Psalm 34 — Judge, O Lord, those who wrong me

^34:1^ Unto the end, a psalm for David himself. Judge, O Lord, those who wrong me; overthrow those who fight against me.

^34:2^ Take hold of arms and shield and rise up to help me. ^34:3^ Bring out the sword, and shut up the way against those who persecute me. Say to my soul, “I am your salvation.”

^34:4^ Let those be confounded and ashamed who seek after my soul. Let those be turned back and be confounded who devise against me.

^34:5^ Let them become as dust before the wind and let the angel of the Lord straiten them. ^34:6^ Let their ways become dark and slippery, and let the angel of the Lord pursue them.

^34:7^ For without cause they have hidden their net for me unto destruction; without cause they have upbraided my soul.

^34:8^ Let the snare which he knows not come upon him, and let the net which he has hidden catch him, and into that very snare let them fall.

^34:9^ But my soul shall rejoice in the Lord, and shall be delighted in his salvation. ^34:10^ All my bones shall say, “Lord, who is like to you?” Who delivers the poor from the hand of them that are stronger than he; the needy and the poor from those who strip him.

^34:11^ Unjust witnesses, rising up, have asked me things I knew not. ^34:12^ They repaid me evil for good, depriving me of my soul.

^34:13^ But as for me, when they were troublesome to me, I was clothed with haircloth. I humbled my soul with fasting, and my prayer shall be turned into my bosom.

^34:14^ As a neighbor and as an own brother, so did I please; as one mourning and sorrowful, so was I humbled.

^34:15^ But they rejoiced against me, and came together. Scourges were gathered together upon me, and I knew not.

^34:16^ They were separated, and repented not; they tempted me; they scoffed at me with scorn; they gnashed upon me with their teeth.

^34:17^ Lord, when will you look upon me? Rescue my soul from their malice, my only one from the lions.

^34:18^ I will give thanks to you in a great church; I will praise you in a strong people. ^34:19^ Let not those who are my enemies wrongfully rejoice over me, who have hated me without cause, and wink with the eyes. ^34:20^ For they spoke indeed peaceably to me, and speaking in the anger of the earth they devised guile. ^34:21^ And they opened their mouth wide against me; they said, “Well done, well done, my eyes have seen it.”

^34:22^ You have seen, O Lord; be not silent. O Lord, depart not from me.

^34:23^ Arise, and be attentive to my judgment, to my cause, my God, and my Lord. ^34:24^ Judge me, O Lord my God, according to your justice, and let them not rejoice over me. ^34:25^ Let them not say in their hearts, “It is well, it is well, to our mind.” Neither let them say, “We will swallow him up.”

^34:26^ Let them blush and be ashamed together who rejoice at my evils. Let them be clothed with confusion and shame who speak great things against me.

^34:27^ Let them rejoice and be glad who are well pleased with my justice, and let them say always, “The Lord be magnified, who delights in the peace of his servant.” ^34:28^ And my tongue shall meditate upon your justice; your praise all the day long.

345. In the preceding psalms, the dignity of the just was made manifest; now here help is implored against the persecutions of the wicked.

He makes three points regarding this.

First, he asks for the divine help against persecuting sinners.

Second, he confesses that he is suffering these tribulations on account of his sin, at O Lord, in your indignation (Ps 37:2).

Third, he shows the trust that he has in God, at with expectation I have waited (Ps 39:2).

He makes three points about the first.

First, he begs the divine help against the persecution of the wicked.

Second, he describes their iniquity, at the unjust has said (Ps 35:2).

Third, he shows that their prosperity should be spurned: be not quick to imitate (Ps 36:1).

The title is general, unto the end, a psalm for David himself. Mystically, this refers to Christ the true David, and according to the mystical explanation, this is the second psalm of those which speak at length about the Passion of Christ. The first was, O God my God, look upon me (Ps 21:2).

Therefore, this psalm is either written in the person of David, or of Christ, or of both.

He makes two points.

First, he asks for the defeat of the wicked.

Second, he gives the reason, at unjust witnesses, rising up.

He makes three points regarding the defeat of the wicked.

First, he asks for the condemnation of his adversaries.

Second, he puts forward the destruction for which they are condemned, that is, their guilt, at for without cause.

Third, he assigns the fruit of this condemnation, at but my soul.

He considers two things regarding the petition for the condemnation of his adversaries.

First, he makes his petition in general.

Second, he explains it, at take hold of arms.

In making his petition, he asks for two things in general:

namely, their condemnation,

and the divine help, at overthrow.

He makes two petitions against two groups.

He asks for the condemnation of those wronging him,

and he asks for divine help against those attacking him.

First, someone attacks another. Then, second, having overpowered him, he brings harm upon him. Therefore, the order here is backwards. For someone does not immediately deserve condemnation when he attacks another, but the one attacked is moved to ask for help. Then, when he does succeed in harming the other, then the other asks for his condemnation.

And so he distinguishes these, since harm is first in the intention of the one who causes it, and so he first asks for the condemnation of those causing harm. Therefore, he says, O Lord, judge those who wrong me.

Now, judgment is threefold.

There is that of condemnation: judgment without mercy is to him who has not done mercy (Jas 2:13).

There is that of purgation: the time is that judgment should begin at the house of God (1 Pet 4:17; Jer 8:7).

Likewise, there is that of discernment: judge me, O God, and distinguish my cause (Ps 42:1).

Now, here it is the first type that is mentioned. A similar petition is found here: but you, O Lord of Sabaoth, who judges justly and tries the reins and the heart, let me see your revenge on them (Jer 11:20).

On the contrary: pray for those who persecute and calumniate you (Matt 5:44).

I respond: it must be said that all these imprecations should be understood in two ways.

The first is that they are said in the mode of prophecy, so that he says, judge, as if to say, “You will judge.”

Or they can be understood as pronounced not from zeal for personal vindication but on behalf of the divine justice to which the just conform themselves.

Second, the one who is attacked desires to resist his adversary, so he says, overthrow those who fight against me, so they will not overcome me. The Lord is with me as a strong warrior (Jer 20:11). I who speak justice and am a defender to save (Isa 63:1).

346. Afterwards, when he says, take hold of arms and shield, he explains his petition.

He asks for two things:

the condemnation of those harming him,

and the overthrow of those attacking him.

And so he explains these two things in particular.

First, he explains the second;

second, the first, at let them be confounded.

He mentioned five things regarding overthrowing an attack which are necessary to defense.

First is that someone arm himself. He touches on this, saying, take hold of arms and shield.

The arms of God are his elect. Present your members as instruments of justice to God (Rom 6:13). The angels are also called the arms of God, which he uses to fight against the evil. The whole world shall fight with him against the unwise (Wis 5:21). The shield of God is properly the divine protection and his will with which he protects. You have crowned us with a shield of your good will (Ps 5:13). Therefore, he says, take hold of arms and shield, that is, send your saints and protect me with your good will.

Or the arms and shield are the virtues. He will put on justice as a breastplate; . . . he will take equity for an invincible shield (Wis 5:19, 20).

The second is that he go forth to war, and so he says, rise up to help me. God is said to sleep when a man is suffering tribulations and does not perceive the divine help. A great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. And they came to him and awaked him saying, “Lord, save us, we perish.” . . . And rising up, he commanded the winds and the sea and there came a great calm (Matt 8:24). Arise, why do you sleep, O Lord? (Ps 43:23).

Third is drawing a sword, and so he says, bring out the sword.

Jerome has, unsheathe the blade. A sword is the same as a blade. By pour out, he indicates the abundance of the divine vengeance.

The gloss has, bring out the sword, that is, multiply your vengeance. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:547).) Awake, O sword, against my shepherd and against the man who cleaves to me (Zech 13:7).

The sword can be understood either as the vengeance of God, or as the soul of Christ, or indeed as the just man, who is the sword of God against the evil. But the spiritual man judges all things (1 Cor 2:15).

Fourth is striking, and so he says, and shut up the way against those who persecute me.

Jerome has, and anticipate those persecuting me, as if to say, “Strike first to warn them.” And this is properly said to be shutting up, as if one could not escape. Whereas there is no man who can deliver out of your hand (Job 10:7).

Or, one is said to be shut up when he is convicted of falsity. So, shut up, he says, as if to say, “Convict them so that they recognize their errors.”

Fifth is that he who is protected is rescued, so he says, say to my soul, “I am your salvation,” as if to say, “Show through your effect so that through interior inspiration I may know that you are the salvation of my soul.” I will hear what the Lord God will speak in me (Ps 84:9). I am the Lord and there is no savior besides me (Isa 43:11).

347. Afterwards, when he says, let those be confounded, he treats the condemnation of those harming him.

First, he asks for their condemnation.

Second, he gives an image, at let them be as dust.

Regarding the first, he asks for two things in the condemnation, in opposition to the two things which the evil persecutors intend.

They principally intend that he be totally destroyed: let the name of Israel be remembered no more (Ps 82:5).

Second, they intend at least to bring other evils upon him, and for both of these he asks that they be condemned. The second is here: let them be turned back . . . who devise.

He makes two points about their intention for his destruction.

First, he proposes a punishment.

Second, he adds why they deserve it, at who seek after my soul.

He asks for a double punishment: confusion and fear.

Now, being confounded consists in someone failing to accomplish what he intends.

Second is that, failing in what was proposed, he fears to fall either into a similar punishment or into the hands of his adversary.

And so he says in regard to the confusion, let those be confounded, and in regard to the fear, and ashamed, that is, fearful lest they suffer a similar punishment. Something similar is found here: let them be confounded who persecute me and let me not be confounded (Jer 17:18).

Now, this can be read so that what is said about their being confounded can be understood to be a good confusion and a good fear by which they are wholesomely confounded into repentance. And let those be ashamed, that is, let them fear punishment, even if it contradicts what they deserve, since they are seeking my soul.

About their intending other evils, he says, let those be turned.

And he makes two points regarding this.

First, he asks that they be prevented from achieving what they proposed;

second, that they be confounded by an obstacle, at and be confounded.

He says, therefore, let those be turned back, no longer able to progress in what they intended, but rather let them fail in the first step and be confounded by this.

It can be applied also as leading to what is good: let them be turned back, so they may follow me. Get behind me, Satan (Mark 8:33).

And let those be confounded—in regard to their sins: what fruit did you have in those things of which you are now ashamed? (Rom 6:21)—who were devising evil against me. You, O Lord, know all their counsel against me unto death (Jer 18:23).

348. Afterwards, when he says, let them become as dust before the wind, he uses an image.

First, it touches on their intention to totally destroy him;

second, on the other evils they devise, at let their ways become.

Therefore, he says, let them become as dust. He asks first for judgment against those who were seeking to totally destroy him, and so his image is that of a thing which is totally destroyed: dust.

The dispersion of dust involves three things.

First, the dispersal of the dust, since dust is dry and divided into tiny bits, and so is easily blown away. And so he says, let them become as dust, so that, as dust has crumbled into many bits because of its lack of water, even so are the wicked.

Another aspect is the blowing wind, so he says, before the wind. The wind often signifies tribulation. A burning wind shall take him up (Job 27:21). Sometimes it signifies the temptation to sin. Our iniquities, like the wind, have taken us away (Isa 64:6).

Third is the force of something pushing the wind, so he says, and let the angel of the Lord straiten them, namely so that they may be totally dispersed, for as others prosper with great strength through the help of the angels, so it is from the angels, either good or evil, that great troubles befall others. For God often punishes sinners through the good angels. The angel of the Lord went out, and slew in the camp of the Assyrians one hundred and eighty-five thousand (Isa 37:36).

Afterwards, when he says, let their ways become dark and slippery, he uses an image about the second impediment, that is, to progress in their path,

and he places three obstacles in the way.

The first is darkness, since in it someone easily bumps into things: let their way, that is, their progress, become dark.

The second is that it be slippery and easy to fall. Our steps have slipped in the ways of our streets (Lam 4:18).

The third is that there be someone persecuting and pushing towards a great fall: and let the angel of the Lord straiten them. A cruel angel shall be sent against him (Prov 17:11).

Therefore, he says, let their ways become dark with ignorance: they have not known nor understood; they walk on in darkness (Ps 81:5). And slippery, that is, with the carnal vices into which they so easily fall. And let the angel of the Lord straiten them. This is a demon tempting them to sin or a good angel allowing them to fall so that they may rise up stronger in humility.

349. For without cause they have hidden their net. Above, the psalmist asked that those harming him be judged and those attacking him be repulsed; now here he shows how they deserve to suffer these things.

First, he describes their guilt;

second, their punishment, at let the snare . . . come upon him.

About their guilt he first gives an explanation of their malice;

second, its execution, at without cause they have hidden their net.

In regard to their malice, three things are described which aggravate their guilt.

The first is their iniquity, and so he says, without cause.

The second is their fraud, and so he says, they have hidden.

The third is their cruelty, and so he says, their net unto destruction.

Therefore, he says, for without cause. If someone intends evil against someone harming him, it does not seem to be totally iniquitous, but when he intends it against someone who has not harmed him at all, it is completely iniquitous. And this is what he says, without cause, that is, without any offense I committed. They hated me without cause (Job 15:25). The Assyrian has oppressed them without any cause (Isa 52:4).

Now, fraud is noted where he says, they have hidden for me, since they intend to do evil to me through deception. He is become to me as a bear lying in wait, as a lion in secret places (Lam 3:10). He lies in wait like a lion in his den (Ps 9:30).

Now he shows their cruelty, since they prepared ambushes to cause his death, so he says, their net for me unto destruction, that is, they have hidden a net to bring about death. Come with us; let us lie in wait for blood; let us hide snares for the innocent without cause (Prov 1:11).

Next, when he says, without cause they have upbraided, their execution of their plan also is said to be without cause. Therefore, he says, they have upbraided, since they brought about reproach. Now, a reproach occurs when someone makes a charge against another which is against his honor.

Sometimes when a charge is made against another, it is so that he may be confounded and cast down.

At other times it is so that his life may be destroyed, and this is against his soul, and so he says, my soul, as if to say, “They have done this so as to totally deprive me of life.” So the Jews imposed a charge deserving of death upon Christ. He stirs up the people, teaching throughout all Judea (Luke 23:5). The reproaches of those who have reproached you have fallen upon me (Ps 68:10).

But this is without cause, that is, with no cause, as was said above: without cause. Which of you shall convict me of sin? (John 8:46). Therefore, without cause they have imputed sin to him.

Or, it is without cause, that is, in vain, in regard to their intention, since they intended to destroy his faith. What do we do, for this man does many signs? If we let him alone so, all will believe in him (John 11:47–48). Nevertheless, this plan was without effect, since the whole world was converted to faith after his death.

350. Afterwards, when he says, let the snare come upon him, he describes the punishment which fits their guilt.

So they are judged with the same judgment by which they desired to judge. For with what judgment you judge, you shall be judged (Matt 7:2). These intended to bring about his death by deception, so the psalmist petitions against them either by conforming his own will to the divine will or by prophecy.

And he asks for three things:

that a net be prepared for them,

that they will be caught,

and that they will not escape.

In regard to the first, he says, let the snare come upon him, namely, the people or the leaders among them.

Snare can be understood here in three ways.

It is either the snare of punishment, since they were snared by the death of Christ. Very many of them shall stumble and fall and shall be broken in pieces and shall be snared and taken (Isa 8:15), since they were taken captive among the nations. He says, which he knows not, since they did not suspect this punishment. For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword and shall be led away captives into all nations (Luke 21:23–24). For there shall be then great tribulation such as has not been from the beginning of the world until now, neither shall be (Matt 24:21).

Or it is said about the snare of guilt. Those who become rich fall into temptation and into the snare of the devil (1 Tim 6:9). As if to say, “This snare of guilt shall come upon those who could not foresee it,” because the sinner does not realize that he is bound, but what he believes to be his own will really is a snare because he is fast bound with the ropes of his own sins (Prov 5:22).

Or it is the snare of justice, as if to say, “Let the snare come upon him, binding him to the good.” It is one which he knows not, because the sensual man perceives not these things that are of the spirit of God (1 Cor 2:14).

In regard to the second, he says, and let the net which he has hidden catch him, so he is captured, just as from hiding he wanted to capture me. His own iniquities catch the wicked (Prov 5:22).

In regard to the third, he says, into that snare let him fall, that is, let him be bound by the snare which he did not remove, into that very one, that is, in the snare which he prepared for others. In his net he will bring him down; he will crouch and fall when he shall have power over the poor (Ps 9:31). But this happened to the Jews, since they handed Christ over to the gentiles and afterwards were handed over to the gentiles.

351. Afterwards, when he says, but my soul shall rejoice in the Lord, he gives the fruit of the condemnation of the wicked.

He puts forward the fruit in two ways in regard to himself.

First is the fruit of special rejoicing.

Second is that of divine reverence, at all my bones.

He makes two points about the rejoicing.

First, he explains that his joy comes from the judgment of God.

Second, he gives the matter for rejoicing, at and shall be delighted.

Therefore, he says I ask that it may be so, but when you will do it, my soul shall rejoice in the Lord. I will joy in the Lord my Jesus (Hab 3:18). And the reason for this is that through him I have been made fit for salvation, so he says, and shall be delighted in his salvation, that is, in Christ or in the salvation accomplished through Christ. My spirit has rejoiced in God my Savior (Luke 1:47). And this can be referred to the Church.

Afterwards, when he says, all my bones shall say, “Lord, who is like to you?”, the second fruit, which is divine reverence, is described.

And he makes two points regarding this.

First, he mentions reverence for God.

Second, he gives the reason, at who delivers the poor.

Therefore, he says, all my bones. All the strength of man is weakness in comparison to God, so the more someone knows God, the less he esteems his own strength.

But since someone could believe that what is weak in us cannot equal God, but not what is strong, he shows that it is not so, because even all of our strength can never equal God. For his strength is infinite but ours is finite, and so he says, all my bones, that is, strengths (understanding strength through bones).

Or they mean the apostles: who is like to you? Gold or crystal cannot equal it, neither shall any vessels of gold be changed for it (Job 28:17).

Or it is the bones of the person speaking: all my bones, that is, whatever is virtuous in me.

Or it is the understanding of the truth.

Or it is the fervor of charity and that sort of thing.

He says, Lord, who is like to you? And by this is asserted that there is no one comparable to God.

But on the contrary, it seems that anyone is like God. Let us make man to our image and likeness (Gen 1:26).

I respond that it must be said that things are said to be like which have the same form and character. But there are two types of likeness.

One is a perfect likeness, when two participate in the same form to the same extent.

Sometimes there is a dissimilar likeness, when a form is found in one thing fully but in another through distant participation. (Cf. ST I, q. 93, a. 1, resp.) And in this case, this thing is like that thing not because it has the same form, but because it approaches it though an imperfect participation.

And so when there are said to be likenesses between God and man, those in man are distant, as if to say, “God is, and you are, but your being is participated, while his is his essence, and so it is with others, and so this likeness is dissimilar.”

And what he says is shown through the effect. For someone seems to be strong when he delivers someone weak from the powerful, for this takes great strength. And God does this in this world. For the strong are the rich. The substance of the rich man is the city of his strength (Prov 18:11). But God frees the poor from these.

For the rich first attack the poor,

and second they despoil the weak,

but God delivers them from these.

In regard to the first, he says, who delivers the poor, without goods, from the hand of those who are stronger than he.

In regard to the second, he says, and the needy and the poor from those who strip him.

He is called needy who lacks even necessities, but he is called poor who has nothing in his bag. And so these are three, namely, the pauper, the needy, and the poor. As a roaring lion and a hungry bear, so is a wicked prince over the poor people (Prov 28:15). Her princes in the midst of her are like wolves ravening the prey (Ezek 22:27).

352. Unjust witnesses, rising up. This is the beginning of the second part. Above, the psalmist asked for the driving back of the wicked; but here he gives the cause.

First, he traces their wickedness;

second, he asks for divine help, at Lord, when will you look upon me?

He makes two points regarding the first.

First, he shows their iniquity;

second, their obstinacy in evil, at but as for me, when they were troublesome to me.

He first shows their iniquity as it involves deception;

second, as it involves ingratitude, at they repaid me evil for good.

Therefore, he says in regard to their iniquity, unjust witnesses, rising up, such as the leaders of the Jews and those brought in by them, such as the people, who asked me things which I knew not, with the knowledge of approval. It is if he were to say, “Because I did not approve them, they asked me, because they made accusation about those sins of which I did not approve.” He who knew no sin has been made sin for us (2 Cor 5:21).

In regard to ingratitude, he says, they repaid me evil for the good. This happened in the Old Testament. O my people, what have I done to you (Mich 6:3). And it happened in the New Testament, since he enlightened the blind and bestowed many favors upon them. Many good works I have showed you from my Father (John 10:32). Shall evil be rendered for good? (Jer 18:20).

And what evil? Depriving me of my soul. He alludes to the parable in Isaiah 5 about a choice vine which he planted which yielded wild grapes. The people of the Jews was planted to yield good fruit but became barren. And the people showed this barrenness in their opposition to the life of Christ, which they sought to destroy. And so he says, depriving me of my soul.

353. But as for me. Above, the psalmist set out the wickedness of the Jews; now here he shows their obstinacy through which they continue in evil. Their obstinacy because of which they cannot be brought to return to the good by any remedy is condemned.

There is a twofold remedy by which people are usually led to return to the good.

The first is through the holiness of the one persecuted;

second, by the divine scourges.

Therefore, he first shows the obstinacy by which they are not led to return to the good by holiness.

The second is at they were separated.

He makes two points about the obstinacy which resists holiness.

First, he describes his holiness in the face of tribulations;

second, their obstinacy in evil, at but they rejoiced against me.

He considers three aspects about his holiness, according to the three things in which holiness consists: in mortification of the flesh, in devotion of spirit, and in piety of the affections.

And these three are mentioned by the psalmist in order,

since he first speaks about mortification of the flesh;

second, about devotion of spirit, at and my prayer;

third, about piety in the affections, at as a neighbor.

He makes two points about mortification. For the flesh needs to be covered and fed, so affliction of the flesh consists in either rough covering or the lessening of nourishment.

So he first says that he is afflicted with rough clothing;

second, with a lessening of nourishment, at so was I humbled.

Therefore, he says in regard to the first, but as for me, when they were troublesome to me, I was clothed in haircloth. Here, haircloth is said metaphorically when this is explained as about Christ, since it is not written that he wore haircloth. Now it is made out of the hair of goats, and in the law a he-goat was sacrificed for sin, and so haircloth signifies sin. Therefore, Christ is said to have worn haircloth because he was clothed in flesh, not from a sinner, but having a likeness to sinful flesh. And we should wear haircloth, that is, do penance for sin. Instead of a stomacher there will be haircloth (Isa 3:24).

In regard to the second, he says, I humbled my soul with fasting, as if to say, “I not only afflicted my flesh with rough clothing, but I also limited my nourishment by fasting.” That Christ fasted bodily is found in Matthew 4, but this can be also said about the spiritual fasting of Christ. For Christ desired the salvation of humanity. This is the water which he asked from the Samaritan woman in John 4:9. And on the Cross he said, I thirst (John 19:28). But he fasted in this way, that he desired the men who were far from salvation.

Now if this is said in the person of the just, then it can be understood in two ways.

In one way, fasting is the cause of the humiliation of the just, and by soul should be understood the carnal way, so that the sense is, I humbled my soul, that is, I humbled the pride of my carnal life by mortifying it. My knees are weakened (Ps 108:25). Let us humble our souls before him in spirit (Jdt 8:16).

Likewise it can be said that humility is a companion of fasting, since when humility is not joined to fasting, the fasting is not accepted by God. Why have we fasted and you have not regarded (Isa 58:3). When humility is truly joined to fasting, then the fasting is pleasing to God. And so he says, I humbled my soul with fasting.

But no one can humble his flesh unless he feeds and strengthens the spirit. For the enemy is weakened and the fighter strengthened. Now the spirit is strengthened through prayer, so he adds, and my prayer shall be turned into my bosom. Prayer is good with fasting and alms (Tob 12:8). Prayer is a special protection in tribulation. Is any of you sad? Let him pray. Is he cheerful in mind? Let him sing (Jas 5:13). My soul refused to be comforted. I remembered God (Ps 76:3–4).

But he says, it shall be turned into my bosom. If this is taken as about Christ, it can be understood in two ways.

One way is that it refers to God whom he adores, since he is towards the Father in whose bosom he was. The only begotten Son who is in the bosom of the Father (John 1:18).

It can be taken in another way so that it refers to those for whom he prayed, since he prayed for those who were in the bosom of Christ. For the bosom of Christ is the secret of God, and this is the intention of predestination, so he prayed for the predestined. I pray for them, not for the world (John 17:9).

Now, if it is applied to any just man who prays for another, then he does not always obtain it for him. Therefore, do not pray for this people (Jer 7:16), because they do not merit to be heard because of their sins. Nevertheless, he is heard for his own sake, when his prayer is made meritorious, so it is into my bosom, that is, to myself. Your peace shall return to you (Matt 10:13).

But those things said above are still useful, for they nevertheless can pertain to anyone who has pious affection for his neighbor, and so he continues.

354. As a neighbor and as an own brother. Now, affection is shown to a neighbor in two things: namely, pleasure in the good of the other, and displeasure in the evil. Rejoice with those who rejoice and weep with those who weep (Rom 12:15).

He shows the first when he says, as a neighbor,

and the second when he adds, as one mourning.

Therefore, in regard to the first he says, as a neighbor. This construction is startling because it does not have the accusatives properly governed. The gloss says, another case is put in place of the case, namely, the accusative is put in place of the ablative, as if to say, “I am so pleased in them, as though in a neighbor and in a brother.”

Or, according to Jerome, they lack the one word “towards,” so Jerome has, as though towards a friend and as though towards my brother.

Or what is said is, “So did I please God, who holds me in relation to them as neighbors and brothers.” For the Jews were neighbors to Christ, since they conversed with him. Afterwards he was seen upon earth and conversed with men (Bar 3:38). They were also brothers in regard to origin. Of whom is Christ according to the flesh (Rom 9:5). Salvation is of the Jews (John 4:22). But, I was the brother of dragons and companion of ostriches (Job 30:29).

In regard to the second, namely, being displeased with evil as one mourning, this is especially true of Christ, when he wept over the city (cf. Luke 19:42).

And he says, mourning. Mourning is crying out for the dead. Therefore, a man mourns for others when he cries over their evils, which they do not feel, since they are dead. For sinners are dead in sin, but the just often grieve out of compassion. Who will give water to my head? (Jer 9:1).

Sometimes someone grieves for the evils of another which he feels in himself. And this is to be sad along beside. So Jerome has beautifully, mourning like a mother with sadness, I am curved in, namely, upon them, as if to say, “I mourned for them as though I was their mother.” Therefore, I showed this holiness of affection, through which they should have been converted.

355. But their obstinacy was increased, since they rejoiced against me and came together.

And he explains this in two points.

First, he describes their wickedness,

second, his own patience, at and I knew not.

He considers three things regarding the first, for he mentions three things which took place in the Passion of Christ.

First is the happiness of the Jews over the evil;

second, their agreement in evil, at and they came together;

third, the affliction endured by Christ, at scourges were gathered together.

Therefore, he says, they rejoiced against me, by insulting me in death. All my enemies have heard of my evil. They have rejoiced (Lam 1:21). Against this is what is said, when your enemy shall fall, be not glad (Prov 24:17).

And they came together. Behold their agreement in evil. For the leaders gathered together in the death of Christ, with each other and with the people, and the Jews with the gentiles. The kings of the earth stood up and the princes met together (Ps 2:2).

Scourges were gathered together upon me, and I knew not. Behold the affliction endured by Christ, since he was cut off from the Jews and the gentiles. My sighs are many (Lam 1:22). In the Hebrew is they were gathered together upon me, scourging.

Afterwards, when he says, and I knew not, he shows the patience of Christ, since I knew not, that is, I acted as though ignorant, namely, remaining silent and not speaking. But I, as a deaf man, heard not (Ps 37:14). He shall be led as a sheep to the slaughter (Isa 53:7). I was as a meek lamb that is carried to be a victim, and I knew not that they had devised counsels against me (Jer 11:19).

Or, I knew not, in their estimation, since it seemed to them that I did not know their plans. Another text has, they knew not. For they did not know three things:

whom they were scourging, for if they had known it, they would never have crucified the Lord of glory (1 Cor 2:8).

Likewise they did not know the reason: if I have spoken evil, give testimony of the evil, but if of good, why do you strike me? (John 18:23).

Likewise, they did not know the effect of their wickedness, for they would be deprived forever for it: and wrath upon this people (Luke 21:23).

356. Next, when he says, they were separated, and repented not, he shows that they were not converted, nor did they return to the good through the remedy which followed, which is the divine scourge.

And he makes three points about this.

First, he shows the evil which they suffered,

second, their lack of compunction, at and repented not;

third, the effect of their obstinacy, at they tempted me.

Therefore, he says, they were separated. This can be explained in two ways.

The first is that they were separated, that is, they became foolish in heart so they did not know the reason for what occurred, that is, for the miraculous elements in the Passion. Many bodies of the saints who had slept arose, and coming out of the tombs came into the holy city and appeared to many (Matt 27:52–53). The sun was darkened, . . . so they returned, striking their breasts (Luke 23:45, 48).

Or, they were separated, that is, divided, since some said, “He is a good man.” And others said, “No, but he seduces the people.” (John 7:12).

And they repented not, that is, by being converted to repentance. And this is shown through the effect, since they tempted me, saying, if you are the Christ, tell us plainly (John 10:24).

Or they were not converted by the Passion of Christ. For after his death they insulted him saying blasphemous words against Christ, since they spoke words of derision. Vah, you who destroy the temple of God (Matt 27:40).

And in regard to this he says, they scoffed at me. Scoffing is derision that involves wrinkling the nose. (Cf. ST II-II. q. 75, a. 1, ad 1.) Whom have you reproached and whom have you blasphemed, against whom have you exalted your voice? (Isa 37:22). It also involves words of indignation. We have remembered what the seducer said while he was alive (Matt 27:63). And in regard to this he says, they gnashed upon me with their teeth. This is appropriate for those who are cruel, as were the Jews. They have gnashed their teeth and have said, “We will swallow her up” (Lam 2:16).

357. Lord, when will you look upon me? Above, the psalmist, in the person of Christ or of the just man, showed the wickedness and obstinacy of his persecutors; here he invokes God against them.

First, he asks for the divine help,

and second, he shows the fruit of the divine help, at I will give thanks.

He makes two points regarding the divine help.

First, he asks for him to hasten;

second, for the help itself: rescue.

Therefore, he says, Lord, when will you look upon me? He asks for the help to hasten, and desires that his soul may suffer delay no longer, as though he is suffering in anxiety. And so he says, Lord, when will you look upon me? For this would be said by one able to bear no delay. When shall I come and appear before the face of God? (Ps 41:3).

And this can be understood in two ways following two different relations to God.

One is in regard to his mercy, which brings the just to salvation. The grace of God and his mercy is with the saints and he has respect to his chosen (Wis 4:15).

Another is in regard to him bringing the evil to punishment. Look upon the camp of the Assyrians now, as you were pleased to look upon the camp of the Egyptians, when they pursued armed after thy servants (Jdt 9:6).

And either way can be understood as meant about Christ: Lord, when will you look upon me, to raise me up. Consider and hear me, O Lord my God. Enlighten my eyes that I never sleep in death, lest at any time my enemy say, “I have prevailed against him” (Ps 12:4).

Or, when will you look upon my enemies? Why do you look upon those who do unjust things, or act unjustly, and hold your peace when the wicked devour the man who is more just than himself? (Hab 1:13).

Afterwards, when he says, rescue, he expounds upon the help for which he asks, and he gives two things to be understood in this petition.

First is the need which he suffered;

second is the malice of his adversaries, at from their malice.

Therefore, in regard to the first he says, rescue my soul from their malice, since my need is great, for this is such a dangerous situation that my life is in danger. Rescue, I say, my soul, which was separated from my body in death, although it was not separated from the divinity. I have power to lay down my life (John 10:17–18). He could do this by the power of the divinity, which is nothing other than the power of the Father, since he acts so that whatever he does he has from the Father. (Cf. ST III. q. 18, a. 5.)

This could also be said about any just man, when he is in either corporeal or spiritual danger, as if to say, “Deliver me from dangers.”

The malice of the enemy is twofold.

First is that which comes from deceit, so he says, from their malice, because they acted against me maliciously. You have overcome the wicked one (1 John 2:13).

Likewise is their cruelty: my only one from the lions, since his only soul is delivered from the lions, that is, from the demons or the tyrants. He has delivered my soul from the midst of young lions (Ps 56:5). From those who roared, prepared to devour (Sir 51:4).

358. I will give thanks to you in a great church. Here he describes the fruit of help.

First, in regard to himself;

second, in regard to the enemy, at let them not rejoice over me;

third, in regard to the just, at let them rejoice.

The fruit in regard to the one delivered is the praise of God, so he says, I will give thanks to you and I will praise you because you have delivered me. I will pay you my vows (Ps 65:13). And if this is referred to Christ, the fruit of the Resurrection of Christ is the instruction of the Church and the faith by which the Church praises God. (Cf. ST III, q. 53, a. 1, resp.) With the heart we believe unto justice, but with the mouth confession is made unto salvation (Rom 10:10).

Or, the Church is described as great because of the multitude of believers.

Second, this is because of their virtue.

In regard to the multitude he says, in a church great in number and spread throughout the earth. My name is great among the gentiles (Mal 1:11).

Likewise it is great in constancy and virtue, since the gates of hell shall not prevail against it (Matt 16:18). I have declared your justice in a great church (Ps 39:10).

In regard to the second, he says, I will praise you in a strong, weighty people. Weight is sometimes taken in a good way and sometimes in a bad way, since it has two properties similar to corporeal weight.

One is ponderousness, which tends to sink down, and this is evil, since a man is said to be heavy when his ponderousness makes him like the earth and makes him tend towards it. O you sons of men, how long will you be heavy of heart? (Ps 4:3). A people laden with iniquity, a wicked seed, ungracious children (Isa 1:4).

Another property is stability, which is opposed to levity, and is not moved. A man is said to be light who is moved by every wind (Eph 4:14). He who is stable in the good is called weighty. His epistles are weighty and strong (2 Cor 10:10).

Jerome has, in a mighty people, I will praise you.

Let not those who are my enemies wrongfully rejoice over me. Here he describes the fruit in regard to his enemies, where he asks that their rejoicing be repressed.

First, he mentions the fruit.

Second, he mentions the root of their assault, at who have hated.

Third, he mentions the shaking of that root, at you have seen, O Lord.

Therefore, he says, let them not rejoice over me, as though conquering me. And this is because Christ, risen from the dead, turned their joy into confusion.

Or he says, let them not rejoice over me, in my members, which are not weighty, since they are sustained by Christ. Rejoice not, you my enemy, over me (Mich 7:8).

Who have hated me without cause. Here he places the cause of the assault.

The cause and root of the assault is threefold.

It is in the heart,

the work,

and the mouth.

In regard to work, let not those who are my enemies wrongfully rejoice. If they rejoiced over and hated because of something just, it would be right and just, but since they rejoice wrongfully, it is improper. He has devised iniquity in his mind (Ps 35:5).

In regard to the heart is the undeserved hatred, so he says, and who have hated me freely, that is, without cause. When I spoke to them, they fought against me without cause (Ps 119:7). That the word may be fulfilled which is written in their law, “They hated me without cause” (John 15:25). They rendered evil for good (Ps 37:21; 34:12).

Likewise, there is a similar hatred since it is that of the heart: they wink the eyes.

This can be understood in two ways.

In one way, it shows the moderation of their hatred, since they wink at those they love.

Or they winked eyes to each other, inciting each other to evil. A man who is an apostate, an unprofitable man (Prov 6:12).

Hatred is twofold on the part of the mouth: first in deceitful words and second in mockery.

In regard to the first, he says that it is in the mouth;

second, that it is in the heart.

In the mouth are words of peace, so he says, for they spoke indeed peaceably to me. We know that you are a true speaker (Mark 12:14). Who speak peace with their neighbor, but evils are in their hearts (Ps 27:3).

In the heart they have guile, that is, deceitful words. Their tongue is a piercing arrow; it has spoken deceit (Jer 9:8). And speaking in the anger of the earth, they devised guile, that is, they had anger against me for the sake of earthly things. Lest perhaps the Romans come (John 11:48).

Jerome has, in the plunder of the earth, mocking words.

He who mocks another does two things:

he molests him with derisive words,

and he rejoices mockingly.

And so he says, and they opened their mouth wide against me; they said, “Well done, well done, my eyes have seen it,” as though they speak evil about another boldly and mockingly. Against whom have you lifted up your voice and lifted up your eyes on high? (Isa 37:23). They opened their mouth wide against me.

He shows their rejoicing when he says, well done, an interjection of congratulation. Well done, good and faithful servant (Matt 25:21). It is as if he were to say that they are congratulating themselves on the victory which they seem to have achieved over me.

And this is because my eyes have seen it, namely, those of Christ, which desired the Passion. Vah, you who destroy the temple of God (Matt 27:40). This is the day which we looked for; we have found it; we have seen it (Lam 2:16).

359. You have seen, O Lord. Above, the psalmist described the root of their assault, which was their malice; now here he removes that root or cause, asking for judgment from God.

He puts forward three points regarding it.

First is the knowledge necessary to pass judgment.

Second, he asks for judgment, at be not silent.

Third is the effect of judgment, at let them not say.

A judge cannot impose a sentence justly unless he is first instructed about the matter. Now the divine judgment does not lack this, because he sees those things which are done on both sides, so he says, you have seen, namely, their malice and my justice. All things are naked and open to his eyes (Heb 4:13).

Afterwards, he asks for divine judgment.

First, he treats the breadth of the divine judgment;

second, he asks for the pronouncement of judgment.

Judgment can be delayed for two reasons:

the patient tolerance of the weaknesses of the wicked,

or from the fact that the judge does not love the one for whom the sentence should be rendered, and so he conceals it.

In regard to the first, he says, be not silent, by passing over their malice which you have seen. Why do you look upon the contemptuous and hold your peace when the wicked devours the man who is more just than himself? (Hab 1:13).

In regard to the second, he says, depart not from me, by failing to bring help in my need. Woe to them, when I shall depart from them (Hos 9:12).

360. Arise, and be attentive to my judgment. Here he describes the pronouncement of judgment.

Three things are required for a judgment.

First is that the judge take up the case to judge it.

Second is that he consider the merits of the cause.

Third is that he render a just sentence.

In regard to the first, he says, arise, that is, from your torpor, and assume the intention to judge. Arise, why do you sleep? (Ps 43:23).

In regard to the second, he mentions two things which a judge should intend:

that is, to render judgment,

and to take up the cause upon which he should pass sentence.

So he says, be attentive to my judgment, by rendering it on my behalf. Give to the king your judgment, O God (Ps 71:2).

In regard to the second, he says, to my cause, my God and my Lord.

In one way the text can refer to a lawsuit, as the Hebrew has: to my lawsuit. The cause which I knew not I searched out most diligently (Job 29:16).

Or it is to my cause, insofar as the cause is the same as the principle from which something else follows, as if to say, “Attend to my cause on behalf of which I am suffering.” And this is obedience to the Father. Becoming obedient even unto death (Phil 2:8). Likewise, it is the charity which he had for us, for which reason he suffered.

In regard to the second, he says, judge me, O Lord my God, according to your justice, and let them not rejoice over me.

One text has, according to your justice;

another has, judge me according to my justice.

In the first, the judgment and the justice are the same, as if he were to say, judge me according to your law and justice, for the justice of God is to render to each one according to his merit, and it cannot fail or swerve from the truth (cf. Rom 2:2).

Or it is according to my justice, namely, that which I am obeying. And it can be said that my justice and your justice are the same, namely, that of God justifying and man justified, since our justice is from God. Wanting to establish their own justice (Rom 10:3).

Afterwards, he asks for the effect of justice: so they may not rejoice over me.

He makes two points about this.

First, he asks for the censure of the attack.

Second, he asks for their shame, at let them blush.

Exterior rejoicing takes its birth from interior joy.

Therefore, he first asks that their interior joy be repressed;

second, their exterior attack.

Therefore, he says in regard to the first, let them not rejoice over me, as if to say, “May your judgment repress them so that they shall not rejoice over me.” All my enemies have heard of my evil and they have rejoiced (Lam 1:21).

In regard to the second, he says, let them not say in their hearts, “It is well, it is well, to our mind.” An insulting attack, like joy, is found in two things. Now, joy concerns either present goods or future goods. Similarly, an insult is concerned with evils already done or going to be done.

Therefore, he first asks for the removal of the mockery about present things, and so he says, let them not say in their hearts, “It is well, it is well to our mind.” That is, do not let them congratulate themselves in their minds over these things done to me.

And they say to their souls*, “*We will swallow him up.” For sometimes someone oppresses another not by exulting over him but unexpectedly through his weakness, and this is clear when he immediately repents. But when he oppresses out of malice then he rejoices in what he has done, and this is what he speaks about: lest they say, “We will swallow him up,” namely, in the future. Their tongue a sharp sword (Ps 56:5). Their joy was like that of him who devours the poor man in secret (Hab 3:14).

361. Let them blush and be ashamed together. Here he asks for their confusion, and he asks for two things which correspond to the two things mentioned earlier about the attack, namely, about what was done and what is to be done.

First, he asks that they be ashamed concerning the evils already done;

second, that they be confounded in regard to those to come, at let them be clothed with confusion.

Therefore he first asks for their shame, or good confusion, or eternal confusion, and he says it in the mode of prophesying or conforming to God. My servants shall rejoice and you shall be confounded (Isa 65:14).

Second, he asks for their uncertainty or fear, so let them be ashamed together. This is either meant for their good, so they may begin to fear God—for initial and chaste fear is called reverent shame, and this fear leads to salvation, as is said, the fear of the Lord is the beginning of wisdom (Sir 1:16)—or it means that they will always remain in fear. When wickedness is fearful, it bears witness of its condemnation (Wis 17:10). The sound of dread is always in his ears (Job 15:21).

And why do these things come upon them? Because they have gloried in my evils.

Afterwards, he asks for their confusion in regard to future things, and he asks these other things in another way, since confusion is the same as blushing, and as those earlier things could be taken in regard to good or to evil, so it is the same with confusion and shame.

When let them be clothed with confusion is added, he adds something. For to be clothed in something is said in regard to a habit. Therefore, one who fears simply and in the beginning is not said to have a habit of fear, but rather he who is established in evil and desires evil. With a double destruction destroy them (Jer 17:18).

And why does he ask in this way that they be afflicted more greatly than before? Since it is a greater guilt. It is as though they were not content with those things they have done, but they still contrive evil deeds against me.

This is like the Jews who, after the death of Christ, wanted to hide his Resurrection by corrupting the guards. Remove far from me vanity and lying words (Prov 30:8).

Jerome has, who speak evils, against me. Do not multiply speech about lofty things, boasting (1 Sam 2:3).

362. Let them rejoice and be glad. This is the third fruit which arises from the divine help, and this fruit is the rejoicing of the saints.

First, he mentions the fruit of rejoicing, saying, let them rejoice and be glad. Now he mentions joyfulness as the fruit of the saints, since gladness means gladness of heart, so it signifies interior joy. You did enlarge my heart (Ps 118:32). And this gladness properly belongs to the just. Light is risen to the just and joy to the right of heart (Ps 96:11).

Rejoicing is the joy which bursts forth from the interior to the exterior, and this rejoicing belongs to the just. Rejoice in the Lord, O you just (Ps 32:1). And this is fitting for the righteous, so he says, who are well pleased with my justice, that is, who imitate it.

Or, if it is said in the person of David, they are well pleased with my justice, that is, they rejoice in my goods.

So this is gladness of heart, and from it rejoicing with the mouth follows. Joy and gladness shall be found therein, thanksgiving and the voice of praise (Isa 51:3). And so he adds, and let them say always, “The Lord be magnified,” that is, let the saints magnify God.

For they do not make him to be great, but they declare and announce him to be great. Magnify the Lord with me (Ps 33:4). His magnificence is wonderful. . . . Who shall magnify him as he is? (Sir 43:32, 35).

And who are those who do this? Certainly those who delight in the peace of his servant, namely, of Christ according to his human nature, to which Christ made and gave peace, since he is our peace, who has made both one (Eph 2:14). Peace I leave with you, my peace I give unto you (John 14:27). That in me you may have peace (John 16:33).

Now, if it is understood in the person of David, the sense is, those who delight in the peace of his servant, that is, those who rejoice and are glad who desire that I, his servant, have peace.

And my tongue shall meditate upon your justice. Here he shows that he participates in this joy, as if to say, “It is not only these who have joy, but even I participate in the joy of the saints.”

And he makes two points regarding this.

First, he mentions his interior meditation.

Second, he mentions his interior praise.

Therefore, he says in regard to his meditation, and my tongue shall meditate upon your justice.

But on the contrary, meditation does not belong to the tongue but to the heart.

And the response is triple.

In one way the tongue does meditate, that is, in spoken meditation. My mouth shall speak wisdom (Ps 48:4), namely, meditation. He who is just speaks out of prior meditation, so the wise also does.

In another way, there is a twofold mouth, or twofold speech: the interior and exterior. The things which proceed out of the mouth, namely, the heart, these are the things that defile a man (Matt 15:18, 20). And so the tongue should be understood in this way here, namely, as the interior speech.

In the third way, it shall meditate, that is, chant and sing, your praise all day long, that is, it shall always think how to praise you. I will bless the Lord at all times (Ps 33:2).