Psalm 18 — The heavens show forth the glory of God

^18:1^ Unto the end. A psalm for David. ^18:2^ The heavens show forth the glory of God, and the firmament declares the work of his hands.

^18:3^ Day to day utters speech, and night to night shows knowledge. ^18:4^ There are no speeches nor languages where their voices are not heard. ^18:5^ Their sound has gone forth into all the earth and their words unto the ends of the world.

^18:6^ He has set his tabernacle in the sun and he, as a bridegroom coming out of his bride chamber, has rejoiced as a giant to run the way.

^18:7^ His going out is from the end of heaven, and his circuit even to the end thereof, and there is no one who can hide himself from his heat.

^18:8^ The law of the Lord is unspotted, converting souls; the testimony of the Lord is faithful, giving wisdom to little ones. ^18:9^ The justices of the Lord are right, rejoicing hearts; the commandment of the Lord is lightsome, enlightening the eyes.

^18:10^ The fear of the Lord is holy, enduring forever and ever; the judgments of the Lord are true, justified in themselves,

^18:11^ more to be desired than gold and many precious stones and sweeter than honey and the honeycomb. ^18:12^ For your servant keeps them, and in keeping them there is a great reward.

^18:13^ Who can understand sins? From my secret ones cleanse me, O Lord: ^18:14a^ and from those of others spare your servant.

^18:14b^ If they shall have no dominion over me, then shall I be without spot: and I shall be cleansed from the greatest sin. ^18:15^ And the words of my mouth shall be such as may please and the meditation of my heart always in your sight. O Lord, my helper, and my redeemer.

150. Earlier, the psalmist gave thanks in many ways for the favors received and hoped for. Now here he rises up from the consideration of these favors to praise the giver.

The title is clear: unto the end. A psalm for David. According to the literal sense, it refers to David, but mystically to Christ, unto the end.

Now, this psalm is divided into two parts.

In the first, God is commended for his instruction through which we are taught.

And this occurs in two ways.

One way is in general, which is available to all equally, and this is manifested through his works. For the invisible things of God . . . are clearly seen, being understood by the things that are made (Rom 1:20).

Another way, it is particular, through the giving of the law, which belongs only to the faithful. The second is at the law of the Lord is unspotted.

According to the deeper reality, this psalm is explained as being about Christ, since the Apostle, with his authority, applies it to Christ: their sound has gone forth into all the earth (Rom 10:18). Nevertheless, just as the mystery of Christ is often represented figuratively in the figures of the Old Testament, so it is often shown figuratively in the figures of the works of the saints.

And so this psalm will first be explained according to the figure;

second, according to the true reality.

First, it speaks about the heavens;

second, about the sun.

The apostles should be understood through the heaven; Christ through the sun.

He has set his tabernacle in the sun. He considers two aspects of the manifestation through God’s works.

First, he describes the doctrine which God teaches us through the heavens, however they are understood.

Second, he removes the obstacles to this doctrine: day to day utters speech.

There are two things that it is necessary to know about God.

First is the glory of God by which he is glorious.

Second is his works.

If we look at the physical heavens, they announce the glory of God to us, since they display a wonderful and ordered diversity, which is a certain overflow of his glory in its strength. The glory of the stars is the beauty of heaven; the Lord enlightens the world on high (Sir 43:10).

And since the sun illuminates everything it looks upon, so the Lord’s work is filled with his glory. And so it is understood that the material heavens show the glory of God to us, not as material animals, as Rabbi Moses says, but in their beauty which points to the much greater craftsman. (Rabbi Moshe ben Maimon [Maimonides], Dux neutrorum vel dubiorum [Guide for the Perplexed] 2.6.)

And the firmament shows us how magnificent God is. Now the firmament is called heaven, as is said: God called the firmament, heaven (Gen 1:8). Now, it is called heaven according to its distinct sections, and so in the division of the heavens the divine wisdom appears.

If the whole is taken together, it shows his power, and so it says that the heavens show forth, that is, they manifest, the glory of God, and the firmament declares the work of his hands, through which works his power is shown.

Now, according to the deeper reality, the apostles, in whom God dwells as in the heavens, are understood by the heavens. And they are called the heavens because of the heights of their conversation. Our conversation is in heaven (Phil 3:20).

Likewise, they are the stars because of their many virtues: the glory of the stars is the beauty of heaven (Sir 43:10). As the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts (Isa 55:9), because they shine by their teaching and example: so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt 5:16).

They fly through obedience and the discourse of their preaching: I alone have compassed the circuit of heaven, and have walked in the waves of the sea and have penetrated into the bottom of the deep, and have stood in all the earth, and in every people and in every nation I have had the chief rule (Sir 24:8–10).

They show forth the glory of God, namely, of the Father, in whom Christ is. And that Christ is equal to the Father and that he is God and that he freely forgives sin. You were sold freely, and you shall be redeemed without money (Isa 52:3).

The apostles are likewise called the firmament because they are made firm by the power of the Holy Spirit: stay you in the city till you be endued with power from on high (Luke 24:49–50).

And they declare the work of his hands, that is, the marvels which Christ accomplished: his Nativity, Passion, Resurrection, and Ascension. Has not the Lord made the saints to declare all his wonderful works? (Sir 42:17). Show this forth in all the earth (Isa 12:5). Declare his glory among the gentiles, his wonders among all people (Ps 95:3).

Or: the heavens show forth because the heavens sent forth a new star, risen as an announcement of the Savior. For we have seen his star in the east (Matt 2:2).

151. Day to day utters speech. Here he removes obstacles to the doctrine, and he removes a threefold obstacle.

Sometimes there is an obstacle so that doctrine cannot be learned because of the time,

sometimes because of a difference in language,

and sometimes because of a difference in place.

The first obstacle comes from the night, for it is not the time for reading, since it is a time for resting, and other times are appropriate for teaching and learning. And this is said first about the natural days which are caused by the natural motion of the heavens. Thus not only the substance of the heavens but also the motion of the firmament needs to be taken into account, and so one should recognize wisdom through understanding this changeability. Why does one day excel another, and one light another, and one year another year? By the knowledge of the Lord they were distinguished (Sir 33:7–8), that is, by his authoritative ordering. And so he says, day, passing, utters speech to day, that is, the day of wisdom shows the order and goodness of the divine wisdom, insofar as one day is greater than another. One day has greater heat than another, and so each is different.

And night to night shows wisdom. Above, he shows the divine wisdom and the order of divine division, since night succeeds night according to an order. And he says that day utters speech, since the time of day is the time of speaking, and so it is the time of the word. So he says it utters speech. But, because of its quiet, the time of night is the time of meditation, and so man meditates in the quiet of night, and he discovers many things from those of which he has knowledge, and so it is the time of knowledge. And so he says, and night succeeding night shows knowledge, that is, of God, since in each night there is a different division of time than in another, and this whole comes from the arranging knowledge of God.

According to the deeper truth, the apostles are called the days, and this is what is meant: day, that is, the apostles*, utters speech* of divine wisdom, to day, that is, to the perfect. We speak wisdom among the perfect (1 Cor 2:6), for all things should not be preached to all, but the clear should be preached to the clear, the holy to the holy, and the great to the great.

Likewise, the Apostle is the night, that is, he is living in the flesh and mortal, reaching down to the weakness and ignorance of the uneducated, as night to night shows knowledge to the perfect, but in accordance with human things. I could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ I gave you milk, not meat (1 Cor 3:1–2).

Or, day, that is, Gabriel, to day utters speech, that is he tells the word of the Savior to the Blessed Virgin, but night, that is, the devil, to night shows knowledge, that is, to Eve. You shall be as gods, knowing good and evil (Gen 3:5).

Doctrine can be impeded in a second way by a difference in languages, but this doctrine is not impeded by this, since there are no speeches nor languages, that is, all the languages and nations that there are can be taught by the divine wisdom and power, and this happens either through the heavens or through the apostles.

But according to the reality it is said that there are no speeches nor languages where their voices are not heard, since the voices, or the preaching, or the doctrine of the apostles is heard by anyone.

But there is a twofold opinion about the speech of the apostles.

For some say that the apostles spoke one language but all others were able to understand them.

Against this is what the Apostle says, I thank my God I speak with all your tongues (1 Cor 14:18). Thus, there are no speeches in which the speech is not heard. Speeches signifies the principal tongues, but languages signifies the idiomatic variations in each tongue. Or languages are tongues, and speeches are the ways of speaking.

Now there is a threefold way of speaking:

one is humble, in which we commonly speak;

one is colorful;

and another is rather ornate.

The first is appropriate for teaching;

the second for persuading;

and the third is for delighting. (Cf. Augustine, On Christian Doctrine 4.12.)

And the apostles spoke in each of these ways. For with the speech of lips, and with another tongue he will speak to this people (Isa 28:11).

Another obstacle to doctrine is the difference and distance in respect to location, since doctrine sometimes does not reach remote places; but this is not true about this, since their sound, that of the heavens or of the apostles, has gone forth into all the earth, since their doctrine is wherever the heavens teach.

But this is better said about the apostles, since he says the sound, that is, the fame, has gone forth, not “they have gone forth,” and their words unto the ends of the world. Sing to the Lord, for he has done great things; show this forth in all the earth (Isa 12:5). Going teach all nations (Matt 28:19).

And so he says, their words unto the ends of the world, since sound reaches a distant place, but words can only reach a nearby place. This is not true about the apostles; no indeed, for their words, that is, the distinctions of their sounds, have reached the ends of the world, either in some prophecies or through the fame of their miracles.

152. He has set his tabernacle in the sun. Above, the psalmist spoke about the heavens; here he discusses the sun to show forth the praise of the Creator.

And just as the apostles are understood by the heavens, so Christ is understood by the sun. Unto you who fear my name, the Sun of justice shall arise (Mal 4:2). And some prophecies speak of Christ under the figure of the sun, so he first puts down the figure through which he begins to explain the reality of Christ.

He describes three aspects of it:

first, the place of the sun;

second, its motion: he, as a bridegroom;

and third, its effect: there is no one that can hide himself.

First, it should be known that Jerome has a different text: he has placed the tabernacle of the sun in them, as if to say, “And so the heavens show forth.” And, he has placed the tabernacle of the sun for them, that is, he has located it in the heavens. The tabernacle is placed appropriately, since this world is the place of wayfarers, those not living in a set place, since they are in constant motion.

Now our text has, he has set his tabernacle in the sun. As the house of any lord stands beautifully in the city or in the country, so the tabernacle of God is seen beautifully in the heavens, and so he says, he has set his tabernacle in the sun, as if to say, “The sun is his tabernacle.” Not that God is contained in a place, but since, as Dionysius says, the sun most greatly represents the goodness and power of God or the divine. (Dionysius, The Divine Names 4 (Patrologia Graeca [Migne], 3:698).)

He says two things about the movement of the sun from the end of heaven.

Notice that he speaks about it coming from heaven as at the point of its motion, which is the end of night and the beginning of day.

And since it is the end of night, it is nothing but the hidden becoming manifest, since the sun does not begin to be when it rises, but it then becomes manifest. And so he likens it to a bridegroom coming forth from his wedding chamber, since just as the bridegroom is hidden in the wedding chamber, so the sun is hidden during the night. So he says, as a bridegroom coming out of his bride chamber.

Now, he describes four things to do with it as it marks the beginning of the day:

its property or effect,

its greatness,

its speed,

and the regularity of its motion.

He describes its property, since night indicates sadness, but day indicates joy. In the evening weeping shall have place, and in the morning gladness (Ps 29:6). And so he says, he has rejoiced.

He describes its greatness, since it is the greatest among all particular physical things, and so he says, as a giant.

He describes its speed, so he says, to run.

He describes its regularity, so he says, the way, since it does not depart from the regularity of its way, as the other planets do.

And the expression, from the end of heaven, can be explained in a similar way.

Now, what is said here can be understood in two ways.

One way is that, according to astronomers, there are two points, namely the height of the heavens, where the sun is when it is at noon, and the opposite point, which is the corner of the earth, where the sun is in the middle of the night. This is what he refers to when he says, his going out is from the end of heaven, according to those who begin the day in the middle of the night, and his circuit even to the end thereof, even to the corner of heaven where it is at noon.

But if it refers to only one end point, it is the one point where the sun is at noon. And this is because, according to many astronomers, days are calculated from the middle of the day, as if to say, “Its course, namely that of the sun, is from the point of noon, even to the same place.” The sun rises, and goes down, and returns to his place (Eccl 1:5).

Its effect is shown, where he says, and there is no one who can hide himself from his heat as if to say, “The sun at noon so scorches the earth, and is so hot that in many places man can scarcely stand it.” At noon he burns the earth, and who can abide his burning heat? (Sir 43:3).

According to the reality signified, this signifies the mystery of Christ.

First, it signifies his conception;

second, his nativity;

third, his life’s course;

and fourth, his Ascension.

His conception is signified when it is said, he has set his tabernacle in the sun. It is customary to understand “body” by “tabernacle.” I know that the laying away of this my tabernacle is at hand, according as our Lord Jesus Christ also has signified to me (2 Pet 1:14). We who are in this tabernacle do groan (2 Cor 5:4). Therefore, when he says, he has set his tabernacle in the sun, it means he placed his body in the sun, that is, in the Blessed Virgin, who was in no way obscured by sin. (Cf. ST III, q. 27, aa. 1 and 4.) You are all fair, O my love, and there is not a spot in you (Song 4:7).

Or, there are three qualities in the sun. It shines, it heats, and it marks the changes of time. He has set his tabernacle in the sun, that is, as manifest, since through the assumption of a body, the invisible has been made visible. And the Word was made flesh, and dwelt among us (John 1:14). Likewise: he has set his tabernacle, that is, his body, since it as passible, in the sun, that is, in the heat. Surely he has borne our infirmities and carried our sorrows (Isa 53:4). Also, he subjected himself to change and he who as God was eternal was made temporal as man. My times are in your hands (Ps 30:16).

Or, his tabernacle is the Church. Behold the tabernacle of God with men (Rev 21:3). He has set it in the sun, that is, as manifest. A city seated on a mountain cannot be hid (Matt 5:14).

His nativity is signified when it is said, he, as a bridegroom coming out of his bride chamber. The bridal chamber is the virginal womb from which he comes forth as a spouse, since in it he espoused human nature in a perpetual union. So in death his divinity remains united to the soul and body. I will espouse you to me in faith (Hos 2:20).

The course of his life is described as with joy. So, he has rejoiced, interiorly with spiritual joy, since neither death nor any sadness in his sensuality can disturb him, since even in the Passion he experienced joy. (Cf. ST III, q. 46, a. 8.) He shall not be sad, nor troublesome (Isa 42:4), since no sadness from the sadness of the sensuality touched the higher parts; nevertheless, the whole suffered according to what belonged to nature, but not according to what was conversing with God.

Likewise he is described as great since he is as a giant, of two substances, since he is great in respect to his divine nature—who is the great God like our God? (Ps 76:14)—and it is said of his human nature, he shall be great (Luke 1:32).

He is also described as having speed, since our salvation was accomplished in a little time; so he says, to run the way. He went about doing good and healing (Acts 10:38), as if quickly.

153. His going out is from the end of heaven. Here he foretells the Ascension, and he makes three points about it.

First, he describes the need for it;

second, its end;

third, he describes its due effect.

The first is when he says, his going out is from the end of heaven. It is natural for each thing to tend towards the place connatural to it. The highest place belongs to that which has the highest nature. Christ was born from the Father having the highest nature. He who descended is the same also who ascended (Eph 4:10).

And so he says, his going out is from the end of heaven, namely, through eternal generation. And he says, from the highest end, not from the ethereal or empyrean heaven, or any other, but from the Trinity, since he is consubstantial with the Father, the same in essence.

Afterwards, he describes the end. Therefore, he says, and his circuit even to the end thereof. I came forth from the Father, and am come into the world; again I leave the world, and I go to the Father (John 16:28).

Next is the effect: and there is no one who can hide himself from his heat. He gave gifts to men (Eph 4:8). Likewise: he ascended above all the heavens, that he might fill all things (Eph 4:10). When the sun is high, it heats everything. So Christ ascending sent the Holy Spirit to his disciples; so he says, there is no one who can hide himself from his heat. The Holy Spirit heats: his lamps are fire and flames (Song 8:6).

But surely many do not receive his heat?

It must said that, just as it is with the material sun, so it is with the Holy Spirit. Now many hide themselves and so do not receive the heat of the sun, but on its part, the sun offers itself to all. So the Holy Spirit is poured out everywhere, and he seeks to be received by all, unless someone hides himself by malice.

Or, there is no one who can hide himself from his heat, since, although a sinner does not receive him, nevertheless he cannot hide himself so that he is not known by him. Hell and destruction are before the Lord (Prov 15:11).

154. The law of the Lord is unspotted. Above the psalmist treated the general teaching which takes place through creatures; now he treats the special teaching brought about through the law.

And he discusses two aspects of this.

First, he sets down the praise of the law.

Second, he treats the sins which are committed against the law, at who can understand sins?

And, appropriately, after the mystery of Christ, he treats the Old Law, since it is fulfilled through Christ and the New Law, which is given through him.

And he makes two points in regard to this.

First, he shows the goodness or rightness of the law;

second, its sweetness or lovableness, at more to be desired.

He makes three points concerning its goodness.

First, he praises the law in general.

Second, he praises those things which are contained in it, at the testimony of the Lord.

Third, he praises those things which are connected to the law, at the fear of the Lord.

Now it should be considered that two things are said of the law of the Lord: that it is unspotted, and that it is converting. And this can refer to either Law, the New or the Old. These point to their difference from human law in which certain illicit things are permitted, such as usury and prostitution, for it cannot correct everything. (Cf. ST I-II, q. 95, a. 3; II-II, q. 10, a. 11.) But the law of the Lord is not like this, but is unspotted, that is, excluding all evil. The words of the Lord are pure words (Ps 11:7). You shall not find iniquity in my tongue, neither shall folly sound in my mouth (Job 6:30).

Likewise, human law does not touch upon anything except what belongs to human judgment, that is, only the exterior. (Cf. ST I-II, q. 91, a. 4.) Man sees those things that appear, but the Lord beholds the heart (1 Sam 16:7). And so human law draws back after the exterior, although divine law converts the heart to God, and so he says, converting, not only exterior actions but also souls.

The Old Law accomplished this imperfectly, but the New Law perfectly, since the Old Law restrained through temporal punishments, which check the hand, but the New Law restrains through eternal punishments, which check the heart. (Cf. ST I-II, q. 91, a. 5.)

Now there are three things contained in the law:

testimonies,

judgments,

and precepts.

It contains testimonies because the divine law necessarily proceeds according to some belief. He who comes to God must believe that he is (Heb 11:6). And so testimonies through which the right faith of a man can be demonstrated are necessary, and so there are both testimony and ceremonies in it. And he speaks about these two, since the testimonies or precepts are in some way faithful and they supply wisdom.

Now human doctrines are not faithful, nor do they supply wisdom. They are not faithful because in ancient times they set in their laws certain false things that seemed to them to be useful to the civic community, such as that certain men were born from the gods so that they might grow to have great souls, and that those ruling well were transformed into gods, so that they might devote themselves to the good of the republic.

But the testimony of the Lord, that is, the doctrine or divine command, is faithful, that is, it has what it true, but the other—namely, their doctrine—is false. Your testimonies, Lord, have become exceedingly credible (Ps 92:5). And so that law orders those things which are in this life only, but the divine law orders for the future life. The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Rom 8:18).

Testimonies are properly said to be those things in the law which plant in the heart of those subject to the authority of the one commanding, so that they obey the precepts. They are that God is one, and that he is the creator of heaven and earth, and this sort of thing.

And since the ceremonial precepts are given on the divine authority alone, they can be called testimonies. Now, the moral precepts are grounded in the obligation of every virtue; the juridical precepts are founded in the obligation which exists among men because of an agreement.

Now this human law is not outstanding in wisdom, although there is a certain wisdom in human things, where there is some truth, such as philosophical truth; and indeed there is the wisdom which the priests practiced in the temple, and this is false; and this was proposed to many, but the philosophical to few. But the divine is to little ones because it was given to the people. For this is your wisdom, and understanding in the sight of nations (Deut 4:6).

Or it is to little ones, that is, to the humble. You have hid these things from the wise and prudent, and have revealed them to the little ones (Matt 11:25).

The justices of the Lord are right, rejoicing hearts, or those judgments which are spoken about: if any man steal an ox or a sheep, and kill or sell it, he shall restore five oxen for one ox, and four sheep for one sheep (Exod 22:1). The path of the just is right to walk in (Isa 26:7). It is joy to the just to do justice and dread to those who work iniquity (Prov 21:15).

And he says two things about these:

that they are right,

and that they are pleasing.

They are right, since they contain justice. What is right is said to be just: all my words are just; there is nothing wicked nor perverse in them; they are right to those who understand (Prov 8:8–9).

They are pleasing, neither severe nor disturbing, since they are made with equity; so he says, rejoicing hearts, because of equity and the hope of reward. I will rejoice at your words (Ps 118:162).

Now, the moral precepts are lightsome and illuminating; so he says, the commandment of the Lord is lightsome, enlightening the eyes.

It is called lightsome, since through it, something becomes manifest and evident, as here: you shall not kill; you shall not commit adultery; you shall not steal (Luke 18:20; Deut 5:17–19), and similar things. They have a clarity, so that whoever keeps them says, the commandment is a lamp, and the law a light (Prov 6:23).

It is called a precept because it is required by the command of a superior, and it is about what must be done, and brings about an obligation to do it in the one commanded.

Now, an obligation can exist from the divine rule, which we are required to follow; and then, that without which the order of reason cannot be followed falls under obligation; or there can be an obligation from the authority of the one commanding, whom we are required to obey; or an obligation may exist because of the end, which we completely desire, which is put before us, and so that falls under that precept without which we cannot remain subject to the one commanding or without which we cannot tend towards the intended end. For it is called a precept from the phrase “precisely taken,” namely, to be done as though we are bound to do precisely that.

So such a precept is enlightening the eyes, of the reason, which eyes grow dark through the desire for external things and the lust of interior passions, and the precept of the Lord removes this, and so is enlightening the eyes. Enlighten my eyes that I never sleep in death (Ps 12:4).

155. The fear of the Lord is holy. Here, he describes some things connected to the law, one of which belongs to us, namely, fear, which leads us to keep the precepts. Fear God, and keep his commandments (Eccl 12:13).

And he says two things about this fear.

First, he calls it holy.

Second, he calls it enduring.

Now every fear is caused by love, since a man fears to lose what he loves. (Cf. ST II-II, q. 125, a. 1, resp.) And so, just as there is a twofold love, so there is a twofold fear, since there is a holy fear, which is caused by holy love, and one which is not holy, which is caused by an unholy love.

Holy love is that by which God is loved. The charity of God is poured forth in our hearts, by the Holy Spirit, who is given to us (Rom 5:5).

This holy fear does three things.

First, it fears to offend God.

Second, it refuses to be separated from him.

Third, it subjects itself to God through reverence, and this fear is called chaste and filial.

The unholy fear is that which is caused by an unholy love, which is that of the world or of oneself, and such unholy love causes two types of unholy fear:

servile fear, which comes from love of self,

and worldly fear, which comes from love of the world. (Cf. ST II-II, q. 19, a. 2.) Fear not those who kill the body (Matt 10:28).

Psalm 33:10 is about holy fear: fear the Lord, all you his saints, for there is no want to them that fear him. Worldly fear cannot last except when in the world; servile fear remains in the evil forever, but holy fear endures in the good. The psalm speaks about this: the fear of the Lord is holy, enduring forever and ever.

But on the contrary: perfect charity casts out fear (1 John 4:18). It must be said that charity casts out servile fear, but filial fear remains in two ways in the fatherland.

First, it remains in regard to its reward: the patience of the poor shall not perish forever (Ps 9:19). It is not that patience is exercised there, since there are no troubles, but its fruit (and so also the fruit of fear) remains: with him who fears the Lord, it shall go well in the latter end, and in the day of his death he shall be blessed (Sir 1:13).

Or it remains in regard to its action—not that one fears to offend, since there one does not fear sin or separation, but it remains as reverence, because they do submit themselves to God, not daring to consider themselves equal to him. The pillars of heaven tremble, and dread at his nod (Job 26:11).

There is another which belongs to God, namely his judgment, because he is said to execute justice. Until justice be turned into judgment (Ps 93:15). And this happens when he punishes or rewards, and so the judgments of the Lord are said to be true and justified. They are true because of their rectitude, since there is always truth in them: the judgment of God is according to truth, against those who do such things (Rom 2:2). For they do not follow human testimonies, but are said to be justified in themselves, since they do not follow any higher law than that in themselves.

Or they are justified in themselves, since these judgments of the Lord show manifest justice. And he will bring forth your justice as the light, and your judgment as the noonday (Ps 36:6).

156. More to be desired than gold. Above, the psalmist commended the divine law because of its rectitude; here he commends it for its sweetness and pleasantness.

He makes two points about this.

First, he gives the praise.

Second, he gives evidence for such praise, at for your servant keeps them.

He places the law above the desire for all the things of the world. Now, among worldly things are desired exterior riches and bodily pleasures. And the delight of the law of God is above these.

In regard to the first, these things are said to be more to be desired than gold and many precious stones. Wisdom is better than all the most precious things and whatever may be desired cannot be compared to it (Prov 8:11). Therefore have I loved thy commandments above gold (Ps 118:127). And he touches on these two things which men desire, so he says, than gold, and pomps, so he says, precious stones. Precious stones have no use except appearance, so here, many can be applied either to the stones, or to their preciousness.

In regard to second, he says, and they are sweeter than honey and the honeycomb. How sweet are your words to my palate! More than honey to my mouth (Ps 118:103). He speaks of honey and the honeycomb as examples of bodily pleasures. Honey is extracted from the wax, but the comb is the honey and the wax. Bodily pleasures are sometimes manifest, as honey is; sometimes they are hidden and so sweeter, as the comb is. Stolen waters are sweeter, and hidden bread is more pleasant (Prov 9:17).

Or, by the honeycomb, the Old Testament is understood, in which the truth is found in the figures just as honey is in the comb. By honey is understood the New Testament, where the truth is manifest.

But is it really possible that spiritual pleasures are more delightful? (Cf. ST I-II, q. 31, a. 5.) It must be said that they are, and there are three reasons why.

The first is because of the delightful good, which is a stronger good, and because the cause of the delight is a greater good, it is therefore more delightful.

The second is because of the power of delighting, since the intellectual power is stronger than the sensitive.

The third is because of the way of delighting. Bodily delights consist in becoming and in change, as happens with food and other things. Now, change belongs to things that are imperfect, and indeed implies the future and the past, since the whole is not possessed at the same time. Spiritual delights are not in motion, since they consist in loving and knowing the good, which does not change.

Now, the others may be desired more accidentally, because some people have strong senses but are lacking in intellect.

Or, the text means that holy men desire the precepts of God more than themselves. And the saints are signified by gold and precious stones. Now if any man build upon this foundation, gold, silver, precious stones (1 Cor 3:12). Then honey and the honeycomb signify those who are far from the things of the world, but those are the comb who still delight in the things of the world, and these, since they are not entirely distant, love themselves more than the precepts, but the others love the precepts more than themselves.

And this is shown in two ways:

first, by experience;

and second, from the effect.

It is known by experience, when he says, for your servant keeps them, as if to say, “I am able to say that they are sweet, since I have tested them, for I love and experience them.” Now, there can be no testimony except from one who has experience. If any man do his will, he shall know of my doctrine, whether it is of God, or whether I speak of myself (John 7:17). My foot has followed his steps (Job 23:11).

From the effect—that is, from the reward—he proves the same thing, where he says, in keeping them there is a great reward. Be glad and rejoice, for your reward is very great in heaven (Matt 5:12).

And he does not say, for keeping them, but in keeping them, since the very keeping is itself the great reward, namely, glory and cleanness of heart. For our glory is this, the testimony of our conscience (2 Cor 1:12). And so the law is praised for its honorableness when he says, in keeping them there is a great reward, since the honorable is the same as virtue, and it is desirable for its own sake.

157. Who can understand sins? Here he prays for the sins of those who disregarded the law.

First, he discusses hidden sins.

Second, he asks for their remission, at from my secret ones cleanse me, O Lord**.

Third, he gives the reason for his request, at if they shall have no dominion over me.

Therefore, he says we frequently sin against the law, but who knows his sins? As if to say, “No one.”

There are three things to be said about hidden sins.

First is that sin blinds the eyes of sinners, so they cannot easily recognize light sins. Their own malice blinded them (Wis 2:21).

Second is that there are many sins. Evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see (Ps 39:13).

Also, they are subtle. They are multiplied above the hairs of my head (Ps 39:13), because of their subtlety, but they are not called sins but delicts.

Sin is twofold.

There is a sin of transgression, and it is more easily known, since man knows when he has acted evilly.

There is also that of omission, and this is difficult to recognize since obligations do not always bind a person but only do so in a particular time and place. Consider: it is difficult to affirm when the time and place is and when alms should be given and how and where.

Afterwards, he discusses the remission of sins. And there are two kinds of sin.

One is that which we have received from the beginning, and this is chiefly original sin and that which comes from the corruption of the fomes, such as carnal sins, and these dirty the soul since they join it to earthly things. And so he says, from my secret ones cleanse me, O Lord, that is, from those things that come forth from this hidden root, or which are done in secret, or which arise from a secret desire. The things that are done by them in secret, it is a shame even to speak of (Eph 5:12).

Sometimes they arise from another source, so he says, and from those of others spare your servant.

But surely the sins of one would not be imputed to another? The soul that sins, the same shall die (Ezek 18:4). It must be said that no, they would not be when they completely belong to another. But when they pass to you by imitation—he who touches pitch, shall be defiled with it (Sir 13:1)—or by persuasion, or by consent: my son, if sinners entice you, consent not to them (Prov 1:10), or by hiding the due time and place, then they are yours and are imputed to you. Not only those who do them, but those also who consent to them that do them (Rom 1:32). And this especially applies to prelates when they knowingly hide the sins of their subordinates.

And he says, spare your servant, since these appear to arise in us because of the divine wrath in that occasions of such sin are given to us.

Or save us from those of others, proud men. The children that are strangers have lied to me (Ps 17:46).

158. If they have no dominion over me. Here he gives the reason for his petition.

First, on the part of David, he asks for freedom from evil.

Second, he asks for perfection in the good: and the words . . . shall be such as may please.

Now he asks for freedom from evil. And he asks for this in two respects:

from that of the future

and from that of the past.

Therefore, he says, if they shall have no dominion, or sins shall not dominate: in the morning I put to death all the wicked of the land, that is, all sins which are said to be the land because of the many properties of earth, that I might cut off from the city of the Lord all the workers of iniquity (Ps 100:8), that is, iniquitous deeds.

Or: they have dominion, namely, the proud.

Or: others, that is, sinners or demons who are said to dominate when they lead to consent. Whosoever commits sin is the servant of sin (John 8:34).

Therefore, if they shall have no dominion over me, then shall I be without spot, that is, I will keep myself without stain of mortal sin, if not venial. What is man that he should be without spot? (Job 15:14).

About the past he says, and I shall be cleansed from the greatest sin. If your sins be as scarlet, they shall be made as white as snow (Isa 1:18). If you will put away from yourself the iniquity that is in your hand, and let not injustice remain in your tabernacle, then you may lift up your face (Job 11:14–15).

Or the greatest is pride, which is the beginning of all sin. There is no greater sin than to fall away from God (Sir 10:14), and this takes place through pride. So the sin which comes from pride is more powerful than that which comes about through ignorance or from weakness, for pride is the beginning and cause of all sin, and he who avoids it is truly spotless.

Afterwards, he describes what pertains to perfection in the good.

And first is the mouth, so he says, and the words of my mouth shall be such as may please. While a man is in sin his speech does not please God. Praise is not seemly in the mouth of a sinner (Sir 15:9). But to the sinner God has said, “Why do you declare my justices, and take my covenant in your mouth?” (Ps 49:16).

Likewise, he describes the perfection of heart which seeks to please God, so he says, and the meditation of my heart always in your sight, that is, before the angels, or you who see the interior and observe the conscience.

And I say this, since you, O Lord, are my helper, in doing good, and my redeemer, in defending against evils. Return to me, for I have redeemed you (Isa 44:22).