Recovered Latin sections — source edition labeled below.
THOMAS AQUINAS
COMMENTARY ON PSALM 20 (Vulgate 19)translated by F.F. Reilly
Introduction
In the preceding psalms David considered his freedom from persecution. Here in Psalm 20 (19) he renders his due thanks for such freedom. Being so freed, or with a hope for his liberation, the psalmist seeks to be advanced to greater things.
This Psalm 20 (19) is divided into two parts. First, a prayer of exaltation is set forth, and second, there is a promise. As there: "In thy strength the king rejoices, O Lord; and in thy help how greatly he exults!" (Ps 21 (20):1).
Regarding the prayer of exaltation three ideas are proposed. First, the prayer itself is considered, second, is a hope for an answer. As there: "Now I know that the Lord will help his anointed, he will answer him from his holy heaven with mighty victories by his right hand. (Verse 6). And third, the psalmist's conclusion is presented. There: "Give victory to the king, O Lord; answer us when we call." (Verse 9).
Concerning the prayer itself two ideas are advanced.
First, the prayer is advanced in relation to evils, and second, its advancement is towards goodness. There: "May he grant you your heart's desire, and fulfill all your plans!" (Verse 11).
This Psalm 20 (19) can proceed in another manner. In other preceding psalms, David's prayer was introduced as if he was praying in his own behalf. Here, in Psalm 20 (19) is a prayer, as if for others by David. And, also literally those things are here said, as referring to David, yet properly and precisely they pertain to the Lord Christ.
Verses 1-5
However, according to mystery, such things pertain to Christ's Church, and the just man, and are altogether understood. About this part the psalm makes two points.
First, an answer of the one praying is considered, and second, the reason for the answer. As there: "The name of the God of Jacob protect you!" (Verse 1). Thus is said: O David, or, O Christ: "The Lord answer you in the day of trouble!" (Verse l). For: "May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil" (2 Mac 1:5).
David suffered tribulations, as did Christ, in his Passion, so is said in Verse 1: "In the day of trouble". Namely, of rebuke. For: "They said to him, 'Thus says Hezekiah, "This day is a day of distress, of rebuke, and of disgrace" (Is 37:3). In such distress and rebuke Christ has been answered regards himself, and others. For: "In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear" (Heb 5:7). Also: a just man claims: "In my distress I cry to the Lord, that he may answer me" (Ps 120 (119):l).
There can be a triple reason why any prayer is heard. First, through divine goodness, second through aid from sainted ones, and third, from one's own merit or credit. As the Apostle John claims: "We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him." (Jo 9:31).
A reason for a prayer's answer is said in Verse 1: "The name of the God of Jacob protect you." The first reason is because of his name, that is, because of his goodness. "May he protect you", that is Christ, or other persons who pray to the God of Jacob.
This very God, Jacob himself adored, as when God appeared to Jacob at Bethel. (cf. Gen 28:18-22). That is, Jacob's God, who leads earthly persons to heaven, and from this heaven assists earthly person. Thus, does this "God of Jacob" protect you. For: "The name of the Lord is a strong tower" (Prov 18:10).
Also: "thou holdest them safe under thy shelter from the strife of tongues." (Ps 31 (30):20). Again: the name of God is all powerful. Because: "The Lord is a man of war; the Lord is his name." (Exod 15:3).
Also, God's name is one of divine mercy. For: "He who is mighty has done great things for me, and holy is his name" (Lk 1:19). That is, divine mercy is God's name. For: "Your name is oil poured out" (Song 1:2). So, persons are protected through the divine power and mercy of God. Because: "in the shadow of his hand he hid me." (Is 14'9:2). Also: "hide me in the shadow of thy wings" (Ps 17 (16):8).
Verse 2 then gives a second reason for an answer to prayer. "May he send you help from Zion!" That is, from the assembly of sainted persons on Zion, where is two assemblies. One assembly reigns with God in glory in a church triumphant in heaven, another assembly comprises members of the militant church here on this earth. Now, from such earthly and heavenly assemblies persons are helped, as God's own angels intercede for us. Because: "But if anyone does sin, we have an advocate with the Father, Jesus Christ, the righteous" (1 Jo 2:1).
Also, regards an assembly of God's angels: "And the smoke of the incense rose with the prayers of the saints from the hand of the angel before God." (Rev 8:4). Namely, such smoke from incense comes from moisture and heat.
Christ also (King of all angels and saints), helps us. For: "Consequently he is able for all time to save those who draw near to God through him, since he always lives to make intercession for them" (Heb 7:25).
So Verse 2 declares: "May he send you help from the sanctuary , and give you support from Zion!" Namely, from the Incarnate Son of God, the Father, Christ. For the Lord Christ is analogically termed as: "Holy". Because: "therefore the child to be born will be called holy, the Son of God." (Lk 1:35). And: "to anoint a most holy place." (Dan 9:21). And: "from the sanctuary" (Verse 2). Namely, out of Christ's own tribulations, as he sanctified himself in his Passion and Death. Since: "And for their sake I consecrate myself that they also may be consecrated in truth." (Jo 17:19). Also: "Tomorrow by the time the sun is hot, you shall have deliverance." (I Sam 11:9).
Again Verse 2: "May he send you help from the sanctuary." That is, from the assemblies of holy, sainted, blessed persons. For: "Yet thou art holy, enthroned on the praises of Israel!" (Ps 22 (21):3).
Then, Verse 2 concludes: "and give you support from Zion!" That is, from David's tent, or dwelling, upon Mount Zion. Here on Zion was an ark, or sanctuary, for the Lord's Covenant (or Torah), wherein the Lord God of Jacob was worshipped. Thus, Verse 2 declares, as it were: From the prayer of those persons who, in this present world, turn to celestial assemblies. And so: "and give you support from Zion!" (Verse 2). Namely, may he, the God of Jacob, make you, David, safe.
Again Verse 2: "from the sanctuary". Namely, from an assembly of holy persons in this world. Also: "from Zion". Namely, those who are in glory give you help. Or also: "from the sanctuary" (Verse 2). That is, in relation to those in the contemplative life to those in the active life as: "from Zion" (Verse 2). Namely, as holy persons help by their prayers.
A third reason for an answer to prayer is that holy deeds of blessed persons are most pleasing to the Lord God of Jacob. So, Verse 3 states: "May he remember all your offerings, and regard with favor your burnt sacrifices. Now, every deed is good, insofar as a person makes some sacrifice, since all deeds ought to be offered as sacrifices to God. As is said: "So, whether you eat or drink, or whatever you do, do all to the glory of God." (1 Cor 10:31). All deeds are indeed sacrifices to some degree, just like simple alms-giving. Since: "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb 13:16). And also, like to fasting. For: " In appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God which is your spiritual worship." (Rom 12:1).
Within the Old Law there occurred certain sacrifices that were not totally, but only as partially burnt offerings. For instance, there were so termed peace-sacrifices, that were totally burnt-offerings, and so declared as most holy, and "Holocausts". This word "Holocaust", comes from two Hebrew words: "Olon", meaning a totality, and "cauma", meaning incense. Now, there is a dual kind of good deeds. Some are termed "Sacrifices". For example, whenever a holy person dedicates his good deed to God, as refraining from the marital act upon certain days of the month. As said: "A time to embrace, and a time to refrain from embracing." (Eccles 3:5). Or again, whenever a holy person sacrifices oneself totally, reserving no free-will, and thus rendering self as a complete holocaust.
So, Verse 3 declares: "May he remember all your offerings." That is, "The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, thou wilt not despise." (Ps 51 (50):17).
And then: "And regard with favor your burnt sacrifices!" (Verse 3). For: "The offering of a righteous man anoints the altar." (Sir 35:6). Also: "your burnt sacrifices"! For, a holocaust is a totally burnt sacrifice and makes a great odor, since much fat of animals make more odors, or incense. Thus, persons totally devoted, offer more than a mere sacrifice partially but it becomes their complete sacrifice or holocaust, whatsoever their offerings be. Hence all such ideas on offerings, sacrifices, or holocausts, may be the ones referred to the person of Christ, (the Redeemer), on his cross.
Again Verse 3: "May he remember all your offerings." Namely, Christ, (the Savior), reminds everyone to recall his own Passion and Death. For: "Remember my affliction and my bitterness, the wormwood and the gall!" (Lam 3:19). Or: "May he remember". (Verse 3). Namely, the good deeds, as offerings to the Lord Christ.
Thus, the psalmist above considered an advancement towards goodness by prayer. Such prayerful goodness is desired inwardly, and two ideas about such is made.
First, the persons desire their prayer be answered, as to what is prayed for, and second, is their reason. As there: "May we shout for joy over your victory, and in the name of our God set up our banners! May the Lord fulfill all your petitions!" (Verse 5).
Concerning first, the prayer's answer, two further notions are advanced. First, is sought that which is inward within a soul's notion, as to one's free-will, for an answer. Second, is desired, that answer in relation to ideas within one's prayer. As: "May he grant your heart's desire, and fulfill all your plans!" (Verse 4).
Again, Verse 4: "May he grant you your heart's desire!" Namely, according to your own free-will towards some end. As Verse 4 declares, as it were: The Lord God leads you to your end, as you, David, so intended, or free-willed, while God leads. For: "What the wicked dreads will come upon him but the desire of the righteous will be granted." (Prov 10:24).
So Verse 4 states: "and fulfill all your plans!" That is, like your ideas that lead to your end, David. Since our plans are so weak we cannot provide for everything. "For the reasoning of mortals is worthless and our designs are likely to fail" (Wis 9:14).
Now, it is the Lord God himself who leads or confirms our plans by his divine direction, since all plans should concern eternal desires. For: "Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full." (Jo 16:24). Therefore, it is God himself, by permitting our effectiveness, who really fulfills our plans. As Job claims: "He takes the wise in their own craftiness; and the schemes of the wily are brought to a quick end." (Job 5:13).
Then Verse 5 asserts: "May we shout for joy over your victory." Here is presented the reason for the answer to prayer. For, God bestows his divine blessings freely on those creatures who extend themselves in behalf of other creatures. So is said: "As each has received a gift, employ it for one another, as good stewards of God's varied grace" (1 Pet 4:10).
The reason for an answer to prayer is sometimes the goodness one may desire, and that ought to be applied to others. Such reason first occurs in relation to a joy regarding many other persons, as if at once everyone rejoices.
So, Verse 5 again: "May we shout for joy over your victory!" Namely, a victory, not due to oneself. Since, Gregory, the Pope, (540-604 A.D.) claims: "It is just that one should find self within sadness, who, by abandoning God, seeks gladness within self."
Then Verse 5 continues: "And in the name of our God set up our banners!" That is, by an invocation to God who exalts, you, David. "For in everything, O Lord, thou hast exalted and glorified the people; and thou hast not neglected to help them at all times and in all places." (Wis 19:22). So is stated in Verse 5: "May we shout for joy over your victory, and in the name of our God set up our banners!" Namely, then we shall all be great.
Then, Verse 5 concludes: "May the Lord fulfill all your petitions!" Here the psalmist finally considers exterior prayers. That is, regards when God, to whom all pray, answers us. Besides, the Lord Christ utters many prayers in behalf of all (cf. John, Chapter 16, in passing).
Verse 6 begins: "Now I know that the Lord will help his anointed." Here is stated a hope for an answer to a prayer. As if it states: Considering that we all increase by thy blessings, O Lord. This can refer to Christ, through whom many are saved, or to David who was saved by being predestined.
"Now I know", as if talking before the event, as in 1 Peter: "The prophets sought this salvation, predicting Christ's sufferings and his future glory." This took place not only by God's saving Christ by raising him from the dead: Ps 15: "You did not allow your Holy One see corruption", but through Christ the Head's being saved, his members will be saved. And he will hear him, that is, Christ praying for his members. "Father, I know that you always hear me" (Jo 11:42). Or it can refer to David.
"He will hear him". Here in Verse 6 the power of an answer to prayer is commended. First, as to power itself and second, the experience of such power. As there: "Some boast of chariots, and some of horses; but we boast of the name of the Lord our God." (Verse 7).
Strength, or fortitude, can be classed as a plentitude of power, or virtue which is valid for dominating. Such can so refer to persons. So, the meaning in Verse 6 is: "with mighty victories by his right hand." Thus God, the Father, by his right hand, saves Christ, (his Son) and, also saves everyone through Christ. Such is evident with mighty victories, at every location, as virtuously, or powerfully, within persons.
Or again: "with mighty victories by his right hand." (Verse 6). Namely, by God, the Father, in the magnitude of thy divine power. For: "God gives the desolate a home to dwell in; he leads out the prisoners to prosperity." (Ps 68 (67):6). So is said: "by his right hand" (Verse 6).
Salvation from the Lord God is twofold. One comes, as if, from the left hand, by which God saves in temporal things, giving temporal goods: Ps 49 [48]: "You save men and animals, Lord". The other is from the right hand, which is giving eternal goods, whereby God saves the just, by giving them gifts. Wisdom 10: "God gave the reward of the labors of his saints".
Next he give an example of God's power, first showing the different kinds of trust and glory that people have, secondly the different result of each: There: "they will collapse and fall". For there are two kinds of people: Some put all their trust in worldly power. Against them Jeremiah (17) spoke: "Cursed the man who trusts in man." Ps 51 (50): "The just will look and laugh..." Others put their trust in God: Ps 118 (117): "It is good to trust in the Lord."
Therefore he says, "Some trust in chariots, some in horses" etc. As if to say, Some trust in worldly power.
Or this can refer to warfare and victories, as some persons fight on chariots, others on horses. Since; "The Egyptians pursued them, all Pharaoh's horses and chariots and his horsemen and his army." (Exod 14:9).
Verse 7 also can refer to warfare victories. As some persons do not trust in victories, but to the glory therein. For, according to the "Gloss" there were dual victories in ancient times. The first kind is termed a "laureated victory", as the victor is crowned with laurel, and rides around in a chariot. The second kind of victory is called an "ovation", and the victor rides around on horseback. Which declares, as if, some victors gloried in their victories by an ovation, while on horseback.
The Latin: "Ovo-ovas" refers to what it is: "to rejoice". So, the English word "Ovation" is derived from an occasion in ancient times, when small shepherd boys rejoiced, as a sheep was given to them as their own. And so, this word "Ovation" can be applied to Verses 6 and 7, as to victories, or ovations, in triumphs. And so, "but we boast of the name of the Lord our God." (Verse 7).
Now, the word "triumph" is derived from the Latin syllables: "tris", meaning "three" and "phonos ", meaning "sound". For, there comes a threefold sound from the victories, or triumphs, of the victors.
The first sound comes to a victor from the entire populace along his way of victory. The second sound comes from all the war-captured bound by hands, and who follow their victors' chariots. The third sound comes from the victor himself.
A victor is clothed in a tunic of Jupiter (Jove, or Zeus, father of the pagan gods), as he sits in a chariot drawn by four white horses. Then, he is led to the "Capitolum", or temple, of Jupiter, at Rome. There before the victor's chariot is placed one war captive, whom the victor boxes or punches, on the ears. Then he shouts to him: "Cognosce teipsum": "Know thyself", or behave thyself!
Then Verse 8 declares: "They will collapse and fall". And here a different outcome is viewed in relation to evil persons. As St Jerome dubs them: "The crooked ones". For, a level path can become curved, or crooked, resulting in one's collapse, and fall. Likewise, little by little, the powers of this world fall.
Again: "will collapse" (Verse 8). For, temporalities can bind good persons, and exceedingly bind evil persons, "because, through part of what God created, they became an abomination, and became traps for the souls of men and a snare to the feet of the foolish." (Wis 14:11). Namely, evil persons, as sinners.
And Verse 8 continues: "and fall", Since, all sinners are finally constrained. Since: "And many shall stumble thereon and they shall fall and be broken; they shall be snared and taken." Namely, little by little.
Then, Verse 8 concludes by declaring an outcome of power, as is said: "But we shall rise and stand upright". Because: "Rejoice not over me, O my enemy; when I fall, I shall rise; when I sit in darkness, the Lord will be a light to me." (Mic 7:8),
Finally in Verse 8: "and stand upright". For, an inclination, or curve can be a path to one's falling down. And uprightness is the true posture of a righteous person who walks within sanctity.
Verse 9
Psalm 20 (19) concludes in Verse 9: "Give victory to the King, O Lord; answer us when we call." Thus, a person is seen to bend, or lean, towards two sides. For, either person can pray directly to the Lord Christ, the Savior's divine power, or to such power figuratively in Psalm 20 (19).
As to Christ's power directly Verse 9 says: "Give victory to the king, O Lord." Namely to Christ, (as King of Kings).
As to Christ's power figuratively, it is said: "answer us when we call" (Verse 9). For: "On the day I called, thou didst answer me, my strength of soul thou didst increase." (Ps 138 (137):3).
Latin text — Corpus Thomisticum edition
Textum Parmae 1863 editumet automato translatum a Roberto Busa SJ in taenias magneticasdenuo recognovit Enrique Alarcón atque instruxit
© 2019 Fundación Tomás de Aquino quoad hanc editionemIura omnia asservanturOCLC nr. 49644264
Super Psalmo 19 n. 1
[86942] Super Psalmo 19 n. 1 In praecedentibus Psalmis agebatur de liberatione a persecutione, et gratias egit pro liberatione; hic autem liberatus, vel in spe liberationis existens, petit ad majora promoveri. Dividitur ergo Psalmus iste in duas partes. In prima parte ponitur petitio exaltationis. In secunda proponitur promissio, ibi, domine in virtute et cetera. Circa primum tria facit. Quia primo ponitur petitio. Secundo ponitur spes exauditionis, ibi, nunc cognovi. Tertio ponitur conclusio Psalmi, ibi, domine salvum fac et cetera. Circa primum duo facit. Primo ponitur petitio pro malis. Secundo pro promotione ad bonum, ibi, retribuat tibi. Psalmus iste procedit alio modo quam praemissi. In aliis autem Psalmis inducitur quasi oratio David pro se petentis; hic inducitur quasi oratio aliorum pro ipso: et quamvis secundum litteram ea quae hic dicuntur, aliqualiter referuntur ad David, tamen proprie et vere pertinent ad Christum. Secundum mysterium autem pertinent ad Ecclesiam et virum justum: et qualitercumque intelliguntur, circa istam partem Psalmus duo facit. Primo ponitur exauditio deprecantis. Secundo ponitur ratio exauditionis, ibi, protegat te. Dicit ergo: o David, vel Christe, exaudiat te dominus; Mach. 1: exaudiat orationes vestras et cetera. Exaudiat te dominus. David passus est tribulationes, et Christus in passione similiter: et ideo dicit, in die tribulationis et correptionis: Isa. 37: dies tribulationis, et correptionis, et blasphemiae dies haec. Et in hac exauditus est Christus pro se et pro aliis: Heb. 5: in die carnis suae cum clamore valido et lacrymis offerens exauditus est. Et justus homo dicit, cum tribularer, clamavi et exaudivit me. Est ergo triplex causa quae facit orationem exaudibilem. Prima est divina bonitas. Secunda sanctorum suffragia. Tertia proprium meritum; quia, ut dicitur Jo. 9, Deus peccatores non audit; sed si quis Dei cultor est, hunc exaudit. Ratio exauditionis ponitur, cum dicit, protegat te nomen Dei Jacob. Prima causa, idest propter suum nomen, idest propter suam bonitatem. Protegat te, si referatur ad Christum. Si autem ad alios pertineat, sic ponitur. Deprecantem, protegat te nomen Dei Jacob. Quem Deum ipse adoravit quando apparuit ei in Bethel: Gen. 28: Deus Jacob, qui terrenos ad caelos ducit, et de caelis auxiliatur terrenis. Iste ergo, protegat te: Prov. 18: turris fortissima nomen domini: Psalm. 30: proteges eos in tabernaculo tuo et cetera. Hoc nomen est omnipotens: Exod. 15: qui potest salvare et cetera. Item est nomen misericordiae: Luc. 1, sanctum, idest misericors, nomen ejus: Can. 1: oleum effusum nomen tuum. Sic ergo ex potentia et misericordia Dei protegimur: Isa. 49: sub umbra manus suae protexit me: Psalm. 16: sub umbra alarum tuarum protege me. Secunda causa, mittat tibi auxilium de sancto, idest de collegio sanctorum. Et est duplex collegium sanctorum. Unum regnantium cum Deo in gloria; aliud est militantium in terra; et ex utrisque adjuvamur, quia Angeli intercedunt pro nobis: 2 Jo. 1: advocatum habemus, scilicet collegium Angelorum: Apoc. 8: ascendit fumus incensorum de orationibus sanctorum de manu Angeli, coram Deo. Fumus est ex humore et calore. Item Christus, qui est rex eorum, pro nobis assistit: Heb. 7: accedens per semetipsum ad Deum, ad interpellandum pro nobis. Et ideo dicit, mittat tibi auxilium de sancto, idest de filio incarnato, qui anagogice dicitur sanctus; Luc. 1: quod nascetur ex te sanctum, vocabitur filius Dei: Dan. 9, ungatur sanctus sanctorum. Vel, de sancto, idest de Christo passo, quia in passione sua sanctificavit se pro nobis: Jo. 17: pro eis sanctifico meipsum, ut sint et ipsi sanctificati in veritate: 1 Reg. 11: cras erit vobis salus cum incaluerit sol. Vel, mittat tibi auxilium de sancto, scilicet de beatorum collegio: Psalm. 2: tu autem in sancto habitas. Et de Sion tueatur te. Sion, idest specula, idest de arce David, ubi erat arca; tunc ibi colebatur Deus; quasi dicat: ex precibus illorum qui speculantur in hoc mundo caelestia, tueatur te, idest faciat te esse tutum. Vel e converso, de sancto, scilicet collegio eorum qui sunt in mundo: et de Sion, scilicet illis qui sunt in gloria. Tueatur te. Vel, de sancto, quantum ad eos, qui sunt in vita activa. Et de Sion, quantum ad illos qui sunt in vita contemplativa, omnium scilicet istorum precibus tueatur te. Tertia causa est ut Deo sua opera sint placita; unde dicit, memor sit omnis sacrificii tui. Omne opus bonum est sicut sacrificium: quia omnia debent Deo offerri: 1 Cor. 10: omnia in gloriam Dei facite. Ergo omnia nostra sunt sacrificium quodammodo: sive eleemosynae: Hebr. ult.: beneficientiae et communionis nolite oblivisci, talibus enim hostiis promeretur Deus; sive jejunium: Rom. 12: exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum. In veteri quidem testamento quaedam sacrificia fiebant, quae non totaliter comburebantur, sed pars; et pars in usum offerentium veniebat, sicut hostiae pacificae quaedam quae totaliter comburebantur, quae dicebantur sanctissima, quae vocabantur holocaustum ab olon quod est totum, et cauma quod est incensum. Et ideo est duplex genus bonorum operum. Quaedam quae dicuntur sacrificium, quando aliquis de bonis suis dedicat Deo, ut si quis conjugatus aliquibus diebus abstineat: Eccl. 3: tempus amplexandi, et tempus longe fieri ab amplexibus. Sed quando aliquis totum dat, nihil sibi reservans, vel totaliter continet, sic dicitur holocaustum; ideo dicit, memor sit omnis sacrificii tui: Ps. 50: sacrificium Deo et cetera. Et holocaustum tuum pingue fiat, idest acceptum Deo: Eccl. 35: oblatio justi impinguat altare, et odor suavitatis est in conspectu domini. Et dicit, pingue: quia holocaustum incendebatur et odorem faciebat, quia pinguia plus odoris habent. Et ideo qui plus devote sacrificium offert, magis est acceptum, quantumcumque sit illud. Haec referri possunt ad sacrificium Christi, qui totum se obtulit in ara crucis. Et sic, memor sit, idest memores nos faciat esse passionis et mortis: Thre. 3: recordare paupertatis et transgressionis meae, absinthii et fellis. Vel memor sit bonorum operum nostrorum quae sacrificavimus ei.
Super Psalmo 19 n. 2
[86943] Super Psalmo 19 n. 2 Tribuat. Supra petiit Psalmista orando promotionem in bonum, quod est exterius desideratum; hic petit illud bonum quod est interius petitum: et circa hoc duo facit. Primo petit impleri quod postulat. Secundo ponit rationem, ibi. Laetabimur. Circa primum duo facit. Primo petit illud quod est in interiori motu animae, secundum voluntatem finis. Secundo petit impleri consilium de his quae sunt ad finem, et omne consilium tuum et cetera. Dicit ergo, tribuat tibi secundum cor tuum, idest secundum voluntatem quae est de fine; quasi dicat, perducat te ad finem quem intendis, qui debet esse Deus: Prov. 10: desiderium suum justis dabitur. Et omne consilium tuum confirmet, hoc est de his quae sunt ad finem (...) consilia enim nostra, debilia sunt, quia non possumus providere omnia: Sap. 9: cogitationes mortalium timidae, et incertae providentiae nostrae. Sed Deus est qui confirmat dirigendo consilium nostrum, quod debet esse de aeternis petendis: Jo. 16: petite ut gaudium vestrum sit plenum: et dando efficaciam ad nostra consilia exequenda. Sed consilium pravorum dissipat, ut dicitur Job 5.
Super Psalmo 19 n. 3
[86944] Super Psalmo 19 n. 3 Laetabimur. Hic ponitur ratio exauditionis. Deus libenter dat bona eis, qui communicant aliis: 1 Petri 4: in alterutrum illam administrantes. Et ideo ratio exauditionis est, quando debet aliis bonum quod petitur, communicari. Et hoc fit primo quantum ad multorum laetitiam; quasi, nos exaltati, laetabimur in salutari tuo, non in nobis. Gregorius: justum est ut in se semper moerorem inveniat, qui derelicto Deo in se gaudium quaerebat. Et magnificabimur in nomine Dei nostri, per invocationem ejus qui te exaltavit: Sap. ult.: in omnibus magnificasti populum tuum, et honorasti, et non despexisti, in omni loco et in omni tempore assistens ei. Et ideo dicit, magnificabimur etc. idest magni erimus.
Super Psalmo 19 n. 4
[86945] Super Psalmo 19 n. 4 Impleat. Hic agit de petitionibus exterioribus: et hoc quando Deus quae petimus exaudit, quia Christus pro nobis multas petitiones fecit, Joan. 16: nunc cognovi. Hic ponitur spes exauditionis, et dicit: considerans quod de bono tuo multiplicabimur, nunc cognovi quoniam salvum fecit dominus Christum suum; ut intelligatur vel de Christo, per quem multi salvati sunt, vel de David, quem salvum fecit in praedestinationem. Nunc, quasi ex nunc antequam fiat: 1 Petr. de qua salute exquisierunt prophetae praenunciantes quae in Christo sunt passiones, et posteriores glorias. Et non solum est hoc quod salvum fecit Christum Jesum suscitando eum a mortuis, Psalm. 15: non dabis sanctum tuum videre corruptionem; et sic salvo capite salvabuntur membra; sed exaudiet illum, scilicet Christum orantem pro membris: Jo. 11: pater, scio quia semper me audis. Vel David.
Super Psalmo 19 n. 5
[86946] Super Psalmo 19 n. 5 Exaudiet. Hic commendatur virtus exaudientis. Et primo ponit virtutem. Secundo experimentum virtutis, ibi, hi in curribus. Potentatus dicit multitudinem potentiae. Potentatus est opus validum dominatoris. Et potest referri ad homines, ut sit sensus, salus dexterae tuae, qua salvas Christum et nos per eum, apparet in potentatibus, idest in omni loco, qui virtuose et potenter est in nobis. Vel potest referri ad Deum: et sic, salus dexterae tuae est in potentatibus, idest in magnitudine potestatis tuae: Ps. 67: qui educit vinctos in fortitudine. Et dicit, dexterae, quia duplex est salus Dei. Una scilicet sinistra, qua salvat in temporalibus, bona temporalia largiendo: Ps. 48: homines et jumenta salvabis domine. Alia est salus dexterae, quae est aeternorum, qua salvat justos, dona tribuendo: Sap. 10: reddidit Deus mercedem laborum sanctorum suorum. Consequenter ponit experimentum virtutis. Et primo ponit diversitatem fiduciae et gloriae quae est in hominibus. Secundo ponit eventum utrorumque, ibi, ipsi obligati sunt. Est enim duplex genus hominum. Quidam enim ponunt totam spem suam in potentia saeculari: contra quos dicitur Hier. 17: maledictus homo, qui confidit in homine: Ps. 51: videbunt justi et irridebunt, et dicent et cetera. Quidam ponunt spem in Deo: Psalm. 117: bonum est sperare in domino. Et ideo dicit, hi in curribus, et hi in equis; quasi dicat, quidam confidunt in potentia saeculari, de quibus dicitur hi in curribus et cetera. Vel refertur ad pugnam, vel ad triumphos; quia quidam pugnant in curribus quidam in equis: Exod. 15: ingressus est Pharao cum curribus et equitibus. Vel ad triumphos, et tunc non confidunt, sed gloriantur: quia secundum Glossam, antiquitus erat duplex genus triumphi; unus major, alter minor. Primus dicebatur laureatus, quia victor coronabatur lauro; et hoc fiebat in curru. Secundus dicebatur ovatio; et fiebat in equo. Quasi dicat: quidam gloriantur in magnis, quidam in equis, ut in ovatione. Ovo, ovas idem est, quod laetari; et est tractum a pueris qui laetantur quando datur eis ovum. Sed nos magnis, idest gloriamur in nomine domini. Triumphus dicitur a tris, quod est tres, et phonos, quod est sonus; quia triplex sonus revertentibus victoribus exhibebatur. Primo enim totus populus ei obviam exibat. Secundo omnes captivi sequebantur currum ejus ligatis manibus. Tertio ipse indutus tunica Jovis sedebat in curru quem trahebant quatuor equi albi; et sic ducebatur ad Capitolium. Sed in curru ponebatur cum eo servus quidam, qui colaphizabat eum dicens, cognosce teipsum.
Super Psalmo 19 n. 6
[86947] Super Psalmo 19 n. 6 Ipsi. Hic ponitur diversus eventus, quia est eventus malorum. Hieronymus habet, incurvati, et tunc planum est, quia incurvatio est via ad casum, et sic potentia mundi paulatim deficit. Vel, obligati, quia bona temporalia ligant, et maxime peccatores: Sap. 14: creaturae Dei factae sunt in odium et in muscipulam pedibus insipientium, idest peccatorum. Unde dicit, et ceciderunt, quia finaliter conterentur: Isa. 8: cadent, et conterentur; et irretientur, et capientur. Item eventus potentiae, cum dicit, nos autem surreximus paulatim; Michaeae 7: cecidi, consurgam; cum in tenebris sedero, dominus lux mea est. Et erecti sumus. Sicut inclinatio est via ad casum, ita erectio, est via ad rectitudinem status. Et hoc in sanctitate est.
Super Psalmo 19 n. 7
[86948] Super Psalmo 19 n. 7 Domine. Ponitur conclusio totius istius Psalmi: qui quidem ad duo videtur tendere. Quia vel petit pro Christo vero, vel pro Christo figurative. Quantum ad primum dicit, domine salvum fac regem, idest Christum. Vel pro David. Et sic deprecatur pro ipsis orantibus. Exaudi nos in die qua invocaverimus te: Ps. 137: in quacumque die invocavero te, exaudi me.