Psalm 20
a. Domine in virtute tua laetabitur rex, et super salutare tuum exultabit vehementer.
O Lord, the king will rejoice in your strength, and in your safety he will greatly
exult.
b. Desiderium cordis eius tribuisti ei, et voluntate labiorum eius non fraudasti
eum.
You have bestowed upon him his heart's desire, and have not deprived him of
the wish of his lips.
c. Quoniam praevenisti eum in benedictionibus: posuisti in capite eius coronam
de lapide pretioso. Vitam petiit a te, et tribuisti ei longitudinem dierum,
in saeculum, et in saeculum saeculi.
For you have anticipated him with blessings, and placed upon his head a crown
of precious gems. He has sought life from you, and you gave him length of days
forever and ever.
d. Magna est gloria eius in salutari tuo: gloriam et magnum decorem impones
super eum. Quoniam dabis eum in benedictionem in saeculum saeculi: laetificabis
eum in gaudio cum vultu tuo.
Great is his renown in your safety: splendour and great elegance you confer
upon him. For you will make him a blessing forever: you will gladden him with
the delight of your presence.
e. Quoniam rex sperat in Domino, et in misericordia Altissimi non commovebitur.
For the king hopes in the Lord, and within the kindness of the Most High, he
will not be shaken.
f. Inveniatur manus tua omnibus inimicis tuis, et dextera tua inveniat omnes,
qui te oderunt.
May your hand come upon all your enemies, and your right hand meet with all
who hate you.
g. Pones eos ut clibanum ignis, in tempore vultus tui: Dominus in ira sua conturbabit
eos, et devorabit eos ignis.
Burn them as though in a fiery oven, when you appear: the Lord in his anger
will throw them into confusion and the fire will consume them.
h. Fructum eorum de terra perdes, et semen eorum a filiis hominum.
Eliminate their fruit from the earth, and their offspring from the sons of men.
i. Quoniam declinaverunt in te mala: cogitaverunt consilia, quae non potuerunt
stabilire. Quoniam pones eos dorsum, in reliquiis tuis praeparabis vultum eorum.
For they have turned from you unto evil: for they have devised plots which they
have not been able to establish. For you will put them aside, and make preparations
for their visage among your remnant.
j. Exaltare Domine in virtute tua, cantabimus et psallemus virtutes tuas.
Be exalted, O Lord, in your power: we will rejoice and sing psalms to your strength.
a. Supra in praecedenti Psalmo facta
est petitio pro exaltatione regis; hic autem quasi exauditus praenunciat eam.
Titulus, In finem Psalmus David.
In the preceding psalm, a petition was made for the exaltation of the king.
But this psalm foretells it as if granted. Its title is "For the Leader: A Psalm
of David."
Dividitur ergo Psalmus iste in duas partes. In prima praenunciat regis exaltationem.
In secunda hostium deiectionem, ibi, Inveniatur.
Circa primum tria facit. Primo pronunciat regis gaudium. Secundo ponit
causam gaudii, ibi, Desiderium. Et tertio
meritum causae, ibi, Quoniam rex sperat in
Domino.
The psalm itself is accordingly divided into two parts. The first part foretells
the exaltation of the king, the second part, the defeat of the enemy, at "May
your hand come upon". The first part accomplishes three things. First, it proclaims
the delight of the king, second, it determines the cause of this delight, at
"You have bestowed upon him his heart's desire", and third, the merit of the
cause, at "For the king hopes in the Lord."
Hic Psalmus exponitur de Christo qui est rex, et de David qui fuit eius figura;
et ideo de utroque potest exponi, de Christo secundum veritatem, de David secundum
figuram.
This psalm is explained with respect to Christ, who is king, and David, who
was his symbol. Therefore, it can be explained in reference to either - with
respect to Christ according to its true significance, or to David, according
to symbol.
Est ergo duplex gaudium: unum de Deo; aliud de Dei beneficio.
The delight, therefore, is two-fold: one concerns God, the other concerns the
blessing of God.
Quantum ad primum dicit, O, Domine,
Deus pater, Rex, idest Christus, Laetabitur
in virtute tua, idest tuae divinitati: Ps.
17. Deus iudicium tuum regi da. Et tunc laetatus est, quando vicit diabolum,
et mortem morte sua; et quando fecit miracula, quando ascendit in caelum: Ps.
46. Ascendit Deus in iubilo: Isa. 33. Regnabit rex et sapiens erit etc.
1 Cor. 1. Christum Dei virtutem et Dei sapientiam.
As for the first, the psalmist says, O Lord,
God the Father, the king, that is Christ,
will rejoice in your strength, that
is, in your divinity - Psalm 72: God, give
your judgement to the king. He rejoiced both when he conquered the devil
and death by his own death, and when he performed miracles and ascended into
heaven - Ps. 46: God goes up with shouts of
joy; Isaiah 32: A king shall reign and he shall be wise etc.; 1
Cor. 1: Christ, the power of God, and the wisdom of God.
Similiter si dicatur de David. O, Domine, Deus
Rex, scilicet David et alii sancti, Laetabuntur
in virtute tua: Cant. 1: Laetabimur et exultabimus in te: memores uberum tuorum.
Quantum ad secundum dicit, Et super
salutare tuum etc. idest super adeptionem salutis per te factae. Praecipue
Christus exultabit per hoc, quod per eum salvas genus humanum: Luc.
1. Ipse salvum faciet populum suum.
Similarly, if it were said with respect to David: O Lord,
God, the King, namely David and other holy men, will
rejoice in your strength - Song of Songs 1: We will rejoice and exult in you:
we will remember your abundance. As for the second part (concerning the
blessing of God), the psalmist says "and in your safety" etc., that is, upon
the attainment of safety effected through you. Christ will exult especially
in this for through him is the salvation of the human race - Luke
1: He will make his people safe.b. Hic ponitur causa gaudii, quae est
impletio desiderii: Prov. 13. Desiderium si
compleatur, delectat animam.
At this point, the psalmist determines the cause of delight, which is the fulfilment
of the king's desire - Proverbs 13: Desire,
when fulfilled, delights the soul.
Sicut se habet desiderium ad gaudium, sic motus ad quietem, ad quam per motum
pervenitur. Unde primo ponitur impletio desiderii. Secundo ponitur in quibus
desiderium implevit, ibi, Quoniam praevenisti.
Desire is related to joy as movement is to rest, to that which is attained through
movement. Wherefore, the fulfilment of desire is determined first, and then,
in what things the king has fulfilled his desire, at For
you have welcomed him with blessings.
Est autem duplex desiderium: unum quod est tantum in corde, aliud quod exprimitur
ore: et utrumque impletur, quia Deus antequam oretur, exaudit.
Now, desire is two-fold, namely one which is in the heart alone, and the other
which is expressed in words. And each one is fulfilled, since God grants (the
desire of the heart) before he is entreated (in words).
Quantum ad primum dicit, Desiderium cordis
eius tribuisti ei: Luc. 22. Desiderio desideravi hoc pascha manducare vobiscum:
et dicitur de quolibet viro iusto.
With respect to the first, the psalmist states that You
have bestowed upon him his heart's desire - Luke 22: With desire I have desired
to eat this passover meal with you - and this is said of every just man.
Quantum ad secundum dicit, Et voluntate labiorum
eius, idest quam expressit per labia: Non
fraudasti eum, quia exaudisti eum: Heb.
5. Exauditus est pro sua reverentia: Isa. 46. Consilium meus stabit, et omnis
voluntas mea implebitur.
As for the second, the psalmist states and
the wish of his lips, that is what the king expresses by his lips, you
have not deprived him, since you have listened to him - Hebrews
5: he was heard on account of his reverence; Isaiah 46: My counsel is firm,
and my every wish will be fulfilled.c. Hic ponit in quibus impletur desiderium.
Et primo dicit de impletione desiderii cordis. Secundo de impletione desiderii
orationis, quod idem est quod desiderium labiorum, ibi, Vitam.
The psalmist then determines in what things the king has fulfilled his desire.
He speaks first of the fulfilment of the heart's desire, and second of the desire
of speech, which is the same as the desire of the lips at He
has sought life from you.
Est autem duplex beneficium; et ideo primo ponit beneficium spirituale interius,
quod est beneficium dulcedinis; et quantum ad hoc dicit, Quoniam
praevenisti eum in benedictionibus dulcedinis.
Now, the benefit is two-fold. And so, he determines first the interior spiritual
benefit, which is the benefit of sweetness, concerning which he states For
you have welcomed him with blessings of sweetness.
Unde dicere est bonum dicere; et dicere Dei est eius facere. Unde in benedictione
Dei intelligitur infusio bonitatis: Gen. 26.
Benedicam tibi, et multiplicabo semen tuum etc. Et 17.
Benedicam ei, et multiplicabo eum, et augebo eum valde. Haec ergo benedictio
est dulcis: Sap. 12. O quam bonus et suavis
est spiritus tuus in nobis.
The speaking therefore is good speaking, and speaking of God is his doing. Therefore,
by the blessing of God is understood the infusion of goodness - Genesis
26: I will bless you and multiply your offspring and 17:
I will bless and increase him, and I will exceedingly strengthen him. This
blessing is thus sweet - Wisdom 12: O how good
and pleasant is your spirit in us.
Ergo, In benedictionibus dulcedinis,
idest in bonis gratiae, et in immunitate a peccatis, Praevenisti
eum, idest Christum, tempore: quia a principio conceptionis fuit plenus
omni gratia: Io. 1. Vidimus eum plenum gratia
et veritate, quasi unigenitum a Patre: quia quam cito conceptus fuit,
fuit unitus divinae naturae; et tam cito fuit plenus gratia.
Therefore, with blessings of sweetness,
that is with good grace and freedom from sin, you
have anticipated him, that is, Christ, in time, (with
blessings), since he was full of every grace from the beginning of his
conception - John 1: We beheld him full of
grace and truth, as the only begotten of the Father - because as soon
as he was conceived, he was united in his divine nature; and so quickly was
he full with grace.
Item, Praevenisti eum, quantitate: quia
prae omnibus aliis gratiam accepit, et non ad mensuram.
Again, you have anticipated him (with blessings),
in quantity, since before all others, he accepted grace and not according to
measure.
Sancti etiam di ur praeveniri: Io. 4. Non quasi
nos dilexerimus Deum, sed quoniam ipse prior dilexit nos: Sap. 6. Praeoccupat
eos qui se concupis .
Even the saints are said to be anticipated - John
4: It is not as if we have delighted God, but that he himself has previously
delighted us; Wisdom 6: He anticipates those who desire him.
Et sic in figura Christi David speciali gratia praeventus est: quia unctus fuit
in regem, cum adhuc esset puer, antequam ipse cogitaret de regno.
And thus in the figure of Christ, David is anticipated by special grace. For
he was anointed as king, while still a boy, before he himself had thought about
kingship.
Beneficium exterius ostendit dicens, Posuisti
in capite eius coronam de lapide pretioso.
He indicates an external benefit saying, and
you placed upon his head a crown of precious gems.
Si haec referuntur ad Christum, tunc est sensus, Posuisti
in capite eius coronam de lapide etc. idest fecisti eum regem. Corona
autem est signum regiae dignitatis: quia, ut dicitur Isa.
33. Regem in decore suo videbunt: Cant. 3. Egredimini filiae Syon, et videte
regem in diademate, quo coronavit eum mater sua, idest divinitus, propter
hoc dicit, De lapide pretioso, idest
de divinitate: quia regnum suum non est de hoc mundo, Io.
18.
If this is referred to Christ, then the sense of the text is that you have made
him king. The crown, however, is a sign of a king's dignity, as it is said in
Isaiah 33: They will behold the king in his
beauty; Song of Songs 3: Come forth, daughters of Zion, and behold the king
in his diadem, with which his mother, that is his divinity, has
crowned him, on account of which he says of
precious gems, that is, concerning his divinity: since his kingdom is
not of this world (John 18).
Hier. De auro obrizo, idest purissimo:
Apoc. 6. Data est et corona.
Jerome has of overwhelming, that is
most pure, gold - Apoc.
6: He was given a crown.
Vel corona de lapide pretioso sunt Apostoli: qui di ur lapides pretiosi propter
pretiositatem doctrinae: Apoc. 12. In capite
eius, scilicet Christi, corona stellarum
duodecim: Eccl. 15. Corona senum multa peritia. Unde caetus apostolorum
est quasi corona Christi.
Or the crown's precious gems are the Apostles, who are called precious gems
because of the preciousness of doctrine - Apoc.
12: Upon his head, namely Christ's, a
crown of twelve stars; Eccl. 15: the crown of six with much experience.
Thus, the rest of the apostles are, as it were, the crown of Christ.
Vel, posuisti in capite eius coronam,
idest ecclesiam: Prov. 12. Mulier, idest
ecclesia, diligens corona est viro suo, idest
Christo.
Or you placed upon his head a crown,
that is, the Church - Prov. 12: An attentive
woman, the Church, was rewarded by his
strength, Christ's.
Vel potest dici hoc de quolibet sancto: quia corona, sive merces, est ipse Deus:
Isa. 18. In die illa erit Dominus corona gloriae.
De lapide, propter soliditatem: Pretioso,
quia David ad literam ab ipso Deo coronatus est.
Or this could be said with respect to any of the saints, since the crown, or
reward, is God Himself - Isaiah 18: On that
day, the Lord will be a crown of glory. Of gems, because of firmness,
precious, because David is literally
crowned by God Himself.
Consequenter ostendit, quomodo impletur petitio labiorum eius: unde dicit, Vitam
petiit a te, quando petiit a te resurrectionem: Ps.
40. Tu autem Domine miserere mei, et resuscita me, et retribuam eis.
Et hoc datum est ei: Ps. 2 Postula a me, et
dabo tibi gentes haereditatem: Luc. 11. Omnis qui petit accipit.
He consequently shows how the petition of his lips is fulfilled. And so, he
says He sought life from you, when he
sought resurrection from you: Psalm 40: But
you, O Lord, have mercy on me, revive me, and I will repay them. And
this was given to him - Psalm 2: Ask of me,
and I will give you the nations as your inheritance; Luke 11: Everything he
asks for, he receives.
Similiter etiam quilibet sanctus petit hoc, scilicet vitam aeternam: Ps.
26. Unam petii a Domino, hanc requiram etc. et David similiter hoc petit.
Similarly, every holy person desires this, namely eternal life - Psalm
26: One thing I ask of the Lord, this I require, etc., and David likewise
asks for this.
Secundo ostenditur quomodo impletur petitio quoad alios; unde dicit, Tribuisti
ei etc. Petiit quod corpus eius, scilicet ecclesiae, servetur in Longitudinem
dierum. Et hoc ei tribuit Deus: Matt.
ult. Ecce ego vobiscum sum usque ad consummationem saeculi. Hoc etiam
petebat David 2. Reg. 7. Insuper locutus
est de domo servi sui in longinquum.
Secondly, it is shown how the petition is fulfilled with respect to others.
And so, he says You gave him etc. He
asked that his body, namely the Church, might serve him with length
of days. And God allotted this to him - Matthew
28: I am with you even to the consummation of the world. David also sought
this - 2 Kings 7. It was spoken of above
concerning the house of his servant in a remote land.
d. Hic ponitur consummatio bonorum: et
circa hoc duo facit. Primo ponit magnificationem istius regis praeventi, in
quo inchoata est benedictio. Secundo exponit magnitudinem, ibi, Gloriam
et magnum decorem.
At this point, the consummation of good is determined. The Psalmist first sets
down the magnificence of the just king, who has been anticipated and in whom
the blessing was begun. Secondly, he explains his greatness at splendour
and great elegance.
Dico quod, Praevenisti eum etc. sed
adhuc plus: quia, Gloria eius, scilicet
Christi et hominis est, Magna in salutari tuo,
idest in Verbo cui unita est natura humana.
I say that, You have anticipated him
etc., but even more: for his renown,
namely Christ's and man's, is great in your
safety, that is in the Word to which human nature is united.
Vel, Magna est gloria eius, apud homines:
et hoc, In salutari tuo, quia suscitasti
eum: Hebr. 5. In deibus carnis suae preces
supplicationesque etc.
Or, great is his renown among men: and
this, in your safety, because you have
raised him up - Hebr. 5: In the days of his
flesh, prayers and supplications etc.
Vel, Magna est gloria eius in salutari tuo,
idest in auxilio tuo: in quo institutum est, ut habeat magnam gloriam; et hanc
exponit quantum ad tria.
Or, Great is his renown in your safety,
that is, in your help, in which he was established, so that he might have great
renown. And this he explains in three ways.
Primo per comparationem ad seipsum: ideo dicit, Gloriam
et magnum decorem imposuisti super eum, qui quidem decor impositus est
super Christum in sua resurrectione, et gloria in aliorum admiratione.
First, by comparison to himself. Thus he says, splendour
and great elegance you have bestowed upon him, which elegance indeed
was bestowed upon Christ in his resurrection, and splendour in the admiration
of others.
Vel ut accipiatur pro eodem, Gloriam et magnum
decorem imposuisti super eum: Iob 40. Circumda tibi decorem, et in sublime erigere,
et esto gloriosus.
Or so that it may be understood for him, splendour
and great elegance you have bestowed upon him - Job
40: Wrap yourself with elegance, lift yourself on high, and be splendid.
Secundo in comparatione ad alios; unde dicit, Quoniam
dabis eum in benedictionem in saeculum saeculi, quia per ipsum derivata
est benedictio in omnes alios: Gen. 12. In
semine tuo benedicentur omnes gentes.
Second, in comparison with others. Thus he says For
you will make him a blessing forever, since through him the blessing
was distributed to all others - Gen. 12: In
your seed, all peoples are blessed.
Tertio in comparatione ad Deum; unde dicit, Laetificabis
eum in gaudio cum vultu tuo, idest laetificat Christum hominem laetitia
sempiterna: Et in vultu tuo, idest in
visione vultus tui: Ps. 15. Adimplebis me laetitia
cum vultu tuo.
Third, in comparison to God. Thus he says you
will gladden him with the delight of your presence, that is he gladdens
Christ and man with eternal joy: and in your
presence, that is in the sight of your presence - Ps.
15: You will fill me with joy with your presence.
Vel gloriam imposuit super eum, quando sanctis suis dedit facere miracula, et
hoc super Christum, quia totum ad gloriam Christi factum est, scilicet quod
benedixit eis, et quod perduxit eos ad visionem suam: Isa.
66. Videbitis, et gaudebit cor vestrum: Io. 16. Gaudium vestrum nemo tollet
a vobis.
Or he bestowed splendour upon him, when he gave his holy ones the power to perform
miracles, and this he bestowed on Christ, since everything was made for the
splendour of Christ, namely because he blessed them, and led them to his sight
- Isaiah 66: You will see, and your heart will
rejoice; John 16: Your joy will never be taken from you.e. Supra Psalmista nunciavit
regis Christi
exaltationem; hic autem meritum huius declarat, et hoc meritum est, quia Christus
secundum quod homo, et quilibet iustus non ponit nisi in Deo spem suam: Hiere.
17. Benedictus vir qui sperat in Domino, et erit Dominus fiducia eius.
Previously, the Psalmist declared the exaltation of Christ the King. At this
point, however, he makes clear the merit of this. It was deserved because Christ
as a man, and any just person, places his hope in God alone - Jer.
17: Blessed be the man who hopes in the Lord; the Lord will be his confidence.
Et ideo quia speravit in Domino, Non commovebitur:
Ps. 124. Qui confidunt in Domino etc. Quia spes in Deo est firmamentum:
1 Mach. 2 Omnes qui sperant in eo, non infirmantur.
Ideo haec comparatur anchorae.
And so, because he hoped in the Lord, he will
not be shaken - Ps. 124: Those who trust
in the Lord etc. For hope in God is a support - 1
Mach. 2: All who hope in Him are not weakened. For this reason, hope
is compared to an anchor.
Sed notandum, quod tria sunt quae debent movere ad sperandum in Domino.
Let it be noted, however, that there are three ways in which they ought to move
so as to hope in the Lord.
Primo divina providentia. Homo non consuevit sperare in illis ad quos sui cura
non pertinet. Ad Deum autem pertinet cura nostra; ideo dicit, Sperat
in Domino, cuius est gubernare.
First, by divine providence. Man was not accustomed to hoping in those things
which did not pertain to his welfare. However, it does pertain to our welfare
(to hope in) God; on account of this, he says (the
king) hopes in the Lord, by whom he is guided.
Secundum est misericodia: Luc. 1. Misericordia
eius a progenie in progenies.
Second, by mercy - Luke 1: His mercy is from
age to age.
Tertium est potestas; et ideo dicit, Altissimi:
Ps. 90. Qui habitat in adiutorio Altissimi.
Third, by power; he thus says the most high
- Ps. 90: He who dwells in the support of the
most high.f. Supra praenunciavit Psalmista regis
exaltationem; hic autem agit de hostium deiectione: et circa hoc duo facit.
Primo proponit hostium deiectionem. Secundo infert conclusionem, ibi, Exaltare.
Previously, the Psalmist foretold the exaltation of the king. Here, however,
he treats of the overthrow of the enemy, and concerning this, he does two things.
First, he relates the overthrow of the enemy, and second he draws his conclusion
at Be exalted.
Circa primum duo facit. Primo proponit poenam hostium. Secundo culpam, ibi,
Quoniam etc.
Concerning the first, he does two things. First, he relates the enemy's penalty,
and second, his blame, at For they have turned
etc.
Circa primum duo facit. Primo ponit inflictionem poenae. Secundo ipsam poenam,
ibi, Pones etc.
Concerning the first, he does two things. First he determines the infliction
of the penalty, and second the penalty itself, at you
will put them aside etc.
Inflictor poenae est manus Dei; unde dicit, Inveniatur
manus tua omnibus inimicis tuis.
The inflictor of the penalty is the hand of God; thus he states May
you hand come upon all your enemies.
Hieronymus habet, Inveniat manus dexterae Dei
inimicos odiens; sed hoc videtur repetitio Psalmistae, quia idem est
manus et dextera Dei, et inimicus et odiens. Et consuetum est in ipsa.
Jerome has May the hand of the right side
of God come upon his hating enemies. But this seems to be a repetition
of the Psalmist, since 'hand' and 'the right side of God' are the same, as are
'enemy' and 'those hating' - Jerome was accustomed to this sort of repetition.
Vel si distinguitur, omnis dextera eius est manus; sed non omnis manus dextera.
Per manus ergo Dei intelligitur potentia Dei operativa: et haec est quaedam
dextera qua exaltat bonos in spiritualibus bonis: Prov.
3. Longitudo deirum in dextera eius.
Or if they are distinguished, every 'right side' is a 'hand', but not every
'hand' is a 'right side'. Thus by the 'hand of God' is understood the 'operative
power of God'. And this is a sort of right hand by which he raises the good
into spiritual goods - Proverbs 3: Length of
days is in her right hand...
Sinistra est, qua punit malos, et largitur temporalia. Ibidem: In
sinistra illius divitiae.
The left is that by which he punishes the wicked and is conferred with respect
to temporal concerns - Proverbs 3: ...and in
her left riches.
Dicit ergo, Manus, idest potentia, Inveniatur,
idest tradet ad votum: Omnes inimicos: Isa.
19. In omnibus his non est aversus furor eius, sed adhuc manus eius extenta.
Therefore he says May your hand, that
is your power, come upon, that is deliver
to your desire, all your enemies - Isaiah
5: For all this his anger is not turned away, but his hand is stretched out
still.
Et Dextera, quia hoc quod Deus punit
malos, pertinet ad dexteram, inquantum talis punitio ordinatur ad salutem electorum.
Sic ergo inquantum punit malos, dicitur manus; et inquantum ordinatur ad bonum
iustorum, dicitur dextera.
And right because when God punishes
the wicked, this pertains to his right hand insofar as the kind of punishment
is ordered to the salvation of his chosen ones. And so, insofar as he punishes
the evil, 'hand' is said, and insofar as it is ordered to the good of the just,
'right' is said.
Vel Dextera est Christus et manus; unde,
Manus tua, idest Christus: Inveniatur,
idest cognoscatur in bonum ab his qui sunt amici tui, scilicet gentibus, Rom.
9. Isa. 45. Invenerunt me qui non quaesierunt me.
Or right is both Christ and hand. And
so, May your hand, that is Christ, come
upon, that is be known in good by those who are your friends, namely
your people - Romans 9; Isaiah 45: Those who
do not seek me will come upon me.
Vel in malum Inveniatur etc. idest cognoscatur:
Ab inimicis tuis, idest Iudaeis in iudicio,
cum venerit ad iudicium: Luc. 21. Videbunt
filium hominis venientem etc. Et dextera
tua, idest filius tuus, Inveniat,
idest puniat, Omnes qui te oderunt.
Or may it be found in evil, that is
may it be known: by your enemies, that
is in the Jews in judgment, when they come to judgment - Luke
21: They will see the son of man coming etc. And
may your right hand, that is your son, come
upon, that is punish, all who hate you.g. Hic ponitur poena hostium. Et primo
quantum ad mala eis inflicta. Secundo quantum ad bona eis sublata, ibi, Fructum.
At this point, the Psalmist determines the enemy's penalty, first with respect
to the evils inflicted upon them, and secondly the goods taken from them, at
Eliminate their fruit.
Ponit autem triplicem ordinem poenae: et si referatur ad mysterium patet, quia
in futuro iudicio erunt tria.
He sets down a three-fold order of penalties, which is clear if it is referred
to the divine mystery, since three things will occur at the future judgment.
Primo erit ignis incendens superficiem mundi: Ps.
96. Inflammabit in circuitu eius: ideo dicit, Pones
eos ut clibanum ignis, scilicet, intempore
vultus tui, idest Christi, quo tempore apparebit ad iudicium: Ps.
16. De vultu tuo iudicium meum prodeat etc. et dicit Ut
clibanus, quasi undique igne oppressi: Matth.
6. Sicut foenum quod hodie est, et cras in clibanum mittitur.
First, there will be fire burning the surface of the earth - Ps.
96: In his going round, he will set (his enemies) on fire. And so he
says Burn them as though in a fiery oven,
namely, when you, that is, Christ, appear,
at which time he will appear for the judgment - Ps.
16: Let my judgment come forth from your presence etc. and he says as
though in an oven, oppressed as it were by fire on all sides - Matth.
6: like hay which is here today, and tomorrow cast into the oven.
Vel Ut clibanus, idest in se ignem continet;
et per hunc intelligitur ignis quem mali patientur interius pravae cupiditatis
et iracundiae.
Or as though in an oven, that is it
contains the fire in itself, and by this is understood the interior fire of
perverse desire and anger which the evil suffer.
Bona affectio est bonus ignis: Thre.1 De excelso
misit ignem in ossibus meis etc. Mala affectio est malus ignis: Ps.
57. Supercecidit ignis, et non viderunt solem, idest semper ardent in
conscientia impietatis suae: Osee 7. Omnes
adulterantes quasi clibanus succensus a coquente. Adulterantes omnes
sunt, quicumque aliis quam Deo se coniungunt inordinate. Coquens est diabolus,
qui malas cogitationes ministrat: sicut coquens ministrat ligna: Thre.
ult. Pellis nostra velut clibanus exusta est a facie tempestatum famis.
Et hoc, Tempore vultus tui, idest in
tempore manifestationis tuae ad iudicium.
Good affectation is good fire - Lamentations
1: From above he has sent fire into my bones etc. Evil affectation is
evil fire - Ps. 57: Fire fell upon them, and
they did not see the sun, that is, they continually burn in the knowledge
of their impiety - Hosea 7: All those committing
adultery are like an oven heated by a cook. Adulterers are those who
have joined themselves inordinately to things other than God. The cook is the
devil, who dishes out evil thoughts, just as the cook tends to the wood - Lamentations
5: Our skin was burned like an oven in the face of a terrible famine.
And this, when you appear, that is at
the time of your manifestation for the judgement.
Secundo ponitur disceptatio iudicii: in qua improperabit impiis peccata, et
proferet sententiam damnationis, sive vocaliter, sive mentaliter. Et ideo Dominus
in ira sua conturbabit eos, idest turbationem inducet tristitiae de malis
illatis, et de bonis sublatis.
Second, an examination of the judgement is determined, during which he will
reproach the sins of the impious, and will reveal the sentence of damnation,
either vocally or mentally. And thus the Lord
in his anger will throw them into confusion, that is he will incite the
disturbance of sorrow concerning the evils inflicted and the goods taken away.
Tertio ab igne involventur: unde, Et devorabit
eos ignis: Iob 20. Devorabit eos ignis, qui non succendetur, scilicet
humano flatu; sed succendetur virtute divina: unde Hieronumus habet, Deiecisti
eos. Haec omnia possunt satis David convenire.
Third, they are enveloped by fire: and so, the
fire will consume them - Job 20: The
fire will consume them, which is not kindled, that is by human breath,
but rather is kindled by divine power. For this reason, Jerome has you
have cast them down. All these matters agree sufficiently with David.
h. Hic ponitur privatio bonorum.
At this point the removal of goods is determined.
Bona quae habent homines in hoc mundo, quaedam sunt quibus cupiunt homines in
hac vita frui, et quidam desiderant dimittere post se: et utraque perdent.
Of the goods which men enjoy in this world, some consist in the fruits which
they long for in this life, and others in those which they desire to leave behind
them: and they lose them both.
Et ideo quantum ad primu dicit, Fructum eorum
de terra perdes, quo frui quaerebant: Sap.
3. Vana est spes etc. Rom. 6. Quem fructum
etc.
And so, with respect to the first, he says Eliminate
their fruit from the earth, for which fruit they have been seeking -
Wisdom 3: Empty is their hope etc.;
Romans 6: What fruit...? etc.
Quantum ad secundum dicit, Semen eorum,
scilicet peribit, A filiis hominum,
scilicet a societate sanctorum: Isa. 14. Perdam
Babylonem etc. et hoc ideo accidit, quia ut dicitur Eccl.
14. Omne opus corruptibile in fine deficiet: Sap. 3. Nationes enim iniquae dirae
sunt consummationis.
With respect to the second he says and their
offspring, will pass away, from the
sons of men, namely from the society of the holy - Isaiah
14: I will destroy Babylon etc. and this occurs because as it is said
in Eccl. 14: Every perishable work will fail
in the end; Wisdom 3: Dire is the end of a wicked people.i. Hic ponitur culpa
peccatorum, et describitur
quantum ad duo.
At this point, the guilt of their sins is determined and is described in two
ways.
Primo quantum ad conatum operis; et quantum ad hoc dicit hic, Quoniam
declinaverunt etc. quia licet non possint facere, tamen conantur quantum
possunt mala inferre: Ps. 34. Retribuebant
mala mihi.
First, with respect to the endeavour of their work, concerning which he says
For they have turned away from you etc.
for, although they were not able to do this, nevertheless they endeavoured to
inflict evil as far as they were able - Ps.
34: They have repaid me with evil.
Vel, Declinaverunt, quia mala eis imminentia
volunt aliis inferre. Imminebat enim duplex malum Iudaeis, scilicet malum poenae:
et hoc in Christum retorquere conati sunt, quando ne Romani auferrent dominium
occiderunt Christum.
Or, they have turned away, because they
want to inflict evil menacing them, on others. For a two-fold evil used to threaten
the Jews, namely the evil of punishment: and this they tried to cast back upon
Christ when they killed him so that they might not incur the might of the Romans.
Secundo imminebat eis malum culpae: Io. 8.
Vos ex patre diabolo estis, et hoc torquebant in Christum quando dicebant
Io. 8. Nonne bene dicimus etc. Ipsi
daemoniaci erant, et Christo peccatum imponebant.
Second, the evil of guilt used to threaten them - John
8: You are from your father, the devil, and they turned this on Christ
when they said Are we not right in saying (that
you are a Samaritan and are possessed by a devil)? For they themselves
were demonically possessed, and were imposing their sin upon Christ.
Secundo describitur culpa Iudaeorum sive peccatorum quantum ad conatum cogitationis;
The guilt of the Jews or of (their) sins is described next with respect to the
endeavour of their thinking.
unde dicit, Cogitaverunt consilia etc.
idest cogitaverunt ut fidem eius destruerent: Hier.
2. Cogitaverunt consilium etc. De hoc ligno dicitur Sap.
14. Benedictum est lignum per quod fit iustitia: sed non stabilierunt,
idest non potuerunt perficere cogitatum: Isa.
8. Inite consilium, et dissipabitur etc. quare? quia non est consilium
contra Dominum.
And so, he says they have devised plots
etc., that is they conspired in order to destroy his faith - Jer.
2: They devised a plot etc. This is said concerning the cross at Wisdom
14: Blessed is the wood through which justice is fulfilled - however,
they were not established, that is, they were not able to carry out their plot
- Isaiah 8: Take counsel, and it shall be destroyed
etc. Why? Because it is not a counsel against the Lord.
Et rationem huius dicti assignat, quare non stabilierunt consilium contra dicentes,
Dorsum. Litera Hieronymi planior est,
Quoniam pones eos humerum finium tuorum firmamentum
contra faciem eorum.
And he indicates the reason of this remark, why their plot on the contrary fails
saying back. Jerome's version is clearer
- For you will set your shoulder to them, the
support of your purposes against their face.
Dupliciter contingit quod hostes contra aliquem consilia non stabiliunt. Uno
modo, si ab eo vincantur. Alio modo, si fines hostium sint firmati; et ideo
dicit, Non potest etc. idest fugient
ante te.
Now, it happens in a two-fold way that enemies do not establish their plots
against another. In one way, if they are conquered by him, in another way, if
the aims of the enemy have been secured. And thus he says they
will not be able to establish, that is they will flee before you.
Item finium tuorum firmamentum contra eorum
faciem. Hoc spiritualiter intelligitur de Christo, cuius nullus non potuit
irrumpere fines: Io. 10. Non rapiet eas quisquam
de manu mea. Et in litera nostra habetur, In
reliquiis tuis praeparabis vultum eorum, idest contra vultum eorum secundum
Glossam.
Again, the support of your purposes against
their face. This is understood spiritually of Christ, whose purpose no
one was able to break - John 10: He will not
snatch any of them out of my hand. And in our version it is rendered
and make preparations for their visage,
that is against their visage, according to the Gloss, among
your remnant.
Supra Psalmist posuit poenam malorum futuram; hic autem poenam eorum praesentem.
Et est duplex poena spiritualis, quae est in anima, scilicet secundum aversionem
a Deo, et secundum conversionem ad malum.
Previously, the Psalmist determined the future penalty of the evil; this however
is their present penalty. And this is a two-fold spiritual penalty, which is
in the soul, namely in accordance with a turning away from God, and a turning
toward evil.
Quantum ad primum dicit, tu secundum tuam providentiam, Ponis
eos dorsum.
With respect to the first, he says that you,
according to your providence, will put them
aside.
Quantum ad secundum dicit, In reliquiis tuis
praeparabis vultum eorum. Et hoc multipliciter exponitur, secundum Glossam.
With respect to the second, he says and make
preparations for their visage among your remnant. And this is explained
in many ways, according to the Gloss.
Uno modo de his quae Christus reliquit, scilicet temporalia quae contempsit:
Io. 18. Regnum meum non est de hoc mundo:
quia in cupiditate rerum temporalium relinques vultum eorum, idest praeparabis
intentionem eorum, ut propter hoc occident Christum, sicut cum dixerunt, Ne
forte veniant Romani etc.
In one way, concerning those things which Christ leaves behind, namely temporal
matters which he disdained - John 18: My kingdom
is not of this world; because in the desire of temporal matters, you
abandon their visage, that is, you make preparations for their intention, just
as they killed Christ because of this, when they said at John
11: so that the Romans might not come etc.
Vel in reliquiis eorum, idest gentibus
quas relinquis convertendas: Rom. 15. In eum
gentes sperabunt. Praeparabis vultum eorum, idest cognitionem tuam, quae
est eorum, idest Iudaeorum, idest eis promissam.
Or, among their remnant, that is among
those people who, having been left behind, return - Romans
15: The people will hope in him. You will prepare their visage, that
is your knowledge, with is of them, that is, of the Jews, that is, promised
to them.
Vel reliquiae Christi extrema vitae eius di ur, idest passio et mors eius; et
in istis fuit praeparata mala eorum intentio ad eius passionem.
Or, the remains of Christ are called the last parts of his life, that is, his
passion and death; and in this his intention for his passion was prepared for
their evil.
Vel praeparationem vultus in bonum, idest in reliquiis Iudaeorum qui convertentur:
Isa. 10. Reliquiae salvae fient. Et
licet ponantur ut dorsum modo, tamen reliquiae convertentur et cognoscent.
Or the preparation of visage among the good, that is for the rest of the Jews
who are converted - Isaiah 10: A remnant shall
be made safe. And although they are put aside in a way, nevertheless
the remnant will be converted and will know.
j. Hic ponitur conclusio. Et primo petit
id quod est ex parte Dei. Secundo promittit id, quod ex parte nostra.
At this point, the Psalmist sets down the conclusion. And first, he seeks that
which is on God's part. Second, he promises that which is on our part.
Dicit ergo, Exaltare Domine in virtute tua,
ut scilicet in ea rex laetetur; Isa. 26. Exaltetur
manus tua ut non videant, et confundantur.
Therefore, he says, Be exalted, O Lord, in
your power, namely, so that the king may rejoice in it - Isaiah
26: Your hand is exalted so that they do not see, and are confused.
Tamen secundum mysterium. Exaltare,
Christe in resurrectione, quae erit, In virtute
tua: Io. 10.. Potestatem habeo ponendi animam meam, et iterum sumendi eam,
per resurrectionem et ascensionem.
Nevertheless, according to mystery. Be exalted,
O Christ, in resurrection, which will be in
your power - John 10: I have the power
of laying down my soul, and of taking it up again, through the resurrection
and the ascension.
Exaltare, quae erit in virtute tua:
Isa. 63. Gradiens in multitudine virtutis suae.
Et nos, Cantabimus, scilicet interius:
Et psallemus, exterius, virtutes
tuas.Be exalted, which will be in your power
- Isaiah 63: Advancing in the multitude of
your power. And we, we will rejoice,
namely within, and sing psalms, aloud,
to your strength.
Vel cantabimus, idest praedicabimus et annunciabimus excellentiam potestatis
tuae: 1 Pet. 2. ut virtutes annuncietis eius,
qui de tenebris vos vocavit in admirabile lumen suum.
Or we will rejoice, that is we will proclaim and make known the excellence of
your power - 1 Peter 2: so that you will proclaim
his power, who called you out of darkness into his marvellous light.
© Stephen Loughlin (sjl1@desales.edu)
The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)
