Hieronymus habet, pro viventibus. Agit enim hic de tribulatione et conservatione in eis. Est ergo pro viventibus, id est pro his qui servantur in vita; et qui servantur auxilio Dei, dicuntur esse in abscondito. Ps. 30: protexit me in abscondito faciei suae, a conturbatione hominum. Jerome has: for the living. For here he treats the topic of troubles, and how to find salvation from them. Therefore it is for the living, that is, for those who are preserved in life, and those who are preserved by God’s help are said to be “in secret.” You shall hide me in the secret of your face from the disturbance of men (Ps 30:21). Dividitur ergo psalmus iste in duas partes. Therefore, this psalm is divided into two parts. Primo agit de auxilio divino contra tribulationes; First, he discusses divine help against troubles; secundo agit de pace post tribulationes concessa, ibi, venite, et videte. second, he discusses the peace granted after troubles, at come and behold. Circa primum duo facit. Regarding the first, he makes two points. Primo praemittit causam horum beneficiorum; First, he puts forward the cause of these favors; secundo exponit mala et beneficia data contra mala, ibi, sonuerunt. second, he explains the evils and the favors given in opposition to the evils, at they roared. Circa primum duo facit. Regarding the first of these, he makes two points. Primo ponit auxilium Dei contra tribulationes praeteritas; First, he describes the help of God against past troubles; secundo ponit fiduciam conceptam de futuris, ibi, propterea non timebimus. second, he describes the trust conceived concerning those in the future, at therefore, we will not fear. Circa primum duo facit. Regarding the first, he makes two points. Primo tangit Dei auxilium; He touches first on God’s help; secundo tribulationem contra quam divinum auxilium datur. second, on the tribulation against which the divine help is given. Si aliquis vult subvenire afflicto, hoc facit tripliciter. If anyone desires to help someone who is afflicted, he may do this in three ways. Primo, ut ipsum fugientem recipiat: et hoc est parum; First is that he receive him when he flees, and this is very little; secundo, ut assistat ei in tribulatione posito; second, that he assist him in the present trouble; tertio, ut ei auxilium exterius praebeat. third, that he offer him external help. Et haec tria Deus facit qui est refugium; et ideo dicit, Deus noster refugium. Prov. 18: turris fortissima nomen domini. And God, who is a refuge, does these three things; and so he says: God is our refuge. The name of the Lord is a strong tower (Prov 18:10). Item pugnantes et afflictos adjuvat et fortificat: ideo dicit, virtus. Isa. 40: qui dat lasso virtutem. Likewise, he helps and strengthens those who are fighting and afflicted, and so he says: strength. He gives strength to the weary (Isa 40:29). Item adjuvat exterius per se et per alios: unde dicit, adjutor. Ps. 9: adjutor in opportunitatibus. Hoc auxilium est necessarium, in tribulationibus quae invenerunt nos nimis. Likewise, he gives help exteriorly, directly, and through others, so he says: a helper. A helper in due time (Ps 9:10). This help is necessary in the troubles which have found us exceedingly. Hae tribulationes sunt et spirituales et corporales. These troubles are both spiritual and bodily. Spirituales sunt peccata: et hae inveniunt homines nimis, quia dolor poenitentiae maximus est inter omnes dolores. Ps. 37: afflictus sum, et humiliatus sum nimis. Et in hac tribulatione Christus est refugium: quia in ea consolatur, et ab ipso roboratur et juvatur homo. The spiritual troubles are sins, and these find men exceedingly, since the pain of repentance is the greatest of all pains. I am afflicted and humbled exceedingly (Ps 37:9). And Christ is a refuge in this trouble, since he consoles them in it, and by him man is strengthened and helped. Corporales fuerunt in primitiva Ecclesia sanctis. 2 Cor. 1: gravati sumus supra modum; et ideo dicit, nimis. The saints suffered bodily tribulations in the early Church. We were pressed out of measure (2 Cor 1:8), and so he says: exceedingly. Hieronymus habet: auxilium inventum est in tribulationibus validum. Et sic ly nimis refertur ad adjutorium divinum. Jerome has: powerful help was found in troubles. And so the word exceedingly refers to the divine help. Propterea non timebimus. Ps. 26: dominus illuminatio mea et salus mea: quem timebo? Quasi dicat, nullum timebo. Et merito, quia ipse est: Deus noster refugium et virtus, adjutor in tribulationibus quae invenerunt nos nimis. Therefore we will not fear. As Psalm 26:1 says, the Lord is my light and my salvation, whom shall I fear? (Ps 26:1), as if to say, “I shall fear no one.” And rightly, because God is our refuge and our strength, a helper in troubles which have found us exceedingly. Secundo ostendit quae sunt timenda. Duo autem sunt timenda: scilicet generalis tribulatio, et oppressio magnorum. Generalis tribulatio est, quando omnes trucidantur. Alia est, quando principes capiuntur. In his habet locum timor. Second, he points out what things should be feared. Now, there are two: general trouble, and the oppression of the great. General trouble is when all are killed. The other is when the leaders are captured. In these, fear has a place. Sed, ego non timebo dum turbabitur terra, id est si totus populus tribuletur, et transferentur montes in cor maris. Nec timebo etiam si magni capiantur. But: I will not fear when the earth shall be troubled, that is, if the whole people is troubled, and the mountains shall be removed into the heart of the sea. Nor shall I fear even if the great are captured. Sed mystice, per terram quae solida est, intelligitur Judaea, quae solida fuit in cognitione unius Dei, et fixa, et cingebatur gentibus, sicut terra circumdatur mari et cingitur aquis. Isa. 1: terra vestra deserta: et sic signat persecutionem quam fideles passi sunt a Judaeis: quasi dicat: non timebo dum turbabitur Judaea per praedicationem Christi. Matth. 2: audiens hoc Herodes turbatus est et cetera. But mystically, the earth, which is firm, signifies the Jews who were firm and fixed in their knowledge of the one God, and were encircled by the nations, as the earth is surrounded by the sea and encircled by the waters. Your land is desolate (Isa 1:7), and so it signifies the persecution which the faithful suffered from the Jews, as if to say, “I will not fear when the Jews are disturbed by the preaching of Christ.” Herod, hearing this, was troubled (Matt 2:3). Et non timebo, quia montes, id est apostoli, transferent se ad gentes. Act. 13: ecce convertimur ad gentes. And I will not fear because the mountains, that is, the apostles, will go over to the gentiles. Behold, we turn to the gentiles (Acts 13:46). In cor maris, id est in dilatationem gentium, quia gentes habuerunt apostolos in magna reverentia. Into the heart of the sea, that is, to the dispersal of the nations, because the nations held the apostles in great reverence. Vel, in cor maris, id est usque ad profunda et extrema terrae. Act. 22: ad nationes longe mittam te. Or into the heart of the sea means, even to the far reaches and extremes of the earth. I will send you to the gentiles (Acts 22:21). 463. Sonuerunt et turbatae sunt aquae. Hic ostendit quae sint istae tribulationes. 463. Their waters roared and were troubled. Here, he shows what the troubles are. Et primo proponit eas in metaphora; First, he describes them metaphorically; secundo exponit. second, he explains them. Dicit ergo, sonuerunt et turbatae sunt aquae eorum. Therefore, he says: their waters roared and were troubled. Secundum Hieronymum, aquae ejus. Et haec est melior littera: et est sensus, transferentur in cor maris aquae ejus, id est maris, scilicet populi, sonuerunt, propter iracundiam contra nos. Ps. 87: omnes fluctus tuos et cetera. According to Jerome it is: its waters. And this is a better text, and this is the sense: they were removed into the heart of the sea; its waters, that is, the sea’s, namely, the people, roared because of their anger. All your waves, you have brought in upon me (Ps 87:8).