Psalm 26

a. Dominus illuminatio mea, et salusmea, quem timebo? Dominusprotector vitae meae, a quotrepidabo? Dum appropriant superme nocentes, ut edant carnes meas.Qui tribulant me inimici mei, ipsiinfirmati sunt, et ceciderunt.

The Lord is my light and my salvation, whomshall I fear? The Lord is the protector of my life,of whom shall I be afraid? Whilst the wickeddraw near against me, to eat my flesh. Myenemies that trouble me, have themselves beenweakened, and have fallen.

b. Si consistant adversum mecastra, non timebit cor meum. Siexurgat adversum me praelium, inhoc ego sperabo.

If armies in camp should stand together againstme, my heart shall not fear. If a battle shouldrise up against me, in this will I be confident.

c. Unam petii a Domino, hancrequiram, ut inhabitem in domoDomini omnibus diebus vitae meae.Ut videam voluntatem Domini, etvisitem templum eius.

One thing I have asked of the Lord, this I willseek after; that I may dwell in the house of theLord all the days of my life. That I may see thedelight of the Lord, and may visit his temple.

d. Quoniam abscondit me intabernaculo suo, in die malorumprotexit me in absconditotabernaculi sui.

For he hath hidden me in his tabernacle; in theday of evils, he hath protected me in the secretplace of his tabernacle.

e. In petra exaltavit me, et nuncexaltavit caput meum super inimicosmeos.

He hath exalted me upon a rock: and now hehath lifted up my head above my enemies.

f. Circuivi et immolavi in tabernaculoeius hostiam vociferationis: cantaboet psalmum dicam Domino.

I have gone round, and have offered up in histabernacle a sacrifice of jubilation: I will singand recite a psalm to the Lord.

g. Exaudi Domine vocem meam, quaclamavi ad te, miserere mei, etexaudi me.

Hear, O Lord, my voice, with which I have criedto thee: have mercy on me and hear me.

h. Tibi dixit cor meum, exquisivit tefacies mea: faciem tuam Dominerequiram.

My heart hath said to thee: My face hath soughtthee: thy face, O Lord, will I still seek.

i. Ne avertas faciem tuam a me: nedeclines in ira a servo tuo.

Turn not away thy face from me; decline not inthy wrath from thy servant.

k. Adiutor meus esto, ne derelinquasme, neque despicias me Deussalutaris meus. Quoniam pater meuset mater mea dereliquerunt me,Dominus autem assumpsit me.

Be thou my helper, forsake me not; do not thoudespise me, O God my Saviour. For my fatherand my mother have left me: but the Lord hathtaken me up.

l. Legem pone mihi Domine in viatua: et dirige me in semitam rectampropter inimicos meos.

Set me, O Lord, a law in thy way, and guide mein the right path, because of my enemies.

m. Ne tradideris me in animastribulantium me: quoniaminsurrexerunt in me testes iniqui, etmentita est iniquitas sibi.

Deliver me not over to the will of them thattrouble me; for unjust witnesses have risen upagainst me; and iniquity hath lied to itself.

n. Credo videre bona Domini in terraviventium.

I believe to see the good things of the Lord inthe land of the living.

o. Expecta Domninum, viriliter age:et confortetur cor tuum, et sustineDominum.

Expect the Lord, do manfully, and let thy hearttake courage, and wait thou for the Lord.

a. Praemissa oratione, hic Psalmistaconsequenter dicit fiduciam de oratoneconceptam: et circa hoc duo facit.Primo ponit fiduciam conceptam.Secundo iterato orat ut non deficiat insua fiducia, ibi, Ad te Domine.

Having previously made (his) prayer, the Psalmistnext speaks here of the trust received from prayer.Concerning this he does two things. First, he setsdown the trust received, and secondly, he praysonce more that he will not fail in his trust, at, Untothee will I cry, O Lord (Psalm 27).

Ti tulus, In finem Psalmi priusquamliniretur. Notandum est quod sicutGlossa latius dicit, David tribus vicibusfuit unctus in regem.

The title (of this psalm is) Unto the end. Psalmsbefore he is anointed. Note that, as the Gloss morebroadly states, David was anointed into thekingship on three occasions.

Primo a Samuele, 1. Reg. 16. Et tuncnon fuit rex, sed habuit signum regni.Tulit Samuel cornu olei, et unxit eum inmedio fratrum etc. Et tunc directus estspiritus Domini in David, quia ex tuncfuit propheta secundum Hieronymum etIosephum.

First (he was annointed) by Samuel, (as is relatedat) 1 Kings 16. At that time he was not yet king, buthe had the sign of a king. Then Samuel took thehorn of oil, and anointed him in the midst of hisbrethren etc. And at that point, the spirit of the Lordwas sent into David, because from that moment onhe was a prophet, according to Jerome andJosephus Flavius (?)

Secundo in Hebron, 2. Reg. 2.Venerunt viri Iuda, et unxerunt David inregem super domum Iuda.

Secondly, in Hebron (as is related at) 2 Kings 2:The men of Juda came, and anointed David there,to be king over the house of Juda.

Tertio occiso Isboseth filio Saulisregnavit super totum Israel, 2. Reg. 8.Hac duae inunctiones computabanturpro una, quia utraque fuit pro actualidignitate regni adipiscenda.

Thirdly, when Isboseth, the son of Saul, was killed,he reigned over the whole of Israel (as is relatedat) 2 King 5. These two anointings were countedas one, because both were done for acquiring thereal dignity of the kingship.

In prima passus est persecutionem aSaule, sed post secundam et tertiamregnavit in pace. Sed contra deAbsalone.

In the first (annointing), he suffered persecutionfrom Saul, but after the second and the third(annointing), he reigned in peace. But the contrary(to this view is presented) with respect to Absalom.

Respondeo dicendum, quod non estpassus persecutionem ab extraneis,sed ab Absalone et Siba: et ideo fecithunc Psalmum ante secundamunctionem.

I respond by saying that he did not sufferpersecution from strangers, but from Absalon andSiba: and hence he wrote this psalm before thesecond anointing.

Melius tamen videtur ut referantur adChristum duae unctiones in novotestamento, scilicet regis, et sacerdotis.Et Christus fuit unctus oleo Spiritussancti: Psal. 44: Unxit te Deus etc. inregem et sacerdotem. Et haec unctioderivatur usque ad nos: Psal. 132:Sicut unguentum in capite quoddescendit in barbam barbam Aaron; Io.1: De plenitudine eius omnesaccepimus.

However, (the matter) is better understood as it isreferred to the two anointings of Christ in the NewTestament, namely of a king and a priest. Christwas anointed with the oil of the Holy Spirit: Psalm44: God hath anointed thee etc. a king and priest.And this anointing is even dispensed to us: Psalm132: Like the precious ointment on the head, thatran down upon the beard, the beard of Aaron; John1: Of his fullness we all have received.

Primo ergo ungimur sacerdotaliunctione in figura futuri regni: erimusenim reges et liberi. Et quia adhucpatimur hostes, postea ungemurdupliciter actuali gloria, scilicet stolagloriae animae et corporis.

Therefore we first anoint with the priestly oil in theprefiguration of the kingdom to come: for we will bekings and free people. And because we as yetsuffer enemies, we will thereafter be anointedtwice with actual glory, namely with the robe of theheavenly glorification of the soul and the body.

Christus autem primo fuit unctusunctione gratiae, postea gloriae.Dividitur ergo Psalmus iste in trespartes. In prima ponit fiduciam de Deoconceptam. In secunda ostenditdesiderium ex fiducia conceptum, ibi,Unam petii. Tertio ponit desideriiimpletionem, ibi, Exaudi Domine.

However, Christ was first anointed with ananointing of grace, and thereafter of glory.Therefore, the psalm is divided into three parts. Inthe first part, he sets down the trust received fromGod. In the second, he shows the desire receivedfrom this trust, at, One thing I have asked. Thirdlyhe sets down the fulfilment of this desire, at, HearO Lord.

Circa primum tria facit. Primocommemorat beneficia sibi a Deopraestita propter quae non timet, sedsecurus est. Secundo commemoratimpedimenta parata a Deo, ibi, Dumappropiant. Tertio ostendit fiduciamquam habet a Deo, ibi, Si consistant.

Concerning the first he does three things. First hecommemorates the good things given to him byGod on account of which he does not fear but ismade secure. Secondly, he commemorates theobstacles put forward by God, at, Whilst the wickeddraw near. Thirdly, he shows the confidence whichhe has from God, at, If armies encamp.

Notandum autem, quod ad timendumconcitatur quis aliquando ex interioricausa, quandoque ex exteriori causa.

Now it should be noted that at times, one isimpelled to feeling fear by reason of an interiorcause, and at other times from an exterior cause.

Primo ergo ponit auxilium contraprimam causam. Secundo contrasecundam, ibi, Dominus protector.

Therefore he first proposes help in opposition tothe first cause, and then in opposition to thesecond, at, The Lord (is my helper and my)protector (Psalm 27).

Est autem duplex causa intrinsecatimoris, ignorantia, et debilitas: unde intenebris magis timendum est. Secundacausa timoris est debilitas; et contrahas est remedium a Deo.

Now there are two intrinsic causes of fear,(namely) ignorance and weakness. Hence in thedarkness (of these? or of the first?) there is much tobe feared. The second cause of fear is weakness,and in opposition to (both of) these there isassistance from God.

Contra primum est illuminatio; undedicit, Dominus illuminatio mea: Mich. 8.Cum sedero in tenebris, Dominus luxmea est. Contra secundum est salus;unde sequitur, Et salus mea: Ps. 61. InDeo salutare meum et gloria mea,Deus auxilii mei, et spes mea in Deoest.

In opposition to the first, there is illumination orlight; and hence he says, The Lord is my light;Micheas 7: When I sit in darkness, the Lord is mylight. In opposition to the second, there is salvation;hence it follows, And my salvation; Psalm 61: InGod is my salvation and my glory: he is the God ofmy help, and my hope is in God.

Et ideo ostendit fiduciam, Quemtimebo, sic illuminatus et sic salvatus?Isa. 51.Quis es tu ut timeas ab homine mortali,et a filio hominis, qui quasi foenum sicarcscet? Ro. 8. Deus qui iustificat, quisest qui condemnet? Et Si Deus pronobis, quis contra nos?

And thus he shows confidence, Whom shall I fear,as one illuminated and thus saved? Isaiah 51:Who art thou, that thou shouldst be afraid of amortal man, and of the son of man, who shallwither away like grass? Romans 8: (Who shallaccuse against the elect of God?) God thatjustifieth. Who is he that shall condemn? And IfGod be for us, who is against us?

Causa extrinseca est homo, quiadversatur, sed adhuc non esttimendum, quia Dominus opponit sesicut scutum; unde dicit, Dominusprotector vitae meae: Gen. 15. Egoprotector tuus et merces tua magnanimis.

The extrinsic cause is man who resists, but is stillnot to be feared, because the Lord sets Himselfagainst (him) as a shield; hence he says, The Lordis the protector of my life - Genesis 15: I am thyprotector and thy reward exceeding great.

Et ideo dicit, A quo trepidabo. A quo sisumatur masculine, tunc est sensus, Aquo, scilicet a quo homine. Sineutraliter, a qua re. Et sic nihil esttimendum, nec homo, nec res aliqua,Dum appropiant super me nocentes. Etquia posset dici quod Deus estilluminator etiam hostium, ideo hocremovens dicit quod Deus obsistit eis.

And so he says, Of whom shall I be afraid. If "Ofwhom" (quo) is understood in the masculine, thenthe sense is, Of whom, namely "Of what man". If inthe neuter, "Of what thing". And so nothing is to befeared, neither man, nor some thing, Whilst thewicked draw near against me. And because it canbe said that God is the illuminator even of ourenemies, for this reason he says that in removingthis (from them) God opposes them.

Et primo dicit eorum conatum. Secundoponit impedimentum eis superveniens,ibi, Ipsi infirmati sunt etc. Circa primumtria facit. Primo praemittitpraesumptuosum insultum. Secundoperversum actum. Tertio magnumeffectum.

He first speaks about what they attempt to do.Secondly he sets out the impediment overcomingthem, there, at, Have themselves been weakenedetc. Concerning the first he does three things. Firsthe sets forth (their) presumptuous insult, second, aperverse act, and third, a great effect.

Quantum ad primum dicit, Dumappropiant super me nocentes, idesthabentes animum nocendi, Super me,idest mihi se praeferentes: Thre. 1.Facti sunt hostes eius in capite, usqueante faciem etc.

With regard to the first, he says, Whilst the wicked,that is, those having a mind to do harm, draw nearagainst me, that is, placing themselves before me -Lamentations 1: Her adversaries are become herlords...even before the face...etc.

Quantum ad secundum ut scilicetgraviter affligant, Ut edant carnesmeas, idest carnalem vitam: Prov. 1.Deglutiamus eum, sicut infernusvicentem, et integrum: Mich. 3. Carnempopuli comederunt, et pellem eorumdesuper excoriaverunt.

With respect to the second, (the wicked draw nearagainst me) so that they might seriously injure(me), To eat my flesh, that is my carnal life -Proverbs 1: Let us swallow him up alive...andwhole as one that goeth down into the pit; Micheas3: They have eaten the flesh of my people, andhave flayed their skin from off them.

Vel ut ly ut teneatur consecutive, ut sits e n s u s , Edant carnes, idestcarnalitates meas, quia quando malipersequuntur bonos, aliud intenduntipsi mali, sive ipsi persecutores, scilicetoffensionem corporalem; et secundumhoc est prima expositio: aliud indenditDeus hoc permittens, scilicetpurgationem ab omni carnalitate; et sicsecunda expositio.

Or so that the "ut" may be taken as indicating aconsequence, so that the meaning (of) They eatmy flesh is (that they eat) my carnal acts, becausewhen evil men persecute the good, these evil men,or persecutors, intend one thing, namely a bodilyoffense; and this is what the first interpretation isabout: however, in permitting this, God intendsanother thing, namely, the purgation from everycarnal act; and thus the second interpretation.

Et hoc modo dicit Apostolus Gal. 5. QuiChristi sunt, carnem suam crucifixeruntcum vitiis et concupiscentiis.

And the Apostle speaks in the same manner inGalatians 5: And they that are Christ's, havecrucified their flesh, with the vices andconcupiscences.

Quantum ad tertium dicit, Qui tribulantme inimici mei: Ps. 12. Qui tribulant meexultabunt si motus fuero. Ipsi infirmatisunt, quia non valuerunt implerep ropos i tum, Et ceciderunt, quiasuperati sunt, et absorpti: Hiere. 20.Dominus mecum est tamquam bellatorfortis, idcirco qui persequuntur me,cadent et infirmi erunt.

With respect to the third, he says, My enemies thattrouble me (Psalm 12: They that trouble me willrejoice when I am moved) have themselves beenweakened, because they have not been strongenough to enact what they had planned, And theyhave fallen, because they were overcome andswallowed up - Jeremiah 20: But the Lord is withme as a strong warrior; therefore they thatpersecute me shall fall, and shall be weak

b . Si consistant. Homo debet haberesecuritatem in duobus. Primo inpraeparatione malorum. Secundo ineorum passione, ibi, Exurgam.

If armies in camp. Man ought to have security intwo things. First, against the plots of evildoers.Secondly, in the suffering of them, at, I will arise.

Dicit ergo, Dominus sic est illuminatiomea, quia inimici cadunt coram me.Glossa, Si consistant adversum mecastra.

He says therefore that in this way The Lord is mylight, because my enemies fall before me. TheGloss has, If armies in camp should stand togetheragainst me.

Castra sunt ubi steterunt milites, Nontimentes cor meum. Quamdiu homo estin castris, non pugnat, sed disponit, etconsiliat ad pugnandum.

Camps are where soldiers abide, Not fearing myheart. (?) As long as a man is in camp, he does notfight, but prepares, and takes counsel for thepurpose of fighting.

Per castra intelliguntur consilia etconiurationes malorum contra aliquem,4. Reg. 19. Angelus Domini percussitcastra Assyriorum: Exo. 14. Factum estin vigilia matutina, et ecce ascenditDominus super castra, et percussit.

By (the word) "camp" is understood the counselsand conspiracies of evildoers against someone - 4Kings 19: An angel of the Lord... slew...the campsof the Assyrians; Exodus 14: And now the morningwatch was come, and behold the Lord(descended) upon the camp...and (smote it).

Non timebit cor meum, quia Dominusmecum est: Iob 17. Pone me iuxta te, etcuiusvis manus pugnet contra me.

My heart will not fear, because the Lord is with me- Job 17:3 (Deliver me, O Lord, and) set me besidethee, and let any man's hand fight against me.

S e d , Si exurgat adversum mepraelium, idest si iam invadant me, etpralientur contra me, quamvis sintmul ti : In hoc ego sperabo: quia, utdicitur 1 Mach. 3. Non in multitudineexercitus victoria belli, sed de coelofortitudo est. Est enim consuetudoamicorum inter amicos, cumimpugnantur ab hostibus: Psal. 93.Consolationes tuae laetificaveruntanimam meam.

But, If a battle should rise up against me, that is, ifthey should now invade and fight against me,(then) however how many they may be, In this will Ibe confident: because, as it is said at 1 Machabees3: The success of war is not in the multitude of thearmy, but strength cometh from heaven. For thereis a bond of custom of friends among friends whenthey are attacked by enemies: Psalm 93: Thycomforts have given joy to my soul.

c . Unam petii. Supra Psalmista posuitfiduciam ex oratione conceptam; hicautem ponit desiderium, quod ex hacfiducia oritur: et circa hoc duo facit.

One thing I have asked. Previously, the psalmistset down the trust received from prayer; however,here he sets down a desire which arises from thistrust: and concerning this he does two things.

Primo proponit desiderium. Secundocausam desiderii assignat, ibi,Quoniam abscondit me.

First, he sets forth (this) desire, and secondlyassigns a cause to it, at, For he hath hidden me.

Circa primum tria facit. Primo describitqualitatem desiderii. Secundo ipsamrem desideratam, ibi, Ut inhabitem.Tertio intentionem finis, ibi, Ut videremvoluntatem.

Concerning the first he does three things. First, hedescribes the quality of the desire, secondly thedesired thing itself, at, That I may dwell, and thirdlythe intention of the end, at, That I might see thedelight.

Desiderii ergo qualitas in duobusconsistit, scilicet in unitate, etsolicitudine: et utrumque pertinet adperfectionem desiderii.

The quality, then, of a desire consists in two things,namely, in (its) unity and solicitude: and both ofthese pertain to the perfection (in the sense ofcompletion/realization) of desire.

Perfectio enim desiderii dependet experfectione causae suae, scilicetamoris, qui quando est perfectus, primocongregat in unum omne, vires, etmovet eum in amatum.

For the perfection of desire depends on theperfection of its cause, namely of love, which,when perfected, first gathers together the powers(of a person) into a single whole and moves ittoward the thing loved.

Est enim secundum Augustinumpondus amantis. Res autem ponderosasine vacillatione tendit ad unum, sednon sic si res non est bene ponderosa;sed divinus amor facit totum hominemin Deum tendere sine vacillatione:Psal. 72. Quid enim mihi est in coelo,et a te quid volui super terram?Gre g o r i u s : Vis amoris studiummultiplicat inquisitionis.

For this, according to Augustine, is the weight ofthe one who loves. The weighty thing, however,tends without wavering to one thing, but not as ifthe thing were well-weighted (in the sense of beingwell-balanced, finding its non-vacillation in its ownweight); on the contrary, divine love makes thewhole man tend toward God without wavering:Psalm 72: For what have I in heaven? and besidesthee what do I desire upon earth? St. Gregory: Thepower of love multiplies the zeal of theexamination.

Hoc fecit Anna prophetissa, quae nondiscedebat de templo, ieiuniis etorationibus serviens die ac nocte. Etideo dicitur Luc. 10. Porro unum estnecessarium; unde dicit, Unam petii,idest unam rem, vel unam petitionem: 3Reg. 2. Unam petitionem parvulam egodeprecor a te, ne confundas faciemmeam.

This is what the prophetess Anna did, when shewould not leave the temple, serving day and nightwith fasting and prayer. And hence it is said atLuke 10:42: But one thing is necessary; hence hesays, One thing I have asked, that is, one thing orpetition: 3 Kings 2: I desire one small petition ofthee, do not put me to confusion.

Secundo solicitat cum sit sicut stimuluset ignis, amor: Cant. 8. Lampades eiuslampades ignis: 2. Cor. 9. Charitas Deiurget nos. Unde dicit, Hanc requiram:Isa. 21. Si quaeritis, quaerite: Matt. 7.Quarerite et invenietis.

Secondly, love solicits as if it were a sting (orgoad) and a fire: Song of Songs 8: (for love isstrong as death, jealousy as hard as hell,) thelamps thereof are fire (and flames); 2 Corinthians5:14: The charity of (Christ) presseth us. Hence hesays, This I will seek after; Isaiah 21: If you seek,seek; Matthew 7: Seek and you shall find.

Consequenter ponitur res petita; undedici t, Ut inhabitem in domo Domini.Domus Domini spiritualis est duplex, ettertia est materialis, scilicet ecclesia, inqua morari salutiferum est: Gen. 28.Non est hic aliud nisi domus Dei etporta coeli: nam in ea excitatur animushominis ad devotionem.

Subsequently, the petitioned thing is set down.Hence he says, That I may dwell in the house ofthe Lord. The "house of the Lord" is spiritual in atwo-fold way, and material in a third, namely, theChurch, in which to dwell is healing: Genesis 28:There is no other (place) but the house of God, andthe gate of heaven: for in it the soul of man isexcited to devotion.

Domus spiritualis Dei est ecclesiamilitans: 1. Tim. 3. Ut scias quomodooporteat te conversari in domo Dei,quae est ecclesia Dei vivi, columna etfirmamentum veritatis.

The spiritual house of God is the Church militant: 1Timothy 3: (But if I tarry long,) that thou mayestknow how thou oughtest to behave thyself in thehouse of God, which is the church of the livingGod, the pillar and ground of the truth.

Alia est ecclesia triumphans: 2. Cor. 5.Si terrestris domus nostra huiushabitationis dissolvatur, quodaedificationem ex Deo habemusdomum non manufactam, sedaeternam in coelis.

The other is the Church triumphant: 2 Corinthians5: For we know, if our earthly house of thishabitation be dissolved, that we have a building ofGod, a house not made with hands, eternal inheaven.

De utraque ergo potest hoc intelligi,quia haec domus via est ad illum etporta eius: Ps. 117. Haec porta Domini,iusti intrabunt per eam. Et ideodesiderandum est habitare in hacdomo, scilicet ecclesia. Et hoc omnibusdiebus vitae meae, idest usque infinem: Ps. 131. Haec requies mea insaeculum saeculi, hic habitabo,quoniam elegi eam.

From both of these, then, it can be understood thatthis house is the way to Him and His gate: Psalm117: This is the gate of the Lord, the just shall enterinto it. And thus one must desire to live in thishouse, namely, the Church. And this, All the daysof my life, that is, up to the end: Psalm 131: This ismy rest for ever and ever: here will I dwell, for Ihave chosen it.

Habitat autem quis in domo Dei perfidem, et charitatem, et conformitatembonorum operum: Ps. 67. Qui habitarefacis unius moris in domo. Et laudabileest, quod semper in ea habitet, et nonseparetur ab ea.

Now, a person lives in the house of God throughfaith, charity, and the conformity of (his) goodworks: Psalm 67: (You who) make (men) of onemanner to dwell in (your) house. And it ispraiseworthy, that one should live in it always, andnot be separated from it.

Separatur autem homo ab ecclesia perpeccatum, per excommunicationem, etper schisma, vel haeresim. Qui ergousque in finem habitat in ea, idest inista ecclesia, habitabit in illa inperpetuum: Ps. 83. Beati qui habitant indomo tua Domine.

But man is separated from the Church through sin,excommunication, and schism or heresy.Therefore, he who lives in it, that is the Churchitself, right up to the end, will live in it for perpetuity:Psalm 83: Blessed are they that dwell in thy house,O Lord.

Hic contra ponitur intentio, scilicet, Utvideam etc. Et ponit duo, quia Utvideam voluntatem, et visitem templumeius. Alia litera habet, Ut continuohabitem.

Here, on the other hand, (his) intention is set down,namely, That I may see etc. And he sets down twothings, That I may see the delight (of the Lord), andmay visit his temple. Another version has, So that Imight dwell continuously.

Hieronymus habet, ut est meritum,secundum Augustinum: Io. 17. Haecest vita aeterna ut cognoscant etc.

Jerome has, So that it is merited, according toAugustine ('s commentary on ?) John 17: This iseternal life: That they might know (thee) etc.

Tria sunt in illa visione desideranda,quae naturaliter homo desiderat videre.

There are three things to be desired in this vision,which man naturally desires to see.

Primo pulchra. Summa pulchritudo estin ipso Deo, quia pulchritudo informositate consistit, Deus autem estipsa forma informans omnia, ideo dicitsecundum unam literam, Ut videamdelectationes Domini: Sap. 13. Sispecie delectati deos putaverunt,sciant quanto his dominator eorumspeciosior est: speciei enim generatorhaec omnia constituit.

First there is beauty. The highest beauty is in Godhimself, since beauty consists in the finely formed;but God is that very form which fashions all things.Hence, according to one version, he says So that Imight see the delightful things of the Lord: Wisdom13: (With whose beauty,) if they, being delighted,took them to be gods: let them know how much theLord of them is more beautiful than they: for the firstauthor of beauty made all those things.

Secundo delectabilia, et fugeretristitiam, et ideo secunda litera habet,Ut contemplem delectationes Domini,idest bonitatem Dei, in qua est summadelectatio: Ps. 15. Delectationes indextera tua usque in finem.

Secondly, (man, in this vision, naturally desires tosee) delightful things, and to flee sorrow. And thusa second version has, So that I may contemplatethe delights of the Lord, that is, the goodness ofGod, in which can be found the highest delight:Psalm 15: At thy right hand are delights even to theend.

Tertio disposito rerum. Unde multumest delectabile scire scientiam omniumrerum, quae in mundo sunt; et ideovidere dispositionem divinaeprovidentiae est maxime delectabile. Etideo dicit, Ut videam voluntatemDomini, rationem a Deo volitam etdispositam: Rom. 12. Probetis quae sitvoluntas Dei bona, beneplacens, etperfecta.

Thirdly, (man, in this vision, naturally desires tosee) the disposition (or order) of things. Whencegreat is the delight to have an intellectualknowledge of every thing that is in the world. Forthat reason to see (things in light of) the dispositionof divine providence is the most delightful thing.Thus he says, That I may see the delight of theLord, (that is to say) the pattern (or order) that iswilled and established by God: Romans 12: Thatyou may prove what is the good, and theacceptable, and the perfect will of God.

Haec autem habemus in vita istaimperfecte et per fidem, in futura autemdomo habebimus perfecte, ubi suntsancti contemplantes Deum facie adfaciem: 2. Cor. 3. Nos autem revelatafacie gloriam Domini contemplantesetc.

However, in this life, we have this imperfectly andthrough faith. But in the future we will have itperfectly in (His) house, where the saints arecontemplating God face to face: 2 Corinthians3:18. But we all beholding the glory of the Lordwith open face etc.

Sancti ergo qui sunt in patria, diriguntcontemplationem in ipsum Deum, etetiam in his quae sunt ad ipsum Deumordinata: et ideo dicit, Ut visitemtemplum eius, idest frequenter videamtemplum, idest humanitatem Christi: Io.2. Hoc autem dicebat de templocorporis sui.

The saints, then, who are in heaven, direct theircontemplation upon God himself, and also uponthose things ordered to God himself. For thisreason, he says, And may visit his temple, namelythat I may see frequently his temple, that is to say,the humanity of Christ: John 2: But he spoke of thetemple of his body.

V e l , Visitem, sive videam ipsamordinationem ecclesiae: 1. Cor. 3.Templum Dei sanctum est, quod estisvos.

O r , I may visit, (that is to say) see, the veryordination of the Church: 1 Corinthians 3: Thetemple of God is holy, which you are.

Item dispositionem totius mundi; ideoin psalmo hebraico habetur, Etdiluculo, idest diluculo ut maneam: Ps.5. Mane astabo tibi.

Again, (this disposition could refer to) thedisposition of the whole world. Thus is itunderstood in the Hebraic (version of this) psalm,And at daybreak, that is, at daybreak I will abide:Psalm 5: In the morning I will stand before thee.

d . Quon i am. Hic assignatur ratiodesiderii habitandi in domo Dei; quasidicat, quare tantum petis habitare indomo Dei? Ratio est ex beneficiisperceptis: et circa hoc duo facit. Quiaprimo ponit ipsa beneficia. Secundoaddit recompensationem, ibi, Circuivi.

For. Here the reason for desiring to dwell in thehouse of God is indicated; it is as if he weresaying, "Why do you seek so much to live in thehouse of God?" The reason is on account of thebenefits obtained. Concerning this he does twothings. First he sets down the benefits themselves.Second, he adds the compensation, at, I havegone round.

Circa primum duo facit. Primo ponitbeneficium protectionis a malo.Secundo beneficium promotionis inbonum, ibi, In petra exaltasi me.

Concerning the first he does two things. First hesets down the benefit of protection from evil.Secondly, the benefit of advancement in the good,at, He hath exalted me upon a rock.

Circa primum duo facit. Primo proponitbeneficium. Secundo eiusnecessitatem ostendit, ibi, In diemalorum.

Concerning the first he does two things. First hesets forth a benefit. Secondly, he shows itsnecessity, at, In the day of evils.

Dicit ergo, Quare petis habitare indomo Domini? ideo scilicet Quiaabscondit me in tabernaculo tuo. Etsecundum literam 1. Reg. 24. quandoDavid fugit ad tutiora loca Engaddi etabscondit se ibi. Unde loquitur expersona fugientis et latentis in aliquoloco.

And so, he says, "Why do you seek to live in thehouse of the Lord?" For this reason, namely,(Because) he hath hidden me in his tabernacle.And according to the text at 1 Samuel 24 whenDavid fled to guarded places in Engaddi and hidhimself there. Hence (this passage in the psalms)is spoken from the point of view of someonefleeing and hiding himself in another place.

Ad literam Tabernaculum erat locus inquo orantes divino auxilioprotegebantur, et maxime in sanctasanctorum, ubi erat propitiatorium, etsic vocabant tabernaculum ipsam Deidefensionem, sicut in Ps. 90. dicitur:Sacpulis suis obumbrabit tibi, et subpennis eius sperabis etc. Deut. 32.Expandit alas suos, et asuumpsit eos,atque portavit in humeris suis.

Literally, the Tabernacle was a place in whichpeople who were praying were protected by divinehelp, and chiefly in the holy of holies, where therewas the propitiatory. They thus called thetabernacle itself the defense of God, as it is said inPsalm 90:4: He will overshadow thee with hisshoulders: and under his wings thou shalt trustetc.; Deuteronomy 32: He spread his wings, andhath taken him and carried him on his shoulders.

Sed mystice tabernaculum potest dicihumanitas assumpta, sive caro Christiin qua abscondit nos per fidem etspem: Col. 1. Abscondita est vita vestrain Deo. Vel aliter tabernaculum diciturtota dispositio ecclesiae, et in utroqueistorum absconditur homo iustus, quiain isto tabernaculo, quaedam latent submanifestis: latentia sunt invisibilia etspiritualia ubi morantur boni.

But mystically the tabernacle can be called theassumed humanity, or the flesh of Christ in whichhe hides us through faith and hope: Colossians 3:Your life is hid (with Christ) in God. Or in anotherway, the tabernacle is called the total disposition ofthe church. And in both of these, the just man ishidden, because in this tabernacle, certain thingsare concealed under things that are apparent:concealed things are invisible and spiritual,wherein good people abide.

Mali autem morantur in exterioribus:Isa. 4. Tabernaculum erit inumbraculum diei ab aestu. Sed quidcontulit haec absconsio, immo necesseerat mihi, In die malorum, vel omniumillorum malorum quae tuncimminebant.

Bad people, however, abide in external things:Isaiah 4: And there shall be a tabernacle for ashade in the daytime from the heat. But whateverthis hiding contributes, it was indeed necessary forme, In the day of evil, or from all of those evil thingthat were threatening.

Et simile est, quia quando hostes, veltribulatio imminet, illi soli salvabuntur,qui in civitate reperientur: ita intribulatione illi pereunt, qui circa haecexteriora habent affectum, quia factatribulatione circa ista talescommoventur. Abscondit ergo ipseDeus, vel Christus, vel mens iusti: Mat.6. Pater tuus qui videt in abscondito,reddet tibi.

And similarly, when an army or tribulation isimminent, only those who are found in the city, willbe saved: thus those in tribulation who haveaffection for these external things will perishbecause when tribulation concerning such thingsdoes indeed strike, they will be much shaken.Therefore God himself, or Christ, or the mind of thejust man hides: Matthew 6: Thy Father who seethin secret will repay thee.

e . In petra. Hic proponit aliudbeneficium promotionis in bonum, etest duplex. Unum exaltationis quantumad se. Secundum quantum ad hostes,ibi, Nunc exaltavit caput me. Dicit ergo,In petra exaltasti me. Secundumliteram alludit ad ea, quae circa eumsunt gesta, quia quandopersecutionem patiebatur, ibat perpetras invias, 1. Reg. 24. Sed quandoevasit, Tunc exaltavit cor meum superinimicos meos.

Upon a rock. Here he proposes another benefit ofbeing promoted in the good, and this is twofold.One is the exaltation in regard to oneself. Thesecond is with regard to one's enemies, when hesays, Now he hath lifted up my head. Thus hesays, He hath exalted me upon a rock. Literally, healludes to those things which had been done tohim, because when he was suffering persecution,he went through impassable rocks, 1 Samuel 24.But when he had escaped, then he hath lifted upmy (heart) above my enemies.

Sed mystice exponitur, In petraexaltasti me, idest in Christo: 1. Cor.10. Petra autem erat Christus. Vel, Inpetra, idest in Deo: 2. Reg. 22.Dominus petra mea: Ps. 60. Dumanxiaretur cor meum, in petra exaltastime.

But it is explained mystically (in the following way):He hath exalted me upon a rock, that is, in Christ: 1Corinthians 10: And the rock was Christ. Or, Upona rock, that is, in God: 2 Kings 22: The Lord is myrock; Psalm 60: When my heart was in anguish,thou hast exalted me on a rock.

Et nunc iam exaltavit; quasi dicat, istudfeci in spe, sed nunc in re. Exaltasticaput meum, idest mentem meam,super inimicos meos, idest superomnes appetitus meos: Gen. 4. Subtuste erit appetitus tuus.

And now he has already exalted; it is as if he weresaying, 'I did this thing in hope, but now I do it inactuality.' Thou hath lifted up my head, that is, mymind, Above my enemies, that is, above all mylusts: Genesis 4: (Your) lust shall be under thee.

f . Circuivi. Hic ponitur recompensatiobeneficii; et ponit duo. Primosacri ficium, Et immolavi. Secundocanticum.

I have gone round. At this point, (the psalmist) setsforth the benefit's compensation; and this, in regardto two things. First, a sacrifice at, And have offeredup. And second, a canticle.

Secundum Hieronymum coniungiturcum praecedentibus, Super inimicosmeos, et in circuitu nostro sunt.Circuivi, idest circa steti, devotaspreces offerendo pro eis: Ps. 108.Prout me diligerent, idest deberent,detrahebant etc.

According to Jerome, (circuivi) is joined with thepreceding, Above my enemies, and they are in ourcircle. I have gone round, that is, I have stoodaround there in offering devoted entreaties on theirbehalf: Psalm 108: Instead of making me a returnof love, that is, as they ought to, they detracted meetc.

Vel circa altare steti: Eccl. 50: Et ipsestans circa aram etc. Item strenui militisest circuire et protegere castra, sicutdicitur de Iuda 1. Mac. 3. Protegebatcastra gladio suo: unde Circuivi, idestprotexi.

Or, (circuivi could be read as) I have stood aroundthe altar: Ecclesiasticus 50: He himself stood by(iuxta) the altar. Again, it is proper to a strenuoussoldier to circle and protect the camp, just as it issaid of Juda at 1 Macc 3: He protected the campwith his sword. Hence, I have gone round, that is, Ihave protected.

Vel circuitus iste refertur adcontemplationem. Circulus duo propriahabet inter alias figuras. Unum, quiaest capacior alias. Aliud est, quod esttotus uniformis sine angulo, et convenitcontemplationi. Primo quantum adcapacitatem, quia tunc dicitur circuirecontemplando, quando omnia quaeconsideranda sunt, contemplatur; undedicit, Circuivi, idest consideravi omniadona tua, et ecclesiae beneficia

Or the passing around refers to contemplation.Among other figures, the circle has two thingsproper to it. One, that it is more capacious thanother things, and two, that it is completely uniformand without angle, and this is appropriate tocontemplation. First with respect to its capacity, forin contemplating one is said to go around, wheneverything which is to be considered iscontemplated. Hence, he says, I have gone round,that is, I have considered all of your gifts, and thebenefits of the church.

Beatus Dionysius posuit triplicemmotum, scilicet cicularem, rectum, etobliquum. Recto motu semper moveturaliquid difformiter, quia semper habetdiversam distantiam, et ideo incontemplando motus est rectus,quando uno ad aliud quis moveturconsiderando processum rerum.

Blessed Dionysius posited three kinds of motion,namely, circular, straight and oblique. By straightmotion, something is always moved in an irregularway, since it always has a distance is differentdirections. Therefore in contemplating, motion isstraight when someone is moved in consideringthe process of things from one (state/place) toanother.

Circulari motu movetur aliquiscontemplando, quando conceptioanimae est uniformis: et tunc diciturcircularis, quando scilicet revocatanimam a rebus. Et primo congregat inse, postea unitur spiritualibus, etpostea ascendit in contemplationemunius Dei.

Someone is moved in a circular motion incontemplating when the comprehension of the soulis uniform. It is then called circular when it (thiscomprehension) withdraws the soul from things.First, the soul collects into itself (having withdrawnfrom external things), after which it is united tospiritual things, and then ascends to thecontemplation of the one God.

Obliquus motus est compositus exutroque, quando quis procedit exconsideratone creaturarum, sed hancordinat in consideratione Dei. Et ideod i c i t , C i r c u i v i , quantum aduniformitatem: Ezec. 1. Hic erataspectus splendoris per gyrum.

Oblique motion, a composite of the other two, iswhen one proceeds from a consideration ofcreated things, but orders this to a consideration ofGod. And so he says, I have gone round, in regardto uniformity: Ezec. 1: This was the appearance ofthe brightness round about. [Note: for a moredetailed description of Thomas's views concerningDionysius's description of contemplation, see ST.II-II. 180. 6.]

Et immolavi. Est autem duplexsacrificium, scilicet interius quo homoanimum suum dat Deo spiritus; Ps. 50:sacrificium Deo (scilicet acceptumDeo) est spiritus contribulatus. Et omneexterius sacrificium ordinatur adrepraesendum illud; unde Augustinusdicit, Quando offers hoc exterius est utrepraesentes animum tuum Deo.

And have offered up. There are two kinds ofsacrifice, namely an interior one by which mangives his mind to God in spirit; Psalm 50: Asacrifice to God (that is, one which is accepted byGod) is an afflicted spirit. [Note: see Thomas'sdiscussion of this at ST. II-II. 85. 2]. And everyexterior sacrifice is ordered to representing this.Hence Augustine says, When you offer this, it isexterior in such a way that you represent your mindto God.

Sed quia omnis repraesentatio fit peraliqua signa, inter quae primatumtenent verba, ideo inter sacrificiavidetur praeeminentiam haberesacrificium laudis: Ps. 49. Sacrificiumlaudis honorficabit me; unde dicit,Immolavi in tabernaculo eius hostiam,non pecorum, sed potius, Hostiamvociferationis, idest divinae laudis.

But since every representation is done throughsigns, among which words hold first place, asacrifice of praise would seem to havepreeminence among sacrifices: Psalm 49: Thesacrifice of praise shall glorify me. Hence he says,I have offered up in his tabernacle a sacrifice, notof sheep, but rather, A sacrifice of jubilation, that is,of divine praise.

Et hac vociferatione, Cantabo, tibi,scilicet canticum et laetitiam mentis etrectitudinem operis: Psal. 107. Paratumcor meum. Cantabo; quasi dicat,Paratum cor habeo ad serviendum tibi,cum laetitia mentis: Ps. 99. ServiteDomino in laetitia.

And by this jubilation, I will sing, to you, namely acanticle, the joy of mind and the rectitude of deed:Psalm 107: My heart is ready. I will sing. It is as ifhe were saying, I have a heart ready to serve youwith joy of mind: Psalm 99: Serve ye the Lord withgladness.

g . Exaudi . Supra Psalmista posuitsuum desiderium; hic prorumpit adpetendum rem desideratam: et circahoc tria facit. Primo petit exaudiri.Secundo proponit petitionem, ibi Tibidixit cor meum. Tertio ostendit fiduciamquam habet de exauditione, ibi, Credovidere bona Domini.

Hear. The Psalmist set down his desire above;here, he breaks forth so as to petition for the thingdesired: and concerning this he does three things.First, he petitions to be heard. Secondly, he setsforth the petition, at, My heart hath said to thee.Thirdly, he shows the confidence which he has ofbeing heard, at, I believe to see the good things ofthe Lord.

Ad hoc ergo quod exaudiatur, inducitduas rationes. Unam ex devotionepropria. Aliam ex sua miseria. Devotioest causa, quod audiatur a Deo aliquis.Devotio est clamor cordis, qui excitatDeum ad audiendum; et ideo dicit,Exaudi: quia clamavi non exterius, sedinterius: Iac. 5. Clamor eorum ad auresDomini Sabaoth introivit.

And so, he gives two reasons why he is to beheard. The first is on account of his own devotion.The other is because of his misery. Devotion is thereason that someone is heard by God. Devotion isa cry of the heart, which rouses God to hear; andtherefore he says, Hear: because I have cried notexteriorly, but interiorly: James 5: The cry of themhath entered into the ears of the Lord of sabaoth.

Item miseria nostra provocat adexaudiendum: Exo. 3. Videns vidiafflictionem populi mei, et descendiliberare eum; unde dicit, Miserere mei,et exaudi me; quasi dicat, me miserum,et meam miseriam cognosco, undetuum est misereri: Iudith 9. Exaudi memiseram deprecantem.

Again, our misery provokes (God) to hear: Exodus3: [Seeing,] I have seen the affliction of mypeople...and I have come down to deliver them...;hence he says, Have mercy on me and hear me; itis as if he were saying, "[Hear] me a poor wretch,and I know my misery. Hence it belongs to you tobe merciful": Judith 9: Hear me a poor wretchmaking supplication (to thee...).

h . Tibi. Hic ponit petitiones. Et primopetit divinae faciei prospectum.Secundo divinum auxilium, ibi, Adiutormeus es tu. Tertio viae suaedirectivum, ibi, Legem pone mihiDomine.

To thee. Here he sets out (his) petitions. And firsthe asks for a view of the divine countenance.Secondly for divine help, at, [Be thou] my helper.Thirdly, for the directing of His way, at, Set me, OLord, a law.

Circa primum ostendit, quod de repetita habet magnum desiderium, etintimum, et anxium, et assiduum.Intimum, quia tibi dixit cor meum.Aliquando homo aliquid petit ore, sedcor eius ad alia versatur: Matth. 7. Nonomnis qui dicit mihi Domine etc. Isa.29. Populus hic labiis me honorat etc.

Concerning the first he shows that he has a greatdesire for the thing petitioned, one that isinnermost, anxious and constant. Innermost,because My heart hath said to thee. Sometimes aman petitions for something with his mouth, but hisheart is engaged in other things: Matthew 7: Notevery one that saith to me "Lord" etc.; Isaiah 29:This people...with their lips they glorify me (buttheir heart is far from me).

Sed quando petito est ex intimodesiderio cordis, tunc est Deo accepta,sed tunc non os tantum immo cor petit:2. Regum 7. Invenit servus tuus corsuum ut oraret te oratione hac: Ps. 118.Clamavi in toto corde.

But when the petition is from the innermost desireof the heart, then it is accepted by God, yet then itis not so much the mouth but rather the heart thatpetitions: 2 Kings 7: [Therefore hath] thy servantfound in his heart to pray this prayer to thee; Psalm118: I cried with my whole heart.

Anxium et aequum dicit habere, cumd i c i t , Exquisivit te etc. Contingitaliquando quod desiderium estintimum et quietum et multum quaerit;sed quando est anxium tunc verequaerit; unde dicit, Exquisivit te, idestfrequenter et diligenter quaesivit.

He is said to be anxious and right, when he says,(My face) hath sought thee. Sometimes it happensthat one seeks a desire which is innermost,peaceful and great. But when one is anxious, onethen truly seeks. Hence he says, (My face) hathsought thee, that is, he has sought frequently anddiligently.

Et hoc etiam ostendit aequumdesiderium, quia imago non perficiturnisi pertingat ad exemplar, ad quod estfacta; unde dicit, Exquisivit te faciesmea.

And this also exhibits a right desire, for an image isnot perfected unless it extends itself so far as to theexemplar in the likeness of which it was made;hence he says, My face hath sought thee.

Facies hominis interior est, in quavisus est interior, idest anima sivemens rationalis, et haec, scilicet Faciesmea quae est facta ad imaginem tuam,Exquisivit te.

The face of man is interior, in that (his) sight isinterior, that is, (his) soul or rational mind, and this,namely, My face, which is made according to yourimage, Hath sought thee.

Unde non potest reformari et perfici nisiiungatur tibi Domine. Unde sicutquaelibet res quaerit suamperfectionem, ita mens nostra quaeritDeum. Et ostendit quod sit assiduum,quia Requiram, idest iterum et iterumquaeram: Isa. 21. Si quaeritis, quaerite:Matth. 7. Quaerite et invenientis.

Hence, it is not possible to be reformed orperfected unless one is joined to thee, O Lord. Andso, just as each thing seeks its own perfection, sotoo does our mind seek God. And he shows that it(his desire) is continuous, that I will seek, that is, Iwill seek again and again (Note: Thomas playsupon the difference between requiram andquaeram, where the former with the addition of theprefix re- indicates the notion of repetition); Isaiah21: If you seek, seek; Matthew 7: Seek and youshall find.

Hoc est proprium diligentis, quaereresaepe rem dilectam. Et quid quaerit,ostendit cum dicit, Faciem tuamDomine requiram. Hoc petebat MoysesExo. 33. Ostende mihi faciem tuam. EtDominus non statim ostendit, sed dixit,Ostendam tibi omne bonum: Luc. 10.Beati oculi qui vident quae vosvidentis.

This is a particular mark of the one who loves, toseek often after the thing loved. And he indicateswhat he seeks when he says, Thy face, O Lord,will I still seek. This is what Moses was asking forin Exodus 33: Show me thy face. And the Lord didnot immediately show it, but said, I will show theeall good; Luke 10: Blessed are the eyes that seethe things which you see.

Et ideo David non erat extra spem, sedadhuc quaerebat; unde alibi dicit,Ostende nobis faciem tuam etc. Iob 33.Deprecabitur Deum suum, et placabiliserit, et videbit faciem eius in iubilo.

And so, David was not without hope, but was stillseeking (for it); hence he says elsewhere (possiblyPsalm 79:4, 8, 20 or Psalm 30:17): Show us thyface etc.; Job 33: He shall pray to God, and he willbe gracious to him: and he shall see his face withjoy.

i . Ne avertas. Hic proponit triplicempetitionem. Et primo petit non fraudari are desiderata. Secundo petit amovericausam per quam posset fraudari.Tertio petit dirigi in via, ibi, Legempone.

Turn not away. Here he puts forth three petitions.First he asks that he not be deprived of the thingdesired. Secondly, he asks that the cause bywhich he might be deprived (of the thing desired)be removed. Thirdly, he asks that he be directed in(His) way, at, Set...a law.

Dicit ergo, Faciem tuam Dominerequiram. Et rogo, Ne avertas faciemtuam a me; quasi dicat, sicut avertithomo faciem ab homine, quando nonvult eum audire. Sed aliter est in Deoquam in homine. Homo enim avertensfaciem mutatur. Ipse Deus autemimmobilis est; sed dicitur averterefaciem, inquantum nos avertimur, etimmutamur. Et per hoc quod in cordenostro fit aliquod velamen quo ineptireddimur ad videndum faciem suam.

And so, he says, Thy face, O Lord, will I still seek.And I ask, Turn not away thy face from me, as if tosay, just as a man turns his face away from(another) man, when he does not wish to hear him.But it is otherwise in relation to God than with man.For the man averting his face is changed. But Godhimself is unchangeable. However, He is said toavert his face, insofar as we avert our own, and arechanged. And on account of that which is in ourheart, a veil is made by which we are renderedunfit to see his face.

Et ideo litera Hieronymi habet, Neabscondas: Isa. 8. ExpectaboDominum qui abscondit faciem suam adomo Iacob. Causa vero aversionis estira Dei in poenam peccati.

And for that reason Jerome's version has, Do nothide; Isaiah 8: I will wait for the Lord who hath hidhis face from the house of Jacob. Surely, the causefor aversion is God's anger in the punishment ofsin.

Et haec aversio est maxima poenarum;et hoc est quod dicit, Et ne declines inira a servo tuo, idest ne irascaris mihiin hoc quod declines faciem tuam ame. Et dicit, In ira, quia aliquandodeclinat in misericordia, cum scilicetnon respicit peccata: Ps. 50. Avertefaciem tuam a peccatis meis.

And this aversion is the greatest of punishments;and this is why he says, And decline not in thywrath from thy servant, that is, do not be so angrywith me that you turn your face away from me. Andhe says, In thy wrath, because sometimes he turnsaway in mercy, as when, for instance, he does notlook upon (one's) sins: Psalm 50: Turn away thyface from my sins.

Aliquando declinat in providentia,quando, scilicet permittit aliquemcadere ut fortius resurgat, quiaDiligentibus Deum omnia cooperanturin bonum, Ro. 8.

Sometimes he turns away in (his) providence,when, for instance, he permits someone to fall soas to rise again even stronger. For To them thatlove God, all things work together unto good(Romans 8).

k. Adiutor. Hic petit divinum auxilium inagendis antequam veniat ad faciem, nescilicet impediatur a visione faciei. Etprimo ponit petitionem. Secundodictorum rationem, ibi, Quoniam patermeus.

Helper. Here he asks for divine help in thosethings that are to be done before he comes beforeHis face, so that he not be kept away from thevision of His face. First, he offers (his) petition, andsecondly, the reason for his words, at, For myfather.

Petit ergo divinum auxilium dicens,peto videre faciem tuam, sed ad hocpervenire non possum per me: ergo, Tuesto adiutor meus, ut ad hocperveniam: Ps. 120. Auxilium meum aDomino. Sed quantum ad superficiemnon videtur ista litera recta esse, quiamelius videtur dicendum esse, Adiutormeus es tu, et sic habetur in hebraico,scilicet auxilium meum fuisti.

And so, he asks for divine help saying, I ask to seethy face, but I am not able to attain to this by myown efforts. Therefore, Be thou my helper, so that Imay attain to this; Psalm 120: My help is from theLord. But with respect to the surface meaning, thispassage does not seem to be right, because itseems to be better to say, Thou art my help, andthis is how it is in the Hebrew version, namely, Youhave been my help.

Et secundum hoc commemoratbeneficium; quasi dicat, adiutor fuisti.Non ergo de caetero, derelinquas me.Et petit duo removeri, scilicet ipsamdesertionem, et contemptuminteriorem: nam si homo sibiderelinquitur, petit; Osee 13. Perditiotua Israel ex te. Deserit autem aliquisaliquem, quia despicit eum. Et despicitnos, quia sumus fragiles per naturam,et corrupti per culpam; et ideo dicit,Neque despicias me Deus.

And with respect to this, he calls to mind thebenefit; it is as if he were saying, "You have beenmy help." It is not by reason of the rest that youhave forsaken me. And he asks that two things beremoved, namely, the desertion itself and theinterior contempt: for, if a man is abandoned tohimself, he beseeches: Hosea 13: Your destructionis thy own, O Israel. However, someone desertsanother because he despise him. And he despisesus, because we are fragile by nature, andcorrupted through guilt; and so he says, Do notthou despise me O God.

Et quare hoc? Quia tu me creasti, et es,Salutaris meus, idest tu me salvasti.Nullus autem despicit opera sua: Ps.137. Opera manuum tuarum nedespicias. Consequenter ponitur ratiodictorum; unde sequitur, Quoniampater meus et mater mea dereliquerantme, Dominus autem assumpsit me;quasi dicat, Quia inveni te adiutorem inomnibus aliis deficientibus, Nedespicias me.

And why is this? Because you have created me,and you are My saviour, that is, you have savedme. However no one despises his own work:Psalm 137: O despise not the works of thy hands.Consequently he sets forth the reason for thesewords; hence it follows, For my father and mymother have left me: but the Lord hath taken meup; as if to say, Because I have found you a helperwhen others failed me, Do not thou despise me.

Et sic primo ponit defectum humaniauxilii. Secundo ponit auxiliumdivinum. Haec litera legitur dupliciter.

And so he first sets down the failure of human help.Secondly he sets forth the divine help. Thispassage is read in two different ways.

Uno modo de David ad literam, sicuthabetur in historia 1. Reg. 16. quandofuit David unctus, Isai praesentavitmaiores filios; Dominus autem elegitDavid, quia Samuel petiit eum.

In one way, (the passage can be read) in relationto David, according to a passage found in 1 Kings16, when David was anointed. Isai had presentedhis older sons. However, the Lord chose David,because Samuel had petitioned him.

Vel potest legi in persona viri iusti, quiaad literam speranti in Domino deficitomne humanum auxilium: Iob 16.Dereliquerunt me propinqui mei, et quime noverunt, obliti sunt mei: Eccle. 51.Circumspiciens eram ad adiutoriumhominum, et non erat.

Or (this passage) can be read as if it were spokenby the just man. For by literally hoping in the Lord,he (the just man) was wanting of all human help;Job 19: My kinsmen have forsaken me, and theythat knew me, have forgotten me; Ecclesiasticus51: I looked for the succour of men, and there wasnone.

Sed Dominus hunc assumpsit, etassumit curae suae, et hoc melius est:Ps. 64. Beatus quem elegisti, etassumpsisti etc.

But the Lord has taken this up, and he hasassumed his care, and this is better: Psalm 64:Blessed is he whom thou hast chosen and taken tothee etc.

Mystice autem, Pater meus, idestA d a m , Et mater mea, idest Eva,Dereliquerunt me, idest desertioni meexposuerunt per peccatum.

Mystically speaking, however, My father, that is tosay, Adam, And my mother, that is to say, Eve,have left me, that is, through sin, they haveexposed me to desertion.

Vel, Pater meus, idest diabolus, quiapater meus fuit in statu peccati:Dereliquit me, quia non habetpotestatem in me. Mater mea, Babylon,Dereliquerunt me, idest contempseruntme. Et hoc quia, Dominus assumpsitme.

Or, My father, that is, the devil, because my fatherwas in a state of sin, Has left me, because he hasno power over me. My mother, Babylon, Has leftme, that is, they have contempt for me. And thisbecause, The Lord has taken me up.

l . Legem. Supra Psalmista posuit duaspetitiones: prima fuit de divinae facieiprospectu; secunda de divinaeprotectionis auxilio; hic autem ponitaliam petitionem de directione viaesuae: et circa hoc duo facit. Primo ponitpetitionem. Secundo ostenditnecessitatem, ibi, Propter inimicos.Circa primum duo facit. Primo ponitlegis petitionem. Secundo petitdirectionem in his quae sunt legis, ibi,Et dirige.

A law. Previously, the Psalmist set down twopetitions. The first concerned the viewing of thedivine countenance, (while) the second concernedthe help of divine protection. Here, however, hesets down another petition concerning the directionof his life. And concerning this he does two things.First, he sets down the petition. Secondly heshows its necessity, at, Because of my enemies.Concerning the first, he does two things. First hesets down a petition of the law, and secondly asksfor direction in those things which are of the law, at,And guide me.

Dixerunt supra, Unam etc. et quicquidhoc sit explicavit, scilicet videre faciemtuam. Et quia ad hanc visionem cum sitardua, pervenitur quadam ardua via,per quam nullus vadit sine auxilio Dei,petit illud tituli: Ps. 83. Beatus vir cuiusest auxilium abs te, quia ibunt devirtute in virtutem.

Previously, the Psalmist said, One thing (I haveasked) etc., and he explained what this thing is,namely, to see your face. And because to thisvision, as it is arduous, one arrives by a certainarduous path, through which no one passeswithout the help of God, he petitions in the title;Psalm 83: Blessed is the man whose help is fromthee...for...they shall go from virtue to virtue.

Quia vero qui per viam ignotam vadit,indiget ductore, petit eum dicens,Legem pone mihi Domine in via tua;quasi dicat, Imminet mihi ascendereper viam, in qua peto, ut ponas mihilegem. Lex est regula agendorum. Inhac via proceditur per actus virtutum; etideo necessaria est lex, quae estregula actuum humanorum; quasidicat, Da mihi regulam qualiterambulem.

Since truly he who walks by an unknown pathneeds a guide, he asks him saying, Set me, OLord, a law in thy way; saying as it were, "It isincumbent upon me to ascend by your way, forwhich I ask, so that you may set (your) law withinme." Law is a rule of those things that should bedone. One proceeds in this way through acts ofvirtue. And so, the law is necessary as (it is) a ruleof human acts. It is as if he were saying, "Give mea rule on how to walk (in your ways)."

Hieronymus habet sic, Illuxit mihiDominus viam: Pro. 6. Mandatumlucerna est, et lex lux. Dare legem estillustrare. Sed quandoque scit aliquisin universali quid sit fiendum, sed nonscit in particulari, praecipue propterseductores. Et contra hoc petit dicens,Dirige me in semitam rectam: Isa. 26.Semita iusti recta est, rectus callis iustiad ambulandum. Et hoc, Propterinimicos meos.

Jerome has, The Lord illuminates the way for me;Proverbs 6:23: The commandment is a lamp, andthe law a light. To give a law is to illuminate. Butwhenever someone knows in general what mustbe done, but does not know (what to do) in aparticular situation, this is chiefly because ofseducers. And against this, he asks saying, Guideme in the right path; Isaiah 26:7: The way of thejust is right, the path of the just is right to walk in.And this, Because of my enemies.

Haec est causa quare peto dirigi insemita recta. Quia ille qui scit viam, etvia est recta, securus incedit si noninveniat adversarium; sed quandoinimicum, vel adversarium suuminvenit, indiget protectione etdirectione: Ps. 141. In via hac quaambulabam, absconderunt laqueummihi. Isti inimici nostri suntconcupiscentiae carnis, pravadesideria, daemones, pravi homines,sive peccatores, qui obsistunt in viaeundi ad Deum.

This is the reason why I ask to be guided in theright way. For he who knows the way, and the wayis straight, walks untroubled if he does not comeacross an adversary. But when he comes acrossan enemy or his adversary, he needs protectionand direction; Psalm 141:4: In this way wherein Iwalked, they have hidden a snare for me. Theseour enemies are the concupiscences of the flesh,depraved desires, demons, depraved men, orsinners, who resist in the way of going to God.

m . Ne tradideris. Hic exponit quoddictum est; et duo dicit. Primo petitliberari ab inimicorum periculo.Secundo ostendit se inimicos habere,ibi, Quoniam insurrexerunt..

Do not hand me over. Here he explains what hasbeen said in two ways. First, he asks to beliberated from the danger of (his) enemies.Secondly, he shows that he has enemies, at, For(they) have risen up.

Dicit ergo, Ne tradideris me in animastribulantes me; quasi dicat, Sic petodirigi in via, quod non incidam inpostestatem inimicorum. Et non dicit inmanus, sed in animas, idest involuntates

And so, he says, Deliver me not over to the will ofthem that trouble me; as if he were saying, "Thus Iask that I be guided in the way, that I not fall intothe power of (my) enemies." And he does not sayinto (their) hands, but into (their) souls, that is tosay, into (their) wills.

Sed contingit quod sancti traduntur inmanus inimicorum, quia, Terra data estin manus impii, ut dicitur Iob 9. Sed nonin animas, quia voluntatis eorum est, uttrahantur ad malum, sed Deus hoc nonpermittit: Eccl. 18. Si praestes animaetuae concupiscentias tuas, faciet te ingaudium inimicis tuis.

But it happens that the saints are delivered into thehands of (their) enemies, because, The earth isgiven into the hand of the wicked, as it is said atJob 9:24. But not into their souls, because thiswould be their will so that they may be draw to evil.But God does not permit this; Ecclesiasticus 18:31:If thou give to thy soul her desires, she will makethee a joy to thy enemies.

Quoniam insurrexerunt. Hic ostendit sehabere inimicos. Et primo ponit eorumconatum. Secundo eorum defectum.

For (they) have risen up. Here he shows that hehas enemies. And first he sets down theirendeavour, and secondly their failing.

D i c o , Propter inimicos, et hoc,Quoniam insurrexerunt in me testesi n i q u i . Haec verba exponunturtripliciter: historice, allegorice, etmoraliter:

I say, Because of my enemies, and, For falsewitnesses have risen up against me. These wordscan be explained in three ways: historically,allegorically and morally.

historice, quia ad literam aliqui malitestes falsum dixerunt contra David,scilicet Doech Idumaeus qui accusavitsacerdotem, et David, et alii.

Historically, because, according to the passage,some evil witnesses spoke falsehoods againstDavid, namely Doeg the Edomite, who hadaccused the priests, David and other people.

Allegorice de Christo contra queminiqui testes accusantes euminsurrexerunt: Matth. 26. Novissimevenerunt etc.

Allegorically, of Christ, against whom falsewitnesses rose up reproaching him; Matthew26:60: At last of all there came (two falsewitnesses) etc.

Moraliter, quia contra unumquemqueiustum falsi testes quandoque sunt falsidoctores, sua doctrina conantes a rectavia alios declinare: Isa. 5. Vae quidicunt malum bonum, et bonum malum.Item adulatores dicuntur testes falsi:Isa. 3. Populus meus qui te beatumdicunt, ipsi te decipiunt: Prov. 19.Testis falsus non erit impunitus. Etmentita est etc.

Morally, because sometimes false witnessesagainst a just man are also false teachers, tryingby their teaching to turn others aside from the rightpath: Isaiah 5:20: Woe to you that call evil good,and good evil. Flatterers are likewise said to befalse witnesses: Isaiah 3:12: O my people, theythat call thee blessed, the same deceive thee;Proverbs 19:5: A false witness shall not beunpunished: and he that speaketh lies shall notescape.

Hic ponit eorum defectum. Haec verbasecundum quod hic ponuntur, tripliciterintelligi possunt. Uno modo sic. Dicituraliquis loqui sibi, quando solus intelligitverba sua, sed quando aliis, non: 1Cor. 14. Qui loquitur linqua, sibi et Deoloquitur, non hominibus; et sic estsensus. Sunt falsi testes; et loquunturmendacium, et persuadent, sedIniquitas eorum mentita est sibi, quasidicat, Non acquiesco eis.

Here he sets down their failure. These words, asthey are proposed here, can be understood inthree ways. First, someone is said to speak tohimself, when he alone understands his words, butwhen spoken to others, they do not: 1 Corinthians14:2: He that speaketh in a tongue, speaketh notunto men, but unto (himself and) God; and this isthe sense. There are false witnesses. They speaklies, and they persuade. But (Their) iniquity hathlied to itself, as if to say, "I do not give assent tothem."

Vel Mentita est iniquitas sibi, idest suidamno, quia ex mendacio eorum quodintenderant ipsi, incurrerunt malum:Eccl. 27.Qui laqueum aliis ponit, peribitin illo.

Or, Iniquity hath lied to itself, that is, to their ownloss, because from their lies which theythemselves had intended, they have incurred evil:Ecclesiasticus 27:29: He that layeth a snare foranother, shall perish in it.

Vel Mentita etc. quia non perveneruntad effectum de hoc, quod proposueruntfacere mihi et aliis iustis viris: Iob 5.13:Consilia pravorum dissipat:Hieronymus habet, (Quoniamsurrexerunt contra me testes falsi et)Apertum (mendacium), idest apertelocuti sunt contra me.

Or , Iniquity hath lied to itself, for they did notsucceed in arriving at the effects of those thingsthat they had planned to do to me and other justmen; Job 5: ...and disappointeth the counsel(s) ofthe wicked. Jerome has, (For false witnesses and)Open (lies have arisen against me), that is, theyhave spoken openly against me.

n . Credo videre. Hic ponit spem deexauditione. Et primo ponit spem quamipse habet. Secundo hortatur alios adeandem, ibi, Expecta Dominum.

I believe to see. Here he sets down the hope ofbeing heard. And first he sets down the hope thathe himself has. Secondly, he exhorts others to thesame, at, Expect the Lord.

Sua petito erat ut videret Deum; et ideod i c i t , Credo, idest firmam fiduciamhabeo : Videre bona Domini, idestvidere facie ad faciem: Scio quodRedemptor meus vivit etc. et in carnemea videbo Deum; unde non dicit,Videre Dominum, sed bona Domini;quod potest intelligi dupliciter.

His petition was that he might see God; and hencehe says, I believe, that is, I have a firm trust, To seethe good things of the Lord, that is, to see him faceto face; Job 19:25: I know that my Redeemerliveth...and in my flesh, I shall see my God; hencehe does not say, "To see the Lord," but (To see)the good things of the Lord, which can beunderstood in two ways.

Vel bona Domini, idest a Domino, etsic non sumitur hic. Vel bona, idestquae sunt in Domino, et hoc modosumitur hic: haec omnia enim sunt ineo, sicut in fonte primo, et sunt idemquod ipse: Sap. 7. Venerunt autemmihi omnia bona pariter cum illa, etc.

First, The good things of the Lord, that is to say,from the Lord. But that is not how it is taken here.Secondly, The good things, that is, those thingsthat are in the Lord. And that is what is understoodhere. For all these things are in him, as in the firstsource, and they are the same as himself: Wisdom7:11: All good things came to me together with heretc.

Et ubi? In terra viventium. Visio Dei estvita aeterna, ut dictur Io. 17. Haec terraest morientium: quia sicut terra estpatiens respectu coeli foecundantiseam, ita via beatorum immediateperficitur a Deo.

And where? In the land of the living. The vision ofGod is eternal life, as it is said in John 17. Thisland belongs to those who die. For just as the landis receptive in respect to the heaven that fertilizesit, so is the way of the blessed immediatelyperfected by God.

o . Expecta . Hic inducit alios adexpectandum, cum dicit, ExpectaDominum: Isa. 30. Beati omnes quiexpectant eum. Et dum expectas,habeas fiduciam in opere; unde dicit,Viriliter age, scilicet interius, etexterius: Isa. 35. Confortate manusdissolutas.

Expect. Here he leads others to wait when hesays, Expect the Lord; Isaiah 30:18: Blessed areall they that wait for him. And while you wait, havetrust in His work. Hence, he says, Do manfully,namely, interiorly and exteriorly; Isaiah 35:3:Strengthen ye the feeble hands.

Et hoc premittit, quia, quiperseveraverit usque in finem, hicsalvus erit. Unde, Sustine Dominum,scilicet bona quaecumque facies,etiam si videantur adversa: Eccle. 2.Vae his qui perdiderunt sustinentiam,et qui dereliquerunt vias rectas, etdiverterunt in vias pravas.

And he permits this, because, he who haspersevered right to the end, will be saved. Hence,Wait thou for the Lord, that is, do good works ofevery kind, even if they are met by adversities:Ecclesiasticus 2:16: Woe to them that have lostpatience, and that have forsaken the right ways,and have gone aside into crooked ways.

Vel , Sustine Dominum, idest expectaDominum. Et tunc repetit ad maioremcertitudinem.

Or, Wait for the Lord, that is, expect the Lord, andthen he repeats it for greater certitude.

Latin Text according to the Venice Edition of MDCCLXXV The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)