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Psalm 49

a. Deus deorum Dominus locutus est

et vocavit terram. A solis ortu usque

ad occasum. Ex Sion species decoris

eius

The God of gods, the Lord hath spoken: and

he hath called the earth. From the rising of

the sun, to the going down thereof: out of

Sion the loveliness of his beauty.

b. Deus manifeste veniet Deus noster

et non silebit. Ignis in conspectu eius

exardescet et in circuitu eius

tempestas valida

God shall come manifestly: our God shall

come,and shall not keep silence. A fire shall

burn before him: and a mighty tempest shall

be round about him.

c. Advocavit caelum desursum et

terram discernere populum suum.

Congregate illi sanctos eius qui

ordinant testamentum eius super

sacrificia. Et adnuntiabunt caeli

iustitiam eius quoniam Deus iudex est.

He shall call heaven from above, and the

earth, to judge his people. Gather ye together

his saints to him: who set his covenant

before sacrifices. And the heavens shall

declare his justice: for God is judge.

d. Audi populus meus et loquar tibi

Israhel et testificabor tibi Deus Deus

tuus ego sum.

Hear, O my people, and I will speak: O Israel,

and I will testify to thee: I am God, thy God.

e. Non in sacrificiis tuis arguam te

holocausta autem tua in consepctu

meo sunt semper. Non accipiam de

domo tua vitulos neque de gregibus

tuis hircos. Quoniam meae sunt

omnes ferae silvarum iumenta in

montibus et boves. Cognovi omnia

volatilia caeli et pulchritudo agri

mecum est. Si esuriero non dicam tibi

meus est enim orbis terrae et plenitudo

eius.

I will not reprove thee for thy sacrifices: and

thy burnt offerings are always in my sight. I

will not take calves out of thy house: nor he

goats out of thy flocks. For all the beasts of

the woods are mine: the cattle on the hills,

and the oxen. I know all the fowls of the air:

and with me is the beauty of the field. If I

should be hungry, I would not tell thee: for

the world is mine, and the fullness thereof.

f. Numquid manducabo carnes

taurorum aut sanguinem hircorum

potabo.

Shall I eat the flesh of bullocks? or shall I

drink the blood of goats?

g. Immola Deo sacrificium laudis et

redde Altissimo vota tua.

Offer to God the sacrifice of praise: and pay

your vows to the most High.

h. Et invoca me in die tribulationiseruam te et honorificabis me.

And call upon me in the day of trouble: I willdeliver thee, and thou shalt glorify me.

i. Peccatori autem dixit Deus quare tu But to the sinner God hath said: Why dost

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enarras iustitias meas et adsumis

testamentum meum per os tuum tu.

Vero odisti disciplinam et proiecisti

sermones meos retrorsum. Si vidabas

furem currebas cum eo et cum

adulteris portionem tuam ponebas.

thou declare my justices, and take my

covenant in thy mouth? Seeing thou hast

hated discipline: and hast cast my words

behind thee. If thou didst see a thief thou

didst run with him: and with adulterers thou

hast been a partaker.

i. Os tuum abundavit malitia et linguatua concinnabat dolos. Sedens

adversus fratrem tuum loquebaris et

adversus filium matris tuae ponebas

scandalum haec fecisti et tacui.

Existimasti inique quod ero tui similis

arguam te et statuam contra faciem

tuam.

Thy mouth hath abounded with evil, and thytongue framed deceits. Sitting thou didst

speak against thy brother, and didst lay a

scandal against thy mother's son: these

things hast thou done, and I was silent. Thou

thoughtest unjustly that I should be like to

thee: but I will reprove thee, and set before

thy face.

k. Intellegite nunc haec quiobliviscimini Deum nequando rapiat et

non sit qui eripiat. Sacrificium laudis

honorificabit me et illic iter quod

ostendam illi salutare Dei.

Understand these things, you that forgetGod; lest he snatch you away,and there be

none to deliver you. The sacrifice of praise

shall glorify me: and there is the way by

which I will shew him the salvation of God.

a. Supra psalmista invitavit gentes ad

confidendum de Deo; hic instruit eas adcultum Deo. Titulus, Psalmus Asaph. Iste

Asaph unus fuit de praefectis super

cantores populorum, et super illos qui

cantabant et laudabant in cymbalis, sicut

1 Par. 13 et 16 et 25, dicitur. Et dicitur

Psalmus Asaph quia cantatur ministerio

Asaph. Et congruit mysterio, quia Asaph

interpretatur synagoga, et sic legitur

synagogae persona.

Previously, the psalmist invited the nations to

trust in God. Here, he instructs them in the cultusof God. The psalm's title is "A psalm for Asaph."

Asaph was one of the directors of the peoples'

cantors, and of those who sang and praised

(God) with cymbals, as is stated at I

Paralipomenon 13, 16 and 25. This psalm is

called "A psalm for Asaph" because it is sung by

Asaph's ministry. (Asaph) is suited to the secret

rites because (he) explains (such things) to the

synagogue, and is thus the person selected for

the synagogue.

Ubi instructus de sacrificiis, duo proponit

de cultu Deo, quae antecedunt divinum

iudicium: et est primum. Secundum est

disceptatio Deo cum populo de cultu suo,

ibi, Audi populus meus.

When instructed concerning (matters relating to)

sacrifices, one sets forth two things concerning

the cultusof God, which precede divine justice:

and this is first (namely, that which precedes

divine judgment). Second is the discussion of

God with the people concerning His cultus, at

"Hear, O my people."

Ante iudicium erunt tria. Citatio iudicis,

adventus iudicis et apparatus. Primo ergo

ponit citationem; secundo adventum, ibi,

Three things precede judgment, namely the

judge's summons, his arrival, and the

preparation. And so, he first sets down the

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Deus noster manifeste veniet; tertio

apparatum, ibi, Ignis in conspectu. Circa

primum tria facit. Primo ostendit quis sit

citator; secundo qui sunt citati, ibi, Et

vocavit; tertio quo ordine citentur, ibi, Ex

Sion.

summons, second, (his) arrival, at, Our God shall

come manifestly,and third, the preparation, at, A

fire shall burn before him.Concerning the first he

does three things. First, he shows who is the

one issuing the summons, second, to whom the

summons is issued, at, And he hath called, and

third, in what order they are summoned, at, Out

of Sion.

Qui citat magnus est, quia Deusomnium,

etiam deorum; unde dicit, Deus deorum

Dominus locutus est. Primo ergo

commendatur ab excellentia naturae,

q u i a Deus deorum, non angelus.

Hieronymus habet, Fortis Deus.

He who summons is great, because He is God

of all things, even of gods.Hence, the psalmist

says, The God of gods, the Lord hath spoken.

He thus is first commended on account of the

excellence of his nature. For He is The God of

gods,and is not an angel. Jerome has, Powerful

God.

Sed numquid sunt multi dii? 1 Cor. 8:

Siquidem sunt dii multi et domini multi.

But are there many gods? 1 Corinthians 8 states

"For there be gods many, and lords many."

Deus enim dicitur tripliciter: scilicet

naturaliter: et iste est tantum unus Deus.

Deut. 6: Audi Israel, Dominus Deus tuus

unus est. Item per participationem; et isti

sunt multi. 1 Cor. 8: Item per

nuncupationem et opinionem; sicut idola

et astra, Venus et Saturnus. Psal. 95:

Omnes dii gentium daemonia.

"God" is said in a three-fold way. First, naturally.

And that (God) is one God alone: Deuteronomy

6: "Hear, O Israel, the Lord your God is one."

Second, by way of participation. And those

(gods) are many, (as) 1 Corinthians 8 (makes

clear). Finally, by way of appellation and

conjecture, as with idols and stars, like Venus

and Saturn respectively: Psalm 95: "All the gods

of the Gentiles are devils."

Sed dici dii aliqui possunt quatuor modis.

Uno modo per unionem: et sic solus

Christus dicitur Deus. Ioan. 20: Dominus

meus et Deus meus. Alii per gratiam

adoptionis. Ps. 81: Ego dixi dii estis etc.

Aliqui per participationem divinae

potestatis in miraculis faciendis. Exod. 7:

Constitui te Deum pharaonis. Alii per

ministerium, sicut iudices Exod. 22: Diis

non detrahes.

However, some gods can be spoken of (as

"God") in four ways. First, by way of union. And

thus, Christ alone is called God: John 20: "My

Lord and my God." Some (are called "God") by

way of the grace of adoption: Psalm 81: "I have

said: You are gods..." Others (are called "God")

by way of a participation of the divine power in

the performing of miracles: Exodus 7: "I have

appointed thee the God of Pharaoh." Finally,

there are those (who are called "God") by way of

(their) ministry, as the judges were so called at

Exodus 22: "Thou shalt not speak ill of the

gods."

Item commendatur a gubernatione, cumdicit, Dominus locutus est.Hic locutus est

interius per inspirationem. Psal. 84:

Audiam quid loquatur in me Dominus

Again, He is commended on account of hisgovernance, when (the Psalmist) says The Lord

hath spoken.He has spoken here internally by

means of inspiration (Psalm 84: "I will hear what

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Deus. the Lord God will speak in me"),

Item exteriori locutione. Hebr. 1:

Novissime locutus est nobis etc.

and also by means of external expression

(Hebrews 1: "In these days (God) hath spoken to

us" etc.).

Et vocavit terram, scilicet universam, idest

universae habitatores terrae; unde citati

sunt, non aliqui tantum in medio mundi,

sed a solis ortu usque ad occasum. Marc.

ult.: Euntes in mundum universum etc. Ier.

16: Ad te venient gentes ab extremis

terrae, et dicent, vere mendacium etc.

And he hath called the earth, namely, the

universe, that is, all of those who dwell upon

earth. Hence, they have been summoned, not

just some from the midst of the world, but From

the rising of the sun, to the going down thereof;

Mark 16: "Go ye into the whole world" etc.;

Jeremiah 16: "To thee the Gentiles shall come

from the ends of the earth, and shall say: Surely

(our fathers have possessed) lies" etc.

Ordo vocationis ponitur cum dicit, Ex Sion

species decoris eius; quasi dicat: Haec

vocatio inchoata est in Sion. Isa. 2: De

Sion exibit lex etc.: nam apostoli quando

acceperunt Spiritum Sanctum, erant in

Sion, et tunc fortes facti sunt ad eundum

per mundum. Ex Sion ergo ubi apostoli

erant, coepit divulgari Species decoris

eius.

The order of summons is set down when (the

Psalmist) says, Out of Sion the loveliness of his

beauty; (it is) as if he were saying, "This

summons finds its beginnings in Sion" (see

Isaiah 2: "The law shall come forth from Sion").

For when the Apostles received the Holy Spirit,

they were in Sion. They were then made strong

to go out into the world. Therefore, Out of Sion,

where the Apostles were, The loveliness of his

beautybegan to be spread (among the people).

Sed Christus bene incepit aliqualiter

divulgari; sed non videbatur species eius,

quia circumdatus erat infirmitate; quia,

vidimus eum novissimum virorum, virum

dolorum, ut habetur Isa. 53. Sed post

passionem apparuit virtus et potestas

eius.

But in a certain manner Chirst began to be well

divulged (to the Apostles). But his aspect was

not seen, because it was enclosed by his

infirmity; we see him (here) as the most

unfamiliar of men, a man of sorrows, as is

related in Isaiah 53. But after his passion his

excellence and power were apparent.

b. Deus manifeste.Hic agit de adventu; et

dicit duo de secundo adventu, contra duo

quae fuerunt in primo. In primo adventu

venit Deus occultus in infirmitate

humanitatis. Ezech. 32: Solem nube

tegam. Et illud Isa. 45: Vere tu es Deus

absconditus: sed tunc erit manifestus.

Apoc. 1: Ecce veniet, et videbit eum

omnis oculus. Thessal. 2: Quem DominusIesus interficiet spiritu oris sui, et destruet

illustratione adventus sui.

God shall come manifestly.Here, (the Psalmist)

treats of (the judge's) arrival. And he says two

things concerning the second coming in

opposition to two things which were present at

(His) first (coming). At (His) first coming, God

came hidden in the infirmity of (our) humanity;

Ezechial 32: "I will cover the sun with a cloud",

and Isaiah 45: "Verily thou art a hidden God."

But (at (His) second coming), he will be mademanifest; Apocalypse 1: "Behold, he cometh

(with the clouds), and every eye shall see him";

2 Thessalonians 2: "...whom the Lord Jesus

shall kill with the spirit of his mouth; and shall

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destroy with the brightness of his coming..."

Item in primo adventu ostendit

mansuetudinem. Isa. 53: Tamquam

agnus coram tondente ductus est. Unde

nihil dixit coram principibus et

sacerdotibus, nec coram pilato; sed tunc

non silebit, sed loquetur. Isa. 42: Silui,semper tacui, et patiens fui, in iudicio

quando iudicabar, quando tolerabam

malos: sed ut parturiens clamabit.

Again, in (His) first coming, He shows (His)

gentleness; Isaiah 53: "He is led as a sheep to

the slaughter." Hence, he said nothing in the

presence of rulers, priests and Pilate. But at (the

time of his second coming), he will not be silent,

but will speak; Isaiah 42: "I have always held mypeace, I have kept silence, I have been patient"

when I was judged in the courts, and endured

evil things; "but I will shout out like a woman in

labor."

Et dicit, Noster; quasi dicat, non alius

Deus est iste qui venit quam noster, extra

quem non est salus.

And he says, Our, as if to say, "No other God

than our God, He who comes, beyond whom

there is no salvation."

Hieronymus incipit versum, ex Sion

perfecta decore Deus apparebit; quasi

dicat: Deus apparebit ex Sion quae est

perfecta decore spiritus sancti.

Jerome's version begins the line (as follows):

From Sion God will appear in perfect beauty,as

if to say, "God will appear from Sion, which is in

the perfect beauty of (His) holy Spirit."

Quantum ad primum subdit, Deus

manifeste veniet. Quantum ad secundum,

ignis in conspectu eius ardebit. Hic ponit

apparatum venientis.

With respect to (His) first (coming, the Psalmist)

adds, God shall come manifestly.With respect to

(His) second (coming), A fire shall burn before

him.At this point, he sets down the preparationfor (His) comming.

Principes coram se faciunt deferri

insignia et gladios. Rom. 13: Non sine

causa gladium portat; quasi dicat, quia

habent potestatem iudicandi. Sic ante

Christum praecedent signa vindictae, et

ministri iudicis. Primo ergo ponit signa et

instrumenta vindictae. Secundo ostendit

potestatem quantum ad ministros, ibi,

Advocavit

Rulers arrange for insignias and swords to be

brought before them; Romans 13: "For he

beareth not the sword in vain," as if he were

saying that they have the power of passing

sentence. And so, signs of vengeance and

ministers of judgment precede (the coming of)

Christ. Therefore, (the Psalmist) first sets down

the signs and instruments of vengeance, and

secondly shows (His) power as far as concerns

(His) ministers, at, He shall call.

Instrumentum divini iudicii est duplex.

Unum principale ex parte ignis punientis;

et aliud ex parte totius creaturae

pugnantis contra insensatos. Sap. 5.

Quantum ad primum dicit, ignis in

conspectu eius exardescet. Ad litteram

ignis praecedet ante eum, ut habetur

Hebr. 10, quia ignis confringens ardebit,

et purgabit superficiem terrae, et purgabit

The instrument of divine judgment is two-fold.

The first is primarily in relation to the punishing

fire, the second in relation to fighting against the

foolishness of all creatures - see Wisdom 5. With

respect to the first, he says, A fire shall burn

before him. Literally considered, the fire will

precede him, as is stated at Hebrews 10, since

the destroying fire will burn and cleanse the face

of the earth, (burn and cleanse) whatever is to

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si quid est purgandum in bonis, et tandem

involvet malos in infernum.

be cleansed in the good, and, finally, descend

upon the evil in hell.

Vel ignis conscientiae remordentis. Isa.

50: Ambulate in lumine ignis vestri.

O r (A fire shall burn before him can be

understood as) the fire of a gnawing conscience;

Isaiah 50: "Walk in the light of your fire."

Quantum ad secundum dicit, et in circuitueius tempestas valida, quae consurget ex

commotione omnium elementorum ante

iudicium. Luc. 21: Erunt signa in sole etc.,

et erit tanta commotio quod etiam virtutes

caelorum movebuntur. Tempestas, idest

indignatio erit in circuitu eius, idest in

sanctis qui erunt circa ipsum. Isa. 3: Ad

puniendum peccatores. Iob 27:

Apprehendet eum, quasi aqua, inopia.Prover. 1: Cum venerit repentina

calamitas.

With respect to (His) second (coming), thePsalmist says, And a mighty tempest shall be

round about him, which arises from the

commotion of all the elements before the

judgment; Luke 21: "And there shall be signs in

the sun" etc. And there shall be such a great

commotion that even the heavenly bodies will

be moved. Tempest,that is, (God's) indignation,

shall be round about him, that is, about the

saints who will be round him; Isaiah 13: "todestroy sinners"; Job 27: "Poverty like water

shall take hold on him"; Proverbs 1: "When

sudden calamity shall fall upon you."

c. Advocavit caelum desursumetc. Posito

adventu iudicis ad iudicium, et iudicis

apparatu quantum ad instrumentum

poenae, hic ponit apparatum iudiciiquantum ad ministros. Et primo agit de

assistentia ministrorum; secundo de

officio angelorum, ibi, Congregate; tertio

de officio apostolorum, ibi, Annuntiabitur.

He shall call heaven from above. Having set

forth the coming of the judge to the judgement,

and the preparation of the judge with respect to

(His) instruments of punishment, the psalmistsets forth here the preparation of the judge with

respect to (His) ministers. And first he treats of

the assistance of his ministers, second, of the

angels' duty, at, Gather ye together,and third, of

the apostles' duty, at, It shall be declared.

In prima parte fit mentio de caelo et terra.

Et intelligitur dupliciter. Uno modo, ut

intelligatur per metonymiam continenspro contento, ut per caelum designet

sanctos qui in caelis sunt, et per terram

designet homines qui sunt in terra; et isti

omnes ad iudicium vocantur. Et haec est

secunda vocatio, quia supra dixit et

vocavit terram, quia illa vocatio est

vocatio ad fidem, ad quam omnes

vocantur boni et mali. Matth. 13: Simile

est regnum caelorum sagenae missae in

mare etc. Sed ista secunda vocatio est ad

segregandum, quia, elegerunt bonos in

vasa sua, malos autem foras miserunt; et

ideo dicit, Ut discerneret populum suum,

In the first part, the Psalmist makes mention of

heaven and earth, which can be understood in a

two-fold way. First, so that by a metonymy thecontainer be understood in place of [or standing

for] the contained. And so, by Heaven the

Psalmist designates the holy who are in the

heavens. And it is these very people who are all

summoned to judgment. This is the second

summons, since the Psalmist said previously

(that) He hath called the earth. That particular

summons was a call to faith, to which all, good

and bad, are called; Matthew 13: "The kingdom

of heaven is like to a net cast into the sea," etc.

But this second summons is with the purpose of

separation, that they gather the good into His

vessels, but cast the evil out of them. Thus, he

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discretione bonorum a malis. Matth. 25:

Segregabit oves ab haedis. Ps. 42: Iudica

me Deus, et discerne causam meam.

says, To judge his people,by the separation of

the good from the evil; Matthew 25: "He shall

separate the sheep from the goats"; Psalm 42:

"Judge me, O God, and distinguish my cause."

Sed aliter vocantur caeli, aliter terra; quia

caelestes viri vocantur ad hoc, quasi

iudices. Matth. 19: Vos qui reliquistis

omnia etc. usque tribus Israel. Terreni

vocantur, ut iudicentur. Ioel 3:

Congregabo omnes gentes, et deducam

eas in vallem Iosaphat.

However, the heavens are summoned in a

different fashion from the earth. For the men of

heaven are called to be like judges; Matthew 19:

"You who have left all things" etc., including the

tribe of Israel. The men of earth are called that

they may be judged; Joel 3: "I will gather

together all nations, and will bring them down

into the valley of Josaphat."

Vel, vocavit caelum, idest caelestes, idest

iustos ad praemium. Dan. 12: Docti

fulgebunt sicut splendor firmamenti etc. Et

terram, idest terrenos, idest malos ad

poenam.

Or, He summons the Heaven, that is, the

heavenly, or the just, to their reward; Daniel 12:

"They that are learned shall shine as the

brightness of the firmament" etc. And the Earth,

that is, the earthly, or evil, he summons to their

punishment.

Potest etiam esse alius sensus, ut

caelum et terra ponantur pro ipsis

creaturis corporalibus: et sic vocantur per

modum testimonii vel impugnationis

contra infideles, quia in eis mali potueruntadvertere ex caelo et terra. Iob 20:

Revelabunt caeli iniquitatem eius, et terra

consurget adversus eum, scilicet

peccatorem.

There can also be another sense, namely that

Heaven and Earth are asserted for corporeal

creatures themselves. And so, they are

summoned by way of their testimony or

impugnment against the faithless, because by(their) testimony and impugnment, the wicked

can have attention drawn to them out of heaven

and earth; Job 20: "The heavens shall reveal his

iniquity, and the earth shall rise up against him,"

namely the sinner.

Vel, advocavit caelum desursum, ut det ei

animas sanctorum quas tenet, et terram,

ut det animas malorum quas tenet inprofundo. Et huic concordat littera

Hieronymi, quae dicit, congregate mihi

omnes sanctos meos; quasi dicit: ad hoc

advocat, ut exhibeat sanctos suos.

Or, He shall call heaven from above,so that he

might admit into it the souls of the holy whom he

holds, And the earth, that he might admit thesouls of the evil whom he binds into the abyss.

Jerome's version agrees with this

(interpretation). It says, "Gather unto me all my

saints," as if to say, "For this reason does he

summon, that he might display His saints."

Congregate illi sanctos eius. Hoc est

officium angelorum, ut in iudicio scilicet

congregent electos. Matth. 24: Mittetangelus suos etc. Et est vox Danielis

prophetae ad angelos ad ministerium

missos. Sancti enim eius sunt, qui

ordinant testamentum super sacrificia.

Gather ye together his saints to him.This is the

duty of the angels, namely that they gather the

elect in judgment; Matthew 24: "And he shallsend his angels...(and they shall gather together

his elect...). This voice (speaking at this point in

the psalm) is of the prophet Daniel (directed) to

the angels who were sent to (God's) ministers.

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For (the latter) are His saints who set his

covenant before sacrifices.

Ly super, dupliciter accipitur. Uno modo,

ut designet ordinem causae materialis: et

tunc est sensus, super sacrificia, idest qui

fecerunt pactum cum Deo de sacrificiis

offerendis. Et fecit mentionem desacrificiis propter duo. Primo quia

sequens disceptatio erit de sacrificiis;

secundo quia disceptatio in iudicio erit

solum cum fidelibus qui iudicabuntur. Et

isti sunt qui cum Deo pactum in sacrificiis

fecerunt.

The word "before" can be taken in two ways.

First, to designate the order of the material

cause. And then, the sense of Before sacrifices

(would be that the covenant is set before) those

who made the pact with God concerning thesacrifices being offered. He made mention of

sacrifices for two reasons. First, because there

will be an inquiry following concerning

sacrifices, and second, because the inquiry

during the judgement will only be with the

faithful who will be judged. And these are the

one who have made a pact with God in

sacrifices.

Alio modo ut ly supra, notet excessum. Et

sic dicendum est quod per Testamentum

intelligitur novum testamentum, quod

excedit: unde est sensus, super sacrificia,

idest qui praeferunt novum testamentum

sacrificiis veteris testamenti.

The second way in which the word "before" can

be taken is as it indicates a going beyond. And

in this way it should be said that by Covenantis

understood the new covenant, which surpasses

(the old). This, then, is the sense of Before

sacrifices, namely, (that the covenant is set

before) those who prefer the new covenant to

the sacrifices of the old covenant.

Vel Testamentum promissum a Deo: et

sic, super sacrificia, idest qui bona

promissa a Deo reputat maiora omnibus

meritis nostris. Rom. 8: Non sunt

condignae passiones huius temporis etc.

Or, Covenant(can be understood as that which

was) promised by God. In this way, (the sense

o f ) Before sacrifices, (is) namely that (the

covenant is set before he) who considers the

goods promised by God to be greater than all of

our merits; Romans 8: "For I reckon that the

sufferings of this time (are not worthy to be

compared with the glory to come)."

Vel per testamentum illud anima habet

foedus cum iustitia, misericordia, fide et

huiusmodi. Oseae 2: Sponsabo te mihi in

fide. Et sic sunt, super sacrificia, idest qui

praeferunt bona spiritualia huiusmodi

sacrificiis corporalibus. Oseae 6:

Misericordiam volo, et non sacrificium.

Or, by Covenant(is meant that) this soul has a

bond with justice, mercy, faith, and other such

things; Hosea 2: "And I will espouse thee to me

in faith." And so, they are Before sacrifices, that

is, those who prefer spiritual goods of this sort to

corporeal sacrifices; Hosea 6: "I desired mercy,

and not sacrifice."

Vel, qui ordinant testamentum etc., idest

qui in sacrificiis quae Deo exhibent,

habent respectum ad testamentum Deo,

quia aliqui referunt bona quae faciunt ad

aliud, ut in ipsum congregentur. 1 Cor. 10:

Or, thoseWho set his covenantetc., that is those

who, in the sacrifices which they offer to God,

have a relation to God according to the

covenant. For they refer the good things that

they do to another, so that they may be gathered

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Omnia in gloriam Deo facite. into him; 1 Corinthians 10: "Do all to the glory of

God."

Annuntiabunt caeli.Officium apostolorum

est annuntiare; et hi designantur per

caelos. Unde, caeli, idest apostoli,

annuntiabunt, iustitiam Deo. Et dicuntur

caeli, quia ipsi eminent omnibus chorissanctorum, et illuminant totam ecclesiam.

Psal. 18: Caeli enarrant gloriam Deo.

The heavens shall declare. The duty of the

apostles is to declare. And these men are

designated by the heavens. Hence, The

heavens, that is, the apostles, shall declare

justice in God. The heavens are indicatedbecause they themselves are prominent in all

the choruses of the holy, and they illuminate the

entire church; Psalm 18: "The heavens shew

forth the glory of God."

Annuntiabunt autem, quoniam Deus

iudex est, per doctrinam instruendo. Act.

10: Ipse est qui constitutus est a Deo

iudex vivorum et mortuorum. Instruunt

ergo de futuro iudicio. 2 Cor. 5: Omnes

nos manifestari oportet ante tribunal

Christi.

But They shall declarethat God is judgethrough

teaching doctrine; Acts 10: "(And he

commanded us to preach to the people,) and to

testify that it is he who was appointed by God to

be judge of the living and of the dead"; 2

Corinthians 5: "For we must all be manifested

before the judgment seat of Christ."

Alio modo nuntiabunt per iudicis

auctoritatem promulgantes sententiam

contra malos, quando sedebunt super

sedes duodecim, ut dicitur Matth. 19.

In another way, they shall declare by means of a

judge's authority, promulgating a sentence

against the evil when they will sit upon the

twelve seats (of judgment), as is said at Matthew

19.

d. Audi.Hic agit de discrepatione iudicii.

In discrepatione iudicii tria sunt

necessaria. Unum requiritur ex parte

nostra. Aliud ex parte Deo. Tertium est

ipsa discrepatio. Ex parte nostra requiritur

auditus non solum exterior corporalis,

respectu eorum quae audiuntur

corporaliter, sed etiam interior. Eccl. 6: Sidilexeris audire etc. Et ideo dicit, Audi,

idest etiam interius attende. Matth. 13:

Qui habet aures audiendi, audiat.

Hear.Here, the psalmist treats of the dispute of

judgment. With respect to this, three things are

necessary. One thing is sought on our part,

another on God's part, and finally the third is the

dispute itself. On our part, one seeks to hear not

only something exterior to the body (with respect

to those things which are heard corporally), but

(one) also (seeks to hear something) within;Ecclesiasticus 6: "If thou love to hear (thou shalt

be wise)." Thus he says, Hear,that is, listen also

within; Matthew 13: "He that hath ears to hear,

let him hear."

Populus meus, quia qui non est de

populo suo, non audit eum. Ioan. 6:

Omnis qui audit a Patre meo. Item ibidem

8: Propterea vos non auditis, quia ex Deonon estis.

O my people, because he who is not of his

people, do not hear him; John 6: "Everyone that

hath heard of my Father." Again, at John 8:

"Therefore you hear them (the words of God)not, because you are not of God."

Ex parte Deo requiritur locutio et On God's part speech and testimony are sought

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testificatio; et ideo dicit, Et loquar; Israel,

et testificabor tibi. Est autem duplex

locutio Deo. Una est exterior per

praedicatores. Hebr. 1: Olim Deus

loquens patribus in prophetis. Alia est

interior per inspirationem. Psal. 84: Quid

loquatur in me etc.

after. And so, he says, And I will speak: O Israel,

and I will testify to thee. Now God's speech is

two-fold. On the one hand, it is external by way

of (His) preachers; Hebrews 1: "God (who, at

sundry times and divers manners,) spoke in time

past to the fathers by the prophets..." On the

other, it is interior by way of (His) inspiration;

Psalm 84: "(I will hear) what the Lord God willspeak in me..."

Item testificatio est duplex. Una est per

miracula. Ioan. 5: Opera quae ego facio

testimonium perhibent de me. Alia per

testes. Isa. 44: Vos testes mei. Act. 1:

Eritis mihi testes etc. Et sic ista possunt

esse verba Christi populum instruentis.

Audi populus meus, et loquar; Israel, et

testificabor tibi, per miracula. Ioan. 5:Opera quae dedit mihi Pater ut perficiam.

Item, ibid.: Scrutamini scripturas. Et ideo

loquar per miracula et per scripturas,

idest apparebit quod ego vera loquor, et

quod verus sum per scripturas. Et quid

testificabor? Deus Deus tuus ego sum,

scilicet singulariter. Exod. 20: Ego

Dominus: et dicit, Sum, propter

aeternitatem, quia non declinat nec inpraeterito nec in futuro. Et dicit, Deus

tuus, quia de semine Abrahae. Rom. 9:

Ex quibus Christus est secundum

carnem.

Likewise, (His) testimony is two-fold. First, it is

by way of miracles; John 5: "The works

themselves, which I do, give testimony of me."

Second, by way of witnesses; Isaiah 44: "You

are my witnesses"; Acts 1: "You shall be

witnesses unto me" etc. And in this way, these

witnesses can be the words of Christ instructing

the people. Hear, O my people, and I will speak:O Israel, and I will testify to thee, by way of

miracles; John 5: "The works which the Father

hath give me to perfect." Again, in the same

chapter: "Search the scriptures." And in this way

I speak by way of miracles and the scriptures,

that is, it will become apparent that by way of the

scriptures, I speak the truth, and that I am true.

And what will I testify? I am God, thy God,

namely singly; Exodus 20: "I am the Lord." Andhe says, I am,on account of (His) eternity, which

does not decrease either in the past or in the

future. And he says, Thy God, because (they

are) of the seed of Abraham; Romans 9: "Of

whom is Christ, according to the flesh."

e . Non in sacrificiis tuis arguam te. Hic

agit de ipsa disceptatione; et circa hoctria facit. Primo reprobat vetus sacrificium;

secundo inducit sacrificium novum, ibi,

Immola Deo; tertio ab hoc sacrificio

repellit malos, ibi, Peccatori. Sacrificia

sunt protestationes fidei; et ideo

praemissurus de vultu Deo, praemittit de

fide unius Deo. Et primo proponit

intentum; secundo assignat rationem.

I will not reprove thee for thy sacrifices.Here, the

psalmist treats of the dispute itself, concerningwhich he does three things. First, he rejects the

old sacrifice, second, introduces the new, at,

Offer to God,and third, repels the evil by means

of this sacrifice, at, To the sinner.Sacrifices are

professions of faith. And so, about to set (this)

before the face of God, the psalmist puts forth

concerning the faith of one God. First, sets forth

his intention, and second, he supplies the

reason (for it).

Dicit ergo: Veniam et iudicabo, et, non

arguam te de sacrificiis tuis, quae non

omisisti.

Thus, he says, "I will come and judge, and I will

not reprove thee for they sacrifices,which you

have not neglected.

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Sed contra. Qui tunc omisisset, errasset;

sed pro omni errato adducetur in

iudicium, ut dicitur Eccl. 12.

But on the contrary, (it may be said that) he who

neglected (to perform the sacrifices he should

have) at that time, erred, and that he will be

brought to judgment for every error, as is said in

Ecclesiasticus 12.

Dicendum, quod homo arguit, quando

non facit voluntatem superioris. Voluntas

autem Dei est sanctificatio vestra. 1

Thessalonic. 4. Haec autem sacrificia

non conferunt ad sanctitatem vestram; et

ideo non sunt per se volita a Deo, sed

prout sunt signa alterius; et ideo dicit

Oseae 6: Misericordiam volo, et non

sacrificium; et prout sunt signa interioris

virtutis, et ideo de virtutibus arguuntur perse, quas non exercuerunt, non de

sacrificiis.

I respond that a man complains when he does

not do the will of (his) superior. But the will of

God is your sanctification; see 1 Thessalonians

4. But this sacrifice does not contribute to your

sanctity. Hence, (these sacrifices) are not willed

by God for themselves, but as a sign of another

thing (and so, he says in Hosea 6: "I desired

mercy, and not sacrifice"), and of an interior

virtue. And in this way, they are reproved

concerning (these) virtutes as such, which theydid not exercise, and not concerning the

sacrifices (themselves).

Rationem manifestat. Primo ex parte

eorum; secundo ex parte sua; unde dicit,

Holocausta tua in conspectu meo sunt

semper; quasi dicat: non arguam te de

sacrificiis, quia promptus es ad sacrificia

carnalia offerenda, quia libenterofferebant sacrificia propter hoc quod

delectabantur in eis in conviviis. Isa. 22:

Ecce gaudium immolare victimas etc.

(Next,) he makes the reason (for his intent) clear.

(He does this) first on their part, and secondly on

his own part. Hence he says, Thy burnt offerings

are always in my sight, as if to say, "I will not

reprove you for (your) sacrifices, because you

were prompt to offer carnal sacrifices, and havefreely offered sacrifices for this reason, namely

that they were delighted in them [namely, the

sacrifices of animal flesh] in their communal

meals; Isaiah 22: "And behold joy (and

gladness), killing sacrifices" etc.

Vel aliter, non arguam te in sacrificiis,

carnalibus, quia holocausta tua, scilicet

spiritualia, in conspectu meo suntsemper, idest mihi placent. Et haec sunt,

sicut Gregorius, quando totum Deo

offertur, scilicet qui seipsum offert, et

totum quod habet, et sic expendit in Deo

servitio.

Or again, I will not reprove thee for thy carnal

sacrifices, because Thy burnt spiritual offerings

are always in my sight,that is, they please me.And, as Gregory says, these (offerings) are

(made) when all is offered up to God, namely, he

himself who offers and all that he has. In this

way, he expends (himself) in the service of God.

Ex parte Deo manifestat rationem cum

dicit, non accipiam de domo tua vitulos.

Ratio quare non arguam te de sacrificiis,est, quia quae non quaero principaliter,

non principaliter arguo de eis. Duo erant

principalia sacrificia, vitulus et hircus.

Lev. 4. Et haec duo ostendit se non

On God's part, the psalmist makes the reason (of

God's intent) clear) when he says, I will not take

calves out of thy house. The reason why I willnot reprove thee for thy sacrifices is that

concerning those things which I do not

principally seek, I do not principally reprove you

for. Now there were two principal kinds of

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accipere, idest acceptare de domo

carnalium, de gregibus tuis, scilicet

carnalibus, accipiam, idest acceptabo,

hircos. Mich. 6: Numquid placari potuit

Dominus in millibus arietum?

sacrifices, namely the calf and the goat (see

Leviticus 4). And he appears not to accept

either, that is, to receive (calvesor) carnal things

from thy house (or goats) from thy flocks;

Micheas 6: "May the Lord be appeased with

thousands of rams?"

Quoniam meae sunt omnes ferae

sylvarum.Probat quod dixit, scilicet quod

nec vitulos nec hircos approbat; et quod

si indigeret, non acciperet de domo sua.

Nullus petit aliquid quod sit in potestate

sua; omnia autem quae isti offerebant,

erant in potestate Deo.

For all the beasts of the woods are mine.Here,

he proves what he has said, namely that neither

favors calves nor goats, and that if he stands in

need (of them), that he would not take (them)

from his house - no one asks for something

which is in his power; whatever they offered,

these things were in the power of God.

Tria offerebantur in veteri testamento:animalia quadrupedia, aves et fructus,

scilicet primitias, et panes. Quantum ad

primum dicit, Omnes ferae sylvarum

meae sunt. Quadrupedia in duo genera

dividuntur: quia quaedam sunt silvestria,

et quaedam domestica: et licet silvestria

non offerantur, tamen enumerat ea ut

magis appareat quod etiam domestica

sunt sua.

Three things were offered (to God) in the oldtestament: four-footed animals, birds and fruit,

namely the best or first fruits and bread. With

respect to the first (offering) he says, All the

beasts of the woods are mine. Four-footed

animals are divided into two categories. There

are those which are wild, and those which are

domesticated. And although the wild are not

offered, the psalmist enumerates them so that it

is more evident that even the domesticated

(animals) are His.

Mystice autem per ista animalia possunt

designari diversa genera personarum;

unde dicit, Ferae,idest infideles, iumenta,

idest fideles, boves in montibus, idest

apostoli, omnia mea sunt.

Mystically (speaking), different kinds of people

can be designated by these very animals. And

so, he says (those) Of the wood, that is, the

infidels, The cattle,that is, the faithful, The oxen

on the mountains, that is, the apostles, Are all

mine.

Quantum ad secundum dicit, Cognovi

omnia volatilia caeli, idest ista subsunt

meae providentiae. Per haec volatilia

sancti angeli intelliguntur, qui sunt

similitudo.

With respect to the second he says, I know all

the fowls of the air, that is, these very creatures

are under my providence. By Fowls are to be

understood the holy angels, who are a likeness

(to them, namely the fowls).

Quantum ad tertium dicit, Et pulchritudo

agri mecum est, idest quicquid pulchrum

est in eis, mihi servit.

With respect to the third he says, And with me is

the beauty of the field, that is, Whatsoever is

beautiful in these things, serves me.

V e l pulchritudo agri mecum est, quia

ubique sum. Et est, quia semper sum,

sine praeterito et futuro.

Or, With me is the beauty of the field,since I am

everywhere. And because "I always am", He is

without past and future.

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Si esuriero, non dicam tibi.Concludit per

impossibile. Si indigerem eis, non

dicerem tibi, idest non quaererem a te.

Quare? Quia Meus est orbis terrae, et

plenitudo eius. Psal. 23: "Domini est

terra" etc.

If I should be hungry, I would not tell thee. He

concludes by means of the impossible. "If I were

lacking these things, I would not tell you," that is,

I would not seek (them) from you. Why?

Because The world is mine, and the fullness

thereof;Psalm 23: "The earth is the Lord's" etc.

f. Numquid manducabo?Supra psalmista

ex persona Domini assignavit rationem

quare Dominus non accipiet hircos, etiam

si indigeret; hic autem ostendit, quod non

indiget.

Shall I eat? Previously, the psalmist assigned,

on the Lord's part, the reason why the Lord

would not accept goats, even if he needed them.

Here, however, he shows that he does not need

(them).

Sciendum est autem quod in lege

praecipitur quod carnes holocaustorumcomburerentur, et sanguis effundebatur

ad altaris crepidinem. Et posset aliquis

suspicari, quod Deus delectaretur in

sanguine et carnibus illorum. Haec etiam

fuit opinio gentilium, quod dii eorum

delectarentur odoribus carnium et

sanguinis effusione, ut dicit Augustinus.

It must be noted that in the law, it is set forth that

the flesh of the offerings be consumed by flame,and the blood be poured be upon the base of the

altar. Now someone could suppose that God

takes pleasure in the blood and flesh of those

creatures. This, according to Augustine, was the

opinion of the gentiles, namely that their gods

took pleasure in the odor of flesh and the

shedding of blood.

Et Dominus dicit quod in his non

delectatur quae non delectant secundum

se; et ideo dicit, Numquid manducabo

carnes taurorum, aut sanguinem hircorum

potabo? Quasi dicat, non, quia non

indigeo, nec delector, quia delector in his,

quae per se sunt cibus Deo, sed alius est

cibus Deo quam carnes et sanguis

animalium: cibus enim Deo est id, quod

est cibus omnium sanctorum: Luc. 22:

"Ego dispono vobis sicut" etc. Et sic

eadem est refectio sanctorum et Deo.

Sed sancti reficiuntur ipsius amore Deo;

et sic Deus reficitur in fruitione suiipsius:

Tob. 12: Ego cibo invisibili, et potu qui ab

hominibus videri non potest, utor.

Now the Lord says that he does not take

pleasure in those things which in themselves do

not delight. Thus, he says, Shall I eat the flesh of

bullocks? or shall I drink the blood of goats?It is

as if (the psalmist) were saying "No (I shall not

partake of such) because I do not stand in need

(of these), nor do I take pleasure (in them). For I

take pleasure in those things which in

themselves are food (so to speak) for God. But

the flesh and blood of animals is different from

this food. For food for God is that which is food of

all of the holy; Luke 22: "I dispose to you, as (my

Father hath disposed to me, a kingdom; that you

may eat and drink at my table, in my

kingdom..."). In this way, the refreshment of the

holy, and refreshment for God are the same. But

the holy are refreshed by the love of God

Himself. And so God is refreshed in the

enjoyment of Himself; Tobias 12: "(I seemed

indeed to eat and to drink with you:) but I use aninvisible meat and drink, which cannot be seen

by men."

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g. Immola Deo.Hic ostendit quid sit illud

sacrificium, quod Deus acceptat. Et primo

ostendit quid Deus acceptat ab homine.

Secundo quid retribuit.

Offer to God. Here, the psalmist shows which

that sacrifice is which God accepts. And he

shows first God accepts from man, and second,

what he returns.

Duo requirit Dominus ab homine. Primo

sacrificium laudis. Et dicitur Laussacrificium,quia nihil est aliud sacrificium

nisi protestatio interioris devotionis et

fideo: quia per sacrificium recognoscimus

Deum creatorem omnium: 1 Paral. 29:

Tua sunt omnia, et quae de manu tua

accepimus dedimus tibi.

The Lord requires two things from man. First, a

sacrifice of praise. And A sacrifice of praise issaid because a sacrifice is nothing other than a

profession of interior devotion and faith. For by a

sacrifice we recognize God as the creator of all

things; 1 Paralipomenon 29: "All things are

thine; and we have given thee what we received

of thy hand."

Augustinus lib. de Doctr. Christiana dicit,

quod nullum signum est ita expressum etintentionem cordis significans, sicut

verbum, et exterior fides; et devotio non

potest melius explicari, quam per

devotionem laudis: et sic laus est magis

Deo accepta quam occisio animalium:

Heb. ult.: Per ipsum offeramus hostiam

laudis semper Deo: Oseae ult.:

Reddemus vitulos labiorum nostrorum.

In his book, On Christian Doctrine, Augustine

states that there is no sign signifying as clearlyboth the heart's intent as does the word and

exterior faith; and devotion cannot be better

revealed than by the devotion of praise. And so,

praise is accepted more by God that the killing of

animals; Hebrews 13: "By him therefore let us

offer the sacrifice of praise always to God";

Hosea 14: "(Take with you words, and return to

the Lord, and say to him: Take away all iniquity,

and receive the good:) and we will render thecalves of our lips."

Secundo Dominus requirit ut reddat vota

altissimo. Et ideo dicit, Et redde altissimo

vota tua. Laus est sacrificium Deo,

inquantum est signum interioris

devotionis; quia laus significat quod

homo Deo offert mentem suam; et hoc

vult Deus quod sibi reddatur, et hoc est

votum, et ita votum est actus latriae: Isa.

19: Colent eum in hostiis et muneribus, et

vota vovebunt Deo, et solvent: Eccl. 5: Si

quid vovisti Deo, ne moreris reddere.

The second thing that the Lord requires from

man is that he render vows to the most high. And

so, he says, And pay your vows to the most

High.Praise is a sacrifice to God insofar as it is

a sign of interior devotion. For praise indicates

that man offers his very mind to God. And God

wants that this be rendered to him; it is a vow,

and as it is a vow, it is an act of adoration; Isaiah

19: "They shall worship him with sacrifices and

offerings: and they shall make vows to the Lord,

and perform them"; Ecclesiastes 5: "If thou hast

vowed any thing to God, defer not to pay it."

h . Et invoca. Hic Dominus exponit quid

retribuet colentibus eum. Et primo

ostendit quid sancti patiantur. Secundo

quid faciant in tribulationibus. Tertio quid

a Deo recipiant. Quarto quid Deo

recompensant.

And call.At this point, the Lord sets forth what he

will return to those who honor him. First, he

shows what the holy suffer, secondly, what they

do in times of trial, third, what they receive from

God, and fourth, what they pay back to Him.

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Dicit ergo quod per hoc quod aliquis

reddit vota, nihilominus affligitur: Psal. 68:

Persequuntur me inimici mei iniuste. Et

ratio huius est, quia nisi affligerentur iusti

in hoc mundo, multi servirent Deo non

propter ipsum, sed propter prosperitatem.

And so, he says that although one pays his

vows, he is nevertheless afflicted; Psalm 68: "My

enemies...have wrongfully persecuted me." The

reason for this is that unless the just are afflicted

in this world, many will serve God not on His

account alone, but rather for the sake of

prosperity.

Secundo ostendit quid faciant tempore

tribulationis, quia debent eum invocare: et

invocabis me. Deus quid faciet ei?

Liberabit eum, eruam te: Ps. 119: Ad

Dominum cum tribularer clamavi etc. Et

postea liberatus debet Deum

honorificare, et honorificabis me.

Next, he shows what they do in times of

tribulation, namely that they ought to call upon

Him: And you will call upon me. What will God

do for him? He will free him, I will deliver thee;

Psalm 119: "In my trouble I cried to the Lord" etc.

And after He has freed him, he ought to honor

God, And thou shalt glorify me.

i . Peccatori autem dixit Deus. Hic arcet

quosdam, scilicet peccatores, a sacrificio

laudis; et ponit tria. Primo humanam

perversitatem. Secundo Deo patientiam.

Tertio comminatur divinam severitatem.

But to the sinner God hath said.At this point, he

prevents certain people, namely sinners, from

(making) a sacrifice of praise. He sets down

three things (in this regard). First, the perversity

of man, second, the patience of God, and third,

he threatens the divine severity.

Perversitas humana consistit in hoc quod

bona dicunt et mala faciunt: et ideo

ostendit, quomodo indigni sunt bona

dicere. Est autem duplex bonum: unum

est instructio morum, aliud est informatio

ad laudem Deo.

Human perversity consists in this, namely that

they say good things, but do evil. And so, he

shows how they are unworthy to say good

things. However, good speech is two-fold. One

kind is the instruction of morals, and the other is

of forming one in the praise of God.

Dicit ergo, T u , scilicet popule meus,

Immola Deo sacrificium laudis etc. Sed

peccatori dixit Deus, idest Deo

praeordinatione fixum est, quod hoc

iniustum est, quod bona dicat et mala

faciat. Et hoc dixit, quia hoc in mente

omnium, etiam peccatorum impressum

est. Et quid dixit? Quare tu enarras

iustitias meas: Rom. 2: Qui praedicas non

furandum furaris.

And so, he says, You,namely my people, Offer

to God the sacrifice of praise. But To the sinner

God says, that is, it is fixed by God through

preordination, that this is unjust, that he say

good things, but do evil. And he says this

because it is in the mind of all, even impressed

in the mind of sinners. And what did he say?

Why dost thou declare my justices;Romans 2:

"That thou preachest that men should not steal,

stealest."

Sed numquid, qui in statu peccati mortalis

est, peccat mortaliter, quando praedicatvel docet?

But does one, who is in a state of mortal sin, sin

mortally [that is, sin again, a new sin], if heshould preach or teach?

Dicendum, quod eius peccatum aut est It must be said that his sin is either public or

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publicum vel occultum: et si occultum, vel

est ex contemptu, et sine poenitentia, aut

cum poenitentia. Dicendum est ergo,

quod si aliquis est in peccato publico,

non debet publice praedicare vel docere.

Et dico publico; quia si peccatum non est

publicum, posset cum caritate occulte

fratrem suum de peccato etiam minoriquam sit suum peccatum quod occultum

est reprehendere, reprehendendo tamen

seipsum. Si vero est in peccato occulto,

et sine poenitentia, tunc provocat Deum,

quia simulat: Prov. 11: Simulator ore

decipit amicum suum. Et de his loquitur

hic, sicut dicit Glossa Augustini, lingua

laudare non praesumat cui contradicit

conscientia. Si vero peccatum estoccultum et dolet, non peccat

praedicando vel docendo, etiam si

publice loquatur contra peccatum: quia

sic detestando aliorum peccata detestatur

etiam suum.

private. If it is private, either it is from contempt

and without penance, or it is with penance.

Therefore, is must be said that if one's sin is

public, one ought not to preach or teach

publically. And I say this because if one's sin is

not public, one could, with love and in private,

find fault with one's brother for a sin lesser than

one's own which also is private, by finding faultwith oneself. If, however, one is in sin privately,

and without penance, then he provokes God,

because (such a person) feigns (goodness);

Proverbs 11: "The dissembler with his mouth

deceiveth his friend. These matters are spoken

of here, as Augustine's Gloss indicates, (namely

that) it is not the priviledge of the one whose

conscience contradicts him to praise with the

tongue. If, however, the sin is private and (thesinner) is sorry for it, he does not sin by

preaching or teaching, even if the speaks

publicly against sin. For just as he detests the

sins of others, so too does he despise his own.

Et assumis testamentum meum per os

tuum. Iustitia refertur ad instructionem,

testamentum refertur ad laudem fidei:

Eccl. 15: Non est speciosa laus in ore

peccatoris, quia nomen Dei est

sanctissimum; et ideo inconveniens est

quod a peccatoribus assumatur, quasi

usurpatum: Prov. 26: Quomodo pulchras

frustra habet claudus tibias, sic indecens

est in ore stultorum parabola.

And take my covenant in thy mouth. Justice is

referred to instruction, and covenant to faith's

praise; Ecclesiasticus 15: "Praise is not seemly

in the mouth of a sinner." For the name of God is

most holy, and as such it is unseemly that such

be assumed, or usurped as it were, by sinners;

Proverbs 26: "As a lame man hath fair legs in

vain: so a parable is unseemly in the mouth of

fools."

Tu vero odisti disciplinam. Hic ostendit

mala quae faciunt peccatores. Et faciuntduo mala: primum est, quod odiunt

divinam correptionem; unde dicit, Tu vero

odisti disciplinam. Haec correptio morum

fit per difficilia: Heb. 12: Omnis disciplina

in praesenti quidem videtur esse non

gaudii, sed moeroris. Hanc odiunt mali:

Heb. 12: Si extra disciplinam estis etc.

Psal. 118: Bonitatem et disciplinam etc.

Amos 5: Odio habuerunt corripientem inporta.

Seeing thou hast hated discipline. Here, the

psalmist sets forth the evil things which sinnersdo. The evil they do is twofold. First, they hate

divine correction. Hence, he says Seeing thou

hast hated discipline. The correction of (one's)

practices is done with difficulty; Hebrew 12: "All

chastisement for the present indeed seemeth not

to bring with it joy, but sorrow." This, the evil

hate; Hebrews 12: "But if you be without

chastisement (whereof all are made partakers,

then are you bastards, and not sons)"; Psalm118: "(Teach me) goodness and discipline

(chastisement)"; Amos 5: "They have hated him

that rebuketh in the gate."

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Tu ergo non vis ab aliis castigari cum

quotidie delinquas, Et proiecisti

sermones meos retrorsum, quibus

informaris ad bene operandum et

merendum. Tales sermones debent

haberi in reverentia. Sed isti, scilicet

peccatores, non accipiunt eos, nec

considerant: Ezech. 33: Audiunt

sermones tuos, et non faciunt eos, quia in

canticum oris sui convertunt illos.

Therefore, you do not want to be corrected by

others when you do wrong daily, And hast cast

my words behind thee,by which you are formed

so that you might act well and be found

deserving. Such Words ought to be held in

reverence. But these people, namely sinners, do

not accept or (even) consider them; Ezechiel 33:

"They hear thy words, and do them not: for they

turn them into a song of their mouth (and their

heart goeth after their covetousness)."

Vel, Proiecisti,scilicet pro nihilo habuisti,

Retrorsum, ita ut nec etiam considerares

eos.

Or, Thou hast cast, that is, you held (them, my

words) as though (they were) nothing, (these,

thou hast cast) Behind thee, in such a fashion

that you would also not consider them.

Si videbas furem, currebas cum eo. Hic

proponit malitiam peccatorum quantum

ad operationem mali. Sed paulo ante

ostendit defectum eorum quantum ad

desertionem boni, cum dixit, Tu vero

odisti etc. Et primo ponit eorum

nequitiam, quantum ad malum operis;

deinde quantum ad malum oris.

If thou didst see a thief thou didst run with him.

Here, the psalmist sets down the wickedness of

sinners with respect to (their) performance of

evil. But a little before (this), he set forth their

failure with respect to (their) abandonment of

good when he said, Seeing thou hast hatedetc.

He first describes their wickedness with respect

to the evil of (their) work, and then to that of

(their) mouth.

Dicit ergo, Si videbas.Ubi sciendum est,

quod haec verba ex persona Dei

proponuntur peccatori annuntianti et

praedicanti iustitiam Dei. Et competunt

maxime praelatis et doctoribus, qui non

de facili per se in peccatum labuntur; sed

aliis peccantibus consentiunt, et haec

convertuntur in eos. Rom. 1: Digni suntmorte non solum qui faciunt etc. 1 Reg. 2:

Punitus est Heli, qui non correxit filios;

ideo de hoc reprehendit eos.

And so, he says, If thou didst see. It should be

noted here that these words are applied (by the

psalmist) on God's part to sinners announcing

and preaching of God's justice. And (this,

namely this condition of being in sin while

announcing and preaching) applies most to

prelates and teachers (of the Christian faith) who

are not easily brought to sin, but who consent toother people sinning, and these [sins of other

people] fall on their heads; Romans 1: "...they

who do such things, are worthy of death; and not

only they that do them (but they also that

consent to them that do them)"; and 1 Kings 3

(wherein) Heli is punished, he who did not

correct his sons by way of reprimanding them.

Et tangit duo, scilicet furtum et

adulterium.Quantum ad primum dicit, Si

videbas furem,ad te delatum ad iudicium,

Currebas cum eo,non corrigendo: Isa. 1:

Principes tui infideles.

The psalmist touches upon two things, namely

theft and adultery. With respect to the first, he

says, If thou didst see a thief,(if) brought to you

for judgment, thou didst run with him, by not

correcting him; Isaiah 1: "Thy princes are

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faithless."

I tem, Cum adulteris portionem tuam

ponebas, quia non corrigis adulteros, sed

blandiris, et cooperis et foves eos, cum

ad notitiam tuam perveniunt: Ier. 9:

Omnes adulteri sunt.

Again, With adulterers thou hast been a

partaker, because you have not corrected

adulterers, but have flattered, cooperated with

and favored them, when they came to your

notice; Jeremiah 9: "They are all adulterers."

Spirituale autem furtum est, quando ex

verbis sacrae scripturae depravator

furatur verum intellectum; et sic videns

depravare et occultare verum intellectum,

et tu consentiens, Curris cum eo: Ier. 23:

Ecce ego ad prophetas qui furantur verba

mea.

Spiritually (speaking), theft occurs when a

corruptor steals the true understanding from the

words of Sacred Scripture. And thus, seeing the

corrupting and concealment of (its) true

meaning, and consenting (to it), Thou runs with

him; Jeremiah 23: "Behold I am against the

prophets... who steal my words..."

Adulterium spirituale est, quando verbadetorquentur in alium sensum, vel ad

alium finem; puta si praedicet aliquis ad

lucrum vel seductionem: 1 Corinth. 2:

Non sumus sicut plurimi adulterantes

verbum Dei.

Adultery, in the spiritual sense, occurs when thewords (of Sacred Scripture) are twisted into

another sense, or to some other end, for

instance, if one were to preach something for the

sake of gain or seduction; 2 Corinthians 2: "We

are not as many, adulterating the word of God."

i. Os tuum.Hic agit de peccato oris, quod

aggravatur dupliciter. Primo excircumstantiis. Secundo ex conditione

personarum, ibi, Sedens. Circa primum

duo facit. Primo ponit conditiones

aggravantes, scilicet frequentiam. Aliud

est dolositas.

Thy mouth.At this point, the psalmist treats of

mouth's sin, which is made worse in two ways.First, by way of the circumstance, and second,

by way of the person's condition, at, Sitting.

Concerning the first, he does two things. First,

he puts forth the aggravating conditions, namely

that of frequency and deceit.

Frequentia: quia si aliquando quis

committat aliquod peccatum, aliquo modo

tolerabile est. Vel si ex lapsu linguaealiquod inordinatum dicat, facilius

portatur: Iac. 3: Si quis verbo non offendit,

hic perfectus est vir. Si quis autem os

suum implet maledictionibus, tunc ex

malitia propria procedit: nam ex

abundantia cordis os loquitur, Mat. 12.

Psal. 13: Quorum os maledictione etc.

Frequency (is an aggravating condition)

because if at some point one were to commit a

sin, this, in a way, is tolerable. Or, if by a slip inone's speech, one says something inordinate, it

is more easily endured; James 3: "If any man

offend not in word, the same is a perfect man."

However, if one fills one's mouth with evil

speech, then one acts from wickedness proper:

for the mouth speaks from the fullness of one's

heart - see Matthew 12 and Psalm 13: "Their

mouth is full of cursing and bitterness."

Aggravatur etiam peccatum linguae ex

dolositate, sive fraude: Ier. 9: Sagitta

vulnerans lingua eorum dolum locuta est;

et ideo dicit, Et lingua tua concinnabat

The sin of speech is also aggravated by way of

deceit or fraud; Jeremiah 9: "Their tongue is a

piercing arrow, it hath spoken deceit." And thus

he says, And thy tongue framed, that is,

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dolos, idest componebat, et quasi ut

docens ordinabat dolos, ut verba eius

essent placentia: Prov. 12: Qui testis est

repentinus, concinnat verba mendacii.

composed, deceits, as if the one teaching

arranged his deceits, so that his words would be

pleasing; Proverbs 12: "He that is a hasty

witness, frameth a lying tongue."

Sedens adversus fratrem tuum

loquebaris. Hic ostendit quomodo

peccatum linguae aggravatur exconditione personarum. Et primo ex

conditione loquentis; secundo ex

conditione eius contra quem loquitur;

tertio ex conditione audientium.

Sitting thou didst speak against thy brother. At

this point, the Psalmist shows how the sin of

speech is aggravated by peoples' condition, and(this) first by the condition of the one speaking,

second, by the condition of him against whom

he speaks, and third, by the condition of those

listening.

Dicit ergo, Sedens. Contingit aliquando

quod aliquis dicit amarum verbum

commotus et provocatus: et hoc

utcumque tolerabile est. Sed quandoaliquis quieto corde, non provocatus, dicit

mala, hoc iniquum et detestabile est: et

ideo dicit, Sedens, scilicet quietus: Ps.

68: Adversum me loquebantur qui

sedebant in porta.

And so, he says, Sitting. At times, it is

appropriate that one who has been agitated and

provoked speak an unpleasant word. And this is

tolerable in one way or another. But when one inpeace of heart, and who has not been provoked,

speaks evil things, this is wicked and detestable.

And so he says, Sitting,namely, peace; Psalm

68: "They that sat in the gate spoke against me."

Ex persona eius contra quem loquitur,

aggravatur peccatum: quia si loqueretur

contra iniquum, secus esset. Sed dicit,Adversum fratrem tuum: Ier. 9:

Unusquisque a proximo se custodiat.

Sin is aggravated on account of the person of

him against whom he speaks. For if one spoke

against evil things, one would not be so [evil].But he says Against thy brother;Jeremiah 9: "Let

every man take heed of (his) neighbor."

Et adversum filium matris tuae ponebas

scandalum. Hic ostendit quomodo

aggravatur ex parte eorum qui ex hoc

scandalizantur, scilicet audientium; et

ideo dicit, Ponebas scandalum, scilicet

aliorum contra fratrem tuum. Et quod dicit,filium matris tuae, ostendit, quod parvuli

lactentes dicuntur filii matris, et pusilli

scandalizantur de verbis malis quae dicit.

And didst lay a scandal against thy mother's

son. Here, the psalmist shows how (sin) is

aggravated on the part of those who are

scandalized by this, namely those who listening.

And thus he says, Thou didst lay a scandal,that

is, of different things against your brother. Andwhen he says, Against thy mother's son, he

shows that children at the breast are called a

mother's sons, and that little ones are

scandalized by the evil words which he (the one

voicing scandal) says.

Haec fecisti, et tacui. Hic agit de Dei

simulatione. Et primo ponitur dissimulatio

Dei. Secundo ponitur effectusdissimulationis in malis, ibi, Existimasti.

Dicit ergo, Haec fecisti, scilicet omnia

quae supra dicta sunt: locutus es bona, et

perpetrasti mala, ut sic loquatur psalmista

These things hast thou done, and I was silent.

Here, the psalmist treats of God's assumed

appearance. First he describes God'sconcealment, and secondly, this concealment's

effect in evil people, at, Thou thoughtest.And so,

he says, These things hast thou done, namely

everything which was said above: you spoke

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in persona Dei, et ego tacui,quasi scilicet

non statim te correxi et punivi; sed ex

clementia et misericordia te ad

poenitentiam expectavi: Isa. 42: Tacui,

semper silui: Rom. 2: An ignoras quod

benignitas Dei ad poenitentiam te

adducit? Sed homo malus et peccator

hac clementia abutitur in superbia: Rom.2: Secundum duritiam tuam et cor

impoenitens thesaurizas tibi iram etc. Et

ideo dicit, Existimasti inique, quod ero tui

similis.

good things, but have brought about evil, and, as

the psalmist speaks in the manner of God's

person, I was silent, as if to say, I did not

immediately correct and punish you, but out of

clemency and compassion I waited for you to

make penance; Isaiah 42: "I have always held

my peace, I have kept silence"; Romans 2: "Or...

knowest thou not, that the benignity of Godleadeth thee to penance?" But the evil man and

the sinner abuse this clemency in (their) pride;

Romans 2: "But according to thy hardness and

impenitent heart, thou treasurest up to thyself

wrath..." And so, he says, Thou thoughtest

unjustly that I should be like to thee.

Dictum est autem supra, si videbas furem

etc. Arguunt ex hoc peccatores, etcredunt iniqui quod peccatum placeat

Deo et non puniat, quia tacet, haec fecisti

et tacui;

However, it was said above, If thou didst see a

thiefetc. Sinners argue in this manner, and thewicked believe that sin pleases God, and that

He does not punish, because he remains silent -

These things hast thou done, and I was silent.

sed haec existimatio est iniqua, quia

similiter odio sunt Deo impius et impietas

eius, ut dicitur Sap. 14: Et Habac. 1:

Mundi sunt oculi tui ne videant mala, et

ad iniquitatem respicere non poteris.

But this way of thinking is wicked, since the

impious and their impiety are hateful to God

alike, as is said at Wisdom 14 and, again, at

Habacuc 1: "Thy eyes are too pure to behold

evil, and thou canst not look on iniquity."

Sed arguam te. Unde hic ponitur divina

securitas. Et primo in eius reprehensione.

Secundo in effectu. Dicit ergo, Arguam te,

idest condemnabo te: Psal. 7: Domine ne

in ira tua corripias me. In ira est effectus,

statuam contra faciem tuam. Deus qui

punit, non solum punit per seipsum, sed

per alias creaturas: Sap. 5: Pugnabit cum

eo orbis terrarum contra insensatos:

But I will reprove thee.And so, at this point, the

divine guarantee, so to speak, is set down, first,

in His reprimand, and second, in its effects. And

so, he says, I will reprove thee, that is, I will

condemn you; Psalm 6: "O Lord...chastise me

not in thy anger." The effect is in His anger, And

set before thy face. God punishes not only

through Himself, but also by means of other

creatures; Wisdom 5: "And the whole world shall

fight with him against the unwise."

item etiam ipse homo contra se pugnat

per remorsum conscientiae. Et sic etiam

contra se pugnat, et per seipsum arguit; et

hoc est, quod dicit, Statuam te contra

faciem tuam, idest tu ipse te

condemnabis: Ioan. 8: Nemo te

condemnavit: nemo Domine: nec ego te

condemnabo.

Again, even man himself fights against himself

by means of the remorse of conscience. And

even in this way, he fights against himself and

argues with himself. This is what the psalmist

says, Set yourself before thy face, that is, you

will condemn yourself; John 8: "(Woman, where

are they that accused thee?) Hath no man

condemned thee? (Who said) No man, Lord.

(And Jesus said) Neither will I condemn thee."

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Vel, Statuam contra faciem tuam,scilicet

creaturas, ut dicitur Sap. 5.

Or, Set before thy face,namely creatures, as is

said at Wisdom 5.

Sive rationales, idest angelos et sanctos; Or, rational beings, that is, the angels and the

saints;

sive irrationales, quibus male usus est in

peccatis: Iob 7: Posuisti me contrariumtibi, et factus sum mihimetipsi gravis, quia

contra seipsum peccator dicet, Sap. 5:

Erravimus a via veritatis: Nahum 3:

Revelabo pudenda tua in faciem tuam:

Isa. 3: Agnitio vultus eorum respondebit

eis. Et haec poena est vermis

conscientiae.

or irrational beings, whose bad use lies in sins;

Job 7: "(Why) hast thou set me opposite to thee,and I am become burdensome to myself(?)";

Wisdom 5: "We have erred from the way of

truth"; Nahum 3: "I will discover thy shame to thy

face"; Isaiah 3: "The shew of their countenance

hath answered them." And this punishment is

the worm of conscience.

k. Intelligite haec qui obliviscimini Deum.

Hic hortatur ad peccatorum

considerationem. Et primo ad

considerandum Dei severitatem.

Secundo ostendit, quid sit acceptum Deo

in sacrificiis.

Understand these things, you that forget God.At

this point, the psalmist urges one to a

consideration of one's sins. First, (he urges that

we) consider God's severity. Second, he shows

what is accepted by God in sacrifices.

Primo ergo hortatur ad intelligendum;

unde dicit, intelligite haec quiobliviscimini Deum, scilicet quae dicta

sunt considerate. Et hoc necessarium est,

quia estis obliti Dei: Deut. 32: Oblitus es

Dei creatoris tui. Secundo, quid intelligat,

Nequando rapiat,scilicet diabolus, Et non

sit qui eripiat, scilicet de eius potestate.

Quando diabolus rapit ad poenam inferni,

non est qui eripiat. Aliquando rapit ad

peccatum, et Deus eripit peccatorem:Psal. 90: Eripiat eum. Quod non eripiat de

potestate diaboli ad poenam, non est ex

impotentia, sed ex sua iustitia non vult.

And so, he first urges one to understand; hence

he says, Understand these things, you thatforget God,namely consider those things which

have been said. And this is necessary because

you have forgotten God; Deuteronomy 32: "Thou

hast forgotten the God that created thee."

Second, let him understand what (has been

said) Lest he snatch you away,that is to say, the

devil, And there be none to deliver you,that is,

from his power. When the devil carries one off to

the punishment of hell, there is no one to deliveryou. Sometimes, the devil carries one off to sin,

but God snatches back even the sinner; Psalm

90: "He (I) will deliver him." When he does not

snatch one from the devil's power to punish, this

is not from a lack of power (on God's part), but

rather that he does not desire (to do this) on

account of His justice.

Sacrificium laudis honorificabit me. Hic

concludit, quid sit acceptum Deo in

sacrificiis. Et ostendit duplicem fructum in

eis. Unus fructus ex parte Deo, ut

excellentia eius manifestetur; et hoc fit

The sacrifice of praise shall glorify me. At this

point, the psalmist concludes (with) what is

accepted by God in sacrifices. And he shows

that there are two fruits in these sacrifices. The

first fruit is on God's part, that His excellence is

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per sacrificium laudis vocalis: 1 Corinth.

10: Omnia in gloriam Dei, facite. Alius

fructus est ex parte nostra, scilicet vera

salus; unde dicit, Et illic iter quo

ostendam illi salutare Dei, idest ad

videndum Deum: Isa. 52: Levaverunt

vocem: simul laudabunt.

clearly shown. And this is accomplished through

the sacrifice of vocal praise; 1 Corinthians 10:

"Do all to the glory of God." The other fruit is on

our part, namely true deliverance from our sins;

hence he says, And there is the way by which I

will shew him the salvation of God, that is the

living God; Isaiah 52: "They have lifted up their

voice, they shall praise together."

Hieronymus habet, Et qui ordinate

ambulat, ostendam illi salutare Dei; quasi

dicat, duo autem necessaria sunt ad

salutem, idest sacrificium laudis, et quod

ordinate ambules.

Jerome has, And to he who goes about in an

orderly manner, I will shew him the salvation of

God;as if to say, two things are necessary for

deliverance from sin, that is, the sacrifice of

praise, and that you go about in an orderly

manner.

Latin Text according to the Venice Edition of MDCCLXXV

The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)

http://www4.desales.edu/~philtheo/loughlin/ATP/index.html