Vel dicendum, quod hoc intelligitur de reparatione justitiae ad quam reparantur proprio judicio. 1 Cor. 11: si nosmetipsos judicaremus, non utique judicaremur. Et quantum ad hoc dicit, non resurgent in judicio, scilicet proprio, de quo dicitur Eph. 5: exurge qui dormis, et exurge a mortuis, et illuminabit te Christus.
Or this could be understood in regard to the healing property of justice, for which people are healed by their own judgment. If we would judge ourselves, we should not be judged (1 Cor 11:31). And this is why he says, they shall not rise in judgment, namely their own judgment, about which it is said, rise up you who sleep, and rise up from the dead, and Christ shall illuminate you (Eph 5:14).
Quidam vero reparantur consilio bonorum: et isto modo etiam mali non resurgunt a peccato.
This could refer to the fact that some are healed by the counsel of the good, but the evil are not; and so in this way, too, the evil shall not rise up from sin.
Vel impii, id est infideles, non resurgunt in judicio discussionis et examinationis, quia, secundum Gregorium, quidam condemnabuntur et non judicabuntur, ut infideles: quidam non judicabuntur nec condemnabuntur, scilicet Apostoli et viri perfecti: quidam judicabuntur et condemnabuntur, scilicet mali fideles. Sic ergo fideles non resurgent in judicio discussionis, ut examinentur. Joan. 3: qui non credit, jam judicatus est. Peccatores vero non resurgent in consilio justorum, ut scilicet judicentur, et non condemnentur.
Or it means that the wicked, that is, the unfaithful, will not rise in the judgment of testing and examination, since, according to Gregory, some shall be condemned but not judged, such as those without faith; some will be neither judged nor condemned, namely the apostles and perfect men; some shall be judged and condemned, such as the evil who have faith. Therefore, the faithful will not rise in the judgment of testing to be examined. He who does not believe is already judged (John 3:18). Now, sinners shall not rise in the council of the just, because it would not be the case that they would be judged and not condemned.
Deinde ratio redditur quare hujusmodi non resurgent in judicio: quoniam novit et cetera. Et proprie loquitur: quia quando aliquis scit quod perditum est, reparatur; quando vero nescit, non reparatur. Justi autem per mortem dissolvuntur, sed tamen Deus novit eos. 2 Tim. 2: cognovit Deus qui sunt ejus, novit scilicet notitia approbationis, et ideo reparantur; sed quia non novit viam impiorum notitia probationis, ideo iter impiorum peribit. Ps. 118: erravi sicut ovis quae periit: quaere servum tuum, domine, quia mandata tua non sum oblitus. Ps. 34: fiant viae illorum tenebrae et lubricum et cetera.
Afterward, he gives the reason why this sort shall not rise in judgment: since the Lord knows the way of the just. And this is fitting, since when someone knows something is ruined, it is restored, but when he does not know, it is not restored. Now, the just will be carried away by death, but God nevertheless knows them. The Lord knows those who are his (2 Tim 2:19), namely, he knows them with the knowledge of approval, and so they will be restored. But he does not know the way of the wicked with the knowledge of approval, and so the way of the wicked shall perish. Psalm 118:176 says: I have gone astray like a sheep that is lost; seek your servant, because I have not forgotten your commandments. Psalm 34:6 says: let their way become dark and slippery.
Super Psalmo 2
Psalm 2
Quare fremuerunt gentes
Why have the gentiles raged?
2:1 Quare fremuerunt gentes, et populi meditati sunt inania? 2:2 Astiterunt reges terrae, et principes convenerunt in unum adversus dominum, et adversus Christum ejus.
2:1 Why have the gentiles raged, and the people devised vain things? 2:2 The kings of the earth stood up, and the princes met together, against the Lord and against his Christ.
2:3 Dirumpamus vincula eorum, et projiciamus a nobis jugum ipsorum.
2:3 Let us break their bonds apart, and let us cast away their yoke from us.
2:4 Qui habitat in caelis irridebit eos, et dominus subsannabit eos. 2:5 Tunc loquetur ad eos in ira sua, et in furore suo conturbabit eos.
2:4 He who dwells in heaven shall laugh at them and the Lord shall deride them. 2:5 Then he shall speak to them in his anger, and trouble them in his rage.
2:6 Ego autem constitutus sum rex ab eo super Sion, montem sanctum ejus, praedicans praeceptum ejus.
2:6 Now, I am appointed king by him over Zion his holy mountain, preaching his commandment.
2:7 Dominus dixit ad me: Filius meus es tu; ego hodie genui te.
2:7 The Lord said to me, “You are my Son; this day I have begotten you.
2:8 Postula a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae.
2:8 Ask of me, and I will give you the gentiles for your inheritance, and the utmost parts of the earth for your possession.
2:9 Reges eos in virga ferrea, et tamquam vas figuli confringes eos.
2:9 You shall rule them with a rod of iron, and shall break them in pieces like a potter’s vessel.”
2:10 Et nunc, reges, intelligite: erudimini, qui judicatis terram.
2:10 And now, O kings, understand; receive instruction, you who judge the earth.
2:11 Servite domino in timore, et exsultate ei cum tremore. 2:12 Apprehendite disciplinam, ne quando irascatur dominus, et pereatis de via justa.
2:11 Serve the Lord with fear and rejoice in him with trembling. 2:12 Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
2:13 Cum exarserit in brevi ira ejus, beati omnes qui confidunt in eo.
2:13 When his wrath shall be kindled in a short time, blessed are all those who trust in him.
4. Praemisso psalmo, in quo quasi universaliter descripsit statum et processum humani generis, in hoc procedit ad materiam propriam, scilicet tribulationes suas signantes tribulationes Christi:
4. Having finished the psalm in which he described the state and progress of the human race generally, here he moves on to a specific matter, that is, its tribulations, which signify the tribulations of Christ.
et circa hoc tria facit.
And he makes three points concerning this.
Primo implorat divinum auxilium contra tribulationes imminentes orando.
First, by praying, he begs for divine help against impending tribulations.
Secundo gratias agit exauditus, et hoc in octavo psalmo: domine dominus noster, quam admirabile est nomen tuum in universa terra?
Second, having been heard, he gives thanks; this is in the eighth psalm: O Lord our Lord, how admirable is your name in the whole earth! (Ps 8:2).
Tertio ostendit fiduciam inde conceptam, et hoc in decimo psalmo: in domino confido: quomodo dicitis animae meae, transmigra in montem sicut passer.
Third, he describes the trust inspired by this help, and he does this in the tenth psalm: in the Lord I trust; how then do you say to my soul, “Fly to the mountain like a sparrow?” (Ps 10:2).
In tribulationibus autem potest homo duo petere.
Now a man can ask for two things in tribulation:
Primo petit ut liberetur.
first, to be delivered;
Secundo, ut hostes deprimantur; et hoc facit in septimo psalmo: domine Deus meus in te et cetera.
second, that his enemies be put down, and he does this in the seventh psalm: O Lord my God, in you have I put my trust: save me from all those who persecute me (Ps 7:2).
Circa primum duo facit. Primo implorat auxilium contra tribulantes.
In asking to be delivered, he begs for help first against those troubling him;
Secundo contra decipere molientes, et hoc in quinto psalmo: verba mea.
second, against those planning to mislead him, and he does this in the fifth psalm: give ear, O Lord, to my words . . . cast them out (Ps 5:2, 11).
Circa primum tria facit.
About those troubling him, he makes three points.
Primo commemorat machinationes insurgentium contra ipsum.
First, he recalls the machinations of those who rose up against him in the past.
Secundo implorat auxilium contra jam insurgentes, et hoc in tertio psalmo: domine quid multiplicati.
Second, he implores help against those rising up now, and he does this in the third psalm: why, O Lord, are those multiplied who afflict me? (Ps 3:1).
Tertio confidens se exauditum, invitat alios ad confidendum de Deo; et hoc in quarto psalmo: cum invocarem.
Third, trusting that he has been heard, he invites others to trust in God, and he does this in the fourth psalm: when I called upon him, the God of my justice heard me (Ps 4:2).
Sed attendendum est, quod totus iste psalmus nihil continet de oratione, sed de malitia insurgentium.
Now it should be noted that this entire psalm contains nothing about prayer, but only about the malice of those rising up.
Circa quem psalmum in generali sciendum est, quod de eo fuit duplex opinio.
It should be known about this psalm generally that there were two opinions about it.
Quidam enim dixerunt, quod idem est cum primo psalmo: et haec fuit Gamalielis. Et propter hoc dicebant, quod sicut ille psalmus: beatus vir qui et cetera; ita iste quasi pars ipsius finit: beati omnes qui confidunt in eo, ut sit quasi circularis.
For some have said that it is all part of the first psalm, and this was the opinion of Gamaliel. And they said that just as that psalm begins, blessed is the man, so this one ends like a part of it, blessed are all those who trust in him, so it is as though coming full circle.
Sed contra hoc sunt duo.
But there are two arguments against this opinion.
Primo quia sic non essent centum quinquaginta psalmi. Sed ad hoc respondetur, quia addunt unum qui invenitur in pluribus Psalteriis: et incipit, pusillus eram et cetera.
The first is that then there would not be one hundred and fifty psalms. The response to this is that they add one which is found in many psalters, and it begins, I was small.
Et secundo, quia in hebraeo psalmi secundum ordinem literarum ordinantur, ut quotus sit psalmus statim occurrat: nam in primo est Aleph, ad designandum quod sit primus; in secundo est Beth, ut designetur quod sit secundus; in tertio est Gimel, et sic est in aliis. Quia ergo Beth, quae littera est secunda in ordine alphabeti, ponitur in principio hujus psalmi, patet quod est secundus psalmus, et hoc tenet Augustinus. Dicendum est ergo, quod psalmus iste in ordine Psalmorum est secundus, sed primus in titulo: et hic est titulus ejus.
But the second argument is that, in the Hebrew, the psalms are organized according to the order of the letters, so that the order is marked immediately where a psalm begins. For at the beginning of the first psalm is an aleph, to signify that it is first; in the second is a bet, to signify that it is second; in the third is a gimel; and so on with the others. Therefore, since bet, which is the second letter in the alphabet, is placed at the beginning of this psalm, it is clear that it is the second psalm, and Augustine holds this opinion. Therefore, it must be said that this psalm is second in the order of the Psalms, but the first to have a title: and this is its title.