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
di ci t, 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
e u m : 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.

Ite m , Praevenisti eum, quantitate: quia

prae omnibus aliis gratiam accepit, et non
ad mensuram.

A g a i n , you have anticipated him (with

blessings), in quantity, since before all others,
he accepted grace and not according to
measure.

Sancti etiam dicuntur praeveniri: Io. 4. Non

quasi nos dilexerimus Deum, sed quoniam
ipse prior dilexit nos: Sap. 6. Praeoccupat
eos qui se concupiscunt.

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
di ci tur 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 dicuntur 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

d i c i t , 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

pow er, 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.

E t 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.

A n d 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.

O r 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.

O r 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
d i c i t 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

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,

describitur quantum ad duo.

At this point, the guilt of their sins is determined

and is described in two ways.

et

removal

of goods

is

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.

V e l , 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
cogi tatum: 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.

I t e m 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
h a b e tu r, 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

dicuntur, 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
n o s , 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.

Latin Text according to the Venice Edition of MDCCLXXV

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