Psalm 36 — Be not quick to imitate evildoers
^36:1^ A psalm for David himself. Be not quick to imitate evildoers, nor envy those who work iniquity. ^36:2^ For they shall shortly wither away as grass, and as the green herbs shall quickly fall.
^36:3^ Trust in the Lord, and do good, and dwell in the land, and you shall be fed with its riches.
^36:4^ Delight in the Lord, and he will give you the requests of your heart. ^36:5^ Commit your way to the Lord, and trust in him, and he will do it.
^36:6^ And he will bring forth your justice as the light, and your judgment as the noonday. ^36:7a^ Be subject to the Lord and pray to him.
^36:7b^ Envy not the man who prospers in his way; the man who does unjust things.
^36:8^ Cease from anger, and leave rage; have no desire to do evil. ^36:9^ For the evildoers shall be cut off, but those who wait upon the Lord shall inherit the land.
^36:10^ For yet a little while, and the wicked shall not be, and you shall seek his place, and shall not find it.
^36:11^ But the meek shall inherit the land, and shall delight in abundance of peace.
^36:12^ The sinner shall watch the just man, and shall gnash upon him with his teeth.
^36:13^ But the Lord shall laugh at him, for he foresees that his day shall come.
^36:14^ The wicked have drawn out the sword, they have bent their bow to deceive (Vulgate has dejiciant, “to cast down.” Thomas may have preferred decipiant, “to deceive,” under the influence of Jer 9:8 and other texts that describe the tongue as “a piercing arrow” that deceives.) the poor and needy, to kill the upright of heart. ^36:15^ Let their sword enter into their own hearts, and let their bow be broken.
^36:16^ Better is a little to the just than the great riches of the wicked.
^36:17^ For the arms of the wicked shall be broken in pieces; but the Lord strengthens the just.
^36:18^ The Lord knows the days of the undefiled and their inheritance shall be forever.
^36:19^ They shall not be confounded in the evil time, and in the days of famine they shall be filled: ^36:20^ because the wicked shall perish. And the enemies of the Lord, presently, after they shall be honored and exalted, shall come to nothing and vanish like smoke.
^36:21^ The sinner shall borrow, and not pay again; but the just shows mercy and shall give back. ^36:22^ For those who bless him shall inherit the land: but those who curse him shall perish.
^36:23^ With the Lord shall the steps of a man be directed, and he shall like well his way. ^36:24^ When he shall fall he will not be bruised, for the Lord puts his hand under him.
^36:25^ I have been young, and now am old, and I have not seen the just forsaken, nor his seed seeking bread. ^36:26^ He shows mercy and lends all the day long, and his seed shall be in blessing.
^36:27^ Turn away from evil and do good, and dwell forever and ever. ^36:28a^ For the Lord loves judgment, and will not forsake his saints; they shall be preserved forever.
^36:28b^ The unjust shall be punished, and the seed of the wicked shall perish. ^36:29^ But the just shall inherit the land, and shall dwell therein forever more.
^36:30^ The mouth of the just shall meditate wisdom and his tongue shall speak judgment. ^36:31^ The law of his God is in his heart, and his steps shall not be supplanted.
^36:32^ The wicked watches the just man, and seeks to put him to death. ^36:33^ But the Lord will not leave in his hands, nor condemn him when he shall be judged.
^36:34^ Expect the Lord and keep his way, and he will exalt you to inherit the land; when the sinners shall perish, you shall see.
^36:35^ I have seen the wicked highly exalted and lifted up like the cedars of Lebanon. ^36:36^ And I passed by, and lo, he was not; and I sought him, and his place was not found.
^36:37^ Keep innocence, and behold justice: for there are remnants for the peaceable man. ^36:38^ But the unjust shall be destroyed together; the remnants of the wicked shall perish. ^36:39^ But the salvation of the just is from the Lord, and he is their protector in the time of trouble. ^36:40^ And the Lord will help them and deliver them, and he will rescue them from the wicked and save them, because they have hoped in him.
370. Above, the psalmist begged for divine help against sinners, and he showed their wickedness. Now here he teaches that their happiness must be condemned.
The title is not new. The purpose of this psalm is to show that the prosperity of the wicked should not be considered important.
The psalmist does this in three main ideas.
First, he gives the purpose of the psalm.
Second, he gives the reasons in general, at for as grass.
Third, he explains it in particular, at envy not.
He makes two points regarding the purpose of the Psalms.
First, he distances the good from imitating the evil,
and second, from envying them: nor envy.
Therefore, he says, be not quick to imitate. Here he describes one thing regarding sinners using the method of demonstration. He describes the wicked and those working iniquity.
He puts something else forward regarding the just in the manner of a prohibition, and he proposes two things:
namely, be not quick to imitate,
and nor envy.
He designates sinners by the first in regard to their depraved intention, since they are malicious. For malice pertains to the heart. So someone is said to be malicious (as naming them from an “evil fire”) when he acts from a depraved intention, which is an evil plan.
Second, he designates the sinner from something that pertains to carrying out depravity, so he says, who work iniquity, but to anyone just he says, be not quick to imitate.
According to the Philosopher in Ethics 2, four things appear to belong to the same category: mercy, jealousy, envy, and indignation, and these all bring sadness at the activities of others, but mercy and jealousy are concerned with those things which happen to the good, while the others are concerned with those things which befall the bad. (Aristotle, Ethics, 2.5, 1105b-1106a.)
Jealousy is sadness at the prosperity of another,
but mercy is sorrow at the miseries of the good. (Cf. ST II-II, q. 30, a. 1; cf. Aristotle, Eudemian Ethics 3.7, 1233b.)
Envy properly is when someone is sad about the good of another not because of a good which the other one has, but because he himself does not have it. (Cf. ST II-II, q. 36, a. 1.)
Indignation is sadness about the goods which come to the unworthy.
But since he speaks here about the evil, he does not make mention of the first two.
It should be noted here that when someone is indignant at or envies the prosperity of the evil, he is not censured by the philosophers, since they write about civil prosperity, in which it is possible for someone to seem to be great considered in himself, but not in regard to eternal realities.
But, if they are compared to spiritual things, since nothing temporal can in any way compare in greatness to spiritual things, envy in regard to such things has no place, and so the evil should not be envied in regard to those goods provided to them.
So the theologians who pay attention to divine providence in regard to these goods, which are given without discrimination to the good and the evil, the worthy and unworthy, are not sad when they come to the unworthy. For they consider that they are ordered by the just ordinance of God, either for their correction or for their condemnation, and that these goods are as nothing in comparison to the future goods which will be provided to the good.
And he forbids this sadness, so he says, be not quick to imitate, that is, do not be resentful of evildoers because they flourish. Envy not the unjust man (Prov 3:31).
Likewise, nor envy those who work iniquity, as if to say, “Do not be sad if you do not have what they have, since better things are reserved for you.” Envy not the glory of a sinner for you know not what his ruin shall be (Sir 9:16).
For they shall shortly wither away as grass. Here he gives the general reasons.
The first is that they should not be imitated;
the second is that they should not envied: trust in the Lord.
Therefore, he says, for they shall wither away as the grass, as if to say, “He should not be imitated in his wickedness, since he is but little and passing away.”
And so he says, they shall shortly wither like the grass. He gives an example from those things which flourish and bear fruit and quickly fade away. Like them is man, who flowers, flourishes, and quickly fades away. In the morning he shall grow up like grass (Ps 89:6). And these two images are used to make the same point more clearly.
Or, taken otherwise, there are two things in man which seem to be great.
The first is beauty, when a man seems to live in joys. Let no meadow escape our riot (Wis 2:8). And so he says, he shall wither as grass.
Or, taken otherwise, it means that the beauty of joys quickly fails. The joy of the hypocrite is but for a moment (Job 20:5). Let them be as grass on the tops of houses, which withered before it is plucked up (Ps 128:6). All flesh is grass, and all the glory thereof as the flower of the field (Isa 40:6).
Second is the height of worldly power signified by the green herbs, which increase but then completely pass away. And so he says, as the green herbs.
Or, by grass should be understood those who are greater, and then by the herb, those who are lesser. Therefore, do not be upset at their goods. Likewise, do not be jealous about those doing evil, since greater things are promised to you.
371. And here he shows it when he says, trust in the Lord. Since temporal prosperity consists in three things—riches, pleasures, and honors: all that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life (1 John 2:16)—and spiritual prosperity consists in three things, he discusses three things.
First, riches are mentioned;
second, pleasures, at delight;
third, the glory which God promised to those who trust in him, at he will bring.
He makes three points about the first.
First, he shows the manner of acquiring spiritual riches;
second, where they can be found, at and dwell in the land;
third, he promises them abundantly, at and you shall be fed.
He considers two aspects of the first, since two things are necessary in their acquisition.
First, he describes the end;
second, he describes the movement towards the end, at and do good.
Therefore, he says, trust in the Lord, that is, trust that you will have the good things of the Lord—that is, the Lord himself. The Lord is the portion of my inheritance (Ps 15:5). He has regenerated us unto a lively hope through the Resurrection of Jesus Christ from the dead unto an incorruptible inheritance (1 Pet 1:3–4). And this is the intended end.
Or he says, trust is in the Lord, that is, it is from God, from the help of the Lord. You who fear God, believe him (Sir 2:8).
Second, he describes the endeavor to reach the final end by action, and so he adds, and do good, that is, the acts of all the virtues. Turn away from evil and do good (Ps 36:27; 33:15).
Afterwards, when he says, and dwell in the land, he shows where to seek these riches. This cannot be understood as about the material land, since the unjust also inhabit it, but it is explained about a fourfold land.
First is the land of the living, which is that of glory. I believe I will see the good things of the Lord in the land of the living (Ps 26:13), in which you may dwell through desire. Our conversation is in heaven (Phil 3:20).
Likewise, it is your soul. But that which falls on the good ground are those who . . . hearing the word, keep it (Luke 8:15), and you may dwell in it by always returning to your conscience. When I go into my house, I shall repose myself for her (Wis 8:16).
The third earth is the Church Militant. You have visited the earth and have plentifully watered it (Ps 64:10), and you may dwell in this through confession of the faith and not severing yourself from the Church.
The fourth land is one’s own flesh. Thorns and thistles shall it bring forth to you (Gen 3:18), and you may dwell in this by eradicating vices and cultivating virtues.
Afterwards, he shows how abundantly these riches are given, when he says, and you shall be fed with its riches. Or it is the heavenly fatherland, or the Church, or rejoicing, or fleshly abstinence.
Jerome has, wander on the land and feed by faith, that is, be like a wanderer not knowing the earthly, and feed by faith, by possessing invisible goods through faith.
Second are spiritual delights, which are promised when he says,
372. Delight in the Lord. He makes two points about this, since the gladness of this delight consists in two things:
in obtaining one’s desire
and in fulfilling one’s intention.
The second is here: commit your way to the Lord.
Therefore, he says about the first, delight in the Lord. The desire that is accomplished delights the soul (Prov 13:19). If you cling to God, your desire will be fulfilled. But for this the desire must be just, for God is not the author of injustice; so he first mentions the root of just desire: that a man be delighted in God through love, so he says, delight in the Lord, that is, let your whole love be in God. Rejoice in the Lord always (Phil 4:4).
In Greek it has be delicate, as if to say, “Do not be content with what is necessary for salvation, but seek for an abundance of exquisite things, as delicate men are not content with the common food.” Then you will abound in flowing delights (Job 22:26).
And then he will give you the requests of your heart. He does not say, “of your flesh.” For the requests of the heart, according to Origen, are what the heart desires. (See Origen, Homiliae de Psalmos 1.5 (Ps 36:4; Patrologia Graeca [Migne], 12:1327).) For example, according to him, if the eye could ask, it would desire beautiful colors, but the ear would desire sweet sounds. So the object of the heart is the truth and justice which it desires. And these, he says, he will give you. Ask and it shall be given to you (Matt 7:7).
Or, he says, of the heart, that is, when these are in your heart, God will hear before it cries. Before they call, I shall hear (Isa 65:24).
About the second he says, commit your way to the Lord. When one’s intention is fulfilled, then he rejoices.
Now, for this to be fulfilled, two things are first necessary.
First, he must have recourse to God;
second, he must have faith in him;
and so, third, it is fulfilled.
Therefore, he says, reveal your way to the Lord, namely, your intention, which is first.
But does not God, who knows the thoughts of men, know this? The psalmist speaks using an image. Commit it to the Lord, that is, turn to him for the fulfillment of your intention, and do this in prayer. I have declared my ways to you (Ps 118:26). For one should begin any business with prayer, as Plato said and Scipio did. (Plato, Timaeus 27c; cf. Valerius Maximus, Facta et dicta memorabilia 1.2.)
Add trust to your petition, and so he says, trust in him, which is the second.
And so, third, your petition will be fulfilled. This is what he adds afterwards: and he will do it, that is, he will fulfill your petition.
Or it can be read otherwise: reveal your way, that is, your sins, to the Lord. I will reprove my ways in his sight (Job 13:15). And so he adds well, trust in him, namely, his mercy towards sinners, and he will do it, that is, he will forgive your sin.
373. The third thing which he promises is glory, when he says, and he will bring forth your justice.
Here, he first promises glory;
second, he shows how to reach it, at be subject to the Lord.
He makes two points in promising glory.
First, he promises the glory which he pursues.
Second, he shows the way to pursue it, at your judgment.
Therefore, he says, and he will bring forth your justice. His saints hide his justice. Take heed that you do not do your justice before men to be seen (Matt 6:1). But there is nothing hidden that shall not be revealed (Luke 12:2). So God reveals it, either now or in the future, and so he says, he will bring forth, that is, he will lead it out into the open. The depths also of rivers he has searched, and hidden things he has brought to light (Job 28:11).
According to Origen, it is as though someone who has a faithful servant, whom he intends to free, glories in him. You are my servant Israel, for in you shall I glory (Isa 49:3).
And this will take place at the judgment, so it follows, your judgment as the noonday, that is, the judgment by which you will be judged has no darkness.
Now two things are needed for the one who wants to come to the glory which is promised.
The first is humility. For he who has been humbled shall be in glory (Job 22:29). So he says, be subject to the Lord. The just is subject to the Lord, and a mortal man should not equal him (2 Macc 9:12).
Second is prayer, through which he comes to God, who is the glory of our beatitude. And so he adds, and pray to him. The continual prayer of a just man avails much (Jas 5:16).
374. Envy not the man who prospers in his way. Above, he gave two reasons why sinners should be neither imitated nor envied.
One regards the sinner, whose happiness is brief;
and the other regards goods, since better ones have been promised to them.
Now here he explains in particular.
First is what regards the brevity of happiness;
second, what regards the excellence of the just.
Nevertheless, both are mixed together: better is a little to the just than the great riches of the wicked.
He makes two points regarding the brevity of the happiness of sinners.
First, he reiterates his judgment and explains the reason he intends to assign.
Second, he assigns the reason, at cease from anger.
He says therefore, envy not the man who prospers in the way. Now this repeats the knowledge given above, and it explains what he said: be not quick to imitate evildoers.
Now, someone could ask what it is in them that it is forbidden to envy. I say that it is temporal prosperity, and so he says, envy not, that is, do not be indignant at the man who prospers in the way, which can be understood as connected to be not quick to imitate evildoers, as if to say, “He who acts unjustly prospers, and the just are envious.” I had jealousy on occasion of the wicked (Ps 72:3).
Likewise, this can be read as divided, so there are two reasons given why one could be indignant against them.
One is that they advance in all that they desire, and so he says, the man who prospers, that is, if you see them prosper. The prosperity of fools shall destroy them (Prov 1:32).
Likewise, if you see that they flourish more than the just, do not be indignant. So he says, be of good comfort, O people of God, the memorial of Israel. . . . The wicked who have afflicted you shall perish and those who rejoiced at your ruin shall be punished (Bar 4:5, 31).
And so he says, the man who does unjust things.
375. Afterwards, when he says, cease from anger, and leave rage, he gives a reason for the warning given, and it is twofold.
One regards the one to whom the warning is given;
the other regards the sinner, at for yet a little while.
He makes two points in regard to the one to whom the warning is given.
First, he shows the present danger if he does not pay attention to the warning.
Second, he shows the future danger, at have no desire to do evil,
where he first describes the danger of the guilt,
and second, he describes the danger of the punishment, at for the evildoers shall be cut off.
He considers two things concerning the danger of punishment.
First, he describes the punishment of those who fall short;
second, the reward of those who endure, at those who wait upon the Lord shall inherit the land.
Therefore, he says, cease from anger. Behold the present danger, since indignation is anger and this anger is evil. Let all bitterness and anger and indignation and clamor and blasphemy be put away from you with all malice (Eph 4:31). And so he says, cease from anger. The anger of man works not the justice of God (Jas 1:20).
And leave rage. Anger and rage are the same, but they differ as greater and lesser, since rage is nothing but anger which has flared up. Who can bear the violence of spirit of one provoked? (Prov 27:4).
Therefore, he says, cease from anger, in the heart, and leave rage, in your works.
Have no desire to do evil. Behold the danger of future guilt. For when someone is indignant at the prosperity of others, he eventually falls away from justice, and so he says, have no desire to do evil, that is, lest it lead you into injustice. He labors in vain who serves God, and what profit is it that we kept his ordinances? (Mal 3:14).
For the evildoers shall be cut off. Behold the danger of future punishment.
Note that all sinners are malicious evildoers. For when someone sins either from weakness or ignorance, he does not do evil maliciously, but when he sins from choice then he does evil maliciously. The first two are easily corrected, but the third is difficult. The perverse are hard to correct (Eccl 1:15).
And so he says, they shall be cut off, that is, placed outside the boundaries, namely, of justice and of good. He shall drive him out of light into darkness and shall remove him out of the world (Job 18:18).
So the evildoers shall be cut off, but those who wait for the Lord, that is, those who are not so indignant that they do evil, but wait for the future, those shall inherit the land, that is, of the living. For they shall possess that inheritance by right, as heirs. And if sons, heirs also (Rom 8:17).
Now the heavenly fatherland is called the land because of its firmness. The earth stands forever (Eccl 1:4). And, as Augustine says, as we have our land in heaven, so is the higher life which the blessed have in the highest heaven, namely, in God by whom they are illuminated and made fruitful. The glory of God has enlightened it (Rev 21:3).
376. Afterwards, when he says, for yet a little while, and the wicked shall not be, he gives the reason regarding the evil,
and he makes two points about this. For he had said, envy not the man who prospers in his way, the man who does unjust things.
First, therefore, he gives the reason not to envy their prosperity,
and second, their injustice, at the sinner shall watch.
He makes two points about the reason not to envy their prosperity.
First, he describes the danger hanging over the evil,
second, the fruits of the just, at the meek shall inherit the land, since one understands better through comparison to the opposite.
He makes two points about the danger.
First, he proclaims their destruction in regard to themselves;
second, in regard to their place, at you shall seek.
Therefore, he says about them, for yet a little while and the wicked shall not be.
If he will not be, then he will not suffer eternal punishment.
I respond. He will not be in the glory where he is now but in hell. He who shall go down to hell shall not come up, nor shall he return any more into his house (Job 7:9–10).
For it is in a little while; it happens that the wicked are cast down in a short time. All power is of short life (Sir 10:11).
But even if they pass the whole time of their life in prosperity, that time is still nothing and little in comparison to eternity. Yet one little while and I shall move the heavens and the earth (Hag 2:7).
In regard to their place he says, you shall seek his place and shall not find it.
This place can be explained in three ways.
First, a place is what is appropriate. It is sometimes said about someone that he has his place when he has somewhere appropriate to himself. Now, the sinner has his place in this world, since he is useful for a little, that is, to test the just. But when this trial will cease, then he will have a place no longer, and so he will be taken away from the just.
Second, it sometimes happens that someone does not stop sinning, but his place does remain. But in the end his place will not remain, nor will he be found. Where is the king of Assyrians? Where is Nero? And in the end all the kingdoms of the earth will be emptied. Afterwards, the end, when he shall have delivered up the kingdom to God and the Father, when he shall have brought to naught all principality and power and virtue (1 Cor 15:24).
Third, according to Origen, the place of the wicked is that in which he finds rest, where there are temporal and earthly things. (Origen, Homiliae de Psalmos 2.5 (Ps 36:10).) Therefore, his place is this world. But it will pass away. Heaven and earth shall pass away but my words shall not pass away (Luke 21:33). And so if we establish our place in these, it will not pass away.
377. Afterwards, when he says, but the meek shall inherit the land, he describes the fruit of the just.
This is twofold.
First, he describes the fruit of riches;
second, of pleasures, at and they shall delight.
Men desire these in this world, and both are promised to the just. Therefore, he says, the meek shall inherit the land. By the meek, he signifies the just, for those are just who possess their heart in purity. And since nothing so draws a man outside of himself as anger, and meekness tempers it, the just are said to be meek.
Jerome has, mild. Blessed are the mild, for they shall possess the land (Matt 5:4), that is, they will be given possession of the land of the living.
Augustine says against Valentinus that Christ received nothing from the Old Covenant of what was promised, as Matthew 5 shows. (Contra Faustum 4.1 (Patrologia Latina [Migne], 42:217–18).) Now in the Old Covenant temporal and earthly goods were promised.
According to the literal sense, the meek inherit that land, since those are harassed who harass others. But the meek harass no one. Therefor, they should not be harassed by others. But nevertheless, they will particularly inherit the land of the living, as has already been said.
Second, their delights are described when he says, they shall delight in abundance of peace. For peace is especially delightful.
Now he says, in an abundance, since there is a multifold peace there, but here there are wars. Here there can be a certain peace for some men, but it will not be so there, when all will share in one peace. My people shall sit in the beauty of peace (Isa 32:18).
Likewise, here there is war against the flesh, since it lusts against the spirit. The flesh lusts against the spirit and the spirit against the flesh, for these are contrary to one another (Gal 5:17), but then they will have peace within themselves. Knowing that your tabernacle is in peace (Job 5:24).
Likewise the will is divided against itself because various things are desirable, but there it will not be divided but unified in the Lord. His place is in peace (Ps 75:3).
Likewise, here there is war against God because of sin. Your sins or iniquities have divided between you and your God (Isa 59:2), but there all will have peace with him. Submit yourself then to him and be at peace (Job 22:21).
378. The sinner shall watch the just man. Above, he described one reason why the men of God should not be indignant because of the wicked, because his prosperity is not stable. Now here he gives another: that sinners cannot harm the just.
He makes two main points about this.
First, he describes the wickedness which they plan in their hearts against the just;
second, their external plot, at they have drawn out the sword.
He considers two aspects of the first because interior wickedness is twofold.
First, he shows that the evil lie in wait for the just;
second, that they are stirred up against them, at and he shall gnash.
Therefore, he says, the sinner shall watch the just man, to see if he can do anything against him. That they observed him (Luke 14:1). So sinners watch the good by lying in wait for them and studying how to corrupt their holiness. For they lie in wait to turn the goods of the Church into wickedness. But against this is spoken: lie not in wait nor seek after wickedness in the house of the just (Prov 24:15).
Second, they are disturbed at the just. For they say, his life is not like other men’s (Wis 2:15). So, he shall gnash upon him with his teeth, that is, they shall be moved to anger. It is said as though he is a wild beast. The wicked shall see and shall be angry (Ps 111:10). They gnashed with their teeth at him (Acts 7:54).
379. Afterwards, when he says, but the Lord shall laugh at him, he shows that these wicked acts of theirs do not have the intended effect, since they are mocked by God.
He makes two points regarding this.
First, he describes the laughter;
second, its reason, at for he foresees that his day shall come.
Therefore, he says, the Lord shall laugh at him, that is, he makes him to be or considers him ridiculous.
And the reason is that the Lord sees him attempt great things, but knows that he shall die soon, and so he adds, for he foresees that his day shall come, namely, into the open, and on this day what is owed shall be given to him, namely, condemnation. The wicked man is reserved to the day of destruction and he shall be brought to the day of wrath (Job 21:30). He says this about this day. Therefore, you should not be disturbed against them, the psalmist says, since they cannot prevail against you.
380. Afterwards, when he says, the wicked have drawn out the sword, he adds the effort to do external evil.
And he makes three points about this.
First, he shows their effort;
second, their intended goal, at to deceive;
and third, the outcome of their effort, at their sword.
He considers two aspects of the first, corresponding to the fact that they make a twofold effort against the good.
First, he shows their effort to strike openly;
second, through deceitful calumny, at they have bent their bow.
Therefore, he says in regard to the sword, the wicked have drawn out the sword. By the sword should be understood all that they do in striking openly. Shall we strike with sword? (Luke 22:49). For the sword is used to speak of striking verbally. Their tongue a sharp sword (Ps 56:5). And this sword is the sword of the devil, who kills many through the tongues of men. For this sword is in its sheath as long as it is in the heart, but then sometimes it is brought out, and so it is drawn.
Therefore, first, we should take care not to have this sword.
But if it is there, then, second, we should not draw it.
If it remains long in the sheath, first, it will rust, and then it will be consumed, and hatred and the will to injure will cool.
In regard to calumny, he says, they have bent their bow. The bow strikes from a distance, so, in accordance with what was seen about striking with a sword, the bow signifies striking deceitfully.
Afterwards, he shows what they intend when he says, to deceive. He makes two points about this because they intend two things.
First, they intend to deceive;
second, to slaughter, at to kill.
Therefore, he says, to deceive. One misleads through a deceitful action. He knows both the deceiver and he who is deceived (Job 12:16).
But then he has, the poor and needy. The poor is he who has little, the needy is he who lacks resources. Or, according to the gloss, the poor man is he who does not have what is sufficient for himself, but the needy he who does not have the resources to sustain another. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:571).) And he says this since such do not have aid.
Killing, either bodily or spiritually, is signified by the sword. They were put to death by the sword (Heb 11:37).
Now the outcome of their effort is that it is turned back on their own head.
And he first shows this in regard to the sword, saying, let their sword enter their own hearts. You drew the sword against another, but it did not strike him, since you cannot harm him, but you yourself were stricken spiritually. They themselves lie in wait for their own blood (Prov 1:18).
Second, he shows it in regard to the bow, so he says, and let their bow be broken. Psalm 75:4 says: there he has broken the powers of bows, the shield, the sword and the battle. For this will take place when their deceitfulness is destroyed so that they cannot fulfill what they began. Who brings to naught the designs of the malignant so they cannot accomplish them (Job 5:12).
381. Better is a little to the just. Above, the psalmist gave the reason why we should not be envious of the wicked and their prosperity, because they will be cast down. Now here he assigns what the just will receive.
First, he shows the dignity of the just.
Second, he adds a warning to pursue justice, at expect the Lord.
He makes two points about the dignity of the just.
First, he proposes the intention.
Second, he shows the proposition proven, at for the arms.
Therefore, he says, better is a little to the just than the great riches of the wicked. His intention is to prove that the goods of the just surpass the goods of the wicked so that those with less do not envy those with more. So he says, better, as if to say, “It happens that the just has little and the sinner has enough. But which is better?” He responds that it is the little of the just. Better is a little with justice, than great revenues with iniquity (Prov 16:8).
The reason for this is that they really achieve the nature of goods, and only they reach it, which is that they are useful for reaching the end and not something else, for they are goods insofar as they are useful; but once they become harmful they are no longer goods. So it is with medicine that, if you take more than is necessary for health, it ceases to be good.
Now the things of this world are good insofar as they instrumentally serve virtue. Therefore, when you have enough of these for virtue, they are good, but if they draw you away from virtue they become evil. And so it is better to have little of these with justice than much with injustice, since this is evil.
And this should also be understood about all spiritual riches, namely, that it is better to be poor in wisdom but with justice, and it is so with other things.
382. Afterwards, when he says, for the arms of the wicked shall be broken in pieces, he gives evidence that it is better.
The reason is threefold.
The first regards duration.
The second regards utility, at he shall borrow and not pay again.
The third regards virtue, at the mouth of the just shall meditate wisdom.
He makes two points regarding duration.
First, he describes the destruction of the evil;
second, the endurance of the just.
Therefore, he says, for the arms of the wicked shall be broken in pieces, as if to say, “And so the few goods of the just are better than the many of the wicked, because the former endure while the latter do not.”
And this is what he says, for the arms of the wicked. The names of the members of the body signify the virtues or the acts of those members. Therefore, by the name of the arm, the active power of a man is signified. So, the arms of the wicked shall be broken, that is, his power to act shall be destroyed. The high arm shall be broken (Job 38:15).
But this arm is sometimes broken by God and sometimes by the devil and sometimes by both at the same time.
It is broken by God when someone intends to injure the just and is prevented from accomplishing his plan. Who brings to naught the designs of the malignant so that their hands cannot accomplish what they had begun (Job 5:12).
It is broken by the devil when a man intends to do good and is prevented by Satan. We would have come unto you but Satan has hindered us (1 Thess 2:18). This also happens when he intends to give alms and draws back out of greed.
It is sometimes broken by both at the same time, by God, through his authority and for the purpose of testing, but by the devil as the one executing the action. See Job chapters 1 and 2.
Next, when he adds, but he strengthens the just, he shows that the just are lasting and firm and stable. Therefore, he says, but the Lord strengthens the just.
Although justice is a virtue and a strength of soul, nevertheless it is not in a man from himself alone. So 1 Corinthians 1:29–31 says: that no flesh should glory in his sight but of him are you in Christ Jesus, who of God is made unto us wisdom, and justice, and sanctification, and redemption, that as is written: he who glories may glory in the Lord.
For in himself a man is weak. Have mercy on me, O God, for I am weak (Ps 6:3). And so he needs to be strengthened by another, and most of all by God, from whom he indeed is strengthened, sometimes in temporal things insofar as this will aid the salvation of the just, but always in spiritual things, and this is by interior grace.
Likewise, he is strengthened by good words.
Also by good example.
About the first is, some spiritual grace to strengthen you (Rom 1:11). May he exhort your hearts in grace and confirm you (2 Thess 2:15–16). Strengthen me with a perfect spirit (Ps 50:14).
About the second is, strengthen me in your words (Ps 118:28). They comforted the brethren with many words and confirmed them (Acts 15:32).
About the third is, converted, strengthen your brethren (Luke 22:32). Christ also suffered for us (1 Pet 2:21). And, Christ therefore having suffered in the flesh (1 Pet 4:1). So he will himself perfect you and confirm you (1 Pet 5:10).
He is strengthened by the example of the Cross, about which is said in regard to this psalm, for the Cross is limited in pain, but continues on in glory. For from a place of suffering it has passed over to the brows of emperors. What will he who gives honors to his sufferings do for his faithful? (Augustine, Expositions on the Psalms 36.2.4.17 (Corpus Christianorum Series Latina, 38:350).)
383. Afterwards, when he says, the Lord knows the days of the undefiled, he shows his proposition.
First, he speaks about the endurance of the just;
second, about the breaking of the unjust, at because the wicked shall perish.
Now, the just are strengthened by God in two ways,
since first their goods are made stable;
second, they are guarded from evils, at they shall not be confounded.
But the good is twofold: the good of the way and the good of the end, and the just are made stable in both.
In regard to the first, he says, the Lord knows the days of the undefiled.
In regard to the second, he says, and their inheritance.
Therefore, he says, the Lord knows. All things are naked and open to his eyes (Heb 4:13). But this principally means that he will be close and familiar. The Lord knows who are his (2 Tim 2:19). And he approves of these, and so he says, the Lord knows, that is, he approves, the days of the undefiled.
But in Job it is said, what is man that he should be without spot, and he who is born of a woman just? (Job 15:14).
I respond that it must be said that it is true that, of themselves, no one of them is undefiled, if deadly sin is understood as defilement, but nevertheless through grace they are so. If defilement is understood as original sin, no one is undefiled.
The days can be understood in three ways.
First are the days of this present life, and although they belong to the good and evil universally, nevertheless they are used well by the good. He died in a good old age and having lived a long time and full of days (Gen 25:8). The wicked make bad use of them. Bloody and deceitful men shall not live out half their days (Ps 54:24). And the days of the just are full and approved, but those of the others are incomplete, and so are not approved. Likewise these are also evil and few, but the Lord nevertheless knows them.
In another understanding of the text, they are acts of virtue—let us walk honestly, as in the day (Rom 13:13)—and these are approved by God.
In another understanding, they are the days of eternity and justice and so these are the days of the just, but are known to God alone. Eye has not seen . . . besides you what you have prepared for those who wait for you (Isa 64:4).
Indeed, he shows their good end when he says, and their inheritance shall be forever. The inheritance mentioned is that in which there is stability and is the goal of some. The just have their end in eternal reality. The Lord is the portion of my inheritance (Ps 15:5). My portion (Lam 3:26). And so their inheritance cannot fail. But the impious place their end in worldly things. This is our portion (Wis 2:9). And so it does not remain. And about this is said, unto an inheritance . . . reserved in heaven (1 Pet 1:4).
384. Afterwards when he says, they shall not be confounded in the evil time, he shows how the just are protected from evil.
And this happens in two ways:
for there is evil which is contrary to the good,
and there is evil which is a defect in the good, at in the days of famine.
Therefore, he says in regard to the first, they shall not be confounded in an evil time, that is, in the time of adversity. The prudent shall keep silent at that time, for it is an evil time (Amos 5:13).
For an evil time is twofold:
either the present, and it is the time of adversity which is evil, so they shall not be confounded in an evil time, that is, in the time of adversity. For the evil are confounded in the time of adversity, not the good, for he is truly confounded when that in which he trusts perishes, but when that in which he trusts remains he is not confounded. Now temporal things, in which the good do not trust, perish in adversity, and so they are not confounded in the time of adversity.
Or it is about the future day of judgment, and the wicked will be confounded in it through their shame for their sins. Let them be confounded and very speedily ashamed (Ps 6:11). But the just will be honored. To those indeed who, according to patience in good works, seek honor and glory (Rom 2:7).
In regard to the second evil, which is a defect in the good, he adds, and in the days of famine they shall be filled.
This can be explained in three ways.
According to the literal sense it can be understood as about temporal famine, for sometimes God provides that there will be famine among unbelievers but abundance among believers, since the believers share among themselves what they have. Sometimes God provides so that the faithful do not lack anything. In destruction and famine you shall laugh (Job 5:22). So Elijah was satisfied in the time of famine (cf. 1 Sam 17).
Nevertheless, it is known that sometimes famine has seized upon the servants of God to test them. So the Apostle says about himself, in hunger and thirst (2 Cor 11:27).
Or it is that the servants of God may be satisfied with little. I know both how to be brought low and I know how to abound (everywhere and in all things I am instructed) both to be full and to be hungry; both to abound and to suffer need (Phil 4:12). But the wicked desire much and seek much, and so in the day of famine they are not satisfied.
Or you can explain this about a famine of the word of God. And in those days the just shall be filled. Blessed are those who hunger and thirst for justice for they shall have their fill (Matt 5:6).
Or it can be understood in a third way about the famine which will exist in the future life, where the just will be filled and the unjust will hunger. My servants shall eat and you shall be hungry (Isa 65:13). Origen in the gloss says, since he did not collect manna on the sixth day, he will be hungry on the seventh day (cf. Exod 16). (Origen, Homiliae de Psalmos 3.10 (Ps 36:19; Patrologia Graeca [Migne], 12:1346).) It is the sixth day, and so he who does not collect it now will be hungry then.
Afterwards, when he says, because the wicked shall perish, he shows how the arms of the wicked are broken.
And he puts forward three things:
first is the case of the wicked;
second, the way of their fall, at the enemies of the Lord . . . shall come to nothing;
third, the manner, at like smoke.
Therefore, he says, because the wicked shall perish, as if to say, “And so the just are guarded because to perish belongs only to the wicked, but salvation to the just.” He shall break in pieces many and innumerable and shall make others stand in their stead (Job 34:24).
The way of their fall is that they are taken up high so that they may fall mightily. You have lifted me up and set me as it were upon the wind and you have mightily dashed me (Job 30:22). And so he says, and the enemies of the Lord, presently, after they shall be honored and exalted shall come to nothing and vanish like smoke. As Psalm 72:18 says: when they were lifted up you have cast them down (Ps 72:18).
But their manner is like smoke, which, once dispersed, is not gathered together again. And this is what he says, they shall come to nothing and vanish like smoke. What is your life? It is a vapor which appears for a little while (Jas 4:15).
385. The sinner shall borrow. Above, he showed that the few goods of the just outweighed the many goods of the evil by reason of their stability; now here he shows the same by reason of their utility.
And first, he shows that the goods of the just are fruitful but those of the evil the opposite.
Second, he shows this from his experience, at I have been young.
Third, he concludes with his main point, at turn away from evil.
He considers two aspects of the goods of the just, according to the twofold fruit he provides to men. One is from the good possessed; the other, from the works which he accomplished.
He first shows how fruitful the good are in regard to the goods possessed.
Second, he speaks about the works, at with the Lord.
He makes two points about the fruitfulness of the good.
First, he puts forward the fruitfulness of the good, and the converse about the wicked.
Second, he assigns the reason, at those who bless him.
He makes two points about their fruitfulness.
First, he shows the lack of fruitfulness of the wicked;
second, the fruitfulness of the good, at but the unjust.
Therefore, he says, the sinner shall borrow and not pay again. Let us read it first according to the surface of the literal sense.
There is a twofold sign that someone is lacking in temporal things.
One is that he needs to be lent something. He shall lend to you and you shall not lend to him (Deut 28:44). And so he says, the sinner shall borrow, that is, he will receive what is lent.
Another sign is that he has used up what was lent and cannot pay it back: and not pay again. He will scarce pay one half (Sir 29:7).
And on the contrary, one sign of abundance is that someone has that from which he gives freely; so he says, but the just shows mercy, that is, he helps the needy freely with mercy. From my infancy mercy grew up with me (Job 31:18).
Another sign is that a man is prompt to pay back what he owes, so he says, and he will pay back, namely, what is owed. Render therefore to all men their dues (Rom 13:7).
But what is it that he says here? Surely the just does not always have an abundance of earthly things and the evil lacks them? Indeed, the contrary seems to be true! Has God not chosen the poor in this world? (Jas 2:5).
But God, according to this exegesis, speaks about the state of the Old Covenant in which those obeying the law were promised temporal goods, and those breaking it, temporal evils, so that they might be drawn to spiritual things by the temporal. Nevertheless, in these goods the promise of spiritual goods was signified, and so we should expound this insofar as those in the Old Testament pertain to those in the New Testament. (Cf. ST I-II, q. 101, a. 2; q.107, a. 3.)
Therefore, there is another explanation of this: he shall borrow.
This can be referred to two kinds of borrowing.
A man is lent something from God,
and something else by the minister of God, namely, a man. Therefore, sinner means any man.
He says, therefore, he shall borrow, from God, since what do you have that you have not received? (1 Cor 4:7). And this is like something borrowed, since God gives to us all goods so that from them we may grow in those things which are to the honor of God. That at my coming I might have extracted it with usury? (Luke 19:23). And we will pay him back through thanksgiving.
But God gave natural goods to the sinner. Indeed, sometimes he gives him both temporal and spiritual goods, but the sinner does not pay back by spiritual maturity and thanksgiving. I have brought up children and exalted them but they have despised me (Isa 1:2).
Also, a man receives a loan from the minister of God. For prelates and teachers are like bankers. Calling his ten servants, he gave them ten pounds and said to them, “Trade until I come” (Luke 19:13). Therefore, they are merchants. For a teacher gives doctrine, like money, to the people. The words of the Lord are pure words, as silver tried by the fire (Ps 11:7). But he gives the words of the Lord, not his own.
Now the good repay, since they do what they hear, but the evil do not, since they do not fulfill it by obeying. They shall hear your words and do them not (Ezek 33:32).
Now, the just man spends on others what he receives from the Lord, whatever it is and in whatever way it is received: as every man has received grace, ministering the same to one another (1 Pet 4:10). And so he will be merciful. Likewise, he will be grateful to God, and so will repay. What shall I render to the Lord? (Ps 115:12).
The reason is given: for those who bless him shall inherit the land, but those who curse him shall perish. This has three senses, according to the gloss. (Cf. Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:373).)
Those who bless him, God, giving thanks in all things and following his commands, shall inherit the land of the living. He who sows in blessings shall also reap blessings (2 Cor 9:6), eternal life. Or, in the literal sense, they shall inherit the land, that is, the land of the promise. And this is said to carnal people. If you are willing and will hearken to me you will eat the good things of the land (Isa 1:19).
On the contrary, those who curse God, not only in words, but even occasionally in deeds, will perish. The way of the wicked shall perish (Ps 1:6).
Origen expounds it otherwise: those who bless him, namely the just man, shall be blessed. (Origen, Homiliae de Psalmos 3.12 (Ps 36:22; Patrologia Graeca [Migne], 12:1347).) For whatever one does to the just, God receives as done to himself. He who despises you despises me (Luke 10:16). As long as you did it to one of these my least, you did it to me (Matt 25:40). They shall inherit the land, owed to the just. He who receives a just man in the name of a just man shall receive the reward of a just man (Matt 10:41). But those who curse him, namely, the just man, shall perish. Cursed be he who curses you (Gen 27:29).
But Jerome has it otherwise: the sinner shall fail and he shall not repay; but the just shall have mercy and pay back.
Those who are blessed by God shall inherit the land. The blessing of the Lord makes men rich (Prov 10:22). But the unjust who are cursed by God—that is, punished—will perish, and so they are sterile. Cursed is the earth in your work (Gen 3:17).
386. Afterwards, when he says, with the Lord shall the steps of a man be directed, he shows the fruitfulness of the good in regard to works.
Now two things are shown which pertain to their works.
First, he shows their prosperity;
second, their restoration, at when he shall fall.
But since prosperity is from the election of God, it is first shown that it comes from God, who loves;
second, that it belongs to the man who is loved, at and he shall like well his ways.
Therefore, he says, with the Lord shall the steps of a man be directed, that is, the path of a man is made straight by God, so that the man tends directly to his ultimate end.
For this does not come from man by himself. (Cf. ST I, q. 20, a. 2; I, q. 23, a. 4.) The way of a man is not his, neither is it in a man to walk and to direct his steps (Jer 10:23). But it is from God. It is the part of a man to prepare his soul and of the Lord to govern the tongue. All the ways of a man are open to his eyes (Prov 16:1–2). Perfect my goings in your paths, that my footsteps may not be moved (Ps 16:5).
Now God directs the steps of man in the way of understanding truth, so that he may not fall into error. Direct me in your truth and teach me (Ps 24:5). Likewise, he directs him in the way of justice so that he may leave evil and do good. Guide me in the right path (Ps 26:11).
In regard to the second, he says, and he shall like well his way.
This can be understood in two ways.
As was said first, the man directed by God desires his way, namely, that of God, as if to say, “God so directs a man so he does not force him, but makes him to be righteous and to choose the good and that which is of God.” Who works in us both to will and to accomplish (Phil 2:13).
Or it can be understood otherwise: and the Lord shall like well, that is, he will accept and reward, his way, that is, our good works. The Lord knows those which are on the right hand (Prov 4:27).
Afterwards, when he says, when he shall fall he will not be bruised, he shows the occasional unfruitfulness of the good in their works, insofar as their restoration.
He considers two things regarding this.
First, he puts forward their restoration.
Second, he assigns a cause and reason to this, at for the Lord puts his hand under him.
Therefore, he says, when he shall fall. The movement of a wayfarer is such that he sometimes falls, but the comprehensor does not fall. Nevertheless, if the wayfarer should happen to fall, God restores him, and this is what he says: he will not be bruised.
Now this can be understood about a second case, that of temporal adversity. How are the valiant fallen in battle? Tell it not in Gath (2 Sam 1:19–20). And so if the just should fall, he will not be bruised, since he endures it patiently. Patience has a perfect work (Jas 1:4). But when a sinner falls, he is bruised because he is impatient.
Or it is said about the case of venial sin, since no one is such that he does not sometimes commit sin. In many things we all offend (Jas 3:2). And so the sense is that if he should fall in this way, he will not be bruised so as to sin mortally. So it is said, a just man shall fall seven times and shall rise again (Prov 24:16).
If this is applied to the case of mortal sin, into which the just sometimes falls, as David did by adultery and homicide and as Peter did by denying Christ, then sinners in this case are bruised when they despair and refuse to do penance. Despairing, they have given themselves up (Eph 4:19). I mourn many of those who sinned before and have not done penance (2 Cor 12:21).
But the just is not bruised through despair, but he does penance. So David says, I have sinned against the Lord, and it is said to him, the Lord has also taken away your sin (2 Sam 12:13). Likewise, Peter wept bitterly (Matt 26:75). Rejoice not my enemy over me because I am fallen; I shall arise (Mich 7:8).
Now the reason that he is not bruised is that the Lord puts his hand under him, by strengthening him by grace. The hand of the Lord was with me, strengthening me (Ezeck 3:14). And your right hand shall hold me (Ps 138:10).
387. Afterwards, when he says, I have been young, and now am old, he shows by experience that the goods of the just are fruitful, but not those of the evil.
And he describes this endurance in regard to two things.
First, he describes the freedom of the good from evils;
second, their maturing in the good, at all the day long.
He makes two points regarding the freedom.
He first shows freedom from evil in regard to the just man himself;
second, in regard to his seed, at nor his seed.
He considers two aspects of the just man.
First, he describes the length of his experience;
second, the experience itself, at I have not seen.
Therefore, he says, I have been young, as if someone had said to him, “Where did you get everything that you are saying about the good of the just?” He would respond that is from experience: I have been young.
This can be explained in two ways.
The first is about physical age, as a man first flourishes in the time of youth, and afterwards becomes old. In the morning he shall flourish and pass away (Ps 98:6).
But against this is what Augustine says, you, David, always were in your own land, and if in it you did not see the just forsaken, it would not be surprising if in another place he was forsaken. (Augustine, Expositions on the Psalms 36.3.1 (Corpus Christianorum Series Latina, 38:369).) And so Augustine wants this to have been spoken in the person of the Church. (Augustine, Expositions on the Psalms 36.3.4 (Corpus Christianorum Series Latina, 38:370).) And this had its age of boyhood in Abel, youth in the patriarchs, adulthood in the apostles, and will be elderly at the end of the world. And so it has lasted from the beginning of the world and will continue even to the end. And this distinction is found in Galatians 4:21.
Or it can be understood about spirituality, since as long as a man delights in childish and vain things, he is a boy in his mind, but when he delights in mature things, he is adult. And this distinction is found in 1 Corinthians: when I was a child, I spoke as a child . . . but when I became a man, I put away the things of a child (1 Cor 13:11). And so he says, whether in the state of boyhood or in the state of old age, I have judged this to be so, that the just man is free from evils both in regard to himself and in regard to his seed. Therefore, he shows it saying, I have not seen the just forsaken, in regard to himself.
But if this is referred to temporal goods it does not seem to be true, since it is said about the just: being in want, distressed (Heb 11:37).
I respond. It must be said that although temporal goods are taken from them, nevertheless they are not forsaken by God, since all this falls under their good or is for their good, or so that a cause of evil may be removed, as Augustine says. Seek you first the kingdom of God and all these things, namely, spiritual things, shall be added unto you (Matt 6:33). This is true, if it seems good to God to aid our salvation.
In regard to his seed he says, nor his seed seeking bread. I am a jealous God . . . showing mercy to thousands to those who love me and keep my precepts (Exod 20:5–6). His mercy is from generation to generation to those who fear him (Luke 1:50). And so, just as these are not forsaken, neither are their seed.
And this can be applied to temporal bread, in regard to the Old Testament, but according to a spiritual understanding this bread is understood to be participation in Christ, that is, in truth, wisdom, and justice. I am the living bread (John 6:41). This is the bread which he gives as dainties to the kings (Gen 49:20). And he says, seeking bread, since this bread is given to those seeking it.
But on the contrary, Abraham and Isaac were just, but Ishmael and Esau, who were the sons of just men, did not have spiritual bread.
I respond. The Apostle solves this because the sons of the promise are counted as the sons of the just. Therefore, his seed is the one who imitates him. So just as physical sons who imitate their fathers in good are spiritual seed, so those who imitate their teaching in deed are disciples who imitate their master.
He shows mercy and lends all the day long. Here he shows another sign from experience, or another experience, and he says that he has experienced from the just man that all the day long, that is, throughout his whole life, he shows mercy, to the miseries of others, and lends, spiritual and temporal goods. Acceptable is the man who shows mercy and lends (Ps 111:5), either in action, or in readiness. And so, his seed shall be a blessing. I will multiply your seed as the stars of heaven (Gen 22:17).
388. Turn away from evil and do good. Above, the psalmist shows that the goods of the just are better in their fruitfulness; now here he bursts forth in exhortation to them.
He makes two points in regard to this.
First, he exhorts them.
Second, he describes the fruit, at the Lord loves.
Justice has two parts: to avoid evil and to do good. And so he says, turn away from evil and do good. These two parts of justice correspond to the precepts of the law, for justice is regulated by the law. In the law there are certain affirmative precepts, which are fulfilled by doing good, and there are some negative precepts which are fulfilled by avoiding evil. (Cf. ST I-II, q. 180, a. 7, ad 1.)
Likewise, the inclination of the natural appetite, which has two objects, namely, good and evil, is perfected by these two, since the appetite naturally tends to the good and flees from evil. He says, turn away from evil.
Now there is a twofold evil.
One is that which evil men do and this is truly called evil.
There is another evil which is not done by evil men, namely, the evil of punishment. (Cf. ST I, q. 48, a. 6.)
The first is sin, and about this can be understood what he says, turn away from evil, that is, from sin. Do not be jealous of a man in his sin (Sir 9:16). And he does not say not to do evil, since in this only a negation would be understood, but turn away from evil, that is, do not have the desire to do it. Cease to do perversely; learn to do well (Isa 1:16–17).
These two are frequently mentioned in Sacred Scripture. But sometimes the good is put first, as here: you have loved justice and hated iniquity (Ps 44:8). Sometimes avoidance of evil is put first: that he may know to refuse the evil and to choose the good (Isa 7:15).
And the reason is that there is a twofold order.
One is that of intention, and according to this order one should always seek the good prior to rejecting evil, since one avoids evil for the purpose of doing good.
Another is the order of execution, and according to this order one is first commanded to avoid evil, since all are born as sons of wrath, and we cannot become just unless we expel the evil.
And dwell forever and ever. Here he describes the fruit of justice, as if to say that if you avoid evil and do good you will dwell.
But he does not explicitly say where, but how long: forever and ever. But the sense is inhabit, as though to say, have within. Sensible things are called exterior goods, since they are held through the exterior senses. Interior goods are spiritual and intelligible things. Therefore, when he says, dwell, he says you will have the possession of spiritual goods within. The king has brought me into the storerooms (Song 1:3). And he says, forever and ever, that is, in perpetuity. You shall bring them in and plant them (Exod 15:17).
For the Lord loves judgment. Here he gives the reason why he will dwell forever and ever, as if to say, “Therefore he will dwell, since this state comes from the divine judgment.”
He gives evidence for this, namely, that he will dwell always and freely because the Lord loves judgment. I am the Lord who loves judgment (Isa 61:8).
And he brings in here two reasons for his exhortation: turn away from evil, so that you should do this, namely, imitate God, because the Lord loves judgment, and this is to turn away from evil and do good.
Or it can be connected to this: dwell forever and ever, since this is just and God loves judgment. For it is just that if man desires not to abandon God, he is not abandoned by him, who is eternal. And so the just who desire to be with him are not abandoned by him. And so he says, he will not forsake his saints.
And from this follows that they shall be preserved forever, since his power is eternal. You, O Lord, will preserve us and keep us (Ps 11:8). Neither shall the cords be broken (Isa 33:20).
389. The unjust shall be punished. Here he puts forward the form of judgment.
Therefore, he first describes what will be given to the evil in judgment;
second, what will be given to the just, at the just shall inherit.
He will send punishment to the evil, since the unjust will be punished. In their end, namely, of sinners, is hell and darkness and pains (Sir 21:11). They shall suffer eternal punishment in destruction (2 Thess 1:9).
Likewise, he will send destruction, since the seed of the wicked will perish. He says this according to the view of men.
Now, when the evil die, they believe they will live in their sons. But he says that their seed will perish, that is, either the carnal sons who themselves imitate their wickedness or the followers of their false doctrine, like the seed of Arius.
Now, he will repay the just in two ways.
Instead of punishment he will give them reward. So he says, the just shall inherit the land, as though they possess it as an inheritance. They shall acquire it as an inheritance (Ps 68:36). He has regenerated us unto a lively hope (1 Pet 1:3).
Instead of destruction they shall have an inheritance, since they shall dwell therein forever more, that is, they will always be in the land of the living.
390. The mouth of the just shall meditate wisdom. Here he shows that the goods of the just are better in regard to their usefulness for virtue, since the unjust have a mouth prone to evil.
Therefore, he first treats the spiritual goods of the just;
second, the perversity of the evil, at the wicked watches.
He considers two aspects of the goods.
First, he describes the preeminence of the spiritual goods of just.
Second, he describes the fruits of their goods, at his steps shall not be supplanted.
Spiritual goods consist in two things:
those which are in the mouth
and those which are in the heart.
In the mouth of the just there is nothing except the good and the truth. Putting away lying, speak the truth (Eph 4:25).
But there is a twofold truth, and the just has the advantage in both of them.
The first is in regard to divine things;
the second is in regard to human.
In regard to the divine he says, the mouth of the just shall meditate wisdom. But this does not seem to be said well, since to meditate is an act of the heart, not of the mouth.
I respond that it must be said that he will meditate, that is, speak those things meditated upon, or sing them. And meditating in a certain way increases wisdom. Indeed, they meditate upon Christ, who is the wisdom of God, by believing at least in the Father. This is your wisdom and understanding in the sight of nations (Deut 4:6).
Some do this by spending leisure with those who understand. If you love to hear, you shall be wise (Sir 6:34).
Some do it by singing these things. Singing in your hearts to the Lord (Eph 5:19; Col 3:16). She has opened her mouth to wisdom and the law of clemency is on her tongue (Prov 31:26).
But the mouth of the just shall meditate wisdom by teaching. We speak wisdom among the perfect (1 Cor 2:6). But Origen says, the foolish have the terrible vice, that they call those who devote themselves to the study of doctrine superfluous, mouthing the words of these things, but condemning study, approving of their lazy speech and ignorance. (Origen, Homiliae de Psalmos 5.1 (Ps 36:30; Patrologia Graeca [Migne], 12:1360).)
In regard to the second, he says, and his tongue.
This can be explained in three ways.
His tongue shall speak judgment, that is, he will offer a discourse with judgment and discretion. He shall order his words with judgment (Ps 111:5). The words of the wise shall be weighed in a balance (Sir 21:28).
It can be understood in another way in reference to judges, since the judge—either the mouth of the just or the tongue of the judge—speaks just judgment in sentencing.
Or the tongue of the just speaks about the judgments of God and converts sinners to do penance through consideration of the divine judgment. Flee then from the face of the sword, for the sword is the avenger of iniquities (Job 19:29).
But why does he speak in future tense: it will meditate or will speak?
I respond that it must be said that he speaks in the future to designate continuing meditation, as if to say, “He continues to speak and meditate.”
Or he says this about the future, since we are able to say a little about wisdom now, but in the future we will be able to meditate greatly upon wisdom and say much about the judgments of God.
But it happens that someone does not have in his heart what he speaks with his mouth. This people honors me with their lips, but their heart is far from me (Matt 15:8). It is not so in regard to the just man, but he has in his heart what he speaks, since he has it fixed in his memory through meditation and the law of God in his will through love. For this reason he says, the law of his God is in his heart, that is, he speaks and meditates on his law and judgment.
And so his steps shall not be supplanted. And he describes the fruit of good works here, since he neither lacks nor will be defrauded, since he who has the Sacred Scriptures and the law of God in his heart is not deceived by the devil. Your words I have hidden in my heart (Ps 118:11). For the law is a lamp, and so those who know it do not offend.
391. The wicked watches the just man. Here he treats the thinking of the wicked.
First, he describes the thoughts of the wicked against the good;
second, the defense of the good.
Therefore, he says, the wicked watches the just, namely, insidiously, to find how to harm him. They have numbered all my bones (Ps 21:18). Lie not in wait, nor seek after wickedness in the house of the just (Prov 24:15).
And seeks to put him to death. Here he shows his cruelty or intention. Their feet run to evil and make haste to shed blood (Prov 1:16). Let us condemn him to a most shameful death (Wis 2:20). But the just are defended.
First, because they escape their persecution, so he says, but the Lord will not leave him in their hands nor condemn him when he shall be judged, since, although the wicked have power over the just for an hour, they will not always. The Lord will not leave the rod of sinners upon the lot of the just (Ps 124:3).
Second, it is because they will be delivered by the divine judgment. So he says that they are not only delivered here, but will not be damned. When he, that is, the just, shall be judged, that is, in a way beneficial to the just. Or, he, that is, the sinner, will be condemned. They shall rise up in judgment (Ps 1:5; Matt 12:41), that is, in condemnation.
392. Expect the Lord and keep his way. In what came before, the psalmist said much about the commendation of the just and the casting down of the evil, and there he organized everything so that we would follow justice and avoid evil.
Now here he makes an exhortation to justice. Justice is kept in two areas: in those things which pertain to God and in those which pertain to a neighbor.
Therefore, he makes three points about this.
First, he gives an exhortation;
second, he shows the reward, at and he will exalt you;
third, he gives evidence for what he has proposed, at I have seen the wicked.
Therefore, he does this by exhorting them to turn to God.
This is done first through expectation;
second, through obedience.
Therefore, he says, expect the Lord, where he says two things.
The first is that if you should suffer any harassment, do not despair immediately nor be agitated against God, but wait until he helps you. With expectation I have waited for the Lord, and he was attentive to me (Ps 39:2). And so he exhorts to wisdom.
Second, he exhorts them to long-suffering, as if to say, “If you are still not rewarded for your good deeds, do not be disheartened, but expect a reward.” If it make any delay, wait for it (Hab 2:3). The husbandman waits for the precious fruits of the earth, patiently bearing (Jas 5:7).
And keep his ways. Expectation is needed in the midst of evils, keeping in regard to goods. Therefore, keep his ways, of charity and of his precepts, and follow them with diligence. With all watchfulness keep your heart (Prov 4:23). My foot has followed his steps; I have kept his way (Job 23:11). I will search your law (Ps 118:34).
And he will exalt you. Here is placed the reward or fruit, that is the fruit of the good actions, so that they may be exalted on their account. She shall exalt him among his neighbors (Sir 15:4). In all things you did magnify your people (Wis 19:20).
And to what? To inherit the land. What he says is wonderful: since the earth is very low, how shall he be exalted so as to hold it?
And it should be said that the earth about which he speaks is the land of the living, and this is high with the stability of eternal and spiritual goods. And to this he will not come as long as he lowers his mind to inferior things, but rather when it is exalted. I will lift you up above the high places of the earth (Isa 58:14).
Or it can be understood about this earth. Therefore, those hold the earth as an inheritance who master the earth. These are those who have a heart elevated above the earth, since they do not have a heart pressed down to the earth, as do those who are slaves to the earth and the possession of the land. And so, for them to hold it, it is necessary for them to be exalted. You shall be glorified by her when you shall embrace her (Prov 4:8).
When the sinners shall perish, you shall see. These will be made joyful by the destruction of the wicked. The just shall rejoice when he shall see the revenge (Ps 57:11). The just shall see and shall rejoice (Job 22:19).
But they will not be joyful because of the destruction of the wicked, since God is not joyful because of this. He has no pleasure in the destruction of the living (Wis 1:13). Rather, it is because of the divine justice. They shall go out and see the carcasses of the men who have transgressed against me (Isa 66:24). Likewise, in these is shown the divine mercy, by which they are freed from evils or from the punishments of the damned.
And it seems that he must be exalted for this, since if you were pressed down, you would not see their destruction. This is a labor in my sight, namely, the deeds of sinners, until I go into the sanctuary (Ps 72:16–17).
393. I have seen the wicked highly exalted. Here he gives evidence for two things concerning the destruction of sinners.
First, he puts forward their prosperity;
second, their destruction.
So he says, I have seen the wicked, that is, any sort of sinner, highly exalted, that is, above the state proper to his condition and above other men as to worldly status. Why do the wicked live, are advanced, and strengthened with riches (Job 21:7).
And lifted up like the cedars of Lebanon. This has a twofold literal sense.
He is above the cedars of Lebanon, which, among all trees have the greatest height, as if to say, “I have seen him surpassing others.” A fool, that is, a sinner, set in high dignity (Eccl 10:6). Whose height was like the height of cedars and who was strong as an oak (Amos 2:9).
But there is a twofold reason why the wicked live.
One is when the wicked have been raised up because of the sins of men. Who makes a man who is a hypocrite reign for the sins of the people (Job 34:30). And so the evil are like the scourge of God to the people when they rule. Woe to the Assyrian; he is the rod and the staff of my anger (Isa 10:5).
Another reason is that when the wicked rule, they perish greatly. You have lifted me up and set me as it were upon the wind and you have mightily dashed me (Job 30:22). When they are in the midst of something which they greatly desire, they are greatly cast down.
Another reason is for the instruction of the just so that they may not value temporal things too highly, since both the good and evil have them, as Augustine says. Yet because their good things, such as a good soul, are not in their hand (Job 21:16).
Likewise, it is so that they may be condemned justly, since they were given an abundance of goods. I have brought up children and exalted them (Isa 1:2).
Or this can be referred to a heretic who is exalted in his own understanding.
And finally is said, and I passed by, and lo, he was not.
This first shows the casting down of the sinner;
second, the destruction of his place.
Now, he says, I passed by. He does not say, “He passed by.” It is as if he were to say, “I passed by through my consideration.” I will pass over and will see (Deut 3:25). As long as a man fixes his eyes on the things of the earth, it seems to him that the wicked are powerful, but when he turns his mind to spiritual things and the judgment of God, he reputes them as nothing.
So, I passed by, through conversion, since as long as someone is worldly in affection and body, the things of the world please him, but when he passes them by in affection, he considers as nothing the abundance in this world. He is brought to nothing (Ps 14:4). And so holy men are considered to be proud, since they do not esteem or admire men on account of their riches or honors, if they are not supported by the virtues.
So it follows, and lo, he was not, for in the present the just man values the glory of sinners as nothing when he sees it. The glory of a sinful man is dung and worms; today he is lifted up and tomorrow he shall not be found (1 Macc 2:62–63). I beheld the earth, that is, the glory of the earth, and behold, it was void and nothing (Jer 4:23).
Or, according to Origen, he was not, since when a man is elevated to divine things, he is intellectually conformed to the divine and those things which are future are as though present. (Origen, Homiliae de Psalmos 5.6 (Ps 36:37; Patrologia Graeca [Migne], 12:1365).) God chose those things that are not, that he might bring to naught things that are (1 Cor 1:28).
So he says, I sought him and his place was not found, that is, his honors, or his household and home, as if to say, “Not he himself alone but whatever belongs to him is destroyed.” The eyes that had seen him shall see no more, neither shall his place anymore behold him (Job 20:9).
Or his place, that is, the world in which he rested, is destroyed, since the world and its lust passes away. For the fashion of this world passes away (1 Cor 7:31).
394. Keep innocence, and behold justice. Here he exhorts to that justice which is towards one’s neighbor.
He makes three points regarding this.
First, he gives the exhortation;
second, the reward, at for there are remnants;
third, he explains what he said, at the salvation of the just.
A man should act towards his neighbor so as first not to harm him;
second, to repay to him what is owed.
In regard to the first, he says, keep innocence, by doing no harm. The innocent shall be saved, and he shall be saved by the cleanness of his hands (Job 22:30).
And behold justice. Another text has, direction, that is, righteousness and justice. Behold, that is, judge. That which is just, judge (Job 6:29).
For there are remnants for the peaceable man, this is, the reward of the just. Origen says that when the spirit is separated from the flesh, the bones of a man are called remnants, so what the soul leaves, that which remains (namely, the body) is called the remnants, and so he will not only be rewarded in soul, but also his body will be brought to immortality (1 Cor 15:53). (Origen, Homiliae de Psalmos 5.7 (Ps 36:37; Patrologia Graeca [Migne], 12:1365).)
Or, remnants, of which there are many, refers to what belongs to a man after this life, as if to say, “He will not be ended in this life, but even in the finish of this life there are many other goods.”
Another text has, the end of his life is peace.
Afterwards, he describes the damnation of the wicked. The wicked have two things coming.
The first is that they will perish;
the second, that they will send nothing after them.
So he says, but the unjust shall be destroyed together; the remnants of the wicked shall perish. And because no one understands, they shall perish forever (Job 4:20). Together the remnants of the wicked shall perish. See 1 Corinthians 2: they will perish with them in Gehenna.
Or he speaks about the remnants, that is, all these things which they held—namely, the riches which perish; fame, which rots; their seed, which will perish. Is not their exaltation cut down and as not fire devoured the remnants of them? (Job 22:20).
But the salvation of the just is from the Lord. He shows that the remnants of the just will be saved.
First, he shows that this is so in general;
second, he shows the order that these follow;
third, the cause of their salvation.
There are two things in regard to the remnants:
salvation is for the good,
and being seized is for the wicked.
In regard to the first, he says, but the salvation of the just is from the Lord alone, in whom they hope, not from another.
Origen says, with the Lord, as if to say, “In no creature, but in God alone.” (Origen, Homiliae de Psalmos 5.7 (Ps 36:39; Patrologia Graeca [Migne], 12:1365).) Israel is saved in the Lord as with eternal salvation (Isa 45:17).
In regard to the second, he says, and he is their protector in the time of trouble, namely the present, for they are not oppressed except corporeally. He will make also with temptation issue, that you may be able to bear it (1 Cor 10:13).
Or it is in the day of judgment or at death. The Lord is good and gives strength in the day of trouble and knows those who hope in him (Nah 1:7).
The order is fourfold. First, he is helped to act well. So, the Lord will help them, that is, he will work together with them. My help is from the Lord (Ps 120:2). For you have wrought all our works for us (Isa 26:12). And deliver them, namely from evils, and he will rescue them from the wicked, either in this present state or when the just shall be delivered and not follow the ways of sinners. Blessed is the man who has not walked in the counsel of the ungodly (Ps 1:1).
Or it is on the day of judgment when he will separate the sheep from the goats.
Or he will save them from the demons at their death, since then the demons come, seeking to find something that is theirs. The prince of this world comes (John 14:30).
And it is about final salvation, since he will save them.
And the cause is because they have hoped in him, since this salvation is owed to those who hope.
Chapter 37 of 55