Psalm 30 — In you, O Lord, have I hoped

^30:1^ Unto the end, a psalm for David, in an ecstasy. ^30:2a^ In you, O Lord, have I hoped; let me never be confounded:

^30:2b^ deliver me in your justice. ^30:3^ Bow down your ear to me; make haste to deliver me. Be unto me a God, a protector, and a house of refuge to save me.

^30:4^ For you are my strength and my refuge and for your name’s sake you will lead me and nourish me. ^30:5^ You will bring me out of this snare which they have hidden for me, for you are my protector.

^30:6^ Into your hands I commend my spirit; you have redeemed me, O Lord, the God of truth. ^30:7a^ You have hated those who regard vanities to no purpose.

^30:7b^ But I have hoped in the Lord. ^30:8a^ I will be glad and rejoice in your mercy.

^30:8b^ For you have regarded my humility; you have saved my soul out of distresses. ^30:9^ And you have not shut me up in the hands of the enemy; you have set my feet in a spacious place.

^30:10^ Have mercy on me, O Lord, for I am afflicted; my eye is troubled with wrath; my soul, and my belly.

^30:11^ For my life is wasted with grief and my years in sighs. My strength is weakened through poverty and my bones are disturbed.

^30:12^ I am become a reproach among all my enemies, and very much to my neighbors, and a fear to my acquaintance. Those who saw me without fled from me. ^30:13a^ I am forgotten as one dead from the heart.

^30:13b^ I am become as a vessel that is destroyed. ^30:14a^ For I have heard the blame of many who dwell round about.

^30:14b^ While they assembled together against me, they consulted to take away my life.

^30:15^ But I have put my trust in you, O Lord; I said, “You are my God.” ^30:16a^ My lots are in your hands.

^30:16b^ Deliver me out of the hands of my enemies and from those who persecute me. ^30:17^ Make your face to shine upon your servant; save me in your mercy. ^30:18a^ Let me not be confounded, O Lord, for I have called upon you.

^30:18b^ Let the wicked be ashamed, and be brought down to hell. ^30:19a^ Let deceitful lips be made dumb

^30:19b^ which speak iniquity against the just with pride and abuse.

^30:20^ O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! Which you have wrought for those who hope in you, in the sight of the sons of men.

^30:21^ You shall hide them in the secret of your face, from the disturbance of men. You shall protect them in your tabernacle from the contradiction of tongues.

^30:22^ Blessed be the Lord, for he has shown his wonderful mercy to me in a fortified city.

^30:23a^ But I said in the excess of my mind, “I am cast away from before your eyes.”

^30:23b^ Therefore you have heard the voice of my prayer when I cried to you.

^30:24^ O love the Lord, all you his saints: for the Lord will require truth, and will repay them abundantly who act proudly.

^30:25^ Do manfully, and let your heart be strengthened, all you who hope in the Lord.

273. Above, the prophet recounted his tribulations, the favors of God, his prayer, trust and thanksgiving; now here he describes the whole order of his deliverance.

The title is unto the end, a psalm for David in an ecstasy.

Jerome does not have in an ecstasy, nor does the Hebrew, and likely the Septuagint added it because of what is said below: in the excess. For “ecstasy” in Greek is “excess” in Latin, which occurs in the mind because a man is placed outside of himself.

And this happens in two ways:

either because he is joined to higher things

or because he is estranged from lower things. (Cf. ST I-II, q. 28, a. 3.)

Therefore, the soul of man, if he is carried outside of himself, is said either to be bound to heavenly things through contemplation and love, since divine love, as Dionysius says, causes ecstasy, since it makes someone live not his own but the divine life. (Dionysius, The Divine Names 4.13 (Patrologia Graeca [Migne], 3:775–76).) I live now not I; but Christ lives in me (Gal 2:20).

Or he is assailed or terrified by lower things, since when someone is terrified he is outside of himself. They were filled with wonder and amazement (Acts 3:10).

The gloss intends that ecstasy be taken in this way, for this is concerned with the tribulation of Christ in his Passion. So Christ said, hanging on the Cross, into your hands I commend my spirit (Luke 23:46).

And it is about the tribulations of the Church, under the figure of those things which happened to David.

Or the words of this psalm can be understood as though said by one person, since the head and the members are one person. So Christ speaks for himself and for his body. As a bridegroom decked with a crown, and as a bride adorned with her jewels (Isa 61:10), since Christ and the Church are one person.

This psalm is divided into two parts.

The first puts forwards the prayer.

The second describes its being heard, at O how great is the multitude of your sweetness.

But since prayer depends upon hope, he first puts forward his hope and prayer.

Second, he assigns a reason to each, at for you are my strength.

He does two things about the first.

First, he puts forward his hope.

Second, he adds a reason, at deliver me in your justice.

He makes two points about his hope.

First, he describes the rightness of his hope;

and second, its certitude or firmness, at let me never be confounded.

Therefore, he says, in you, O Lord, have I hoped; let me never be confounded: deliver me in your justice. Cursed is the man who trusts in man (Jer 17:5). And so right hope cannot be placed in man but in God. You who fear the Lord, hope in him (Sir 2:9). And this is said in the person of Christ and of the Church.

But on the contrary, hope has no place in a comprehensor, and Christ was a comprehensor; therefore, he had neither hope nor faith but vision.

I respond. The verb “to hope” comes from the noun “hope.” Now, hope is said in two ways.

Sometimes it means the virtue,

but sometimes it means its object, which is the good under a double aspect, since it regards God both as eternal beatitude and as the giver of beatitude.

Now, Christ does not have this, since its object is a future good which is not held. Nevertheless, some other things were expected by Christ through the help of God, such as immortal glory, the conversion of men, and this sort of thing. (Cf. ST III, q. 7, a. 4.) And in regard to this he did hope, although the virtue of hope was not necessary to him.

Second, he describes its firmness, since I will never be confounded, since it relies on God who is unchangeable, but he who hopes in man, who fails, will often be confounded.

274. Afterwards, when he says, deliver me in your justice, he adds a prayer, in which he makes three points.

First, he assigns the reason why he asks to be delivered.

Second, he asks for speedy deliverance, at bow down.

Third, he describes the manner: be unto me.

Therefore, he says, “O Lord, I hope, and so I ask to be delivered.” But what is the cause? Not because of my justice, but in your justice, since you are just. Not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Dan 9:18).

Or it is in your justice, which you have given to me, not my own. Not knowing the justice of God (Rom 10:3).

Likewise, he asks to be delivered swiftly, since he cannot bear the affliction. Delay can depend on two things. One reason can be that the deliverer is far away; another, that he really is lazy.

God seems to be far from us, so some have said that he does not have providential care for us. He walks about the poles of heaven and he does not consider our things (Job 22:14). And so I ask that you, God, who dwell in the heights, to which I cannot come, bow down your ear to me; make haste to deliver me. The ear of God is his will to hear. And God is said to draw near to us when he condescends to our weaknesses and miseries, and so he says, bow down, that is, stoop down in condescension out of your goodness.

And do this quickly, and so make haste to deliver. Call his name, hasten (Isa 8:3), since he does not delay in need.

The manner is a twofold deliverance:

that he not be hurt by evils,

or that he may flee evils.

In regard to the first, he says, be unto me a God, a protector, so that evils may not hurt me. In his quiver he has hidden me (Isa 49:2).

In regard to the second, he says, and a house of refuge, and this is the name of the Lord. The name of the Lord is a strong tower (Prov 18:10). And so he adds here, to save me.

275. Afterwards, when he says, for you are my strength and my refuge, he shows what moves him:

first, to hope;

and second, to prayer, at have mercy on me, O Lord, for I am afflicted.

He makes two points about being moved to hope.

First, he is moved to hope by considering the divine condition;

second, by the experience of his favors, at but I have put my trust in the Lord. These two things inspire trust.

Now, he shows the condition of God in two ways:

first, through his relation to us;

and second, through his relation to his adversaries, who were both adversaries and enemies, at you have hated those who regard vanities.

He makes three points about God’s relation to us.

First, he describes how God is disposed towards us;

and second, what he hopes from it, at for your name’s sake you will lead me.

Third, confident in hope, he breaks forth in prayer, at into your hands.

Now it should be known that God is so disposed towards us that he is our strength to fulfill all the good things which we accomplish through him. The Lord is my strength and my song of praise (Exod 15:2).

Likewise, he is our refuge for avoiding evils. The rock (namely, God) for the badgers (Ps 103:18). And so he says, I hope in you because of these two things.

And, in the person of one on a journey, he shows what he should hope, since such a one always needs a leader, a provider, and a defender.

The first pertains to the way,

the second to life,

and the third to salvation.

And so, in regard to the first, he says, you will lead me, namely, by the way of salvation.

In regard to the second, he says, and you will nourish, with the nourishment of virtue and also of the body. The Lord rules me and I shall want nothing (Ps 22:1).

In regard to the third, he says, you will bring me out of this snare, that is, from the treacherous plots which have been prepared for me. Come, let us lie in wait (Prov 1:11). The snare is broken (Ps 123:7). And the reason for it is that you are my protector, as if to say, “And so I hope that you will do these things for me, for you are my protector.”

276. Into your hands I commend my spirit. Third, he breaks forth into the prayer below, and he makes two points.

First, he commends himself to the Lord;

second, he recalls the divine favor, either received or soon to follow after, at you have redeemed me.

Therefore, he says about the first, into your hands. He commends to the leader the most precious thing he has. And so in this dangerous life, I commend my spirit to you, God.

Christ did this as an example to us, so he said on the Cross, into your hands (Luke 23:46). I know whom I have believed (2 Tim 1:12).

It can be understood in the person of the Church, as though the Church says to Christ her head, “I say to you, into your hands I commend my spirit.” And from this, namely the Cross, follows our redemption.

Now he says, the God of truth, since he fulfills what he promises.

In regard to his enemies, however, he says, you have hated those who regard vanities to no purpose, as if to say, “You are so towards me, but how are you towards enemies?”

You hate them, and deservedly, since they regard vanities. These are those who place their hope in the things of this world and attach themselves to them. And they do this to no purpose, because they fail. What has pride profited us? (Wis 5:8).

Likewise, vanities are fortune-telling or dreams or pacts with the demons, and such are hated by God since they are sacrilegious and idolatrous. Blessed is the man whose trust is in the name of the Lord (Ps 39:5).

277. But I have hoped in the Lord. Above, he gave a reason based in the divine condition, but here he gives one from his experience of divine favors.

He makes two points about this.

First, he describes his hope;

second, its effect: I will be glad.

Therefore, he says, God hates the evil, but I, who do not observe vanities, have hoped in God alone, not in the God of riches (1 Tim 6:17). The effect of hope is spiritual joy: rejoicing in hope (Rom 12:12).

He describes the manner of his rejoicing, since I will be glad and rejoice in your mercy. Now, there is a gladness of joy which manifests itself through exterior signs. Rejoicing speaks of the interior enlargement of the heart. Therefore, gladness expresses the greatness of joy; rejoicing, its moderation.

And he speaks of gladness first, since men inflamed with the love of God rejoice greatly in the beginning and afterwards moderately. I will rejoice, not in my own justice, but yours.

278. For you have regarded my humility. Here he recalls the favor of deliverance.

First, he mentions the deliverance;

second, the manner of his deliverance, at you have not shut me up.

He says that he has been delivered from two things: from lowliness, and from affliction.

The first is opposed to honors;

the second, to prosperity.

In regard to the first, he says, humility, that is, lowliness, as if to say, “Although you are high in heaven, nevertheless you have regarded my lowliness, or my humility of heart.” You have regarded the humility of your handmaid (Luke 1:48).

In regard to the second, he says, you have saved from distress, that is, from afflictions, my soul, not my body, since they sometimes succumbed in body, but were delivered in soul. Deliver me from my necessities (Ps 24:17).

Or distress means the suffering of this present life, namely death, famine, poverty, and want. Communicating to the necessities of the saints (Rom 12:13).

Next, the manner of deliverance is shown:

first, in regard to escaping evil;

second, in regard to preservation in the good, at you have set my feet in a spacious place.

Therefore, he says in regard to the first, you have not shut me up in the hands of the enemy. He is shut up who is entirely inside. God does allow one to be tempted by men, but he does not shut him up in their hands, since he preserves something which the enemy is not able to touch, just as in Job 1. First, he shut his hand over his substance but so he could not touch his body. Afterwards he shut his hand over his body, but would not touch his life. So he says, but yet save his life (Job 2:6). But the wicked are shut up in the hands of the enemy.

But on the contrary: God has shut me up with the unjust man (Job 16:12). I respond. It is true according to the intention of the enemy who believes he shall prevail, but it is not true simply.

In regard to the second, he says, you have set in a spacious place, that is, in a free and ample place, my feet, that is, the affections, since they are in no way impeded from reaching what is beneficial. I shall lead you through the paths of equity, which, when you shall have entered, your steps shall not be straitened, and when you run you shalt not meet a stumbling block (Prov 4:11–12).

Or this spacious place is eternal life. O Israel, how great is the house of God (Bar 3:24), where our feet have stood. Our feet were standing (Ps 121:2).

279. Afterwards, when he says, have mercy on me, O Lord, for I am afflicted, he gives a twofold reason for his prayer.

First, he makes a prayer in general and tells its reason;

second, he follows it with each particular, at it is troubled with wrath.

He makes two points about his prayer in general.

First, he makes his petition in general;

second, he gives the reason of the petition, at have mercy. With many tears, let us beg his pardon (Jdt 8:14).

And why? For I am afflicted. Many are those who persecute me and afflict (Ps 118:157).

But on the contrary, above he said, you have saved my soul out of distresses. I respond. It must be said that he speaks about different members or different times.

It follows, it is disturbed.

Here he first explains the affliction in detail;

second, he makes a prayer, at but I have put my trust in you.

He describes the affliction in two ways.

First, he describes it insofar as it is interior;

and second, insofar as it is exterior, at for it is wasted.

He describes three interior things: the eye, the soul, and belly. Through this, reason, the will, and sensuality are designated. When a man is in affliction all of these are troubled.

And so he speaks about the interior eye. The eyes of your heart enlightened (Eph 1:18). They are troubled with the wrath of the persecuting enemies or the punishing God. My soul is troubled through indignation (Ps 6:8).

Or it is with wrath, since I am angry with my enemies. Now, this does not blind the eye of reason as happens in vicious wrath, but it does disturb and cloud it, so it does not see clearly.

He says, my soul, in regard to the will, since it is proper to the will to move the body, and the will moves all that is in us. My soul is troubled exceedingly (Ps 6:4).

He says, my belly, that is, weakness, and it signifies sensuality. My bowels are in pain (Jer 4:19).

Or my soul refers to the sensuality, and my belly to the body, as if to say, “My sensuality is disturbed and so is my body.”

Or it refers to different members of the Church. For the eyes are doctors, the soul, the prelates, and the belly, others.

280. Afterwards, when he says, for my life is wasted with grief and my years in sighs, he explains his affliction in regard to what is exterior.

For affliction is cast out by the goods of this present life, which are three: delights of the flesh, riches, and honors. All that is in the world (1 John 2:16).

Against the first, he places sorrow;

against the second, poverty;

and against the third, reproaches.

The second is at my strength is weakened.

The third is at among all my enemies.

He makes two points about his sorrow.

First, he describes his sorrow;

and second, its sign, at and my years in sighs.

Therefore, he says, I am afflicted interiorly, and this tribulation comes from the interior, for my life is wasted with grief. Life continues to go forward to its failure. We forthwith ceased to be (Wis 5:13). Therefore, he is saddened to say, for my life is wasted with grief. For of sadness comes death (Sir 38:19).

Or it is about the spiritual life: the just man lives by faith (Rom 1:17).

Or it can be understood about the life in which someone rejoices about the goods of others. Now I am glad, not because you were made sorrowful but because you were made sorrowful unto penance (2 Cor 7:9).

And sorrow causes a lack in him, so my years, that is, the duration of my life, is in sighs, which are the sign of sorrow.

About his poverty he says, my strength is weakened. Riches strengthen men. As wisdom is a defense, so money is a defense (Eccl 7:13). And so poverty is connected to exterior weakness. But as temporal poverty causes exterior weakness, so spiritual poverty causes spiritual weakness.

He speaks about the strength, that is, bodily strength which is in the nerves and bones, and so he adds, my bones, as if to say, “All those things in which his strength is founded are weakened.” They have numbered all my bones (Ps 21:18).

281. I am become a reproach among all my enemies. The prophet, when describing his exterior afflictions, put forward sorrows in place of delights, poverty in place of riches, and here he adds reproaches in place of the honors of the world.

He makes three points about this.

First, he describes the shame which he suffers;

second, he adds an image: I am become as a vessel;

and third, he gives evidence: for I have heard.

He makes three points about his shame, since there are three levels to being despised by others.

Some show obvious reproach,

some avoid his company,

and some forget him entirely. This belongs to contempt, since no one forgets one whom he does not despise.

Therefore, he first treats obvious reproach and says, I have become a reproach among all my enemies.

Jerome has, I have been made a reproach to my neighbors before all my enemies as if to say, “I have been made a reproach not only to my enemies, but also to my neighbors.” And these are the words of Christ spoken on the part of the Church. The neighbors of the Church are those who are not yet converted but who propose to be converted.

And he says, a reproach in regard to punishment and in regard to guilt. Each of these can be explained as Christ speaking on behalf of the Church.

I have become a reproach because of the pains of martyrdom. And this happened among all my enemies, because the saints endured more shameful punishments than thieves. We are made a spectacle (1 Cor 4:9).

Likewise it is said because of guilt, because there are some sinners and those of evil life in the Church, so that the Church is considered contemptible before those who should have come to her.

And truly this is above all my enemies, since their life seems more shameful than that of the unbelievers. This is Jerusalem, I have set her in the midst of the nations (Ezek 5:5). Likewise: you have justified your sisters by all the abominations (Ezek 16:51).

So also, in regard to avoiding him, no one joins himself to him, so he says, a fear to my acquaintances, that is, to the neighbors who fear to come to me either because of the punishment which I suffer or because of the evil lives of bad Christians.

And the sign of this is added below: those who saw me, that is, who thought about the reproach of this sort of guilt and punishment fled from me without, since they did not want to be converted. My brethren have passed me by as the torrent (Job 6:15). You have put away my acquaintance far from me (Ps 87:9).

Third is being forgotten. And this is what he says, I am forgotten as one dead from the heart. But since every man who loves someone forgets him after death, he says, as one dead. Like the slain sleeping in the sepulchers whom you remember no more (Ps 87:6).

These things can be applied to Christ in his own person, since he was brought into reproach. For your sake I have borne reproach, shame has covered my face (Ps 68:8).

Likewise he has caused fear, since the disciples fled.

Likewise: I am forgotten, since we hoped that it was he who should have redeemed Israel (Luke 24:21).

282. Afterwards, he adds an example: I am become as a vessel that is destroyed, that is, useless because of what cannot be healed. He has made me as an empty vessel; he has swallowed me up like a dragon (Jer 51:34).

Third, he gives the evidence, and he makes two points about this.

First, he mentions the contempt;

and second, the persecution which he suffers, at while they assembled together.

Therefore, he says, I am become a reproach . . . for I have heard the blame from my men. I heard the reproaches of many (Jer 20:10) who dwell round about. Augustine says, when Christians sin, the unbelievers do not say, “The evil do this,” but “Christians do this.” (Augustine, Expositions on the Psalms 30.2.14 (Corpus Christianorum Series Latina, 38:209).) And if religious sin, it is the same. And he says, who dwell round about, since they do not enter into the understanding of the truth, since then they would say, “Evil Christians do this.” The wicked walk around (Ps 11:9).

283. Afterwards, when he says, while they assembled, he shows how he suffered persecution, and it becomes heavier because of the multitude of persecutors when he says, while they assembled together, that is, unanimously, against me. This should be greatly feared. Of three things my heart has been afraid: . . . the accusation of a city, and the gathering together of the people, and a false calumny (Sir 26:5–7).

They have not gathered together lightly, but out of their cruelty, to kill: to take away my soul, that is, my life. You, O Lord, know all their counsel against me unto death (Jer 18:23). Let not my soul go into their counsel (Gen 49:6).

284. But I have put my trust in you, O Lord. Above, the psalmist described the evils which he had suffered; now here he takes refuge in prayer.

And since prayer is empty unless it rests upon a certain hope, he puts forward his hope and then joins a prayer to it, at deliver me from the hands.

He makes two points about his hope.

First, he describes his hope.

Second, he assigns a reason for hope, at I said, “You are my God.”

The connection is such that he does not simply say, I have hoped in you, but rather, but I have hoped in you. The gloss of Augustine says, it is the custom that children who want to suck the breast for a long time are called nurslings, but the mothers put something bitter there so that they will be disgusted. (Augustine, Expositions on the Psalms 30.2.15 (Corpus Christianorum Series Latina, 38:210).) Our breasts, by which we are nursed by the Lord, are temporal prosperity and the consolation of friends. When God sees that men trust either in these or are bound by these, he removes them and replaces them with bitterness so that they may place their hope in God alone.

But here, turning, he says, I have heard the blame of many who dwell round about. And so he says, but I have put my trust in you, as if to say, “Although all these are opposing me and fighting against me, my hope is in you alone.” Blessed be the man who trusts in the Lord (Jer 17:7).

A double reason for hope is given.

One comes from the care and providence of God.

The other comes from his power.

Therefore, he trusts first in this, as though entrusted to the divine care and supported by God. For God, by his strength, has the care of all things. For there is no other God than you, who has care of all (Wis 12:13). Likewise: but your providence, Father, governs all (Wis 14:3).

The God of all nevertheless especially cares for some. Casting all your care upon him, for he has care of you (1 Pet 5:7). And so he is especially their God. And so he says, I have put my trust in you, because you are my God.

The second reason for hope comes from his power, since if he were not powerful, hope would fail. But he does not think this about God, so he says, my lots are in your hands, that is, all the goods which you have given to me are in your power. In whom we are also called by lot, being predestined (Eph 1:11).

Now, it should be known there are three types of lots:

some are cast for consultation,

some for divination,

and some for amusement.

It is commonly said that a lot is nothing but a certain requested indication of the divine will. And so in the gloss of Augustine he says, a lot is not anything evil, but is something indicating the divine will in human doubt. (Augustine, Expositions on the Psalms 30.2.16 (Corpus Christianorum Series Latina, 38:211).) And so to throw lots is nothing other than to seek an indication of the divine will. Therefore, lots are not evil from their very nature but can be made evil by two things. (Cf. ST II-II, q. 95, a. 8.)

The first is when someone seeks some indication from one from whom he should not, as from a demon, and so this type of fortune telling is condemned with the other things that belong to infidelity.

The second is if he seeks an indication in regard to things for which it is not necessary.

He should seek this indication in two things:

in necessities,

and in those he cannot know otherwise.

For if it is not about necessary things, then it is curiosity, and this is what takes place in lots used in divination, since in this they seek to know future things, and so it is vain and to be condemned.

In regard to necessary things which can be known in another way, lots are prohibited, since this is to tempt God, since it is possible to know them through human help and yet recourse is made to the divine.

But to use lots to distribute something which someone has or to find out what is better to do in temporal affairs, I say that lots should not be condemned. So division is often made through lots. So also temporal dignities are chosen by lot.

But this is not allowed in spiritual things, since in them man is guided by the Holy Spirit, so that he who accomplishes things through lots insults the Holy Spirit. The apostles drew lots about Matthias before the Holy Spirit had come, but after the Holy Spirit they chose seven deacons without lots. In your hands, he says, therefore, are my lots; that is, all which is given by the indication of your will is under your power. Lots are cast into the lap, but they are disposed of by the Lord (Prov 16:33).

Another text has, my temporal goods, in regard to their quantity and quality. He changes times and ages (Dan 2:21).

285. Afterwards, he adds a prayer when he says, deliver me out of the hands of my enemies.

He prays first for himself;

second, against his enemies, at let them be ashamed.

He makes two petitions for himself.

First, he prays to be delivered from evils;

second, to be moved towards the good, at make your face to shine.

Two things are considered in regard to his adversaries.

First is their attitude, and he touches on this when he says, out of the hands of my enemies, that is, of those who hate me. Deliver me from my enemies (Ps 142:9). These are the demons. An enemy (Matt 13:28). Likewise, they are friends. A man’s enemies shall be of his own household (Matt 10:36).

Second, they are described according to their effect, since they persecute. Many are those who persecute me and afflict me (Ps 118:157).

Second, he prays to advance in the good when he says, make your face to shine upon your servant.

He makes two points here.

First, he asks to be advanced in the good;

second, that he might not fail in his petition, at let me not be confounded.

He asks for the first in two ways:

first, in accordance with mature wisdom;

second, according to perfect justice, at save me.

The light of reason is nothing other than a certain participation in the divine light. Your light is signed upon us (Ps 4:7). This light does not grow in us except from the same cause by which it is begun. So, if we desire to grow in it, it must come about through the shining of the divine face. Send forth your light (Ps 42:3).

He asks according to the perfect justice through which he comes to salvation, when he says, save me in your mercy, not because of my merits. Not by the works of justice which we have done (Tit 3:5).

In regard to the second, he says, let me not be confounded, by failing in your hope, or let me not be confounded, that is, deceived in my hope. And this is because I have called upon you. Everyone who shall call upon the name of the Lord shall be saved (Joel 2:32).

I have called upon you. The gloss of Augustine has, you call upon God when you call God into yourself, when you invite him into the home of your heart, which it is first necessary to cleanse from all filth and fraud, for otherwise you do not truly call upon him. For if you call upon God so that he may give you wealth, you call upon wealth and not God. Therefore, you freely call upon God, O avaricious one, so that you may be filled with money and not God himself. Surely you do not ever desire to come to him without gold and silver? What is it in these that makes God suffice to you when God himself does not suffice? (Augustine, Ennarationes in Psalmos (CCSL 38), 30.2.3, 4.)

286. Afterwards, he prays against his enemies when he says, let the wicked be ashamed.

First, he puts his petition forward;

second, he assigns their merit, at which speak iniquity.

And it should be noted that this prayer is more understandable if it is considered as a foretelling rather than a prayer, as though he says, let them be ashamed by conforming to the will of divine justice.

Against the first, he describes three things which will happen to them.

They will be confounded in the judgment, so he says, let them be ashamed. As is said, I was hungry and you gave me not to eat (Matt 25:42). So the conscience reproaches them. You shall be ashamed of the gardens which you have chosen (Isa 1:29).

Second, he says that they will be sent into eternal punishment. And this is what he says, let them be brought down to hell. Psalm 48:15 says, they are laid in hell like sheep; death shall feed upon them.

Third is that they may be silenced, so he says, let deceitful lips be made dumb. All iniquity shall stop their mouth (Ps 106:42).

But on the contrary, they are speaking. They blasphemed God (Rev 16:11). Likewise, they will groan: groaning for anguish of spirit, and speaking (Wis 5:3).

I respond. It must be said that they will be silent in regard to words that are proud and bring sorrow to the saints.

287. Next, when he adds, which speak iniquity, he assigns a threefold reason for their sins, and especially those of the mouth, which are made more serious by three things:

the person who is spoken against,

what is spoken,

and the rooted intention of the one who speaks.

In regard to the first, he says, against the just, which is worse than if it were against a sinner.

In regard to the second, it is as if he were to say, “Let those be made dumb who spoke in this way, because of what they say, since they speak what is unjust and false.” The words of his mouth are iniquity and guile (Ps 35:4).

And it truly comes from the root, since sometimes something is said against the just man out of ignorance and misunderstanding, but if it comes from a depraved root, then it is evil. And this depraved root is double: pride and abuse. Where pride is, there shall also be reproach (Prov 11:2).

Likewise, the goods given to them are abused, since they are given to some so that they may be humiliated and to others so that they may be lifted up.

Jerome has, from contempt, since they condemn others foolishly. And this is abuse, since it is not just that he should condemn him.

288. O how great is the multitude. Above, the psalmist told about his affliction and prayer; now, having been heard, he comes at last to thanksgiving, where he makes two points.

First, he recalls universally the favors which God conferred on the human race and the saints.

Second, he breaks out into thanks, at blessed be the Lord.

He makes two points about the favors given to the human race.

First, he shows the mercy of God in regard to the gifts given to the saints;

second, in regard to the evils from which he has saved them, at you shall hide them.

He makes two points about the gifts given.

First, he shows the preparation of their goods;

second, their fulfillment, at you wrought for those.

Therefore, he says, O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! Sweetness in spiritual things is said by transference, for as physical sweetness delights the bodily taste, so what interiorly delights the mind is called sweetness.

Now, it sometimes happens that a bodily taste that is not well-disposed takes delight in a corrupted taste, and then it delights falsely; so also, when the affection of man is not well-ordered, it delights in something that is not truly delightful. But if it is well-disposed, it delights in the true good, namely the divine. And so the substantial goodness of God is called the sweetness of God. You showed your sustenance and your sweetness to your children (Wis 16:21).

Or the sweetness of God is spoken of in a case when someone is said to have a bitter attitude when he considers how to make others sad. Let all bitterness . . . be put away from you (Eph 4:31). Therefore, sweetness of soul is recognized to be the contrary, when one intends to console others. So the sweetness of God is said to be found in that he will have all men to be saved (1 Tim 2:4). Likewise: O taste and see that the Lord is sweet (Ps 33:9). Likewise: the Lord is sweet and righteous (Ps 24:8).

And in whatever way sweetness is said, it contains delights, since although it is one and simple in itself, nevertheless it is the root and fount of every goodness. And so whatever delights exist in the world are complete in God: wisdom, truth, honors, excellence, pleasure and all such things are there in excessive abundance. And so he says, O how great is the multitude of your sweetness, O Lord, superexceeding in greatness, infinitely incomprehensible to us.

Likewise, the effects of this sweetness are like a multitude, since whatever can be provided for a man comes completely from the sweetness of the goodness of God. O how . . . sweet is your spirit, O Lord, in us (Wis 12:1). Here he treats the great numbers of the just: many are the children of the desolate (Isa 54:1).

Now, what he says truly, which you have hidden, can be understood in two ways.

One way is that God hides himself from those who do not know him, so that they may grow in desire for him.

In another way, you have hidden it so that those fearing you may have it, and this is a better interpretation. It is as though he says, “You have hidden yourself for them.”

And why? Since that sweetness is not among the sensible goods which are manifest to us, but in the invisible; and not in created things, but in the invisible God himself. To him who overcomes I will give the hidden manna (Rev 2:17). Eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him (1 Cor 2:9).

Therefore, the good preparation is in secret, but the consummation and fulfillment is manifest, so he adds, you have wrought. In the middle between predestination and its effect (which is in glory) is the state of grace, which is the beginning of glory, and this, passed through, tends towards perfection. And he says, you have wrought, that is, you perfect and you begin to perfect that which is hidden. When that which is perfect is come, that which is in part shall pass away (1 Cor 13:10).

But for whom? For those who hope in you, to these this perfection will come, not to those who trust in themselves. We glory in the hope of the glory of the sons of God (Rom 5:2).

But then it will not be hidden, but it will be in the sight of the sons of men, because all will see their glory, the good and bad. For I reckon that 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). Those seeing it . . . shall be amazed at the suddenness, . . . how they are numbered among the children of God and their lot is among the saints (Wis 5:2, 5).

Or, of the sons, that is, of the saints who see fully. The just shall see (Ps 106:2).

Or, they hope in you, and then they will show it clearly in the sight of the sons of men. For I am not ashamed of the Gospel (Rom 1:16).

289. Afterward, when he says, you shall hide them in the secret of your face, he shows the favors of God in the saints through their deliverance from evil.

But since man can suffer from a twofold evil, namely, in works and in deeds,

first, he shows when he protects from the first evil;

and second, how he protects from the second: you shall protect.

Therefore, he says, you shall hide them. He speaks by using an image. If someone was being sought in order to be killed, and someone else hid him in the secret places of his house, he would be safe there, and so it is with the saints. The wicked persecute them, but God hides them in secret, that is, he leads them to the hidden place of his sweetness. Your life is hid with Christ in God (Col 3:3).

Now, this will take place perfectly in the future when they will see him face to face. But then, face to face (1 Cor 13:12) we shall see him as he is (1 John 3:2). And this is what he says, of your face.

But in the present he also hides, insofar as we see him to some extent by contemplating the sweetness of his glory. And he hides them in that men firmly planted in the love of God cannot be disturbed. The souls of the just are in the hand of God (Wis 3:1).

Or they do not know the disturbances which men suffer in the judgment. They shall be troubled with terrible fear (Wis 5:2).

Likewise, he hides them insofar as a man is hidden in contemplation, and is not aware of the disturbances of the world. When I go into my house, I shall repose myself with her (Wis 8:16).

Second, he shows how they are hidden from evil speech when he says, you will protect them in your tabernacle from the contradiction of tongues. For some are protected from the workers of evil deeds, but not from evil speech, for all are not protected from this evil. So Octavianus responded to Tiberius, who was deeply concerned for his sake because of those speaking evil about him, I do not desire my Tiberius to be disturbed about this thing. It is enough for us that nothing is able to offend us. (Suetonius, De vita Caesarum [The Twelve Caesars], on Octavius (Augustus), 51.)

Therefore, he says, you shall protect them in your tabernacle. This pertains to the present state of the Church which is a military tabernacle. There shall be a tabernacle for shade in the daytime from the heat (Isa 4:6). And they are protected from the contradiction of tongues, which contradict the true doctrine either by blaspheming God or teaching what is false, as do schisms and various heresies. A false speaker rises up against my face, contradicting me (Job 16:9). Therefore, if he runs back to the tabernacle of God—that is, the Church—and to the secret of his faith, there will be found a secure defense from every type of the contradiction of tongues.

290. Afterwards, when he says, blessed be the Lord, he returns to giving thanks.

Here he makes two points.

First, he gives thanks.

Second, he leads others, those to whom mentioned favors have been given, to do this, at O love.

He gives thanks in three steps.

First, he bursts forth in thanks.

Second, he expresses the mercy for which he gives thanks, at for he has shown.

Third, he explains the cause, at but I said.

Therefore, he says, blessed be the Lord, as if to say, “Because the people of the saints have been so protected from this by God, there is nothing to do but to bless God, that is, to attribute goodness to him.” Bless God, and publish all his wonderful works (Tob 12:20).

And why? For he has shown wonders, that is, he has done wonders, his mercy to us. For it seems as though a man would be held to thanksgiving when he is wonderfully delivered from great dangers.

And how has he shown wonders? In a fortified city, he says, as if to say, “He has so delivered me that he has made me like a fortified city.”

Another text has, in a city encircled.

The Hebrew has, besieged.

Now this can be connected to two intentions, and both show the mercy of God wonderfully, since he has delivered me in a fortified city, since he has made me like a city fortified against evils. And this city is the Church. I have made you this day a fortified city, and a pillar of iron, and a wall of brass (Jer 1:18).

Or it can be read, in a besieged city, so that his mercy is likewise wonderful, since we have been delivered from a lesser evil. For the besieged endure a great danger, and so he says, I was in a besieged, or encircled, city, and he nevertheless delivered me in the center from what was on the circumference. For the circumference is on the outside, but the center in the middle. The people of the Jews who were in the middle were separated from the nations which surrounded Judea, where the praises of God were said, where the sacrifices were offered, and where prophecy did not cease. Now, in this way the mercy of God was spread out into all the nations round about. Go into the whole world and preach the Gospel to every creature (Mark 16:15). Therefore, in the city, he says, which is encircled—that is, to the whole population of the gentiles.

291. Afterwards, when he says, but I said in the excess of my mind, he explains the matter for thanks.

Here he first describes its greatness;

second, he describes that is has been heard, at therefore you have heard.

Therefore, he says, but I said in the excess of my mind. Ecstasy occurs sometimes from an interior cause, and this takes place sometimes when someone seems to be stupefied from those things which are outside of himself. They were filled with wonder and amazement (Acts 3:10).

Sometimes the cause is from above, namely, when the divine is contemplated and he is rapt outside of himself, above himself. (Cf. ST II-II, q. 175, a. 1.) Whether we be transported in mind it is to God (2 Cor 5:13). Therefore, he says that the mind is elevated to the divine: I am cast away, that is, I am cast far from you, since the more a man draws near to God, the more he recognizes himself to be lesser. With the hearing of the ear, I have heard you, but now my eye sees you (Job 42:5).

Or it can be understood in regard to excess from an inferior cause, which the text of Jerome suggests, such as when a man considers the gravity of sin or of approaching evils and from these considers himself to be abandoned, as Christ said in their person, my God, my God, why have you forsaken me? (Matt 27:46). And so David said this. Considering the evils which have come upon me, I am cast away. I am cast away out of the sight of your eyes (Jonah 2:5).

292. Afterwards, when he says, therefore you have heard, he describes having heard; he says, therefore, because I have said this, you have heard. He has had regard to the prayer of the humble (Ps 101:18). This is like the publican: when he recognized himself as a sinner, he went down into his house justified (Luke 18:14). The prayer of him who humbles himself shall pierce the clouds (Sir 35:21).

Or, according to Jerome, it is placed in the interrogative: I said, “I am cast away.” Therefore why do you not hear me? As if to say, “It is wonderful that, when I am so far from you, you would hear me.”

When I cried to you. The gloss of Augustine has, the cry made to God is not with the voice, but the heart, since many are silent with the lips, but can seek nothing with a disturbed heart. Therefore, cry interiorly, where God hears. (Augustine, Expositions on the Psalms 30.3.23 (Corpus Christianorum Series Latina, 38:220).)

293. Afterwards, when he says, O love the Lord, all you his saints, he leads those to whom the aforementioned favors were given to show thanks.

He orders them first in regard to the affection;

second, in regard to the effect, at do manfully.

He makes two points about their affections.

First, he encourages them to love God.

Second, he gives a reason for loving, at for the Lord will require truth.

Therefore, he says that because he has heard, and because he has shown wonders, love the Lord. And now, O Israel, hear the commandments and judgments which I teach you (Deut 4:1). And he shows who should love: his saints. The righteous love you (Song 1:3).

For he will require truth. He gives a cause for loving.

Now a twofold cause is given why it is held that God should be loved:

God loves what the saints love,

and what they hate, God hates.

The second is at he will repay.

In regard to the first, he says, for the Lord will require truth, and will repay them abundantly who act proudly, as if to say, “You should love the Lord, since he loves what you love and requires this.” The saints love the truth, and so God, who requires the truth, should be loved by them.

Now God requires the truth of justice. The judgment of God is, according to truth, against those who do such things (Rom 2:2).

Likewise he requires truth in regard to life: I beseech you, O Lord, remember how I have walked before you in truth, and with a perfect heart (Isa 38:3).

Likewise he requires it in regard to doctrine: we know that you are a true speaker, and teach the way of God in truth (Matt 22:16).

The second reason why you should continue to love God is that he punishes those you hate, for God punishes the proud, whom the saints hate, and this is what is said: and he will repay them, namely, with punishment, abundantly, that is, beyond themselves, since they praised themselves beyond their limits. His pride and his arrogance and his indignation is more than his strength (Isa 16:6).

294. Afterwards, when he adds, do manfully, and let your heart be strengthened, he orders them in regard to the effect.

And he does this first so they may be strong in work when he says, do manfully. He who is loose and slack in his work is the brother of him who wastes his own works (Prov 18:9).

Likewise, he says this so that they may be strong in heart: and let your heart be strengthened. Psalm 26:14 says: expect the Lord, do manfully, and let your heart take courage, and wait for the Lord.