Psalm 18
(a) [In finem. Psalmus David XVIII] Caeli enarrant
gloriam Dei, et opera manuum eius annuntiat firmamentum.
(a) [To the end, A Psalm of David] The heavens tell of the glory of God, and
the firmament announces the works of his hands
(b) Dies diei eructat verbum; et nox nocti
indicat scientiam.
(b) Day belches the word to day, and night indicates knowledge to night.
Non sunt loquelae, neque sermones, quorum non
audiantur voces eorum.
There are no discourses, nor speeches, of which the voices are not heard.
In omnem terram exivit sonus eorum, et in fines
orbis terrae verba eorum.
Their sound has gone out to the entire world, and their words have gone to the
ends of the circle of the earth.
(c) In sole posuit tabernaculum suum; et ipse
tamquam sponsus procedens de thalamo suo.
(c) He has put his tabernacle in the sun, and the sun like a bridegroom going
forth from his bedroom.
Exultavit ut gigas ad currendam viam.
He rejoices like a giant to run the way.
(d) A summo caelo egressio eius; et occursus
eius usque ad summum eius, nec est qui abscondat a calore eius.
(d) His going forth is from the highest sky, and his going around is right to
its top, and there is no one who hides from his heat.
(e) Lex Domini immaculata, convertens animas,
testimonium Domini fidele, sapientiam praestans parvulis.
(e) The law of the Lord is without blemish, converting souls, and the testimony
of the Lord is faithful, giving wisdom to the small ones.
Iustitiae Domini rectae, laetificantes corda;
praeceptum Domini lucidum illuminans oculos.
The justices of the Lord are right, giving joy to hearts; the precept of the
Lord is shining giving light to eyes.
(f) Timor Domini sanctus permanens in saeculum
saeculi; iudicia Domini vera iustificata in semetipsa.
(f) The fear of the Lord is holy remaining for the age of the age; the judgments
of the Lord are true, justified unto themselves.
(g) Desiderabilia super aurum, et lapidem pretiosum
multum, et dulciora super mel, et favum.
(g) They are desirable more than gold, and much precious stone, and they are
sweeter than honey and honeycomb.
Etenim servus tuus custodit ea: in custodiendis
illis retributio multa.
Indeed your servant keeps them: in keeping them there is much reward.
(h) Delicta quis intelligit? Ab occultis meis
munda me, et ab alienis parce servo tuo.
(h) Who can understand his own wrongdoings? Cleanse me of my hidden things,
and spare your servant from foreign thing.
(i) Si me non fuerint dominanti, tunc immaculatus
ero; et emundabor a delicto maximo. Et erunt ut complaceant eloquia oris mei:
et meditatio cordis mei in conspectu tuo semper.
(i) If they shall not take dominion over me, then I will be without stain, and
I will be cleansed from the greatest wrongdoing. And the words of my mouth will
be to please, and the meditation of my heart will be in your sight always.
Domine adiutor meus, et redemptor meus.
O Lord, my helper, and my redeemer
(a) Supra Psalmista multipliciter egit gratias de beneficiis datis, et speratis;
hic autem ex consideratione illorum beneficiorum consurgit in laudem benefactoris.
(a) Above the Psalmist has many times offered thanks for benefits given and
hoped for; from the consideration of those benefits he rises in praise of the
benefactor.
Titulus patet: In finem Psalmus David.
The title is clear: To the end, A Psalm of
David.
Secundum litteram refertur ad David; secundum autem mysterium ad Christum.
According to the letter it refers to David, but according to the mystery it
refers to Christ.
In finem.To the end.
Dividitur autem Psalmus iste in duas partes.
This psalm is divided into two parts.
In prima enim commendatur Deus ex sua eruditione, qua nos instruit.
In the first part God is commended because of the erudition by which he instructs
us.
Et hoc dupliciter.
This is done in two ways.
Una communi, quae se habet aequaliter ad omnes; et haec per opera sua manifestatur.
In one part it is general, relating equally to all, and this is manifested by
his works.
Rom. 1. "Invisibilia Dei per ea quae facta sunt, intellecta conspiciuntur."
Romans 1. "The invisible things of God are seen through the things that are
made, when those things are understood."
Alia speciali, per legislationem, quae est solum ad fideles.
The other way regards what is specific, through law-giving, which is only to
the faithful.
Secundum ibi, Lex Domini immaculata.
Psalmus iste secundum veritatem exponitur de Christo, quia Apostolus de hoc
auctoritatem ad mysterium Christi, Rom. I, inducit.
According to the verse, The law of the Lord
is without blemish. This psalm according to the truth is expounded about
Christ, because the Apostle draws upon this psalm as an authoritative source
about the mystery of Christ, in Romans 1.
In omnem terram exivit sonus eorum, et in fines
orbis terrae verba eorum.Their sound has gone out to the whole earth,
and their words to the ends of the circle of the earth.
Nihilominus tamen sicut mysteria Christi repraesentantur figuraliter quandoque
in figuris veteris testamenti, ita quandoque figuraliter praemonstrantur in
figuris operum sanctorum.
Nonetheless, as the mysteries of Christ are represented figuratively sometimes
in the figures of the Old Testament, so sometimes they are shown in the figures
of holy works.
Et ideo primo exponetur iste Psalmus quo ad figuram, secundo quo ad veritatem.
And thus first this psalm is expounded in terms of the figure, second in terms
of the truth.
Et primo loquitur de caelis, secundo de sole.
First it speaks of the heavens, second of the sun.
Per caelos Apostoli, per solem Christus intelligitur.
By the heavens one understands the Apostles, by the sun, one understands Christ.
In sole.In the sun.
Circa hoc duo facit. Primo ponit doctrinam qua nos erudit Deus per caelos,
quomodocumque intellectos; secundo excludit impedimenta huius doctrinae, ibi,
Dies diei eructat verbum etc.
On this topic he does two things. First he presents the doctrine by which God
teaches us by the skies, however one may understand skies; second, he excludes
the things that would impede this doctrine, where he says Day
belches forth the word to day, etc.
Duo necesse est cognoscere de Deo.
One must understand two things about God.
Unum scilicet gloriam Dei, in qua est gloriosus; secundo opera eius.
One is the glory of God, in which glory he is glorious; second, his works.
Si respiciamus corporales caelos, isti nuntiant nobis gloriam Dei: quia in
eis est mira et ordinata distinctio, quae est quaedam redundantia illius infinitae
gloriae.
If we regard the physical skies, these proclaim the glory of God to us: because
in them is a marvelous and ordered distinction, which is a certain overflowing
of his infinite glory.
Eccli. 43. "Species caeli gloriae stellarum, mundum illuminans in excelsis
Dominus."
Eccli. 43. "The beauties of the sky, the glories of the stars, the Lord giving
light to the world in the highest things."
Et quia sol illuminans per omnia respicit, et gloria Domini plenum est opus
eius; ideo intelliguntur isti caeli materiales indicare nobis gloriam Dei, non
quasi animalia materialia, ut Rabbi Moses dicit, sed in eius pulchritudine,
qua multo magis iudicatur eorum artifex.
And since the sun as it gives light looks through all things, and the Lord's
work is full of his glory; therefore these material skies are understood so
as to indicate the glory of God to us, not as material animals, as Rabbi Moses
said, but in its beauty, by which their craftsman is much better judged.
Et firmamentum demonstrat nobis quantum Deus sit magnificus.
And the firmament shows us how magnificent God is.
Firmamentum dicitur caelum, ut dicitur Gen. 1. "Vocavit Deus firmamentum caelum."
The firmament is called the sky, as it says in Genesis 1. "God called the firmament
the sky."
Secundum autem distinctionem dicitur caelum, et sic in caelorum distinctione
apparet divina sapientia: si totum accipiatur simul, sic narrat eius virtutem,
et ideo dicit, quod caeli enarrant,
idest manifestant, gloriam Dei, et firmamentum
nuntiat opera manuum eius: per quae opera apparet eius virtus.
It is called the sky, however, according to distinction, and so in the distinction
of the skies the divine wisdom appears: if the whole is taken at once, is thus
proclaims his power, and so it says that the
skies proclaim, that is, they manifest, the
glory of God, and the firmament proclaims the works of his hands.
Secundum autem veritatem per caelos intelliguntur Apostoli, in quibus tamquam
in caelis habitat Deus.
According to the truth, however, by the skies the Apostles are understood, in
whom God resides as in the skies.
Et di ur caeli propter sublimitatem conversationis.
And they are called the skies on account of the sublimity of their behavior.
Phil. 5. "Nostra conversatio in caelis est."
Phil. 5. "Our way of life is in the heavens."
Item stellati propter multarum virtutum abundantiam.
Again they are covered in stars because of the abundances of many virtues.
Eccli. 43. "Species caeli gloria stellarum."
Eccl. 43. "The beauties of the sky, the glory of the stars."
Esa. 55. "Sicut exaltati sunt caeli a terra etc."
Isa. 55. "As the heavens are raised above the earth, etc."
Quia lucidi per doctrinam, et exemplum.
Because they are shining by teaching and example.
Matth. 5. "Sic luceat lux vestra coram hominibus, ut videant opera vestra bona,
et glorificent Patrem vestrum qui in caelis est."
Matth. 5. "So let your light shine before men so they may see your good works
and glorify your Father who is in the heavens."
Quia volubiles, per obedientiam, et discursum praedicationis.
They are quickly flying by obedience and by the discourse of preaching.
Eccli. 14. "Gyrum caeli circuivi sola, et in fluctibus maris ambulavi, et profundum
abyssi penetravi, et in omni terra steti, et in omni populo, et in omni gente
primatum tenui."
Eccl. 14 "I alone have gone around the circle of the sky, and I have walked
in the waves of the sea, and I have penetrated the depth of the abyss, and I
have stood in every land, and in the midst of every people, and I have held
first place among every nation."
Isti enarrant gloriam Dei, scilicet
Patris, in qua est Christus, et quia Christus est aequalis Patri, et quod est
Deus, et quod gratis peccata dimittit.
They "proclaim the glory of God", specifically of the Father, in which glory
is Christ, and since Christy is equal to the Father, and is God, and forgives
sings for free.
Esa. 12. "Gratis venundati estis, et sine argento redimemini."
Isaiah 12. "You have been bought for free, and you are redeemed without silver."
Item Apostoli di ur firmamentum, quia firmati virtute Spiritus Sancti.
Again, the Apostles are called the firmament, because they have been made firm
by virtue of the Holy Spirit."
Luc. ultim. "Sedere in civitate donec induamini virtute ex alto."
Luke (the end): "Remain in the city until you are clothed with virtue from on
high."
Et annuntiant opera manuum eius; idest
mirabilia quae fecit Christus, scilicet nativitatem, passionem, resurrectionem,
et ascensionem.
And they announce the work of his hands;
that is, the marvels that Christ worked, namely the nativity, passion, resurrection
and ascension.
Eccli. 42. "Nonne Deus fecit sanctos enarrare omnia mirabilia eius?"
Eccl. 42: "Has not God made the saints tell all his marvels?"
Esa. 12. "Annuntiate hoc in universa terra." Ps. 95. Annuntiate
inter gentes gloriam eius, in omnibus populis miriabilia eius.
Isaiah 12. "Announce this through the whole earth." Ps. 95. Announce
his glory among the nations, his marvels among all the peoples."
Vel, Caeli enarrant etc..
Or, The heavens tell etc.
Quia caeli novam stellam miserunt, ortum Salvatoris nuntiantem.
Since the heavens sent a new star announcing the rise of the Saviour.
Matth. 2. "Vidimus stellam eius in oriente."
Matth. 2. "We have seen his star in the east."
(b) Dies.
(b) Day.
Hic excludit impedimentum doctrinae; et excludit triplex impedimentum.
Here he excludes an impediment to doctrine: and he excludes a threefold impediment.
Aliquando impeditur doctrina, ut non possit addisci ex tempore, aliquando ex
linguarum varietate; aliquando ex locorum diversitate.
Sometimes a doctrine is impeded so that it cannot be learned on account of the
time, sometimes on account of a variety of languages, sometimes on account of
a diversity of places.
Primum impedimentum est de nocte.
The first impediment concerns the night.
Non est tempus legendi, cum sit tempus quiescendi; et secundum diversa tempora
convenit docere, et discere.
The night is not the time for reading, since it is the time for resting, and
different times are right for teaching and learning.
Et primo dicendum est de materialibus diebus qui causantur secundum naturam
ex motu caeli; et ideo non solum substantiam caelorum oportet considerare, sed
etiam motum firmamenti; et sic oportet accipere in hac vicissitudine sapientiam.
And first we should speak of the material days that are caused according to
nature by the movement of the sky; and thus we should consider not only the
substance of the heavens, but also the motion of the firmament, and so we should
gather wisdom in this changing.
Eccli. 33. "Quare dies diem superat, et lux lecem, et annus annum a sole? A
domini scientia separati sunt," idest dispositi supra.
Eccl. 33. "Why is one day better than another day, and one light better than
another light, and one year better than another by the sun? They have been separated
by the Lord's knowledge," that is, they have been arranged from on high.
Et ideo dicit: Dies, succedens, diei
eructat verbum, idest diem sapientiae; idest, manifestat ordinem et bonitatem
divinae spientiae, inquantum una dies est maior alia etc.
And thus he says: One day, then proclaims
the word to another day, that is, the day of wisdom, that is, it manifests the
order and goodness of divine wisdom, insofar as one day is greater than another,
etc.
Una die est maior aestus quam alia; et sic de singulis.
One day is a greater season than another, and so it is with each particular
day.
Et nox.And night.
Supra ostendit divinam sapientiam, et ordinem dispositionis divinae, quia ordinate
nox nocti succedit; et dicit, quia dies eructat,
quia tempus diei est tempus loquendi; et ideo est tempus verbi.
He shows above the divine wisdom, and the order of the divine disposition, since
one night follows another in orderly fashion, since one
day announces, since the daytime is the time for speaking, and so it
is the time of the word.
Propter quod dicit, Eructat verbum.
On this account he says, It announces the word.
Sed tempus noctis est tempus meditationis propter quietem; et ideo in quiete
noctis homo meditatur, et adinvenit multa ex quibus fit sciens; et ideo est
tempus scientiae.
But the night-time is the time of meditation because of the quiet, and so in
the quiet of night a man meditates, and he discovers many things from which
he becomes knowledgeable; and so the night is the time of knowledge.
Et ideo dicit: Et nox, succedens, nocti
indicat scientiam, scilicet Dei; quia in una nocte est alia dispositio
temporis quam in alia; et hoc totum a scientia Dei disponente.
And so he says: And one night, then,
indicates knowledge to another night,
namely the knowledge of God; because there is another arrangement of time in
one night that in another; and this all is from God's knowledge which arranges
it.
Secundum veritatem Apostoli di ur Apostoli, eructant
verbum, divinae sapientiae, diei,
idest perfectis.
According to the truth that Apostles are called Apostles, they
announces the word, the word of divine wisdom, to
the day, that is, to those who are perfect.
Pri. Cor. 2 "Scientiam loquimur inter perfectos."
Cor. 2 (the beginning): "We speak knowledge among those who are perfect."
Non enim omnibus omnia praedicantur, sed clara claris; sancta sanctis, magnis
magna praedicant.
Not all things are preached to all people, but clear things to those who are
clear; holy things to those who are holy, and great things to those who are
great.
Item Apostolus; inquantum est nox, idest in carne vivens et mortalis, infirmitati,
et ignorantiae rudium condescendens tamquam nox indicat nocti, idest perfectis
scientiam, sed de rebus humanis.
Again the Apostle: insofar as it is night, that is, one is living in the flesh,
and mortal, and condescending to the weakness and ignorance of those who are
uneducated as one night points something to another night, that is, pointing
at knowledge for the perfect, but concerning human matters.
Pr. Cor. 3. "Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus.
Tamquam parvulis in Christo lac vobis dedi, non escam."
Cor. 3 (beginning) "I could not speak to you as to spiritual people, but as
if to carnal people. As to little children, I have given you milk in Christ,
not food."
Vel, Dies, idest Gabriel, eructat
verbum diei, idest Virgini Beatae proponit verbum Salvatoris; sed nox,
idest diabolus, indicat scientiam nocti,
idest Evae.
Or, One day, that is Gabriel, announces
the word to another day, that is, to the Blessed Virgin he sets forth
the word of the Saviour; but one night,
that is the devil, shows knowledge to another
night, that is, to Eve.
Gen. 3. "Eritis sicut dii, scientes bonum et malum."
Genesis 3: "You will be like gods, knowing good and evil."
Item secundo impeditur doctrina secundum varietatem linguarum, sed haec doctrina
per hoc non impeditur; quia non sunt loquela,
neque sermones; idest, quaecumque sint illae linguae, seu nationes, possunt
erudiri de divina sapientia, et virtute, et hoc sive per caelos, sive per Apostolos.
Again, in the second place doctrine is impeded according to the variety of languages,
but this is doctrine is not impeded on this account, because there
are no phrases, nor words, that is, whatever may be the languages or
nations, they can be taught of the divine wisdom and power, whether by the heavens
or by the apostles.
Sed secundum veritatem dicendum quod non sunt loquelae etc.. quorum non
audiantur verba eorum: quia voces, sive praedicationes, sive doctrina
Apostolorum auditur a quolibet.
But it should be said according to the truth that there are not speeches whose
words are not heard, because the sounds
of their voices, or preachings, or the doctrine of the Apostles is heard by
each and every one.
Sed de loquela Apostolorum duplex est opinio. Quidam enim di , quod Apostoli
una lingua loquebantur; sed alii omnes eos intelligebant.
But there are two opinions concerning the speech of the Apostles. Some say that
the Apostles spoke in one tongue, but others say that all understood them.
Sed contra hoc est Apostolus I. Corin 14. "Gratias ago Deo meo, quod omnium
vestrum lingua loquor."
But what the Apostle says in I Corinthians 14 is contrary to this: "I give thanks
to my God, that I speak in the language of all of you."
Unde non sunt loquela, in quibus non
audiantur loqui.
Hence there are no speeches in which
they are not heard to speak.
Loquelae significant linguas principales, sed sermones significant varietates
idiomatum in eadem lingua.
"Loquelae" signify the chief languages, but "sermones" signify the varieties
of idioms in each language.
Vel loquelae linguae, sermones
sunt modi loquendi.
Or, "loquelae" languages, and "sermones" are ways of speaking.
Est autem triplex modus loquendi.
There are three ways of speaking.
Unus humilis, quam communiter loquimur; alius quando est coloratus, et alius
quando est ornatus tantum.
There is the humble way which we speak in common; another way is when our speech
is colorful, and another is when our speach is merely ornate.
Primus convenit docenti, secundus persuadenti; tertius delectanti; et quolibet
illorum modorum loquebantur Apostoli.
The first way is right for one who is teaching; the second way is right for
one who is persuading; and the third way is right for one who is seeking to
delight his hearers; and the Apostles spoke in all of these modes.
Esa. 28. "In loquela labii, et lingua altera loquar ad populum istum."
Isaiah 28: "I will speak to this people in the speach of lips, and in another
tongue."
Item impedimentum doctrinae est diversitas et remotio loci.
Again, diversity and distance of place are an impediment to doctrine.
Quia doctrina aliquando non vadit ad remotas partes; sed non ita est de ista:
quia in omnem terram exivit sonus eorum,
scilicet caelorum, vel Apostolurm, quia ubique est doctrina, qua caeli erudiunt.
Because a doctrine sometimes does not reach remote places, but this is not the
case with this doctrine, because their sound
has gone out unto all the earth, namely, the sound of the heavens, or
of the Apostles, because the doctrine by which the heavens teach is everywhere.
Sed de Apostolis melius dicitur, quia dicit: Exivit,
non exierunt, sonus,idest fama, et
in fines orbis terrae verba eorum, quia sonus pervenit ad remota, et
verba ad loca propinqua.
But it is better said of the Apostles, because it says the sound,
that is, the reputation or renown, has gone
out, not that they have left, and their
words unto the ends of the earth, because a sound reaches far-off places,
and words reach close places.
Sed non est ita de Apostolis, immo etiam verba, idest distinctio soni pervenit
ad fines orbis terrarum, vel prophetia aliqua, vel fama miraculorum.
But this is not the case with the Apostles, rather even their words, which is
the distinction of sound, have reached the ends of the earth, whether a prophecy
or the knowledge of miracles.
(c) In sole.
(c) In the sun.
Supra Psalmus fecit mentionem de caelis; et hic ad ostendendam laudem creatoris
agit de sole.
Above, the psalm mentions the heavens, and here, in order to show the praise
of the creator, he mentions the sun.
Et sicut per caelos intelliguntur Apostoli, ita per solem intelligitur Christus.
As by the heavens, we understand the Apostles, so also by the sun we understand
Christ.
Malac. 4. "Vobis timentibus nomen meum orietur sol iustitiae."
Malachias 4: "The sun of justice will arise for you who fear my name."
Et quaedam prophetiae di hoc de Christo sub figura solis.
And some prophecies say this of Christ under the figure of the sun.
Ideo primo ponit figuram per quam incipit veritatem de Christo explicare.
Thus, he first presents the figure by which he begins to explain the truth about
Christ.
Circa figuram tria ponit.
He presents three things concerning the figure.
Primo situm solis; secundo motum, Et ipse
tamquam sponsus; tertio effectum eius, Non
est qui qui se abscondat etc.
First there is the position of the sun, then its motion, and
he like a bridegroom; and third the effect of the sun There
is no one who can hide himself etc..."
Primo sciendum est, quod haec diversa littera Hieronymi habet; Soli
posuit tabernaculum in eis; quasi dicat: Ita caeli
enarrant etc. et pro eis, scilicet caelis, posuit
soli tabernaculum, idest collocavit eum in caelis.
First, we should know that Jerome has a different wording for this: He
set a tabernacle (a tent) for the sun in them; as if to say: Thus
the heavens tell etc. and for them, namely the heavens, he
has set his tabernacle (pitched his tent), that is, he has placed him in the
heavens.
Ponitur convenienter tabernaculum, quia hic mundus est locus viatorum, non
habitantium in certo loco, quia sunt in continua motu.
The tabernacle is set, or the tent pitched, fittingly, because this world is
the place of the wayfarers, not of those who dwell in a certain place, because
they are in continual motion.
Nostra autem littera habet: in sole posuit
tabernaculum suum.
The words as we have them say: in the sun he
has set his tabernacle (pitched his tent)
Domus alicuius domini pulchrius fiat in civitate, quam in rure; ita pulchrius
in caelo videtur tabernaculum Dei; et ideo dicit: in
sole posuit tabernaculum suum; quasi dicat.
The house of a lord would be more beautiful in the city than in the country;
and so the tabernacle of God seems more beautiful in heaven.
Sol est eius tabernaculum: non quod Deus in loco contineatur, sed quia, et
Dionysius dicit, in sole maxime repraesentatur bonitas, et virtus Dei, sive
divina.
The sun is his tabernacle: not that God is contained in a place, but because,
as Dionysius says, the goodness and power of God, the divine power, are most
greatly represented in the sun.
De motu solis duo dicit: A summo caelo.
He says two things concerning the movement of the sun: from
the height of heaven.
Nota quod loquitur de caelo sicut est in motu suo, qui est finis noctis, et
principium diei.
Note that he speaks of the sky as it is in its change, which is the end of the
night and the beginning of the day.
Et secundum quod est finis noctis, non est nisi exitus de occulto in manifestum:
quia non oritur, quasi tunc esse incipiat, sed quia tunc manifestatur; et ideo
assimilat eum sponso egredienti de thalamo: quia sicut occultatur sponsus in
thalamo, sic occultatur sol de nocte: ideo dicit: ipse
tamquam sponsus procedens de thalamo suo.
And as it is the end of the night, it is only the departure from the hidden
to that which is plainly apparent: because the sun does not rise in the sense
of just beginning to exist, but in the sense that now it's presence is made
apparent; and thus he likens the sun to a bridegroom coming out of his bedchamber,
because as the bridegroom is hidden in the bedchamber, so the sun is hidden
from the night: and so he says: he, like a
groom, coming forth from his bedchamber.
Secundum autem quod est principium diei, quattuor ponit: scilicet proprietatem,
sive efficaciam eius, magnitudinem, velocitatem, et regularitatem motus eius.
Considering the sun as the principle or beginning of the day, he presents four
things: the sun's property or efficacy, its magnitude, the velocity, and the
regularity of its motion.
Proprietatem, quia nox tristitiam indicat: sed dies laetificat.
He presents the sun's property, because the night suggests sadness, but the
day brings joy.
Psal. 29. Ad vesperam demorabitur fletus,
et ad matutinum laetitia.
Psalm 29. Weeping will remain to the evening,
but joy to the day.
Et ideo dicit,exultavit.
And so he says, "he rejoiced."
Magnitudinem, quia magnus inter omnia corporalia particularia; et ideo dicit,
ut gigas. Velocitatem; unde dicit: ad currendam. Regularitatem;unde dicit, viam,
quia non exorbitat a rectitudine viae, sicut aliqui planetae.
Magnitude, because the sun is great among all particular physical things; and
so he says: as a giant. Speed; hence
he says:to run. Regularity, hence he
says, the way, because the sun does
not depart from the rightness of its way as do some planets.
Item hanc similitudinem exponit, cum dicit, a summo caelo. Et quod hic dicitur,
potest dupliciter intelligi. Uno modo, quia sunt duo puncta secundum astrologos,
scilicet summitas caelorum, ubi sol est quando est in meridie, et punctus oppositus
qui est angulus terrae, ubi est sol in medio noctis: et hoc est quod dicit,
a summo caelo egressio ejus, secundum illos qui incipiunt diem a medio noctis,
et occursus ejus usque ad summum ejus, quantum ad angulum caeli ubi est in meridie.
Again, he explains this similarity when he says, from the highest sky. What
is said here can be understood in two ways. In one way, that there are two points
according to the astronomers, namely the highest part of the heavens, where
the son is at noon, and the opposite point which is the angle (corner) or the
earth, where the son is in the middle of the night: et this is what he says,
from the highest sky his going out,
according to those who would begin the day from midnight, and
his course unto its height, with respect to the angle of the sky where
it is at noon.
Sed si ad unum punctum summum referatur, sic est unus punctus, ubi sol est
in meridie. Et hoc est quod secundum astrologos plures dies computantur a medio
diei; quasi dicat: a puncto meridionali est recursus ejus, scilicet solis, usque
ad locum illum: eccl. 1: oritur sol et occidit, et ad locum suum revertitur.
But if height refers to one point, it
is the one point where the sun is at midday. And this is because according to
the astronomers most days are counted from midday; as if he were to say: from
the point of midday is his (the sun's) return, to the other place: Eccl. 1:
the sun rises and falls, and returns to its place.
Effectus ejus manifestatur cum dicit, nec est qui se abscondat a calore ejus;
quasi dicat, sol in meridiano ita exurit terram, et ita calidus est quod in
aliquibus terris vix homo subsistit: eccl. 43: in meridiano exurit terram, et
in conspectu ardoris ejus quis potest subsistere? secundum autem rem significatam
designantur mysteria Christi.
Its effects are shown when he says, nor is there anyone who may hide himself
from his heat; as if he were to say, the sun at midday so burns the earth, and
is so hot that in some lands man barely survives: Eccl. 43: At midday he burns
the earth, and in the face of his burning heat who can stand? But according
to the thing signified the mysteries of Christ are designated.
Et primo designatur ipsius conceptio. Secundo nativitas. Tertio ejus progressus.
Quarto ejus ascensio. Conceptio designatur, cum dicitur, in sole posuit tabernaculum
suum. Est autem consuetum, quod per tabernaculum intelligitur corpus: 2 Pet.
1: scio quod velox est depositio tabernaculi mei, secundum quod Dominus Noster
Jesus Christus significavit mihi: 2 cor. 5: qui sumus in hoc tabernaculo, ingemiscimus.
quod ergo dicit, in sole posuit etc.
And first His conception is designated. Second, his nativity. Third, his development.
Fourth, his ascension. His conception is designated when it says in
the sun he has placed his tabernacle. It is customary that by tabernacle
or tent one understands the body: 2 Peter 1: I know that the time for folding
up my tent is coming quickly, because Our Lord Jesus Christ told me: 2 Cor.
5: we who are in this tent weep.
Quod ergo dicit, in sole posuit etc. idest corpus suum posuit in sole, idest
in beata virgine, quae nullam habuit obscuritatem peccati: cant. 4: Tota pulchra
es amica mea, et macula non est in te.
Therefore what he says in the sun he has placed
etc., is that he has placed his body in the sun, that is, in the Blessed
Virgin, who had no darkness of sin: Cant. 4: You are completely beautiful, my
woman friend, and there is no blemish in you.
Vel in sole sunt tria. lucet, ardet, et distinguit vices temporum. in sole
posuit tabernaculum suum, idest in manifesto, quia cum invisibilis esset, per
assumptionem corporis factus est visibilis: jo. 1: verbum caro factum est, et
habitavit in nobis. Item in sole, idest ardore, posuit tabernaculum suum, idest
corpus suum, quia suscepit passibile: isa. 53: vere languores nostros ipse tulit,
et dolores nostros ipse portavit.
Or, there are three characteristics of the sun. It shines, it burns, and it
distinguishes various times. In the sun he
has placed his tabernacle, that is, in plain sight, because although
He was invisible, by assuming His Body He became visible. John 1: The Word was
made flash, and dwelt among us. Again, in the
sun, that is, in burning heat, he has
placed his tabernacle, that is, his body, because he took the ability
to suffer: Isaiah 53: Truly he has taken up our afflictions, and he has borne
our sorrows.
Item subjecit Ipsum varietati: et qui secundum quod Deus erat aeternus, secundum
quod homo factus est temporalis: Psalm. 30: in manibus tuis tempora mea. Vel,
tabernaculum suum, idest ecclesiam: Apoc. 21: ecce tabernaculum Dei cum hominibus.
Posuit in sole, idest in manifesto: Matth. 5: non potest civitas abscondi supra
montem posita. Nativitas designatur cum dicitur, ipse tamquam sponsus procedens
de thalamo suo. Thalamus uterus virginalis est: de hoc sicut sponsus processit,
quia in ea unione perpetua desponsavit humanam naturam: unde in morte divinitas
remansit unita animae et corpori: Oseae 2: sponsabo te mihi in fide. processus
viae ejus describitur a jucunditate.
Again, he subjected himself to change: He who as God was eternal, as man become
temporal: Ps. 30: In your hands are my times. Or, his
tabernacle, that is, the Church: Apoc. 21: Behold the tabernacle of God
with men. He placed in the sun, that
is, in plain sight: Matth. 5: A city built upon a mount cannot be hidden. The
nativity or birth is designated when it says, he
like a bridegroom proceeding from his chamber. The chamber is the virginal
womb: from this he proceeds like a bridegroom, because in this perpetual union
he has espoused human nature: hence in death His Divinity remained united to
his soul and body: Os. 2: I will espouse you to myself in faith.
Processus viae ejus describitur a jucunditate. Unde, exultavit, interius scilicet
cum laetitia spirituali, quam nec mors nec tristitia aliqua in sensualitate
potuit perturbare: quia etiam in passione fruebatur: Isa. 42: non erit tristis
neque turbulentus; quia ex tristitia sensualitatis nulla tristitia in parte
superiori fuit: tamen tota patiebatur secundum quod erat natura; non autem secundum
quod erat conversa ad Deum. Item describitur magnitudine: quia, ut gigas, geminae
substantiae: quia naturae divinae in qua magnus: Ps. 76: quis Deus magnus sicut
etc., et humanae naturae in qua etiam magnus: Luc. 1: hic erit magnus: etc..
A velocitate: quia salutem nostram operatus est in modico tempore: unde dicit,
ad currendam viam: Act. 10: pertransivit benefaciendo et sanando, quasi velociter.
The course and development of his life is described by joy. Hence, he rejoiced,
that is, he rejoiced inwardly with a spiritual joy, which neither death nor
any sadness in could disturb: because He also experienced this joy in his passion:
Isaiah 42: he will be neither sad or disturbed; because there was no sadness
in his higher part from the sadness of : however the whole suffered as nature;
nor as being turned toward God. Again he is described by magnitude: because
as a giant of twin substance: because He is of divine nature in which he is
great: Ps. 76: who is a great God as etc., and He was also great with respect
to his human nature: Luke 1: he will be great: etc.. The course of his life
is also described by speed: because he worked our salvation in a short time:
hence the psalm says to run the way.
Acts 10: he passed through doing good and healing, as if speedily.
(d) A summo. Hic prosequitur de ascensione: et circa hoc tria facit. Primo
ponit ascensionem debitam. Secundo ejus terminum. tertio effectum debitum ponit.
(d) From the height. Here he goes on to talk about the Ascension. He does three
things with respect to this. First, he sets forth the due ascension. Second,
its end point. Third, he sets forth its due effect.
Primum, cum dicit, a summo caelo egressio ejus. Naturale est cuilibet rei tendere
in locum suum sibi connaturalem. Locus naturalis summus debetur ei qui habet
summam naturam. Christus est natus a Patre habens summam naturam: Ephes. 4:
qui descendit, ipse est qui et ascendit. Et ideo dicit, a summo caelo egressio
ejus, scilicet per aeternam generationem. et dicit, a summo, non ex aethereo
vel empyreo, vel alio; sed ab esse Trinitatis, quia est consubstantialis Patri,
idem in essentia. Deinde ponit terminum, dicit ergo, et occursus ejus usque
ad summum ejus: jo. 16: exivi a patre, et veni in mundum: iterum relinquo mundum,
et vado ad patrem.
First, when he says, his going out from the
highest sky. It is natural for each thing to tend to its place, the place
connatural to it. The highest natural place rightfully belongs to him who has
the highest nature. Christ was born from the Father having the highest nature:
Eph. 4: he who has descended, is he who ascended. And so the psalm says: from
the highest sky his going out, namely, by eternal generation. And he
says, from the highest, not from the
ethereal or empyrean heavens or any other; but from the being of the Trinity,
since He is consubstantial with the Father, the same in essence. Then he set
forth the end point, when he says, and his
course is all the way to its height: John 15: I have gone forth from
the Father, and I have come into the world: again I will leave the world and
go to the Father.
Sequitur effectus: nec est qui se abscondat a calore ejus: Ephes. 4: dedit
dona hominibus. Ibidem: ascendit super omnes
caelos, ut adimpleret omnia. Sol quando est in alto, omnes calefacit.
The effect follows: nor is there anyone who may hide himself from its heat:
Ephesians 4: He has given gifts to men..
In the same passage it reads: He has ascended
above all the heavens to fulfill all things.
Sic Christus ascendens misit Spiritum Sanctum discipulis; Unde dicit. Nec est
qui se abscondat a calore ejus.
Thus Christ, when he had ascended, send the Holy Spirit to his disciples; hence
it says: Nor is there anyone who may hide himself from its heat.
Spiritus Sanctus calefacit: Can. 8: Lampades ejus lampades ignis. Sed numquid
multi non recipiunt calorem ejus? Dicendum quod sicut est de sole materiali,
ita contingit de Spiritu Sancto.
The Holy Spirit warms: Songs 8: His lamps are lamps of fire. But do not many
receive his warmth? It is to be said that as it is with the material sun, so
it is the case with the Holy Spirit.
Multi autem possunt se abscondere, et non recipere calorem solis, sed sol ex
parte sua se exhibet omnibus; sic Spiritus Sanctus effunditur ubique, et petit
ab omnibus recipi, nisi aliquis se per malitiam abscondat.
Many, however, can hide themselves, and not receive the warmth of the sun, but
the sun for its part shows itself to all; so the Holy Spirit is poured out everywehre,
and asks to be received by all, except if someone hides himself out of malice.
Vel non est qui se abscondat etc.: quia licet peccator non recipiat eum, tamen
non potest abscondi quin cognoscatur ab eo etc.. prov. 15: infernus et perditio
coram Domino.
Or, there is no one who may hide himself etc.: because although the sinner may
not receive Him, yet he cannot hide from being known by Him. Prov. 15: hell
and perdition before the face of the Lord.
(e) Lex. Supra psalmista egit de sua generali instructione, quae fit per creaturas;
nunc agit de speciali quae fit per legislationem: et circa hoc duo facit. Primo
ponit legis commendationem. Secundo agit de delictis quae committuntur contra
legem, ibi, delicta quis intelligit.
(e) The Law. Above the psalmist spoke of his general instruction, which comes
by way of creatures; now he speaks of the special instruction which comes by
way of legislation: and he does two things in this regard. First he presents
a commendation of the law. Second, he speaks of the offenses which are committed
against the law, where he says, who understands his offenses.
Et convenienter post mysteria incarnationis Christi, agit de lege veteri, quae
est per Christum impleta, et nova tradita: et circa hoc duo facit. primo ostendit
legis bonitatem sive rectitudinem. Secundo ejus suavitatem seu dilectionem,
ibi: desiderabilia.
It is right that after treating the mysteries of Christ's incarnation, he speaks
of the Old Law, which was fulfilled by Christ, and the New Law that was passed
on: and he does two things in this regard. First, he shows the goodness or rectitude
of the law. Second, he shows its gentleness or love, where he writes: desirable
things.
Circa primum tria facit. Primo commendat legem in generali. Secundo ea quae
in lege continentur, ibi, testimonium Domini. Tertio commendat ea quae adjacent
legi, ibi, timor Domini.
With regard to the first, he does three things. First, he commends the law in
general. Second, he commends those things contained in the law, where he writes:
the testimony of the Lord. Third, he commends the things associated with the
Law, where he writes: the fear of the Lord.
Est autem considerandum, quod de lege Domini dicit duo: et quod est immaculata,
et quod est convertens: et potest ad utramque legem referri, scilicet novam
et veterem: et ponuntur ad differentiam legis humanae, in qua quaedam illicita
permittuntur, sicut usurae et prostibula; non enim potest omnia corrigere.
It is to be considered taht he says two things concerning the law of the Lord:
first that it is immaculate, and that it is converting: and this may refer to
either law, the Old Law and the New Law: and it is compared to the difference
in human law, in which certain illicit things are permitted, such as usury and
prostitution, for (the human law) cannot correct all things.
Sed lex Domini non est talis, sed est immaculata, idest omnia mala excludens:
Psalm. 11: eloquia domini, eloquia casta etc.. Job 6: non invenietis in lingua
mea iniquitatem, nec in faucibus meis stultitia personabit.
But the law of the Lord is not such, but it is immaculate, that is, it excludes
all that is evil: Psalm 11: the sayings of the Lord are pure sayings, etc..
Job 6: you will not find iniquity in my tongue, nor will folly sound forth in
my throat.
Item lex humana non extendit se nisi ad ea ad quae se habet judicium humanum,
scilicet tantum ad exteriora: 1 Reg. 16: Homo videt quae apparent, Deus autem
intuetur cor.
Again, human law extends only to things that belong to human judgment, namely,
to exterior things: 1 Kings 16: Man sees what appears, but God sees the heart.
Et ideo lex humana retrahit ab exterioribus, licet divina lex convertat cor
ad Deum; et ideo dicit, convertens, non tantum exteriores actus, sed et animas.
And so the human law draws (man) away from exterior things, but the divine law
turns the heart to God; and so he says "it converts", not only exterior acts,
but souls as well.
Sed lex vetus hoc faciebat imperfecte, lex nova perfecte: quia lex vetus cohibet
per poenas temporales, quae coercent manum; sed lex nova cohibet per poenas
aeternas, quae coercent cor.
But the Old law did this imperfectly, while the New Law does it perfectly: because
the Old Law works through temporal punishments that force one's hand; but the
New Law works through eternal punishments, which work upon the heart.
Continentur autem in lege tria: testimonia, judicia, et praecepta. Testimonia,
quia lex divina procedit ex necessitate super aliqua credulitate: Heb. 11: accedentem
ad dominum oportet credere.
Three things, however, are contained in the law: testimonies, judgements, and
precepts. Testimonies, because the Divine Law proceeds by necessity over any
credulity: Heb. 11: he who approaches the Lord must believe.
Et ideo necessaria sunt testimonia per quae fides recta hominis probetur; et
ita in ea sunt testimonia et caeremoniae. Et dicit de eis duo: quod testimonia
sive praecepta habent aliquid fidele, et quod sapientiam praestant. Doctrinae
autem humanae habent aliquid non fidele, nec sapientiam praestant.
And so testimonies are necessary by which the right faith of a man is tested;
and so in the matter of this faith there are testimonies and ceremonies. And
he says two things about these: that testimonies or precepts have something
faithful (or trustworthy), and that they exhibit wisdom. However, human doctrines
have something that is not faithful (or trustworthy), nor do these doctrines
exhibit wisdom.
Non fidele, quia antiquitus confinxerunt in legibus quaedam falsa, secundum
quod videbatur eis ad utilitatem civitatum: sicut quod quidam homines nati sunt
ex diis, ut conciperent magnos animos; et quod bene regentes transferebantur
ad deos, ut animarent ad bonum reipublicae.
Something not faithful or trustworthy, because in ancient times men put certain
falsehoods in their laws, as it seemed to them to be useful for their cities;
for example, that certain men were born of the gods, so that they would possess
great minds or spirits; and that those who ruled well were changed into gods,
to give a soul, as it were, to the good of the republic.
Sed testimonium Domini, idest doctrina, seu mandatum divinum est fidele, idest
habet veritatem; sed illud, scilicet doctrina illorum est falsa: psalm. 92:
testimonia tua, domine, credibilia facta sunt nimis: et hoc ideo est, quia lex
illa ordinat ea quae sunt in vita ista tantum; sed lex divina ordinat ad futuram
vitam.
But the Lord's testimony, that is (His) teaching, or the divine command is faith,
that is, it has truth; but the other, namely the teaching of the others, is
false: Psalm 92: "Thy testimonies, O Lord, are become exceedingly credible:"
and this because that law orders those things which are only in that very life;
but the divine law orders (those things which are) for (or towards) the future
life.
rom. 8: non sunt condignae passiones hujus temporis ad futuram gloriam, quae
revelabitur in nobis. testimonia proprie di ur in lege illa quae generant auctoritatem
praecipientis in corde subditorum, ut obediant praeceptis; ut quod Deus sit
unus, et quod sit Creator caeli et terrae, et hujusmodi.
Rom. 8: The sufferings of this time cannot compare to the future glory that
will be revealed within us. Testimonies are properly spoken of in the law when
these testimonies give birth to the authority of the lawgiver in the heart of
his subjects, so that they obey his precepts; that God is one, that He is the
Creator of heaven and earth, and other such testimonies.
Et quia caeremonialia praecepta sunt ex sola auctoritate divina debita, possent
dici testimonia; praecepta vero moralia fundantur in debito omnis virtutis;
judicialia vero praecepta fundantur in debito, quod est inter homines quantum
ad contractus. Lex autem illa humana non praestat sapientiam: aliqua enim sapientia
est in humanis, ubi est aliqua veritas, ut philosophica: et quaedam sapientia
est qua utebantur sacerdotes in templo, et haec est falsa: et haec multis proponebatur;
And since the ceremonial precepts are entirely from the due divine authority,
they can be called testimonies; the moral precepts, on the other hand, are grounded
in what is due in these of every virtue; the judicial precepts are grounded
in what is due regarded contracts between men. The human law, however, does
not exhibit wisdom: for there is a certain wisdom in human laws, where there
is a certain truth, such as philosophical truth: and there is a certain wisdom
that the priests employed in the temple, and this wisdom is false: and this
false wisdom was set forth to many men;
Sed illa philosophica paucis, sed divina parvulis, quia populis: Deut. 4: Haec
est sapientia vestra et intellectus coram populis. vel, parvulis, idest humilibus:
Matth. 11: Abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis.
But the philosophical wisdom was set forth to few men, whereas the divine wisdom
was set forth to the little ones, because it was set forth to peoples: Deut.
4: This is your wisdom and understanding before the peoples. Matth. 11: You
have hidden these things from the wise and prudent, and revealed them to the
little ones.
Justitiae Domini rectae, seu judicia illa quae di ur Exod. 22: Qui furatus
fuerit bovem aut ovem etc.. isa. 26: Rectus callis justi ad ambulandum: prov.
21: Gaudium est justo facere justitiam, et pavor operantibus iniquitatem.
The justices of the Lord are right, that is, the judgments spoken of in Exodus
22: he who has stolen a cow or sheep etc... Isa. 26: The right path of the just
to walk: Prov. 21: It is a joy for the just to do justice, and a cause of trembling
to those who do iniquity.
Et dicit duo de eis: quod recta, et quod jucunda. Recta, quia continent justitiam.
Rectum dicitur justum: Prov. 8: Justi sunt omnes sermones mei, et non est in
eis pravum quid nec perversum: Recti sunt intelligentibus etc.. Jucunda, non
severa et perturbativa, quia sunt aequitati permixta; unde dicit, laetificantes
corda, propter aequitatem et spem praemii: Ps. 118: Laetabor ego super eloquia
tua. Moralia vero praecepta sunt lucida et illuminativa; unde dicit, praeceptum
Domini lucidum.
And he says two things concerning these: (first that they are) right, and (second
that they are) delightful. Right, because they pertain to justice. Right is
said of the just: Proverbs 8: "All my words are just, there is nothing wicked
nor perverse in them. They are right to them that understand..." Delightful,
(because they are) not severe and disturbing, since they are mixed with equity.
Hence he says, they make the heart rejoice, on account of equity and the hope
of reward: Ps. 118: I will rejoice over your words. The moral precepts are shiny
and illuminating; hence he says: the precept of the Lord is shiny.
Lucidum dicitur, quia in se est manifestum et evidens, sicut hic, non occides,
non moechaberis, non furtum facies, et similia: quae habent in se claritatem,
quod quilibet servare tenetur dicens, prov. 6: mandatum lucerna, et lex lux.
It is called shiny, because in itself it is manifest and evident, for example,
you shall not kill, you shall not commit adultery, you shall not steal, and
the like: these have within them clarity, so each and every man is obliged to
hold them and say, Prov. 6: the command is a lantern, and the law a light.
Praeceptum dicitur ad quod attenditur secundum imperium superioris; et est
de agendis, et importat debitum faciendi in eo cui praecipitur: quod quidem
debitum est vel ex parte regulae divinae quam tenemur sequi; et sic illud cadit
sub debito, sine quo rationis ordo servari non potest: vel est debitum ex auctoritate
praecipientis, cui obedire tenemur: vel ex parte finis, quem omnino volumus,
qui est praestitutus nobis; et tunc cadit sub praecepto illud sine quo non possumus
servare subjectionem ad praecipientem; vel sine quo non possumus consequi finem
intentum.
That which is heeded according to the rule of a superior is called a precept;
a precept concerns things that are to be done, and implies an obligation to
do something in him who has been commanded: this obligation is either on part
of the divine rule that we are obliged to follow, and thus that fall under the
obligation without which the order of reason cannot be preserved: or it is an
obligation flowing from the authority of the one who commands, whom we are obliged
to obey: or on the part of the end that we desire, which is set forth for us;
and then under the precept falls that without which we cannot preserve our state
of being subject to the one who commands; or without which we cannot achieve
the intended end.
Dicitur enim praeceptum quasi praecise ceptum, scilicet ad agendum: quasi quod
praecise teneamur illud agere: ideo tale praeceptum est: illuminans oculos,
scilicet rationis, qui oculi tenebres per cupiditatem exteriorum et concupiscentias
interiorum passionum: et hoc removet praeceptum Domini, et ideo illuminans oculos.
The term precept means "taken precisely", that is, with respect to that which
should be done; as if we are held to do that exactly: and such a precept is
the following: illuminating the eyes, that is, the eyes of the reason, which
eyes are darkened by the unrestrained desire for exterior things and by the
desires of the passions within: and the precept of the Lord removes this, and
so it illuminates the eyes.
Illumina oculos meos, ne unquam obdormiam in morte, psal. 12.
Give light to me eyes, lest I ever sleep in death, Psal. 12.
(f) Timor. Hic ponit quaedam adiacentia
legi: quorum unum est ex parte nostra, scilicet timor, qui inducit nos ad servandum
praecepta: Eccl. ult. Deum time, et mandata
eius observa.
(f) Fear. Here (the psalmist) sets down
certain things surrounding the law, one of which is on our part, namely fear,
which leads us to follows (his) precepts: Ecclesiates 12: "Fear God and keep
his commands."
De timore isto duo dicit. Primo dicit eum sanctum. Secundo dicit eum permanentem.
Concerning fear itself he says two things. First, he calls it holy. Second,
he calls it permanent.
Omnis autem timor ex amore causatur, quia illud timet homo perdere quod amat.
Et ideo sicut est duplex amor, ita est duplex timor: quidam est timor sanctus
qui causatur ab amore sancto; quidam non sanctus, qui a non sancto causatur.
Sanctus amor est quo amatur Deus: Rom. 5. Charitas
Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis.
Timor iste sanctus tria facit. Primo timet Deum offendere. Secundo recusat ab
eo separari. Tertio Deo per reverentiam subiicit: et iste timor dicitur castus
et filialis.
Now, all fear is caused by love, since a man fears to lose that which he loves.
And thus, just as there is a twofold love, so too is there a twofold fear. On
the one hand, there is a holy fear which is caused by a holy love, while on
the other, there is a fear which is not holy, a fear which is caused by a love
which is not holy. A holy love is that by which God is loved; Romans 5: "The
charity of God is poured forth in our hearts, by the Holy Ghost, who is given
to us." This holy fear effects three things. First, one fears to offend God.
Second, one is unwilling to be separated from Him. Third, one submitts oneself
to God through reverence. And this very fear is called pious and filial.
Non sanctus timor est qui causatur ab amore non sancto, qui est mundi, et suiipsius;
et de tali amore non sancto causatur duplex timor non sanctus. Servilis, qui
est ex amore sui: et mundanus, qui procedit ab amore mundi: Matt.
10. Nolite timere eos qui occidunt corpus etc.. De timore sancto: Ps.
33. Timete Deum, omnes sancti eius, quoniam non est inopia timentibus eum.
Mundanus timor non permanet nisi cum mundo, servilis permanet in malis in perpetuum,
sed sanctus permanet in bonis. De hoc dicit Psalmus, Timor
Domini sanctus permanet in saeculum saeculi.
A fear which is not holy is that which is caused by a love which is not holy,
which is of the world, and of one's self. And from that sort of love which is
not holy, a twofold fear which is not holy is caused. (First, there is that
fear which is) servile, that which is from a love of one's self. (Second, there
is that fear which is) worldly, that which proceeds from a love of the world;
Matthew 10: "Fear ye not them that kill the body" etc. Of a holy fear (it is
said at) Psalm 33: "Fear the Lord, all ye his saints: for there is no want to
them that fear him." A worldly fear endures only with the world, (while) a servile
(fear) endures in the evil in perpetuity. But a holy fear endures in the good.
Concerning this, the Psalm states The fear
of the Lord is holy remaining for the age of the age.
Sed contra. Perfecta charitas foras mittit
timorem, 1 Io. 4.
On the contrary, (there is the passage from) 1 John 4 (which states): "Perfect
charity casteth out fear."
Dicendum, quod charitas expellit timorem servilem: sed filialis timor duplicter
permanet, scilicet in patria. Primo quantum ad sui praemium: Ps.
9. Patientia pauperum non peribit in finem. Non quod ibi sit patientia,
quia non est ibi tribulatio, sed fructus eius: et sic fructus timoris permanet:
Eccl. 1. Timenti Deum bene erit in extremis,
et in die defunctiunis suae benedicetur.
I answer that charity expells servile fear, but filial fear endures in heaven
in a twofold fashion. First, insofar as it is to us a reward; Psalm 9: "The
patience of the poor shall not perish for ever." Not that there is patience
there, since there is no tribulation there. Rather, its fruit: and in this manner
the fruit of fear endures; Ecclesiasticus 1: "With him that feareth the Lord,
it shall go well in the latter end, and in the day of his death he shall be
blessed."
Vel manet secundum aliquem sui actum: non quod timeat offendere, quia ibi non
timet peccatum, nec separationem, sed quantum ad reverentiam, quia submittent
se Deo, nec audebunt se ei aequare: Iob 26.
Columnae caeli contremis , et pavent ad nutum eius.
Or, (fear) remains according to its own activity. Not that one fears to offend,
since one does not fear sin there. Nor (does one fear) separation. But (one
fears) with respect to (the activity of) reverence. For they submitt themselves
to God, and do not dare to make themselves equal to him; Job 26: "The pillars
of heaven tremble, and dread at his beck."
Ex parte Dei est illud, scilicet iudicium eius: quod dicitur executio iustitiae:
Ps. 93. Quousque iustitia convertatur in iudicium.
Et haec fiunt secundum quod punit vel praemiat; et ideo Iudicia
Domini di ur Vera et iustificata:
vera propter rectitudinem, quia in eis semper est veritas: Rom.
2. Iudicium Dei est secundum veritatem in eos qui talia agunt: non enim
sequitur, Testimonia, humana, sed, Iustificata
in semetipsa dicitur, quia vel non sequitur aliam superiorem legem, sed
in semetipsa.
On God's part, there is his judgment, which is called the execution of justice;
Psalm 93: "Until justice be turned into judgment." And this will come about
as he punishes or rewards; and thus The judgments
of the Lord are said to be True and
justified: true according to rectitude, since in these (his judgments)
there is always truth; Romans 2: "The judgment(s) of God (are), according to
truth, against them that do such things:" for (these judgments do) not follow
human Testimonies, but are said to be
Justified unto themselves, since (they
do) not follow upon some superior law, but (are) Unto
themselves.
Vel quia in semetipsis ipsa iudicia Domini habent evidentem iustitiam: Ps.
36. Et educet quasi lumen iustitiam tuam, et iudicium tuum tanquam meridiem.
Or, because in themselves, the judgments of the Lord have obvious justice; Psalm
36: "And he will bring forth thy justice as the light, and thy judgment as the
noonday."
(g) Desiderabilia. Supra psalmista
commendavit legem divinam quantum ad ejus rectitudinem; hic autem commendat
quantum ad ejus suavitatem et jucunditatem: et circa hoc duo facit. Primo ponit
ejus commendationem. Secundo talem commendationem probat, ibi, etenim servus
tuus. praefert autem legem quantum ad desiderium animae omnibus rebus mundi.
(g) Desirable things. Above the psalmist
commended the divine law with regard to its rectitude; here he commends it for
its sweetness and joy: and here he does two things. First he presents the commendation
of the Divine Law. Second, he proved this commendation, where he says, and your
servant. He prefers the law to the soul's desire for all the things of the world.
In rebus autem mundanis desiderantur exteriores divitiae et voluptates corporales.
Et supra ista est delectatio legis Dei. Quantum ad primum dicit ista quae dicta
sunt: desiderabilia super aurum: Prov. 8: melior est sapientia cunctis opibus
pretiosissimis, et omne desiderabile ei non potest comparari: ps. 118: dilexi
mandata tua super aurum etc.. et tangit illa duo quae homines desiderant; unde
dicit, aurum; et pompas, unde lapidem pretiosum.
In worldly things, external riches and bodily pleasures are desired. And the
love of the law of God is above these things. With respect to the first he says
the things that were said: more desirable than gold: Prov. 8: Wisdom is better
than all the most precious treasures, and no desirable thing can be compared
to it: Ps. 118: I d your commands more than gold, etc., and he mentions the
two things that men desire; hence he says, gold, and displays, hence he says,
precious stone.
Lapides pretiosi non serviunt nisi ad apparentiam: unde ibi multum potest referri,
vel ad lapidem, vel ad pretiosum. Item quantum ad secundum dicit, et dulciora
super mel et favum: psal. 118: quam dulcia faucibus meis eloquia tua.
Precious stones serve no purpose except appearance: and there much can be referred,
either to stone, or to precious. Again with respect to the second he says, and
sweeter than honey or honeycomb. Psal. 118: how sweet to my throat are your
words.
Super mel ori meo. Dicitur mel et favum, quantum ad delectationes corporales.
Mel extrahitur a cera; sed favus est mel et cera. Delectationes corporales quandoque
sunt manifestae, et sic est mel; quandoque sunt absconditae et dulciores, et
sic est favus: prov. 9: aquae furtivae dulciores sunt etc.. Vel praeferuntur
favo propter vetus testimonium, in quo est mel in favo, veritas in figura: melli
propter novum ubi est veritas manifesta.
More than honey to my mouth. It is called honey and honeycombed, in comparison
to bodily pleasures. Honey is extracted from wax; but honeycombed is honey and
wax. Bodily pleasures sometimes are manifest, and such is honey; sometimes they
are hidden and more sweet, and such is honeycomb: Prov. 9: stolen waters are
sweeter etc.. Or they are preferred to honeycomb on account of the Old Testament,
in which there is honey in honeycomb, truth in a figure: they are preferred
to honey on account of the New Testament which is manifest truth.
Sed numquid spirituales delectationes sunt delectabiliores? Dicendum est quod
sic: et est triplex ratio. Una ex parte boni delectati quod est potius bonum,
et ex causa delectationis, quod est majus bonum, ergo magis delectabile. Secunda
ex parte potentiae delectantis, quia vis intellectiva est fortior sensitiva.
Tertia ex modo delectationum.
But are spiritual delights more delightful? The answer is yes: and for a threefold
reason. For one, on part of the good we delight in, which is a more powerful
good, and for reason of the delight, which is a greater good, therefore more
delightful. Second, on part of the potency that takes delight, because the intellectual
faculty is stronger than the sensitive faculty. Third, because of the mode of
the delights.
Corporales delectationes consistunt in fieri et in motu; sicut in cibis et
in aliis. Motus autem est quid imperfectum; et quoddam futurum et praeteritum
importat; quia non habetur totum simul. Spirituales autem delectationes non
sunt in motu: quia consistunt in amando et intelligendo bonum, quod non est
in motu; sed per accidens plus desiderantur illae, inquantum abundant aliqui
in sensu, et deficiunt in intellectu.
Bodily delights consist in becoming and in motion; such as in foods and other
things. Motion, however, is something imperfect; and it implies something future
and past; because the whole is not possessed at once. Spiritual delights, however,
are not in motion: because they consist in loving and understanding the good
that is not in motion; but accidentally bodily delights are more desired, insofar
as some abound in the senses and fall short in intellect.
Vel sancti homines plus diligunt praecepta Dei quam seipsos. Et sancti designantur
per aurum et lapidem pretiosum: 1 Cor. 3: si quis aedificaverit super fundamentum
hoc aurum, argentum, lapides pretiosos. Item per mel et favum significantur
illi qui alieni sunt a rebus mundi; sed favus sunt illi qui adhuc rebus mundi
delectantur: et tales, quia non sunt totaliter alieni, diligunt plus se quam
praecepta; alii diligunt plus praecepta quam se.
Or else, holy men love the precepts of God more than themselves. And the holy
men are designated by gold and precious stone: 1 Cor. 3: If anyone shall build
upon this foundation with gold, silver, precious stones. Again, by honey and
honeycomb are signified those who are strangers to the things of the world;
but those are honeycomb who still delight in the things of the world: and such
men, because they are not completely strangers to the things of the world, love
themselves more than they love the precepts; others love the precepts more than
themselves.
Et hoc probat dupliciter. Primo experimento. Secundo ex effectu. Experimento,
cum dicit, etenim servus tuus custodit ea; quasi dicat: possum dicere quia dulcia
sunt, quia probavi ea: nam ego diligo et experior ea. Nullus autem testimonium
potest ferre nisi qui experitur: Joan. 7: si quis voluerit voluntatem ejus facere,
cognoscet de doctrina mea utrum ex Deo sit, an ego a meipso loquar: Job 23:
vestigia ejus sequutus est pes meus.
And he proves this in two ways. First by experience. Second by effect. By experience,
when he says, for indeed you servant keeps them; as if to say: I can say that
they are sweet, because I have tried them: for I love and experience them. Now,
no one can give testimony except he who experiences: John 7: if anyone wishes
to do his will, he will know whether my teaching is from God, or whether I speak
from my self: Job 23: my feet have followed his tracks.
Ex effectu, idest remuneratione probat idem, cum dicit, in custodiendis illis
retributio multa: Matth. 5: gaudete et exultate, quia merces vestra copiosa
est in caelis. Et non dicit pro custodia; sed, in custodiendis illis, quia ipsa
custodia eorum est magna retributio, scilicet gloria cordis et munditia: 2 Cor.
1: gloria nostra haec est, testimonium conscientiae nostrae. Et sic commendatur
lex ab honestate, quando dicit, in custodiendis illis etc. quia honestum idem
est quod virtus; et est per se appetibile.
From the effect, that is, from the reward, he proves the same thing, when he
says, there is great reward in keeping the precepts: Matth. 5: rejoice and exult,
because your reward is abundant in heaven. And he does not say "for the act
of keeping"; but "in the keeping of them", because the very act of keeping them
is itself a great reward, namely, the glory of the heart and cleanliness: 2
Cor. 1: this is our glory, the testimony of our conscience. And thus the law
is commended for honesty, when he says, in the keeping of them etc., because
the honest is the same as virtue; and this is appetible on its own account.
(h) Delicta. Hic orat pro delictis
illorum qui praetereunt legem. Et primo proponit occultationem peccatorum. Secundo
petit eorum remissionem, ibi, ab occultis. Tertio ponit rationem petitionis,
ibi, si mei etc.. Dicit ergo: legem frequenter offendimus, sed, delicta quis
intelligit? Quasi dicat, nullus.
(h) Offenses. Here he prays for the
offenses of those who have transgressed the law. First, he sets forth the hiding
of sins. Second, he asks for their remission, where he says "from hidden sins".
Third, he presents the reason for the petition, where he says "if my...". Therefore
he says: we have frequently broken the law, but who understands his offenses?
As if to say, no one.
Et hoc propter tria. Primo, quia delictum excaecat oculos peccantis, unde non
de facili discernuntur parva peccata: Sap. 2: Excaecavit eos malitia eorum.
Secundo, quia peccata sunt multa: Psal. 39: Circumdederunt me mala quorum non
est numerus; Comprehenderunt me iniquitates meae, et non potui ut viderem.
There are three reasons for this. First, the offense blinds the eyes of the
sinners, hence small sins are not easily seen: Wisdom 2: Their malice has blinded
them. Second, because there are many sins: Psalm 39: Evils without number surrounded
me. My iniquities captured me, and I was not able to see.
Item propter eorum subtilitatem: Ps. 39: multiplicati sunt super capillos capitis
mei, ex subtilitate: sed non dicit peccata, sed, delicta. duplex est peccatum:
scilicet transgressionis: et hoc facilius cognoscitur, quia homo scit se fecisse
actum pravum.
Again on account of their subtlety: Ps. 39: They are greater in number than
the hairs on my head, on account of their subtlety: but he does not say "sins"
but "offenses". Sin is twofold: the sin of transgression which is easily recognized,
because the man knows that he has done a wrong act.
Item omissionis: et hoc difficile cognoscitur, quia haec non obligant ad semper,
sed pro loco et tempore. Et distingue. Quando est locus et tempus, est difficile
affirmare: et quando danda est eleemosyna, qualiter etc. et ubi. Consequenter
ponit peccatorum remissionem.
Then there is the sin of omission, and this is more difficult to recognize,
because these do not always oblige, but at certain places and times. It is difficult
to state when the place and time are right: and when alms are to be given, how,
where etc. Consequently he presents the remission of sins.
Est autem duplex genus peccati. Unum quod sumit initium a nobis; et hoc est
praecipue originale, et quae ex corruptione fomitis procedunt, ut peccata carnalia;
et haec animam inquinant, quia conjungunt eam rebus terrenis. Et ideo dicit,
ab occultis meis munda me, idest quae ab occulta radice procedunt, vel quae
in occulto fiunt, vel quae a secreta voluntate oriuntur: Eph. 5: quae in occulto
fiunt ab ipsis, turpe est et dicere.
However, there are two kinds of sin. One kind has its beginning with us; and
this is chiefly original sin, and then carnal sins, which proceed from the corruption
of tinder (translator's note: tinder as a metaphor for our excitable faculties);
and these stain the soul, because they join the soul to earthly things. And
so he says, cleanse me from my hidden offenses, that is, from the things that
proceed from a hidden root, or else, the things that happen in a hidden place,
or the things that arise from a secret desire: Eph. 5: it is foul to speak of
the things that are done by them in secret.
Aliquando sumunt originem ab alio: ideo dicit, ab alienis parce servo tuo.
Sed numquid alicui imputatur alienum peccatum? Ezech. 18: anima quae peccaverit,
ipsa morietur. Dicendum, quod non, quando totaliter est alienum; sed quando
transit ad te per imitationem: Eccl. 13: qui tetigerit picem, inquinabitur ab
ea. Vel persuasionem, vel consensum: Prov. 1: Fili mi, si te lactaverint peccatores,
non acquiescas eis.
Sometimes they take their origin from another source: hence he says, from stranger
spare your servant. But is the sin of another ever imputed to anyone? Ezech.
18: the soul that sins, it will die. Eccl. 13: He who touches pitch will be
soiled by it. Or persuasion, or consent: Prov. 1: My son, if sinners tempt you,
do not give in to them.
Vel per dissimulationem tempore et loco debito, tunc fit tuum, et imputatur:
Rom. 1: Non solum qui faciunt ea, digni sunt morte, sed etiam qui consentiunt
facientibus. Et hoc maxime in praelatis quando dissimulant scienter scelera
subditorum. Et dicit, parce servo tuo, quia haec peccata videntur in nobis ex
divina ira provenire, quod scilicet hujusmodi occasiones peccati dentur nobis.
Vel, ab alienis, superbis hominibus: psal. 17: filii alieni mentiti sunt mihi.
Or by deception as to the due time and place, then the sin becomes yours and
is imputed to you: Rom. 1: Not only those who do these things are worthy of
death, but also those who consent to those who do these things. And this is
the case most especially in prelates who knowingly lie about the evil deeds
of their subjects. And he says, spare your servant, because these sins appear
to arise in us on account of divine anger, because occasions of sin of this
sort are given to us. Or else, from strangers, proud men: Psal. 17: Alien sons
have lied to me.
(i) Si mei. Hic ponitur ratio petitionis.
Et primo ex parte David petit immunitatem a malo. Secundo perfectionem in bono,
et erunt ut complaceant. Petit autem immunitatem a malo.
(i) If my. Here he presents the reason
for his petition. And first on the part of David he asks for protection from
evil. Second, he asks for perfection in the good, and they will be such that
they please. Now, he asks for protection from evil.
Et hoc dupliciter: a futuro et a praeterito. Dicit ergo, si mei non fuerint
dominati, vel, dominata, scilicet peccata: Ps. 62: In matutinis interficiebam
omnes peccatores terrae, idest omnia peccata, quae terra di ur propter multas
proprietates terrae. Ut disperderem de civitate domini omnes operantes iniquitatem,
idest omnes operationes iniquas. Vel dominati, scilicet superbi. Vel, alieni,
idest peccatores, vel daemones qui di ur tunc dominari, quando pertrahunt ad
consensum: Joan. 8: qui facit peccatum, servus est peccati.
And this is twofold: from future and from past evil. He says therefore, if mine
had not ruled over me, that is, sins: Ps. 62: In the morning I killed all the
sinners of the earth, that is, all the sins, which are called earth because
of the many properties of earth. So that I would empty the city of all the workers
of iniquity, that is, all evil works. Or they have ruled, that is, the proud.
Or, aliens, that is, sinners, or else the demons who are said to rule when they
drag one to consent: John 8: He who does a sin, is a servant of sin.
Si ergo non fuerint dominati, tunc immaculatus ero, idest servabo me sine macula
peccati mortalis, etsi non venialis: Job 15: Quid est homo ut immaculatus sit?
De praeterito dicit, et emundabor a delicto maximo: Is. 1: Si fuerint peccata
vestra sicut coccinum, quasi nix dealbabuntur; job 11: Si iniquitatem quae est
in manu tua abstuleris a te, et non permanebit in tabernaculo tuo injustitia,
tunc levare poteris faciem tuam.
If therefore they will not rule, then I will be without stain, that is, I will
preserve myself without stain of mortal sine, although not without venial sin:
Job 15: How can a man be without stain? He speak of the past, "and I will be
cleansed of the greatest offense": Isaiah 1: "If your sins be as scarlet, they
will be turned white as snow." Job 11: If you take away from yourself the iniquity
that is in your hand, and injustice will not remain in your tent, then you will
be able to lift your face.
Vel maximo, scilicet superbia, quia est initium omnis peccati: Eccl. 10: Non
est majus peccatum quam apostatare a Deo: et hoc fit per superbiam. Unde peccatum
quod est ex superbia, potius est eo quod fit ex ignorantia, vel ex infirmitate:
superbia namque est initium et causa omnis peccati; et qui caret illa, est vere
immaculatus. Consequenter ponit illud quod pertinet ad perfectionem in bono.
Or the greatest sin, which is pride, because it is the beginning of every sin:
Eccl. 10: There is no greater sin than to apostatize from God: and this happens
because of pride. Hence the sin that comes from pride is greater than one that
comes from ignorance or weakness: for pride is the beginning and cause of all
sin; and the man who lacks pride is truly without stain. Consequently he presents
that which concerns perfection in the good.
Et primo oris; unde dicit, et erunt ut complaceant eloquia oris mei. Quamdiu
homo est in peccatis, eloquia sua non placent Deo: Eccl. 15: Non est speciosa
laus in ore peccatoris: Psalm. 49: Peccatori autem dixit Deus: quare tu enarras
justitias meas, et assumis testamentum meum per os tuum? Item ponit perfectionem
cordis quae requirit placentiam Dei; unde dicit, et meditatio cordis mei in
conspectu tuo semper, idest coram angelis: vel, qui intus vides et conscientiam
inspicis. Et hoc dico, quia tu, Domine, es adjutor meus, in bonis agendis, et
redemptor meus, a malis cavendis: Isa. 44: revertere ad me, quia redemi te.
And first, the good of the mouth; hence he says, may the words of my mouth be
pleasing. As long as a man is in sins, his sayings do not please God: Eccl.
15: Praise in the mouth of a sinner is not beautiful: Psalm 49: God says to
the sinner: why do you narrate my justices, and take up my testimony in your
mouth; Again, he presents the perfection of the heart which requires the good
pleasure of God; hence he says, and the meditation of my heart is always in
your sight, that is, in the presence of the angels: or, you who see within also
see my conscience. And I say this, because you, Lord, are my helper, in doing
good, and my redeemer, in warding off evil: Isaiah 44: Turn back to me, because
I have redeemed you.
© Hugh McDonald (hyoomik@vaxxine.com)
Latin Text according to the Venice Edition of MDCCLXXV
The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)
