Exposition of the Psalms of David

 St. Thomas's Introduction to his Exposition of the Psalms of David

 Psalm 1

 Psalm 2

 Psalm 3

 Psalm 7

 Psalm 8

 Psalm 10

 Psalm 11

 Psalm 12

 Psalm 13

 Psalm 14

 Psalm 16

 Psalm 17

 Psalm 18

 Psalm 20

 Psalm 21

 Psalm 22

 Psalm 23

 Psalm 26

 Psalm 28

 Psalm 34

 Psalm 35

 Psalm 42

 Psalm 46

 Psalm 47

 Psalm 48

 Psalm 49

 Psalm 50

 Psalm 51

 Psalm 52

 Psalm 53

 Psalm 54

Psalm 16

a. Oratio David. Exaudi Domine iustitiam meam, intende deprecationem meam. Auribus percipe orationem meam, non in labiis dolosis. De vultu tuo iudicium meum prodeat: oculi tui videant aequitatem. Probasti cor meum, et visitasti nocte: igne me examinasti, et non est inventa in me iniquitas. Ut non loquatur os meum opera hominum: propter verba labiorum tuorum ego custodivi vias duras. Perfice gressus meos in semitis tuis, ut non moveantur vestigia mea. The prayer of David. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, (which proceedeth) not from deceitful lips. Let my judgment come forth from thy countenance: let thy eyes behold the things that are equitable. Thou hast proved my heart, and visited it by night, thou hast tried me by fire: and iniquity hath not been found in me. That my mouth may not speak the words of men: for the sake of the words of thy lips, I have kept hard ways. Perfect thou my goings in thy paths: that my footsteps be not moved. b. Ego clamavi, quoniam exaudisti me Deus; inclina aurem tuam mihi, et exaudi verba mea. I have cried (to thee), for thou, O God, hast heard me: O incline thy ear unto me, and hear my words. c. Mirifica misericordias tuas, qui salvos facis sperantes in te. A resistentibus dexterae tuae custodi me, ut pupillam oculi. Sub umbra alarum tuarum protege me, a facie impiorum qui me afflixerunt. Shew forth thy wonderful mercies; thou who savest them that trust in thee. From them that resist thy right hand keep me, as the pupil of the eye. Protect me under the shadow of thy wings. From the face of the wicked who have afflicted me. d. Inimici mei animam meam circumdederunt, adipem suum concluserunt, os eorum locutum est superbiam. Proiicientes me nunc circumderunt me: oculos suos statuerunt declinare in terram. Susceperunt me sicut leo paratus ad praedam; et sicut catulus leonis habitans in abditis. My enemies have surrounded my soul: they have shut up their fat: their mouth hath spoken proudly. They have cast me forth and now they have surrounded me: they have set their eyes bowing down to the earth. They have taken me, as a young lion dwelling in secret places. e. Exurge Domine, praeveni eum, et supplanta eum; eripe animam meam ab impio, frameam tuam ab inimicis manus tuae. Domine a paucis de terra divide oes in vita eorum et de absconditis tuis adimpletus est venter eorum. Saturati sunt filiis, et dimiserunt reliquias suas parvulis suis. Arise, O Lord, disappoint him and supplant him; deliver my soul from the wicked one: thy sword from the enemies of thy hand. O Lord, divide them from the few of the earth in their life: their belly is filled from thy hidden (stores). They are full of children: and they have left to their little ones the rest (of their substance). f. Ego autem in iustitia apparebo conspectui tuo; satiabor cum apparuerit gloria tua. But as for me, I will appear before thy sight in justice: I shall be satisfied when thy glory shall appear. a. Supra describit psalmista divinam iustitiam, et ostendit quod eam servabat; hic proponit orationem in qua petit exaudiri, propter iustitiam. Previously, the Psalmist described divine justice and showed that he observed it. In this psalm, he offers a prayer in which he asks to be heard for the sake of justice. Titulus, oratio David. Et est primus psalmus qui intitulatur ab oratione, quia huiusmodi totaliter est oratio; et ideo ab oratione incipit, quia inter tribulationes singulare refugium est oratio; Psalm. 108: Pro eo ut me diligerent, detrahebant mihi, ego autem orabam. Its title is "The Prayer of David", and it is the first psalm entitled with (the word) "prayer" (for the whole of it is a prayer). This psalm arises from prayer because in the midst of tribulations, prayer is an unparalled refuge; Psalm 108: "Instead of making me a return of love, they detracted me: but I gave myself to prayer." Dividitur ergo psalmus iste in duas partes. In prima orat pro stabilitate propria; in secunda petit liberationem a malo, ibi, ego clamavi. Circa primum duo facit. Primo petit exaudiri; secundo proponit petitionem suam, ibi, de vultu tuo. This psalm, then, is divided into two parts. In the first, he prays for his own endurance. In the second, he asks for deliverance from evil, at I have cried. Concerning the former, he does two things. First, he asks to be heard, and second, sets forth his petition, at From they countenance. Considerandum est autem, quod in exauditione sit triplex gradus. Primo ille cui fit petitio, audit verba. Secundo attendit sensum. Tertio implet petitum. Now, in hearkening (to another), a three-fold approach must be considered. Frist, he to whom the petition is made hears the words, second, he considers (its) meaning, and third, he fulfills what is prayed for. Primo ergo petit ut exaudiatur, dicens, exaudi etc.; Dan. 9: Exaudi, Domine Deus, orationem servi tui. Secundo in exauditione ponit meritum petentis; et ideo dicit, iustitiam meam: quasi dicat: in me est meritum ut exaudias. Glossa: Iustitia habet vocem apud Deum, qua penetrat caelum: Iac. ult.: Multum valet deprecatio iusti assidua: Ioan. 9: Peccatores Deus non audit: sed si quis Dei cultor est, hunc Deum exaudit. Accordingly, he asks first that he be heard, saying Hear etc; Daniel 9: "Hear O Lord God the prayer of thy servant". In his hearkening, he next states the merit of the petitioner. Thus, he says My justice. It is as if he were saying, "There is merit in me so that you may hearken (to me)". The Gloss states "Justice has a voice before God, by which (voice) it penetrates the heavens"; James 5: "The continual prayer of a just man availeth much"; John 9: "God doth not hear sinners: but if a man be a server of God (and doth His will), him He heareth". Secundo petit quod intendat ad sensum orationis, intende deprecationem meam. Glossa dicit: Deprecationem, quae est pro malis amovendis. Alia littera, Intende ad canticos meos, quasi ad spiritualem intellectum: Ps. 129: Fiant aures tuae intendentes in vocem deprecationis meae. (With respect to the) second (step), he asks that he strive after the meaning of his prayer, Attend to my supplication. The Gloss says "Supplication, which is for removing evils." Another version has "Attend to my songs", to (my) spiritual understanding, as it were; Psalm 129: "Let thy ears be attentive to the voice of my supplication". Tertio quod audiat verba orantis; et ideo dicit, auribus percipe orationem, quae est, non in labiis dolosis, sed simplicibus: Isa. 53: Dolus non fuit in ore eius. (And as for the ) third (step, he asks) that He listen to the words of (his) praying. And so, he says Give ear unto my prayer which is not from deceitful lips but from sincere ones; Isaiah 53: "There was no deceit in his mouth". Sed cum omnia audiat, quare dicitur quaedam audire, et quaedam non? Sap. 1: Spiritus sanctus disciplinae effugiet fictum, et auferet se a cogitationibus quae sunt sine intellectu. But since He hears all things, why does He hear one prayer, but not another? Wisdom 1: "The Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding." Deus non dicitur audire nisi verba vera, et non quae proveniunt ex labiis dolosis: et ideo dicit, non in labiis dolosis. Ps. 11: Labia dolosa in corde etc. Et sic dolosum dupliciter accipitur: scilicet fictio respectu oris, et respectu operis, cum opus non concordat ori. Pharisaeus qui dicebat, Luc. 18: non sum sicut caeteri hominum etc. non fuit exauditus; sed alius qui non in labiis dolosis, sed recte orabat, fuit exauditus, quia descendit iustificatus in domum suam. Glossa: Labia dolosa sunt qui di Domine Domine, et non faciunt voluntatem Patris mei. (In response to this I say that) God is not said to listen except to true words, and not to those which come from deceitful lips; and so he says not with decietful lips. Psalm 11: "(with) deceitful lips (and) with a (double) heart (they have spoken)". "Deceitful" is thus taken in a two-fold way, namely, as insincerity with respect to mouth and deed when the latter does not agree with the former. The Pharisee who said "I am not as the rest of men" (Luke 18), was not heard, but the other man (the publican) who prayed not with deceitful lips, but uprightly, was heard because "he went down into his house justified" (Luke 18). The Gloss has "Deceitful lips are those which say 'Lord, Lord', and do not do the will of my Father". De vultu tuo. Iudex non profert sententiam nisi audita petitione et discussa causa. Et ideo hic petitionem ponit: et petit tria. Primo sententiam. Secundo causae examinationem, ibi, Probasti. Tertio sententiae qualitatem, Perfice. Circa primum duo facit. Primo petit iudicium. Secundo temperamentum, ibi, Oculi tui.From they countenance. A judge does not deliver (his) sentence unless he has heard the petition and has considered the affair. For this reason, he makes his petition at this point. He asks for three things. First, a sentence, second, an examination of the affair, at, You have proved, and third, a condition of sentence, at, Perfect. Concerning the first, he does two things. First, he asks for judgment, and second moderation (or "that it be moderate), at, Let thy eyes. Dicit ergo, De vultu tuo, idest de cognitione tua: Iudicium meum prodeat, idest pro me: Hier. 10: Corripe me Domine, verumtamen in iudicio, non in furore tuo, ne forte ad nihilum redigas me. Sed hic petit iudicium non severitatis: Isa. 64: Omnes iustitiae vestrae quasi pannus menstruatae, sed aequitatis, secundum quod patitur humana natura: et ideo dicit, Oculi tui videant aequitatem, idest iudicent iudicium aequitatum: Isa. 11: Arguet in aequitate pro mansuetis terrae: Iob. 22: Aequitatem proponat contra me, et ad victoriam proveniet iudicium meum; quasi dicat: non peto iudicium, quia causa mea tibi examinata est. Quod causa sua sit examinata coram eo, ostendit cum dicit, Probasti etc. Et primo ponit ordinem examinationis. Secundo quid sit inventum exponit, et non est inventa. Thus he says From the countenance, that is from thy thought, Let my judgment come forth, that is, for my benefit; Jeremiah 10: "Correct me, O Lord, but yet with judgment, and not in thy fury, lest thou bring me to nothing". But here, he asks for a judgment not of severity (Isaiah 64: "All our justices as the rag of a menstruous woman"), but of equity, in so far as human nature permits. Consequently, he says, Let thy eyes behold the things that are equitable, that is, let (them) decide an equitable judgment; Isaiah 11: "He shall reprove with equity for the meek of the earth"; Job 23: "Let him propose equity against me, and let my judgment come to victory." It is as if he were saying "I do not ask for judgment, because my cause has been examined by you." He shows that his cause has been examined in his presence when he says Thou has proved etc. First, he shows the order of examintion, and second, what was discovered, (which latter) he explains at, And iniquity has not been found in me. Dicit ergo, Probasti cor meum. Differentia est inter probare et examinare: probare quaerit rationem facti, examinare quaerit ipsum factum. Ratio autem facti magis tangit cor, sed factum magis tangit corpus. Dicit ergo, Probasti cor meum, idest probatum ostendisti, quod non est turbatum propter tribulationes quas patior. Consequently, he says, Thou hast proved my heart. There is a difference between proving and examining. Proving (in the sense of testing, inspecting, trying) enquires after the reason for what has been done, while examining enquires after the deed itself. The former pertains more to the heart, but the latter more to the body. Thus, he says, Thou hast proved my heart, that is having proved (my heart), you have seen that it has not been disturbed according to the tribulations which I have suffered. Deus cum examinat, tria facit. Probat, visitat, et examinat. Probat cum diiudicat an habeat cordis rectitudinem: quia si non habet, non curat examinare; sed quando hoc habet, indiget examinari utrum habeat firmitatem: Hier. 17: Ego Dominus scrutans corda et probans renes, qui do unicuique iuxta viam suam. Sed haec examinatio est dura et fortis, ita quod nullus sustineret nisi adiutus ab eo: Iob 6: Quae fortitudo mea ut subsistam et quis finis meus ut patienter agam? nec fortitudo mea nec caro mea aenea est. Et ideo praemittit visitationem: Psalm. 88: Visitabo in virga, vel adiuvando, vel corrigendo. When God examines, He does three things, namely, he proves, visits, and examines. He proves when he discerns whether an individual has rectitude of heart. For if he does not (have this rectitude), then he does not trouble himself to examine (him). But when (an individual) has this (rectitude), he will need to be examined (to see) whether he has constancy; Jeremiah 17: "I am the Lord who search the heart and prove the reins: who give to every one according to his way". But this examination is severe and powerful, so much so that no one would withstand it unless helped by Him; Job 6: "For what is my strength that I can hold out? or what is my end that I should keep patience? My strength is not the strength of stones, nor is my flesh of brass (Neither my strength or my flesh is of brass)". And so, he goes forward in visitation; Psalm 88: "I will visit with a rod", either helping or correcting. Visitasti nocte. Sed potest idem intelligi per noctem et ignem, quia turbat animam: Iob 30: Nocte os meum perforatur doloribus: et incendium facit hoc idem. Thou hast visited (my heart) by night. (This visitation) can be understood by "night" and "fire" because (either) disturbs the soul; Job 30: "In the night my bone is pierced with sorrows...and fire does the same". Vel nocte, idest defectu spiritualis intelligentiae. Quandoque quis habet rectum cor, et supervenit sibi tentatio et negligentia; et haec est in nocte: et in hac visitat Dominus adiuvando contra tentationes, et negligentiam excutit et confortat: Ps. 49: Cum defecerit virtus mea, ne derelinquas me. By night (can also be understood as) "in the absence of spiritual understanding". At times, one has an upright heart when temptation and negligence falls upon one and one's heart is in the night. The Lord visits in one's heart by helping (one) against temptations, driving away negligence, and comforting (one); Psalm 49: "When my power fails, do not abandon me". Vel nocte, idest quiete et silentio, et tunc visitat per consolationes: Matth. 25: Media nocte clamor factus est, ecce sponsus venit. By night (can also be understood as) "in quiet and silence", and (in this situation) he visits through consolations; Matthew 25: "And at midnight there was a cry made: Behold the bridegroom cometh". Examinasti igne, idest tribulatione; quia tunc apparet si est bonus amicus, et non recedit: Eccl. 6: Est amicus secundum tempus suum, et non permanebit in die tribulationis. Invenitur autem per istam examinationem innocentia et perfectio, quia examinat si in eo inveniatur innocentia. Hoc autem in isto invenitur. Et primo ponit eius innocentiam. Secundo perfectionem, ibi, Non est inventa in me iniquitas. Thou hast tried me by fire, that is, by tribulation, because it is then apparent if he is a good friend and does not withdraw; Ecclesiasticus 6: "There is a friend for his own occasion, and he will...abide in the day of thy trouble". Innocence and perfection are discovered by this very examination since it examines if innocence is to be found in him, and indeed it is found in him. He first sets out his innocence, and second, his perfection, at, And iniquity hath not been found in me. Sed contra. 1 Ioan. 1: Si dixerimus quia peccatum non habemus, nosipsos seducimus, et veritas in nobis non est: Et Prov. 20: Quis potest dicere, mundum est cor meum? Eccl. 7: Non est homo iustus in terra qui faciat bonum et non peccet. Glossa, nec infans unius diei. But on the contrary there is 1 John 1: "If we say that we have no sin, we deceive ourselves, and the truth is not in us", and Proverbs 20: "Who can say: My heart is clean (I am pure from sin?", and Ecclesiastes 7: "(For) there is no just man upon earth that doth good and sinneth not". The Gloss adds "Nor an infant of one day". Dicendum, quod loquitur de iniquitate peccati per quam in tribulatione recedit a Deo. Perfectio innocentiae invenitur in eo, intantum quod non loquitur Opera hominum, idest peccatum; quasi dicat: non solum in corde, sed nec in ore eius est iniquitas: Iob. 6: Non invenietis in lingua mea iniquitatem, nec in faucibus meis iniquitas personabit: Eph. 4: Omnis sermo malus de ore vestro non procedat. (I respond) by saying that he speaks concerning the iniquity of sin through which one withdraws from God in tribulation. The perfection of innocence is found in him in so far as he does not speak The works of men, that is, sin. It is as if he were saying "Iniquity is not only not in his heart, but also not in his mouth"; Job 6: "You shall not find iniquity on my tongue, neither shall folly sound in my mouth"; Ephesians 4: "Let no evil speech proceed from your mouth". Vel sic: Non est inventa in me iniquitas, ut non loquatur os meum, cum post sequitur, opera hominum etc.: quasi dicat, tu vidisti quod in me non est iniquitas: et hoc, quia non decet me loqui, tu tamen vidisti hoc. Prov. 27: Laudet te alienus, et non os tuum: extraneus, et non labia tua. Or (it could be interpreted) in this way: ...and iniquity hath not been found in me. That my mouth may not speak, when after follows The works of men, as if to say "You yourself have seen that there is no iniquity in me; and this is so because it is not proper for me to speak (of such); but you yourself have seen this"; Proverbs 27: "Let another praise thee, and not thy own mouth: a stranger, and not thy own lips". Hieronymus habet sic: probasti cor meum, visitasti nocte; conflasti me, et non invenisti cogitationes meas ascendere super os meum; quasi dicat: non intantum turbatio processit, ut veniret a corde ad os per murmura. Jerome has "You have proved and you have not found my thoughts to ascend beyond my mouth", as if to say, "Confusion does not proceed so far that it comes from the heart to the mouth by murmurings". Secundo exponit quo igne fuerit examinatus, cum dicit, Propter verba labiorum tuorum ego custodivi vias duras. Viae durae sunt adversitates; et hoc sustinui, Propter verba labiorum tuorum, idest ut servarem verba, aut annunciarem verba tua: Hier. 20: Factus est sermo domini in opprobrium et in derisum. Next, he sets forth by what fire the examination was made, when he says, For the sake of the words of thy lips, I have kept hard ways. The hard ways are adversities, and I have sustained this for the sake of the words of thy lips, so that I might serve, or announce, your words; Jeremiah 22: "The word of the Lord was done in opprobrium and in derision". Hieronymus habet, ut vias latas. Latrones quaerunt diverticula ut lateant: ita David quando persequebatur eum Saul: Ps. 17: Posuit pedes meos quasi cervorum. Spiritualiter dicitur de Christo punito inter latrones ut malefactor: Ioan. 18: Si non esset hic malefactor, non tibi tradidissemus eum. Jerome has "(...I have kept) as hidden ways". Thieves seek out-of-the-way places that they may hide, as David did when Saul was pursuing him; Psalm 17: "Who hath made my feet like the feet of harts". Spiritually, it is said of Christ punished among theives as an evildoer; John 18: "If he were not an evildoer, we would not have delivered him up to thee". Si incipias versum ibi, Propter opera hominum custodivi vias duras, dicas vias duras quae sunt opera hominum: Prov. 4: Viam sapientiae monstrabo tibi, ducam te per semitas aequitatis, quas dum ingressus fueris etc. If you begin the verse at For the sake of...the works of men...I have kept hard ways, you assert hard ways which are the works of men; Proverbs 4: "I will shew thee the way of wisdom, I will lead thee by the paths of equity, which when thou shalt have entered" etc. Consequenter determinat quid petit: Perfice gressus meos in semitis tuis, scilicet iustitiae: Iob 4: Ubi est fortitudo tua, patientia, et perfectio viarum? Et hoc ut Vestigia, idest affectus meus, Non moveantur a mandatis tuis. Next, he determines what he seeks, Perfect thou my goings in thy paths, namely of justice; Job 4: "Where is...thy fortitude, thy patience, and the perfection of thy ways?" And this, so that the Feet, which is to say, my desire, may not be moved from your commands. Vel petit Christus pro ecclesia ut gressus eius perficiantur, et Vestigia, idest sacramenta, Non moveantur. Or (one could say that) he seeks Christ on behalf of the Church so that his ways may be perfected, and that his Feet (or footsteps), which is to say, the sacraments, may not be moved. Item, cum ex actibus generentur habitus, actus vestigia relinquuntur in voluntate. Again, since habits are generated from actions, (one could say that) actual vestiges (or footsteps so to speak) are left in the will. Vel ad litteram petit David, quod non praecipitetur de praeruptis per quae transibat fugiens Saul: 1 Reg. 24: Sequebatur eum Saul per praeruptissimas petras. Or literally, he seeks David, that he may not be hurled down from the craggy rocks through which he passed, fleeing Saul; 1 Kings 24: "Saul...went out to seek after (David)...upon the most craggy rocks". Alia littera habet, sustenta gressus meos in calcibus meis, et non labentur vestigia mea. Another version has "Sustain my steps in my ways, and let not my footsteps fail". Vel quod Christus secundum quod homo perficiatur in sempiternum gloria divinitatis: Ioan. 17: Clarifica me, Pater, apud temetipsum, claritate quam habui priusquam mundus fieret. Or, (it could be said) that Christ, as man, is perfected in the eternal glory of divinity; John 17: "Glorify thou me, O Father, with thyself, with the glory which I had before the world was". b.Ego. Supra petit psalmista ut stabiliatur in bono; hic autem petit ut liberetur a malo: et circa hoc tria facit. Primo petit exaudiri in sua petitione. Secundo ponit eam, ibi, Mirifica misericordias tuas. Tertio exauditionem suae petitionis manifestat, ibi, Ego autem. Circa primum duo facit. Primo proponit spem conceptam de Deo. Secundo ex hac petit se exaudiri, ibi, Inclina aurem.I have cried. Previously, the Psalmist set forth that he be made steadfast in goodness. But here, he asks that he be liberated from evil. Concerning this he does three things. First, he asks to be heard in his petition. Second, he sets it (his petition) forth, at, Shew forth thy wonderful mercies. Third, he shows the granting of his petition, at, But as for me. Concerning the first he does two things. First, he demonstrates his hope received from God. Second, from this received hope he asks that he be heard, at, O incline thy ear. Dicit ergo, Ego clamavi. Videtur ordo praeposterus: quia convenientius videtur dici, quoniam clamavi, exaudisti me. Et ideo tripliciter exponitur. Uno modo secundum Glossam. Ego clamavi. In clamore validior intentio mentis est, et libera. Tunc ergo clamant qui cum magna devotione orant, et libertate cordis. Et unde hoc? Quoniam exaudisti, dando scilicet libertatem. And so, he says I have cried. It would seem that the order is inverted. It would be more suitable to have said, "Because I have cried, you have heard me." This is explained thus in a three-fold way. First, according to the Gloss, I have cried. In a cry, the intent of the mind is more powerful, and (is) unrestrained. Therefore, at that moment, they cry who pray with great devotion and freedom of heart. And on account of what? For thou has heard, namely by giving freedom. Gregorius: neminem exaudit Deus nisi quem ut precetur inspirat, animam scilicet per aliquam devotionem: Psalm. 118: Concupivit anima mea desiderare etc. Gregory states "God hears no one except he whom He inspires to entreat." And he inspires the soul namely through some devotion; Psalm 118: "He desired my soul to desire" etc. Alio modo, secundum Augustinum 10 de civit. Dei, quod ly quoniam non designat causam, sed signum; quasi dicat: hoc est signum quod clamavi, quia exaudisti me. The second way is according to Augustine's City of God, Book 10. (There, he says) that the (word) "since" does not designate a cause, but a sign, as if to say, "This is a sign that I have cried, for you have heard me." Tertio modo, quia cum quis exauditur semel, iterum fiducialius petit. Et ideo dicit, quoniam exaudisti ego clamavi. The third way (of explaining this is) that when someone is heard, he asks time and again more confidently. And so, he says "Since you have heard, I have cried." Hieronymus habet, plane quoniam exaudisti. Semper haec duo coniungit, clamorem, et exauditionem, quia qui sic clamat exauditur: Ionae 2: Clamavi de tribulatione mea ad Dominum, et exaudivit me: Psalm. 141: Clamavi ad te, dixi tu es etc. Jerome has, "(I have cried) since you have heard (me) completely." He always joins these two (words), cry and hearkening, because he who cries thus is heard; Jonah 2: "I cried out of my affliction to the Lord, and He heard me"; Psalm 141: "I cried to thee (O Lord): I said, Thou art (my hope)" etc. Consequenter petit exaudiri. Et qui exaudit primo audit; ideo dicit, Inclina, nisi Dominus sit in alto loco, oportet quod inclinet aurem ad audiendum illum qui est in imo. Dominus sedet in maiestate sua; et si vellet nostra agere secundum altitudinem suae iustitiae, non salvaremur, quia Isa. 64: Quasi pannus menstruatae omnes iustitiae nostrae. Et ideo oportet quod inclinet, et tunc exaudiat: Dan. 9: Inclina domine aurem tuam, et audi. Following this, he asks to be heard. And he who hearkens first hears. Thus he says O incline. Unless the Lord were in a high place, it would be appropriate that he incline his ear so as to hear he who is in the least (place). The Lord sits in his majesty, and if he wanted us to treat our affairs according to the height of his justice, we would not be saved, because (according to) Isaiah 64: "(We are all become as one unclean, and) all our justice as the rag of a menstruous woman." Thus, it is appropriate that he incline and then hear: Daniel 9: "Incline, O my God, thy ear, and hear." c. Mirifica. Hic ponitur petitio: et est duplex. Prima de sui liberatione. Secunda de inimicorum deiectione, Exurge Domine, praeveni eum. Circa primum duo facit. Primo petit liberationem. Secundo subdit necessitatem liberationis, ibi, Inimici mei. Circa primum tria facit. Primo petit misericordiam. Secundo salutem, ibi, Qui salvos facit. Tertio liberationis modum, ibi, Custodi me ut pupillam oculi.Shew forth thy wonderful mercies. Here, he makes his petition which is two-fold. First, concerning his liberation, and second, concerning the defeat of his enemies, at, Arise, O Lord, disappoint him. Concerning the first, he does two things. First, he asks for liberation, and second, adds the necessity of liberation, at, My enemies. Concerning the first, he does three things. First, he asks for mercy, second for safety, at Thou who savest them, and third, the mode of liberation, at, Keep me, as the pupil of thy eye. Dicit ergo, Mirifica. Quod quis liberetur a parvo hoste, non est mirum: sed cum quis liberatur a maximo malo, vel hoste, hoc est mirum; et hoc petit, Mirifica, idest mirabiliter libera me. Et hoc non secundum iudicium hominis, sed secundum misericordiam tuam: Eccl. 36: Innova signa et immuta mirabilia, glorifica manum et brachium dextrum, excita furorem et effunde iram, extolle adversarium, et afflige inimicum. Et huius ratio est, quia tuum est et proprium. Thus, he says, Make wonderful. It is not wonderful when one is liberated from an insignificant enemy. But when one is liberated from a great evil, or enemy, this is wonderful. And this he asks, Make wonderful, that is wonderously liberate me, not according to the judgment of man, but according to Thy mercy; Ecclesiasticus 36: "Renew thy signs, and work new wonders. Glorify thy hand, and the right hand. Raise up indignation, and pour out wrath. Take away the adversary, and crush the enemy." And the reason for this is that it is yours and appropriate (to do this). Qui salvos facis sperantes in te: Eccl. 2: Nullus speravit in Domino, et confusus est. Et salvas, A resistentibus dexterae tuae. Dextera Dei sive virtus est operativa spiritualiter in bonis: Prov. 3: Longitudo dierum in dextera eius, et in sinistra illius divitiae et gloria. Di ur resistere dexterae Dei daemones sive peccatores qui impediunt spiritualia. Vel dextera Dei dicitur Christus: Psal. 117: Dextera Dei fecit virtutem. Cui resistunt Iudaei contradicendo eius doctrinae: Io. 7: Quomodo hic litteras scit, cum non didicerit? et detrahendo illius operationi: Io. 9: Non est hic homo a Deo qui sabbatum non custodit: Luc. 11: In Beelzebub principe daemoniorum eiicit daemonia. Thou who savest them that trust in thee; Ecclesiasticus 2: "No one hath hoped in the Lord, and hath been confounded." And saved From them that resist thy right hand. The right hand of God is (his) power working spiritually in the good; Proverbs 3: "Length of days is in her right hand and her left hand riches and glory." Demons and sinners who impede spiritual matters are said to resist the right hand of God. The right hand of God is also said of Christ; Psalm 117: "The right hand of God wrought strength", whom the Jews resist by contradicting his teachings (John 7: "How doth this man know letters having never learned?"), and by disparaging his activities; John 9: "This man is not of God who keepeth not the Sabath"; Luke 11: "He casteth out devils by Baelzebub, the prince of devils." Sed est quaestio contra psalmum (ps. 75): Tu terribilis es, et quis resistet tibi? Nullus ergo suae voluntati potest contradicere: Iob 9: Deus cuius irae nullus potest resistere. But is the question "You are terrible, and who will resist you?" contrary to (this) Psalm? No one therefore can contradict His will; Job 9: "God, whose wrath no man can resist." Et dicendum, quod nullus efficaciter potest resistere ei, sed potest habere voluntatem sive propositum resistendi. (In response) it must be said that no one effectively is able to resist Him, but can have the will or intention of resisting (Him). Consequenter ponit modum liberationis, quia diligenter et tute: ideo dicit Custodi me ut pupillam oculi. Pupilla oculi cum diligentia custoditur, quia nihil quod laedere possit permittitur appropinquare; sic et facit Deus in custodia servi sui: Deut. 32: Circumduxit eum, et docuit et custodivit quasi pupillam oculi sui: Zach. 2: Qui vos tetigerit, tangit pupillam oculi mei. Next, he sets down the mode of liberation, that (He do this) diligently and safely. And so, he says, Keep me as the pupil of the eye. The pupil of the eye is kept with diligence because nothing which can wound (it) is permitted to draw near. And in this way, God takes his servant into (His) protection; Deuteronomy 32: "He led him about, and taught him: and he kept him as the pupil of his eye"; Zacharias 2: "For he that toucheth you, toucheth the pupil of my eye." Vel secundum Glossam, pupilla oculi dicitur Christus dirigens: Eccl. 3: Virtus visiva est in pupilla qua discernimus bonum a malo, et Christus discernit fideles ab infidelibus, et a bonis malos, ad hanc diligentem custodiam manifestandam utitur duplici metaphora: scilicet umbrae et alarum. Umbra enim refrigerat ab aestu, sic et tutela Dei refrigerat dans securitatem. Item alis gallina pullos contra milvum custodit; sic et Deus suis alis, quae sunt charitas et misericordia, iustos defendit a rapacitate daemonum. Matth. 23: Quoties volui congregare vos, quemadmodum gallina congregat pullos sub alas, et noluistis? His ergo alis Deus nos elevat ad superna: Ps. 88: Misericordia et veritas praecedent faciem tuam, beatus populus etc.; Hier. 31: In charitate perpetua dilexi te, ideo attraxi te miserans. Or, according to the Gloss, "The pupil of the eye is said of Christ directing"; Eccl. 3: "The power of sight is in the pupil of the eye whereby we discern good from evil", and Christ discerns the faithful from the unfaithful, and the bad from the good. To show clearly this diligent protection, a two fold metaphor is employed, namely of shadow, and of wings. Now shade refreshes (one) from heat, just as God's care refreshes (one) with safety. Again, a hen protects her chicks in her wings against a bird of prey, just as God defends the just from the rapacity of the demons in His Wings, which are charity and mercy; Matthew 23: "How often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldest not?" Therefore, in (his) wings, God raises up to the heavens; Psalm 88: "Mercy and truth shall go before thy face: blessed is the people (that knoweth jubiliation); Jeremiah 31: "I d thee with an everlasting love, therefore have I drawn thee, taking pity on thee." Vel Pupilla oculi dicitur anima; quia sicut pupilla quae est in medio oculi, circumdatur multis pellibus ad defensionem, et homo apponit manum, et fere omne quod habet, ne laedatur; sic debet homo facere pro anima: Iob 2: Pellem pro pelle etc.: quia, ut dicitur Marc. 8, Quid prodest homini si mundum universum lucretur et animae etc. The pupil of the eye (could also be) said of the soul, for as the puil, which is in the middle of the eye, is encompassed by much skin for its protection (and as a person hold out his hand and almost everything that he has so that it may not be injured), so too should a person do (this) for his soul; Job 2: "Skin for skin (and all that a man hath he will give for his life") for, as it is said at Mark 16: "What does it profit a man to gain the whole world but lose his soul?" Vel Custodi me, ut pupillam oculi, idest ut Christum, Sub umbra alarum tuarum protege me, idest sub custodia angelorum: Ps. 90: Angelis suis mandavit de te etc. Or, Keep me as the pupil of the eye, that is, as Christ, Protect me under the shadow of they wings, that is, under the protection of the angels; Psalm 90: "For he hath given his angels charge over thee" etc. Vel duae alae sunt duo brachia Christi extenta in cruce: Deut. 32: Expandit alas suas, et assumpsit eos atque portavit in humeris suis. Or, the two wings are the two arms of Christ extended on the cross; Deuteronomy 32: "He spread his wings, and hath taken them and carried them on his shoulders." Consequenter ostendit a quibus competit liberari, quia A facie impiorum qui me afflixerunt; idest a potestate et praesentia daemonum, vel falsorum fratrum: 2 Cor. 11: Periculis in falsis fratribus. Qui me afflixerunt, tentationibus et persecutionibus: Exod. 1: Oderant filios Israel Aegyptii, et affligebant illudentes eis. Sic nos debemus petere liberari a peccato: Eccl. 21: Quasi a facie colubri fuge peccatum. Next, he shows from which (things) it is suitable to be freed, namely From the face of the wicked who have afflicted me, that is from the power and presence of the demons, or of false brothers; 2 Corinthians 11: "In perils from false brethren." Who have afflicted me with temptations and persecutions; Exodus 1: "The Egyptians hated the children of Israel and afflicted them and mocked them." In this way we ought to seek to be freed from sin; Ecclesiasticus 21: "Flee from sins as from the face of a serpent." d. Inimici. Hic ponit necessitatem liberationis: et circa hoc duo facit. Primo proponit afflictionem quam patitur. Secundo afflictionis similitudinem, ibi, Susceperunt me. Circa primum duo facit. Primo praemittit afflictionem. Secundo afflictionis modum, ibi, Adipem etc. My enemies. Here he sets down the necessity of (his) freedom. Concerning this, he does two things. First, he sets forth the affliction which he suffers, and second, an image of (this) affliction, at, They have taken me. Concerning the first, he does two things. First, he presents the affliction, and second, the mode of the affliction, at, Fat etc. Dicit ergo, Inimici, daemones, sive peccata ita affligunt me, quod, Circumdederunt animam meam, idest sic undique concludunt, quod non inveniam viam liberationis. Et dicit, Animam, quia nihil quaerunt nisi animam. Hostes corporales quaerunt tollere vitam; hostes vero spirituales quaerunt animam. And so, he says Enemies, demons, or sins, afflict me in such a fashion that they Have surrounded my soul, that is, they have enclosed (me) on all sides, such that I will not find freedom's path. He says Soul because they seek nothing other than (his) soul. Bodily enemies seek to take (one's) life, while spiritual enemies seek the soul. Vel potest intelligi de Christo, cuius animam Iudaei suis malitiis circumdabant; Ps. 117: Circumdederunt me sicut apes etc. Item Ps. 21: Circumdederunt me canes multi, concilium malignantium obsedit me. Or, it can be understood of Christ, whose soul the Jews surrounded with their malice; Psalm 117: "They surrounded me like bees" etc.; Psalm 21: Many dogs have surrounded me, the council of evildoers besets me." Consequenter ponit modum; unde dicit: Adipem. Adeps in Scriptura quandoque in bono, quandoque in malo accipitur. In bono, secundum quod signat devotionem mentis: Ps. 62: Sicut adipe et pinguedine repleatur anima mea. In malo. Primo secundum quod signat nequitiam cordis. Secundo oris. Tertio operis: et ideo designat detestabilem malitiam: Iob 21: Viscera impii plena sunt adipe, et medullis ossa illius irrigantur. Et hoc est multiplex. Quandoque delectatio de peccato quod faciunt: Prov. 2: Qui laetantur cum male fecerint, et exultant in rebus pessimis. Item superbia et falsitas: Iob 11: Vir vanus in superbiam erigitur, et quasi pullum onagri se liberum natum putat. Item carnalis sensus. Dicit ergo, Adipem suum, idest carnalem sensum, vel superbiam, vel delectationem: Concluserunt, in se, ut non capiant spiritualem sensum. Next, he sets down the mode (of his affliction); thus he says Fat. Fat, in the Scriptures, is understood sometimes in a good, and sometimes in a bad way. (It is understood in the former) in as much as it signifies a devotion of the mind; Psalm 62: "Let my soul be filled as with marrow and fatness." (It is understood) in a bad way, first as it signifies wickedness of heart, second, of the mouth, and third of (one's) works: and in this fashion (fat) designates detestable wickedness; Job 21: "His bowels are full of fat, and his bones are moistened with marrow. And this is manifold. Sometimes (there is) pleasure in the sin that they committ; Proverbs 2: "Who are glad when they have done evil, and rejoice in most wicked things." Also, pride and falseness; Job 11: "A vain man is lifted up into pride, and thinketh himself born free like a wild ass's colt." Also, carnal . Therefore, he says, Their fat, that is, carnal , either pride or pleasure: They have shut up, in themselves so that they do not take hold of the spiritual meaning. Hieronymus habet, adipe suo, idest abundantia temporalium et saecularis potestatis, concluserunt me. Jerome has "In their fat, that is, they have shut me up in an abundance of temporal and secular power." Secundo, quoad os, quia, Os eorum locutum est superbiam. Et hoc quando Iudaei dicebant contra Christum; Matth. 27: Si es rex Israel etc. Secondly, with respect to their mouth, Their mouth hath spoken proudly. And this when the Jews spoke against Christ; Matthew 27: "If he be the king of Israel (let him now come down from the cross, and we will believe him" Tertio quoad opus. Et primo ostendit quomodo procedit ad opus. Secundo causam huius, ibi, Oculos suos. In operatione autem duo ponit. Primo defectum. Secundo solicitudinem nocendi: et tamen quando quis contemnit, non solicitatur nocere: et ideo dicit, Proiicientes, idest despicientes: Isa. 33: Proiecit civitates, non reputavit homines, et tamen circumdederunt me undique solicite. Et hoc fecerunt Iudaei Christo, quando proiecerunt eum extra civitatem: Luc. 2: Et circumdederunt me, convenientes ad spectaculum ut irriderent, Act. 7. Et huius ratio est, quia non respiciunt ad Deum, sed ad terrena: Ps. 3: Non est salus illi in Deo eius. Thirdly, with respect to their work. And he first shows how (the wicked) proceed to (their) work, and second, its cause, at, Their eyes. In (their) activity, he sets down two things. First, a defect, and second, the solicitude to injure. However, when one despises, one is not solicitous to do harm: and so he says Those who cast (me) forth, that is, those who despise (me); Isaiah 33: "He hath rejected the cities, he hath not regarded the men (and yet they have surrounded me on all sides carefully with solicitude"). And this the Jews did to Christ when they ejected him from the city; cf. Luke 2. And they have surrounded me, those comming to the spectacle so that they might mock (him); cf. Acts 7. The reason for this is that they care not for God, but rather for earthly things; Psalm 3: "There is no salvation for him in his God." Statuerunt oculos suos declinare in terram, scilicet peccatores statuerunt intentionem cordis sui declinare in terram, cum deliberatione et mora: Prov. 17: Oculi stultorum, idest peccatorum, in finibus terrae, et ideo non recipiunt lumen gratiae: Eccl. 2: Oculi sapientis in capite eius; stultus, idest peccator, in tenebris idest in peccatis, ambulat. Dan. 13: Declinaverunt oculos suos ut non viderent caelum. Et hoc ad litteram fuit in Iudaeis, cum dicebant, Ioan. 11: Ne forte veniant Romani, et tollant locum nostrum et gentem. They have set their eyes bowing down to the earth, namely sinners have set the intention of their heart bowing down to the earth with deliberation and delay; Proverbs 17: "The eyes of fools", that is, of sinners, "are in the ends of the earth", and as such they do not receive the light of grace; Ecclesiastes 2: "The eyes of a wise man are in his head; the fool", that is, the sinner, "walketh in darkness", that is, in his sins; Daniel 13: "They have turned away their eyes, that they might not look unto heaven." And exactly this was done among the Jews when they said at John 11: "(if we let him alone so, all will believe in him); and the Romans will come and take away our place and nation." Vel In terram, idest in carnem Christi, cuius infirmitatem tantum considerabant, et non eius divinitatem: quasi dicat: statuerunt oculos suos etc. Or, to the earth (could mean) "at the flesh of Christ", whose infirmity they regarded so much, but not his divinity, as if to say, "They have set their eyes (upon the flesh of Christ"). De industria similitudo ponitur quantum ad violentiam, quia, Sicut leo paratus ad praedam susceperunt me, vel a Deo, vel a Pilato milites: quantum ad fraudulentiam, quia, Sicut catulus leonis habitans in abditis. Leo in agro invadit: sed catulus eius in occulto morans, raptam praedam comedit vel invadit: Matth. 26. Osculo enim fuit traditus, de nocte captus, per falsos testes condemnatus, et princeps sacerdotum scidit vestimenta sua. Concerning (their) diligence, a likeness is set down with respect to its violence, As a lion prepared for the prey, they have taken me, either from God, or from Pilate's soldiers. (A likeness is also set down) with respect to fraud, And as a young lion dwelling in secret places. The lion attacks in open spaces, but her young, remaining hidden, consume or attack the prey once seized; cf. Matthew 26. For he was betrayed by a kiss, taken by night, condemned by false witnesses and the high priest tore his own clothing. e.Exurge. Hic ponit aliam petitionem, idest deiectionem inimicorum; et ponit tria. Primo petitionem. Secundo expositionem, ibi, Eripe animam meam. Tertio petitionis rationem, ibi, De absconditis. Circa primum duo facit. Primo petit occultationem auxilii. Secundo destructionem adversarii. Arise. Here he sets down another petition, namely for the defeat of his enemies. He sets down three things. First, his petition, second, an explanation, at, Deliver my soul, and third, the reason for his petition, at From (thy) hidden (stores). Concerning the first he does two things. First, he asks for the concealment of (His) help, and second, the destruction of his adversaries. Dicit ergo: dormire videris dum pateris me affligi, sed, Exurge Domine, praeveni eum, ut citius subvenias quam nocere possit: Et supplanta eum, idest destitue eum quasi astute: Iob 5: Qui apprehendit sapientes in astutia eorum: Prov. 19: Astutia hominis supplantat gressus eius. Supplanta eum, in duobus: scilicet in mei liberatione; et quantum ad hoc dicit, Eripe animam meam ab impio, quia contra iustitiam persequitur me, et ideo impius est: Ps. 42: Ab homine iniquo et doloso eripe me. Et huius ratio est, quia anima mea est Framea, idest gladius acutus ex utraque parte, qua destructus est diabolus. Et hoc proprie dicitur de anima Christi: Isa. 27: In die illa visitabit Dominus super Leviathan in gladio duro et forti. Dicit, Frameam tuam ab inimicis manus tuae, supple, Eripe: Psal. 66: Intende animae meae, et libera eam. Thus, he says, "You seem to sleep when you allow me to be afflicted, but Arise, O Lord, disappoint him" so that you might come to my assistance more quickly than he is able to harm (me): And supplant him, that is, forsake him, as it were, in a shrewd way; Job 5: "Who catcheth the wise in their craftiness"; Proverbs 19: "The folly of a man supplanteth his steps". Supplant him in a two-fold way, first, in my freedom. And with respect to this, he says, Deliver my soul from the wicked one because he persecutes me contrary to justice, and is thus wicked; Psalm 42: "Deliver me from the unjust and deceitful man." The reason for this is that my soul is a spear, that is a sword sharpened on both sides by which the devil was destroyed. And this is properly said of Christ's soul; Isaiah 27: "in that day the Lord with his hard...and strong sword shall visit Leviathan." He says Thy sword from the enemies of thy hand complete deliver; Psalm 68: "Attend to my soul and deliver it." Vel, Eripe frameam tuam ab inimicis, idest aufer gladium et potestatem, quam habent a te: Sap. 6: Data est vobis a Deo potestas. Et voluntatem quam habent a se: Zach. 13: Framea suscitare super pastorem meum. Or, Deliver thy sword from the enemies, that is, take (their) sword and power which they have from you (Wisdom 6: "Power was given to you by God"), and the will which they have from themselves (Zacharias 13: "Awake the sword against my shepherd"). Vel, Supplanta eos, in eorum frustratione, et Eripe animam meam ab inimicis manus tuae, idest Christi filii tui; nam filius dicitur manus patris: Deut. 32: Tollam in caelum manum meam, idest filium meum. Or, Supplant them, (secondly) in their deception: And deliver my soul from the enemies of thy hand, that is, of Christ your son: for a son is said to be the hand of his father; Deuteronomy 32: "I will lift up my hand to heaven", that is, my son. Domine, a paucis de terra divide eos; quia propter hoc persequuntur me, ut regnum suum stabiliant. Haec est duplex littera: in psalmo romano sic, o Domine dispartire eos in vita eorum; quasi dicat, ipsi oculos habent ad terram, et ideo mala faciunt; sed tu exclude eos de terra quam dedisti eis. Sed quomodo? Numquid ut vadant in unum locum? Non, sed dispartire eos per totum mundum. O Lord, divide them from the few of the earth that for this the former persecute me, so that the latter may establish their own kingdom. This passage is two-fold: in the Roman version, it is thus: "O Lord disperse them in their life", as if to say, "They have their very eyes to the earth, and thus they do evil; but you, exclude them from the earth which you have given to them." But how? That they may go about in one place? No, but disperse them throughout the world. Alia littera, Domine a paucis de terra dimitte eos; quasi dicat: divide eos de terra, et a paucis, idest a societate electorum, in vita eorum, idest dum vivunt. In the other version, "O Lord, release them from the few of the earth", as if to say, "Divide them from the earth and From the few, that is from the society of the elect, In their life, that is while they live. Vel quia legitur quod imminente destructione sunt admoniti per angelum, quod fideles recederent et irent in regnum Agrippae. Et ideo, divide eos a paucis, idest Christianis, qui sunt reservati. Or, it is written that they were warned by an angel of their immanent destruction and the faithful withdrew and went into the kingdom of Agrippa. And so, Divide them from the few, that is, from Christians who have been preserved. De absconditis tuis adimpletus est venter eorum, idest de peccatis non confessis: Prov. 28: Qui abscondit scelera sua, non dirigetur: Iob 31: Si abscondi quasi homo peccatum meum, et celavi in sinu meo iniquitatem meam. Their belly is filled from hidden stores, that is, from (their) sins not confessed; Proverbs 28: "He that hideth his sins will not be guided"; Job 31: "If as a man I have hid my sin, and have concealed my iniquity in my bosom." Vel hic ponitur ratio petitionis, et huiusmodi ratio est duplex: videlicet quia potest referri ad peccata, vel ad beneficia de quibus sunt ingrati. Si primo modo, sic. Primo ponit abundantiam peccatorum. Si secundo modo, ostendit quomodo beneficia Dei derivabantur ad filios. Or, the reason for (his) petition is set down here. And this reason is two-fold, namely because it can be referred to (their) sins, or to the benefices concerning which they are ungrateful. If in the first way, he thus sets down the abundance of (their) sins. If in the second way, he shows how the benefices of God were distributed to (His) sons. Dicit ergo quantum ad primum, De absconditis tuis adimpletus est venter eorum, idest de peccatis quae sibi abscondita sunt: non quod non videat, sed quia non vult ea videre: Habac. 1: Mundi sunt oculi tui, Domine, ne videat malum; et ad iniquitatem respicere non possunt. Adimpletus est venter eorum, idest conscientia, vel memoria, vel carnalis concupiscentia, vel sensualitas. He thus says with regard to the first, Their belly is filled from hidden stores, that is, from (their) sins, which were hidden from themselves, not that he does not see, but that he does not want to see them; Habacuc 1: "Thy eyes, O Lord, are too pure to behold evil, and thou canst not look on iniquity." Their belly, that is, their conscience, or memory, or carnal concupiscence, or , is filled.Saturati sunt filiis, idest peccatis, vel malis operibus. Mala opera di ur filii malorum, sicut bona opera filii bonorum. They are full of children, that is of sins, or of evil works. The latter are called the children of the evil, just as good works are (referred to as) the children of the good. Alia littera habet, Saturati sunt porcina, idest immunditia peccatorum; et est expositio eius quod dicit, De absconditis: et diviserunt reliquias suas parvulis suis; quasi dicat, derivantur ad filios, qui imitati sunt peccata eorum: Sap. 4: Ex iniquis omnes filii qui nascentur, testes sunt nequitiae adversus parentes in interrogatione sua. Another version has, They are full of swine's flesh, that is, with the impurity of sins; and it is his explanation that says (it is) From hidden stores...and they have left the rest to their little ones, as if to say, they are drawn off to (their) children who have imitated their sins; Wisdom 4: "For the children that are born of unlawful beds are witnesses of wickedness against their parents in their trial." Vel Saturati sunt filiis, idest ad utilitatem filiorum, Et diviserunt reliquias suas parvulis suis, qui eos ad peccatum, quantum in eis fuit, obligaverunt: Matth. 27: Sanguis eius super nos et filios nostros. Or, They are full of children, that is, of the advantage of (their) children, And they have left the rest to their little ones, who bound them to sin in so far as it was in them; Matthew 27: "His blood be upon us and upon our children." Vel, Saturati sunt filiis, idest pro filiis: quasi: ita saturati sunt peccatis, quod suffecit eis et filiis suis; idest reliqua peccata quae non fecerunt ipsi, dimiserunt facienda filiis suis. Or, They are full of children, that is, on behalf of (their) children, as if, thus full of sins, which meet both their need and their children's, the remaining sins, which they themselves have not committed, they have left for their children to be done. Si secundo modo, sic duo beneficia receperunt. Primo spiritualia, quia legem. Et ideo dicit, De absconditis, sapientiae tuae, adimpletus est venter eorum, idest carnalis sensus: Psal. 147: Non fecit taliter omni nationi. Secundo bona temporalia, quia, Saturati sunt filiis, et quod plus est, reliquerunt ea eis. If (we consider the second reason for his petition), they have thus received two benefices. First, a spiritual benefice, the law. And so he says, From hidden stores, of your wisdom, Their belly is full, that is, their carnal sense; Psalm 147: "He hath not done in like manner to every nation." Second, (the benefice of) temporal goods, because They are full of children, and because it is more, they leave these to them. Hieronymi littera habet ab illo loco, eripe animam meam ab impio, quasi scilicet impius sit gladius tuus: Isai. 10: Vae Assur virga furoris, a viris manus tuae, qui sunt mortui in profundo, quorum pars est in vita; quasi dicat, eripe animam meam ab impio, idest a Saule, et a viris manus tuae, qui contradi manui tuae, qui sunt mortui in profundo, idest peccato, quorum pars est in vita, scilicet ista, quorum venter adimpletus est etc. At this place (in the text), Jerome's version has "Deliver my soul from the wicked one", as if the wicked one were your sword; Isaiah 10: "Woe to the Assyrian, the rod of anger, by the men of your hand, who died in the depths, whose part it is in life", as if he were saying, "Deliver my soul from the wicked one", that is, from Saul, "and from the men of your hand" who have contradicted your hand. Those "who died in the depths", that is, in sin. "Whose part it is in life", namely those very ones "whose belly is filled" etc. Saul secundum Glossam significat mortem; et sicut mortuo Saule David regnavit in pace, ita Christus morte devicta post resurrectionem. According to the Gloss, "Saul" signifies "death", and just as with the death of Saul, David reigned in peace, so too Christ banished death after the resurrection. f.Ego. Hic ostendit spem suae exauditionis: et ponit duo: scilicet iustitiam quam habet, et visionem Dei. Et consequuntur se: quia per iustitiam pervenitur ad Dei visionem: Ps. 14: Quis habitabit in tabernaculo tuo etc.? qui ingreditur sine macula, et operatur iustitiam. But as for me. Here he shows the hope of his having been heard. And he describes two things, namely the justice which he possesses, and the vision of God. And these two follow in order, for through justice one arrives at the vision of God; Psalm 14: "Lord, who shall dwell in thy tabernacle...He that walketh without blemish and worketh justice." Alia littera, ego autem in iustitia videbo faciem tuam, et ideo apparebo in conspectu tuo, idest veniam ad videndum te; Another version has "But as for me, I will see your face in justice" and thus "I will appear before thy sight", that is, I will come to you to be seen. Et satiabor cum apparuerit gloria tua, idest quando videbo te, replebor omnibus bonis: Psal. 102: Qui replet in bonis desiderium tuum, scilicet gloria tua, in qua omnia bona sunt. Illi satiantur porcina, secundum lxx. And I shall be satisfied when thy glory shall appear, that is, when I see you, I will be filled with every good; Psalm 102: "Who satisfieth thy desire with good things", namely your glory in which are all good things. The others are filled with swine's flesh according to the Septuagint. Nostra littera dicit, in terra sanctorum etc. Isa. 26: Tollatur impius ne videat gloriam Dei. Ego autem satiabor: Hier. 3: Cum apparuerit, similes ei erimus. Our version says In the land of the holy etc.; Isaiah 26: "Destroy the wicked man lest he see the glory of God." And I shall be satisfied; Jeremiah 3: "When he appears we will be like unto him."

© Stephen Loughlin (sjl1@desales.edu)

The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)