Psalm 33 — I will bless the Lord at all times

^33:1^ A psalm of David, when he changed his countenance before Abimelech, who dismissed him, and he went his way. ^33:2^ I will bless the Lord at all times; his praise shall be always in my mouth.

^33:3a^ In the Lord shall my soul be praised;

^33:3b^ let the meek hear and rejoice.

^33:4^ O magnify the Lord with me; and let us extol his name together.

^33:5^ I sought the Lord, and he heard me; and he delivered me from all my troubles.

^33:6^ Come to him and be enlightened and your faces shall not be confounded.

^33:7^ This poor man cried, and the Lord heard him, and saved him out of all his troubles.

^33:8^ The angel of the Lord shall encamp round about those who fear him and shall deliver them.

^33:9^ O taste and see that the Lord is sweet; blessed is the man who hopes in him.

^33:10^ Fear the Lord, all you his saints, for there is no want to those who fear him.

^33:11^ The rich have wanted and have suffered hunger, but those who seek the Lord shall not be deprived of any good.

^33:12^ Come, children, listen to me: I will teach you the fear of the Lord.

^33:13^ Who is the man that desires life, who loves to see good days? ^33:14^ Keep your tongue from evil, and your lips from speaking guile. ^33:15^ Turn away from evil and do good; seek after peace and pursue it.

^33:16^ The eyes of the Lord are upon the just, and his ears unto their prayers.

^33:17^ But the countenance of the Lord is against those who do evil things, to cut off the remembrance of them from the earth.

^33:18^ The just cried, and the Lord heard them, and delivered them out of all their troubles.

^33:19^ The Lord is near to those who are of a contrite heart, and he will save the humble of spirit. ^33:20a^ Many are the afflictions of the just,

^33:20b^ but out of them all will the Lord deliver them.

^33:21^ The Lord keeps all their bones; not one of them shall be broken.

^33:22^ The death of the wicked is very evil, and those who hate the just shall be guilty.

^33:23^ The Lord will redeem the souls of his servants, and none of those who trust in him shall offend.

324. The title is a psalm of David, when he changed his countenance before Abimelech, who dismissed him, and he went his way.

This history is found in 1 Samuel 21, where it is said that David, fleeing from the face of Saul, came to Achish the king of Gath (1 Sam 21:10). He was recognized there particularly for his strength, since he killed the Philistine. Fearing imminent danger for himself from this, both because they were Philistines and because of envy at his strength, he tried to lessen it by pretending to be foolish and so the king scorned him.

This is all found in 1 Samuel 21, except that the names do not agree, since there the king is given as Achish, but here Abimelech. This is not problematic, since either he had two names or his name was Achish, but he was from the tribe of Abimelech.

So he changed his countenance by appearing foolish, and he dismissed him, and he went his way, because David was thrown out from his presence and went away.

Mystically, Christ changed his countenance when he changed his sacrament, in which the divine truth was hidden.

Or Christ changed the old Passover sacrament into the new before Abimelech, which means “the kingdom of my father.”

Christ’s father according to his divinity is God, but according to his humanity is David.

The kingdom of David is the Jewish people; the kingdom of God is the Church. Christ indeed changed his countenance before Abimelech, that is, before the Jews, since they were the kingdom of his father David, who did not know him. We have seen him (Isa 53:2), and they despised him, whereupon we esteemed him not (Is 53:3). And he went his way to the gentiles.

Or, Achish, which is understood to mean “unbelieving,” signifies the Jews.

In the preceding psalm, the psalmist explained the dignity of the just; now here he invites others to praise God.

Now this psalm is divided into two parts.

First, there is an exhortation to praise,

second, there is a necessary instruction, at come children.

He makes two points about the first.

First, he treats the praise of God;

second, he describes the matter for praise, at I sought.

He makes two points about the first.

First, he gives an example of praise;

second, he exhorts others to imitate it, at let the meek hear.

He makes two points about the first.

First, he gives an example of praise in itself;

second, he describes the fruit of the praise of God, at in the Lord shall my soul be praised.

Therefore, he says, I will bless the Lord at all times; his praise shall be always in my mouth. Sometimes someone may praise God for his own sake, as when he speaks with his tongue but speaks only to himself.

Sometimes he may do it for the consolation of others, as when he prophesies to others.

Therefore, to bless the Lord is, as has been said, to confess the praise of God, but to bless the Lord is to do good at all times, namely, in adversity and in prosperity.

On the contrary: he will praise you when you shall do well to him (Ps 48:19).

But it is not put this way here: if we have received good things at the hand of God, shall we not receive evil? (Job 2:10). Bless God at all times (Tob 4:20).

Likewise, it would seem that one should not praise him only in himself, within the heart of the one blessing God, but he should have his praise in his mouth. For praise must be vocal so that one may not only praise God but may also incite others to praise him.

So he says, his praise shall be in my mouth. Joy and gladness shall be found therein, thanksgiving and the voice of praise (Isa 51:3). It is always, for he says that it is at every established time.

Or it is found in readiness of the soul.

Or it comes about by always doing good, from which God is always praised.

It should be noted that this versicle is sung at sext, when Christ suffered, because his Passion is the cause of our praise.

325. Afterwards, when he says, in the Lord shall my soul be praised, he describes the fruit of praise.

Therefore, he says, in the Lord shall my soul be praised. For the good of a friend is always considered one’s own good. So he says, my praise is in the praise of God. If God is great, it must be that his friend is great. The Lord is my strength and my praise (Ps 117:14). And he says, soul, because spiritual joy pertains principally to it.

326. Afterwards, when he says, let them hear,

he first leads others to the cause of praise;

second, to praise itself, at O magnify the Lord.

The principle of praise is interior joy, so he says, let the meek hear and rejoice. And so they rejoiced in all things which are of God, since those who are not meek do not rejoice but rebel. And he says, let them hear, because this rejoicing comes from hearing of others acting well.

327. Afterwards, when he says, O magnify the Lord with me, he exhorts them to praise:

first, interiorly;

second, exteriorly, at let us extol.

In regard to the first, he says, O magnify the Lord with me. It is the same to magnify and to praise God, because the goodness of God is the same as his greatness, since he is not great in mass, but in these things to be greater is to be better, according to Augustine. (Augustine, On the Trinity 6.8 (Corpus Christianorum Series Latina, 50:238).) And so he says, magnify. My soul does magnify the Lord (Luke 1:46). And this corresponds to what he says, I will bless the Lord.

In regard to the exterior, he says, and let us extol his name. That which is high is said to be exalted when it is spread to many. Glorifying God, exalt him as much as you can (Sir 43:32–33).

Do this together, that is, in harmony. And this corresponds to what he says, his praise shall be always in my mouth.

328. Afterwards, when he says, I sought the Lord, he describes the matter for praise, which is the divine kindness in hearing him.

He makes two main points about this.

First, he describes his kindness;

second, why he deserves to be heard, at this poor man cried.

He considers two things about his kindness.

First, he describes the favors granted to him.

Second, he invites others to seek the same favors, at come.

He makes three points about the favors given to him.

First, he describes his petition;

second, its being heard, at and he heard;

and third, the effect of its being heard, at he delivered me from all my troubles.

Therefore, he says, I sought the Lord. The best choice is to seek God himself, so in the Lord’s prayer first is asked, hallowed by your name (Matt 6:9; Luke 11:2). Seek the Lord while he may be found (Isa 55:6). Therefore, he says, I sought, as if to say, “I sought with great diligence.”

Afterwards he adds that he is heard: and he heard me. Now the effect of being heard is that he delivered me from all my troubles.

For he sometimes delivered the just from troubles so they would not suffer tribulations. In six troubles he shall deliver you, and in the seventh, evil shall not touch you (Job 5:19).

He also delivered them so that they might not be disturbed. According to the multitude of my sorrows in my heart, your comforts have given joy to my soul (Ps 93:19). Who comforts us in all our tribulation (2 Cor 1:4). And holy men always have this consolation.

Likewise, he delivered them exteriorly so that no evil men would be able to separate the holy ones from Christ. Who shall separate us from the love of Christ? (Rom 8:35).

329. Afterwards, when he says, come to him and be enlightened and your faces shall not be confounded, he invites others to seek this favor.

He makes two points about this.

First, he gives the invitation;

second, he gives the effect of the invitation, at and your faces shall not be confounded.

Therefore, he says, come to him, through faith and charity. Draw near to God and he will draw near to you (Jas 4:8).

And so he adds afterwards, and be enlightened. God is light, and he who comes to the light is enlightened. Arise, through affection, and be enlightened (Isa 60:1). Those who approach his feet shall receive his doctrine (Deut 33:3).

Now the effect of being led is that your faces shall not be confounded, in being rejected, since you will not suffer this, since there is no shame for those who trust in him (Dan 3:40).

Or he says, your faces, that is, your intellects, will not be confounded by a lack of truth.

330. Afterwards, when he says, this poor man cried, he describes why he deserves to be heard.

He considers three aspects of this.

First, he puts forward his merit;

second, he promises a similar favor to others, at he shall encamp;

third, he exhorts others to experience this: O taste.

Therefore, he says, this poor man cried. This verse does not differ in any way from the other which says, I sought the Lord, except that there he spoke about himself, but here about the poor man. And so it is explained here that he is a poor man. And he says, this, either to point to himself or to Christ.

And in the expression poor man, he implies why he deserves to be heard, because he is poor in spirit, or poor in pride, or in worldly desire. And this sort are heard. The prayer of the humble and meek has always pleased you (Jdt 9:16). He has regarded the prayer of the humble (Ps 101:18). He cried, with great interior desire. The seraphim cried to one another and said, “Holy, holy, holy” (Isa 6:2–3).

331. Afterwards, when he says, the angel shall encamp round about those who fear him, he promises a similar favor, as if to say, “So others are heard like this poor man.” Many texts have, the angel of the Lord shall encamp.

Jerome has, the angel of the Lord circles around those who fear him. Therefore, he says, the angel of the Lord shall encamp, encircling round about with the splendor of his light. Mountains, namely, the angels, are round about it (Ps 124:2). There are more with us than them. . . . behold the mountain was full of horses and chariots of fire (2 Kgs 6:16–17).

He shall come, that is, he shall make an entrance. Are they not all ministering spirits? (Heb 1:14). And he shall deliver them from the attack of enemies and of demons. The children of Israel trust not in their spears nor in their arrows, but the mountains are their defense (Jdt 7:8), namely, the angels or Christ, according to the meaning of the Septuagint text: he shall be called the Angel of Great Counsel (Isa 9:6), because he is sent from God insofar as he is man.

Or the angel could be understood as a prelate of the Church. He is the angel of the Lord of hosts (Mal 2:7). For the prelates of the Church ought to be the guardians of their flock.

332. Afterwards, when he says, O taste and see that the Lord is sweet, he exhorts them to experience it.

He makes two points about this.

First, he exhorts them to experience the divine fellowship;

second, he exhorts them to keep the fear of the Lord, at fear the Lord.

He makes two points about the experience.

First, he exhorts them to experience it;

second, he describes the effect of the experience, at and see that the Lord is sweet.

Therefore, he says, O taste and see. The experience of a thing is received through the senses, but the case of something close by differs from that of something at a distance, because what is at a distance is sensed by sight, smell, and hearing, while what is close is sensed by touch and taste. What is present outside is sensed by touch, while what is present inside by taste.

Now God is not far from us, nor outside us, but within us. You, O Lord, are among us (Jer 14:9). And so the experience of the divine goodness is called taste. If you have tasted that the Lord is sweet (1 Pet 2:3). She has tasted and seen that her traffic is good (Prov 31:18).

Two effects of this experience are described.

One is intellectual certainty;

the other is security of affection.

In regard to the first, he says, and see. In the case of corporeal things, something is seen first and tasted afterwards, but in spiritual things, it is tasted first and then seen afterwards, because no one understands what he does not taste. (Cf. ST II-II, q. 45, a. 1.) So he first says, taste, and afterwards, see.

In regard to the effect, he says, that the Lord is sweet. O how good and sweet is your spirit, O Lord, in us (Wis 12:1). O how great is the multitude of your sweetness, O Lord (Ps 30:20). And afterwards, blessed is the man who hopes in him. Blessed are those who wait for you (Isa 30:18).

333. Afterwards, when he says, fear the Lord, all you his saints, he first urges the observation of divine fear.

Second, he assigns the cause of fear, at for there is no want.

Third, he shows its cause, at the rich have wanted.

Therefore, he says, the Lord is sweet and delightful. But to whom? To those who fear him. Therefore, fear the Lord, all you his saints. And he says, saints, because no one can be a saint except the one who fears. And he says this because fear is necessary not only in order to rise to holiness, but also to remain in it. Unless you hold yourself diligently in the fear of the Lord, your house shall quickly be overthrown (Sir 27:4).

And he also say this because nothing destroys holiness as pride does, and fear is a bridle to pride. He who fears God neglects nothing (Eccl 7:19). There is no want in the fear of the Lord (Sir 40:27).

Now, he adds the reason for fear: for there is no want to those who fear him. This can be explained in many ways.

The first is in regard to a lack of spiritual goods. Riches of salvation, wisdom, and knowledge; the fear of the Lord is his treasure (Isa 33:6). Therefore, if fear of the Lord is a treasure, it is not wanting to those who fear him.

Likewise, it can be said in regard to a lack of bodily things. For it may happen at times that the one fearing the Lord has little, but it does not happen that he is wanting. The wanting one is he who considers himself to be lacking, but those who fear the Lord are content with what they have. Everywhere and in all things I am instructed (Phil 4:12). Likewise, God himself aids those in need who seek him.

But Augustine objects that the Apostle says, even unto this hour we both hunger and thirst and are naked (1 Cor 4:11), therefore, how is it that there is no want to those who fear him?

And he says that God is the nourisher and physician. Now a physician withdraws nutrition from one who sick and makes him eat and drink as will serve his health. (Augustine, On the Sermon on the Mount 2.17.57–58 (Corpus Christianorum Series Latina, 35:153–54).) So God, to foster our health, sometimes sends want and sometimes confers riches, and sometimes grants length of days and sometimes brevity.

334. Afterwards, when he says, the rich have wanted, he shows the reason through the contrary. For contrary to the fear of the Lord is the disposition of those who have given their souls over to riches.

Therefore, he first shows that those who have riches have wanted;

second, he shows that those who seek the Lord are without want, at those who seek the Lord shall not be deprived.

Therefore, he says, the rich have wanted, namely, spiritually; that is, those who are rich in worldly goods have lacked spiritual riches. Because you say, “I am rich and made wealthy and have need of nothing.” And you do not know that you are wretched and miserable and poor and blind and naked (Rev 3:17).

And they have suffered hunger for spiritual goods, since there is a natural appetite in man for virtue; for although the appetite has been perverted towards sin, nevertheless he naturally desires the virtues.

Or, this will take place in the future: they have wanted, that is, they will want, and have suffered hunger, that is, they will suffer. My servants shall eat and you shall be hungry (Isa 65:13).

Likewise, it can be understood in the literal sense, since the rich are often reduced to poverty, since the things of this world fail. He has filled the hungry with good things (Luke 1:53). Seek the Lord while he may be found (Isa 55:6).

They shall not be deprived of any good, that is, they shall not lack the perfect good, since they will have spiritual goods as desired and temporal goods according to their need. Seek you first the kingdom of God and all these things shall be added unto you (Luke 12:31). To the just their desire shall be given (Prov 10:24). And their desire is all good (Prov 11:23), and so they shall have every good.

335. Come, children, listen to me. Above was the exhortation to praise; here is necessary instruction.

He makes two points regarding it.

First, he teaches about the fear of the Lord,

second, about divine providence, at the eyes of the Lord.

He makes two points about the fear of the Lord.

First, he sets out a sort of preface to his teaching;

second, he adds the teaching itself, at who is the man.

He does three things in the introduction.

First, he renders his audience friendly;

second, attentive, at listen to me;

third, docile, at I will teach you the fear of the Lord.

Therefore, in regard to the first he says, come, children. For it belongs to a parent to love his children, and so he says, children, as though to make them friendly by his paternal love. Likewise, it belongs to a parent to invite his children to learn and to instruct them, so he says, come. And Jacob called his sons and said to them, “Gather yourselves together that I may tell you the things that shall befall you in the last days” (Gen 49:1). We have had fathers of our flesh for instructors, and we reverenced them (Heb 12:9).

In regard to the second, he says, listen to me. A wise man shall hear and be wiser (Prov 1:5). Hear me, you great men, and all you people and you rulers of the church (Sir 33:19).

Third, he renders them docile, and he does this when he instructs them about what he is about to say: I will teach you the fear of the Lord, that is, the fruit you will have if you fear the Lord, or how you can fear the Lord. And he begins from fear, and begins well, since in a science one should begin from the most elemental part. The fear of the Lord is the beginning of wisdom (Prov 1:7), that is, of divine wisdom.

336. Afterwards, he enlarges his teaching when he says, who is the man that desires life?

And he makes two points about this.

First, he teaches the fruit of this fear;

second, he gives the teaching, at keep your tongue from evil.

Therefore, he says, who is the man that desires life? For a man desires two things, long life and prosperity, but a long life in the midst of evil should be avoided, and so he says, who is the man that desires life? For a man acquires this through the fear of the Lord, which is the beginning of wisdom (Ps 110:10), without which wisdom it is not life. So it also says, he who shall find me shall find life (Prov 8:35).

Others live, but in evils and distress. The days of the pilgrimage of my life are a hundred and thirty years, few and evil (Gen 47:9). And so he says, who loves to see good days, that is, full days, since there is nothing in those days of eternity except the good. Better is one day in your courts above thousands (Ps 83:11).

He shows what the effect of fear is first in words;

second, in deeds, at keep your tongue from evil.

He forbids two things in speech:

manifest evil

and a false good.

In regard to the first, he says, keep your tongue from evil, that is, of detraction, defamation, and error. Let no evil speech proceed from your mouth (Eph 4:29). If any man think himself religious, not bridling his tongue, . . . this man’s religion is vain (Jas 1:26).

In regard to the second, he says, and your lips from speaking guile, as if to say, “Do not even offer good things in deceit.” May the Lord destroy the lying tongue (Ps 11:4).

And notice that he first speaks about restraining the tongue and afterwards the lips, since when someone desires to speak he moves the tongue first and the lips afterwards. Likewise, the tongue forms the words first but the lips distinguish them.

Likewise, he points out two things to be done in regard to works.

For a man should order his life first, in regard to himself, so he says, turn away from evil and do good;

second, in regard to his neighbor, so he says, seek after peace and pursue it.

He makes two points about the first, according to the different parts of justice, which are to turn away from evil and to do good.

The second is here: and do good. Therefore, he says, turn away from evil. Do no evils (Sir 7:1). To turn away from evil is not something meritorious if to turn away is said merely negatively, for by this—namely, avoiding evil—the punishment which would have been incurred is avoided, but life is not acquired through this. And so it should be accepted that not to do evil is not meritorious as long as the will is not formed by charity so that it avoids evil for God’s sake. (Cf. ST I-II, q. 114, a. 2.) And do good: learn to do well (Isa 1:17).

Second, he speaks in regard to neighbor: seek after peace.

It sometimes happens that you have a neighbor who attacks you, and then you should seek peace, and so he says, seek after peace. If it be possible, as much as you have in you, have peace with all men (Rom 12:18). And when it happens that you have someone who seeks peace from you, follow it, so he says, and pursue it.

Or he speaks about the peace which one should have within himself, and he says, “Seek this in your life.” But this cannot be fully obtained, since the flesh lusts against the spirit and the spirit against the flesh (Gal 5:17). Therefore, he says, and pursue it, so that you may have it more fully, although it cannot be perfect here, but it will be in the future, where my people shall sit in the beauty of peace (Isa 32:18).

Or seek peace, that is, Christ, who is our peace (Eph 2:14), and follow it. What is man that he can follow the king his Maker? (Eccl 2:12).

337. Afterwards, when he says, the eyes of the Lord are upon the just, he teaches about divine providence.

He makes two points about this.

First, he describes divine providence.

Second, he shows the effect of divine providence, at the just cried.

He considers two things about the first.

First, he treats divine providence in regard to the good.

Second, in regard to the evil, at but the countenance of the Lord.

Therefore, he says, the eyes of the Lord. We direct ourselves in two ways to those for whom we bear concern:

namely, we direct our sight to their deeds, and in regard to this he says, the eyes of the Lord,

and our hearing to their words, and in regard to this he says, and his ears.

Although there is no sight or hearing in God, but only the very wisdom of God, nevertheless sight and hearing are said to stand for different types of knowledge. Sight signifies through the eyes the deeds done, but hearing through the ears signifies the words. (Cf. ST I, q. 3, a. 1, ad 3.)

And so he says, the eyes of the Lord are upon the just, namely, with the vision of approbation. The Lord knows who are his (2 Tim 2:19). The eyes of the Lord are towards those who fear him (Sir 15:20).

And his ears, so that he is intent to hear their prayers. For he who desires to hear freely hears those praying, so through this he signifies that he is willing to hear. And he says, to their prayers, since he hears even while they are speaking. As they are yet speaking, I will hear (Isa 65:24).

338. Afterwards, when he says, but the countenance of the Lord is against those who do evil things, he shows the providence of God concerning the evil.

He considers two aspects of this.

First, he describes how the providence of God affects the evil;

second, how it affects the just in a different way, at to cut off.

Therefore, he says, but the countenance of the Lord is against those who do evil things. He said above, the eyes of the Lord are upon the just. The evil man might say, “If the eyes of the Lord are not upon me, I can sin freely because he does not see.” The clouds are his covering and he does not consider our things (Job 22:14). The Lord sees us not; he has forsaken the earth (Ezek 8:12).

But it is not so, since the countenance of the Lord is against the evil. Hell and destruction are before the Lord (Prov 15:11). And he says, the countenance, since he indicates with what anger he looks upon those evil ones. But why does he look upon them? Certainly, to cut off the remembrance of them from the earth.

This can be understood in two ways.

It may refer to the present earth, and then their remembrance is cut off from the earth in two ways. One way is that it simply is no more. Another is that it is evil. The name of the wicked shall rot (Prov 10:7). Many evil people seek to have their memory endure, but it perishes nonetheless. But if any memory does remain, it is nevertheless to have perished, since it is rotten and evil. Their memory has perished with a noise (Ps 9:7).

Or it can be understood in regard to the land of the living. But can it be that the saints have no memory of the wicked? If they have no memory of the evils which they have suffered, how then shall the just rejoice when he shall see the revenge? (Ps 57:11).

I respond. It should be said that they will remember them, but not as good, since they will not remember them with compassion or pity, nor shall they pray for them. (Cf. ST Supp., q. 94, a. 2.) Between us and you there is fixed a great chaos (Luke 16:26). As if to say, “Even if they desired it, they could not be miserable, because they are united to God where it is not possible to desire anything except what the justice of God has decreed.” You have destroyed them and have destroyed all their memory (Isa 26:14).

339. Afterwards, when he says, the just cried, and the Lord heard them, the effect of divine providence is described,

first, in regard to the good;

second, in regard to the evil, at the death of the wicked is very evil.

He makes two points about the good.

First, he shows how the ears of the Lord are open to the prayers of the just.

Second, he shows how the eyes of the Lord are upon them, at the Lord is near.

He considers three aspects regarding the prayers of the just.

First, he puts forward the prayer of the saints;

second, he mentions that they are heard, at and the Lord heard them;

third, the effect of the hearing, at out of all.

Therefore, he says, they cried. The prayer of the saints is called a cry. For they shall cry to the Lord because of the oppressor (Isa 19:20). Their cry has entered into the ears of the Lord of Sabaoth (Jas 5:4).

A cry is a loud call, and the prayer of the saints is a loud call for two reasons: because of the greatness of their desire, and because of the greatness of their petition, since they ask for eternal things. Seek ye first the kingdom of God (Matt 6:33). And the Lord heard them, since he gives me what I ask. In my trouble, I cried to the Lord (Ps 119:1).

Afterwards follows the effect of being heard: and he delivered them out of all their troubles, the troubles which they could not endure.

Or, if they do undergo them, they are not crushed by the troubles. They became valiant in battle (Heb 11:34).

Or it could mean that they are freed from limbo. You also by the blood of your testament have sent forth your prisoners out of the pit (Zech 9:11). This poor man cried and the Lord heard him and saved him out of all his troubles.

340. Afterwards, when he says, the Lord is near to those who are of a contrite heart, he shows how the eyes of the Lord are upon the just.

He considers three aspects regarding this.

First, he describes the merits of the just;

second, their imminent danger, at many;

third, the help given to them, at but out of them all.

He makes two points about the first, which is the twofold merit of the just, for the sake of which they deserve the mercy of God.

He touches first upon the merit of contrition for sins, and in regard to this he says, the Lord is near to those who are of a contrite heart. Psalm 144:18 says, the Lord is near to all those who call upon him. Some are really wretched but nevertheless do not know it, so they are not worn down to contrition and so do not receive mercy. You say, “I am rich and made wealthy, and have need of nothing.” And you do not know that you are wretched and miserable and poor and blind and naked (Rev 3:17). For it is necessary that they recognize their own misery with sorrow of heart, and so he says, those who are of a contrite heart. Behold contrition for sins. To whom shall I have respect, but to him who is poor and of a contrite spirit? (Isa 66:2). Blessed are those who mourn (Matt 5:5).

In regard to the second merit, he says, and he will save the humble of spirit. He says, of spirit, not of words, since there is one who humbles himself wickedly and his interior is full of deceit (Sir 19:23). The humble, therefore, of spirit, who truly have humility in their hearts, he will save. He shall uphold the humble of spirit (Prov 29:23).

Afterwards, he describes their imminent danger, since many are the afflictions of the just. My sighs are many (Lam 1:22). All that will live godly in Christ shall suffer persecution (2 Tim 3:12). And these afflictions are suffered from persecutors. Many are those who persecute me and afflict me (Ps 118:157).

Likewise, they mourn because they live among those whom they see sin. Dwelling among them, who from day to day vexed the just soul with unjust works (2 Pet 2:8).

Likewise, they are afflicted by the temptations of the world, the flesh and the enemy. The flesh lusts against the spirit (Gal 5:17).

341. Afterwards, when he says, but out of them all he will deliver them, he describes the help provided to them.

They are helped in two ways.

First is that they are completely delivered, and in regard to this he says, but out of them all will the Lord deliver them.

Second is that they do not succumb to the afflictions, and in regard to this he says, the Lord keeps all their bones.

Therefore, he says, but out of all their afflictions will the Lord deliver them, partially here, but perfectly in the future, when they shall no more hunger or thirst (Rev 7:16). You have delivered me according to the multitude of the mercy of your name (Sir 51:4). Having been delivered by God out of great dangers, we give him great thanks (2 Macc 1:11).

342. Afterwards, when he says, the Lord keeps all their bones, he shows how he will deliver them so they will not succumb. Therefore, he says, the Lord keeps all their bones.

Just as vision is in the eye, so strength is in the bones and nerves, and so, just as sight is signified by the eye, so strength and virtue are signified by the bones, since just as the bones uphold the body, so is human life upheld by the virtues.

Therefore, he will completely deliver them in the future, but meanwhile he keeps their bones, that is, the virtues, which are very effective in weakness.

Or by bones the perfect may be understood, whom the Lord will keep. Thus says the Lord God to these bones, “Behold, I will send spirit into you and you shall live . . . and I will cause flesh to grow over you (Ezek 37:5–6).

Not one of them shall be broken, because not one virtue of the man whom God keeps fails during affliction. Charity did not fail in the saints through hatred, since they prayed for their persecutors, nor did meekness fail through anger, since they did not murmur, nor did patience fail through injustice, for they possessed their souls in patience (cf. Luke 21:19). And so it is said about the paschal lamb: nor shall you break a bone from it (Exod 12:46). When he shall fall, he shall not be bruised (Ps 36:24). Or, he says, not one of them, meaning the predestined. None of them is lost but the son of perdition (John 17:12).

343. Afterwards, when he says, the death of the wicked is very evil, he describes the effect of the divine providence in regard to the evil.

He makes two points about this.

First, the dangers of the wicked are described;

second, he shows how he delivers his saints from them, at he will redeem.

He considers two things regarding the dangers of the wicked.

First, he shows the evil of the unjust which they suffer within themselves;

second, those which befall those who persecute the good, at and those who hate the just.

Therefore, he speaks about death, either bodily or spiritual. Now, bodily death is indeed very evil to these, since they are sent to the worst place. The rich man died and he was buried in hell (Luke 16:22). It is also very evil because they lose the hope of grace after death. When the wicked man is dead, there shall be no hope anymore (Prov 11:7). Therefore, the death of the wicked is very evil, because they die both in body and in spirit.

About spiritual death: arise from the death (Eph 5:14). For this death is very evil. For death is the privation of life. Therefore, the death which deprives of a better thing is, to that extent, worse. Now spiritual death deprives the soul of the life of grace, which is very good, since it is through God. He who is joined to the Lord is one spirit (1 Cor 6:17). Therefore, it is the worst.

Jerome has this: wickedness will destroy the ungodly, that is, he will put an end to it. This is the wickedness which brings about the death of sinners. The wages of sin is death (Rom 6:23).

Afterwards, he shows what evils threaten from the fact they persecute the just. He who despises you, despises me (Luke 10:16). And so he says, those who hate the just shall be guilty. Bloodthirsty men hate the upright (Prov 29:10). Therefore, if he who hates God is guilty, so also is he who hates the servants of God.

344. Afterwards, when he says, the Lord will redeem the souls of his servants, he shows how he will deliver the good who are in the midst of these dangers.

First, he explains how he delivered them from past sins;

second, how they will be protected from those in the future, at and none shall offend.

Therefore, he says, the Lord will redeem the souls of his servants. It could be said that if the death of sinners is very evil, because there is no one so just that he does not sin, the death of these just is also very evil. And so to exclude this he says, the Lord will redeem the souls of his servant.

He will redeem, I say, by the price of his own death, the souls of his servants. He does not say, of those who are freemen. For those are freed who cast off from themselves the yoke of justice. Being made free from sin, and become servants to God, you have your fruit (Rom 6:22).

Therefore, these among the servants of God have been freed but not redeemed, but those who are under the yoke of God have been redeemed from guilt and punishment by the precious blood of Christ. You were not redeemed with corruptible things as gold or silver, from your vain conversation of the tradition of your fathers, but with the precious blood of Christ, as of a lamb unspotted and undefiled (1 Pet 1:18–19). I will redeem them from death (Hos 13:14).

Second, he shows how he will protect them from future evils since they shall not offend, that is, none of those who trust in him shall sin unto death.

He says, in him, namely, in the Lord, not in their own virtue, since such fall. In my abundance, that is, in my virtue, I said, “I shall never be moved.” O Lord, in your favor you gave strength to my beauty. You turned away your face from me and I became troubled (Ps 29:7–8).

But those who hope in the Lord, namely, the one who says, I knew that I could not otherwise be continent, except God gave it (Wis 8:21). This one will not offend; while protected by God he will not sin mortally.