Psalm 4 — When I called upon him

^4:1^ Unto the end, a psalm of the song of David. ^4:2^ When I called upon him, the God of my justice heard me; when I was in distress, you have enlarged me. Have mercy on me and hear my prayer.

^4:3^ O sons of men, how long will you be dull of heart? Why do you love vanity, and seek after lying?

^4:4^ Know also that the Lord has made his holy one wonderful. The Lord will hear me when I shall cry to him.

^4:5^ Be angry, and sin not; the things you say in your hearts, be sorry for them upon your beds. ^4:6a^ Offer up the sacrifice of justice, and trust in the Lord.

^4:6b^ Many say, “Who shows us good things?” ^4:7a^ The light of your face, O Lord, is signed upon us:

^4:7b^ you have given gladness to my heart. ^4:8^ By the fruit of their grain, their wine and oil, they are multiplied.

^4:9^ In peace in the selfsame I will sleep, and I will rest. ^4:10^ For you, O Lord, singularly have settled me in hope.

19. In the preceding psalm, David begged in prayer for the help of God against his tribulations, and, perceiving that he was heard, he exhorts others to trust in God. This psalm expresses the feeling of a man who, having experienced divine mercy and kindness and justice, exhorts others not to despair.

Its title is unto the end, a psalm of the song of David.

In this title, two things should be considered in relation to the whole book:

that he says the psalm is of song;

second, that he says, unto the end.

In regard to the first, note that, according to 2 Samuel 6:14–15, David wrote a psalm metrically and sung it before the ark with the psaltery. Therefore, a psalm is said to be what is sung with a psaltery and cannot be sung without a psaltery. Some of the psalms are described as “a psalm of David,” which means they were made for the psaltery. Others are said to be “a song of David,” because they were sung without an instrument. Some are “psalms of the song of David” or vice versa, because these were sung both with a human voice and with the psaltery. But in some others, one or many human voices would begin without an instrument and someone else would respond with the psaltery, and these are titled “songs of the psalms.” In others, one person would sing the psalm with a psaltery and others would respond without the psaltery, and these are titled “psalms of the songs.”

Now this is the literal difference, but mystically, “psalm” signifies a good work, while “song” signifies the lifting up of the mind that results from the contemplation of eternal things, according to the gloss. (Cf. Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:83).) When they are both included in one psalm, it signifies that the psalm treats of both these mystical meanings.

Now, when it says, unto the end, if this is considered in regard to the reality prefigured by the psalm, it is clear that unto the end should be understood to mean “unto Christ”: the end of the law is Christ, to justice for every one who believes (Rom 10:4).

But if unto the end is considered figuratively, it means that it was sung for the completion of a work or deeds, just as this psalm was made for the completion of the deliverance of David from the persecution of Absalom, as if for a victory.

Others say it is for the victor in the psalms, namely David, since he outshone everyone in the creation of the psalms; but this does not seem to be true.

Now this psalm is divided into two parts.

The first begins with thanksgiving for favors received, so he says, when I called.

Second, at sons of men, he ends in an exhortation to others to be converted to God.

Regarding the first, he makes two points.

First, he gives thanks for the past favors.

Second, he prays for the future, at have mercy on me.

Regarding the past, he makes two points.

First, he gives thanks that he has been heard.

Second, he lays out the circumstances in which he was heard, at in distress.

But it should be noted that there are two texts here. One says, he heard; the other has, you heard; and Jerome agrees with this, saying, you heard, but this reading nevertheless is not authoritative. (Jerome, Commentarioli in Psalmos (Corpus Christianorum Series Latina, 72:184).) Therefore, he says, when I called, you heard me.

Four things should be considered in regard to this.

First, he lays out the prayer and its being heard. So he says, you have heard. But he has not heard one who did not cry out, so he says, when I called, which is to ask for help in need. In my trouble I cried to the Lord and he heard me (Ps 119:1).

Also, it is required that he be just (since if he hears sinners it is out of mercy, not justice), and so he says, of my justice. There the gloss says, that is, giver of justice, or of my justification. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:84).) The eyes of the Lord are upon the just (Ps 33:16).

Another thing which is first is that a man attribute his own justice to God and not to himself, and so he says, God. Against which Romans 10:3 opposes those not knowing the justice of God, and seeking to establish their own.

First, therefore, he should attribute his goodness to God;

second, have justice;

third, cry out;

fourth, be heard.

Now, the way he is heard is described where he says, in distress. He says, he heard and you have enlarged, either because when the psalm was written as metrical perhaps he had to change the construction to fit the meter, or because of the nature of prayer, where a man changes his way of speaking under the influence of different feelings.

Now, he says, in distress you have enlarged me, since “you have enlarged” is greater than “you have delivered”; as if to say, “You have not only delivered me, but you have given breadth to my heart in this distress.” You have enlarged my steps under me, and my feet are not weakened (Ps 17:37). This is either breadth of soul to endure patiently or breadth of power, about which Genesis 9:27 says, may God enlarge Japheth.

Then he says, have mercy on me by removing whatever remains of former misery, and hear me as I pray for future goods.

20. Afterwards, when he says, O sons of men, he turns to exhorting others.

About this he does two things.

He first rebukes sinners;

second, he exhorts them to amend, at know also.

Regarding the first, he first calls to mind their condition;

second, he asserts their guilt, at why do you love vanity?

He calls to mind their condition when he says, O sons of men, which can be taken in two ways.

First, in regard to evil, with emphasis on the fact that men are corruptible and prone to sin according to their lower nature: my spirit shall not remain in man for ever, because he is flesh (Gen 6:3); for the imagination and thought of man’s heart are prone to evil from his youth (Gen 8:21). Therefore, he says, O sons of men, as if to say, “You are showing yourselves to be sons of men—that is, of sinners, namely of Eve and Adam.” How long will you be dull of heart? Woe to the sinful nation, a people laden with iniquity (Isa 1:4).

Second, it can be taken in regard to good, since man, insofar as he is man, is the image of God. (Cf. ST I, q. 93, a. 1.) In this way, the emphasis would be on O sons of men, as opposed to sons of beasts: man, when he was in honor, did not understand (Ps 48:13). And, how long will you be dull of heart? That is, since you ought to have a serious and stable heart, why are you not yet converted to God? And this is why Jerome has, O sons of men, my honored ones, how long will you love vanity shamefully, seeking lying? (Jerome, Psalterium juxta Hebraios.) And so he appropriately asserts their guilt: why do you love vanity and seek after lying?

Now, in sin two things need to be considered, namely, the will clinging to the thing, and the disordered intention. (Cf. ST I-II, q. 74, a. 1.)

Therefore, he first touches on the disordered love when he says, why do you love vanity, that is, something vain, not lasting. Temporal things indeed are vain since they contain not a lasting but a passing good*. Vanity of vanities, and all is vanity* (Eccl 1:2). Why, therefore, do you love vanity, as if to say, “Why do you love temporal things?”

Second, he touches on the evil intention when he says, and you seek after lying, that is, why do you love riches, so that you may have enough? For a covetous man will not be satisfied with money (Eccl 5:9). I beheld the earth, and lo, it was void and nothing (Jer 4:23).

Or lying, that is, idols. An idol is nothing (1 Cor 8:4). Therefore, why do you love and why do you seek this, and are not converted to God?

21. Next, when he says, know also, he is exhorting sinners to amend, and regarding this he makes three points.

First, he calls to mind the favors given to him.

Second, he exhorts them to return to God, at be angry and sin not.

Third, he shows his superiority to them in goods, at you have given gladness.

And so he says, know also. But it should be noted that in the Greek this is diapsalma, but in the Hebrew it is sela, which Jerome translates as happily or always. (Jerome, Psalterium juxta Hebraios.) Therefore, a diapsalma is a division in the psalm; those who were singing it would make some intervals in the psalm to show that what followed was connected to other material, according to Augustine. (Augustine, Expositions on the Psalms 4.4 (Corpus Christianorum Series Latina, 38:15–16).)

But against this interpretation is that, according to this theory, a diapsalma would never be found at the end of a psalm, but in Jerome’s Psalter, sela is found at the end of a psalm. And so it should be understood that sela is from shalom, that is, “make peacefully.” And this agrees with Jerome, who translated it as happily. So therefore, “peaceful” in the sense of “always” is better, and sela means this.

Now there are two parts to the favor which he calls to mind:

one part is about the present,

and one part is about the future, at the Lord will hear me.

In regard to the first, he says, and know. When the word “and” is at the beginning of a sentence, it continues what is in the heart of the prophet, as it does in the beginning of Ezekiel: and it came to pass in the thirtieth year (Ezek 1:1). For sela, which is translated as diapsalma, is put here, which indicates an interruption.

Or there is a connection to what came before, as if to say, “Do not love vanity, and know why.” Because the Lord has made his holy one wonderful. Behold, how many good things he has done for me, since he has made his holy one wonderful.

Or it could be continued in another way according to the gloss, as if to say, “Know that these things are vain, and know what follows: that the Lord has made his holy one wonderful, that is, Christ principally understood through the figure, who is the Holy One of holy ones, about which Daniel 9:24 speaks.” (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:86).) God shows that he is wonderful by raising him up and placing him at his right hand. For whoever is just is wonderful, since the works of justice are greater than external miracles. God is wonderful in his saints (Ps 67:36). But Christ is most wonderful, and his name shall be called wonderful (Isa 9:6).

In regard to the second, he says, the Lord will hear. As Isaiah 65:24 says, before they call, I will hear.

22. Afterwards, when he says, be angry, he exhorts them to amend their lives, and he says three things concerning this.

First, he exhorts them to draw back from evil;

second, to tend towards the good, at offer up the sacrifice;

third, he poses a question, at many say.

Regarding the first, it must be considered that most sin arises in us from three sources, that is, from the corruption of the irascible, the rational, and the concupiscible faculties. (Cf. ST I-II, q. 76, a. 1; q. 77, a. 1.)

Therefore, he first forbids sin which arises from the first, so he says, be angry and sin not.

Now this can be understood in three ways.

First, as from inordinate anger, as if to say, “It is permitted that the movement of anger arise in us, but nevertheless do not extend that anger into an act of sin.” Let not the sun go down upon your anger (Eph 4:26).

The second way it can be understood is like this: be angry against your sins. My indignation itself has helped me (Isa 63:5). And sin not, that is, again, as if to say, “Be so angry against your past sins that you do not commit others.”

Third, it can be expounded by taking anger as zeal: be angry against the vices of others, and nevertheless sin not by correcting them intemperately, since anger should be ruled by reason.

Second, he forbids vice in the intellect, that is, pretense, saying, the things you say in your hearts. Add, “Let them be in you,” as if to say, “Do not let there be one thing in your heart and another that you allege externally.”

Third, he forbids what arises from the concupiscible faculty. Be sorry for them, namely, for the sins which you have done upon your beds. Not in sexual immorality and impurities (Rom 13:13).

Or it should be said that he touches upon two sins:

namely anger, as is said, be angry with anger through zeal,

second, concupiscence: the things you say in your hearts, that is, by thinking about evils, be sorry for them upon your beds, that is, about what is secret, or done in secret. And the text of Jerome better agrees with this, for he says, speak and be silent, that is, do not make it public by punishing inordinately. (Jerome, Psalterum juxta Hebraios.)

Or about vicious anger, which he forbids to advance to action, which would be worse than anger alone.

Or about anger against sin.

Following this, he exhorts them to do good.

And first he directs them about the beginning of good: offer up the sacrifice of justice, as if to say, be sorry. In Leviticus 4 it is commanded that they offer sacrifice for sins. But the Lord does not care much for these. Sacrifice and oblation you did not desire; but you have perfected ears for me (Ps 39:7). So you should offer up the sacrifice of justice, and trust in the Lord, that is, about satisfaction and penance. Present your bodies as a living sacrifice, holy, pleasing to God (Rom 12:1).

Second, he directs them concerning the end goal of goods, saying, and trust in the Lord, as if to say, “Hope in the Lord who gave you these things to do.”

23. Afterwards, when he says, many say, he includes the question which many, that is, the stupid, ask: who shows us good things? as if to say, “How can we know what sacrifices are acceptable to God?” He answers this question when he says, the light of your face, O Lord, is signed upon us, as if to say, “Natural reason placed in us teaches to discern good from evil,” and so he says, the light of your face, O Lord, is signed upon us. The face of God is that through which God is known, just as a man is known by his face; this is the truth of God. The likeness of light shines from this truth of God in our souls. (Cf. Thomas Aquinas, Commentary on John 1, lect. 3.) And this is like a light, and is signed upon us, since it is what is highest in us and is like a sign upon our faces; and we can know the good by this light. They shall walk, O Lord, in the light of your face (Ps 88:16). Now on top of this, we are sealed by the sign of the Spirit: do not grieve the Holy Spirit in whom you are sealed (Eph 4:30). And we are sealed by the sign of the Cross, the seal of which is impressed on us in baptism, and we imprint it daily. Put me as a seal upon your heart (Song 8:6).

24. Afterwards, when he says, you have given, he describes his superiority in goods over those sinners, as if they were saying to him, “you are exhorting us to seek your favors, but we have everything.” And so he compares the temporal to the spiritual.

And first, he describes the spiritual;

second, he describes the temporal: by the fruit;

third, he expresses the superiority of the spiritual: in peace.

So he says, it is true that all have the light of his face upon them, but O Lord, you have given gladness, that is, the spiritual kind, to the saints and to me in my heart, so that I rejoice in you. The kingdom of God is not food and drink but justice, and peace, and gladness in the Holy Spirit (Rom 14:17), and this a spiritual favor.

The evil, however, have an abundance of temporal things, and so he says, by the fruit of their grain, their wine and oil, they are multiplied, that is, enlarged. And by these temporal things all others should be understood, since they all belong to the necessities of life. So grain is understood to stand for food, wine for drink, and oil as a condiment.

Another text has, by the time of grain, which indicates two defects in these goods, since “temporal” is said in reference to time, for our time is as the passing of a shadow (Wis 2:5). And since one is not enough, there must be many, so he says, they are multiplied.

25. Afterward, when he says, in peace, he expresses the superiority of the spiritual, as if to say, “What among these excels? Certainly gladness of heart.”

And this is clear for two reasons.

First, because this good will be eternal, but the other temporal;

second, because it is one and simple, but the other has many parts.

He explains the second here: for you, O Lord, singularly have settled me. (Cf. ST I-II, q. 2, a. 5; a. 8.) Therefore, he says, in peace in the selfsame I will sleep, as if to say, “Others in time, but not I; instead I rest in the selfsame.”

Note, therefore, that even in the present life the just man is said to stand in the good for four reasons.

First, because he is not impeded by external things, and so he says, in peace. And my people shall sit in the beauty of peace (Isa 32:18).

Second, from the unchangeableness of the things possessed, since it always remains the same, thus in the selfsame. Jerusalem, which is built as a city, whose participation is in the selfsame (Ps 121:3).

Third, that he is without care, hence: I will sleep. I sleep (Song 5:2).

Fourth, by having attained rest from labor, so he says, I will rest. And this can be here in this present life imperfectly, since all the saints in some sense have this here in God, but this will be perfectly in the fatherland. “And so I have it,” David says, “because I have the one thing in which all these things are.”

And this is what he says, for you, O Lord, singularly have settled me in hope, as if to say, “In one way, in a singular hope, you have settled me, namely, eternal life.” About this it is said later, one thing I have asked of the Lord (Ps 26:4). And this answers what he said, they are multiplied, so that you, O Lord, singularly have settled me, as if to say, “I hope singularly in you.” And this agrees more with the text of Jerome, which says, for you, O Lord, have especially made me to dwell securely. (Jerome, Psalterum juxta Hebraios.) It is good to trust or to hope in the Lord (Ps 117:8–9).