Psalm 19 — May the Lord hear you in the day of tribulation

^19:1^ Unto the end. A psalm for David. ^19:2^ May the Lord hear you in the day of tribulation; may the name of the God of Jacob protect you. ^19:3^ May he send you help from the sanctuary and defend you out of Zion. ^19:4^ May he be mindful of all your sacrifices and may your whole burnt offering be made fat.

^19:5^ May he give you according to your own heart and confirm all your counsels.

^19:6^ We will rejoice in your salvation, and in the name of our God we shall be exalted.

^19:7a^ The Lord fulfill all your petitions; now have I known that the Lord has saved his anointed.

^19:7b^ He will hear him from his holy heaven; the salvation of your right hand is in powers. ^19:8^ Some trust in chariots, and some in horses, but we will call upon the name of the Lord our God.

^19:9a^ They are bound and have fallen, but we are risen and are set upright.

^19:9b^ O Lord, save the king and hear us in the day that we shall call upon you.

159. In the preceding psalms, deliverance from persecution was treated, and he gave thanks for his deliverance; now here, having been delivered, or living in the hope of being delivered, he asks for greater things to be accomplished.

Therefore, this psalm is divided into two parts.

In the first part, he puts down his petition for exaltation.

In the second part, he records a promise: in your strength, O Lord (Psalm 20:2).

He makes three points regarding his petition for exaltation.

First, his petition is put forth.

Second, his hope of being heard is given, at now have I known.

Third, the conclusion to the psalm is put down, at O Lord, save.

He does two things in making his petition.

First, he puts forth his petition against evils;

second, for progress in the good, at may he repay you.

This psalm proceeds in a different way from the ones before it. In the others, the psalm is begun as a prayer of David asking on his own behalf, but this one begins like the prayer of others for him.

And although, according to the literal sense, those things which are said do apply to David to some extent, nevertheless they properly and truly pertain to Christ.

According to the mystical sense, however, they pertain to the Church and the just man.

However they are understood, the psalm does two things in this part:

first, the hearing of the prayer mentioned;

second, the reason for its being heard is given, at may the Lord hear you.

Therefore, he says, O David, or O Christ, may the Lord hear you. May he hear your prayers (2 Macc 1:5).

May the Lord hear you. David suffered tribulations, and Christ also did in his Passion, and so he says, in the day of tribulation or of rebuke. This day is a day of tribulation, and of rebuke, and of blasphemy (Isa 37:3). And in this Christ was heard for himself and for others. In the days of his flesh, with a strong cry and tears, offering . . . he was heard (Heb 5:7). And the just man says, in my trouble I cried . . . and he heard me (Ps 119:1).

Now, there are three causes which make a prayer one that is heard.

First is the divine goodness.

Second, the suffrages of the saints.

Third is one’s own merit, since, as is said, God does not hear sinners, but if a man be a server of God . . . him he hears (John 9:31).

A reason for hearing is put down, where he says, may the name of the God of Jacob protect you. This is the first cause, that is, because of his own name—that is, because of his own goodness.

May he protect you, if it pertains to Christ. But, if it pertains to others, can be read this way: may the name of the God of Jacob protect you who are praying. He adored God when he appeared to him in Bethel (Gen 28:12–22). This is the God of Jacob, who leads the earthly to heaven, and who from the heavens helps the earthly. Therefore, may this one protect you. The name of the Lord is a strong tower (Prov 18:10). You shall protect them in your tabernacle (Ps 30:21). Almighty is his name (Exod 15:3), he who is able to save. It is also a name of mercy: holy, that is, merciful, is his name (Luke 1:49). Your name is as oil poured out (Song 1:2). Therefore, we are protected by the power and mercy of God. In the shadow of his hand, he has protected me (Isa 49:2). Protect me under the shadow of your wings (Ps 16:8).

The second cause is may he send you help from the sanctuary that is, from the assembly of the saints.

And the assembly of the saints is twofold.

One is reigning with God in glory;

another is fighting upon earth;

and we are helped by both, since the angels intercede for us. We have an advocate (2 John 1:1), namely, the assembly of the angels. The smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel (Rev 8:4). Smoke comes from moisture and heat.

Likewise, Christ, who is their king, assists us. Coming to God through him, to make intercession for us (Heb 7:25). And so he says, may he send you help from the sanctuary, that is, from the Incarnate Son, who is called the sanctuary according to the anagogical sense. The Holy which shall be born of you shall be called the Son of God (Luke 1:35). The saint of saints may be anointed (Dan 9:24).

Or it is from the sanctuary, that is, from Christ who suffered, since he sanctified himself for us in his Passion. For them do I sanctify myself, that they may be sanctified in the truth (John 17:19). Tomorrow, when the sun shall be hot, you shall have relief (1 Sam 11:19).

Or, may he send you help from the sanctuary, from the assembly of the blessed. But you dwell in the holy place (Ps 21:4).

And defend you out of Zion. Zion, that is, the watchtower—that is, the citadel of David where the ark was. Then God was worshipped there, as if to say, “By the prayers of those who, in this world, fix their gaze on heavenly things, may he defend, that is, may he make you safe.”

Or, conversely, from the sanctuary could be the assembly of those who are in the world, and from Zion, those who are in glory, may he defend you**.

Or, may he defend you by the prayers of all those who are from the sanctuary, that is, those who are in the active life, and from Zion, those who are in the contemplative life.

The third cause is that their works are pleasing to God, so he says, may he be mindful of all your sacrifices. Every good work is like a sacrifice, since all should be offered to God. Do all to the glory of God (1 Cor 10:31). Therefore, all our works are some sort of sacrifice, either almsgiving—do not forget to do good, and to impart; for by such sacrifices God’s favor is obtained (Heb 13:16)—or fasting: present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service (Rom 12:1).

In the Old Testament, some sacrifices were made which were not totally burnt but only partly, and part was taken for the use of the one offering, such as the peace offerings. Certain sacrifices which were totally burnt were called most holy. These were called the holocaust from the word holos, which means whole, and kauma, which means incense. And so there are two kinds of good works. There are some which are called sacrifices when someone dedicates some of his goods to God, such as when someone who is married abstains for a period of days. A time to embrace, and a time to be far from embraces (Eccl 3:5). But when something is given completely with nothing reserved for oneself, or one is totally continent, it is called a holocaust. So he says, may he be mindful of all your sacrifices. Psalm 50:19 says: a sacrifice to God is an afflicted spirit.

And may your whole burnt offering be made fat, that is, acceptable to God. The oblation of the just makes the altar fat, and is an odor of sweetness in the sight of the Lord (Sir 35:8). And he says, fat, because a holocaust is burnt and gives forth an odor because the fat has a stronger odor. And he who offers a more devoted sacrifice is that much more acceptable.

This can be applied to the sacrifice of Christ, who offered himself totally on the altar of the Cross. And so, may he be mindful, that is, he makes us remember his Passion and death. Remember my poverty, and transgression, the wormwood, and the gall (Lam 3:19).

Or it means, may he be mindful of our good works, which we have sacrificed to him.

160. May he give you. Above, the psalmist asked in prayer for his advancement in the good that he desired exteriorly; here he asks for that good which is desired interiorly.

He makes two points about this.

First, he asks for the fulfillment of what he seeks.

Second, he gives the reason, at we will rejoice.

He asks for the fulfillment of what he seeks in two steps.

First, he asks for that which is within the interior motion of the soul as it desires the end.

Second, he asks that his counsel about the things which lead to the end be fulfilled, at and all your counsels.

Therefore, he says, may he give you according to your own heart, that is, according to the desire for the end, as if to say, “May he lead you to the end which you intend, which should be God.” To the just their desire shall be given (Prov 10:24).

And confirm all your counsels, that is, about those things which are ordered to the end, for our counsels are weak, since we are not able to foresee all things. The thoughts of mortal men are fearful, and our counsels uncertain (Wis 9:14). But it is God who strengthens us by directing our counsels, which should be seeking the eternal—ask . . . that your joy may be full (John 16:24)—and by giving us the ability to fulfill our counsels. But he disappoints the counsels of the wicked (Job 5:13).

161. We will rejoice in your salvation. Here he puts a reason for being heard. God freely gives goods to those who communicate them to others, ministering the same one to another (1 Pet 4:10). And so there is a reason for being heard when the goods which are asked for will be communicated to others.

And this is so first in regard to the rejoicing of many, as though, since we have been exalted, we will rejoice in your salvation, not in our own. Gregory has, it is just that he who abandoned God to seek joy in himself should always find grief in himself. (Gregory the Great, Moralia, sive expositio in Iob 12.22.27 (Corpus Christianorum Series Latina, 143A:646).)

And in the name of our God we shall be exalted, through invoking him who has exalted you. In all things you did magnify your people, O Lord, and did honor them, and did not despise them, but did assist them at all times, and in every place (Wis 19:20). And so he says, we shall be exalted, that is, we shall be made great.

162. The Lord fulfill all your petitions. Here he treats outward petitions. And this is when God hears that for which we ask, because Christ has made many petitions for us. Now, I have known . . . I have prayed for them (John 17:7, 9).

Here he describes the hope of being heard, and he says, considering that you have multiplied your goods, now have I known that the Lord has saved his anointed. So this is understood either about Christ, through whom many are saved, or about David, who was saved through predestination.

Now, as though now, before it takes place. Of which salvation the prophets have inquired . . . foretelling those sufferings that are in Christ, and the glories that should follow (1 Pet 1:10–11).

And it is not only that he saved Christ Jesus by reviving him from death—nor will you give your holy one to see corruption (Ps 15:10)—and so by saving the head saved the members, but he also heard him, namely, Christ praying for his members. Father . . . I know that you always hear me (John 11:41–42).

Or, it refers to David.

163. He will hear him from his holy heaven. Here, his power of hearing is praised.

First he describes the power;

second, he describes the proof of the power, at some trust in chariots.

Many forces are called powers. The strong work of one dominating is a power. And it can be applied to men if the sense is the salvation of your right hand, by which you save Christ and us through him, is shown in powers, that is, in every place where he is strong and powerful in us.

Or it can be applied to God, and so the salvation of your right hand is in powers, that is, in the greatness of your power. Who brings out those who were bound in strength (Ps 67:7).

And he says, right hand, since the salvation of God is twofold.

One is that of the left hand, when he saves in regard to temporal things by generosity with temporal goods. Men and beasts you will preserve, O Lord (Ps 35:7).

The other salvation is that of the right hand, which is eternal, by which he saves the just by giving gifts to them. God rendered the reward of their holy labors (Wis 10:17).

Afterwards, he gives the proof of his strength.

First, he describes the differences in the faith and glory found among men.

Second, he describes the outcome of both, at they are bound.

For there are two types of men.

Some put their whole hope in secular power, against whom it is said, cursed be the man who trusts in man (Jer 17:5). The just shall see . . . and laugh (Ps 51:8).

Some put their trust in God: it is good to trust in the Lord (Ps 117:9).

And so he says, some trust in chariots, and some in horses, as if to say, “Some trust in secular power,” about whom it is said, some trust in chariots, and some in horses.

Or it refers to war or to triumphs, since some fight in chariots, some on horses. For Pharaoh went in with his chariots and horsemen (Exod 15:19).

Or it is said in regard to triumphs, and then they are not trusting but glorying, since, according to the gloss, there were two types of ancient triumphs:

one major,

the other minor. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:218).)

The first was called “laureate,” since the victor was crowned with laurel, and this took place in a chariot.

The second was called an “ovation,” and it took place on a horse. As if to say, “Some glory in great triumphs, some on horses,” as at an ovation. Ovo, which means “I rejoice,” is the same word as egg, and it comes from boys who would rejoice when they were given an egg. But we shall be exalted, that is, we will glory in the name of the Lord.

“Triumph” comes from “three” and “phonos,” which means sound, since three sounds reverberated when there was a display of victories.

The first was the whole people showing recognition to him.

The second was all the captives with bound hands following the chariot.

Third, clothed with the tunic of Jove, he himself sat in the chariot which was drawn by four white horses, and so he was brought to the Capitol. But there was a servant placed with him in the chariot who beat upon him saying, “Know yourself.”

164. They are bound. Here is described a different outcome—the outcome of the wicked.

Jerome has, curved inwards, and then it is clear that their way is curved towards a fall, and so the power of the world fails little by little.

Or, they are bound, because temporal goods bind, and especially sinners. The creatures of God are turned to an abomination . . . and a snare to the feet of the unwise (Wis 14:11), that is, of sinners.

So he says, and have fallen, because they are eventually spent. They shall fall, and shall be broken in pieces, and shall be snared, and taken (Isa 8:15).

Likewise he shows the outcome of God’s power, since he says, we are risen little by little. I am fallen; I shall arise, when I sit in darkness, the Lord is my light (Mic 7:8).

We are set upright. So just as bending is a way towards falling, uprightness is a way towards a righteous state. And this belongs to holiness.

165. O Lord, save the king. The conclusion of the whole psalm is put here. This seems to tend towards two interpretations, that he asks either for Christ in reality or for Christ figuratively.

In regard to the first he says, O Lord, save the king, that is, Christ.

Or it is for David. And so he intercedes for those praying. Hear us in the day that we shall call upon you. As Psalm 137:3 says, in whatever day I shall call upon you, hear me.