30:20 Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! Perfecisti eis qui sperant in te in conspectu filiorum hominum!
30:20 O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! Which you have wrought for those who hope in you, in the sight of the sons of men.
30:21 Abscondes eos in abscondito faciei tuae a conturbatione hominum. Proteges eos in tabernaculo tuo, a contradictione linguarum.
30:21 You shall hide them in the secret of your face, from the disturbance of men. You shall protect them in your tabernacle from the contradiction of tongues.
30:22 Benedictus Dominus, quoniam mirificavit misericordiam suam mihi in civitate munita.
30:22 Blessed be the Lord, for he has shown his wonderful mercy to me in a fortified city.
30:23a Ego autem dixi in excessu mentis meae: ‘Projectus sum a facie oculorum tuorum.’
30:23a But I said in the excess of my mind, “I am cast away from before your eyes.”
30:23b Ideo exaudisti vocem orationis meae, dum clamarem ad te.
30:23b Therefore you have heard the voice of my prayer when I cried to you.
30:24 Diligite Dominum, omnes sancti ejus, quoniam veritatem requiret Dominus, et retribuet abundanter facientibus superbiam.
30:24 O love the Lord, all you his saints: for the Lord will require truth, and will repay them abundantly who act proudly.
30:25 Viriliter agite, et confortetur cor vestrum, omnes qui speratis in Domino.
30:25 Do manfully, and let your heart be strengthened, all you who hope in the Lord.
273. Supra enarravit propheta tribulationes, beneficia Dei, orationem suam, fiduciam et gratiarum actionem; hic autem exponit totum ordinem suae liberationis.
273. Above, the prophet recounted his tribulations, the favors of God, his prayer, trust and thanksgiving; now here he describes the whole order of his deliverance.
Titulus, in finem psalmus David pro extasi.
The title is unto the end, a psalm for David in an ecstasy.
Hieronymus non habet pro extasi, nec Hebraei: et forte Septuaginta addiderunt, propter hoc quod dicitur infra, in excessu. Extasis enim Graece, Latine dicitur excessus, qui est mentis, quoniam scilicet homo ponitur extra se.
Jerome does not have in an ecstasy, nor does the Hebrew, and likely the Septuagint added it because of what is said below: in the excess. For “ecstasy” in Greek is “excess” in Latin, which occurs in the mind because a man is placed outside of himself.
Et hoc dupliciter contingit:
And this happens in two ways:
vel quia a superioribus allicitur,
either because he is joined to higher things
vel quia ab inferioribus depellitur.
or because he is estranged from lower things.
Animus ergo hominis si feratur extra se, dicitur vel allectus a supernis per contemplationem et amorem: quia divinus amor, ut dicit Dionysius, 4 cap. de Div. Nom., extasim facit, quia facit eum vivere non sua, sed Dei vita: Gal. 2: vivo ego, jam non ego, vivit vero in me Christus:
Therefore, the soul of man, if he is carried outside of himself, is said either to be bound to heavenly things through contemplation and love, since divine love, as Dionysius says, causes ecstasy, since it makes someone live not his own but the divine life. I live now not I; but Christ lives in me (Gal 2:20).
vel impugnatus, vel territus ab inferiori: unde quando timet fit extra se: Act. 3: repleti sunt stupore et extasi.
Or he is assailed or terrified by lower things, since when someone is terrified he is outside of himself. They were filled with wonder and amazement (Acts 3:10).
Et sicut vult glossa, hoc modo hic accipitur extasis: agitur enim hic de tribulatione Christi in passione: unde Christus in cruce pendens ait, in manus tuas commendo spiritum meum, Luc. 23.
The gloss intends that ecstasy be taken in this way, for this is concerned with the tribulation of Christ in his Passion. So Christ said, hanging on the Cross, into your hands I commend my spirit (Luke 23:46).
Et de tribulationibus Ecclesiae: et hoc sub figura eorum quae contigerunt David.
And it is about the tribulations of the Church, under the figure of those things which happened to David.
Vel intelliguntur verba psalmi hujus quasi ab una persona prolata: quia caput corpus et membra sunt una persona: unde Christus loquitur pro se, et pro corpore suo: Isa. 61: quasi sponsum decoratum corona, et quasi sponsam ornatam monilibus suis: quia Christus et Ecclesia sunt una persona.
Or the words of this psalm can be understood as though said by one person, since the head and the members are one person. So Christ speaks for himself and for his body. As a bridegroom decked with a crown, and as a bride adorned with her jewels (Isa 61:10), since Christ and the Church are one person.
Psalmus iste dividitur in duas partes.
This psalm is divided into two parts.
Quia primo praemittit orationem.
The first puts forwards the prayer.
Secundo ponit exauditionem, ibi, quam magna multitudo dulcedinis tuae.
The second describes its being heard, at O how great is the multitude of your sweetness.
Sed quia oratio nititur spei, primo praemittit spem et orationem.
But since prayer depends upon hope, he first puts forward his hope and prayer.
Secundo assignat utriusque rationem: scilicet quare speret et oret, ibi, quoniam fortitudo.
Second, he assigns a reason to each, at for you are my strength.
Circa primum duo facit.
He does two things about the first.
Primo enim praemittit spem.
First, he puts forward his hope.
Secundo subjungit rationem, ibi, in justitia tua libera me.
Second, he adds a reason, at deliver me in your justice.
Circa spem duo facit.
He makes two points about his hope.
Primo ponit spei rectitudinem.
First, he describes the rightness of his hope;
Secundo certitudinem sive firmitatem, ibi, non confundar in aeternum.
and second, its certitude or firmness, at let me never be confounded.
Dicit ergo. In te domine speravi: Hier. 17, dicitur: maledictus homo qui confidit in homine et cetera. Et ideo non potest spes esse recta in homine, sed in Deo: Eccl. 2: qui timetis dominum, sperate in illum et cetera. Et dicitur hoc ex persona Christi et Ecclesiae.
Therefore, he says, in you, O Lord, have I hoped; let me never be confounded: deliver me in your justice. Cursed is the man who trusts in man (Jer 17:5). And so right hope cannot be placed in man but in God. You who fear the Lord, hope in him (Sir 2:9). And this is said in the person of Christ and of the Church.
Sed contra. Spes non habet locum in comprehensore; Christus autem fuit comprehensor. Ergo non habuit spem nec fidem, sed visionem.
But on the contrary, hope has no place in a comprehensor, and Christ was a comprehensor; therefore, he had neither hope nor faith but vision.
Respondeo. Sperare dicitur a spe; spes autem dicitur dupliciter:
I respond. The verb “to hope” comes from the noun “hope.” Now, hope is said in two ways.
quandoque enim dicit virtutem;
Sometimes it means the virtue,
quandoque vero objectum ejus quod est bonum, sub duplici ratione: quia respicit Deum ut beatitudinem aeternam, et ut beatitudinis datorem.
but sometimes it means its object, which is the good under a double aspect, since it regards God both as eternal beatitude and as the giver of beatitude.
Hanc non habuit Christus, quia objectum ejus est bonum futurum, non habitum. Tamen aliqua alia expectanda erant a Christo per auxilium Dei, sicut gloria immortalitatis, conversio hominum, et hujusmodi. Et quantum ad hoc sperabat, licet virtus spei non fuerit ei necessaria.
Now, Christ does not have this, since its object is a future good which is not held. Nevertheless, some other things were expected by Christ through the help of God, such as immortal glory, the conversion of men, and this sort of thing. And in regard to this he did hope, although the virtue of hope was not necessary to him.
Secundo ponit firmitatem, quia, non confundar in aeternum, quia innititur Deo qui est incommutabilis; sed qui sperat in homine qui deficit, confunditur aliquando.
Second, he describes its firmness, since I will never be confounded, since it relies on God who is unchangeable, but he who hopes in man, who fails, will often be confounded.