1. Afterwards, when he says, with the Lord will the steps of a man be directed, he shows the fruitfulness of the good in regard to their works.

Now, two things are shown that pertain to their works:

First, he shows their prosperity.
Second, he shows their restoration, at when he falls.

But since prosperity comes from the election of God, it is first shown that it comes from God, who loves. Second, it is shown that it belongs to the man who is loved, at and he will delight in his way.

Therefore, he says, with the Lord will the steps of a man be directed, that is, a man’s path is made straight by God, so that the man proceeds directly to his ultimate end.

For this does not come from man himself. Compare to ST I, q. 20, a. 2; I, q. 23, a. 4. As it is written, The way of a man is not his, neither is it in a man to walk and to direct his steps ([Reference Jeremiah 10:23]). But it is from God. It is the part of a man to prepare his soul and of the Lord to govern the tongue. All the ways of a man are open to his eyes ([Reference Proverbs 16:1–2]). And again, Perfect my goings in your paths, that my footsteps may not be moved ([Reference Psalms 17:5]).

God directs a man’s steps in the way of understanding truth, so that he does not fall into error, as in, Direct me in your truth and teach me ([Reference Psalms 25:5]). Likewise, He directs him in the way of justice so that he may leave evil and do good, as in, Guide me in the right path ([Reference Psalms 27:11]).

Regarding the second point, he says, and he will delight in his way.

This can be understood in two ways. First, as was said, the man directed by God desires His way—that is, God’s way. It is as if to say, “God directs a man in such a way that He does not force him, but makes him righteous and leads him to choose the good and that which is of God.” As the Apostle says, it is God who works in us both to will and to accomplish ([Reference Philippians 2:13]).

Alternatively, it can be understood this way: and the Lord will delight in—that is, He will accept and reward—his way, meaning our good works. The Lord knows those which are on the right hand ([Reference Proverbs 4:27]).

Afterwards, when he says, when he falls he will not be crushed, he shows the occasional lack of fruitfulness of the good in their works, in terms of their restoration.

He considers two things regarding this:

First, he presents their restoration.
Second, he assigns a cause and reason for this, at for the Lord places his hand under him.

Therefore, he says, when he falls. The journey of a wayfarer is such that he sometimes falls, but the comprehensor does not fall. Nevertheless, if the wayfarer happens to fall, God restores him, and this is what he means by: he will not be crushed.

This can be understood first in the case of temporal adversity. How are the valiant fallen in battle? Tell it not in Gath ([Reference 2 Samuel 1:19–20]). And so if the just person falls, he will not be crushed, since he endures it patiently. Patience has a perfect work ([Reference James 1:4]). But when a sinner falls, he is crushed because he is impatient.

Or it is said concerning the case of venial sin, since no one is so perfect that he does not sometimes commit sin. In many things we all offend ([Reference James 3:2]). And so the meaning is that if he falls in this way, he will not be crushed so as to sin mortally. So it is said, a just man will fall seven times and will rise again ([Reference Proverbs 24:16]).

If this is applied to the case of mortal sin, into which the just sometimes fall—as David did through adultery and homicide and as Peter did by denying Christ—then sinners in this case are crushed when they despair and refuse to do penance. Despairing, they have given themselves up ([Reference Ephesians 4:19]). I mourn many of those who sinned before and have not done penance ([Reference 2 Corinthians 12:21]).

But the just person is not crushed by despair; instead, he does penance. So David says, I have sinned against the Lord, and it is said to him, the Lord has also taken away your sin ([Reference 2 Samuel 12:13]). Likewise, Peter wept bitterly ([Reference Matthew 26:75]). Rejoice not my enemy over me because I am fallen; I will arise ([Reference Micah 7:8]).

The reason he is not crushed is that the Lord places his hand under him, by strengthening him with grace. The hand of the Lord was with me, strengthening me ([Reference Ezekiel 3:14]). And your right hand will hold me ([Reference Psalms 139:10]).

2. Afterwards, when he says, I have been young, and now am old, he shows from experience that the good deeds of the just are fruitful, but not those of the wicked.

He describes this endurance in regard to two things:

First, he describes the freedom of the good from evils.
Second, their maturing in good things, at all the day long.

He makes two points regarding this freedom:

He first shows freedom from evil in regard to the just man himself.
Second, in regard to his seed, at nor his seed.

He considers two aspects of the just man:

First, he describes the length of his experience.
Second, the experience itself, at I have not seen.

Therefore, he says, I have been young, as if someone were to ask him, “Where did you learn everything you are saying about the good fortune of the just?” He would respond that it is from experience: I have been young.

This can be explained in two ways. The first is about physical age, as a man first flourishes in the time of youth and afterwards becomes old. In the morning he will flourish and pass away ([Reference Psalms 90:6]).

But against this is what Augustine says: You, David, were always in your own land, and if in it you did not see the just forsaken, it would not be surprising if in another place he was forsaken.Augustine, Expositions on the Psalms 36.3.1 (Corpus Christianorum Series Latina, 38:369). And so Augustine understands this to have been spoken in the person of the Church.Augustine, Expositions on the Psalms 36.3.4 (Corpus Christianorum Series Latina, 38:370). The Church had its age of boyhood in Abel, youth in the patriarchs, adulthood in the apostles, and will be elderly at the end of the world. It has lasted from the beginning of the world and will continue even to the end. This distinction is found in Galatians 4:21.

Or it can be understood spiritually. As long as a person delights in childish and vain things, he is a child in his mind, but when he delights in mature things, he is an adult. This distinction is found in 1 Corinthians: when I was a child, I spoke as a child . . . but when I became a man, I put away the things of a child ([Reference 1 Corinthians 13:11]). And so he says, whether in the state of boyhood or in the state of old age, I have judged it to be true that the just man is free from evils, both in regard to himself and in regard to his seed. Therefore, he shows it, saying, I have not seen the just forsaken, in regard to himself.

But if this is referred to temporal goods, it does not seem to be true, since it is said of the just: being in want, distressed ([Reference Hebrews 11:37]).

I respond that it must be said that although temporal goods are taken from them, they are nevertheless not forsaken by God, since all this contributes to their good or is for their good, or serves to remove a cause of evil, as Augustine says. Seek you first the kingdom of God and all these things—namely, spiritual things—will be added to you ([Reference Matthew 6:33]). This is true, if it seems good to God for our salvation.

In regard to his seed he says, nor his seed seeking bread. I am a jealous God . . . showing mercy to thousands to those who love me and keep my precepts ([Reference Exodus 20:5–6]). His mercy is from generation to generation to those who fear him ([Reference Luke 1:50]). And so, just as these are not forsaken, neither is their seed.

This can be applied to temporal bread, in regard to the Old Testament. But according to a spiritual understanding, this bread is understood as participation in Christ—that is, in truth, wisdom, and justice. I am the living bread ([Reference John 6:41]). This is the bread which he gives as dainties to the kings ([Reference Genesis 49:20]). And he says, seeking bread, since this bread is given to those who seek it.

But on the contrary, Abraham and Isaac were just, but Ishmael and Esau, who were the sons of just men, did not have spiritual bread.

I respond that the Apostle resolves this by explaining that the children of the promise are counted as the children of the just. Therefore, a person's seed is the one who imitates him. So just as physical sons who imitate their fathers in goodness are spiritual seed, so too are disciples who imitate their master’s teaching in their actions.

He shows mercy and lends all the day long. Here he shows another sign from experience, or another experienced truth. He says that he has experienced that the just man, all the day long—that is, throughout his whole life—shows mercy to the miseries of others, and lends spiritual and temporal goods. Acceptable is the man who shows mercy and lends ([Reference Psalms 112:5]), either in action or in readiness of heart. And so, his seed will be a blessing. I will multiply your seed as the stars of heaven ([Reference Genesis 22:17]).

3. Turn away from evil and do good. Above, the psalmist shows that the good deeds of the just are better in their fruitfulness; now here he breaks into an exhortation to them.

He makes two points in regard to this:

First, he exhorts them.
Second, he describes the fruit, at the Lord loves.

Justice has two parts: to avoid evil and to do good. And so he says, turn away from evil and do good. These two parts of justice correspond to the precepts of the law, for justice is regulated by the law. In the law there are affirmative precepts, which are fulfilled by doing good, and there are negative precepts, which are fulfilled by avoiding evil.Compare to ST I-II, q. 180, a. 7, ad 1.

Likewise, the inclination of the natural appetite—which has two objects, namely, good and evil—is perfected by these two, since the appetite naturally tends toward the good and flees from evil. He says, turn away from evil.

Now there is a twofold evil:

One is the evil that wicked people do, and this is truly called evil.
Another is the evil that is not done by wicked people, namely, the evil of punishment.Compare to ST I, q. 48, a. 6.

The first is sin, and what he says can be understood in relation to this: turn away from evil, that is, from sin. Do not be jealous of a man in his sin (). He does not say, “do not do evil,” since that would imply only a negation. Instead, he says, turn away from evil, which means to not even have the desire to do it. Cease to do perversely; learn to do well ([Reference Isaiah 1:16–17]).

These two are frequently mentioned in Sacred Scripture. But sometimes the good is put first, as here: you have loved justice and hated iniquity ([Reference Psalms 45:7]). Sometimes avoidance of evil is put first: that he may know to refuse the evil and to choose the good ([Reference Isaiah 7:15]).

The reason for this is that there are two kinds of order:

One is the order of intention, and according to this order, one should always seek the good before rejecting evil, since one avoids evil for the purpose of doing good.
Another is the order of execution, and according to this order, one is first commanded to avoid evil, since all are born as children of wrath, and we cannot become just unless we first expel evil.

And dwell forever and ever. Here he describes the fruit of justice, as if to say that if you avoid evil and do good, you will dwell.

But he does not explicitly say where, but for how long: forever and ever. The sense is inhabit, as though to say, “possess internally.” Sensible things are called exterior goods, since they are held through the exterior senses. Interior goods are spiritual and intelligible things. Therefore, when he says, dwell, he means you will have the possession of spiritual goods within. The king has brought me into the storerooms ([Reference Song of Solomon 1:4]). And he says, forever and ever, that is, in perpetuity. You will bring them in and plant them ([Reference Exodus 15:17]).

For the Lord loves judgment. Here he gives the reason why the just will dwell forever and ever, as if to say, “Therefore he will dwell, since this state comes from the divine judgment.”

He gives evidence for this, namely, that the just person will dwell always and freely because the Lord loves judgment. I am the Lord who loves judgment ([Reference Isaiah 61:8]).

And he brings in here two reasons for his exhortation: turn away from evil, so that you should do this—namely, imitate God—because the Lord loves judgment, and this is to turn away from evil and do good.

Or it can be connected to this: dwell forever and ever, since this is just and God loves judgment. For it is just that if a person desires not to abandon God, he is not abandoned by Him, who is eternal. And so the just who desire to be with Him are not abandoned by Him. And so he says, he will not forsake his saints.

From this it follows that they will be preserved forever, since His power is eternal. You, O Lord, will preserve us and keep us ([Reference Psalms 12:7]). Neither will the cords be broken ([Reference Isaiah 33:20]).

4. The unjust will be punished. Here he sets forth the nature of judgment.

Therefore, he makes two points:

He first describes what will be given to the wicked in judgment.
He describes what will be given to the just, at the just will inherit.

He will send punishment to the wicked, since the unjust will be punished. In their end, namely, of sinners, is hell and darkness and pains (). They will suffer eternal punishment in destruction ([Reference 2 Thessalonians 1:9]).

Likewise, he will send destruction, since the seed of the wicked will perish. He says this according to the view of men.

When the wicked die, they believe they will live on through their children. But he says that their seed will perish, meaning either the physical children who imitate their wickedness or the followers of their false doctrine, like the spiritual descendants of Arius.

Now, he will repay the just in two ways. Instead of punishment, he will give them a reward. So he says, the just will inherit the land, as though they possess it as an inheritance. They will acquire it as an inheritance ([Reference Psalms 69:35]). He has regenerated us unto a lively hope ([Reference 1 Peter 1:3]).

Instead of destruction, they will have an inheritance, since they will dwell therein forever more, that is, they will always be in the land of the living.

5. The mouth of the just will meditate wisdom. Here he shows that the good deeds of the just are better in their usefulness for virtue, since the unjust have a mouth prone to evil.

Therefore, he makes two points:

He first treats the spiritual goods of the just.
He treats the perversity of the wicked, at the wicked watches.

He considers two aspects of these goods:

He describes the preeminence of the spiritual goods of the just.
He describes the fruits of their goods, at his steps will not be undermined.

Spiritual goods consist in two things:

Those which are in the mouth.
Those which are in the heart.

In the mouth of the just there is nothing except what is good and true. Putting away lying, speak the truth ([Reference Ephesians 4:25]).

But there is a twofold truth, and the just has the advantage in both of them:

The first is in regard to divine things.
The second is in regard to human things.

In regard to the divine, he says, the mouth of the just will meditate wisdom. But this does not seem to be well said, since to meditate is an act of the heart, not of the mouth.

I respond that it must be said that he will meditate, meaning he will speak or sing those things he has meditated on. Meditating in this way increases wisdom. Indeed, they meditate on Christ, who is the wisdom of God, by believing in the Father. This is your wisdom and understanding in the sight of nations ([Reference Deuteronomy 4:6]).

Some do this by spending leisure time with those who understand. If you love to hear, you will be wise ().

Some do it by singing these things. Singing in your hearts to the Lord ([Reference Ephesians 5:19]; [Reference Colossians 3:16]). She has opened her mouth to wisdom and the law of clemency is on her tongue ([Reference Proverbs 31:26]).

But the mouth of the just will meditate wisdom by teaching. We speak wisdom among the perfect ([Reference 1 Corinthians 2:6]). But Origen says, the foolish have this terrible vice: they call those who devote themselves to studying doctrine "superfluous," merely mouthing words about these things. They condemn study while approving of their own lazy speech and ignorance.Origen, Homiliae de Psalmos 5.1 ([Reference Psalms 36:30]; Patrologia Graeca [Migne], 12:1360).

In regard to the second, he says, and his tongue.

This can be explained in three ways. First, his tongue will speak judgment, that is, he will speak with judgment and discretion. He will order his words with judgment ([Reference Psalms 112:5]). The words of the wise will be weighed in a balance ().

It can be understood in another way in reference to judges, since the judge—either the mouth of the just or the tongue of the judge—speaks just judgment in sentencing.

Or the tongue of the just speaks about the judgments of God and converts sinners to do penance through consideration of the divine judgment. Flee then from the face of the sword, for the sword is the avenger of iniquities ([Reference Job 19:29]).

But why does he speak in the future tense: it will meditate or will speak? I respond that he speaks in the future tense to signify continuous meditation, as if to say, “He continues to speak and meditate.”

Or he says this about the future, since we are able to say only a little about wisdom now, but in the future we will be able to meditate greatly on wisdom and say much about the judgments of God.

But it happens that someone does not have in his heart what he speaks with his mouth. This people honors me with their lips, but their heart is far from me ([Reference Matthew 15:8]). It is not so with the just man. He has in his heart what he speaks, since he has it fixed in his memory through meditation and has the law of God in his will through love. For this reason he says, the law of his God is in his heart, that is, he speaks and meditates on His law and judgment.

And so his steps will not be undermined. He describes the fruit of good works here, since the just person neither lacks anything nor will be defrauded, because he who has the Sacred Scriptures and the law of God in his heart is not deceived by the devil. Your words I have hidden in my heart ([Reference Psalms 119:11]). For the law is a lamp, and so those who know it do not stumble.

6. The wicked watches the just man. Here he treats the thinking of the wicked.

First, he describes the thoughts of the wicked against the good; second, the defense of the good.

Therefore, he says, the wicked watches the just, namely, treacherously, looking for a way to harm him. They have numbered all my bones ([Reference Psalms 22:17]). Lie not in wait, nor seek after wickedness in the house of the just ([Reference Proverbs 24:15]).

And seeks to put him to death. Here he shows his cruelty or intention. Their feet run to evil and make haste to shed blood ([Reference Proverbs 1:16]). Let us condemn him to a most shameful death (). But the just are defended.

First, because they escape their persecution, so he says, but the Lord will not leave him in their hands nor condemn him when he will be judged. For although the wicked have power over the just for a time, they will not always. The Lord will not leave the rod of sinners upon the lot of the just ([Reference Psalms 125:3]).

Second, it is because they will be delivered by the divine judgment. So he says that they are not only delivered in this life, but also will not be damned. When he—that is, the just—will be judged, it will be in a way beneficial to the just. Or, he—that is, the sinner—will be condemned. They will rise up in judgment ([Reference Psalms 1:5]; [Reference Matthew 12:41]), that is, for their condemnation.

7. Expect the Lord and keep his way. In what came before, the psalmist said much to commend the just and to describe the downfall of the wicked, and there he organized everything to persuade us to follow justice and avoid evil.

Now here he makes an exhortation to justice. Justice is kept in two areas: in those things that pertain to God and in those that pertain to a neighbor.

Therefore, he makes three points about this:

First, he gives an exhortation.
Second, he shows the reward, at and he will exalt you.
Third, he gives evidence for what he has proposed, at I have seen the wicked.

Therefore, he does this by exhorting them to turn to God. This is done first through expectation, and second, through obedience.

Therefore, he says, expect the Lord, where he says two things. The first is that if you suffer any harassment, do not immediately despair or become agitated with God, but wait for Him to help you. With expectation I have waited for the Lord, and he was attentive to me ([Reference Psalms 40:1]). And so he exhorts to wisdom.

Second, he exhorts them to patience, as if to say, “If you are still not rewarded for your good deeds, do not be disheartened, but wait expectantly for a reward.” If it make any delay, wait for it ([Reference Habakkuk 2:3]). The husbandman waits for the precious fruits of the earth, patiently bearing ([Reference James 5:7]).

And keep his ways. Expectation is needed in the midst of evils; keeping His ways is needed in regard to good things. Therefore, keep his ways of charity and of His precepts, and follow them with diligence. With all watchfulness keep your heart ([Reference Proverbs 4:23]). My foot has followed his steps; I have kept his way ([Reference Job 23:11]). I will search your law ([Reference Psalms 119:34]).

And he will exalt you. Here the reward or fruit is placed—that is, the fruit of good actions, so that they may be exalted on their account. She will exalt him among his neighbors (). In all things you did magnify your people ().

And to what? To inherit the land. What he says is wonderful: since the earth is very low, how can he be exalted to possess it?

It should be said that the earth he speaks of is the land of the living, and this is exalted by the stability of eternal and spiritual goods. A person will not come to this as long as he lowers his mind to inferior things, but rather when it is exalted. I will lift you up above the high places of the earth ([Reference Isaiah 58:14]).

Or it can be understood to be about this earth. Therefore, those who master the earth hold it as an inheritance. These are those who have a heart elevated above the earth, since they do not have a heart pressed down to the earth, as do those who are slaves to the earth and to possessing land. And so, for them to hold it, it is necessary for them to be exalted. You will be glorified by her when you will embrace her ([Reference Proverbs 4:8]).

When the sinners will perish, you will see. These will be made joyful by the destruction of the wicked. The just will rejoice when he will see the revenge ([Reference Psalms 58:10]). The just will see and will rejoice ([Reference Job 22:19]).

But they will not be joyful because of the destruction of the wicked, since God does not take joy in this. He has no pleasure in the destruction of the living (). Rather, their joy is in God's justice. They will go out and see the carcasses of the men who have transgressed against me ([Reference Isaiah 66:24]). Likewise, in these things the divine mercy is shown, by which they are freed from evils or from the punishments of the damned.

And it seems that one must be exalted for this, since if you were cast down, you would not see their destruction. This is a labor in my sight, namely, the deeds of sinners, until I go into the sanctuary ([Reference Psalms 73:16–17]).

8. I have seen the wicked highly exalted. Here he gives evidence for two things concerning the destruction of sinners.

First, he presents their prosperity; second, their destruction.

So he says, I have seen the wicked, that is, any sort of sinner, highly exalted, that is, above the status proper to his condition and above other people in terms of worldly status. Why do the wicked live, are advanced, and strengthened with riches? ([Reference Job 21:7]).

And lifted up like the cedars of Lebanon. This has a twofold literal sense. He is above the cedars of Lebanon, which, among all trees have the greatest height, as if to say, “I have seen him surpassing others.” A fool, that is, a sinner, set in high dignity ([Reference Ecclesiastes 10:6]). Whose height was like the height of cedars and who was strong as an oak ([Reference Amos 2:9]).

There are several reasons why the wicked prosper. One is that the wicked are raised up because of the sins of the people. Who makes a man who is a hypocrite reign for the sins of the people ([Reference Job 34:30]). And so the evil are like the scourge of God to the people when they rule. Woe to the Assyrian; he is the rod and the staff of my anger ([Reference Isaiah 10:5]).

Another reason is that when the wicked rule, they perish all the more. You have lifted me up and set me as it were upon the wind and you have mightily dashed me ([Reference Job 30:22]). When they are in the midst of something which they greatly desire, they are greatly cast down.

Another reason is for the instruction of the just, so that they may not value temporal things too highly, since both the good and evil have them, as Augustine says. Yet because their good things, such as a good soul, are not in their hand ([Reference Job 21:16]).

Likewise, it is so that they may be condemned justly, since they were given an abundance of goods. I have brought up children and exalted them ([Reference Isaiah 1:2]).

Or this can be referred to a heretic who is exalted in his own understanding.

Finally, it is said, and I passed by, and behold, he was not.

This first shows the downfall of the sinner; second, the destruction of his place.

Now, he says, I passed by. He does not say, “He passed by.” It is as if he were to say, “I ‘passed by’ in my thoughts.” I will pass over and will see ([Reference Deuteronomy 3:25]). As long as a man fixes his eyes on the things of the earth, it seems to him that the wicked are powerful, but when he turns his mind to spiritual things and the judgment of God, he regards them as nothing.

So, I passed by, through conversion. As long as someone is worldly in affection and body, the things of the world please him, but when he moves past them in his affections, he considers the abundance of this world as nothing. He is brought to nothing ([Reference Psalms 15:4]). And so holy men are considered proud because they do not esteem or admire people for their riches or honors if they are not also supported by virtues.

So it follows, and behold, he was not, for in the present the just man values the glory of sinners as nothing when he sees it. The glory of a sinful man is dung and worms; today he is lifted up and tomorrow he will not be found (). I beheld the earth, that is, the glory of the earth, and behold, it was void and nothing ([Reference Jeremiah 4:23]).

Or, according to Origen, he was not, since when a person is elevated to divine things, he is intellectually conformed to the divine, and future things become as if they were present.Origen, Homiliae de Psalmos 5.6 ([Reference Psalms 36:37]; Patrologia Graeca [Migne], 12:1365). God chose those things that are not, that he might bring to naught things that are ([Reference 1 Corinthians 1:28]).

So he says, I sought him and his place was not found, that is, his honors, his household, or his home, as if to say, “Not only he himself but also everything that belongs to him is destroyed.” The eyes that had seen him will see no more, neither will his place anymore behold him ([Reference Job 20:9]).

Or his place, that is, the world in which he rested, is destroyed, since the world and its lust passes away. For the fashion of this world passes away ([Reference 1 Corinthians 7:31]).

9. Keep innocence, and behold justice. Here he exhorts to that justice which is towards one’s neighbor.

He makes three points regarding this:

First, he gives the exhortation.
Second, the reward, at for there are remnants.
Third, he explains what he said, at the salvation of the just.

A man should act towards his neighbor so as first not to harm him, and second, to give him what is due.

In regard to the first, he says, keep innocence, by doing no harm. The innocent will be saved, and he will be saved by the cleanness of his hands ([Reference Job 22:30]).

And behold justice. Another version of the text reads, direction, that is, righteousness and justice. Behold, that is, judge. That which is just, judge ([Reference Job 6:29]).

For there are remnants for the peaceable man. This is the reward of the just. Origen says that when the spirit is separated from the flesh, a man's bones are called remnants. Thus, what the soul leaves behind (namely, the body) is called the remnants, and so he will be rewarded not only in his soul, but his body will also be brought to immortality ([Reference 1 Corinthians 15:53]).Origen, Homiliae de Psalmos 5.7 ([Reference Psalms 36:37]; Patrologia Graeca [Migne], 12:1365).

Or, remnants, of which there are many, refers to what belongs to a man after this life, as if to say, “His existence will not end in this life; rather, even at the end of this life, many other good things await him.”

Another text has, the end of his life is peace.

Afterwards, he describes the damnation of the wicked. The wicked have two things coming. The first is that they will perish; the second, that they will leave nothing after them.

So he says, but the unjust will be destroyed together; the remnants of the wicked will perish. And because no one understands, they will perish forever ([Reference Job 4:20]). Together the remnants of the wicked will perish. See 1 Corinthians 2: they will perish with them in Gehenna.

Or he speaks about the remnants, that is, all these things which they held—namely, the riches which perish; fame, which decays; their seed, which will perish. Is not their exaltation cut down and has not fire devoured the remnants of them? ([Reference Job 22:20]).

But the salvation of the just is from the Lord. He shows that the remnants of the just will be saved.

First, he shows that this is so in general; second, he shows the order that these follow; third, the cause of their salvation.

There are two things in regard to the remnants: salvation is for the good, and destruction is for the wicked.

In regard to the first, he says, but the salvation of the just is from the Lord alone, in whom they hope, not from another.

Origen says, with the Lord, as if to say, “In no creature, but in God alone.”Origen, Homiliae de Psalmos 5.7 ([Reference Psalms 36:39]; Patrologia Graeca [Migne], 12:1365). Israel is saved in the Lord as with eternal salvation ([Reference Isaiah 45:17]).

In regard to the second, he says, and he is their protector in the time of trouble, namely the present, for they are oppressed only in their bodies. He will make also with temptation issue, that you may be able to bear it ([Reference 1 Corinthians 10:13]).

Or it is in the day of judgment or at death. The Lord is good and gives strength in the day of trouble and knows those who hope in him ([Reference Nahum 1:7]).

The order is fourfold. First, he is helped to act rightly. So, the Lord will help them, that is, He will work together with them. My help is from the Lord ([Reference Psalms 121:2]). For you have wrought all our works for us ([Reference Isaiah 26:12]). And deliver them, namely from evils, and he will rescue them from the wicked, either in this present state or when the just will be delivered and not follow the ways of sinners. Blessed is the man who has not walked in the counsel of the ungodly ([Reference Psalms 1:1]).

Or it is on the day of judgment when He will separate the sheep from the goats.

Or He will save them from the demons at their death, for at that time the demons come, seeking to find something of theirs in the person. The prince of this world comes ([Reference John 14:30]).

And it is about final salvation, since He will save them.

The cause is because they have hoped in him, since this salvation is due to those who hope.

Commentaries

Albert Barnes

On Psalms 37:31

Charles Spurgeon

On Psalm 37:26–37

John Gill

On Psalms 37:31

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Matthew Henry

On Psalms 37:21–33

Thomas Aquinas

On Psalm 37:23–40