Psalm 48 — Hear these things, all you nations

^48:1^ Unto the end, a psalm for the sons of Korah. ^48:2^ Hear these things, all you nations: give ear, all you inhabitants of the world. ^48:3^ All you who are earth-born, and you sons of men, both rich and poor together.

^48:4^ My mouth shall speak wisdom, and the meditation of my heart prudence. ^48:5^ I will incline my ear to a parable; I will open my proposition on the psaltery.

^48:6^ Why shall I fear in the evil day? The iniquity of my heel shall encompass me. ^48:7^ They that trust in their own strength, and glory in the multitude of their riches, ^48:8^ no brother can redeem, nor shall man redeem; he shall not give to God his ransom, ^48:9^ nor the price of the redemption of his soul, and shall labor forever, ^48:10^ and shall still live unto the end.

^48:11a^ He shall not see destruction, when he shall see the wise dying. The senseless and the fool shall perish together.

^48:11b^ And they shall leave their riches to strangers, ^48:12^ and their sepulchers shall be their houses forever. Their tabernacles to all generations: they have called their lands by their names.

^48:13^ And man, when he was in honor, did not understand; he is compared to senseless beasts, and is become like them.

^48:14^ This way of theirs is a stumbling block to them and afterwards they shall delight in their mouth.

^48:15^ They are laid in hell like sheep; death shall feed upon them. And the just shall have dominion over them in the morning; and their help shall decay in hell from their glory. ^48:16^ But God will redeem my soul from the hand of hell, when he shall receive me.

^48:17^ Be not afraid when a man shall be made rich, and when the glory of his house shall be increased. ^48:18^ For when he shall die he shall take nothing away; nor shall his glory descend with him.

^48:19^ For in his lifetime his soul will be blessed and he will praise you when you shall do well to him. ^48:20^ He shall go in to the generations of his fathers and he shall never see light. ^48:21^ Man, when he was in honor, did not understand; he has been compared to senseless beasts, and made like to them.

480. Above, the psalmist invited the nations to rejoice and give thanks for God’s favors given to the people; now here, he advises them to trust in God.

Regarding this, he first excites attention;

second, he lays out his proposition.

The title is not new but, by it, a man is made attentive in two ways.

In one way, someone is said to be made attentive in relation to the listeners,

and in another way in relation to the things to be said, when he promises to say great things: hear, for I will speak of great things (Prov 8:6). And he speaks in this way here.

Therefore, he first makes them attentive in relation to those to whom he spoke;

second, in relation to what will be said, at my mouth.

Therefore, he says that what he will say pertains to every sort of man and to all.

And he touches upon four distinctions among men.

One is the difference in people, since the people of Jews is one, and that of the gentiles another.

Another distinction is in regard to place.

Another is in regard to origin. For some were noble and distinguished, and some were not.

Another is on the part of fortune, since some were rich and some not.

He lays out the first distinction among men when he says, hear these things, all you nations, not only the Jews, since it pertains to all to hear these things, and it is necessary. A wise man shall hear and shall be wiser (Prov 1:5).

He lays out the second when he says, give ear, all you inhabitants of the world, that is, in any part of the world, and he says, give ear, since they should hear and understand. He who has ears, let him hear (Matt 13:9), that is, attend.

Jerome has, the inhabitants of the west, as though it were a kind of prophecy, since the faith of Christ particularly flourishes among the people of the west, since there are still many pagans in the north, and there are many schismatics and heretics in the east.

Or, hear these things, all you nations refers to the wicked, while you inhabitants of the world refers to the good who conquer the world. (Cf. 1 John 5:4, John 16:33.)

He lays out the third distinction among men when he says, all you who are earth-born, that is, base born, and you sons of men, that is, nobly born.

Jerome has, the sons of Adam, as the sons of each one, since these have nothing exceptional from their parents.

Mystically, those who are earth-born signifies sinners, who cling to the earth through their affections; so they are compared to the serpent: dust shall be the serpent’s food (Isa 65:25), that is, of the earthly man. The sons of men signify good persons who have the image of God and of Christ, who is the Son of Man.

He lays out the fourth distinction among men when he says, both rich and poor together, as if to say, “You should all listen to these lessons, since they are useful for everyone.”

And what are they? Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt 5:3). Blessed is the rich man who is found without blemish (Sir 31:8).

Nevertheless, someone may be rich in actuality but not in his affection, and such a person can be holy, like Abraham and Louis, the king of France.

Another is rich in both actuality and affection, and such a person is not holy. It is said about him, it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of heaven (Matt 19:24), since, just as it is against the nature of a camel to enter through the eye of a needle, so it is contrary to the divine justice for the rich man to enter into the kingdom of heaven. And such are the earth-born, but the first kind are sons of men.

481. My mouth shall speak wisdom. Here, he makes people attentive by his promise of what he will say.

When someone teaches, he teaches either things or words. When we preach faith and morals, we teach things; when we expound the Scriptures, we teach words.

Therefore, he first speaks about the first kind of teaching;

second, about the second, at I will incline.

Now, the understanding of things is necessary for two reasons:

for the understanding of the truth

and for practical use.

Therefore, all understanding of the truth necessary for us regarding other things is to be referred to the understanding of the truth of divine things. So Augustine says, he who examines these things without referring them to eternal things, does so in vain. (Augustine, Expositions on the Psalms 118; Augustine, Sermon 1, sect. 2 (Corpus Christianorum Series Latina, 40:1666–67).) And so all understanding of the truth belongs to wisdom, and so he says, my mouth shall speak wisdom. We speak wisdom among the perfect (1 Cor 2:6).

Now that which is necessary for practical use pertains to prudence, by which human things are directed. And so he says, and the meditation of my heart prudence, as though to say, wisdom is prudence to a man (Prov 10:23), since wisdom, as referred to human and material things, is prudence.

I will incline my ear. Here, he treats the second kind of teaching, namely, obscure words.

Two things are necessary in regard to this:

first, that one strive to understand;

second, that one strive to explain them to others.

In regard to the first, he says, I will incline my ear to a parable. A parable is a saying that has a hidden signification. It is as though he were to say, “I will give you eagerness for understanding others’ words.” He shall understand a parable, and its interpretation, the words of the wise and their mysterious sayings (Prov 1:6).

Or, I will incline my ear to a parable that God speaks, since he speaks mysteriously. It is as though he were to say, “I will incline my intellect to the voice of the Lord, who speaks in parables.”

I will open my proposition on the psaltery. Proposition can mean two things.

In one sense, it is that thing which I choose before other things, and it is what I desire more. I will open it on a psaltery, that is, in my action, since this is the best way of opening one’s proposition, since if you propose to enter life eternal, you do not make your proposition clear if you do not do good works.

Or “proposition” means an obscure saying, or something proposed as a test, as Samson proposed a problem and then said, if you had not plowed with my heifer (Judg 14:18), and the proposition in this passage is understood thus. And so Jerome says that it is a hidden saying.

The Hebrews have, my divination, which is the same.

482. Why shall I fear? In the opening section of the psalm, he aroused the people’s attention; here, he proceeds to his main purpose, which is to encourage men not to fear present evils, nor to trust in present goods, but to put their fear and confidence in God alone.

About this he does two things.

He first demonstrates what should be feared;

second, what one should not fear, at do not be afraid.

Regarding this, he first puts forward his intention;

second, gives evidence for his proposition, at those who trust.

Regarding the first of these,

he first puts forward a question;

second, proposes a solution.

The question is, why shall I fear in the evil day?

First, we should consider what this evil day is, since all days are from God. But they are called evil because of what happens in them. Redeeming the time because the days are evil (Eph 5:16). Therefore, a day can be said to be evil if something dangerous happens in it, and particularly when the danger of eternal damnation threatens, and this is the day of judgment. The voice of the day of the Lord is bitter, the mighty man there shall meet with tribulation (Zeph 1:14).

Therefore, why shall I fear in the evil day? That is, what will make me fear on that day?

And he responds, the iniquity of my heel shall encompass me. For nothing should be feared but sin, since no adversity will harm him if no iniquity controls him. The wicked man flees when no man pursues (Prov 28:1). He who fears the Lord shall tremble at nothing (Sir 34:16).

And so he says, the iniquity of my heel. Three things can be understood by the heel of the foot.

First, it is the hithermost part of the body, and so the iniquity of my heel is the iniquity which lasts until the end of life. The heel is understood in this way in Genesis 3:15: she (the woman) will crush your head, namely, the superior reason. She shall crush the head of the serpent, but you shall lie in wait for her heel, that is, you will lie in wait for her even until the end of life.

Likewise, the heel can also mean the weakness of the flesh, since when a man is weak, his heel slips. And so the iniquity of the heel, that is, sin that comes from the weakness of the flesh, shall encompass me.

Third, it is unjust persecution that someone brings against another: he who eats bread with me shall lift up his heel against me (John 13:18). And so the iniquity of the heel—that is, unjust persecution—will recoil upon the one persecuting. His own iniquities catch the wicked (Prov 5:22).

Those who trust in their own strength. Here, he gives the reason for fear: sin.

And there is a twofold reason to fear sin.

The first is because of the impossibility of avoiding the punishment for sin. The way to escape shall fail them, and their hope the abomination of the soul (Job 11:20).

Another reason is because of the evils which threaten the wicked.

Therefore, he first describes the impossibility of evading the punishment.

Second, he shows the evils threatening the wicked, at he shall not see.

Someone evades punishment first through outside help;

second, through his own care;

and third, because of his own weakness, as when he dies.

And he shows that one can not avoid it in any of these ways: neither through help, nor through a remedy that he supplies, nor through his own defect.

Someone who wants to be freed through help is sometimes freed by the power of his own army—if my kingdom were of this world, my servants would certainly strive that I should not be delivered over (John 18:36)—or through riches—he shall give up all the substance of his house (Prov 6:31) and will free himself—or through friends.

And he demonstrates that none of these can free someone from the punishment for sin. And although the gloss has a different reading, this one is nevertheless according to the Hebrew: God frees those who trust in him.

No brother can redeem. It is as if to say, “A brother cannot redeem those who trust in him.”

And therefore, he first demonstrates that, as he is punished for sin, he is not helped by friends, because the power of friends is small. And therefore, he should not trust in the physical power of friends.

And so he says, those who trust in their own strength, namely, in their friends, or in their own particular power, since there is a way that seems just to a man but the ends of it lead to death (Prov 14:12).

Likewise, those who trust in the power of their riches shall not be freed by all of it from the punishment for sin. Those who trust in their riches shall fail (Prov 11:28). For one should not trust in physical or spiritual riches, but let man seek his salvation as best he can. Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches (Jer 9:23).

Nor can someone else associated with him redeem him, that is, free him from sin, or from punishment. If these three men, Noah, Daniel, and Job, shall be in it, they shall deliver their souls by their own justice (Ezek 14:14).

But if a brother cannot redeem him, however close he is, surely a man cannot redeem?

No, since a man cannot snatch someone from God’s hand, but God alone will redeem him. And the man is Christ, who is man so that the price—death—can have a place in him, and who is God so that he has the power to redeem. (Cf. ST III, q. 1, a. 2; q. 48, a. 5.)

Or it can be understood otherwise: a brother is Christ, who truly is our brother. I will declare your name to my brethren (Ps 21:23). Who shall give you to me for my brother? (Song 8:1).

If he cannot redeem, who else can? As if to answer: no one.

He shall not give to God his ransom. Here, he demonstrates that people do not avoid punishment through what they do when they are in sin.

For sinners require a twofold remedy on account of the twofold sin they incur,

namely, the offense against God

and the guilt of punishment.

And so they must please God—something they themselves cannot do, because from the very fact that they do not please God and are enemies of God, he does not accept their gifts.

So he says, he shall not give to God his ransom, since exterior things do not please God without interior grace, which no mere man can give.

Therefore, he needs to be absolved from punishment, and this also a man cannot do. So he says, nor the price of redemption for his soul: a mere man cannot give this, and so he cannot free from punishment. Who is the man who shall live and not see death, who shall deliver his soul from the hand of hell? (Ps 88:49).

But Christ, who is God and man, pleased God for us. (Cf. ST III, q. 48, a. 4.) When we were enemies we were reconciled to God (Rom 5:10). Likewise, he gave the only price of redemption. You were redeemed from your vain conversation (1 Pet 1:18).

Or, he shall not give, that is, he will not care to give appeasement and the price of the redemption of his soul, that is, he who trusts in riches. And in this reading the other text follows which says, a brother, Christ, cannot redeem, since they do not care to please God through penance, and Christ does not help those who do not desire to help themselves.

And shall labor. Here, he shows that he does not avoid punishment through his own weakness, since he is always punished, so he says, he shall labor forever, that is, he will be punished with eternal punishment. These shall go into everlasting punishment (Matt 25:46), since they did not desire to labor here on earth. They are not in the labor of men (Ps 72:5).

And since it was so in itself, they sinned forever, since they preferred sin to God’s law, and so they do not fear punishment, but they always desire to sin. (Cf. ST Supp., q. 98, a. 2.)

And shall live unto the end, that is, their life will not fail even under their punishments. He shall be punished for all that he did, and yet shall not be consumed (Job 20:18).

483. He shall not see destruction. Above, the psalmist demonstrated that sin should be feared, since there is no remedy for avoiding punishment. Now here, he treats the evils which threaten them on account of their lack of foresight.

And regarding this he does three things.

He first calls to mind their lack of foresight of evils to come;

second, he calls to mind the evils which threaten, at they shall leave to others;

third, he describes their hope in God by which they hope to be freed from these evils, at but God will.

Regarding the first, he first shows their lack of foresight;

second, the cause of their ignorance, at when he shall see.

Therefore, he is saying that, although such great evils threaten this sort of man, he shall not see, that is, he will not consider destruction, that is, his damnation. For the just remember their last end (cf. Sir 7:40). But about these it is said, they are a nation without counsel, and without wisdom (Deut 32:28).

And why do the unjust not look ahead? He gives the reason: this is a very great evil among all the things that are done under the sun, that the same things happen to all men (Sir 9:3). And so they do not consider what could happen to them in the future.

And therefore, when he shall see the wise dying, even though they see the physical death, they do not consider their glory. They shall see the end of the wise man and shall not understand what God has designed for him (Wis 4:17).

There is a difference between the senseless and the foolish. The senseless person is he who has human knowledge but does not consider things eternal; the foolish person is he who does not consider even present things.

Or the senseless person is he who does not attend to present evils but to future ones, while the foolish person is he who attends but does not act to avoid them, so he says, the senseless and the fool shall perish.

According to Jerome, there is a twofold reason for the contempt of the unjust: length of life, and that they see that both wise and fools die.

484. And they shall leave. Here, he describes the evils which befall sinners.

First, he puts forward the evils which befall them in the present;

second, those which will befall them in the future, at like sheep.

Regarding the first, he does two things.

He describes the evils which befall them first in the present, in regard to extrinsic goods;

second, in regard to intrinsic goods, at when he was in honor.

And he first shows what the evil man loses through death. He says that he loses his riches, so he says, they shall leave their riches to strangers. He has gathered riches, and not by right, in the midst of his days he shall leave them (Jer 17:11).

And he says, their, as if possessed in themselves, or because they do not use them to help others. All seek the things that are their own (Phil 2:21).

And he says, to strangers, because often strangers, that is, those not related by blood, receive their riches. He stores up, and he knows not for whom he shall gather these things (Ps 38:7).

Even if one sometimes leaves his riches to his sons, nevertheless, they are strangers, as is said: he was his neighbor who showed mercy to him (Luke 10:37). And it happens that the children and grandchildren do nothing good for the dead.

Now, there are left to them two things of this world:

their sepulchers,

and their reputation among men. The second is here: their tabernacles.

In regard to the first, he says, they had houses and vineyards and chariots and many precious things. But what will they have in death? In place of a palace, they will have a sepulcher, and this will be forever, that is, they will dwell in these sepulchers until the day of judgment.

Or, because they made elaborate sepulchers, they believe they will dwell in them forever, but they are deceived, since the sepulchers, too, will be destroyed. So, although, according to their opinion, those sepulchers are their houses forever, nevertheless, it is not so.

Now, Jerome has another text: their interior is their house forever, since a man has two houses, namely an exterior one, and this does not remain forever, and an interior, namely his conscience, and this remains forever. Take order with your house (Isa 38:1). Whether good or evil, it will remain forever.

Their tabernacles. Here, he shows that a man’s reputation or remembrance does not remain after death.

Now, a man’s remembrance is a solid building, so he says, their tabernacles from generation to generation, as if to say, “So they are built as though they will endure to the end, but they were deceived, since they have been destroyed.” Where is the house of the prince? And where are the dwelling places of the wicked (Job 21:28). See all these great buildings? There shall not be left a stone upon a stone (Mark 13:2).

And he says, their tabernacles, since they do not dwell long in them.

They have called their lands by their names, as if to say, “This is the intention of their construction, that they may be named throughout their lands.” Come, let us make a city and a tower . . . and let us make our name famous (Gen 11:4). Building a city shall establish a name (Sir 40:19). So they name cities after themselves, and he says, their, since someone’s name does not reach far beyond his own land. And so it is foolish for a man to make his name famous in his own land.

Or, they called upon their names, that is, of the dead, in their lands, by bringing food offerings to their graves.

485. And man. Above, the psalmist described the evils which threaten the wicked in relation to exterior want; now here, he lists those which threaten them in relation to the corruption of interior goods.

Regarding this, he does two things.

He first describes the evil of interior corruption;

second, he shows what follows from this evil, at this way of theirs.

Now, it should be known that a man is composed of a rational nature and a sensitive one. According to his rational nature, a man has a likeness to God and the angels. Let us make man to our image and likeness (Gen 1:26). You have made him a little less than the angels (Ps 8:6). His sensitive nature he shares with the beasts.

Therefore, he first notes the honor man has in his likeness to the angels, so he says, man, when he was in honor. According to the Philosopher, honor is something more excellent than praise, since praise is ordered to something beyond itself, but honor exists through and in itself. (Cf. Aristotle, Ethics 1.5.1095b and 1.12.1101b.) And he says, he was, that is, like God.

And, starting from the fact that man has this, he sets forth three things:

man does not consider the fact that he is like to God;

second, he turns aside into ignorance and bestial ignobility;

third, he pursues bestial acts.

In regard to the first, he says, he did not understand, namely, that he was made in the image of God and was fit to possess heavenly things. They did not hope for the wages of justice, nor did they esteem the honor of holy souls (Wis 2:22).

In regard to the second, he says, he is compared to senseless beasts. Brute animals act out of passion; for example, a dog barks as soon as he becomes angry, and a horse whinnies when he feels desire, but it is not attributed to them as merit or fault, since they lack reason. Thus, if a man follows his passion the moment he desires something, and strikes when enraged, his action is compared to that of a senseless beast. Do not become like the horse and the mule (Ps 31:9).

In regard to the third, he says, and is become like to them, for when animal nature is inclined to something, he acts on this passion and his habitual action becomes natural. Therefore, when a man accustoms himself to live according to his passions, this becomes natural to him, and he is become like to them, through habit ingrained through evil actions. They are become as amorous horses in regard to women, and stallions (Jer 5:8).

And so the Philosopher says that an evil man is worse than an evil beast, since, along with his iniquity, he has an intellect to devise various evils. (Cf. Aristotle, Ethics 7.6.1150a.)

486. This way of theirs is a stumbling block. Here, he shows what follows from this evil towards which they rush, namely, that they are made bestial, for someone could say that no evil results from this. But it is not so: the one follows immediately upon the other. (That is, bestiality follows upon evil.)

First, he shows how it follows in regard to the people themselves;

second, in regard to others.

In regard to themselves, he says this way, namely, following the passions, is a stumbling block to them, since they are troubled interiorly. Let their table become as a stumbling block before them (Ps 68:23). Likewise, they are troubled exteriorly, since they are punished and dishonored. The Philosopher says, they are filled with depravity. (Cf. Aristotle, Ethics 9.4.1166b.)

In regard to others, it follows that afterwards they shall delight in their mouth.

And this can be explained in two ways.

First, after they stumble interiorly and do evil, they want others to follow them. And so they endeavor to please others, to draw them into sin. If sinners entice you, do not consent to them (Prov 1:10).

Or he is reproaching deceit in this passage, as if to say, “While they are thus troubled and are pursuing evil things, they delight in their mouth, that is, they endeavor to speak holy and enticing words.” Woe to you scribes and Pharisees, hypocrites, who are like whited sepulchers, which outwardly appear to men beautiful but within are full of dead men’s bones. . . . So you also outwardly appear to men just, but inwardly you are full of hypocrisy and iniquity (Matt 23:27–28).

The gloss has, deceivers are worse than the openly evil. But surely this is not true? (Jerome, Super Isaiam 6.16–24.)

It seems as though it is not. They have proclaimed abroad their sin as Sodom (Isa 3:9). Jerome’s gloss has, on the second tablet are hidden sins. (Jerome, In Isaiam, 2.3.9.)

It should be said that it is one thing not to publicize a sin and another to feign innocence. For it is evil to publicize sin, since it scandalizes others, but it is much worse to feign innocence to draw others into sin.

And it is about these latter that he speaks here.

Another text has, and he blesses God with his mouth. And this would mean that, although they are beasts interiorly, nevertheless, they bless God exteriorly with their lips. This people honors me with their lips, but their heart is far from me (Matt 15:8; Isa 29:13).

Or it can be understood to mean that they bless God for the evils which they have done.

Jerome has: their acts of justice run after them, as if to say, “He does not understand, and he has been made like the beasts, and for this reason they are scandalized, and so it happens that they desired to be beasts.” Therefore, after them, that is, in the end, they will be eaten by the beasts, that is, by the demons, as if to say, “The demons run after them in hell.”

487. They are laid in hell like sheep. Here, he lays out the evils which will come upon sinners after this life.

And since three (Actually, two.) evils have already been mentioned—namely, that they are like the beasts and that they shun wisdom—the third is that they trust in their own power.

And against the first he says that, since these are like beasts, it is fitting that they be punished like beasts, so he says, they are laid in hell like sheep.

Sheep do not have a natural aptitude to defend themselves, and so they are easily led to the slaughter. We are counted as sheep for the slaughter (Ps 43:22). Therefore, since the evil are exposed to all sorts of punishments in hell, they are like sheep. Gather them together as sheep for a sacrifice (Jer 12:3).

Likewise, sheep are shorn, and once shorn they are killed; so also their evil coats are first shorn, and they are deprived or despoiled of exterior goods, and afterwards they are killed in hell: death shall feed upon them. Their part is sulfur (Rev 21:8). Here it will feed upon them, and he says, it shall feed, since even though death imposes punishment, it nevertheless does not despoil totally, but always reserves more punishment.

Or: death, that is, the devil—his name was death (Rev 6:8)—shall feed upon him, that is, lead him from pasture to pasture, from punishment to punishment. Let him pass from the snow waters to excessive heat (Job 24:19).

Another text has, death shall shepherd them. And this would mean that, in this life, they are like sheep marked for hell, and the devil is their shepherd.

And the just shall have dominion over them. This is contrary to what he said above, that the wise seem to die along with the senseless. Here, he says that the just shall have dominion over them, namely, over the evil.

Or the wise, who are called the just, shall have dominion over them in the morning, that is, on the day of judgment, when they will receive power to judge. You shall tread down the wicked when they shall be ashes under the sole of your feet (Mal 4:3).

And their help. Their “help” is specified when he says, and they glory in the multitude of their riches, as if to say, “Their help, which they had from their friends and their riches, shall decay, that is, perish in hell.” To whom will you flee for help? (Isa 10:3). Behold, there is no help for me in myself (Job 6:13).

From their glory, that is, according to their glory. As much as she has glorified herself . . . so much torment and sorrow give to her (Rev 18:7).

But God will redeem my soul, as if to say, “The evil have these things, but I will be freed from them.” And through what? Through the outpouring of Christ’s blood.

He will redeem my soul from the hand of hell, that is, the devil’s hand, to which humanity was subject before Christ’s coming. I will redeem them from death (Hos 13:4).

When he shall receive me, that is, when he will receive my soul. Nowhere does he take hold of the angels, but of the seed of Abraham (Heb 2:16).

488. Be not afraid. Above, the psalmist showed what man should fear in the world; here, he shows what should not be feared, namely, the prosperity of the wicked.

First, he warns us not to fear the prosperity of evil persons;

second, he gives the reason, at for when he shall die.

The prosperity of the wicked involves two factors:

abundance of riches

and height of glory.

In regard to the first, he says, be not afraid when a man shall be made rich.

In regard to the second, he says, and when the glory of his house shall be increased.

A man comprises a twofold nature, namely, the animal and the rational. And sometimes he is spoken of in regard to one aspect, and sometimes in regard to the other.

Here he is spoken of in regard to his animality, as if to say, “Do not fear if a man, insofar as he is a rational animal, grows rich,” for such are often enriched. Why then do the wicked live, are they raised and strengthened with riches? (Job 21:7). Likewise, the tabernacles of robbers abound (Job 12:6). If you see these things, do not be afraid.

There can be two causes of this fear.

One is the fear that the wicked will rage against men,

another that the good will be scandalized and fail in hope. But my feet were almost moved. . . . And I said, “Then I have justified my heart in vain” (Ps 72:2, 13), as if to say, “Since God does so much good for evildoers, it seems as though he does not care about us.” He labors in vain who serves God, and what profit is it that we have kept his ordinances? (Mal 3:14).

In regard to the second cause of fear, he says, and when the glory of his house shall be increased. Envy not the glory and riches of a sinner (Sir 9:16). I have seen the wicked highly exalted (Ps 36:35).

For when he shall die. Here, he gives the reason why they should not fear if the wicked grow rich.

First, they will be deprived eventually of all external goods;

second, they will also lose all internal goods, at for his soul.

Therefore he says, do not fear, because God keeps greater things for you, and what is given to these persons is transitory.

And he shows first that riches pass away, saying, for when he shall die, namely, the rich man, he shall take nothing away, that is he will be able to keep none of what he had. The rich man, when he shall sleep, shall take nothing away with him (Job 27:19). We brought nothing into this world (1 Tim 6:7)—without doubt, because we can take nothing out of it.

Second, he notes the sinful man’s lack of glory: nor shall his glory descend with him, since his glory ends when his body dies, and dishonor awaits him in hell. I will change their glory into shame (Hos 4:7). As much as she has glorified herself . . . so much torment and sorrow give to her (Rev 18:7).

489. For in his lifetime his soul shall be blessed, and he will praise you when you shall do good to him. Here, he first describes the interior lack pertaining to the body;

second, that which pertains to the soul, at he shall go in.

Therefore, he first notes that, after this life, they will no longer enjoy corporeal good.

Second, he shows that the blessing of strength ends, if they possessed this.

Therefore, he says, his soul. Just as “man” sometimes refers to his animal nature, and sometimes to his rational one, so the soul is understood in two ways, in regard to his rational life: you shall love the Lord your God with your whole heart and with your whole soul and with your whole strength (Deut 6:5), and in regard to his animal life: soul, you have many goods laid up for many years (Luke 12:19).

Therefore, he says, his soul, that is, his animal life, will be blessed in his lifetime, as if to say, “Whatever riches and glory he has exists exclusively in this life, and, when this life ends, so does his glory; and so he cannot consider his life blessed except while he is alive.”

Likewise, sometimes sinners praise God or do good works, but if adversity threatens, the praise and good works cease. And so he turns to God, saying, “O God, this sort of man, namely, the sinner or someone living prosperously, will confess you, that is, he will praise you, while you shall do well to him, that is, while you give him the temporal goods which he loves.” The blessing of the Lord makes men rich (Prov 10:22).

Jerome has, they praised you while you did good for them, that is, men praise riches and slave after them, as long as the riches are at hand and they prosper in them, but if fortune changes, men change, and not only no longer praise but rather disparage them.

He shall go. Here, he describes the loss of spiritual goods.

And first he notes the loss;

second, he describes the path of arriving at this loss, at man.

First, he describes the loss that consists in guilt;

second, that which consists in punishment.

In regard to the first he says, he will go, namely, this sinner—while he is rich and everyone praises him, while he is prospering—he will go in, I say, to the generations of his fathers, namely, by imitating them, doing himself all the evils which all his ancestors did. And fill up then the measure of your fathers (Matt 23:32). They are returned to the former iniquities of their fathers (Jer 11:10).

Or, he shall go in means that his wicked fathers are in hell, and he will go there.

In regard to the second, (I.e., the loss that is punishment) he says, and he shall never see the light, since, just as he refused to follow the light of reason during life and so will be the same in eternity, he shall therefore never see the light. He believes not that he may return from darkness to light (Job 15:22). The unprofitable servant cast out into the outer darkness (Matt 25:30).

And in what order? Because, although man was endowed with the light of reason and so established in honor, he refused to be ruled by the light and has been made like to senseless beasts, and so he acts like a beast and ought to be marked for slaughter.