poor man is left." Job 36: "He will deliver the poor man from his distress." Likewise, ibid. 30: "I wept for him who was afflicted," etc. Lam. 5: "We have become orphans without a father." Ps. 87: "Like a man without help." And if this is so for one who is poor by necessity, how much more for one who is poor in spirit; and this as to the first. As to the second, he says, "you will be a helper to the orphan," who has no defender. Ps. 67: "Father of orphans and judge of widows." Likewise, 26: "Because my father and my mother have left me, but the Lord has taken me up."

"Break the arm of the sinner and of the malicious"; of him, namely, of whom it was said above, "He shall have dominion over all his enemies." He called his power then, his arm; to which Christ's power is opposed, of which it is said, "Arise, O Lord God, let Your hand be exalted. His fault shall be required, and he shall not be found because of it;" that is he shall be judged for his sins, and himself shall perish because of his sin.

The sinner is the one who sins out of lust and weakness; the wicked one is he who follows after evil with a deliberated plan.

Let no one be arrogant about the pinnacle of power or be puffed up; it is a precarious and risky position and topples the careless with great ease.

"Break." Here he announces his being heard. And first, as to sinners. Second, as to the poor, at "the desire of the poor," etc. Regarding the first, he does two things. First, he announces the cessation of the power of the wicked by which they inflicted evils. Second, the cessation of their evils themselves. As to the first, he says, "break the arm of the sinner," who sins against God. Is. 14: "The Lord has broken the arm, or the staff, of the wicked, the rod of those who struck the peoples," etc. "And of the malicious one," who sins against his neighbor. Ps. 36: "The arms of sinners shall be broken," etc. Job 38: "The light shall be taken from the wicked, and their arm shall be broken." But sometimes it happens that a tyrant does wickedness, and although he himself is consumed, the wickedness endures. But not so: because "his sin shall be sought and shall not be found," that is, the act of that sin passes, but not the guilt; and the punishment of the sinner remains. Or, "his sin shall be sought and shall not be found" in the world. 1 Macc. 2: "Today he is exalted, and tomorrow he shall not be found." Sometimes God permits some to sin on account of the good he draws from it, such as the passion or patience of martyrs from the wrath of a tyrant; and therefore there is a place here for the wicked. But then it will not be found that sin has any utility. But how shall this be? Because the kingdom of God cannot be taken away; therefore by him the wicked shall be crushed. "The Lord shall reign forever," which comprehends all ages, "and unto ages of ages," that is, eternally. Or, "unto the age" which succeeds the present age. Dan. 7: "His power is an everlasting power which shall not be taken away, and his kingdom which shall not be corrupted"; "and you wicked ones shall perish from this land of the living." Ps. 1: "Like dust which the wind drives from the face of the earth." Ps. 36: "I saw the wicked exalted and lifted up like the cedars of Lebanon; and I passed by, and behold he was not; and I sought him and his place was not found."

After this, what wonder if there follow, "The Lord shall reign for ever and world without end; ye heathen shall perish out of His earth"? He uses heathen for sinners and ungodly.

After the universal calamity has been abolished, the psalmist turns to the new order of things. For after the Antichrist has been killed, the eternal, holy and benevolent kingdom of the Lord will come. Wicked evil is permitted to advance quite far in order that the longed-for kingdom of the Lord may be received with greater thanks. For in God's kingdom, the blessed are without worry and find rest, nor is there any more fear of the traps that the holy are compelled to endure in this world.

The land of God is the good heart; from this land the nations perish when they are driven by whatever destruction of mind and every evil thought.… No sinner is allowed to walk in this land, for the righteous alone possess it. It is said by a good man: "I believe I will see the goodness of the Lord in the land of the living."

Therefore we define him to be earlier than any beginning and exceeding any end.

"The Lord has heard the longing of the poor" [Psalm 10:17]: that longing wherewith they were burning, when in the straits and tribulations of this world they desired the day of the Lord. "Your ear has heard the preparation of their heart." This is the preparation of the heart, of which it is sung in another Psalm, "My heart is prepared, O God, my heart is prepared:" of which the Apostle says, "But if we hope for what we see not, we do with patience wait for it." [Romans 8:25] Now, by the ear of God, we ought, according to a general rule of interpretation, to understand not a bodily member, but the power whereby He hears; and so (not to repeat this often) by whatever members of His are mentioned, which in us are visible and bodily, must be understood powers of operation. For we must not suppose it anything bodily, in that the Lord God hears not the sound of the voice, but the preparation of the heart.

"Your ear has heard." We should regularly note that God does not have any physical members, but the the power by which he hears is called his ear, that by which he sees his eye, and that by which he acts his hand. These ideas should be committed to memory so that we may not seem to offend you by repeating them, because they often need to be repeated.

The Lord has heard the desires of the poor.… They have suffered misfortune and endured affliction in this life, but he who is king of the ages and judge will vindicate them "lest people boast on the earth."

"The desire." Here he foretells being heard on the part of the poor; and he sets forth three things. First, the hearing, at "the desire." Second, in what he was heard, at "to judge." Third, with what fruit, at "that man may no longer presume." Regarding the first, he shows that the poor are heard efficaciously, because God gives them what they desire. Prov. 10: "The desire of the just shall be granted." Sometimes indeed they are heard in their particular desires, as the saints are heard in those things they most desire. He also heard speedily their preparation: Is. 65: "Before they call, I will hear." Ps. 90: "He cried to me, and I will hear him." He heard in this, that "he judges for the orphan," because he is an orphan. Is. 11: "He shall judge the poor in justice and shall reprove in equity for the meek of the earth," namely the humble. The humble is he who does not rely on his own strength. Joel 2: "The judgment of the poor," etc. Job 36: "He gives judgment to the poor." And with what fruit? "That man may no longer presume," namely the one who has been terrified. This is not good, because it is pride. Ps. 130: "If I did not think humbly, but exalted my soul, like a weaned child," etc. Likewise, 11: "We will make our tongue great."

"To judge for the orphan and the humble" [Psalm 10:18]: that is, not for him who is conformed to this world, nor for the proud. For it is one thing to judge the orphan, another to judge for the orphan. He judges the orphan even, who condemns him; but he judges for the orphan, who delivers sentence for him. "That man add not further to magnify himself upon earth." For they are men, of whom it was said, "Place a lawgiver over them, O Lord: let the heathen know that they are men." But he too, who in this same passage is understood to be placed over them, will be man, of whom it is now said, "That man add not further to magnify himself upon earth:" namely, when the Son of Man shall come to judge for the orphan, who has put off from himself the old man, and thus, as it were, buried his father.