Littera Hieronymi habet, pereatis de via; non est ibi justa. Quando enim homo in mundo est, est sicut in via: nam si cadit, potest resurgere. Nec dicitur perire quod reparari potest, etiam quod non cadit de via, sed in via. Sed si perit de via irreparabilis est, Job 4. Et quia nullus intelligit, in aeternum peribunt. Et ideo dicit cum.
The text of Jerome has, you perish from the way, without just. For when a man is in the world, it is as though he is “on the way,” for if he falls, he can get up. But what is said to perish cannot be repaired, even if it is falling not from the way but “on the way.” But if he perishes from the way, it is certainly irreparable. And because no one understands, they shall perish forever (Job 4:21). And so he says, when his wrath shall be kindled.
13. Ponitur alia ratio, quae est ad consequendam gloriam; quasi dicat, apprehendite disciplinam, quia cum exarserit et cetera. Beati erunt omnes qui confidunt in eo. Bene dicit cum exarserit: modo enim non ardet, cum castigat ut pater; sed in futuro absorbebit et ardebit, quando puniet poena aeterna Isaiae 30: ecce nomen domini venit de longinquo: ardens furor ejus, et gravis ad portandum: labia ejus repleta sunt indignatione, et lingua ejus quasi ignis devorans.
13. He adds another reason, which is to attain glory, as if to say, embrace discipline because his wrath shall be kindled. Blessed are all those who trust in him. When his wrath shall be kindled is well said, for he does not burn in this way when he punishes as a father, but in the future he will devour and burn when he punishes with eternal punishment. Behold the name of the Lord comes from afar, his wrath burns and is heavy to bear; his lips are filled with indignation, and his tongue as a devouring fire (Isa 30:27).
Dicit autem in brevi, quia non singula peccata separatim sed simul omnia discutiet. Unde illud judicium in brevi fiet, nec durabit per mille annos, ut Lactantius dixit: 1 Cor. 15: in momento, in ictu oculi, in novissima tuba: et tunc omnes boni in immortalitatis gloriam immutabuntur: unde, beati qui confidunt; quasi dicat: vindicta non modo non attinget confidentes, sed beati erunt, quia ad regnum pervenient: quae beatitudo vel gloria major apparebit ex poena malorum: Hier. 17: beatus vir qui confidit in domino, et erit dominus fiducia ejus et cetera.
He says, in a short time, because he will not judge individual sins separately, but all at the same time. So this judgment will be in a short time and will not last through a thousand years, as Lactantius said. In a moment, in the twinkling of an eye, at the last trumpet (1 Cor 15:52). And then all the good will be changed into the glory of immortality. Thus, blessed are those who trust, as if to say, “Vengeance will certainly touch those who trust, but they will be blessed, because they have reached the kingdom.” This beatitude or glory will appear greater in contrast to the punishment of the evil. Blessed be the man who trusts in the Lord, and the Lord shall be his confidence (Jer 17:7).
Super Psalmo 3
Psalm 3
Domine, quid multiplicati sunt
Why, O Lord are they multiplied?
Cum fugeret a facie Absalon filii sui. 3:1 Domine, quid multiplicati sunt qui tribulant me? Multi insurgunt adversum me. Multi dicunt animae meae: non est salus ipsi in Deo ejus.
When he fled from the face of his son Absalom. 3:1 Why, O Lord, are they multiplied that afflict me? Many are they who rise up against me. Many say to my soul, “There is no salvation for him in his God.”
3:2 Tu autem Domine, susceptor meus es, gloria mea, et exaltans caput meum.
3:2 But you, O Lord, are my protector, my glory, and the lifter-up of my head.
3:3 Voce mea ad Dominum clamavi; et exaudivit me de monte sancto suo. 3:4 Ego dormivi, et soporatus sum; et exsurrexi, quia Dominus suscepit me.
3:3 I have cried to the Lord with my voice and he has heard me from his holy mountain. 3:4 I have slept and slumbered and I have risen up, because the Lord has protected me.
3:5 Non timebo millia populi circumdantis me. Exsurge, Domine; salvum me fac, Deus meus. 3:6 Quoniam tu percussisti omnes adversantes mihi sine causa; dentes peccatorum contrivisti.
3:5 I will not fear thousands of the people, surrounding me. Arise, O Lord, save me, O my God. 3:6 For you have struck all those who are my adversaries without cause; you have broken the teeth of sinners.
3:7 Domini est salus; et super populum tuum benedictio tua.
3:7 Salvation is of the Lord and your blessing is upon your people.
14. Superior psalmus ostendit conatum adversariorum: hic contra eorum conatum implorat auxilium divinum. Et est hic psalmus editus per modum orationis. In quo psalmo possumus ponere fundamentum historiae, et postea ponere sensum allegoricum, et ulterius moralem.
14. The previous psalm showed the designs of his adversaries. Here he begs for divine aid against their designs. And this psalm came forth by way of prayer. In this psalm we can first set out the foundation in history, and then the allegorical sense, and finally the moral.
Sensus historicus patet per titulum, qui est, cum fugeret a facie Absalon filii sui. Ut 2 Reg. 15, habetur, Absalon filius David persequens patrem suum quaerebat eum occidere: cui David cessit cum suis exiens de Hierusalem nudis plantis. Intellexit hoc sibi contingere propter peccatum homicidii et adulterii, sicut Nathan propheta ei praedixerat: 2 Reg. 12: non recedet gladius de domo tua in sempiternum, eo quod despexeris me. Dum autem Absalon persequeretur David, conversus est contra eum exercitus David; Absalon autem impetu muli ductus est sub ramosam quercum, ubi circumnectentibus ramis collum ejus, ibique capite intercepto pendens, a Joab principe militiae David, interfectus est. Quo mortuo, David restitutus in regnum in pace regnavit.
The historical sense is clear through the title, when he fled from the face of his son Absalom. As 2 Samuel 15 says, Absalom, David’s son, was pursuing his father seeking to kill him. David gave way to him, leaving barefoot with his men from Jerusalem. He understood that this came upon him because of his sin of murder and adultery, just as Nathan the prophet had prophesied to him: the sword shall never depart from your house, because you have despised me (2 Sam 12:10). But, when Absalom was pursuing David, David’s army turned against him, and Absalom was brought by the motion of his mule under a full-branched oak, where, hanging there caught by his head, the branches encircling his neck, he was killed by Joab, the leader of David’s army. After his death, David, restored to the kingdom, reigned in peace.
Contra istam ergo persecutionem est iste psalmus, domine quid et cetera. Per hanc tamen praefigurabatur persecutio quam Christus passus est a filio suo Juda, Joan. 13: filioli, adhuc modicum vobiscum sum. Et iterum Matth. 9: numquid possunt filii sponsi lugere et cetera. A quo Juda Christus fugit, quando illo discedente, cum caeteris apostolis in Montem Oliveti secessit imminente passione.
Therefore, this psalm, why, O Lord, is against this persecution. Through it, however, the persecution which Christ suffered from his own son Judas was prefigured. Little children, yet a little while I am with you (John 13:33). And again, can the children of the bridegroom mourn, as long as the bridegroom is with them? (Matt 9:15). Christ fled from this Judas when, after he had left, he withdrew with the other apostles to the Mount of Olives as the Passion drew near.
Et sicut David pacem exhibuit iniquo filio, quando praecepit populo eunti ad bellum: servate puerum Absalon, et eo interempto dixit, quis mihi det ut moriar pro te fili mi Absalon et cetera ita Christus Judae proditori, ut patet in convivio et in osculo: propter quod bene Absalon pax patris dicitur. Abba enim Hebraice, Latine pater interpretatur. Salon vero pax. Et ipse Judas cum prolatione pacis prodidit Christum. Et sicut Absalon, ita et Judas suspensus interiit. Quo mortuo Christus in pace regnavit, quia in gloria resurrexit. Et potest ad omnes tribulationes Ecclesiae referri.
And just as David offered peace to his hostile son when he commanded the people going into war, saying, save the boy Absalom (2 Sam 18:5), and saying, after he had been killed, who will grant to me that I might die in place of you, Absalom my son? (2 Sam 18:33), so Christ did toward Judas the traitor, as is clear at the supper and in the kiss. On account of this Absalom is well said to mean “peace of the father.” For the Hebrew abba is translated “father” in Latin. Shalom is “peace.” And Judas betrayed Christ with an offering of peace. And just like Absalom, Judas also died hanging. After his death, Christ reigned in peace, since he rose in glory. And this can be applied to all the tribulations of the Church.
Potest et moraliter contra tribulationes, quas quis ab inimicis sive temporalibus sive spiritualibus patitur. Et ideo exprimitur affectus hominis implorantis.
According to the moral sense it can be against the afflictions which she suffers from her enemies, whether temporal or spiritual. And the feelings of a man crying out are expressed.
Circa hoc ergo duo facit.
He makes two points regarding this.
Primo praemittit adversariorum conatum, sive exponit Deo suum tormentum.
First, he anticipates the attempt of his adversaries, or lays out his own torment to God.
Secundo confitetur adesse sibi divinum auxilium, tu autem domine et cetera.
Second, he testifies that the divine help is with him: but you, O Lord, are my protector.
Persecutionem autem ponit, quantum ad nocentium numerum, multiplicati sunt, scilicet gentes, populi, reges, et principes. Et non solum hi extranei, sed etiam filius: Ps. 39: multiplicatae sunt super caput meum et cetera.
But when he says, they are multiplied, namely, the gentiles, the people, the rulers, and the princes, he is describing the persecution in regard to the number of those harming him. And it is not only these strangers but also his son. They are multiplied beyond the hairs of my head (Ps 39:13).
Et quantum ad nocendum, motivum, quia sine causa. Unde: quid: 1 Reg. 10 et 26: quid feci, aut quod est in manu mea malum?
And in regard to the motive of the harm, he testifies that it is without cause. Why? As 1 Samuel 26:18 says, What have I done? or what evil is there in my hand?
Et quantum ad multiplex tormentum, quia vexant multipliciter tribulando. Unde: tribulant. Tribulus est erba pungitiva: Gen. 3: spinas et tribulos germinabit tibi. Illi igitur tribulant, qui pungunt. Christum autem punxerunt colaphizando, flagellando, conspuendo, et illudendo, et mortem intentando. Et hoc est quod dicit: multi insurgunt, scilicet factis. Absalon enim voluit occidere David, ut patet in consilio Chusi, 2 Reg. 17. Similiter et Judas tradidit Christum ad mortem.
And in regard to his many torments, he testifies that they disturb him with a multitude of afflictions: they afflict me. The thistle is a prickly plant. Thorns and thistles shall it bring forth to you (Gen 3:18). Therefore, those things that prick one afflict one. Now they pricked Christ by beating, scourging, spitting, and mocking him, and by intending his death. This is what he means when he says, many are those who rise up, namely, by their actions. For Absalom desired to kill David, as is clear in the advice of Hushai in 2 Samuel 17. Similarly, Judas handed Christ over to death.
Item tribulant verbis detrahendo, sive falsa proponendo: unde multi dicunt et cetera. Contra illud quod dicitur Ps. 36: salus autem justorum a domino. Si enim hoc considerarent impii, non de facili insurgerent contra justos; sed quia hoc non credunt, vel quia contemnunt Dei potentiam vel hominis justitiam, ideo dicunt ore et opere, non est salus illi et cetera, id est in eo quem colit, et sibi Deum facit.
Further, they afflict him by disparaging him or proposing falsehoods: many say to my soul, “There is no salvation for him in his God.” Against this is what Psalm 36:39 said, but the salvation of the just is from the Lord. For if the wicked considered this, they would not insouciantly rise up against the just, but because they do not believe this, or because they scorn the power of God or the justice of men, they say with their mouths and works, there is no salvation for him in his God, that is, in him whom he worships and treats as his God.
Hoc dicunt etiam persecutores de Christo: si enim resurrecturum sperarent, nec Judas traderet, nec illi occiderent. Et est sensus. Non salvabit eum, nec est filius Dei: unde dicebant Matth. 27: si Filius Dei es, descende de cruce: et infra, si rex Israel est, descendat nunc de cruce, et credimus ei?
The persecutors also say this about Christ, for if they had hoped in the Resurrection, Judas would not have handed him over, nor would they have killed him. And the sense is, “He will not save him, nor is he the son of God.” So they said, if you are the Son of God, come down from the Cross (Matt 27:40), and, if he is the king of Israel, let him now come down from the Cross, and we will believe him (Matt 27:42).
15. Tu. Haec est pars secunda. Ubi ostendit sibi a Deo paratum auxilium.
15. But you, O Lord. This is the second part. Here he shows the help brought by God.
Et circa hoc duo facit.
And he makes two points regarding this.
Primo ostendit sibi specialiter adesse divinum auxilium.
First, he shows that the divine help is particularly present to him;
Secundo generaliter omnibus, ibi, domini est salus.
second, that the divine help is present generally to all, at salvation is of the Lord.
Et circa primum tria proponit.
And he puts forward three points regarding the first.
Primo auxilium divinum.
First is the divine help;
Secundo auxilii experimentum, ibi, voce mea.
second is the experience of help, at with my voice;
Tertio securitatis conceptum, ibi, non timebo.
third is the sense of security, at I will not fear.
Dicit ergo, tu autem domine; quasi dicat: isti insurgunt ad bellandum, sed tu suscipis ad protegendum. Et hoc est melius per litteram Hieronymi quae dicit: clypeus meus circa me, quasi defendens me sicut clypeus. Item non solum servans in vita contra delere volentes, sed etiam in gloria contra infamantes; unde ait gloria mea: 2 Cor. 10: qui gloriatur, in domino glorietur: Hier. 9: in hoc glorietur qui gloriatur, scire et nosse me.
Therefore, he says, but you, O Lord, as if to say, “These rise up for war, but you undertake to protect.” And this is better expressed by the text of Jerome which says, my shield around me, as though he is defending me like a shield. For he guards life not only against those who desire to harm, but also glory against those who defame, and so he says, my glory: he who glories, let him glory in the Lord (2 Cor 10:17); but let him who glories glory in this, that he understands and knows me (Jer 9:24).
Et non solum contra infamantes mihi assistis, sed etiam praevalere me facis contra opprimentes; unde subjungit: exaltans caput meum: Ps. 26: et nunc exaltavit caput meum super inimicos meos.
And you not only assist me against those who defame me, but also you make me prevail over those oppressing me; thus he adds, the lifter up of my head. Psalm 26:6 says: and now he has lifted up my head above my enemies.
Haec possunt referri ad Christum, qui conceptus fuit secundum humanam naturam in incarnatione, quoniam verbum caro factum est, Joan. 1. Isa. 42: ecce servus meus, suscipiam eum; electus meus, complacuit sibi in illo anima mea: Ps. 64: beatus quem elegisti et assumpsisti. Item gloriosus fuit in resurrectione: Joan. 17: clarifica me tu, Pater. Item exaltatus in ascensione; Phil. 2: propter quod et Deus et cetera.
These things can be referred to Christ, who was conceived according to human nature in the Incarnation, because the Word was made flesh (John 1:14). Behold my servant, I will uphold him: my elect, my soul delights in him (Isa 42:1). Blessed is he whom you have chosen and assumed (Ps 64:5). Further, he was glorious in the Resurrection: glorify me, Father (John 17:5). Also, he was exalted in the Ascension: for which cause God also has exalted him (Phil 2:9).
16. Deinde cum dicit, voce, ostendit experimentum auxilii.
16. Afterward, when he says, voice, he shows his experience of help.
Et ponit tria:
And he puts down three things: