Psalm 144
Blessed be Yahweh my mountain, * who trained my hands for warfare, * my arms for battle. My rampart and my fortress, * my bulwark and refuge,
my Master, in him I trust, * who prostrated peoples at my feet.Yahweh, what is man that you care about him, * the son of man that you think about him?
Man is like the vapor; * his days like a passing shadow.Yahweh, bow your heavens and descend; * touch the mountains, make them smoke.
Flash your bolts and scatter them; * forge your arrows and disperse them.Stretch forth your hands from high; * snatch me and rescue me
from the Deep Waters, * from the hand of foreigners,
whose mouth speaks lies, * and whose right hand is perjured.God, let me sing a new song to you; * on the ten—stringed lyre let me play to you,
who gave victory to your king, * who rescued David your servant.From the sword of the Evil One snatch me, * and rescue me from the hand of foreigners,
whose mouth speaks lies, * and whose right hand is perjured.May he bless our sons like plants, * carefully trained from their youth,
our daughters like pillars, * carved for the structure of a palace.May our barns be filled, * reaching from end to end.
May our sheep bring forth thousands, * become tens of thousands in our pastures; * may our cattle be well fed.Let there be no invasion or exile * nor outcry in our squares.
Happy the people of whom this is so; * happy the people whose God is Yahweh!
A psalm of David against Goliath.
144:0 This is Psalm 144. After asking to be delivered from his enemies, both altogether and singly, in the four preceding Psalms, he asks for the liberation pre—figured in the Psalms to be fulfilled, and thanks God for the what is figuratively accomplished. We should understand that the victory of David over Goliath, where he killed him with a sling and a stone and cut off his head with his own sword (1 Sam 17), is a figure of the victory of Christ over the devil. So, giving thanks for the figurative victory already accomplished, he asks for the accomplishment of the reality prefigured in that victory, promising joyful praise if he is heard. The title is clear from what has been said. It is a Psalm composed by David against Goliath, touching on the overthrow of the historical Goliath by the historical David, and asking for the overthrow of the spiritual Goliath by the spiritual David.
The Psalm is divided into three parts: (1) He thanks God for the literal victory. (2) He asks for the spiritual victory that it pre—figures: "Yahweh, bow your heavens". (3) He promises to praise God if he is heard: "God, let me sing a new song to you". In the first there are two points: (1) thanksgiving for the benefit of liberation: in battle, (2) a question of admiration for such a great good freely given: "Yahweh, what is man?" In the first there are three points: (1) thanksgiving for deliverance, (2) a proof that thanksgiving is due because the benefits were owed, but given in mercy: "my rampart (mercy) and my fortress", (3) the expectation of further benefits after such an experience: "in him I trust". In the first there is (1) thanksgiving for his own deliverance and (2) for instruction in hand to hand warfare and in warfare from a distance: "who trained my hands".
1. Blessed be the Lord my God, who teacheth my hands to fight, and my fingers to war.
Blessed be Yahweh my mountain, * who trained my hands for warfare, * my arms for battle.144:1.1.1 The idea is: I thought about having been delivered from my enemies, altogether and singly. So blessed by Yahweh by me and every creature, since he was able, he knew and he willed to do so. —Dan 3:52 All the works of the Lord bless the Lord. —Ps 103:1 etc. Bless the Lord, my soul. Luke 1:68 Blessed be the Lord the God of Israel.
He thanks him for instructing him in close warfare: who trained my hands for warfare. —2 Sam 22:35 He trains my hands for war. —2 Sam 22:40 You girded me with strength for battle. my arms for battle from a distance, where instruction and training are necessary. —Prov 20:18 Wage war by following wise guidance. —Prov 24:6 For by wise guidance you can wage your war. Close warfare is that waged against rebellion of the flesh. Warfare at a distance is that waged against the devil. —Job 40:32 No need to recall any other conflict! The Lord teaches man warfare and battle in many ways: (1) by his own reason —Is 46:8 Recall it to mind, you transgressors. —John 4:16 Call your husband. (2) by internal inspiration —Ps 85:8 Let me announce what God himself has spoken. —Hosea 2:14 I will bring her to the wilderness and speak tenderly to her. (3) by the infusion of grace —1 John 2:27 His anointing teaches you about everything. (4) by Scripture —Ps 94:12 Happy the man you have instructed, Yahweh, whom you have taught from your law. (5) by his own word —Mt 10 is instruction on how to be strong when facing opposition, & Mt 11:29 Learn from me because I am meek. (6) by the training of undergoing trials —Jer 6 shows how God teaches Israel through every sort of disaster and sorrow.
2. My mercy, and my refuge: my support, and my deliverer: My protector,
My rampart and my fortress, my bulwark and refuge, my Master,144:1.1.2 After giving thanks for the instruction he received in both kinds of battle, he proves that thanks are really due to God for the graces he has given, which he lists in order: (1) that God chose him before all others as king (1 Sam 16), (2) the constancy that he gave him against Goliath: "my fortress", (3) his promoting him and giving him favor with Saul, so as to marry his daughter: "my bulwark", (4) delivering him from the anger of Saul who was persecuting him (1 Sam 19), (5) protecting him from the attacks of others because of the mercy he showed to his enemy: "my Master". The idea is: I rightly give thanks, because the Lord my God is himself my mercy, mercifully choosing me to be king before all my brothers. —Wis 10:5 Wisdom kept him strong in the face of his compassion for his child. Or my mercy by its effect on me. That is, you pour mercy upon me to heal me from my past sins. —Wis 16:10 Your mercy came to their help and healed them. —Luke 10:34 The Samaritan poured oil and wine on the wounded man. Or you gave me mercy to be kind and merciful to others. —Is 55:3 I will make with you an everlasting covenant, my steadfast, sure love for David.
My fortress, protecting me from the attack of Goliath (1 Sam 17) —Prov 18:10 The name of Yahweh is a strong tower; the righteous run into it and are safe. It was right for the Lord to give him refuge, since he had given it to others, as we read later —1 Sam 22:2 Everyone who was in distress, and everyone who was in debt, and everyone who was discontented gathered to him.
My bulwark, exalting me to become an in—law of the king —Is 42:1 Here is my servant whom I uphold. He upheld him by giving him the grace to act well, and later by pouring higher gifts upon him. —Sir 4:11 Wisdom raises her children and gives help to those who seek her.
My deliverer from my enemy Saul who, after promoting me, persecuted me out of envy —Ps 18:47 The God who gave me victory and made nations subject to me. He is also my deliverer from my spiritual enemy who, after I was given grace, is more ardent and vicious in fighting me. —Gen 14:16 Abraham brought back Lot from captivity. —Is 19:20 He will send them a savior, and will defend and deliver them.
My refuge, with the idea that after saving me from Saul, he will save me from every other enemy, because I spared Saul when I found him excreting over a ditch (1 Sam 24). —Ps 64:2 From the hostile pack protect my life. You are also my protector because you not only delivered me from the devil who fought me after I received your grace, but also you protected me from the subversion of the flesh and the world —Sir 2:13 He is the protector of all who seek him in truth (Vul).
and I have hoped in him: who subdueth my people under me.
in him I trust, who prostrated peoples at my feet.144:1.1.3 After thanking God for benefits received, here is the expectation of further gifts, with two points: (1) the expectation, (2) the motive for it: "who prostrated". The idea is: I thank you for those benefits, and I trust in him to receive more. Why? Because he prostrated peoples at my feet, subjecting them and confirming me in my kingship. —2 Sam 22:31 He is a shield for all who take refuge in him. —2 Sam 22:48 You brought down peoples under me. A sign that God is surely to be trusted is his subjection of our emotions to our will —Gen 4:7 Its desire is for you, but you must master it. Then is fulfilled Rom 5:5 Hope does not disappoint us. —Gen 41:40 All my people shall order themselves as you command. —Josh 10:24 Put your feet on the necks of these kings who wish to command evil motions.
3. Lord, what is man, that thou art made known to him? or the son of man, that thou makest account of him?
Yahweh, what is man that you care about him, the son of man that you think about him?144:1.2.1 After thanking God for so many benefits, while still expecting others, here he expresses his admiration for God's such great goodness. There are two points: (1) wonder, (2) the reason for it: "Man is like the vapor". In the first there is (1) wonder at the benefit that God allowed man to know him, (2) the benefit of love: "the son of man". The idea is: The Lord gave these benefits, and I still hope for more, but, O Lord, what is man, so fragile and empty in himself, that you care about him?, with the implied answer of "nothing". —Sir 18:7 What is man, of what worth is he? A possible answer is "some fragile and unclean clay vessel". —Gen 2:7 Yahweh God formed man from the dust of the ground. But God made himself known to man through creatures and their beautiful order, (1) especially through his soul. —Rom 1:20 The invisible things of God are understood and seen through the things that he made. (2) through preaching —Ps 19:4 Through all the earth their call went forth. —Mt 28:19 Go therefore and make disciples of all nations. (3) by his visible bodily presence —Baruch 3:38 After this he appeared on earth and mixed with men.(4) by interior illumination of the mind to see him and to taste him by affection —Ps 27:1 Yahweh is my light and my salvation. (5) in the future by seeing him —1 Cor 13:12 We see now in a mirror dimly, but then we will see face to face.
As for the benefit of love, the idea is: I admire the knowledge given, but also that you think about the son of man to love him, since it is written —Job 25:6 Man is a maggot; the son of Adam is a worm. You loved him so much that you gave up your only Son for him. —John 3:16 God so loved the world that he gave his only Son . —Job 7:17 What are human beings, that you make so much of them, that you set your mind on them? —Ps 8:4 What is man that you should think of him, or the son of man that you should care for him?, that you should visit him as in Luke 1:78 The dawn from on high has visited us.
4. Man is like to vanity: his days pass away like a shadow.
Man is like the vapor; his days like a passing shadow.144:1.2.2 Here is the reason for the wonder, and it it is twofold: (1) the emptiness of man, (2) the brevity of his life: "his days". The idea is: In my wonder, I ask myself why you make yourself known to man, why you love him? I have reason to be surprise, because man is like the vapor by sinning. —Ps 39:5 Sadly, everyone is but vapor, everyone just a mask. And he makes everything else empty. —Qoheleth 1:2 Vanity of vanities, says the Teacher, vanity of vanities! All is vanity. This is all man's fault —Rom 8:20 Creation was subjected to futility, not of its own will.
His days pass very fast like a passing shadow. —Job 14:1 A mortal, born of woman, few of days and full of trouble. —Wis 5:9 All those things have vanished like a shadow. —James 4:14 What is your life? For you are a mist that appears for a little while and then vanishes. —Is 38:12(&13) From day to night you bring me to an end. His proof for this point is the fact that anything that is headed for death and dissolution is vanity. —Augustine: What is life but to leave this life?
5. Lord, bow down thy heavens and descend: touch the mountains, and they shall smoke. 6. Send forth lightning, and thou shalt scatter them: shoot out thy arrows, and thou shalt trouble them.
Yahweh, bow your heavens and descend; touch the mountains, make them smoke. Flash your bolts and scatter them; forge your arrows and disperse them.144:2.1 After giving thanks for the figurative benefit received, he now asks for the actualization of the reality that this benefit prefigures. He directs his petition (1) to the Son, to come in the flesh, (2) to the Father, since the Son has nothing and can do nothing apart from the Father, so that the Father may send the Son, who will fulfill what has been prefigured: "Stretch forth your hands". Or the petition could be understood as directed entirely to the Son, first asking for his first coming, then for his second coming. In the first there are two points: (1) He asks for the Son's incarnation from the Son himself; (2) he mentions a persuasive advantage of this: "touch the mountains". Two things are involved in the incarnation of God the Son: (1) the reaching down of the Divinity, (2) the assumption of humble flesh in that reaching down: "and descend". The idea is: Lord, I express my thanks for the benefit of training me for war and battle, but, because I understand this as your prefigured victory over the devil, I ask you to bow your heavens, that is, your Divinity, which is the house in which you dwell. —1 Tim 6:6 He lives in unapproachable light. This is the "heaven of heaven" —Ps 115:24 The heaven of heaven belongs to Yahweh. Here he asks the heaven to bow down. Isaiah says "tear open" —63:19 O that you would tear open the heavens and come down. For it was a kind of tearing of the heavens when that person was incarnated and the others not.
And descend by taking on flesh. —Ps 18:9 He spread open the heavens and came down. —John 3:13 No one has ascended into heaven except the one who descended from heaven.
Touch the mountains: Here the advantage and utility of the Incarnation is hinted, namely, the discomfort and remorse of the proud. So there are three points: (1) the infusion of grace into the proud, (2) the arousal of remorse in them: "make them smoke", (3) their humiliation: "flash your bolts". The idea is: Descend and touch the mountains, that is, the proud and splendid, inwardly with your grace. —Gen 27:21 Come near, that I may feel you, my son.
And make them smoke, moved by remorse for their previous sins. —Ex 19:18 The whole of Mount Sinai was wrapt in smoke because Yahweh had descended upon it with fire. That smoke is pleasing to the Lord. —Is 42:3 A bruised reed he will not break, and a dimly burning wick he will not quench. —Is 6:4 The house was filled with smoke. A big cloud of smoke is the sign of a big fire and of a big guest. —John 14:23 We will come and make a dwelling with them. —Rev 8:4 The smoke of the incense, with the prayers of the saints, rose before God.
Thirdly, comes their humiliation, in two ways: (1) by the flashing of miracles, (2) by constant preaching: "forge your arrows". The idea is: Touch the mountains and they will smoke, and also flash your bolts, that is, show by miracles, as promised in Joel 3:3 I will work wonders in the heavens and on the earth, blood, fire and columns of smoke. —Sir 36:6 Give new signs, work new wonders. And that is what happened. —Mark 16:20 And they went out and proclaimed the good news everywhere, while the Lord worked with them and confirmed the message by the signs that accompanied it. —Job 36:29—30 Can anyone understand the spreading of the clouds, the thunderings of his pavilion? See, he scatters his lightning around him and covers the roots of the sea. So he adds: and scatter them, those who were previously ranged against you. —Jud 15:4 Samson's foxes had their tails tied together. —Job 40:17 The sinews of Behemoth's thighs are like knit together, and can only be broken by a miracle.
Not only flash miracles, but also shoot arrows, sharp citations of Sacred Scripture, and trouble them for their good and their repentance. —2 Kings 13:7 The arrow of victory over (Vul salvation of) Aram. —Hab 3:11 the light of your flying arrows, that is, citations from Sacred Scripture. Or the arrows stand for the preachers themselves, whom God sends from his quiver of providence. —Is 49:2 He made me a polished arrow; in his quiver he hid me away.
7. Put forth thy hand from on high, take me out, and deliver me from many waters: from the hand of strange children: 8. Whose mouth hath spoken vanity: and their right hand is the right hand of iniquity.
Stretch forth your hands from high; snatch me and rescue me from the Deep Waters, from the hand of foreigners, whose mouth speaks lies, and whose right hand is perjured.144:2.2 Here he asks the Father to send the Son, whom he had already asked to descend. There are two points: (1) a petition to the Father to send the Son, (2) an argument or reason for asking this: "snatch me". The idea is: Lord, I asked your Son to descend. And what could he do without your will, since his will is one and the same with yours? I know that it is nothing. Therefore I ask, Lord Father, stretch forth your hands from high. —Wis 9:10 Send her forth from the holy heavens and from the throne of your glory. This is the hand which may bend, but never be shortened. —Is 50:2 Is my hand shortened that it cannot redeem? Rather, it can do so much better and effectively when incarnate than before. This hand has five fingers: (1) the thumb, which presses for repentance —Mt 4:17 Repent, for the kingdom of heaven has come near. (2) the index finger, with which Christ points out the Father to us —John 1:18 God the only Son, who is close to the Father's heart, has made him known. (3) the middle finger, which he used by making himself our mediator by his prayers and intercessions —1 Tim 2:5 There is one mediator between God and men, the man Christ Jesus. (4) the medical finger, which he used to cure our diseases, especially spiritual ones —Mt 9:12 Those who are well have no need of the doctor. (5) the auricular, to remove impediments from the ear. He used this to open physical and spiritual ears. For physical ears —Is 35:5 Then the eyes of the blind shall be opened and the ears of the deaf unstopped. For spiritual ears —Luke 24:45 He opened their minds to understand the scriptures.
Snatch me: Here is the reason why the Father should send the Son, which is to rescue us (1) from adversities that beset us, (2) from our adversaries: "from the hand of foreigners". The idea is: Stretch your hand to snatch me from the Deep Waters, that is from tribulations and temptations. For through the Son there is true liberty —John 8:36 So if the Son makes you free, you are really free. Why? Because he gives you the spirit of freedom —2 Cor 3:17 Where the Spirit of the Lord is, there is freedom. —2 Pet 2:9 The Lord knows how to rescue the pious from trial.
Then he asks to be freed from adversaries (since each of the two verbs has a distinct object). (1) This he asks; (2) then he describes his enemies: "whose mouth". The idea is: Free me from tribulations, and also rescue me from the hand or power of foreigners, that is, the demons, who generate many people in this world to trouble and afflict the good. —John 8:44 You are from your father the devil. Deliver me from these foreigners, that I may follow the exhortation of Prov 5:9 Do not give your honor to others and your years to the merciless. —Bar 4:3 Do not give your glory to another, or your advantages to an alien people, that you might not become a foreigner like them. —Hosea 9:10 They consecrated themselves to a thing of shame, nd became detestable like the thing they loved.
Then he describes his enemies, with regard to (1) their useless talk, (2) their perverse deeds: "whose right hand". The idea is: I asked you to rescue me from the hand of foreigners, whose mouth speaks lies. —Ps 12:2 Falsehood they speak, each with his neighbor. —1 Tim 1:6 They have turned to meaningless talk. Meaningless talk is any talk that is irrelevant to knowledge and knowledge of God. —Wis 13:1 All men were by nature foolish who were in ignorance of God.
And whose right hand, that is, their deeds which in their own judgment are right, is perjured. —Ps 26:10 Their right hand is full of bribes. —Is 1:15 Your hands are full of blood.
9. To thee, O God, I will sing a new canticle: on the psaltery and an instrument of ten strings I will sing praises to thee.
God, let me sing a new song to you; on the ten—stringed lyre let me play to you,144:3.1.1.1 Here is the promise of praise if the prayer for deliverance from the enemy is answered. So there is (1) the promise, (2) a repetition of the petition to show why this promise is being made: "From the sword". In the first there is: (1) a promise of praise, (2) the reason for giving good praise: "who gave victory". In the first there is: (1) a promise of praise and song, (2) mention of the accompanying instrument: "on the ten—stringed lyre". The idea is: I gave thanks for the figure, and asked for the realization of what it pre—figured. So now, God, let me sing a new song to you, and not about anyone else, even myself. Someone who sings about himself is looking for a temporal reward. —Mt 6:5 Truly, I tell you, they have received their reward. The new song is that sung by one renewed by grace and not stale in sin. —Is 42:10 Sing to Yahweh a new song, his praise from the end of the earth. —Rev 14:3 They sang a new song before the throne. To praise God in prosperity is a song, but an old song, for from antiquity donors have been praised by their beneficiaries. —Ps 49:18 They praise you when you prosper (Vul when you donate). But to praise God in adversity is a new song. James seems to have invented it —James 1:2 My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy. Or Paul —Rom 12:12 Rejoice in hope, patient in suffering.
Then the instrument is mentioned, with the idea: Let me sing a new song to you, as I play to you on the ten—stringed lyre, which is the work of the law specified by the ten commandments. Someone praises through the Law when he keeps it perfectly through love. —Rom 13:10 Love is the fulfilment of the Law. Otherwise it is not kept. —1 Cor 13:3 If I hand over my body to be burned, but do not have love, I gain nothing.
10. Who givest salvation to kings: who hast redeemed thy servant David
who gave victory to your king, who rescued David your servant.144:3.1.1.2 Here is the reason for giving praise, which is the salvation of kings. So there is: (1) their salvation, (2) a proof from an example: "who rescued David". The idea is: It is right for me to sing to you, who gave victory to your king. —Prov 21:1 The king's heart is a stream of water in the hand of Yahweh. The kings can also be all who rule themselves by obeying the Lord. These are saved. —Job 3:13—14 I would be at rest with kings and counselors of the earth. —Heb 5:9 He became the source of eternal salvation for all who obey him.
He then gives an example, with the idea: I bless you for saving kings, as you rescued David your servant, even though he was a king. —Ps 31:5 Ransom me, Yahweh God. David can also be understood as the whole body of Christ with the head. The Gloss says that David means the whole Christ, head and body. Therefore Christ redeemed himself. Here he seems to be doing what is said in Ezechiel 45:22 On that day the prince shall provide for himself and all the people of the land a young bull for a sin offering. In objection, it is said in Heb 9:7 He offers for himself and for the sins committed unintentionally by the people. The Gloss says, Christ offered sacrifice for the people, but for himself only in his members. —Response: He redeemed himself from the penalty of sin, but his people from the guilt of sin. —Is 43:1 Do not fear, for I have redeemed you. —1 Pet 1:18—19 You were redeemed from your futile ways not by perishable things like silver or gold, but by the precious blood of Christ.
from the malicious sword: 11. Deliver me, And rescue me out of the hand of strange children;
From the sword of the Evil One snatch me, and rescue me from the hand of foreigners,144:3.1 Here is a repetition of the petition to show the reason for the promise of praise. There is (1) a petition to be freed from the foes, (2) a vivid description of them: "whose mouth speaks lies". In the first, he asks to be delivered (1) from evil people, (2) from foreigners: "and rescue me". The idea is: I made you a promise, so you, Lord, snatch me from the sword of the Evil One. This is the sword mentioned in Job 27:14 If they have many children, it is for the sword. This sword is wickedness. —Sir 21:3 All lawlessness is like a two—edged sword. This sword contrasts with the good sword of Mt 10:34 I have not come to bring peace, but a sword. —Eph 6:17 the sword of the Spirit, which is the word of God. And it contrasts with the sword of justice —Job 19:29 Be afraid of the sword, for wrath brings the punishment of the sword, so that you may know there is a judgment. —Rev 1:16 From his mouth came a sharp two—edged sword.
The second point is: As you snatch me from the sword of the Evil One, which may be close at hand, so also rescue me from the hand of foreigners, as you promise. —Jer 15:20—21 I am with you to save you and deliver you out of the hand of the wicked. —Hosea 5:7 They have been untrue to Yahweh, for they have begotten illegitimate children.
whose mouth hath spoken vanity: and their right hand is the right hand of iniquity:
whose mouth speaks lies, and whose right hand is perjured.144:3.2 Here follows a vivid description of these enemies, under three headings: (1) the emptiness of their speech, (2) the evil of their deeds: "whose right hand", (3) their false prosperity: "whose sons". It is unnecessary to comment on the first two, because that has been done above.
12. Whose sons are as new plants in their youth: Their daughters decked out, adorned round about after the similitude of a temple:
May he bless our sons like plants, carefully trained from their youth, our daughters like pillars, * carved for the structure of a palace.144:3.2.3.1.1 [The Vulgate & Albert give section 144:3.2.3 a meaning opposite that of modern translations.] We come to the third heading, their temporal prosperity, where he does three things: (1) He describes the abundance of their goods. (2) He shows that this is happiness, according to common opinion: "Happy the people of whom this is so". (3) He determines his own position: "Happy the people whose God is Yahweh". In the first, he shows their abundance (1) in children, (2) in possessions: "their barns". The idea is: Rescue me from the hands of those whose mouth speaks nonsense and who do wicked deeds, whose children are like new plants, strong and established in their youth. —Job 21:11 They send out their little ones like a flock, and their children dance around. Or we could read whose children in their youth are like new plants, which are quickly uprooted. —Wis 4:3 Their spurious offshoots shall not strike deep root nor take firm hold. This is not different from the Gloss. —Sir 40:15 The children of the ungodly put out few branches. For they are quickly uprooted, even though they have a bit of green. —Mt 15:13 Every plant that my heavenly Father has not planted will be uprooted.
Their daughters decked out: Here is their happiness with regard to female children. There is mentioned (1) their beauty, (2) what makes up their beauty: "adorned around". The idea is that their daughters, just like their sons, are well dressed, like Jezebel —2 Kings 9:30 Jezebel painted her eyes and adorned her head.
Adorned round about after the similitude of a temple: That is, their hair and head were decorated with gold and silk as the Temple is adorned. —1 Tim 2:9 They should adorn themselves not with their hair braided, or with gold, pearls, or expensive clothes. A woman who does so is useless to Christ. —Jer 4:30 What do you mean that you dress in crimson, that you deck yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you beautify yourself. In fact this is harmful, since rarely is it not a scandal and the ruination of the weak. —Is 3:16—17 Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet, the Lord will afflict with scabs the heads of the daughters of Zion. —1 Pet 3:3 Do not adorn yourselves outwardly by braiding your hair, and by wearing gold ornaments or fine clothing.
13. Their storehouses full, flowing out of this into that. Their sheep fruitful in young, abounding in their goings forth: 14. Their oxen fat.
May our barns be filled, reaching from end to end. May our sheep bring forth thousands, become tens of thousands in our pastures; may our cattle be well fed.144:3.2.3.1.2.1 After talking about the wealth of children, he talks about temporal prosperity: (1) in mobile goods, (2) in immobile goods: "There is no breach". In the first, there is (1) abundance of interior mobile goods, (2) then exterior: "their sheep" [text corrected by anchor below]. In the first, he talks about (1) the abundance of these things, (2) the vehemence of this abundance: "flowing out". The idea is: They are prosperous with their sons and daughters, and also their barns are full of grain, wine and other goods, like that of the man in Luke 12:19 Soul, you have ample goods laid up for many years. So sometimes the barns and cellars of the wicked are full, as can be the case with the just, to whom it is said in Prov 3:9—10 Honor Yahweh with your wealth and the first fruits of your produce; then your barns will be filled with plenty, and your vats will be bursting with wine. Therefore it is said in Job 12:6 The tents of robbers are at peace, and those who provoke God are secure. —Job 21:7 Why do the wicked live on, reach old age, and grow mighty in power?
Reaching because of excessive abundance from end to end —Jer 5:27 Their houses are full of treachery, that is, with things acquired or retained by deceit.
Their sheep: Here he talks about the abundance of exterior mobile goods, such as sheep and cattle. He shows their happiness (1) with regard to flocks, 2) with regard to plowing cattle: "their oxen". The idea is: Their sheep are fruitful. The Gloss says that "abounding in their goings forth" also refers to their fertility. —Gen 13:5 Lot also had flocks and herds and tents. —Job 21:10—11 Their cow calves and never miscarries; they send out their little ones like a flock.
Their oxen are fat: This is their happiness in having plowing animals. Such were those that Pharaoh saw coming out of the river. —Gen 41:2 Out of the Nile came seven sleek and fat cows.
There is no breach of wall, nor passage, nor crying out in their streets.
Let there be no invasion or exile nor outcry in our squares.144:3.2.3.1.2.2 Here is considered prosperity in housing, with its (1) firmness, (2) tranquillity and peace: "nor outcry". The idea is: They are happy with sons and daughters and mobile goods. As for immobile goods, there is no breach of wall, so that it might suddenly and completely fall down, nor passage, that might permit its gradual ruin. Their house does not suffer the fate of that of Job, which a strong wind knocked down, killing everyone inside. Nor is there crying out in the streets, so much is the calm and peace. —Job 21:9 Their houses are safe from fear.
The whole passage from "their sons" can be applied to heretics, whose sons are like new plants born in the novelty of heretical doctrine, not in the antiquity of sacred and apostolic doctrine. The Apostle tells his disciple to avoid such novelty —1 Tim 6:20 Avoid the profane chatter and contradictions of what is falsely called knowledge. —1 John 2:7 Beloved, I am writing you no new commandment, but an old commandment that you have had from the beginning. Their daughters, that is, their souls and unstable souls deceived by them, are decorated and adorned, showing fake holiness in external appearance, in the likeness of the Temple, but unlike the real Temple, which is what the saints really are. —1 Cor 3:16 You are God's Temple, and God's Spirit dwells in you. These adorn themselves with true virtues, but the children of the heretics have only imitation virtues. —Mt 23:27 Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth. Their barns, that is, their hearts, are full of malice and pour it out. —Sir 11:32 The hearts of the smelly utter bad words (Vul/Albert), while the hearts of the good utter good words. —Ps 45:2 My heart has composed a sweet song, just as the hearts of the evil compose bitter songs. —Mt 12:34 Out of the abundance of the heart the mouth speaks. And "here and there" they flee, because, when speaking evil they are refuted on one point, they jump to another, like little wolves looking for different things to amuse them. —Cant 2:15 Catch us the foxes, the little foxes, that ruin the vineyards. Their sheep are outwardly simple among those who, with their false simplicity, generate and attract many; so they are called fertile sheep. Because of this simplicity, it is said in Mt 7:15 Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. They are said to be very good in going out, not in coming in, because those whom they generate do not enter life, but instead, with their teachers, are excluded from it. —Luke 11:52 Woe to you lawyers! For you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering. Their oxen, that is, their teachers and preachers (Job 1:14 The oxen were plowing and the donkeys were feeding beside them) are fat, literally fat with idleness, or rather inflated with the fatness of pride. —Job 15:27 They have covered their faces with fat. Their wall is not in ruins, that is, their loyalty to one another without the cement of charity. Or there is no ruin of their philosophical knowledge, which you alone can destroy. —Is 5:5 I shall break down its wall, and it shall be trampled down, yet the wall of Jerusalem they would destroy. —Neh 2:13 I went to the Dung Gate and inspected the walls of Jerusalem that had been broken down. Nor is there any cry among them, calling to fight, but only an evil peace. —Is 38:17 In peace my bitterness was most bitter (Vul).
15. They have called the people happy, that hath these things:
Happy the people of whom this is so;
144:3.2.3.2 After describing their prosperity, he shows that common opinion considers this happiness. The idea is: They have these goods and abound with these temporal amenities. So carnal men, knowing only worldly things, said "Happy the people of whom this is so", deceiving these people. —Is 3:12 My people, those who call you happy deceive you, because you do not have happiness, but unhappiness. —Augustine: There is nothing more unhappy than the happiness of sinners. —Prov 1:32 The complacency of fools destroys them.
but happy is that people whose God is the Lord.
happy the people whose God is Yahweh!144:3.2.3.3 Here he expresses his own thought on this happiness, with the idea: If common people think this is happiness, I disagree. Rather, happy the people whose God is Yahweh, who created them, recreated them and made them members of his family. This was the judgment of the Queen of Sheba —1 Kings 10:8 Happy are your servants, who continually attend you. So note that riches cannot make someone happy, (1) because they quickly pass —Job 5:3 I saw fools taking root, but suddenly I cursed their dwelling. (2) because they are sterile, even if they last long —Wis 5:8 What has our arrogance profited us? And what good has our boasted wealth brought us? (3) because they block entry into the happiness of the heavenly kingdom —Mt 19:24 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God. (4) because there are unacceptable witnesses against the owner —James 5:3 Your gold and silver have rusted, and their rust will be evidence against you. (5) because they enclose and bury the owner in hell —Luke 16:22—23 The rich man died and was buried in Hades.
But happiness comes from: (1) the listening of faith —Prov 8:34 Happy is the one who listens to me. (2) the strength of hope —Prov 16:20 Happy are those who trust in Yahweh. (3) the obedience of charity —Prov 29:18 Happy is he who keeps the Law, that is, out of love; otherwise he is not happy. Such people belong to the Lord. They are already happy in hope, and later he will make them happy in fact. That is his gift, who is blessed forever and ever.