THOMAS AQUINASCOMMENTARY ON PSALM 9-19

translated by F.F. Reilly

Introduction

In Psalm 8 the psalmist rendered thanks to God for granting divine blessings to theentire human race. Here in Psalm 9, thanks is especially rendered to God forblessings to the psalmist. This idea, according to Jerome, is evident from the title ofPsalm 9: "To the choirmaster; according to Muth-labben. A Psalm of David."

The Second Book of Samuel (chapters: 18-19) records that David, after his sonAbsalom's death, recovered his kingdom. Due to this particular blessing, Davidcomposed Psalm 9.

In our version (used by St. Thomas), the title of Psalm 9 is: "Thanks for the Victoryover the Heathen," This seems to be an obscure title regarding things aboutAbsalom's death, that are hidden from everyone's eyes.

Mystically the title for Psalm 9 can refer to Christ (Son of God). For, Christ is called a"Son," as of God, the Father. Because: "So if the Son makes you free, you will be freeindeed." (Jo 8:36), So, David's mystical son is promised in return. As recorded: "Andhe cried, 'Jesus, son of David, have mercy on me'" (Lk 18:38).

So, hidden things of a son are as mysteries concerning Christ. For such hidden thingsof Christ are twofold, Christ's first coming on earth is hidden in reference to his divinityand glory, Both these two things are hidden within a weakness of human flesh. For:"Truly you art a God who hide youself, O God of Israel, the Savior" (Is 45:15).

Christ's second coming upon this earth will be evident. Because: "And then they willsee the Son of Man coming in a cloud with power and great glory" (Luke 21:27).

Christ's judgment is also twofold. One is hidden within the very condition of thispresent world. Another judgment is from God, the Father, allowing good persons tosuffer from evil persons, For: "Your righteousness is like the mountain of God, yourjudgments are like the great deep." (Ps 36 [35]:6). Also: "Therefore do not pronouncejudgment before your time, before the Lord comes" (1 Cor 4:5).

So, in Psalm 9 there is exposed a hidden judgment that good persons suffer from evilpersons. Because: "But when I looked for good, evil came, and I waited for light,darkness came" (Job 30:26).

Thus, the entire Psalm 9 is exposed along the above consideration of thanks, andfreedom from enemies.

Psalm 9 is divided into two parts, The first part considers actions from divineblessings. The second part considers the matters concerning such blessings, There:"When my enemies turned back, they stumbled and perished before thee," (Verse 3).

Divine blessings are threefold: from the mouth, the heart, and the deed. The blessingsfrom the mouth are twofold: from praising and preaching. By praising when it says: "Iwill give thanks to the Lord with my whole heart" (Verse 1). And by preaching, fromthree ideas: faith, sinners, and praise.

Regards faith is said: "For man believes with his heart, and is so justified. Heprofesses with his lips and so is saved." (Rom 10:10). Also: "I acknowledged my sinto thee, and I did not hide my iniquity" (Ps 32 [31]:5).

Regards sinners: "Therefore confess your sins to one another and pray for oneanother, that you may be healed" (Jas 5:16).

Regards praise: "Then the angel called the two of them private, and said to them:"Praise God and give thanks to him in the presence for what he has done for us" (Tob12:6).

Verses l-2

Concerning the idea of praising, it is said: "I will give thanks to the Lord with my wholeheart; I will tell of all your wonderful deeds." (Verse 1). Such praises are within theheart. As I Samuel 16:7 claims: "But the Lord said to Samuel, "Do not look on hisappearance, or on the height of his stature, because I have rejected him; for the Lordsees not as men sees, but the Lord looks on the heart." On the contrary is stated inIsaiah 29:13: "And the Lord said: 'Because this people draw near with their mouth andhonor me with their lips, while their hearts are far from me." And: "As it is written, Thispeople honor me with their lips but their heart is far from me" (Mark 7:6).

So is said in Verse 1: "With my whole heart." For: "Whenever our hearts condemn us,for God is greater than our hearts, and he knows everything" (1 Jo 3:20). Also, insofaras we praise as we can, due to God himself. Because: "And you shall love the Lordyour God, with all your heart" (Deut 6:5). Thus, the person who does not give theentire heart, or love, to God, but rather desires to possess something else besides,then forfeits God." For the bed is too short to stretch oneself on it, and the covering toonarrow to wrap oneself in it" (Is 28:20).

The person then who praises God with their entire heart accepts nothing contrary toGod. Such a person refers everything to God alone by their actions, and habits. For:"It is good to guard the secret of the king; but gloriously to reveal the works of God. Dogood, and evil will not overtake you" (Job 12:7). That is, by professing and praisingGod's works.

So: "I will tell of all your wonderful deeds." (Verse 1). Namely, by preaching andannouncing God's works to others. For, God grants communicable divine blessings toothers. Such will occur by announcing the blessings to others. But he sent them awaysaying, "Return to your home and declare how much God has done for you." (Lk 8:38-39). Also: "I will tell of all your wonderful deeds" (Verse 1).

Yet, there is had, what is said: "wonderful deeds," since God's works are wonderful.For: "You are the God who works wonders, who have manifested your might amongthe peoples" (Ps 77 [76]:14).

But why does Verse 1 state: "All"? This is stated generally, either because all thingswhatsoever are narrowed and are thus wonderful. Or, because all things need not theintention of narrowing, nor need to consist as just one thing. So, a person then canproceed as much as one desires. Hilary (Doctor of the Church, died 368 A.D.), claimsin his writing: "On the Trinity": One who piously proceeds infinitely, still never arrives.He merely becomes proficient in proceeding forward. For: "When you praise the Lord,exalt him as much as you can, for he will surpass even that" (Sir 43:30). Also: "TheLord has not enabled his holy ones to recount all his marvelous works, which the LordAlmighty has established that the universe may stand in glory" (Sir 42:17).

Then: "I will be glad and exult in thee, I will sing praise to your name, O Most High"(Verse 2). Here gratitude is rendered from the heart. Some narrate to others theirblessings and rejoice about them, just as do even sinners. For, Luke the Apostle sodeclares of the Pharisee who claimed: "God, I thank thee that I am not like other men,extortioners, unjust, adulterers or even like this tax collector" (Lk 18:11). Here in Verse2 the person will ever rejoice in the Lord, the Most High. "For the Lord is the one whorepays, he will repay you sevenfold."(Sir 35:11). Thus: "I will be glad and exult inthee." (Verse 2). That is, inwardly within my heart.

Again: "And exult in thee" (Verse 2). Namely, even towards external gladness.Because: "Yet I will rejoice in the Lord, I will joy in the God of my salvation" (Hab3:18). So, I will rejoice in the Lord: "I will sing praise to your name, O Most High."(Verse 2).

Also:"I will sing praise." (Verse 2). Here also thanks are considered regarding deeds.For to sing a psalm by hand (on the psaltery) is a deed, and good psalmodyconstitutes a good deed. Thus, all good deeds of ourselves ought to tend towardsGod's glory. For: "Let your light shine before men that they see your good works andgive glory to your Father, who is in heaven." (Mt: 5: 16). And: "I will praise the Lord aslong as I live, I will sing praises to my God while I have being." (Ps 146:2).

So, Verse 2 ends: "To your name, O Most High." Which declares, as it were: "God theMost High does not profit from the fact that I, David, praise and sing a psalm to you, OMost High." Because: "I prayed with the head bowed on my bosom, as though Igrieved for my friend, or my brother" (Ps 35 [34]:13). Also: "If you are righteousnesswhat do you give to him, or what does he receive from your hand? (Job: 35: 7). And:"Is it any pleasure to the Almighty if you are righteous, or is it a gain to him if you makeyour ways blameless?" (Job: 22: 3).

Verses 3-4

Here in Verse 3 the matter for actions of divine blessings is exposed. First, especiallyas to such actions, and then generally. There: "When my enemies turned back, theystumbled and perished before thee." (Verse 3). Secondly the authority of the oneacting is praised. There: "You have sat on the throne giving righteous judgment."(Verse 4). Thirdly, an effect is noted: "For you have maintained my just cause" (Verse4).

The fact of divine blessings for themselves, regards destruction of their enemies.About this, three ideas are advanced. First, if one is destroyed, that one is defected

from their aim. Regarding such there is declared: "When my enemies turned back."(Verse 3). And one can add to this idea: "I confess." That is, I, David, render thanks toGod. Thus, an enemy is deflected when departing from the aim he proposes. For: Letthem be put to shame and confusion who' seek my life" (Ps 70 [69]:2); and (Ps 40[39]:2).

The justice for the fact of actions of divine blessings are considered on the part of thejudges. Thus, here the authority of judgment of God is declared. For: "You have sat onthe throne giving righteous judgment." (Verse 4). Which is the seat of a judge, havingregal power to destroy evil. For: "A king who sits on the throne of judgment winnowsall evil with his eye" (Prov 20:8).

Also, the judge has a love for justice. So is said: "Giving righteous judgment" (Verse4). Namely: "But, Lord of hosts, who judge righteously, who try the heart and the mind,let me see your vengeance upon you, for to you I have committed my cause" (Jer11:20). Which claims, as it were: Such righteous judgment is proper to you, O Lord."For the Lord loves righteous deeds, the upright shall behold his face" (Ps 11 [10]:7).Because; "It is I am announcing vindication, mighty to save" (Is 63:1).

Or, Verse 4 can refer to Christ. Then it is Christ judging, and Christ, the just cause.For: "But you are full of judgment on the wicked, judgment and justice seize you" (Job36:17). Thus, it is Christ's just cause, since Christ arrived at his own glory.

So: "You have set" (Verse 4). Namely, "God, the Father, has set on the throne" (Verse4), That is, upon the soul of Christ's divinity, at the right of God, the Father.

Then there is the weakening of the enemy's power. There: "They stumbled" (Verse 3).Namely, within their power they stumbled. Because: "But the Lord is with me as adread warrior; therefore my persecutors will stumble" (Jer 20:11). "There is then theidea that enemies will perish. So is declared: "And perished before you" (Verse 3).That is, either by falling into irreverence: "Before you" Namely, by your awarenessand condemnation, O Lord. Or: "And perished" (Verse 3) from your face, O Lord, asthey were unable to behold you. For: "In the land of uprightness he deals perverselyand does not see the majesty of the Lord" (Is 26:10).

Another version for Verse 3 has: "The impious one is taken away, lest he behold theglory of God".

Then is considered the justice of the actions of divine blessings. First, on the Lord'spart, as is said: "For you have maintained my just cause" (Verse 4). For, sometimes,one gains justice while having a judge who renders such justice. Other times, onemay have a judge, yet does not have a witness, or an advocate. So is stated: "For youhave maintained my just cause" (Verse 4). That is, you, O Lord, have granted to me,David, a just cause, as my own witness. For: "I am the one who knows and amwitness, says the Lord" (Jer 29:23). God here is both a judge and witness. As judge,God renders a verdict; as witness, God, defends just causes.

Other expositions for Verse 4 can be presented, as one desires.

Verses 5-6

"you have rebuked the nations, you have destroyed the wicked, you have blotted outtheir name for ever and ever" (Verse 5).

Above, is shown the judgment in David's own interest, as if a verdict is owed to him,Here in Verse 5 is shown a just judgment in David's interest regarding thoseavenging. So, justice is first considered; second, such justice is then exposed. There:"you have destroyed the wicked, you have blotted out their name for ever and ever"(Verse 5).

The Lord punishing the wicked effects three things. First, the Lord does not proceeddirectly to his judgment, since he first reprehends. Second, unless the wicked correctthemselves, the Lord then punishes. Third, the Lord finally exterminates the wicked.Concerning the divine reprehension, there is declared: "you have rebuked thenations" (Verse 5). That is, through preachers. For: "Cry aloud, spare not, lift up yourvoice like a trumpet, declare to my people their transgression" (Is: 58: 1). Also:"Preach the word, be urgent in season and out of season, convince, rebuke andexhort, be unfailing in patience and in teaching" (2 Tim 4:2).

Regarding the correcting of the wicked is said: "you have destroyed the wicked"(Verse 5). That is, through tribulations. For: "Man is also chastened with pain upon hisbed and with continual strife in his bones" (Job 33:19). Thus is said: "You havedestroyed the wicked" (Verse 5). That is, this can refer to David's son, Absalom, or thedevil himself. Because: "Between morning and evening they are destroyed, theyperish forever without any regarding it" (Job 4:20).

Then: "you have rebuked the nations" (Verse 5). Namely, those nations deceivingyou, O Lord.

And, "Thou has destroyed the wicked" (Verse 5), since an entire multitude isrepulsed. Yet, it is not completely destroyed, since it was seduced. In regard to thefact the Lord does punish, there is asserted: "you have blotted out their name for everand ever" (Verse 5). Because the wicked ever endeavor to perpetuate themselves,yet they are not to be found within eternity. However, the name of Judah, and theJewish people, is held in memory. Yet it must be noted that no people wish theirname to be magnified within wickedness, but within goodness The name of Judah,however, will remain in wickedness. Because: "The memory of the righteous is ablessing, but the name of the wicked will rot" (Prov. 10: 7). Jerome claims thatsomeone, indeed unknown, could burn a temple so as to become known. Likewise,the name of the wicked can remain remembered within wickedness.

Then is said in Verse 6:"The enemy have vanished in everlasting ruins; their citiesyou have rooted out, the memory of them has perished" (Verse 6). Here is exposed inwhat manner an enemy perishes, within two ideas. First, there is assigned a reasonby which an enemy will perish; second, the manner. There: "The enemy havevanished in everlasting ruins, their cities you have rooted out" (Verse 6).

The reason why the enemy will perish is: One will perish as one wishes to gain areputation. Sometimes one makes a name for themselves through their military powerwithin wars. Hence is recorded: "These were the mightily men that were of old, themen of renown" (Gen: 6: 4).

Other times, a person can achieve a reputation through the construction of a city. For:"Children and the building of a city establish a man's name, but a blameless wife isaccounted better than both" (Sir 40: 19.). For instance, is the reputation of Romulus,constructor of the city of Rome. (Recorded in Roman mythology, as son of the God,Mars, and founder, and first king of Rome.)

Yet, the Lord God destroys both kinds of such reputations, as above stated.

So:"The enemy have vanished in everlasting ruins" (Verse 6). That is, as if swords ofmen have finally failed. For: "There he broke the flashing arrows, the shield, thesword, and the weapons of war" (Ps 76 [75]:4). And: "Their cities you have rooted out"(Verse 6). For: "Your country lies desolate, your cities are burnt with fire" (Is 1:7).

Here in Verse 6 the enemy can refer to the devil. As: "He said to them, 'An enemy hasdone this" (Mt 13:28). Likewise, short swords can refer to temptations, and cities referto councils by which good persons are perverted.

Then is declared: "The very memory of them has perished" (Verse 6). Here isconsidered the manner by which something perishes, which is twofold: their memoryhas perished, and at the same time, their sound. The sound of the wicked is made byclashes of rulers who destroy cities. For, all are given over to death, to the netherworld among mortal men with those who go down to the pit" (Ezek 31:13).

Or: the sound of "the enemy have vanished" (Verse 6). Namely, as when any evilperson is destroyed yet not without a great clash of sounds. For, it is befitting such aone suffer some clash. For instance, as the Apostle Matthew in his Chapter 9 recordsthat the enemy, the devil, goes out of someone shouting and clashing, and tearinghimself to pieces.

Jerome literally states for Verse 6: "Their memory perishes with the impious" For,such evil persons possess nothing of goodness, whence their memory could remain.Because: "For it comes into vanity, and goes into darkness, and in darkness its nameis covered" (Eccles: 6: 4).

Verses 7-8

"But the Lord sits enthroned forever; he has established his throne for judgment"(Verse 7). Here is considered the authority of the person acting. So six conditionsabout God's judgment are exposed.

First, that a situation is not just for a moment, but for eternity. For some persons, theirbrief life is one of power. So there is stated: "But the Lord sits enthroned forever"(Verse 7).

Jerome has for Verse 7: "The Lord sits as if in judgment". A judgment is said to beever prompt. Such a judgment is not so regards others. Hence is said: "He hasestablished his throne for judgment" (Verse 7). Namely, the Lord has been prepared.For "The Lord has taken his place to contend, and he stands to judge his people" (Is 313). The condition is declared as universal.

So is said "And he judges the world with righteousness" (Verse 8). Now, justice infers

a carrying out of such things in themselves just. Yet such things may not be just inevery condition. Because, there are rules, and their number, that concerncontingencies, or incidents. Nor can all such things be referred to the singular, orparticular. However, such things are in some cases intermingled. For there are certainrules, their numbers, and their conclusions, that are not applicable to a particularcondition as its due. Because an application of universal principles pertain toparticular cases due to equity; (on the part of a judge).

Jerome thus states for Verse 7: "He will judge peoples in equity" For equity (a benigninterpretation of rules, or laws) regards particular cases. Such cases in all respects,restrain and regulate strict justice.

Moreover, a condition can be fulsome with mercy. Such mercy is commendable onthe part of the person showing it. For: "When you give a dinner, or a banquet, do notinvite your friends or your brothers, or your kinsmen or such neighbors, lest they alsoinvite you in return, and you will be repaid" (Lk 14:12). Also: "Did not I weep for himwhose day was hard? Was not my soul grieved for the poor?" (Job: 30: 25).

Verses: 9 - 10

"The Lord is a stronghold for the oppressed, a stronghold in time of trouble" (Verse 9).Namely, the oppressed poor peoples. For: "Correct oppression; defend the fatherless;plead for the widow" (Is 1:17). Also: "Give justice to the weak and the fatherless,maintain the right of the afflicted and the destitute" (Ps 82 [81]:3). Such is truth wherethere is justice. Again: "You shall do no injustice, in judgment; you shall not be partialto the poor or defer to the great, but in righteousness shall you judge your neighbor"(Lev 19: 15). This condition is of time because it is at the time poor peoples are inneed of acceptable mercy from the Lord God. For: "Mercy is as welcome when heafflicts them as clouds of rain in the time of drought" (Sir 35: 20).

Then is added: "A stronghold in times of trouble" (Verse 9). For, in time of trouble,persons turn to God, and God is preached to them. Such ideas can be exposed inreference to Christ, as the Lord God remaining forever. Because: "Jesus Christ is thesame, yesterday, and today and forever" (Heb 13:8). As Verse 7 states: "He hasestablished his throne for judgment" And Verse 8 continues: "And he judges theworld with righteousness, he judges the peoples with equity" So: "He put onrighteousness as a breastplate, and a helmet of salvation upon his head" (Is 39:17).

Then is said: "And those who know your name put their trust in you" (Verse 10).Above, the psalmist considered the deed by which divine blessings function, and thedivine authority of he who did the deed. Here he states the fruit of the deed, first inrelation to others, then in relation to persons themselves, There: "Be gracious to me,O Lord. Behold what I suffer from those who hate me" (Verse 13).

Then first is exposed the threefold result on others. There is a trust for the name ofGod, and second, the spiritual result of joy for a person seeking the Lord God. Third,is an annunciation of the Lord's name, The second is there in Verse 11: "Sing praisesto the Lord, who dwells in Zion" And third there: "Tell among the peoples his deeds"(Verse 11).

The psalmist leads to such results by a method of exhortation, around which heproposes three ideas. First, he leads one to hope. Second, he shows what is befittingfor hope, and third, why one does hope. So is said:"Put their trust in you" (Verse 10),Because: "You who fear the Lord, hope for good things; for everlasting joy and mercy"(Sir 2:9).

But whence does such hope come? So: "And those who know your name put theirtrust in you" (Verse 10). Such could be desirable since it is the greatest good. "AndJesus said to him, "Why do you call me good? No one is good but God alone" (Lk18:19).

The name of "Jesus" is principally powerful. For: "She will bear a son, you shall callhis name Jesus, for he will save his people from their sins" (Mt 1:21). Also: "That atthe name of Jesus, every knee should bow in heaven and on earth, and under theearth" (Phil 2:10).

And why? "For thou, O Lord, hast not forsaken those who seek you" (Verse 10)."Because he is found by those who do not put him to the test, and manifest to thosewho do not distrust him" (Wis 1:2). That is, those who seek the Lord with a rightintention, since evil persons never find the Lord God. For: "You will seek me and youwill not find me; where I am you cannot come" (Jo 7:34).

Also, where is the Lord? Now, the Lord God is not among knowable ideas. Because:"But supposing him to be in the company, they went a day's journey, and they soughthim among their kinsfolk and acquaintances" (Lk 2:44). Also: "Man does not know theway to it; and it is not found in the land of the living" (Job 28:13).

Verses 11-12

The psalmist thirdly leads to a second result from divine blessings; namely, divinelytowards happiness, or joy. So, "Sing praises to the Lord, who dwells in Zion" (Verse11). Here, the Lord is declared in a location yet not corporeally. The second book ofSamuel, Chapter 6, declares in passing that King David placed the Ark of theCovenant on Mount Zion. But, according to divine truth itself, the Ark of the Covenantdwells within Christ's Church. The word "Zion" is interpreted as: "Mirror" Since, withinthe mirror of the Church a person looks into eternal verities. Thus, a person ought tosing praises to the Lord. So, a person who rejoices in heart does so by mouth anddeeds for all the divine graces granted by the Lord.

The psalmist then leads to a third result of divine blessings. As: "Tell among thepeoples his deeds!" (Verse 11). Namely, "As each one has received a gift employs itfor another, as good stewards of God's varied grace" (1 Pet 4:10). At first the psalmistleads into what persons ought to announce. As Gregory (around 540-604) claims inhis "Rules for Pastoral Care" "One garners the results of preaching, as one sowsseeds of good deeds".

So is said: "Tell among the peoples" (Verse 11). Namely, as among persons livingamidst both believers, and unbelievers. For: "To the thirsty bring water, meet thefugitive with bread, O inhabitants of the land of Tema" (Is 21:14).

It adds: "His deeds" (Verse 11). That is, the Lord God's concern for the eternalsalvation of the entire human race. "For I know the plans I have for you, says the Lord,plans for welfare and not for evil to give you a future, and a hope" (Jer 29:11).

Also "His deeds!" (Verse 11) is exposed in Verse 12: "For I he who avenges blood ismindful of them; he does not forget the cry of the afflicted". That deed which a persondoes with concern and diligence is never forgotten by the one doing the deed. Thus,the Lord God is concerned for the eternal salvation of the entire human race, and suchconcern is never forgotten.

Two things make for forgetfulness: death and poverty. Because: "I have passed out ofmind like one who is dead. I have become like a broken vessel" (Ps 31 [30]:12).

Regards forgetfulness through poverty: "All the poor man's brothers hate him, howmuch more do his friends go far from him" (Prov 19:7). Also: "And they cried out with aloud voice, "O Sovereign Lord, holy and true, how long before thou wilt judge andavenge our blood on those who dwell upon the earth?" (Rev 6:10). Thus: is not theLord God forgetful of a deed.: "Who avenges blood" (Verse 12). Namely, of personsseeking the Lord God, even if it happens they are killed.

Or: "For he who avenges blood is mindful of them" (Verse 12). That is, the blood ofholy persons by their reparation within Christ's Resurrection. For: "Why has he beennumbered among the sons of God. And why is his lot among the saints" (Wis 5:5).And is said: "Is mindful of them" (Verse 12). That is, not because the Lord God isforgetful, but rather his divine delay, seems to us forgetful.

Besides, the Lord God does not indeed forget poor persons in their poverty, or theirchildren, For: "Behold, the wages of the laborers who mowed your fields, which youhave kept back by fraud, cry. out; and the cry of the harvesters have reached the earsof the Lord of hosts" (Ja 5: 4). Also: "For he has not despised or abhorred the afflictionof the afflicted" (Ps 22:24). Again: "Then the Lord said: "I have seen the affliction ofmy people who are in Egypt, and have heard their cry, because of their taskmasters"(Ex 3: 7).

Verses 13-14

"Be gracious to me, o Lord Behold what I suffer from those who hate me, O you wholift me up from the gates of death" (Verse 13). Here is exposed the results of divineblessings concerning the psalmist David, and second the results themselves. There:"That I may recount all your praises, that in the gates of the daughter of Zion, I mayrejoice in your deliverance" (Verse 14).

A divine blessing can be twofold. One concerns future time, the other the habitualtime. There: "O you who lift me up from the gates of death" (Verse 13).

Regarding a divine blessing for a future time, two ideas are presented. First, thedivine mercy of God is granted; second, its motivation. This future divine grace relatesto God's divine mercy. So is said: "Be gracious to me, O Lord" (Verse 13). For: "Heloves righteousness and justice, and earth is full of the steadfast love of the Lord" (Ps33 [32]:5).

Jerome has for Verse 13: "Afflictions from mine enemies". Since, enemies afflict thepsalmist. Or: "Behold what I suffer from those who hate me" (Verse 13). For, the LordGod grants a blessing to the humble. But he gives more grace, therefore it says "Godopposes the proud, but gives grace to the humble" (Ja 4: 6). Thus, Verse 13 can beexposed in relation to proud and evil enemies. Hence, the psalmist here everbelieved in an habitual grace, or blessing.

And: "O you who lift me up from the gates of death" (Verse 13). That is, as it were:You, O Lord, have raised me up from my affliction that could not continue, unless I,David, would then die. "For death has come up into our windows, it has entered ourpalaces" (Jer 9: 21).

Then: "O you who lift me up from the gates of death" (Verse 13). That is, the gates ofdeath spiritually indicates heretics. "And the power of death shall not prevail againstit" (Mt 16: 18).

Also, gates of death indicates man's senses. "For death has come up into ourwindows" (Jer 9: 21). And it indicates a hatred of God's words. Because: "Theyloathed any kind of food and they drew near to the gates of death" (Ps 107 [106]:18).

Temptations and vices are also considered as heretical. "For you hast power over lifeand death; you dost lead men down to the gates of Hades and back again" (Wis 16:13). Thus, one who is freed from temptations and vices is the person, you, O Lord,have lifted up from the gates of death.

So is stated: "That I may recount all your praises, that in the gates of the daughter ofZion, I may rejoice in your deliverance" (Verse 14). Here the psalmist considers theresult of divine graces in a reverse order. First, a recounting is declared, and second,a rejoicing. There: "I may rejoice in the deliverance" (Verse 14). Third, the Lord's ownknowledge is stated. There: "The Lord has made himself known, he has executed hisjudgment, the wicked are snared in the work of their own hands" (Verse 16).

Thus is declared, as it were: I, David, declare that you, O Lord, are pitiful, and I desirethat I shall obtain your divine mercy. And so much of this mercy, so that: "I mayrecount all your praises, that in the gates of the daughter of Zion I may rejoice in yourdeliverance" (Verse 14). Namely, within the multitudes of Jerusalem's people.

So: "That I may recount all your praises" (Verse 14). Namely, I recount not merely all,but even each and every kind of praises. And: "That in the gates of the daughter ofZion I may rejoice in your deliverance" (Verse 14). Which can indicate Doctors of theChurch. For: "I will make your pinnacles of agate, your gates of carbuncles, and allyour walls of precious stones" (Is 54: 12). Also: "This is the gate of the Lord, therighteousness shall enter through it" (Ps 118 [117]:20).

Again: "That in the gates of the daughter of Zion I may rejoice in your deliverance"(Verse 14). Namely, rejoice in good thoughts. "For he strengthens the bars of yourgates, he blesses your sons within you" (Ps 197:13). Thus, by such gates, I, David,proclaim your praises, O Lord.

Hence: "I may rejoice in your deliverance" (Verse 14). Namely, this one divine

blessing is considered: the proclaiming of praises. Also here, the psalmist considers asecond result; as spiritual joy from God. So, he first views the joy itself, and then itsoccasion. There: "That I may recount all your praises, that in the gates of the daughterof Zion I may rejoice in your deliverance" (Verse 14). All such praises were not sterile.If they came from the mouth, it was so because joy from God could ever be within theheart. "For it is good to sing praises to our God" (Ps 147 [146]:1).

So is said: "I may rejoice in your deliverance" (Verse 14). That is, not in the world, orin the flesh, but in your deliverance, O Lord, by which you lift up me, David. Or, bywhich you lift me in Christ (the promised Messiah and Savior). For: "Yet I will rejoicein the Lord, I will joy in the God of my salvations" (Hab 3: 18). Also: "My heart exults inthe Lord, my strength is exalted in the Lord" (I Sam 2:1).

Again: "I may rejoice in your deliverance" (Verse 14). That is, an occasion for joy fromGod is the destruction of enemies who pursue holy persons, and attack twofold: byviolence, and deceit. Regarding violence is said: "The nations have sunk in the pitwhich they made" (Verse 15). That is, the fact that nations prepared for the death toother nations, and then even they themselves become destroyed. So is said: "Thenations have sunk" (Verse 15).

Jerome has for Verse 15: "They were submerged" For violence is submerged by likeviolence. Thus, those who are seen to destroy other by violence, are finally violentlydestroyed. For: "The way to peace they know not, and there is no justice in theirpaths" (Is 56:8). Also: "Their sword shall enter their own heart and their bows shall bebroken" (Ps 37 [36]:15). Now, a person is spiritually submerged inwardly, as sins arecommitted. For, by sins a person enters into an eternal punishment. And sinful deedsare conjoined by sinful habits. "For he is cast into a net by his own feet, and he walkson a pitfall" (Job 18:8).

Regarding the pursuit of holy persons by deceit, it is said: "In the net which they hidhas their own foot been caught" (Verse 15). That is, like hunters, placing nets to trapbirds and other animals, proceed deceitfully. For: "They set a net for my steps, mysoul was bowed, they dug a pit in my way, but they have fallen into it themselves" (Ps57 [56]:6).

So Verse 15 states: "In the net which they hid" Namely, like bird-catchers 'wholiterally hide nets or snares. Likewise, other men deceitfully hide snares, as they utterwords of peace while. preparing their words poisoned for the destruction of others.For: "Arrogant men have hidden a trap for me, and with cords they. have spread a net,by the wayside they have set snares for me" (Ps 140 [139]:5).

A third result of a divine blessing is knowledge of God's divine majesty. For: "Hastheir own foot been caught" (Verse 15). Because, an evil result is upon them. For:"The iniquity of Ephraim is bound up, his sin is kept in stone" (Hosea 13:12).

Then: "The Lord has made himself known, he has executed judgment; the wicked aresnared in the work of their own hands" (Verse 16) . Namely by what? So : "In the workof their own hands" (Verse 16). Sometimes, a person within prosperity does notrecognize God. For, Pharaoh recognized God only within his adversity. So: "Fill theirfaces with shame, that they seek your name, O Lord" (Ps 83 [82]:16).

"And is said: "He has executed judgment" (Verse 16). "So what are such judgments,but in the work of their own hands" (Verse 16). It seems befitting within divine wisdomthat the Lord God dispose all things sweetly. For: "She (wisdom) reaches mightilyfrom one end of the earth to the other, and she orders all things well" (Wis 8:1).

The Lord God so acts while endowing things, so they dispose themselves towardproper ends by proper means, By such things do sinners consider in order to offend,and so fall into like punishments. For: "He takes the wise in their craftiness, and theschemes of the wily are brought to a quick end" (Job 5:13). Thus is concluded: "Thewicked are snared in the work of their own hands" (Verse 16), For: "The iniquities ofthe wicked ensnare him and he is caught in the toils of his sin" (Proverbs 5:22). Also:"His strong steps are shortened and his schemes throw him down" (Job 18:7).

Also concluded is: "The Lord has made himself known; he has executed judgment"(Verse 16), That is, by holy persons ever fleeing snares, "For in vain is a net spread inthe sight of any bird" (Proverbs 1:17).

The "Gloss" declares:"One ever easily escapes snares upon this earth who ever havetheir eyes turned upwards to the heavens". Jerome states: "Everyone carries ropes,chains, instruments to ward off evil snares" Yet, sinners in God's hidden eyes, aretrapped within the very nets in which they hide, and out of which all holy personsescape"

Verse 15

"The wicked shall depart to Sheo1, all the nations that forget God" (Verse 17). Abovethe psalmist considers God's judgment in relation to his own enemies. Here a likeidea is exposed in reference to enemies of the entire human race.

Then two ideas are presented, First: God's judgment is declared in prayer-formagainst all sinners, and second: the progress of evils is considered, There: "Why dostyou stand afar off, O Lord? Why dost you hide yourself in times of troubles?" (Psalms10:1).

Regarding the prayer-form against enemies, two further ideas are presented, First, apunishment for sinners is pronounced; and second, the divine judgment topunishment is exposed, There: "Arise, O Lord, Let not man prevail, let the nations bejudged before you" (Verse 19).

About sinners for sins, three considerations are made, First, a chosen penalty isdeclared; second, the cause of the punishment for sinners is given. There: "All thenations that forget God" (Verse 17), Third, a cause for punishment is stated in theinterest of just, or holy persons, There: "For the needy shall not always be forgotten,and the hope of the poor shall not perish forever" (Verse 18).

So is said: "The wicked shall depart to Sheol, all the nations that forget God" (Verse17), This statement can be understood in two ways: first regarding the punishment ofthe evil in the present time by death; and second, in the future by an eternalpunishment, So: "The wicked shall depart to Sheol all the nations that forget God"(Verse 17), Namely, let them be punished.

Is such a punishment ever to be sought? It is suggested that such punishment isproclaimed by the prophets in the form of a proclamation, and not in a prayer-form, orby conforming oneself to the divine will. Because: "But those who seek to destroy mylife shall go down into the depths of the earth" (Psalms 63:9). Also: "But you arebrought down to Sheol, to the depths of the Pit" (Isaiah 14:15). And such a pit's depthcan refer to obstinacy with sins, and evils.

Verse 17 declares, as it were: Sinners are cast down even in their present life. Hence,there is punishment into a casting down to Sheol (or Hell), as is declared in Verse 17.

The cause of such punishments is the forgetfulness of God (the Creator) on the part ofsinners, For, any sinner who recedes from the end of life eternal, tends towards sometemporal end, Because, there is a final end for human beings: either the eternalenjoyment in God, or the eternal punishment in Sheol (or Hell), Thus is said: "Thewicked shall depart to Sheol, all the nations that forget God" (Verse 17). That is, thosesinners who forget the commandment of God and his blessings, For: "They forgetwhat he had done, and the miracles he had shown them" (Ps 78 [77]:11), Also: "Youwere unmindful of the Rock that begat you, and you forget the God that gave youbirth" (Deut 32:18).

Verses 16-19

On the part of just persons, there is another cause of punishment that vindicates, Forthere are two things that the just demand as vindicated: a casting-down in time ofsinners, and the spiritual power of themselves.

Regarding the casting-down in time of sinners being vindicated, there is said: "For theneedy shall not always be forgotten, and the hope of the poor shall not perish forever"(Verse 17).

Things of small value are held in contempt, For example, a speech can be cast downto oblivion, Yet just persons are not cast down into forgetfulness by God, For: "Listenmy beloved brethren, Has not God chosen, who are poor in the world to be rich infaith and heirs of the kingdom which he has promised to those who love him?" (Ja2:5). Also: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Mat5:5).

Although just persons seem to be cast down into oblivion on this earth, yet such isnever the case in eternity. "For a brief moment I forsook you, but with greatcompassion I will gather you" (Isaiah 34:7). And also: "In overflowing wrath for amoment, I hid myself from you, but with everlasting love I will have compassion onyou, says the Lord, your Redeemer" (Isaiah 54:8).

When it shall be finally recorded regarding those expressing the needy and poor, thensuch wicked ones will be punished eternally by God. For: "Has God forgotten to begracious? Has he in anger, shut up his compassion?" (Psalms 77 [76]:9).

Regarding just persons seeking to be vindicated through spiritual power, it is said:"And the hope of the poor shall not perish forever" (Verse 18). Or, Jerome's version forVerse 18: "The expectation of the poor..." For, the needy and poor endure patiently

their oppression and poverty on this earth, since they expect to be vindicated for theirpatience (within an eternity).

Thus Verse 18 states: "Their expectations shall not perish forever" Because the poorand needy pursues the goodness they hope for, within a life eternal. Moreover, suchexpectation or patience, is even within an eternal life in heaven. Not indeed suchhope in its essence, but within the effects of hope in eternal life hereafter. Yet, suchpatience, or expectation, is not within love (the theological virtue of charity) or withinjustice (one of the four cardinal virtues). For, such virtues as charity and justice shallbe for all in heaven, both regarding their essence and effects.

Psalm 9 concludes: "Arise, O Lord, Let not man prevail; let the nations be judgedbefore you" (Verse 19). Here is proclaimed a divine judgment, About this idea arethree further ideas, First, the Lord God arises as a judge; second, he is implored tojudge; and third, the effect of the Lord's judgment is shown.

The psalmist thus declares that the Lord God is never forgetful of the hope of the poor,since God himself speaks as a poor man. So, is declared, as it were in Verse 19: I,David, request that you, Lord, do not forever delay, and so be to my own advantage.

Thus: "Let not man prevail; let the nations be judged before you" (Verse 19). Andwithin this statement, three ideas are considered: First, the Lord God repudiates anybad human judgment, because human beings sometimes oppress, even without anyhuman reason. So is said: "Let not man prevail" (Verse 19), That is, no human beingshould prevail in order to achieve what one desires, For: "Then the righteous are inauthority, the people rejoice; but when the wicked rule, the people groan" (Proverbs29:2).

Second, the Lord God repudiates another human judgment when it says: "Let thenations be judged before you" (Verse 19), That is, before the Lord God, in hisjudgment, just as if I, David, appeal to you" Now Paul the Apostle declares: "I amstanding before Caesar's tribunal, where I ought to be tried" (Acts 25: 10). Also:"Vindicate me, O Lord, for I have walked in. my integrity" (Psalms: 24 [23]:1).

Third, the psalmist in Verse 20, seeks a listener: "Put them in fear, O Lord. Let thenations know that they are but men" (Verse 20) . Namely, O Lord God (the Father),regarding your divine Son, Christ, "For the Lord is our judge; he will save us" (Isaiah33:22). Or: "Put them in fear, O Lord" (Verse 20). That is, as a punisher, according toyour Law, O Lord, for punishment is inflicted according to your Law.

Jerome's version for Verse 20 is: "Send bitterness down upon them" And the "Gloss"declares: "Man shall not be comforted", Namely, as regards the anti-Christ. Thus: "Letthe nations know that they are but men" (Verse 20), That is, the effects of a judgmentare due to man realizing themselves, as they really and truly are.

Again: "Let the nations know that they are but men" (Verse 20), That is: men arefragile sinners, and mortal, Because: "As often as it passes through, it will take you,for morning by morning, it will pass through" (Is 28:19).

Psalm 10 (Psalm 9 Continued)

Verses 1-2

The psalmist then continues in Psalm 10:1: "Why dost you stand afar off, O Lord?Why dost you hide yourself in times of trouble?" That is, insofar as afflicting us, whileyou, O Lord, do not seem to be punishing us, but despising us. Why dost you hideyourself in times of trouble?" (Verse 1), Namely, during a time, you, O Lord, could aid,Or: "In times of trouble" That is, as you aid opportunely, since holy persons areperfected, as to their merit, during their life eternal.

Second, a divine effect regards dissimilation is exposed regards the fact that evils arenot immediately punished by God,

So, Verse 2 declares: "In arrogance, the wicked hotly pursue the poor" Namely, thepoor are afflicted due to the pride of sinners in their sins, "For the zeal of your househas consumed me and the insults of those who insult you, have fallen on me" (Is99:9).

Third, there is a divine effect, Since: "Let them be caught in the schemes which theyhave devised" (Verse 2). For: "The iniquities of the wicked ensnare him, and he iscaught in the toils of his sin" (Proverbs 5:22).

Verses 3-4

"For the wicked boasts of the desires of his heart, and the man greedy for gain cursesand renounces the Lord" (Verse 3). Here are considered these causes leadingsinners into their sins. First, there is an adulation for other sinners; second, acontempt for God, There: "And the man greedy for gain curses and renounces theLord" (Verse 3), And third, there is a Sinner's presumption, There: "All his thoughtsare: 'There is no God'" (Verse 4).

Concerning adulation of sinners for other sinners, these ideas are exposed, First,there is the very adulation; second, its effects;

and third, the divine factor of clemency to sinners. According to the "Gloss" Sinnersadulate others by two sins: carnal concupiscence in themselves; and then the sin ofinjustice towards their neighbors. Sinners are also proud, as Jerome claims: "For thesinner glories within self, as he so embitters the Lord God" Namely, in carnal desires,and injustices towards neighbors, Thus, Jerome literally claims, is the greedy andavaricious person.

Other versions for Verse 3 have: "A rapacious man" Because: "Woe to those who callevil good and good evil, who put darkness for light for darkness, who put bitter forsweet and sweet for bitter" (Is: 5: 20).

Thus is said in Verse 3: "And the man greedy for gain curses and renounces theLord" Namely, the man provokes God's wrath. Jerome has this all under one verse; sothat the next verse begins: "In the pride of their countenance, the wicked do not seekhim" And such can be exposed as within an excess of pride of which a sinner has noconcern. This is so, either because the Lord God punishes beyond condign guilt orbecause God does not punish in great wrath, since God will punish more strongly inthe future life.

Then: "In the pride of his countenance the wicked does not send him" (Verse 4).Since, on the Sinner's mind is the idea that the Lord God has no concern for him. For:"All his thoughts are: 'There is no God'" (cf. Psalms 14 and Psalm 53:2) and Job: 21:14).

Above was considered three causes for the evils of the wicked: adulation, contemptand presumption. Adulation was permissive as God receded far away. Contempt wasinductive by a persuading tongue, and from which there are two further causes forevils, First is one's intrinsic contempt for God, and second, there is one's presumption.There: "He thinks in his heart, I shall not be moved, throughout all generations I shallnot meet adversity" (Verse 6).

Concerning the intrinsic contempt for God, two further notions are presented, First, thesinner recalls no idea of God, second, the sinner does not fear God's judgment, There"His ways prosper at all times; your judgments are on high, out of his sight; as for allhis foes, he puffs at them" (Verse 6).

So: "All his thoughts are: 'There is no God,'" (Verse 4). Jerome has for Verse 4: "In histhought" Since a sinner has no thought regards God: "There is no God" (Verse 4).Namely, in the sinner's intention, or attention, there is no God, For: "They say to God,'Depart from us! We do not desire the knowledge of your ways'" (Job 21:14).

Verses 5-6

The result for contempt for God is: "His ways prosper at all times; your judgments areon high, out of his sight, as for all his foes, he puffs at them" (Verse 5). Wickedpersons are classed as sordid by their sins; like to those of preceding times.Allegorically, such sordidness can be referred to the anti-Christ. Morally it can havereference to such sinners from the fact that God is not within their intentions, Forsinners tend toward temporalities, and by such their souls become sordid, Insofar as aperson is permeated by temporalities, so far is a person sordid within his soul.

As a person's soul is permeated by God, it becomes better, it is not defiled, butcleansed, For: "Her uncleanness was in her skirts; she took no thought of her doom"(Lam 1:9). Also: "Let their way be dark and slippery, with the angel of the Lordpursuing them" (Ps 35 [34]:6). Again: "For my people have committed two evils; theyhave forsaken me, the fountain of living waters; and hew out cisterns for themselves;broken cisterns that can hold no water" (Jer 2:13).

Jerome has for Verse 5: "His ways smite" For sinners proposed to do diverse deeds,"And I will say to my soul, Soul, you have ample goods laid up for many years; takeyour ease; eat, drink, and be merry, But God said to him: 'Fool, This night your soul isrequired of you, and the things you have, whose will they be? So is he who lays uptreasure for himself, and is not rich toward God" (Luke 12:19-21). Also: "Behold, thewicked man conceives evil, and is pregnant with mischief, and brings forth lies" (Ps7:14). Thus, a sinner attached to temporalities, is not affected in just one manner,since this does not suffice, Due to this fact, a sinner thinks in many different ways.

Then: "your judgments are on high out of his sight; as for all his foes, he puffs at them"(Verse 5). Hence, a sinner will not fear, since he does consider God's judgment, For:

"Evil men do not justice, but those who seek the Lord understand it completely"(Proverbs 28:5). Also: "And they perverted their minds and turned away their eyesfrom looking to Heaven, or remembering righteous judgment" (Dan 13:9).

Here it is befitting to refer to the literal sense of Jerome for Verse 5: "They despise alltheir enemies", That is, they give no heed to God's judgments.

Then is said: "He puffs at them" (Verse 5), And : "He thinks in his heart, "I shall not bemoved" (Verse 6), For sometimes, by God's permission, a sinner rides roughshodover enemies. This is the reason why a sinner does not consider a divine judgment,Because: "At kings they scoff, and of rulers they make sport" (Habbakuk 1:10). Also:"So the law is slacked and justice never goes forth" (Habbakuk l:l0).

Another reason why a sinner holds divine judgment in contempt, is presumptionwithin himself, Such presumption refers to two things: First, there is a presumption asto one's own stability, So is said: "He thinks in his heart" I shall not be moved" (Verse6). Second is a presumption regards adversity, There: "Throughout all generations Ishall not meet adversity" (Verse 6), That is, my rule shall be extended from one nationto another, and I shall inflict evils to many.

So: "I shall not be moved" (Verse 6). Namely, I, a sinner, shall not let go of myprosperity. For: "On the aged man you make your yoke exceedingly heavy" (Is 47:6).

Jerome has: "And he says in eternity, I shall go through all generations withoutadversity" And: "Since in her heart she says 'A queen I sit, I am no widow, mourning Ishall never see'" (Rev 18:7).

The third chapter of the Apostle Luke's Gospel, exposes one idea from the Gloss: "Asinner is said to be as one wishing to perpetuate his name, yet will not go throughpublicity and fame" (cf. Luke Chapter 3: John the Baptist's Preaching,)

So: "I shall not meet adversity" (Verse 6). Namely, I, the sinner, shall come into thepossession of dwellings, without adversity as violence. Likewise will the anti-Christoperate, according to the "Gloss", since, as it were: I, the anti-Christ, shall not bethwarted, I shall not be disturbed throughout all generations, and shall operate as faras what is permitted me.

Verses 7-9

"His mouth is filled with cursing and deceit and oppression; under his tongue aremischief and iniquity" (Verse 7). Here the progress of evils is exposed. The firstprogress is within the heart, that has been exposed. Second, the progress of evils isby mouth; and third, by deeds. There: "He sits in ambush in the villages; in hidingplaces he murders the innocent" (Verse 8).

Two ideas are considered about the evils within the heart. First, there is sin itself inthe heart; and then its committing, in three ways. First is a cursing of God and one'sneighbor, which breaks forth in blasphemy. For: "They have despised the holy one ofIsrael; they are utterly estranged" (Is 1:4). Other times, sinners partially curse God, asthey are restrained by a fear of God. And again, their curse breaks forth in injuries tothemselves. So is said: "His mouth is filled with cursing" (Verse 7). The "Gloss" has

for Verse 7: "You shall love words less" For: "Let all bitterness and wrath and angerand clamor and slander be put away from you, with all malice" (Eph 4:31).

Sinners other times curse by deceit. Hence, "His mouth is filled with deceit" (Verse 7),that is, by treachery. Because "Do not be deceived; neither be immoral, nor adulterersnor homosexuals, nor thieves; nor the greedy, nor drunkards, nor revilers, nor robberswill inherit the Kingdom of God" (1 Cor 6:9-10). And: "See to it that no one fail toobtain the grace of God; that "no root of bitterness spring up and cause trouble, andby many become defiled" (Heb 12:15).

Here, in Verse 7, the root of one's heart is indicated, For: "Under his tongue aremischief and iniquity" (Verse 7). Namely, the mischief of lies, hidden within theinnermost recesses of one's heart. The "Gloss" claims that evils are like this: A sinnerimagines he is perfect in his evils in reference to their aim, For: "They taught theirtongue to speak" (Jer 9:5). And: "Though wickedness is sweet in his mouth, thoughhe hides it under his tongue" (Job: 20: 12). Again: "Under his tongue are mischief andiniquity" (Verse 7), Namely, the destruction following out of mischief. For: "Your lipshave spoken lies" (Is 59:3).

Then: "He sits in ambush in the villages, in hiding places he murders the innocent"(Verse 8). Here is exposed progress of evils in reference to one's body. First, theprogress is set forth; and second, its aim, There: "The hapless is crushed, sinks down,and falls by his might" (Verse 10).

About the progress of evil itself , those ideas are exposed. First regards with whom asinner sits in ambush; and second, against whom, There: "In hiding places hemurders the innocent" (Verse 8), Third is the manner a sinner is within ambush,There: "He lurks in secret like a lion in his covert" (Verse 9).

The psalmist thus exposes that evil itself is just, not content in mere talking, sincesinners labor to perfect their evils, Hence is said: "He sits in ambush in the villages"(Verse 8). That is, while planning how he can harm others.

Then: "In hiding places he murders the innocent" (Verse 8), Namely, through deceitand oppression. "For he lies in wait, turning good into evil, and to woryour actions hewill attach blame" (Sir: 11: 3).

So, he sits in ambush in the villages" (Verse 8), Namely, he sits with other sinners ashis counselors. For: "Wild asses in the wilderness are the prey of lions, likewise thepoor are pastures for the rich" (Sir 13:19).

Jerome has for Verse 8: "He sits in the court-yard" Namely, as if within his own room.

Also, who does the sinner show himself in ambush as against? Indeed: the innocent,as: "In hiding places he murders the innocent" (Verse 9), Namely, murders spirituallyor corporeally. Thus: "And do not slay the innocent and righteous, for I will not acquitthe wicked" (Ex 23:7).

The sinner also shows himself as one against the poor, For: "His eyes stealthilywatch for the hapless" (Verse 8). Then: "What do you mean by crushing my people bygrinding the fact of the poor, says the Lord God of hosts" (Is 3:15).

The "Gloss" claims the anti-Christ holds counsel with the rich against the poor. AndJerome declares: "His eyes (the sinners) are upon the poor" That is, upon the poorwho are not strong with temporalities, yet within spiritualities. For: "My adversarysharpens his eyes against me" (Job 16:10).

Then: "He lurks in secret like a lion in his covert" (Verse 9). Here is exposed themanner while a simile is employed: "Like a lion in his covert" (Verse 9), For: "Like aroaring lion, or a charging bear, is the wicked ruler over the poor people" (Prov 28:15).

Also, the manner of the ambush is exposed. Thus: "He seizes the poor when hedraws him into his net" (Verse 9). Because: "The words of the wicked lie in wait forblood, but the mouth of the upright delivers men" (Prov 12:6).

And:"He seizes the poor" (Verse 9). That is, the possessions of the poor he seizes byviolence and deceit, So is added the manner of seizure: "When he draws him into hisnet" (Verse 9), Namely by enticing the poor by praises, either by violence, or deceit.For: "With much seductive speech, she pursuades him, with smooth talk she compelshim" (Prov 7:21).

Verses 10-11

"The hapless is crushed, sunk down and falls by his might" (Verse 10). Here twoideas are exposed. First, just what attempt the evil deeds of sinners advance; andsecond, the cause of such evil deeds, There: "He thinks in his heart, "God hasforgotten".

The attempt of sinners follows the intention for the destruction of the hapless. Hence:"The hapless is crushed, sinks down, and falls by his might" (Verse 10).

It happens that sinners at first, are belligerent, Then, they turn to life's comforts, and sobecome effete and soft, feeling abandoned. Thus, the philosopher Aristotle claims:"Servants of masters do not ever allow their own sons to be reared delicately in theirlife".

Also: "But you laid your loins beside women, and through your body you werebrought into subjection" (Sir 47:9). And: "They all have gone astray, they are all alikecorrupt; there is none that does go, no, not one" (Ps 14 [13]:3). Then an entiresituation is exposed, For: "Pride goes before destruction, and a haughty spirit before afall" (Prov 16:18). Thus, a spirit of exultation is the sign of their own destruction.

The "Gloss" refers this entire situation to the anti-Christ, And Jerome refers itotherwise, as he declares: "While he entices him". Namely, a sinner entices thehapless poor into a net, who is crushed, sunk down, and then is struck by the sinner'smight. In like manner do lions seize their capture prey. They so subject their prey, andthen fall upon it with all their might.

Now, a cause for evils is the false security the sinner adopts, because: "He thinks inhis heart" God has forgotten, he has hidden his face, he will never see him" (Verse11), that is, the sinner himself never sees his own evil. On the contrary: Do not say: "Ishall be hidden from the Lord, and who from on high will remember me?" (Sir 16:17).And: "Darkness surrounds me, and the walls hide me, and no one sees me, Why

should I fear?" (Sir 33:18).

Another cause for a sinner's false security is adopted regards the future times, Hence:"He has hidden his face; he will never see it" (Verse 11), because: "Thick cloudsenwrap him so that he does not see and he walks on the vault of heaven" (Job:22:14).

Verses 12-13

"Arise, O Lord; O God, lift up your hand; forget not the afflicted" (Verse 12). Above, thepsalmist diligently exposed the progress of human evils, Here, as if by his own zeal,he implores divine assistance with a certain degree against evils, Thus, the psalmistfirst begs divine aid; second, he sets forth his prayers and the answers, There: "Breakyou the arm of the wicked and evil-doers; seek out his wickedness till you find none"(Verse 15).

The psalmist prays for one thing, while he proposes another thing. So, he imploresthat the Lord God arise: "Arise, O Lord, O God; lift up your hand; forget the afflicted"(Verse 12). So, the Lord God seems to be asleep, while good persons are permittedto suffer, and as the Lord arises from such sleep, he frees such persons, Thus:"Awake, awake, Put on your strength, O Zion; put on your beautiful garments, OJerusalem, the holy city" (Is 52:1).

Then: "Lift up your hand, forget not the afflicted" (Verse 12), namely, forget not in yourpower, O Lord". And then is stated in a simile to a murderer, who is enraged, Forwhen someone wishes to murder his enemy, he raises the hand, since: "Lift up yourhand against foreign nations, and let them see your might" (Sir 36:3). Also: "O Lord,your hand is lifted up, but they see it not. Let them see the zeal for your people, andbe ashamed" (Sir 26:11).

So a reason is proposed: "Forget not the afflicted" (Verse 12). Thus, the entire psalmis composed in relation to sinners afflicting just persons. It exposes evils of suchsinners, and then afflictions from such evils on just persons. Another reason isproposed as results are shown, There: "Thou doest see, yea, you dost note troubleand vexation, that you may take it into your hands; the hapless commits himself toyou; you have been the helper of the fatherless" (Verse 14).

Further reasons are proposed on the part of just persons and on the part of evilpersons, There: "Why dost the wicked renounce God, and say in his heart, "Thou wiltnot call to recount" (Verse 1-3). Hence is said: "Arise, O Lord, O God: lift up yourhand, forget not the afflicted" (Verse 12), namely, that the Lord God is unmindful of thepoor. For: "Can a woman forget her sucking child that she should have nocompassion on the son of her womb?" And: "If I forget you, O Jerusalem, let my righthand wither" (Ps 137 [136]:5).

Then a reason is proposed regarding evil persons who gravely sin, as if they were notto be punished, "Because sentence against an evil deed is not executed speedily, theheart of the sons of men is fully set to do evil" (Eccles 8:11).

So is said: "Why dost the wicked renounce God, and say in his heart, 'Thou wilt not

call to account?'" (Verse 13). Which states, as if: Due to such a renouncement, evilpersons provoke the Lord God by their sinning. They do not believe that any kind ofpunishment will be endured by them. For: "Thick clouds enwrap him, so that he doesnot see, and he walks on the vault of the heaven" (Job 22:14), That is, as if Godconsiders and judges sinners as through a haze or mist, Thus: "For they say, 'TheLord does not see us, the Lord has forsaken the land" (Ezek 8:12)

Verse 14

"You see; yea, you note trouble and vexation, that you may take it into your hands; thehapless commits himself to you; you have been the helper of the fatherless" (Verse14). Here the psalmist strengthens his reasons for divine assistance. He firststrengthens the very reasons; second, the results, He claims, as it were: You, LordGod, alone know the afflictions that evil persons impose upon just persons.

Then: "That you may take it into your hands" (Verse 14), Namely, after the manner ofyour justice, O Lord, as you hold them in the hand of your divine power. Sinners areignorant of the fact that a reason for divine providence is unknown to them, "For heknows worthless men, when he sees iniquity, will he not consider it?" (Job 11:11).Again: "With him are strength and wisdom, the deceived and the deceiver are his"(Job 12:16). Also: "O the depth of the riches and wisdom of God" (Rom 11:33).

Then: "That you may take it into your hands, the hapless commits himself to you, youhave been the helper of the fatherless" (Verse 14), Namely, commits himself in yourSon, Christ, For: "Jesus, knowing that the Father had given all things into his hands,and that he had come from God and was going to God" (Jo 13:3).

According to Augustine, this Verse 14 is in relation to evil persons. So he declares:"And he says in his heart, 'He will not investigate'", Namely, God will not investigate.Then Augustine declares: "For he says in his heart, 'Thou dost note trouble andvexation, so that you may take it into your hands'".

A superior sometimes notes a fault of his subject; fearing the subject's vexation, hedoes not punish. Other times, a superior may fear punishment for himself forpunishing a subject. Thus, an evil subject could say: Do not punish me, O Lord, sincetrouble or vexation does not become you.

However, the first exposition above seems best for Verse 14.

So is said: "The hapless commits himself to you, you hast been the helper of thefatherless" (Verse 14). Here, the psalmist reinforces his first reason in Verse 12:"Forget not the afflicted", Namely, you, O Lord, ought not to forget that: "The haplesscommits himself to you; you hast been the helper of the fatherless" (Verse 14),Because: "Break forth into singing, you waste places of Jerusalem, for the Lord hascomforted his people, he has redeemed Jerusalem" (Is 52:9).

All such persons who hold fast to God in their own personal world, ever look forpersonal strength to God alone, Because: "O our God, will you not execute judgmentupon them? For we are powerless against this great multitude that is coming againstus" (2 Chron 20: 12).

This verse from Chronicles is here declared significantly. Because good personseven in this world, defend themselves by their own private wealth, or personal power,as much as they are able, For: "Men who trust in their wealth and boast of theabundance of riches. Truly no man can ransom himself, or give to God the price of hislife" (Ps 49 [48]:6-7).

Other times good persons try to defend themselves through relatives, or benefactors,And then they find no such defenders, so that they abandon themselves to God's aidalone. For: "He delivers the afflicted by their affliction, and opens their ear byadversity" (Job 36:15). Also: "Did I not weep for him whose day was hard, was not mysoul grieved for the poor?" (Job 30:25). And: "We have become orphans, fatherless,our mothers are like widows" (Lam 5:3). Then: "I am reckoned among those who godown to the Pit, I am a man who has no strength" (Ps 88:4).

If such conditions prevail concerning the hapless by necessity, so much is it thusamong the poor in spirit, And such persons refer to: "The hapless commits himself toyou; you hast been the helper of the fatherless" (Verse 14).

Concerning the materially hapless is said: "you have been the helper of thefatherless" (Verse 14). Namely, for those persons who have no defenders, Because:"Father of the fatherless and protector of widows is God in his holy habitation" (Ps: 68[67]:5). Also: "For my father and my mother have forsaken me, but the Lord will takeme up" (Ps 27 [26]:10).

Verses 15-16

"Break you the arm of the wicked and evildoer; seek out his wickedness till you findnone" (Verse 15), Here the psalmist proclaims an answer to his prayer. First, theanswer relates to sinners and second, to the hapless, or poor, There: "O Lord, you wilthear the desire of the meek, you wilt strengthen their heart, you wilt incline your ear"(Verse 17).

Regarding the psalmist's answer to his prayer as relating to sinners, two ideas areexposed. First, he proclaims the evils from evil-doers' aim, that are afflicted upon goodpersons. Second is proclaimed the termination of such evils.

Concerning a termination of evil persons' power, there is said: "Break you the arm ofthe wicked and evildoer" (Verse 15), Namely, those ones sinning against God, For:"The Lord has broken the staff of the wicked, the scepter of rulers" (Is 14:5).

Then: "And evildoers" (Verse 15), That is, those evil ones who sin against theirneighbors, "For the arms of the wicked shall be broken, but the Lord upholds therighteous" (Ps 37:[36]:17). Also: "From the wicked their light is withheld and theiruplifted arm is broken" (Job 38:15).

When it so happens that some ruler does evils, he still remains within such evils evenafter such deeds are done, Yet, such a situation does not prevail here in Verse 15,For the evil deeds actually vanish and the same deeds are never done again, But,punishment for such deeds can remain.

Then: "Seek out his wickedness till you find none" (Verse 15), That is, find none

within the evil one's own world, Because: "Today he will be exalted, but tomorrow hewill not be found, because he has turned to dust, and his plans will perish" (I Mac2:63).

God sometimes permits a person to sin, due to some good that may later occur, Forexample, the wrath of rulers brings forth the virtue of patience in martyrs. So, here inVerse 15, any allowance for a sin is not found, for such evil has no future usefulness.Yet, how could such an allowance for sin exist, since God's kingdom cannot beovercome? Because, evil persons will be broken away from God's kingdom. For: "TheLord is king for ever and ever, the nations shall perish from his land" (Verse 16).

Thus: "The Lord is king for ever and ever" (Verse 16). That is, because' the Lord Godembraces all time (past, present, and future) within his eternity, Or namely, asgenerations are succeeded by ages, For: "His dominion is an everlasting dominion,which shall not pass away, and his kingdom is one that shall not be destroyed" (Dan7:14). Also: "But the wicked will be cut off from the land, and the treacherous will berooted out of it" (Prov 2:22). Again: "The wicked are like chaff which the wind drivesaway" (Ps 1:4). Also: "I have seen a wicked man overbearing and towering like acedar of Lebanon, Again, I passed by, and lo, he was no more, though I sought himhe could not be found" (Ps 37 [36]:35-36).

Verses 17-18

"O Lord, you wilt hear the desire of the meek; you wilt strengthen their heart; you wiltincline your ear" (Verse 17). Here the psalmist announces an answer to prayer inrelation to the hapless, or poor, So, three ideas are exposed. First is the very answerto the prayer, There: "O Lord, you wilt hear the desire of the meek" (Verse 17),Second is the manner the Lord has heard the prayer. There: "To do justice to thefatherless and the oppressed" (Verse 18).

Regarding the very answer to the prayer, the psalmist shows that the poor areefficaciously heard, So the Lord God granted to the hapless what they needed.Because: "What the wicked dread will come upon him, but the desire of the righteousis established forever" (Prov 10:24).

Sometimes, the meek poor are heard in their personal intentions. For instance, justpersons are heard in their prayers by those things they most desire. Thus: "Thou wiltstrengthen their heart, you wilt incline your ear" (Verse 17). For: "Before they call I willanswer, while they are yet speaking, I will hear" (Is 65:24). Also: "When he calls tome, I will answer him" (Ps: 91 [90]:15).

Moreover, the meek poor are heard in their prayer, for the Lord judges the meek aspoor, since he himself (Christ) is poor. "But with righteousness he shall judge thepoor, and decide with equity for the meek of the earth" (Is 11:4). Namely, for humblepersons. A humble person is one who is not established in his own power. For: "Theyjudge not with justice the cause of the fatherless, to make it prosper; and they do notdefend the rights of the needy" (Jeremiah: 5: 28). Also: "He does not help the wickedalive, but gives the afflicted their right" (Job: 36: 6).

Then, from what effect? "So that man who is of the earth may strike no terror" (Verse

18). That is, a terror that is not good, since it is from pride. For: "O Lord, my heart is notlifted up; my eyes are not raised too high" (Ps 131 [130]:1). Also: "But I have calmedand quieted my soul, like a child quieted at its mother's breast; like a child that isquieted is my soul" (Ps 131 [130]:2). Again: "May the Lord cut off all flattering lips, thetongue that makes great boasts, those who say, 'With our tongue we will prevail, ourlips are with us, who is our master?" (Ps 12:3).