Psalm 24 — To you, O Lord, have I lifted up my soul

^24:1^ Unto the end, a psalm for David. To you, O Lord, have I lifted up my soul. ^24:2^ In you, O my God, I put my trust; let me not be ashamed. ^24:3a^ Neither let my enemies laugh at me,

^24:3b^ for none of those who wait on you shall be confounded.

^24:4a^ Let all those be confounded who do unjust things without cause.

^24:4b^ Show, O Lord, your ways to me, and teach me your paths. ^24:5^ Direct me in your truth, and teach me, for you are God my Savior and on you have I waited all the day long.

^24:6^ Remember, O Lord, your bowels of compassion and your mercies that are from the beginning of the world.

^24:7^ The sins of my youth and my ignorance do not remember. According to your mercy remember me, for your goodness’s sake, O Lord.

^24:8a^ The Lord is sweet and righteous;

^24:8b^ therefore, he will give a law to sinners in the way. ^24:9^ He will guide the mild in judgment; he will teach the meek his ways. ^24:10^ All the ways of the Lord are mercy and truth to those who seek after his covenant and his testimonies.

^24:11^ For your name’s sake, O Lord, you will pardon my sin, for it is great.

^24:12^ Who is the man that fears the Lord? He has appointed him a law in the way he has chosen. ^24:13^ His soul shall dwell in good things and his seed shall inherit the land. ^24:14^ The Lord is a firmament to those who fear him and his covenant shall be made manifest to them.

^24:15^ My eyes are ever towards the Lord, for he shall pluck my feet out of the snare. ^24:16^ Look upon me, and have mercy on me, for I am alone and poor.

^24:17^ The troubles of my heart are multiplied; deliver me from my necessities. ^24:18^ See my abjection and my labor, and forgive all my sins.

^24:19^ Consider my enemies, for they are multiplied, and have hated me with an unjust hatred.

^24:20^ Keep my soul, and deliver me; I shall not be ashamed, for I have hoped in you. ^24:21^ The innocent and the upright have adhered to me because I have waited on you.

^24:22^ Deliver Israel, O God, from all his tribulations.

211. Above, the psalmist describes the tribulations of Christ and the divine help; here he adds a prayer.

And he makes two points about this.

First, the prayer is put down;

second, the merits of the prayer: judge me O Lord (Ps 25:1).

He makes three points regarding the prayer.

First, the prayer is put forward.

Second, the trust from which the prayer was engendered is added, at sweet and righteous.

Third, he continues his prayer insistently, at my eyes.

He makes three points about the first.

First, he asks to be delivered from enemies.

Second, he asks to be directed in the good of justice, at your ways.

Third, he asks for his sins to be forgiven, at remember.

He makes three points in regard to asking for deliverance from enemies.

First, the preparation for prayer is put forward, following this: before prayer, prepare your soul (Sir 18:23).

Second, the petition is advanced: let me not be ashamed.

Third, the reason for the petition is added: for none of those who wait.

For there are two kinds of preparation for prayer.

It is either through the lifting up of the mind to God, since, as Damascene says, prayer is the raising of the mind to God. (John of Damascene, On the Orthodox Faith 3.24 (Patrologia Graeca [Migne], 94:1089).)

Or it is through the trust which he has in God.

In regard to the first, he says, to you, O Lord, have I lifted up my soul through contemplation, considering your goodness through love. Let us lift up our hearts with our hands to the Lord (Lam 3:41).

He prays according to the second because no one obtains unless he prays with trust. Let him ask in faith, nothing wavering (Jas 1:6). Let us go, therefore, with confidence to the throne of grace (Heb 4:16), or of his grace.

And so he says, in you, O my God, I put my trust. Such confidence we have through Christ towards God, not that we are sufficient to think anything of ourselves (2 Cor 3:4–5).

Afterwards, the petition is put forward, and he makes two points:

one which pertains to himself in himself;

and a second which pertains to himself in relation to his enemies.

In regard to the first, he says, let me not be ashamed.

Someone is ashamed because of three things:

when he is oppressed by the enemy,

or when his hope is frustrated,

or when he recognizes a sin which he has committed.

About this is, what fruit have you had, then, in those things of which you are now ashamed? (Rom 6:21).

About frustrated hope: hope confounds not, because the charity of God is poured forth (Rom 5:5).

So he says, neither let my enemies laugh at me, that is, may they not have the ability to laugh at me as they are ready to do. These are those whom we had some time in derision, and for a parable of reproach (Wis 5:3). The simplicity of the just man is laughed to scorn (Job 12:4).

212. In regard to himself in relation to his enemies, he says, for none of those who wait.

Here the reason for the petition is given, and it is twofold, as if to say, “I ask not to be ashamed and not to be laughed at.”

And first, he shows those to whom shame should not come.

Second, he shows those to whom it should, at let all those be confounded.

Therefore, in regard to the first, he says, for none of those who wait on you shall be confounded. Those who wait on him are those who wait for him with patience. If it should make any delay, wait for it, for it shall surely come (Hab 2:3). No one has hoped in the Lord and been confounded (Sir 2:11).

213. Let all those be confounded who do unjust things. Here he shows those to whom shame or blushing should come since they do unjust things.

Now there is a twofold shame: a good type and an evil type. There is a shame that brings sin, and there is a shame that brings glory and grace (Sir 4:25).

About the first, it is said, they are confounded because they have committed abominations (Jer 8:12). This shame is that of punishment and eternal damnation.

But he treats the good shame afterwards, or rather, they are not embarrassed by the good shame.

So, he treats here about either shame.

Now, if this is understood as about the evil shame, then it is not desired but predicted, as if to say, “All who do evil—that is, who persecute me—will be confounded.” Let them be confounded who persecute me (Jer 17:18).

They act without profit, since they cannot reach their goal in persecuting. They shall fight against you and shall not prevail (Jer 1:19).

Again: may all who do unjust things, that is, sinners, be confounded by their damnation.

They act without profit, that is, in their doing evil, since they distance themselves from God with this evil act and impede their intended end, that is, beatitude. Their works are unprofitable (Wis 3:11), or unfit.

It likewise can be understood about the good shame, and so he says, may they be confounded, desiring that they be converted to repentance. (Cf. ST II-II, q. 180, a. 3.)

214. Show, O Lord, your ways to me. Afterwards, he asked to be moved towards the good.

First, he puts down a petition;

and second, its reason, at for you are God.

Now, there is a twofold good:

namely, that of the active life,

and that of the contemplative life.

First, the good of the active life is described;

second, that of the contemplative life, at direct me.

In the active life, there is a twofold way of proceeding:

namely, in general, through the commandments,

and in particular, through the counsels.

In regard to the general, he says, show, O Lord, your ways to me. The ways of the Lord, by which approach is made to God, are the commandments. If you will enter into life, keep the commandments (Matt 19:17). He has walked in my commandments, and has done them, he is just, he shall live (Ezek 18:9 [cf. 17]). Through these ways the Lord comes to us, principally through the precept of charity. If you love me, keep my commandments (John 14:15). I do not know these ways, and so, show them to me in mind and in desire.

In regard to the first, it is said, your eyes shall see your teacher, and your ears shall hear the word of one admonishing you behind your back (Isa 30:20–21).

In regard to the second, he says, and your paths. A way is public and common, but a path is short and is not common, but is a certain shortening of the common way. So the counsels are ways to God, but are narrower and shorter. Stand on your ways, namely, keep the precepts, and ask the paths (Jer 6:16), that is, keep the counsels. Make straight the paths of God (Isa 40:3).

Two things pertain to the contemplative way:

first, that someone make good use of what is known to seek other things;

and that he learn what he does not know.

In regard to the first, he says, direct me in your truth, that is, according to the truth, as if your truth directs. Send forth your light and your truth (Ps 42:3).

And he says, and teach me, in regard to the second, not only through Scripture and creatures, but also interiorly. Everyone who has heard the Father and has learned comes to me (John 6:45).

For you are God my Savior. Here a reason for putting this petition forward is given, and it is twofold.

One is on the part of God;

another is on the part of the one asking.

On the part of God, it is that he is the Savior and the Creator of human salvation, which consists principally in the knowledge of the truth. Who will have all men be saved and come to the knowledge of the truth. There is one God, and one mediator of God and men Christ Jesus (1 Tim 2:4–5), the true Savior. A just Lord and a savior there is not besides me (Isa 45:21).

Likewise there is a reason on the part of the one asking, which is that I do not wait to be led by anyone besides you, for whom have I waited all the day long. Those who wait upon the Lord shall inherit the land (Ps 36:9). Let your heart take courage, and wait for the Lord (Ps 26:14).

215. Remember, O Lord. Here he asks for the remission of sins.

He makes two points here.

First, he gives the petition in general.

Second, he explains it in particular, at the sins of my youth.

Now, in general, he asks for mercy. He considers misery itself.

The greatest misery is guilt. Now, misery is opposed by happiness, which consists principally in the act of perfect virtue, and second, in exterior goods.

Therefore, misery consists principally in the act of sinning,

and second, in defeat and exterior things. Sin makes nations miserable (Prov 14:34).

And so he asks for mercy against his sins.

There are two aspects to this mercy:

namely, the use or effect of mercy, which is called compassion;

and second, mercy itself, which is called mercy as a virtue.

Therefore, when God is merciful in action he is said to be merciful, but he seems to forget when he does not show mercy in act. (Cf. ST I, q. 21, a. 4, resp.) So he says, remember your bowels of compassion. Or will God forget to show mercy? (Ps 76:10). Nevertheless, he acts for our good when he delays in showing mercy, even though according to the opinion of men, he seems to forget when he is not merciful in act. It is as though he were to say, “Remember, lest to the wicked you seem to forget.”

And your mercies that are from the beginning of the world. Here he speaks about the many effects of the divine mercy on human nature that are from the beginning of the world, that is, from the beginning of creation. His mercy is from generation to generation (Luke 1:50).

216. The sins of my youth. Here he explains why he needs mercy, as if to say, “Here I ask for mercy since I have sins, which, as I say, are worthy of mercy.”

And he puts down three things which conduce to the remission of sins.

First, he puts down the type of sin, and it is twofold:

one is a transgression,

and another is omission, and these—namely, the sins of omission—are called faults, as they are lighter, and in some way they are more deserving of pardon, since it is difficult for a man to totally guard himself from faults, and so he says, faults. If a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness (Gal 6:1).

The second is on the part of the sinner, since the more a man is endowed with reason and is in a greater state, so much graver is the sin in him. And so the sins which are done in youth are considered lesser than those which are done in old age. The sinner being a hundred years shall be accursed (Isa 65:20). And so he says, the faults of my youth.

According to the literal sense, he prays to be delivered from those which were committed in youth, as is said, the spirits of man are prone to evil, that is, to sin, from his youth (Gen 8:21). Youth and pleasure are vain (Eccl 11:10).

Or they are of youth, that is, from original sin, since man is born a son of wrath. And as long as a man is young, he is in the home of his father, so as long as a man is a sinner, he is in the home of the devil, whose house is ruined. A wind came from the side of the desert, and shook the four corners of the house, and it fell upon all the children (Job 1:19).

Or they are of youth, that is, sins committed out of pride. The young are naturally proud and presumptuous.

The third thing that makes one worthy of mercy is the motive for sinning, since sins which are committed through ignorance are lesser, so he says, and my ignorance do not remember. I obtained mercy, because I did it ignorantly in unbelief (1 Tim 1:13). Remember not our former iniquities, but remember mercy (Ps 78:8).

Afterwards the reason for the petition is put down. He does not ask for his sins to be forgiven because of his own merit, because mercy is not merited.

And so he points to two things in God, namely, mercy and goodness, since they are in God as in subject, although they differ in idea.

Now, in God, goodness is considered to be the communication of goodness to creatures, since the good is diffusive of itself. (Cf. ST I, q. 6, aa. 1–2.)

Mercy, truly, is a special pouring forth of goodness to remove misery, and so he says, according to your mercy remember me, not my sins. (Cf. ST I, q. 21, a. 3.) It is not for our justifications that we present our prayers before your face, but for the multitude of your mercies (Dan 9:18). Let your mercies speedily prevent us, for we are become exceeding poor (Ps 78:8).

You should not only remember because of your mercy, by which you spare misery, but for your goodness’s sake, by which you do all good, and this goodness is God himself, who is goodness itself.

217. The Lord is sweet and righteous. Above, the psalmist asked that his sins be forgiven through the divine mercy. Now here he describes the trust engendered by the divine mercy.

He makes two points about this.

First, he describes the cause of the trust.

Second, he describes the very trust engendered, at for your name’s sake.

He makes two points about the cause of trust.

First, he puts forward the reason for the trust concerning the divine goodness.

Second, he describes the effect of the divine goodness, at therefore, he will give a law.

It should be noted that he mentions two things about the divine goodness, sweetness and righteousness, since it is sweet and righteous.

Sweetness properly is in bodily things, but it can be said metaphorically about spiritual things. So sweetness said in regard to spiritual things is taken from a likeness to bodily things. Now that is sweet in a bodily way which refreshes the bodily taste and calms and delights. So similarly, spiritual sweetness calms and refreshes and delights the spiritual taste. Now, in God is essential sweetness. You showed your sweetness to your children (Wis 16:21).

But among men, that is called sweet in which they take satisfaction either for themselves or others, in evils or in sins, but in God is nothing except the good, and so he adds, and righteous is the Lord. You are just, O Lord, and your judgment is right (Ps 118:137), so just as sweetness is related to mercy, so is righteousness to justice.

218. Therefore he will give a law. Here he describes the effects of the divine goodness.

Now there are three grades of men in whom the judgment of the divine goodness can be found.

The first grade is that of sinners.

The second is that of penitents.

The third is that of the just.

Now, in regard to sinners, God manifests his divine goodness by correcting them, so he says, therefore, that is, because of his sweetness and righteousness, he will give a law to sinners in the way. The law was set because of transgressions (Gal 3:19). And so the goodness of God is that he corrects sinners.

And he says, to sinners, because the law is not made for the just (1 Tim 1:9).

Likewise, he says, in the way, since the state of meriting and sinning is in the way.

Or it is in the way, namely, of the faith, since that is called “the way” by which advance is made to God. He who comes to God must believe (Heb 11:6). Therefore, if someone gets lost in the way, he is returned to God through correction.

Or, he will give the law of charity. Love is the fulfilling of the law (Rom 13:10–11), so that they have remission of sins through charity. Charity covers all sins (Prov 10:12).

Or it is given to sinners in the way of justice, by correcting them. The way of wisdom they have not known (Bar 3:23). And he gives the law to these.

The second effect is that he guides penitents. Now a beast is tamed when, leaving behind its ferocity, it is made subject to men; so when men leave behind their sins, they are made subject to God, and so he says, he will guide the mild in the judgment, namely, of correction, since they become better through the judgment of correction. And in the future judgment in which the penitent will reach the inheritance of eternal life, they will be more perfect and will hear a positive sentence given on their behalf. It is the part of man to prepare the soul and of the Lord to govern the tongue (Prov 16:1).

Mildness is a virtue mitigating anger, the anger which seriously impedes thought and is particularly found in males. (Cf. ST II-II, q. 157, a. 1.) Now this virtue should be most greatly desired, and so Dionysius says in his Letter to Demophilus that Moses was worthy of the divine apparition because of his very great mildness. (Dionysius, To Demophilus, a monk 8 (Patrologia Graeca [Migne], 3:1083–84).)

The third effect is that he instructs the just, so he says, he will teach the meek his ways. He is said to be mild who is led from ferocity to piety or humility, but those are said to be meek who are always so. These are shown mercy by God, since the discipline of the Lord has been acquired by man insofar as he is man, not insofar as he is a beast. Who teaches us more than the beasts of the earth (Job 35:11).

That which is proper to man, namely reason, is perverted through the irascible and concupiscible passions, and mildness tempers the irascible passion and temperance the concupiscible passion. And therefore those who are meek deserve to receive the teaching of the Lord. Whom shall he teach knowledge? And whom shall he make understand what is heard? (Isa 28:9).

Afterwards, he explains the ways which he teaches, so he says, all the ways of the Lord are mercy and truth to those who seek after his covenant and his testimonies. The ways of the Lord are his progress in any work, as if to say, “I have found this way.”

Now, the progress of the Lord in his works can be referred to two things, namely, to mercy and justice. For if something is said about God and about man, it is to be understood about each according to his own mode. Therefore, when mercy is spoken about in regard to God, it should be taken according to the mode of God and in man according to the mode of man.

Mercy is in a man when he feels compassion for the miseries of others; justice when he gives to each what is his own. (Cf. ST II-II, q. 30, a. 1, ad 1; a. 2, ad 1.)

Now it does not have this mode in God because God is impassible and does not feel compassion, since compassion is when someone takes the suffering of another’s trouble into himself. Likewise, he lacks nothing. Therefore, there is mercy in God when he repels the misery of each thing. Misery may be understood widely to mean defects.

Justice is in God when he gives to each according to his proper proportion.

And these two qualities are found in all the works of God, although in the first creation of things there was no justice but only mercy, since he owes nothing to nothing, but once he had established things he gave to them all the appropriate things in due proportion. (Cf. ST I, q. 21, a. 1.) And the divine justice is manifested in this.

And so also he brings about the effects of grace, since the first justification of the sinner comes from mercy, but after justification he gives the reward of justice, since he gives according to what is proportionate for each one.

And so mercy begins, and justice follows afterwards, and so he says, all the ways of the Lord are mercy and truth. All your ways are mercy and truth (Tob 3:2). His tender mercies are over all his works (Ps 144:9). Likewise: your truth unto all generations (Ps 118:90).

But to whom are shown the ways of the Lord, mercy and justice? Not to the unjust and sinners; indeed, it seems to them that they are cruel and unjust. The way of the Lord is not right (Ezek 18:29), say sinners. But the ways of the Lord seem good and just to those others as was said, how good God is to Israel, to those who are of a right heart (Ps 72:1). And he says, to those the ways of the Lord are mercy and truth and justice, to those who seek after his covenant and his testimonies.

Jerome has, to those who guard.

But what are his covenant and his testimonies? A covenant is generally any pact with God, while testimonies are all the promises of God. Now God promises help, and so gives miracles.

Or covenant should be taken for the New Covenant in which all the promises were fulfilled and testimonies as the Old Covenant, which gave testimony to the New. To him all the prophets give testimony (Acts 10:43).

Or his covenant is about the attested truth. He has kept the covenant, which he swore to your fathers (Deut 7:8).

Or testament is said to be the testimony of the law of the mind according to jurists; but testimony can be said to be a manifestation, or certification, or certitude, for witnesses manifest and certify, and so testament is said as a manifestation and certification of the divine mind or whatever God wills.

Or, according to Papias, a covenant in Sacred Scripture is said to be a pact or agreement. (Papias, Elementarium doctrinae rudimentum.)

Now testimony is said about everything which is taken up from external things to bring about faith.

219. For your name’s sake, O Lord. Here the trust engendered by the divine mercy and justice is described.

And he considers two points about this.

First, he describes the trust which he has for himself.

Second, he invites others to trust, at who is the man?

He makes two points about the first.

First, he describes his trust;

second, he assigns a reason for it.

Therefore, he says that the Lord gave the law, and this pertains to his goodness, and so he says, I trust that he will pardon my sins, that is, he will forgive my sins. Who is this who forgives sins also? (Luke 7:49).

And he does this not because of our merits, since they merit punishment, but for your name’s sake. The name of God is understood here to be not only what is said but also the reality signified by the name, which is the divine goodness, as if to say, “For the sake of his goodness, he forgives my sins.” Cause salvation for your name’s sake (Ps 78:9), that is, so that your name may be glorified. This especially befits the name of Jesus Christ, which is the name of salvation, as is said in Matthew 1:21.

And why? For your name’s sake, since my sin is so great that according to its own deserts it does not merit forgiveness, and so he says, for it is great, that is, great and heavy. With a multitude and great amount of sins: in many things we all offend (Jas 3:2), at least venially. A just man falls seven times in a day, and rises up (Prov 24:16).

Or it is great, in seriousness. My iniquities are gone over my head and as a heavy burden are become heavy upon me (Ps 37:5).

Or this is said against the Novatians, who call themselves Cathars, that is, the pure. Novatus was a priest in the time of Decius, and he said that no one can come to repentance after Baptism after he had lapsed. But if this were true, what is said by the psalm would be vain: **you will pardon my sin (**Ps 24:11).

220. Who is the man that fears the Lord. Here he invites others to praise.

And first, he describes what is necessary on our part;

second, what should be hoped from God.

Now, on our part, it is required that we should subject ourselves to him; otherwise, we would trust in vain. This subjection is first by fear. The fear of the Lord is the beginning of wisdom (Sir 1:16), so he says, who is the man who fears the Lord? You who fear the Lord, believe him, and your reward shall not be made void (Sir 2:8).

Now, from God three things should be hoped for, according to three things that are in man:

namely, the intellect,

the will,

and the power to act.

Therefore God instructs the intellect,

satisfies the will,

and strengthens the power.

In regard to the first he says, he has appointed him a law in the way he has chosen, that is, the man who fears the Lord has chosen the way, that is, to serve God. Serve the Lord with fear (Ps 2:11). This is the way; walk in it (Isa 30:21). And he instructs him how to proceed in this.

Jerome has, he will teach him, and he does this by giving the law.

Now, the will of man is directed to two things in this world:

first, that he may possess goods;

second, that he may pass these goods on to his children;

and in these things God satisfies temporally those who fear him.

So he says in regard to the possession of goods, his soul shall dwell in good things.

But it is better if we understand this spiritually. And here he seems to speak about two things:

namely, an abundance of goods. His soul shall dwell in good things, which may be taken in regard to the will, the object of which is the good. Therefore, man dwells in good things when he is satisfied by spiritual things. Who satisfies your desire with good things (Ps 102:5), that is, the goods of the present life (namely, spiritual virtues), and in the future goods of glory.

Second, he speaks about their stability: and his seed shall inherit the land. He says, and his seed, that is, the works of the spiritual man, which are the works of his children. And he says this shall inherit the land, namely, when that inheritance (namely, the land of the living) is given. I believe I will see the good things of the Lord in the land of the living (Ps 26:13). Or the seed, that is, our glorified body, shall inherit that land on account of good works.

In regard to the third part of man he says, the Lord is a firmament to those who fear him.

And first, he describes the strengthening of operative power.

Second, he describes the end: and his covenant.

Therefore, he says that other men are weak out of fear of the world, so they stagger, but the fear of the Lord makes men strong, since he who fears the Lord shall tremble at nothing (Sir 34:16). And so it is added, his hope is a firmament, and this is made firm even until the time when he manifests his covenant (that is, his own possession) to him.

Therefore, this is the covenant, or the promise, which he made about the coming of Christ, who indeed was manifested at his advent to God-fearing Simeon, or it is the promise of eternal life. I will love him, and will manifest myself to him (John 14:21).

Jerome has it thus, the secret of the Lord is to those who fear him; his agreement shall be made manifest to him. For the promise of eternal life is secret. The eye has not seen, O God, besides you, what things you have prepared for those who love you (Isa 64:4).

And this is given to those who fear him. O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you (Ps 30:20).

And this secret is an agreement which he promised to those who fear him. But unto you who fear my name, the sun of justice shall arise (Mal 4:2).

221. My eyes are ever towards the Lord. Above, the psalmist described the trust engendered by the divine mercy and invited others to share it. Now here, he proceeds to continue his prayer from the trust engendered.

And he does this in two parts.

First, he describes the preparation for prayer. Before prayer, prepare your soul (Sir 18:23).

Second, he puts down the prayer itself, at look upon me.

He makes two points about this part.

First, he puts down the prayer in which he prays for himself;

second, the prayer in which he prays in regard to his enemies, at consider my enemies.

He makes two points in regard to himself.

First, he asks for mercy.

Second, he gives a reason for being merciful, at the troubles.

Preparation for prayer is the lifting of the mind to God, so he says, my eyes, namely, the heart. Having the eyes of our heart enlightened (Eph 1:18). These eyes, namely, the intellect and faith, are especially said to be towards the Lord. To you have I lifted up my eyes (Ps 122:1).

And this is because of the trust engendered: for he shall pluck my feet out of the snare. Man knows not his own end, but as fishes are taken with the hook, and as birds are caught with the snare, so men are taken in the evil time (Eccl 9:12) by the devil. These evils are occasions of sin. And when a man falls into sin, then he is caught with the snare of his affection, which is called the sin of man. God alone loosens this snare. The snare is broken, and we are delivered (Ps 123:7). And how? Our help is in the name of the Lord (Ps 123:8).

Afterwards he asks for mercy, and so he says, look upon me, and have mercy on me, for I am alone and poor. He seems to turn away his eyes when he does not apply the effect of his mercy, but he looks when he does apply it. So Peter wept (Luke 22:62) at the face of Christ; so he says, look upon me. Mercy is with his saints (Wis 4:15).

Here he puts down the reason why he requires mercy, that I am alone.

In one way, this can be understood that he who does not have help with himself should turn to God. My help is from the Lord (Ps 120:2).

For men have a twofold help in the world: one comes from friends, another from things. But he has neither, since there is none from friends, so he says, for I am alone, that is, solitary without help from neighbors or friends. I looked for the succor of men, and there was none (Sir 51:10). Likewise, he does not have it from things, since I am poor. I am poor, and in labors from my youth (Ps 87:16).

Or it can be understood in another way. Two things are required in order for a man to be helped by God.

First is that his whole heart reach towards God. One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life (Ps 26:4). But one thing is necessary (Luke 10:42). And this is what he says, for I am alone, that is, I am intent upon one thing.

Second is that he have contempt for worldly things; otherwise he is not alone, nor can he please God at all. So he says, for I am poor, that is, I have contempt for all for your sake.

222. The troubles of my heart are multiplied. Here, he describes three things which pertain to his misery. Two belong to punishment, and the third belongs to guilt.

Now there is a twofold punishment.

One is inflicted by necessity.

The other is voluntarily assumed.

Inflicted punishments are two,

since they afflict the heart interiorly,

and they exteriorly coerce the body.

In regard to the first, he says, the troubles of my heart are multiplied, that is, they have come from many things and many troubles; troubles have reached even to my heart like piercing thorns. My sighs are many, and my heart is sorrowful (Lam 1:22).

In regard to the second, he says, deliver me from my necessities.

Troubles are called necessities insofar as there are useful troubles. Tribulation works patience, and patience trial, and trial hope, and hope does not confound (Rom 5:3–5). Patience has a perfect work (Jas 1:4). The gloss has, patience is not overcome; it is proven to be perfect. (Glossa ordinaria Iacobi.) And so they are useful insofar as they humble. And not only so, but we glory also in tribulations (Rom 5:3).

Or troubles mean wants. He afflicted you with want (Deut 8:3). Communicating the necessities (Rom 12:13).

Or troubles are called necessities because of the violence which is sometimes necessary.

Now the punishment assumed interiorly is a humble spirit before God; thus he says, see, that is, consider, my abjection. He has regarded the humility of his handmaid (Luke 1:48).

Likewise, humility is manifested exteriorly, indeed as labor, so he says, and my labor. They are not in the labor of men (Ps 72:5). About the goods of men it is said, the fruit of good labors is glorious (Wis 3:15).

In regard to guilt he says, forgive all my sins. Your sins shall be forgiven to you when you pray (Sir 28:2).

And notice that the remission of sins follows from three things.

The remission of sins takes place through troubles, if they are borne patiently. In time of trouble, you forgive sins: after a storm you make a calm, and after tears and weeping you pour in joyfulness (Tob 3:22).

Likewise they are remitted through humiliation. Since Ahab humbled himself before me, I will not bring evil in his days (1 Kgs 21:29). A contrite and humbled heart, O God, you will not despise (Ps 50:19).

Likewise they are remitted through labor. He looked down upon our affliction . . . and brought us out of Egypt with a strong hand (Deut 26:7–8).

And so he says, forgive all my sins.

223. Consider my enemies. Here he prays, asking for help against enemies.

And first, he asks God to consider his enemies.

Second, he asks for help against them, at keep my soul.

Third, he gives the reason, at I shall not be ashamed.

Therefore, he says, consider, with the eye of mercy, my enemies, so that you may have mercy on them and convert them. Pray for those who persecute you (Matt 5:44). When the ways of a man shall please the Lord, he will convert even his enemies to peace (Prov 16:7). And I ask this in prayer, since then I will have peace. For they are multiplied. Many are those who persecute me and afflict me (Ps 118:157).

And they have hated me with an unjust hatred. Now, there are two kinds of hatred.

The first hatred is good, when someone hates sin or the sinner because of his guilt. (Cf. ST II-II, q. 34, a. 3, resp.) I have hated them with a perfect hatred (Ps 138:22).

The other is an unjust hatred, when someone hates nature or justice, and so he says, and have hated me with an unjust hatred, that is, unfairly and without cause. But that the word may be fulfilled which is written in their law, “They hated me without cause” (John 15:25).

224. Keep my soul and deliver me. Here he asks for help against the enemies, since they are many and unjust, and so he asks for two kinds of help.

First, that he may guard him in persecution so that they may not prevail temporally or spiritually, or that he may guard him so that he may not fall into sin.

Second, that he deliver him from evils; so he says, and deliver me completely from evils, that he may enjoy abundance in the fatherland.

The first reason is given when he says, I shall not be ashamed, since if you do not deliver and guard me, I will fall into shame.

And this should not happen, for I have hoped in you. There is no shameful defeat to those who trust in you (Dan 3:40).

Another reason is that your friends are supported by me. Sometimes God delivers someone not for his own merits but so that the friends of God will not perish with him by whom they are supported.

So he says, the innocent and the upright have adhered to me because I have waited on you. Those are called innocent who turn away from evil; the upright are they who do the good. Every beast loves its like (Sir 13:19).

And why? Because I have waited upon you, that is, I have hoped in you. Let your heart take courage and wait for the Lord (Ps 26:14).

Jerome has, simplicity and truth.

225. Deliver Israel, O God. Here the psalmist gives his petition for the whole people, so he says, deliver Israel, that is, the whole people, or those predestined to see God, from all his tribulations.

And this will take place perfectly in the fatherland when this will be fulfilled: God shall wipe away all tears from their eyes and . . . there shall be no more mourning, nor crying (Rev 21:4).