Psalm 32 — Rejoice in the Lord, O you just

^32:1^ Unto the end. A psalm for David. Rejoice in the Lord, O you just; praise becomes the upright.

^32:2^ Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings.

^32:3^ Sing to him a new song; sing well to him with a loud noise.

^32:4^ For the word of the Lord is right, and all his works are done with faithfulness. ^32:5^ The Lord loves mercy and judgment; the earth is full of the mercy of the Lord.

^32:6^ By the word of the Lord the heavens were established, and all the power of them by the spirit of his mouth;

^32:7^ gathering together the waters of the sea, as in a vessel, laying up the depths in storehouses.

^32:8^ Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.

^32:9^ For he spoke and they were made; he commanded and they were created.

^32:10^ The Lord brings to naught the counsels of nations, and he rejects the devices of peoples, and casts away the counsels of princes.

^32:11^ But the counsel of the Lord stands forever; the thoughts of his heart to all generations.

^32:12^ Blessed is the nation whose God is the Lord, the people whom he has chosen for his inheritance.

^32:13^ The Lord has looked from heaven; he has beheld all the sons of men.

^32:14^ From his habitation which he has prepared, he has looked upon all that dwell on the earth.

^32:15^ He who has made the hearts of every one of them, who understands all their works.

^32:16^ The king is not saved by a great army, nor shall the giant be saved by his own great strength. ^32:17^ Vain is the horse for safety; neither shall he be saved by the abundance of his strength.

^32:18^ Behold, the eyes of the Lord are on those who fear him: and on those who hope in his mercy, ^32:19^ to deliver their souls from death and feed them in famine.

^32:20^ Our soul waits for the Lord, for he is our helper and protector. ^32:21^ For in him our heart shall rejoice and in his holy name we have trusted.

^32:22^ Let your mercy, O Lord, be upon us, as we have hoped in you.

306. The title is not new. It is unto the end. A psalm for David.

In the preceding psalm, the psalmist treated his justification; now in this one he treats the dignity of the just.

And he makes two points about this.

First, he exhorts the just to spiritual praise.

Second, he expresses their dignity, at blessed is the nation.

He makes two points in regard to the first.

First, he exhorts them to spiritual joy and praise.

Second, he gives a reason for gladness and praise, at for right is the word of the Lord.

He says two things about the spiritual joy and praise.

First, he exhorts them to joy and praise.

Second, he explains the manner of doing this, at give praise to the Lord.

He makes two points about exhortation.

First, he gives the exhortation.

Second, he assigns its reason: praise becomes the upright. For he said, I said, “I will confess,” . . . and you have forgiven . . . for this he shall pray (Ps 31:5, 6).

Therefore, O you just, who have been justified, rejoice in the Lord, not in the world. Otherwise you are not just, for he is not just who does not rejoice in justice.

Now, God himself is the just one and he is justice. The Lord is just (Ps 10:8). And so, rejoice in the Lord, O you just. But I will rejoice in the Lord: and I will joy in God my Jesus (Hab 3:18).

But why does he say, rejoice in the Lord, O you just, and not, rejoice in the Lord, everyone? The reason is that the praise, namely, of God, becomes the upright. Therefore, we should see if they are just and how praise becomes them. A thing is not called just unless it is conformed to a rule and measure.

Now, the divine justice and will is the measure and rule of the human will. Therefore, those who do not have rightly ordered affection cannot praise God well, since they do not desire to conform their will to the divine will, but instead they want the divine will to conform to theirs. And so God does many things of which they do not approve. But those who are adapted to the will of God rejoice in both prosperity and adversity. And so he says it is united praise, since they praise in regard to everything, not merely a few things. So they praise unanimously. Praise is not seemly in the mouth of a sinner (Sir 15:9). A great joy to those who have escaped of Israel (Isa 4:2).

307. Afterwards, when he says, give praise to the Lord on the harp, he describes the manner of praise and rejoicing.

Now, it should be known that in praise of God it is intended principally that the affection of man reach towards God and be directed there. Now, the harmony of music changes the human affection. So Pythagoras, seeing that the young were maddened by the Phrygian melody, changed the musical mode so that the souls of those enraged adolescents could be brought back to a state of mental peace, as Boethius says in the introduction to his Music. (Boethius, On Music (Patrologia Latina [Migne], 63:11).) Therefore, it is understood that in every type of worship some musical harmonies are practiced to uplift the human soul to God.

Now, this harmony was usually practiced in two ways: sometimes with musical instruments and sometimes with song.

He shows the first way first, on the harp,

and he shows the second, second, at sing to him.

Now, human affection is directed by instruments and musical harmonies in three ways.

Sometimes rectitude and firmness of soul are instilled,

sometimes one is snatched up to the heights,

and sometimes it brings sweetness and rejoicing.

In regard to this, the Philosopher in his Politics wanted to institute three categories of song. (Aristotle, Politics 8.5, 1340b.)

The first is the Dorian song, which includes the first and second tone, as some desire.

The second is the Phrygian, which is the third tone.

The third is the Hypolydian song, which is the fifth and sixth tones.

Others were invented afterwards.

And this division can be applied also to instruments, since certain instruments belong to the first, like the flute and horn;

some belong to the second, like the organ;

and some belong to the third, like the psaltery and harp: the pleasant psaltery with the harp (Ps 80:3).

But since the psalmist hopes that this will lead to rejoicing, he mentions none but these two, the psaltery and the harp. It is true that all these thing happened to them in figure (1 Cor 10:11), so these instruments were used not only for this purpose but also as figures.

The harp has a deep sound, which signifies praise, which surges up from the depths, that is, from earthly things, while the psaltery has a high sound and signifies the praise which belongs to heavenly goods.

Therefore, he says, of ten strings, since the ten precepts of the Decalogue in which the whole spiritual teaching consists are signified by them.

308. Afterwards, when he says, sing to him a new song, he treats the song sung with the human voice.

It should be known that, according to the literal sense, there is a twofold way of singing. For one way is with a simple song, and another is harmonized.

He touches on the first when he says, a new song,

and the second at with a loud voice.

According to a spiritual understanding, men should rejoice for two reasons,

namely, for the goods of grace received,

and for the goods of glory for which they hope.

We are renewed through the first goods. Be renewed in the spirit of your mind (Eph 4:23). We may also walk in newness of life (Rom 6:4). Therefore, he sings a new song who rejoices in God because of the renewal of grace. The saints sang a new canticle (Rev 14:3).

He truly sings well with a loud voice who sings a song about the goods of glory, and a man expresses in words the song which he conceives in his heart.

Or, it is in jubilation or in rejoicing, according to Jerome. Now, there is a rejoicing of ineffable gladness which words cannot express, but the great immensity of joy is given voice so it may be understood. Now, those things which cannot be expressed are the goods of glory. Eye has not seen, nor ear heard (1 Cor 2:9). And so he says, sing well to him in jubilation, since they cannot be expressed in a song.

But you may say that there were musical instruments in the Old Testament, as well as vocal song. Therefore, why does the Church dismiss those but accept these? A twofold mystical meaning is given, because they were figurative.

According to this, the reason is that God is praised by mind and voice but not by instruments.

Another reason comes from the words of the Philosopher, who said that it is against wisdom that men be instructed in lyric songs and music, since they would occupy their souls in these works, but there should be simple music so that they may be drawn from bodily things and brought to the divine praises. (Aristotle, Politics, 8.6, 1341a.)

309. Next, when he says, for the word of the Lord is right, he gives the reason for rejoicing and praise.

Now the reason for praise and rejoicing is twofold.

One concerns God, from whom rejoicing comes.

The second concerns his effect, at the word of the Lord.

He makes three points about this.

First, he describes what concerns God. And first: for the word of the Lord, that is, his instruction, is right. A lamp to my feet (Ps 118:105).

Or it is his promise. All my words are just; there is nothing perverse nor wicked in them. They are right to those who understand (Prov 8:8–9).

Second is that all his works are done with faithfulness, that is, they are faithful. The Lord is faithful in all his words and holy in all his works (Ps 144:13). There is great rejoicing when a faithful man is found: who shall find a faithful man? (Prov 20:6).

Or he says with faith because the works of God have good merits. Now, nothing is meritorious unless done in faith, since without faith it is impossible to please God (Heb 11:6).

Or, his word is right, and his works are done with faithfulness. But in whom are they? They are with faithfulness, that is, in the faithful, since the works of God and right words do not appear in the unfaithful.

Third is that the Lord loves mercy and judgment. He makes two main points about this.

First, he shows the affection of God when he says, the Lord loves.

Second, he manifests it by a sign, at the earth is full of the mercy of the Lord.

Among all the things from the Lord which cause rejoicing, there are two in particular: mercy and justice. Mercy and truth preserve the king (Prov 20:28).

For through justice, those subordinate to him are defended. Take away justice and no one will be secure or joyful.

Likewise, without mercy, all would fear and would not love. This can be understood to be true about God when he says, the Lord loves mercy and judgment. For he loves them in himself, since they are found in all his works. All the ways of the Lord are mercy and truth (Ps 24:10).

Likewise, he loves them in each one: I will show you, O man, what is good, and what the Lord requires of you: truly to do judgment and to love mercy (Mic 6:8). And so he says, rejoice, because truly God loves mercy; for the earth is full of the mercy of the Lord.

Behold, it is manifested through a sign. For the whole fullness of the earth comes forth from the mercy of God, since the earth is full not only of temporal but of spiritual goods, and it is especially so since the coming of Christ. They were all filled with the Holy Spirit (Acts 2:4). All these come from the mercy of God. It is not of him who wills, nor of him who runs, but of God who shows mercy (Rom 9:16).

Therefore, he says, the earth, and not heaven, since there is no misery in heaven and so mercy is not needed, but the earth, where man exists as full of many miseries, requires much mercy.

310. Afterwards, when he says, by the word of the Lord, the cause of rejoicing is described concerning the divine effects.

Moses made mention of three things in the beginning of creation: the heaven, the water, and the earth. In the beginning God created heaven and earth, and a little later: and the spirit of God moved over the waters (Gen 1:1, 2). Therefore, following this, the psalmist speaks,

first, of the effect of God in the heavens;

second, in the waters, gathering together;

third, on the earth: let all the earth fear the Lord.

Therefore, he says, by the word of the Lord the heavens were established. According to the gloss, this can be explained literally or mystically. And these words of the Lord are considered in each sense: the Lord, the word, and the spirit of his mouth.

The Lord is a name of power, and power is appropriated to the Father. (Cf. ST I, q. 39, a. 7.)

The word is a concept of the mind, so it is said to be wisdom generated. And the Word is the Son. (Cf. ST I, q. 34, aa. 1–2.)

The spirit is the Holy Spirit. Now it is called the spirit of his mouth because the mouth is appropriated to the word, so this expression should be read as though he said, “the spirit of the word,” since he is the Spirit of the Son and of the truth.

And although the works of the Trinity are indivisible in regard to the divinity, since whatever the Father does, these things the Son does in like manner (John 5:19), this is spoken according to appropriation.

Now, there are two marvels in heaven:

namely, its perpetual being, since it is incorruptible,

and its power, through which the whole lower world is changed—that is, made hot in summer and cold in winter.

Now, the perpetuity of the heaven relies on its natural form, for the forms of the elements are particular, and they do not fulfill the whole potency of the matter, so their matter remains in potency to another form. But the form of the heaven totally fulfills the potency of its matter. (But artificial forms come from the forms of artisans.) Now, the form conceived in the heart of the Father is the Word. Therefore, the formation of all things is attributed to the Word, so he says, by the word of the Lord the heavens were established. (Cf. Aquinas, Commentary on John 1.2.)

Now, the power of the heavens is in their moving. Every later movement is derived from an earlier as a cause. The first motion in things which are voluntary is the motion of love, since every motion in those things which have volition is a voluntary movement.

And so Dionysius says that the divine love does not allow him to be without generation, but it moves him to act. (Dionysius, The Divine Names 4.14 (Patrologia Graeca [Migne], 3:775–78).) Therefore, it is necessary that the power of the heavens come from the Spirit, and so he says, and all the power of them by the spirit of his mouth.

Mystically, the apostles are understood by the heavens; they were established by the word of the Lord, namely Christ, or the Son of the Lord, and this is his exhortation and teaching. I have prayed for you that your faith fail not (Luke 22:32).

Likewise, their power was established through the Holy Spirit. You stay in the city until you are endued with power from on high (Luke 24:49).

311. Afterwards, when he says, gathering together the waters of the sea, he shows the effect of God on the waters.

Now, in the waters there are two marvels to be considered.

One is that the waters are gathered together in one part of the earth and do not occupy its whole surface, which is marvelous for two reasons.

The first is that in the natural order, water would encompass the whole earth, just as air encompasses the water. Likewise, the sea is deeper than the earth.

The second is that, although the water continually evaporates through the heat of the sun, it remains in the same quantity.

And so he says two things about the fact that they are gathered together into one by the command of God. I have set the sand a bound for the sea, an everlasting ordinance, which it shall not pass over and the waves thereof shall toss themselves, and shall not prevail; they shall swell, and shall not pass over it (Jer 5:22). Who shut up the sea with doors (Job 38:8).

And so he says, gathering together the waters of the sea, as in a vessel. Waters gathered together in a vessel quiver and rise but do not flow out, since they are held in by the walls of the vessel, so the waters gathered together in the sea swell but do not flow out because they are contained by the divine power. Let the waters be gathered together (Gen 1:9).

Another marvel is that they continually evaporate but are not diminished. And so, as certain philosophers say, naturally all the waters would be dried up by the power of the sun. And so, against this, he says, laying up the depths in storehouses.

The deep abyss, according to Augustine, means the impassible depth of the water, and this has a twofold interpretation. (Augustine, Expositions on the Psalms 103.5–6 (Corpus Christianorum Series Latina, 40:1494).) It comes from a, which means without, and basi, which is a foundation. So it is as though it is without foundation and without radiance, since the deep is obscure.

There are three things in a storehouse, since a storehouse indicates much gold and that which is placed in a storehouse is guarded. So the word “storehouse” comes from “box of gold.” Likewise, what is in a storehouse is placed there so that it can be taken out for use. These are all true of the depths, since in them there is the immense abundance or multitude of waters.

Second, in the depths, water is kept safe and it does not flow away.

Third, it is drawn out for use, when vapors are raised from it and the rains are generated and water the earth. The fountains of waters appeared (Ps 17:16).

Mystically, it can be explained in two ways: about the good and about the evil.

It is explained about the good so that by the waters of the sea we understand the people. The many waters are peoples and nations and tongues (Rev 17:15). Therefore, it is as though the many waters of the people of this world gather together in the Church as in a vessel.

Now the Church is compared to a vessel because of its unity, and because a vessel is made out of the skin of a dead animal. Through this it is implied that some come to the Church to mortify their members which are upon the earth. For so the apostles, the heavens, were strengthened, and by them the people were gathered together into the Church.

He is laying up the depths, that is, the profundity of the divine senses, in his storehouses, of the Sacred Scriptures. Riches of salvation, wisdom and knowledge; the fear of the Lord is his treasure (Isa 33:6).

Or those who first were the depths, namely, sinners, sunk deep and obscured by the darkness of vices, he makes the storehouses of the gold of the Church. Paul is a great storehouse of the Church, and so is Matthew, and Magdalene, who were first like the depths.

Now, among the evil, the water of the sea is understood to be the troubles of this life. The waters are come even into my soul (Ps 68:2). Now, God strengthens the heavens but does not take away weaknesses from them, since they are strengthened by interior grace, which does not remove exterior weaknesses. And so he says that he gathers their troubles, namely, those of the heavens, in a vessel, that is, in their bodies, putting the depths, that is, the persecutors of the Church, in a storehouse, since he does not give them the freedom to rage against the Church as they desire.

312. Third, when he says, let all the earth fear the Lord, he shows the effect of God on the earth.

First, he gives a warning;

second, he shows the effect of God on the earth, at for he spoke.

He makes two points about the first.

First, he gives a warning;

second, he explains it, at and of him.

Therefore, he says, let all the earth fear the Lord.

But why does he give this warning, since he speaks about the effects in nothing against which an admonition would have any use but only against the earth? The reason is that all other creatures obey God at his nod except the earthly man, and so he says, let all the earth, that is, every earthly man, fear the Lord. Fear God, and keep his commandments, for this is for every man (Eccl 12:13). This speech is metonymic, so that what is contained is understood by the container, so when he says, earth, he means the inhabitants of the earth.

Second, he explains the warning, saying, and let all the inhabitants . . . be in awe of him, with the good awe of the servants of God, since he alone evokes it. No man can come to me, except the Father, who has sent me, draw him (John 6:44).

313. Afterwards, when he says, for he spoke and they were made, he shows the twofold effect on the earth.

First is the effect of creation,

second, that of governance, at: the Lord brings to naught.

Now, in creation, two things should be considered: its formation and creation itself. Both are found here.

First, he shows its formation when he says, he spoke and they were made.

Creation itself is second, when he adds, he commanded and they were created.

Therefore, he says, for he spoke. Augustine says, the whole formation is through the word, since the created thing is related to God as the artifact to the artisan. So, just as every artificial form is conceived in the mind of the artisan, so the forms of all things are conceived from the divine word. (Augustine, On the Literal Interpretation of Genesis 1.2.6 and 1.5.11 (Bibliothèque Augustinienne, 48:90–97).) So he spoke, that is, he conceived the Word eternally, and all things were made according to it, as if to say, “He generated the Word in which he made all things.” And such is the formation.

Second is creation, since he commanded and they were created. To speak is to bring forth a formed expression. To command is to bring forth a warning or simple emanation. So to command implies the creation of the unformed matter. His word is full of power (Sir 8:4).

Mystically: he spoke and they were made, by the seeds of grace; he commanded, in the work of truth. Send forth your spirit (Ps 103:30).

314. In this he truly speaks of the work of governance. The Lord brings to naught the counsels of nations. While remaining stable, he changes all.

First, he describes the changing of all,

second, his own stability, at the counsel of the Lord.

Concerning the inhabitants of the world it should be noticed that some are small and some are great, and both are changed.

In regard to the small, he says, the Lord brings to naught.

Here he touches on two things:

namely, the intention which concerns the end,

and the counsel that concerns those things which lead to the end.

And this is changed not according to the counsel taken but as God disposes. Take counsel together and it shall be defeated (Isa 8:10). And this is what he says, the Lord brings to naught the counsels of nations. And he specially brings to naught the counsels of those wanting to destroy the law of Christ. And he rejects the devices of peoples, of human knowledge, for such the Lord intends to condemn.

In regard to the great, he says, and he casts away the counsels of princes, as if to say, “I cast away not only the counsels of the peoples, but of the princes, since there is in them no power to bring about the intended effect but rather in the divine ordinance.” He brings counselors to a foolish end (Job 12:17).

315. Afterwards, when he says, but the counsel of the Lord stands forever, the stability of God is described, in that his counsel stands and his thoughts continue.

But is there counsel in God? It seems that there is not, since it implies doubt.

I respond. It must be said counsel is understood in one way in God and in another way in us. For knowledge in us requires discursive thinking, but in God it is certitude. So the counsel which is in us involves questioning, but when it is said about God it implies ordering of all in respect to the appropriate end. (Cf. ST I, q. 22, a. 1, ad 1.) My counsel shall stand and all my will shall be done (Isa 46:10). If this counsel is of God, you cannot stand and overthrow it (Acts 5:39).

The thoughts of his heart, that is, the intention of his will, remain, since even if he changes his sentence, he does not change his counsel. For my thoughts are not your thoughts, nor my ways your ways (Isa 55:8).

316. Blessed is the nation whose God is the Lord. Above, he exhorted the just to rejoice; here he describes their dignity, and he makes two points regarding it.

First, he describes their dignity;

second, he gives evidence for it, at from heaven.

The dignity of the saints is the greatest, since they alone have come to what all men naturally desire. If one or few were to reach to the one thing which all desire to reach, this would be a great dignity. Now, all desire to grasp happiness, which the just alone reach, since they will obtain it perfectly in the future, but now only in its beginning and in hope. Therefore, the dignity of the just is great.

He touches upon two aspects of this happiness which begins here and will be perfect in the future,

namely, its matter

and cause, at the people.

Therefore, he says, blessed is the nation. Different people think different things about happiness. And there are different philosophical sects according to these different opinions. (See Augustine, City of God 19.1.)

For some place it in bodily goods, as Epicurus.

Some place it in the works of the active life, as the Stoics.

Some place it in the contemplation of truth, as the Peripatetics.

It is vain to seek happiness in that which is below us, since happiness is above us. Now, what is above us is God. Therefore, the happiness of man is to cling to God. For each thing is perfect if it clings to its own proper good. Now, the proper good of man is God: but it is good for me to adhere to my God (Ps 72:28).

Now someone can cling to God with his mind, namely, with the intellect and will, but not with the senses, since these are held in common with the beasts. Therefore a man clings to God in two ways:

through intellectual contemplation and knowing

and through the affection of loving.

And these are imperfect while on the way, but will be perfect in the fatherland. So here happiness is imperfect; there it will be perfect. So he says, blessed is the nation.

And why? Because the Lord is their God; that is, it is joined to God with its mind. Therefore, blessed is the nation whose God is the Lord. God is not ashamed to be called their God (Heb 11:16).

But what is the cause of this? Surely not nature, fortune, or their proper power? No. Divine election. You have not chosen me but I have chosen you (John 15:16).

Likewise: no man can come to me, except the Father, who has sent me, draw him (John 6:44). And so he adds, the people whom he has chosen, as if to say, “Therefore, they are blessed because they are chosen by God.” He chose us in him before the foundation of the world (Eph 1:4).

And he says this for his inheritance, that is, that they might be his inheritance. Inheritance implies stable possession. Now God possesses all through his dominion. But the just alone are subject to him in will, so he chose them for his inheritance, that is, to have justice forever. Justice is perpetual and immortal (Wis 1:15). Israel is my inheritance (Isa 19:25).

Therefore the Lord is their God because they enjoy him. And these are the inheritance of God because they are subject to him.

317. Afterwards, when he says, the Lord has looked from heaven, he shows their dignity through a discussion of the divine judgment.

And he makes three main points about this.

First, he proposes the certainty of the divine judgment.

Second, he adds the vanity of human prosperity, at the king is not saved;

and third, the effectiveness of grace in the saints, at behold, the eyes of the Lord.

He considers two aspects of the certainty of judgment.

First, he ponders the certainty of the divine justice from its height;

second, from its causality.

First, he shows it from the first;

second, from the second, at who has made.

He makes two points about its height.

First, he shows the certainty of the divine judgment from its height.

Second, he removes any doubt, at from which he has prepared.

Therefore, he says, from heaven. To the degree that some power is higher among the order and kinds of power, to that extent it is more effective in accomplishing those works which are appropriate to it. And so to the degree that some cognitive power is more subtle, to that extent it is more effective in knowing. Nothing is as sublime as the divine intellect, and so its ability to know is the highest. And so he says, from heaven, that is, from the height of the divine majesty. For as no corporeal thing is higher than heaven, so no spiritual thing is higher than God. And so, since he looks from on high, he has beheld all the sons of men, since the higher the place is from which someone looks, the more he sees. All the ways of a man are open to his eyes (Prov 16:2).

318. Afterwards, when he says, from his habitation which he has prepared, he removes any doubt.

For some believed that God dwelt in heaven as though he were far away and did not know human things. He walks about the poles of heaven and does not consider our things (Job 22:14). The psalmist rules this out, saying, from his habitation which he has prepared, as if to say, “No one has prepared for himself a place that would impede him, although perhaps it could be so if another prepared it.”

For a king would be foolish to prepare for himself a seat from which he would not be able to rule his kingdom. So this is what he says, from his habitation which he has prepared, that is, from heaven which he has prepared to be his dwelling, not indeed as though it encompasses him, but rather that by his glory he shines brightly through it: he has looked, he says, upon all that dwell on the earth, that is, flesh, by mastering them. Who is as the Lord our God, who dwells on high and looks down on the low things? (Ps 112:5–6). The Lord prepared his throne in heaven (Ps 102:19).

Or, he says, from heaven, that is, from Christ. He has looked upon the angels or apostles with the eye of his mercy to save men.

319. Afterwards, when he says, he who has made the hearts of every one of them, he proves the certainty of the divine knowledge from its causality.

He makes two points about this.

First, he describes what it causes;

and second, he concludes about the certainty of his knowledge, at who understands.

He is said to be foolish who does some work without knowing its purpose, for he will be frustrated, since the purpose is the goal. And so he says elsewhere, he who formed the eye, does he not consider? (Ps 93:9). Therefore, how would he be able to make anything able to know particulars unless he himself could know them? For a man knows singular things through his understanding, and soul, and heart. Therefore, God, who made the very heart, knows it. And notice that these words have this weight. Therefore, he says, hearts, as though to exclude a unified intellect belonging to all, for different men have different intellects.

Also, he says, of everyone, to show that the soul is not double. Otherwise, he would not have said that he has known everyone, but one through which he would know all and each individual one. Therefore, he made souls singular in themselves, since the soul is a substance existing through itself, not because of matter.

So he says, he made, to show that it does not come from the substance of God; otherwise, he would not have said that it was made, but consubstantial. And so he indicates that he made, since making belongs to potters, who shape a beautiful form from base materials. So God infused the soul into the mud of the body by creation. We have this treasure in earthen vessels (2 Cor 4:7). Shall the thing formed say to him who formed it, “Why have you made me thus?“ (Rom 9:20).

And so he concludes that he understands all their works, for he who knows the cause, knows the effect. Now the cause of every human effect is the human heart. God knows the heart. Therefore, he also knows its works.

He made should be understood about the image of grace, since all the gifts of grace are from him, each one of them, since there are diversities of grace (1 Cor 12:4). And so he understands all their works, by helping and moving.

320. The king is not saved by a great army. Above, the psalmist showed the dignity of the saints from the certitude of the divine judgment, from which he intended to prove their dignity. Now, in this part, he shows the vanity of human prosperity.

And he makes two points about this.

First, he shows that no temporal power can bring men to the salvation of the just.

Second, he shows that the mercy of God does this, at behold, the eyes of the Lord.

Therefore, he says, the king is not saved. Secular power is threefold.

There is one type which consists in having many subordinates,

another in strength of body,

and another in exterior riches.

And so he shows that none of these can bring someone to salvation.

First, he treats the first power, and this is that of ruling. So he says, the king is not saved by a great army. Jerome has, in a multitude. Psalm 145:2–3 says: put not your trust in princes, in the children of men in whom there is no salvation. On the contrary, if some are saved, this comes through God, who gives salvation to kings (Ps 143:10).

Second, he shows that salvation is not found in strength of body, so he says, nor shall the giant be saved by his own great power, that is, by his strength. There were the giants, those renowned men that were from the beginning (Bar 3:26).

Third, he shows that it is not found in riches. And he mentions two types of property: horses and an abundance of things.

In regard to the first, he says, vain is the horse, that is, even though someone may have a good horse, he cannot be saved either corporeally or spiritually. The horse is prepared for the day of battle, but the Lord gives safety (Prov 21:31).

In regard to the second, he says, neither shall he be saved by the abundance of his strength, that is, by his abundance of exterior things. He who trusts in his own riches shall fall (Prov 11:28). Woe to those who go down to Egypt for help, trusting in horses (Isa 31:1).

It can be explained mystically, morally, and allegorically that man is not saved by his own power, whatever good he may obtain.

For there are three goods through which he might seem to possess salvation.

The first is power, and in regard to this he says, the king is not saved by a great army. It may be true that he has the power to rule others, but this does not come from his own power; rather, he has it from God.

The second is firmness, and he does not have this from his own power, so he says, nor shall the giant be saved by his own great strength.

Third is a good disposition of body and courage, so he says, vain is the horse; namely, a strong and robust body is vain.

Or, by the abundance of his strength is said in general to mean that, no matter what aptitude for the good he has, he will not be saved unless God gives him salvation. I said in my abundance, I shall never be moved. You turned away your face . . . and I became troubled (Ps 29:7–8). This is what is said, let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches (Jer 9:23).

321. Afterwards, when he says, behold, the eyes of the Lord, he shows the effectiveness of the divine mercy to save.

First, he describes the saving mercy;

second, the affection of the saints which is engendered by considering this, at our soul waits for the Lord.

He makes three points about the effectiveness of mercy.

First, he shows the divine mercy;

second, those things in which the divine mercy has an effect, at on those who fear him;

third, what effect it has, at to deliver.

Therefore, he says, behold, the eyes of the Lord. He treats the divine mercy in respect to God. Look upon me and have mercy on me (Ps 118:132).

In regard to those upon whom he looks down, he adds, on those who fear him. Your eyes are too pure to behold evil and you cannot look upon iniquity (Hab 1:13). Therefore, look down upon those who have fear and hope. One without the other does not suffice, since fear without hope despairs, and hope without fear presumes.

Now fear arises from the consideration of the divine power. Who shall not fear you, O king of the nations? (Jer 10:7). But hope arises from the mercy of God. Fear of sinning arises from the first; from the second, hope of forgiveness.

Now he shows the effect of the divine mercy when he says, to deliver their souls from death and feed them in famine.

Here he shows a twofold effect:

since it delivers from evil, and in regard to this he says, to deliver from death.

It also confirms in the good, and in regard to this he says, and feed them.

Therefore, he says, to deliver their souls from death, from corporeal death and from the death of sin and from the death of future damnation in the resurrection. I will deliver them out of the hand of death (Hos 13:14).

Now, he confirms them in the good, so he says, and feed them in famine, that is, in their need, and this is said about the nourishment of the body. The eyes of all hope in you, O Lord, and you give them food in due season (Ps 144:15).

And it is about spiritual nourishment. Not in bread alone does man live, but in every word that proceeds from the mouth of God (Deut 8:3; Matt 4:4).

And it is about sacramental nourishment. For my flesh is food indeed (John 6:56). He has set me in a place of pasture (Ps 22:2).

322. Afterwards, when he says, our soul waits for the Lord, he shows the effect which follows in them from this consideration.

And it is twofold.

The first effect is hope.

The second is prayer, at let your mercy be upon us.

He makes two points about hope.

First, he shows how the effect of hope arises in them.

Second, he assigns a reason, at for he is our helper.

Therefore, he also says, the eyes of the Lord are on those who fear him. And so, our soul waits for the Lord; that is, if evils are sent to us from the Lord, we will endure them patiently. You have heard of the patience of Job (Jas 5:11). Likewise, we do this by awaiting his promises. Therefore, he awaits punishment and the promise.

And there is a twofold reason.

One is because of the experience of his favors;

another is the hope for future things.

For in him our heart shall rejoice and in his holy name we have trusted. The experience of his favors takes place in progress in goods, so he says, for he is our helper.

It also takes place in protection from evils and so he says, and protector.

Now, we hope for future joy, so he says, in him our heart shall rejoice, that is, in the vision of him. You shall see and your heart shall rejoice (Isa 66:14). Then shall you abound in delights in the Almighty (Job 22:26).

And this joy is imperfect here, but there—that is, in the fatherland—it shall be perfect. And this is so because in his holy name we have trusted.

Here, and is put to mean “because.” His holy name is the name of his mercy, as if to say, “We shall rejoice because in his holy name we have trusted, that is, in his goodness or in his mercy and not in our own merits.”

323. Afterwards, when he says, let your mercy, O Lord, be upon us, he gives the effect of prayer, for prayer is the interpreter of trust and so it follows trust.

And although any particular favor may come from the divine mercy, there nevertheless are two which particularly come from it.

The first is the favor of the Incarnation. Through the bowels of the mercy of our God (Luke 1:78). Let your mercy, namely, that you take up flesh and deliver us, be upon us, that is, upon our merits.

Another favor is salvation, and this is upon us, because not by the works of justice, which we have done, but according to his mercy, he saved us (Tit 3:5). So no one has hoped in the Lord, and has been confounded (Sir 2:11).