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

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

This is all found in 1 Samuel 21, except that the names do not agree, since in that account the king is named Achish, but here he is called Abimelech. This is not a problem, since he either had two names, or his name was Achish but he was from the tribe of Abimelech.

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

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

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

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

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

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

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

This psalm is divided into two parts:

An exhortation to praise.
A necessary instruction, beginning at the words, come children.

Regarding the first part, he makes two points:

He treats the praise of God.
He describes the reason for praise, beginning at I sought.

Regarding the first of these, he makes two points:

He gives an example of praise.
He exhorts others to imitate it, beginning at let the meek hear.

Regarding the example of praise, he makes two points:

He gives an example of praise in itself.
He describes the fruit of God's praise, beginning at in the Lord shall my soul be praised.

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

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

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

On the contrary: he will praise you when you shall do well to him ([Reference Psalms 49:18]). But it is not put this way here: if we have received good things at the hand of God, shall we not receive evil? ([Reference Job 2:10]). Bless God at all times ().

Likewise, it seems that one should not praise him only internally, within one's own heart, but should also have his praise in one's mouth. For praise must be vocal so that one may not only praise God but may also incite others to praise him.

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

Or, it is found in the readiness of the soul.

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

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

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

Therefore, he says, in the Lord shall my soul be praised. For the good of a friend is always considered one’s own good. So he says, my praise is in the praise of God. If God is great, it must be that his friend is great. The Lord is my strength and my praise ([Reference Psalms 118:14]). And he says, soul, because spiritual joy primarily pertains to it.

3. Afterward, when he says, let them hear, he leads others first to the cause of praise, and second, to praise itself, beginning at O magnify the Lord.

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

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

First, internally.
Second, externally, beginning at let us extol.

Regarding the first, he says, O magnify the Lord with me. To magnify and to praise God are the same, because the goodness of God is the same as his greatness. For he is not great in physical size, but in these matters, to be greater is to be better, according to Augustine.Augustine, On the Trinity 6.8 (Corpus Christianorum Series Latina, 50:238). And so he says, magnify. My soul does magnify the Lord ([Reference Luke 1:46]). And this corresponds to what he says, I will bless the Lord.

Regarding the external, he says, and let us extol his name. Something that is high is said to be exalted when it is proclaimed to many. Glorifying God, exalt him as much as you can ().

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

5. Afterward, when he says, I sought the Lord, he describes the reason for praise, which is the divine kindness in hearing him.

He makes two main points about this:

He describes God's kindness.
He explains why he deserves to be heard, beginning at this poor man cried.

He considers two things about God's kindness:

He describes the favors granted to him.
He invites others to seek the same favors, beginning at come.

He makes three points about the favors given to him:

He describes his petition.
He describes its being heard, at and he heard.
He describes the effect of its being heard, at he delivered me from all my troubles.

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

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

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

He also delivered them so that they would not be disturbed. According to the multitude of my sorrows in my heart, your comforts have given joy to my soul ([Reference Psalms 94:19]). Who comforts us in all our tribulation ([Reference 2 Corinthians 1:4]). And holy people always have this consolation.

Likewise, he delivered them externally so that no evil people would be able to separate the holy ones from Christ. Who shall separate us from the love of Christ? ([Reference Romans 8:35]).

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

He makes two points about this:

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

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

And so he adds afterward, and be enlightened. God is light, and he who comes to the light is enlightened. Arise, through affection, and be enlightened ([Reference Isaiah 60:1]). Those who approach his feet shall receive his doctrine ([Reference Deuteronomy 33:3]).

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

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

7. Afterward, when he says, this poor man cried, he describes why he deserves to be heard.

He considers three aspects of this:

He presents his merit.
He promises a similar favor to others, beginning at he shall encamp.
He exhorts others to experience this, with the words, O taste.

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

And in the expression poor man, he implies why he deserves to be heard: because he is poor in spirit, or poor in pride, or in worldly desire. And this kind of person is heard. The prayer of the humble and meek has always pleased you (). He has regarded the prayer of the humble ([Reference Psalms 102:17]). He cried, with great interior desire. The seraphim cried to one another and said, “Holy, holy, holy” ([Reference Isaiah 6:2–3]).

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

Jerome has, the angel of the Lord circles around those who fear him. Therefore, he says, the angel of the Lord shall encamp, encircling round about with the splendor of his light. Mountains, namely, the angels, are round about it ([Reference Psalms 125:2]). There are more with us than them. . . . behold the mountain was full of horses and chariots of fire ([Reference 2 Kings 6:16–17]).

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

Or the angel could be understood as a prelate of the Church. He is the angel of the Lord of hosts ([Reference Malachi 2:7]). For the prelates of the Church ought to be the guardians of their flocks.

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

He makes two points about this:

He exhorts them to experience the divine fellowship.
He exhorts them to keep the fear of the Lord, beginning at fear the Lord.

He makes two points about the experience:

He exhorts them to experience it.
He describes the effect of the experience, at and see that the Lord is sweet.

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

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

Two effects of this experience are described: one is intellectual certainty, and the other is security of affection.

Regarding the first, he says, and see. In the case of physical things, something is seen first and tasted afterward, but in spiritual things, it is tasted first and then seen afterward, because no one understands what he has not tasted.Cf. ST II-II, q. 45, a. 1. So he first says, taste, and afterward, see.

Regarding the effect, he says, that the Lord is sweet. O how good and sweet is your spirit, O Lord, in us (). O how great is the multitude of your sweetness, O Lord ([Reference Psalms 31:19]). And afterward, blessed is the man who hopes in him. Blessed are those who wait for you ([Reference Isaiah 30:18]).

10. Afterward, when he says, fear the Lord, all you his saints, he first urges the observance of divine fear.

Second, he gives the reason for fear, at for there is no want.

Third, he explains its reason, at the rich have wanted.

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

And he also says this because nothing destroys holiness as pride does, and fear is a bridle for pride. He who fears God neglects nothing ([Reference Ecclesiastes 7:18]). There is no want in the fear of the Lord ().

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

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

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

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

And he says that God is the nourisher and physician. Now a physician withholds food from a sick person and makes him eat and drink what will serve his health.Augustine, On the Sermon on the Mount 2.17.57–58 (Corpus Christianorum Series Latina, 35:153–54). So God, to promote our health, sometimes sends want and sometimes bestows riches; sometimes he grants long life and sometimes a short one.

11. Afterward, when he says, the rich have wanted, he shows the reason by means of its opposite. For contrary to the fear of the Lord is the disposition of those who have devoted their souls to riches.

Therefore, he first shows that those who have riches have wanted; second, he shows that those who seek the Lord are without want, at those who seek the Lord shall not be deprived.

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

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

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

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

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

12. Come, children, listen to me. Previously, there was an exhortation to praise; here, there is necessary instruction.

He makes two points regarding it:

He teaches about the fear of the Lord.
He teaches about divine providence, beginning at the eyes of the Lord.

He makes two points about the fear of the Lord:

He sets out a preface to his teaching.
He adds the teaching itself, beginning at who is the man.

He does three things in the introduction:

He makes his audience friendly.
He makes them attentive, at listen to me.
He makes them receptive, at I will teach you the fear of the Lord.

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

Regarding the second, he says, listen to me. A wise man shall hear and be wiser ([Reference Proverbs 1:5]). Hear me, you great men, and all you people and you rulers of the church ().

Third, he makes them receptive, and he does this when he instructs them about what he is about to say: I will teach you the fear of the Lord, that is, the fruit you will have if you fear the Lord, or how you can fear the Lord. And he begins from fear, and begins well, since in a field of knowledge one should begin with the most fundamental part. The fear of the Lord is the beginning of wisdom ([Reference Proverbs 1:7]), that is, of divine wisdom.

13. Afterward, he expands on his teaching when he says, who is the man that desires life?

He makes two points about this:

He teaches the fruit of this fear.
He gives the teaching, beginning at keep your tongue from evil.

Therefore, he says, who is the man that desires life? For a person desires two things, long life and prosperity, but a long life in the midst of evil is to be avoided, and so he says, who is the man that desires life? For a person acquires this through the fear of the Lord, which is the beginning of wisdom ([Reference Psalms 111:10]), and without this wisdom there is no life. So it also says, he who shall find me shall find life ([Reference Proverbs 8:35]).

Others live, but in evil and distress. The days of the pilgrimage of my life are a hundred and thirty years, few and evil ([Reference Genesis 47:9]). And so he says, who loves to see good days, that is, full days, since there is nothing in those days of eternity except the good. Better is one day in your courts above thousands ([Reference Psalms 84:10]).

He shows what the effect of fear is first in words, and second, in deeds, beginning at keep your tongue from evil.

He forbids two things in speech: manifest evil and a false good.

Regarding the first, he says, keep your tongue from evil, that is, from slander, defamation, and error. Let no evil speech proceed from your mouth ([Reference Ephesians 4:29]). If any man think himself religious, not bridling his tongue, . . . this man’s religion is vain ([Reference James 1:26]).

Regarding the second, he says, and your lips from speaking guile, as if to say, “Do not even say good things deceitfully.” May the Lord destroy the lying tongue ([Reference Psalms 12:3]).

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

Likewise, he points out two things to be done in regard to actions. A person should order his life first, in regard to himself, so he says, turn away from evil and do good; second, in regard to his neighbor, so he says, seek after peace and pursue it.

He makes two points about the first, according to the different parts of justice, which are to turn away from evil and to do good. The second is here: and do good. Therefore, he says, turn away from evil. Do no evils (). Turning away from evil is not meritorious if “turning away” is understood merely in a negative sense. For by this—that is, by avoiding evil—the punishment that would have been incurred is avoided, but life is not acquired this way. And so it should be understood that not doing evil is not meritorious unless the will is formed by charity, so that it avoids evil for God’s sake.Cf. ST I-II, q. 114, a. 2. And do good: learn to do well ([Reference Isaiah 1:17]).

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

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

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

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

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

He makes two points about this:

He describes divine providence.
He shows the effect of divine providence, beginning at the just cried.

He considers two things about the first point:

He treats divine providence in regard to the good.
He treats it in regard to the evil, beginning at but the countenance of the Lord.

Therefore, he says, the eyes of the Lord. We relate in two ways to those for whom we have concern: we direct our sight to their deeds, and regarding this he says, the eyes of the Lord; and we direct our hearing to their words, and regarding this he says, and his ears.

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

And so he says, the eyes of the Lord are upon the just, namely, with a vision of approval. The Lord knows who are his ([Reference 2 Timothy 2:19]). The eyes of the Lord are towards those who fear him ().

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

15. Afterward, when he says, but the countenance of the Lord is against those who do evil things, he shows God's providence concerning the evil.

He considers two aspects of this:

He describes how God's providence affects the evil.
He describes how it affects the righteous in a different way, beginning at to cut off.

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

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

This can be understood in two ways. It may refer to the present earth, and in that case, their memory is cut off from the earth in two ways. One way is that it simply is no more. Another is that it is evil. The name of the wicked shall rot ([Reference Proverbs 10:7]). Many evil people seek to have their memory endure, but it perishes nonetheless. But if any memory does remain, it has nevertheless perished, since it is rotten and evil. Their memory has perished with a noise ([Reference Psalms 9:6]).

Or it can be understood in regard to the land of the living. But can it be that the saints have no memory of the wicked? If they have no memory of the evils which they have suffered, how then shall the just rejoice when he shall see the revenge? ([Reference Psalms 58:10]).

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

16. Afterward, when he says, the just cried, and the Lord heard them, the effect of divine providence is described, first, in regard to the good, and second, in regard to the evil, at the death of the wicked is very evil.

He makes two points about the good:

He shows how the ears of the Lord are open to the prayers of the righteous.
He shows how the eyes of the Lord are upon them, beginning at the Lord is near.

He considers three aspects regarding the prayers of the righteous:

He presents the prayer of the saints.
He mentions that they are heard, at and the Lord heard them.
He mentions the effect of the hearing, at out of all.

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

A cry is a loud call, and the prayer of the saints is a loud call for two reasons: because of the greatness of their desire, and because of the greatness of their petition, since they ask for eternal things. Seek you first the kingdom of God ([Reference Matthew 6:33]). And the Lord heard them, since he gives me what I ask. In my trouble, I cried to the Lord ([Reference Psalms 120:1]).

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

Or, if they do undergo them, they are not crushed by them. They became valiant in battle ([Reference Hebrews 11:34]).

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

17. Afterward, when he says, the Lord is near to those who are of a contrite heart, he shows how the eyes of the Lord are upon the righteous.

He considers three aspects regarding this:

He describes the merits of the righteous.
He describes their imminent danger, at many.
He describes the help given to them, at but out of them all.

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

He touches first upon the merit of contrition for sins, and in regard to this he says, the Lord is near to those who are of a contrite heart.[Reference Psalms 145:18] says, the Lord is near to all those who call upon him. Some are truly wretched but do not know it; therefore, they are not brought to contrition and do not receive mercy. You say, “I am rich and made wealthy, and have need of nothing.” And you do not know that you are wretched and miserable and poor and blind and naked ([Reference Revelation 3:17]). For it is necessary that they recognize their own misery with a sorrowful heart, and so he says, those who are of a contrite heart. Behold contrition for sins. To whom shall I have respect, but to him who is poor and of a contrite spirit? ([Reference Isaiah 66:2]). Blessed are those who mourn ([Reference Matthew 5:4]).

Regarding the second merit, he says, and he will save the humble of spirit. He says, of spirit, not of words, since there is one who humbles himself wickedly and his interior is full of deceit (). The humble, therefore, of spirit, who truly have humility in their hearts, he will save. He shall uphold the humble of spirit ([Reference Proverbs 29:23]).

Afterward, he describes their imminent danger, since many are the afflictions of the just. My sighs are many ([Reference Lamentations 1:22]). All that will live godly in Christ shall suffer persecution ([Reference 2 Timothy 3:12]). And these afflictions are suffered from persecutors. Many are those who persecute me and afflict me ([Reference Psalms 119:157]).

Likewise, they mourn because they live among those they see sinning. Dwelling among them, who from day to day vexed the just soul with unjust works ([Reference 2 Peter 2:8]).

Likewise, they are afflicted by the temptations of the world, the flesh, and the devil. The flesh lusts against the spirit ([Reference Galatians 5:17]).

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

They are helped in two ways:

First is that they are completely delivered, and in regard to this he says, but out of them all will the Lord deliver them.
Second is that they do not succumb to the afflictions, and in regard to this he says, the Lord keeps all their bones.

Therefore, he says, but out of all their afflictions will the Lord deliver them, partially here, but perfectly in the age to come, when they shall no more hunger or thirst ([Reference Revelation 7:16]). You have delivered me according to the multitude of the mercy of your name (). Having been delivered by God out of great dangers, we give him great thanks ().

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

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

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

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

Not one of them shall be broken, because not one virtue of the person whom God keeps fails during affliction. Charity did not fail in the saints because of hatred, since they prayed for their persecutors; nor did meekness fail through anger, since they did not murmur; nor did patience fail through injustice, for they possessed their souls in patience (). And so it is said about the paschal lamb: nor shall you break a bone from it ([Reference Exodus 12:46]). When he shall fall, he shall not be bruised ([Reference Psalms 37:24]). Or, he says, not one of them, referring to the predestined. None of them is lost but the son of perdition ([Reference John 17:12]).

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

He makes two points about this:

The dangers facing the wicked are described.
He shows how he delivers his saints from them, at he will redeem.

He considers two things regarding the dangers of the wicked:

He shows the evil of the unjust which they suffer within themselves.
He shows the evils that befall those who persecute the good, at and those who hate the just.

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

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

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

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

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

First, he explains how he delivered them from past sins; second, how they will be protected from those in the future, at and none shall offend.

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

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

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

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

He says, in him, namely, in the Lord, not in their own virtue, since such people fall. In my abundance, that is, in my virtue, I said, “I shall never be moved.” O Lord, in your favor you gave strength to my beauty. You turned away your face from me and I became troubled ([Reference Psalms 30:6–7]).

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

Commentaries

Albert Barnes

On Psalms 34:3

Charles Spurgeon

On Psalm 34:3–4

John Calvin

On Psalms 34:3

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John Gill

On Psalms 34:3

Matthew Henry

On Psalms 34:1–10

Thomas Aquinas

On Psalm 34:1–22

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