Psalm 15 — Preserve me, O Lord, for I have hoped in you

^15:1^ The inscription of a title to David himself. Preserve me, O Lord, for I have hoped in you. ^15:2^ I have said to the Lord, “You are my God, for you have no need of my goods.”

^15:3^ To the saints, who are in his land, he has made wonderful all my desires in them.

^15:4a^ Their infirmities were multiplied; afterwards they made haste.

^15:4b^ I will not gather together their meetings for blood offerings, nor will I be mindful of their names by my lips.

^15:5^ The Lord is the portion of my inheritance and of my cup; it is you who will restore my inheritance to me. ^15:6^ The lines are fallen for me in goodly places, for my inheritance is goodly to me.

^15:7^ I will bless the Lord, who has given me understanding; moreover, my reins also have corrected me even until night. ^15:8^ I set the Lord always in my sight, for he is at my right hand, that I be not moved. ^15:9a^ Therefore, my heart has been glad, and my tongue has rejoiced;

^15:9a^ moreover, my flesh also shall rest in hope. ^15:10^ Because you will not leave my soul in hell; nor will you give your holy one to see corruption. ^15:11^ You have made known to me the ways of life, you shall fill me with joy with your countenance; at your right hand are delights even to the end.

108. In the preceding psalm, he listed the just qualities which God requires from man; here he shows how he follows justice.

The title is the inscription of a title to David himself.

In the literal sense, it designates that this was written particularly about those things which pertain to the person of David. But since David produced the person of Christ who would be born from his seed, what is said about David can be said about Christ. And so Peter quotes: I foresaw the Lord . . . because he is at my right hand (Acts 2:25). This is spoken properly about the Resurrection of Christ, and not about David. And so in this psalm, he touches on the history from the New Testament, in regard to what was said in John 19, that when Christ was crucified, Pilate placed the title over his head: this is Jesus of Nazareth, King of the Jews (John 19:19). And this is, in a way, the title of his kingdom.

A title is customarily written in three places:

sometimes on someone’s tomb, and this is a sort of tomb;

sometimes on a house, and this is a sort of house;

sometimes as a sign of triumph, as the Romans did: this is the title of Christ who triumphed through the Cross. Openly triumphing over them in himself, despoiling the principalities and powers (Col 2:15).

Therefore, it is shown here that the kingdom of Christ is particularly treated in this psalm.

The title of Jerome is a psalm of David, the humble and simple. And this signifies that in this psalm are treated the simplicity and humility of David, either as an individual, or in the one prefigured, namely Christ.

Now, this psalm is divided into two parts.

In the first, he shows that he clings to God alone, speaking either in his own person or that of Christ.

Second, he recalls the favors which he has received from God: I will bless the Lord, who has given me understanding.

The first pertains to simplicity; the second, to humility.

In considering his clinging to God, he discusses two points.

First, he shows that he clings to God alone.

Second, he gives the reason: the Lord is the portion.

He considers three points regarding his clinging to God alone.

First, he shows how he is in relation to God;

second, how he is in relation to the saints of God;

and third, how he is in relation to the enemies of God.

The second is at the saints.

The third is at multiplied.

He relates to God in such a way that he clings to God alone, and he does this in two ways:

through hope,

and through faith, at I have said to the Lord.

He puts forward two things about his hope:

namely, the sign of hope,

and hope itself.

The sign of his hope is at preserve me, O Lord, as if to say, “I do not hope to be able to save myself, but you, O Lord, preserve me, either by yourself directly, or through your members.” Father, keep them in your name whom you have given to me (John 17:11).

And there is this: for I have put my trust in you.

But surely Christ did not hope? It should be said that indeed he hoped for eternal life for others and for the glory of the body for himself. He had the glory of the soul from the moment of his conception. (Cf. ST III, q. 7, a. 4.)

I have said to the Lord, “You are my God.” Here, he first describes the act of faith.

Second, he assigns the reason: for you have no need of my goods.

It is an act of faith to confess God either by believing in the heart, or by praising him outwardly, or by acclaiming him through deeds. With the heart, we believe unto justice, but with the mouth, confession is made unto salvation (Rom 10:10). And so, I have said, in my heart, word, and deed, you are my God. The Lord shall be my God (Gen 28:21).

And it is so, for you have no need of my goods. And this is proper to God, since his goodness is infinite and nothing can be added to him, since he is substantial goodness reaching out to every goodness as the sun does through its light, not by participation but through his very being illuminating all. (Cf. ST I, q. 6, a. 4, where Aquinas accepts the language of participation.
)

Now, addition can be made to any creature, even to the saints, and on account of this something increases in them, and so in some way they lack, but God alone does not lack our goods. (Cf. ST I, q. 6, a. 2, ad 2.) And if you do justly, what shall you give him? Or what shall he receive from your hand? (Job 35:7).

Jerome has, for nothing is well for us without you, as if to say, “From this it is clear that you are my God, since you are goodness and nothing is well for me without you.”

109. To the saints. Here he shows how he is related to the saints, for this is read as though from the person of Christ.

And it should be known that the will of the Father is the same as the will of Christ, and insofar as he is man, it is to fulfill the will of the Father. (Cf. ST III, q. 18, aa. 1 and 5; Super Ioan 6. lect. 4.) That I should do your will, O God, I have desired it (Ps 39:9). This is the will of God, your sanctification (1 Thess 4:3). I came down from heaven, not to do my own will, but the will of him who sent me . . . of the Father, that of all he has given to me, I should lose nothing, but should raise it up again on the last day (John 6:38–39).

Now Christ desired many things, and this was because of their usefulness to us.

But what did he desire? To suffer, to die, to rise, and to give us life. Therefore, he says, “God the Father has made wonderful all my desires, that is, he has fulfilled them wonderfully, in them.” In whom? In them, in the saints who are in his land, that is, in the Church Militant and Triumphant. Jerome has, the saints who are in the land and the noble, all my will is in them.

Another translation has, the strong. And even though having been given what any earthly man would hope in—the power of a strong army—David says, I have put my trust in you, O Lord (Ps 30:15). No one has hoped in the Lord and been confounded (Sir 2:11).

And my strong ones are your saints, who do great things. My eyes were upon the faithful (Ps 100:6), says Christ, that they may sit with me. Since Christ himself loves the saints, he shows himself. I love those who love me (Prov 8:17).

110. Their infirmities were multiplied. Here he shows how he stands in regard to the enemies of God, or sinners.

First, he describes their conversion;

second, the manner of their conversion, at I will not gather together.

He makes two points regarding the first.

First, he describes their previous guilty state.

Second, he describes their state after having received grace, at they made haste.

Therefore, he says, their infirmities were multiplied, that is, their various sins.

Or, their infirmities, that is, the penalties following upon sin. My sighs are many (Lam 1:22).

And from this it follows that afterwards they made haste, that is, they made an effort to improve their life so that they might redeem the time that had been lost. And that they do this is shown, since where sin abounded, grace did more abound (Rom 5:20). Likewise, after troubles man runs to God. In their affliction they will rise early to me, “Come, and let us return to the Lord” (Hos 6:1). Fill their faces with shame and they shall seek your name, O Lord (Ps 82:17).

111. I will not gather together. Here he describes the manner of their conversion.

And first, he shows to what rite they are converted;

and second, how perfectly, at nor will I be mindful.

Therefore, he says, they made haste.

But how will they be converted? Under the Old Law, those who were converted offered various sacrifices. But I will make them one in faith from the various regions; but they will not shed blood, for, as the Apostle says, it is impossible that with the blood of oxen and goats sin should be taken away (Heb 10:4).

I will not gather together their meetings for blood offerings, that is, by the rite of the Law, but this gathering comes about through the new blood, that is, the blood of Christ. Christ was offered once to exhaust the sins of many (Heb 9:28). By one oblation, he has perfected forever those who are sanctified (Heb 10:14). You also by the blood of your testament have sent forth your prisoners out of the pit wherein is no water (Zech 9:11).

But how will this gathering be made perfect? I will not be mindful of their names, which they had in the state of sin, since then one was called a fornicator, another a thief. But no one should be named this way after his conversion, since these sorts of names have been wiped out.

Or, I will not be mindful of their sins in the judgment, when I will gather together the just: come, ye blessed (Matt 25:34).

And this is by my lips, or by my preachers. But it is said to them, go, you cursed (Matt 25:41). If you will separate the precious from the vile, you shall be as my mouth (Jer 15:19).

Jerome has, their idols have been multiplied; I will not offer their libations of blood behind the back of those following, nor take their names upon my lips, as if to say, “I worship you, not idols.” But their idols were many. I have multiplied (Hos 2:10) those going away from (Jer 17:3) behind your back. They have turned their back to me and not their face, nor will I participate in their libations (Jer 2:27). Of whose victims they ate the fat and drank the wine of their drink offerings (Deut 32:38). Nor will I swear by those idols.

112. The Lord is the portion. Here he gives the reason why he clings to God alone: that he alone is his inheritance, as if to say, “I cling to him alone because this is my inheritance.”

First, he says that God is his inheritance.

Second, he commends it, because he is content with it, at for my inheritance is goodly to me. This is the good of us who enjoy it. Men in this world seek possessions and their use, but his possession is God. Thus, the Lord is the portion of my inheritance, which cannot be given to another, that is, the heritage which comes to me as my portion.

Some have the pleasures of the flesh as their inheritance. For this is our portion and this our lot (Wis 2:9). Others have other delights of the world, but God is my lot. The Lord is my portion, said my soul (Lam 3:24). But he is not only my inheritance, but also the portion of my cup, that is, my cup coming to me as my lot, since my whole delight and drink is God. My chalice which inebriates me, how goodly it is (Ps 22:5).

Or, Christ has the faithful as his inheritance, and God is the portion of this sort of the faithful’s inheritance, as it was said that the Lord is the portion of my cup, because my suffering is ordered to God. For he is the giver of this inheritance. It is you who will restore my inheritance to me, namely, eternal glory. And so Christ speaks in the person of those who lost it through the sin of the first parent.

Or it is his inheritance, that is, the glory of the body, which man lost by sinning.

The lines are fallen for me in goodly places. The rich measure the land with a line. Jacob the lot of his inheritance (Deut 32:9). And so his portion is said to be the lot of lots, that is, my portion fell to me in the best things, since nothing is better than God. I will give you a lovely land, a goodly inheritance (Jer 3:19).

Second, he shows that he is content with this: for my inheritance is goodly to me, as if to say, “My inheritance is not only goodly in itself, but it is goodly to me, so that I would not change it at all.” This is my rest for ever and ever; here will I dwell, for I have chosen it (Ps 131:14).

113. I will bless the Lord. Above, the psalmist gave the reason why he clings to God alone, which is because he is the portion of his inheritance; here he recognizes his favors.

First, he describes the favors he has received;

and second, those he hopes for, at my flesh also shall rest in hope.

He makes two points about the favors received:

first, he remembers the favors received;

second, he shows the joy that has come to him from them, at therefore, my heart has been glad.

Now, he remembers two favors:

first, in that he has achieved the good;

the other, in that he has been preserved from evil.

In regard to the first, he says, I will bless the Lord, who has given me understanding, so that I understand that his eternal inheritance is goodly. Give me understanding, and I will search your law (Ps 118:34). I will give you understanding, and I will instruct you (Ps 31:8). To him who gives me wisdom will I give glory (Sir 51:23). Now, the Lord gave reason and wisdom to man but did not totally remove all weakness from him; but this will take place in glory.

In regard to his preservation from evil, he first describes his weakness,

and second, he describes the help given against it, at I set the Lord always in my sight.

Every man has from God intellectual light according to the reason, and the just one is renewed by the light of grace. (Cf. ST II-II, q. 110, a. 3.) But the weakness of the flesh remains even then, and so he says, my reins—that is, my weaknesses (namely, my faults or sins)—also have corrected me.

And this was even until night, that is, until death, my reins also have corrected me, that is, they have shown me to be worthy of blame. (Cf. ST I-II, q. 85, a. 3.)

Another text has, that the incitement to lust has its seat in the reins, and so it disturbs inclination by tempting. Lest the greatness of the revelations should exalt me (2 Cor 12:7).

But in Christ there was no weakness of fault nor of corruption, since his flesh does not rebel against the Spirit, and so this is understood to apply to him only in regard to punishment. (Cf. ST III, q. 15, a. 2.) Tempted in all things (Heb 4:15), in regard to bodily weaknesses.

But if it is understood about us, it should be said that a man who has the gift of understanding or grace may say with the apostle, but I see another law in my members, fighting against the law of my mind (Rom 7:23).

Or, the reins are the Jews who remained with him, even until night, that is, even to the suffering of his flesh.

And since the flesh fears suffering, I, in this suffering, set the Lord in my sight, by lifting my eyes to heaven, not to the world.

Now, providence is the foreseeing of things that will come about in the future, but vision or seeing is of present things. But if the reins now fight in this way, it should not be feared, since help from God has been prepared.

And so he first describes the remembrance of help, saying, I set the Lord always in my sight when my reins have corrected me. My eyes are ever towards the Lord (Ps 24:15).

And so it is that he is at my right hand that I be not moved, and not at my left. For the Lord will be at your side, and will keep your foot so you be not taken (Prov 3:26). Let us stand together (Isa 50:8).

Therefore, my heart has been glad, and my tongue has rejoiced. My heart is exalted in the Lord (1 Sam 2:1). The just shall rejoice in the Lord (Ps 63:11).

And my tongue has rejoiced, externally, since joy rushes forth exteriorly in vocal praise. Sing to the Lord for he has done great things (Isa 12:5). Rejoice to God (Ps 80:2).

114. Moreover, my flesh also shall rest. Here he lists the favors to be hoped for:

first, the resurrection of the flesh;

and second, that of the soul, at you have made known to me. (Cf. ST III, q. 7, a. 4.)

The first is discussed in two parts.

First, he describes the hope of resurrection;

second, its manner, at because you will not leave.

Therefore, he says, you have given me understanding, and you have stood by me, a man, but my flesh also shall rest in the hope of resurrection. I have slept and taken my rest and I have risen up (Ps 3:6). So my flesh also will have hope of resurrection. Their hope is full of immortality (Wis 3:4).

The reason is that the resurrection requires union of body and soul, and so a soul joined to the divinity ought not to remain in hell, but it should remain there until the truth of the humanity and the reality of the flesh has been proven. (Cf. ST III, q. 53, a. 4.) It should not remain any longer in hell, where he descended to free the saints. I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all who hope in the Lord (Sir 24:45).

Likewise it is said, on the part of the body, that you will not give your holy one, that is, my body sanctified by you, to see corruption, that is, putrefaction or dissolution, which he did not suffer. But he did suffer the corruption of death.

The favors which pertain to the soul are recalled when he says, you have made known. This refers to Christ in his members, and these are the writings and precepts which make up the way to beatitude. Keep my commandments and you shall live (Prov 7:2). And so he says, you have made known to me the ways of life.

Second, in recalling the favor he mentions three things.

First is the full vision of God: you shall fill me with joy with your countenance, that is, I will see your face. Now I know in part, that is, imperfectly, but then, face to face (2 Cor 13:12).

Next is complete joy: that your joy may be full (John 16:24).

Finally is that there are unfailing delights: joy everlasting shall be upon their heads; they shall obtain joy and gladness; sorrow and mourning shall flee away (Isa 51:11). Length of days is in her right hand and in her left hand riches and glory (Prov 3:16).