Recovered Latin sections — source edition labeled below.
THOMAS AQUINAS
COMMENTARY ON PSALM 4translated by F.F. Reilly
In Psalm 3, David implores assistance of the Lord God by prayers regarding enemies. Here in Psalm 4 he admonishes others to trust in God, while perceiving his own prayers as heard. So, Psalm 4 exposes the love of a person who has experienced divine blessings, mercy, and justice. It also urges others they should never lose hope in God.
The title for Psalm 4 is: "To the choirmaster: with stringed instruments. A Psalm of David." Within this title are two ideas, as referring to the entire Psalter. First, the title expresses a canticle, second it refers to a choirmaster.
As a canticle, David composed metrically this Psalm 4. He sang this canticle before the Ark of the Covenant as within psalmody (cf. 2 Samuel, Chapter 6, in passing). So, Psalm 4 is termed "a psalm" as sung according to psalmody method. Yet, it is sung with the accompaniment of a stringed musical instrument called a "Maybell."
Some of David's psalms are attributed as being rendered with a "Maybell." Other Davidic psalms could be sung minus such a musical instrument. Yet, in some such psalms un-accompanied instrumentally, the human voice begins these psalms. Then, one person afterwards responds on the "Maybell." So such psalms are called "A Canticle Psalm."
Moreover, in some psalms one person sings the psalm, plus the "Maybell," as another person responds. Such psalms are termed: "A Psalm Canticle." And according to the "Gloss," the difference is literal, and as interpreted mystically.
A "Psalm" indicates a good deed. A "Canticle" signifies the raising of one's mind towards eternal truths. As both a literal and mystical exposition is within any psalm, one is duly concerned with both interpretations.
So, Psalm 4 is also entitled: "To the choirmaster." This can be exposed as if there is a figure of human speech, through a psalm process. Thus the psalm's idea is exposed, as then known by the choirmaster. Thus, a psalm can be a pre-figure of the coming of the promised Messiah: Christ. "For Christ is the end of the Law, that everyone who has faith be justified." (Romans 10: 4).
Also, if the psalm-title:"To the choirmaster" be exposed as a figure of human speech, then it is understood to be sung regarding some deeds done. Thus, Psalm 4 was composed at the end of David's persecution from his own son, Absalom. As such it is considered: A victory psalm. Thus, other events are considered as David's victories within the Psalter. For David composed his psalms after he overcame all events within his own life. But, this exposition cannot be held as completely true for the entire Psalter.
Psalm 4 is divided into two parts. It begins with an action of divine blessings as benefits bestowed. So is said: "Answer me when I call, O God of my right~ Thou hast given me room when I was in distress." (Verse 1).
Secondly, Psalm 4 ends in an exhortation to others that they turn to the Lord God. There: "O men, how long shall my honor suffer shame? How long will you love vain words, and seek after lies?" (Verse 2).
Concerning an action of divine blessings, two ideas are presented. First the very blessings are pointed out presently, then those in the future. There: "Be gracious to me and hear my prayer." (Verse 1).
Regarding past blessings, two aspects are viewed. First is reference to those blessings received and second, that one has been answered in quality of benefits. There: "Thou hast given me room when I was in distress." (Verse 1).
It must be here noted that such a method of answering prayer is twofold'. One version is: "He has answered," and another version (in this same Psalm 4) is: "You have answered." And Jerome adheres to the second version, and his view lends weight to this version.
Verse 1
"Answer me when I call, O God of my right. Thou hast given me room when I was in distress. Be gracious to me, and hear my prayer." (Verse 1).
Here four ideas are conveyed. First, a prayer, and its answer are presented. For God does not answer one, not calling by praying. Hence is said: "Answer me when I call." (Verse 1). That is, a person implores divine assistance in every necessity. Because: "In my distress I cry to the Lord that he may answer me." (Psalm 120).
A second idea is that a person is required to be just. Because, if the Lord God does not hear sinners, this is so through divine mercy, and not through his divine justice. Hence is said: "O God of my right." (Verse 1).
The "Gloss" states: "A bestower of justice," or of my justification. For: "The eyes of the Lord are towards the righteous and his ears towards their cry." (Psalm 34)
Another reason why a prayer and its answer is first, is because one attributes all justice to God alone, and not to one's self. Hence is said: "O God of my right." (Verse 1).
This sentiment is contrary to the Apostle Paul. For, Paul claims: "For being ignorant of the righteousness that comes from
God and seeking to establish their own they did not submit to God's righteousness." (Romans 10: 3).
It is befitting one attributes to God alone all goodness. Second, that God alone possesses all divine justice. Third, that one call upon God alone. Fourth, that one be answered.
The method of answering a prayer is exposed. Here: "Thou hast given me room when I was in distress." (Verse 1). For, it was said: "Answer me," and then: "Thou has given me rooms" (Verse 1). This is so, perchance to make Psalm 4 metrically sound. It is opportune for Psalm 4's composition here to be metrically changed in Verse 1. Or, this can be due to the method of praying. Since one can change their manner of speaking, due to their different affections.
So is said: "Thou hast given me room when I was in distress."
(Verse 1). That is: it is much more satisfying to be freed completely than just a little bit. Thus is said, as it were: You are not merely freed a little bit, not even in your heart's distress you are accorded a wideness of freedom. Because: "Thou didst give me a wide place for my steps under me, and my feet did not slip." (Psalm 18]
Either the Lord God has granted a wideness of one's soul to sustain patiently tribulations, or has granted a latitude of power. This is recorded in the Book of Genesis: "God enlarge Japheth and let him dwell in the tents of Shem and let Canaan be his slave." (Genesis: 9:27). So, Verse 1 concludes: "Be gracious to me, and hear my power." Namely, as one is praying for future blessings.
Verses 2-4
"O men, how long shall my honor suffer shame? (Verse 2). Here Psalm 4 addresses itself to an exhortation towards others. >So, around this idea two points are made. First, there is the accusation of sinners that is replied to. Second, this Psalm 4 exhorts to reform. There "But know that the Lord has set apart the godly for himself; the Lord hears when I call to him." (Verse 3).
Regarding an answer to an accusation of sinners, two further expositions are treated. First, there is the conditions of sinners as recalled, and second, their sins are made clear. There: "How long will you love vain words and seek after lies" (Verse 2). The conditions of sinners are recalled by declaring: "O men, how long shall my honor suffer shame?" (Verse 2). This question can be understood in two ways.
First, is regard for the evil ones, or sinners, by the phrase "O men." (Verse 2). Namely, corruptible men, prone to sin, and in accord with inferior human nature. For: "Then the Lord said: 'My spirit shall not abide in man forever, for he is flesh, but his days shall be a hundred and twenty years' (Genesis 6:3).
Also, "For the imagination of man's heart is evil from his youth" (Genesis 8:21). Which declares, as it were: You show us, O Lord, to be sons of men, as sinners from Adam and Eve (our first parents).
Then follows in Verse 2: "O men, how long shall my honor suffer shame?" (Verse 2). Because: "Ah sinful nation, a people laden with iniquity, offspring of evil-doers, sons who deal corruptly." (Isaiah: 1:4).
Secondly, the phrase "O men" (Verse 2), can be referred to good men. "For insofar as man is an image of God, and not to a likeness of brute beasts." Because: "Man cannot abide in his pomp, he is like the beasts that perish." (Psalm 49:13).
Then: "How long shall my honor suffer shame?" (Verse 2). Namely, since good men ought to be solid, and durable. And: "How long", that is: Will you men turn your back on the Lord God?
Jerome declares: "Sons of men, how long will you, my much esteemed ones, love shameful vanity, seeking it by lying?" Thus, Jerome underscores vain words and lies, as Verse 2 states: "How long will you love vain words, and seek after lies?"
Concerning sin, two ideas must be here considered: the will tending toward something, and one's own intention towards something. Such ideas border upon an inordination of one's love, or affection. Hence is said: "How long will you love vain words, and seek after lies?" (Verse 2).
Since temporalities are vain, they contain nothing solid and durable, but merely passing goodness. Because: "Vanity of vanities, says the Preacher, vanity of vanities" (Ecclesiastes 1: 2). So, this Verse here declares, as it were, You, who love temporalities, or vanities, love vain words.
Then in Verse 2 a perverse intention aimed at something is declared: "And seek after lies?" (Verse 2). That is: why do you love riches, since you possess enough. For: "He who loves money will not be with money, nor he who loves wealth with gain: this also is vanity." (Ecclesiastes 5: 10). And: "I looked upon the earth, and lo, it was waste and void and to the heavens, and they had no light." (Jeremiah 4: 23).
Again:"And seek after lies?" (Verse 2). That is, seek after idols, or false gods. Because: "We know that an idol has no real existence." (1 Corinthians: 10: 19), and that, "There is no God but one." (1 Corinthians 8:4 and Deuteronomy 6: 4). Thus is said: How long will one seek vanity and lying, and be turned away from God.
Then there follows:"But know that." (Verse 3). Here the sinner is exhorted to reform, so three ideas are exposed.
First, David recalls the blessings granted to himself. Second, he exhorts sinners to return to God. There: "Be angry and sin not, commune with your own hearts on your beds, and be silent." (Verse 4). Third, David exposes the preeminence of the Lord God in relation to just persons. There: "Thou hast put more joy in my heart than they have when their grain and wine abound." (Verse 7).
So is declared "But know that the Lord has set apart the godly for himself." (Verse 3). And here must be noted that such a Verse is termed in the Greek language as: "Diapsalma," in the Hebrew language as: "Selah." Jerome, in the Latin language, has: "Feliciter, vel Semper;" that is, "Happily," or "Forever."
So, a Diapsalma, or "Selah" connotes a psalm division of verses. For, when Psalm-singers chanted they made definite pauses within a psalm. According to Augustine, such pauses pointed toward verses following, and pertaining to a definite idea.
On the contrary, there is another viewpoint. According to another exposition the term "Diapsalma," or "Selah" would never be found at the end of any psalm. Yet, in Jerome's Latin Vulgate version, these terms can indeed be found at a psalm's ending. Now, the Hebrew term "Selah" comes from the word "Selon," meaning "Peacefully." Such agrees with Jerome, who exposes "Selah" as: "Happily, Peacefully, or Forever." And the Latin term "Pacifica," in the sense as "Forever," seems the better exposition, Since the Hebrew term "Selah' connotes the same meaning.
The blessings David here recalls are twofold. They recall the past, and the future. There: "The Lord hears when I call to him," (Verse 3).
Regarding present blessings is said: "But know that the Lord has set apart the godly for himself." (Verse 3). Since this statement is the beginning of Verse 3, it is contained in a reference to the prophet-psalmist David's own heart. It is somewhat like the beginning of Ezekiel's prophecy: "In the thirtieth year in the fourth month on the fifth day of the month," etc. (Ezekiel: 1: 1).
Since the Hebrew term "Selah" has been exposed as the Greek term "Diapsalma," it is placed here before Verse 3. For it so connotes a definite exposition here in Psalm 4.
Or, this term "Selah" may be in reference to preceding Verses 1-2. It could connote, as it were: Do not love vain words, but know. And why? Because: "The Lord has set apart the godly for himself." (Verse 3).
Then, behold how many blessings the Lord God granted to David. Since:"The Lord has set apart the godly for himself." (Verse 3). That is, the Lord God granted to me, David, remarkable blessings.
Even the term "Selah" can continue to connote something else, according to the "Gloss." It could connote, as if: Since you, David, know vanities and what follows, thus: "The Lord has set apart the godly for himself." (Verse 3). That is, Christ, principally, as an intellectual figure of speech can connote: the saint of all saints. Of Christ (the Messiah) the prophet Daniel declared: "...To seal both vision and prophet, and to anoint a most holy place." (Daniel: 9: 24).
Whosoever is just is termed: wonderful. For greater are the works of justice of persons inwardly than exterior wonders. For: "Terrible is God in his sanctuary, the God of Israel, he gives power and strength to his people. Blessed be God." (Psalms 68:35). And: "His name will be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace." (Isaiah: 9: 6).
As to future blessings is said: "The Lord fears when I call to him." (Verse 3). Because: "Before they call, I will answer while they are yet speaking I will fear." (Isaiah: 65: 24).
Then is said, "Be angry and sin not." (Verse 4). Here sinners are exhorted to reform their lives, and three ideas are advanced.
First, sinners are exhorted to depart from evils, and second, to tend towards goodness. There: "There are many who say "O that we might see some good!" (Verse 6).
Concerning sinners departing from evils, it must be noted that sins arise within each one of us through three causes. They are: an irascible corruption, an irrational corruption, and a concupiscible corruption. Hence is said first: "Be angry, but sin not." (Verse 4). Such anger within an irascible corruption is understood in three ways.
First, as an inordinate anger. As if it is stated: It is permitted that a form of anger can arise within us, Yet, such a way does not indeed produce an anger, as action to sin. Because: "Be angry but do not sin; do not let the sun go down on your anger." (Ephesians: 4: 26). Or: "Be angry." (Verse 4). Namely, be angry against one's own sins. For: "I was appalled, but there was no one to uphold." (Isaiah: 63: 5). Or, as a form of wrath-exposed as one's concern towards sins of others. So: "But sin not" (Verse 4). That is, by correcting others while acting inordinately. For, it is befitting that wrath be directed by one's reason.
Regards the idea that sinners should tend towards goodness, an irrational corruption is prohibited by any dissimulation. Thus: "Commune with your own hearts, on your beds and be silent" (Verse 4). That is, as if: the hearts that could be within you. So, as it were: You should intend one thing within your hearts, than pretending another thing outside your hearts.
Then, a question is put forth, arising from concupiscible corruption, should be prohibited. So: "Commune with your own hearts." (Verse 4). Namely, do give some concern for the sins committed. Thus: "On your beds and be silent". (Verse 4). For: "Let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy." (Romans 13:13).
Again: "On your beds and be silent." (Verse 4), as it concerns a twofold sin. Namely, first, "be silent", and second, "sin not." That is, as has been exposed as wrath through one's zeal for goodness.
Then: "Commune with your own hearts. " (Verse 4). That is, as has been exposed concerning a concupiscible corruption. Namely,
like by one's own eyes, or by one hiding within oneself. Such an exposition seems literal. For instance, like Jerome declares: "Be not talkative but silent." That is, do not proclaim inordinately in your announcements.
Also, such may be exposed as wrath, or anger, through sins. Such could prohibit one from proceeding towards an evil deed, as the anger becomes worse. And it may be exposed as a wrath regards the sins of others . Therefore , that such sinners begin to tend to goodness, so it is then exhorted. So, first principles towards goodness are directed, as if in exhortation: "Commune with your own hearts on your beds, and be silent." (Verse 4).
Verse 5
The Book of Leviticus, Chapter 4 (Peace Offerings, The Law of Sin Offerings) commands sacrifices for one's sins. Yet the Lord God did not much care for such sacrifices. Because: "Sacrifice and offering thou dost not desire, but thou hast given an open ear. Burnt offering and sin offering thou hast not required." (Psalm 40:6). Hence is declared: "And put your trust in the Lord." (Verse 5).
Verses 6 -7
"There are many who say, "O that we might see some good. Lift up the light of thy countenance upon us, O Lord." (Verse 6). Namely, as some goodness out of sacrifice, and praise. Because: "I 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" (Romans 12: 1). Thus, sinners are directed towards the aim to goodness, There: "And put your trust in the Lord" (Verse 5). Which declares, as if: You must eagerly hope in the Lord God by whom you succeed.
Then is said: "There are many who say, 'O that we might see some good!" (Verse 6). Which states, as it were: In what can we know that such sacrifices are acceptable to God? Such a question is answered as it declares: "Lift up the light of thy countenance upon us, O Lord" (Verse 6). Which claims, as if: our own un-aided natural reason allows us to distinguish between goodness, and evil. Thus is said: "Lift up the light of your countenance upon us, O Lord." (Verse 6). Such a countenance by which the Lord God is known, is somewhat similar to that which a person is known by his countenance.
This idea is indeed true concerning the countenance of the Lord God. For, by his truth is a likeness of his own eternal light, that shines within one's soul, as a light that is impressed within us. This light is a superior one, and above us, while it impresses a definite sign, or seal, upon the countenance. Thus, by such an eternal light one is enabled to know goodness. Because: "Blessed are the people who know the festival shout, who walk, O Lord, in the light of thy countenance." (Psalm 89:15).
Besides, one is signed, or sealed, with the Sacred Spirit. For: "Do not grieve the Holy Spirit of God in whom you were sealed for the day of redemption" (Ephesians 4: 30).
Also, one is sealed by the sign of the Cross, which is impressed on the forehead in the Sacrament of Baptism. This sign we ourselves ought to impress on our forehead each day. For: "Set me as a seal upon your heart, as a seal upon your arm." (Song: 8: 6). Then is said: "Thou hast put more joy in my heart than they have when their grain and wine abound. " (Verse 7). Here is exposed the preeminence of goodness, in relation to sinners. As if such sinners would exclaim: You, Lord God, exhort us to your goodness, and blessings since we ourselves' do not possess our own blessings.
Secondly, here temporal and spiritual blessings are compared. There: "You have put more joy in my heart than they have when their grain and wine abound" (Verse 7).
Verse 8
Thirdly, a preeminence of spiritualities is exposed. There: "In peace I will both be down and sleep; for you alone, O Lord, make me dwell in safety." (Verse 8). So, it is within eternal truth that each one has the light of your countenance, O Lord, which you have bestowed upon just, or holy, persons, and as a result I rejoice in you, O Lord." For the kingdom of God does not mean food and drink, but righteousness and peace and joy in the Holy Spirit." (Romans: 14: 17).
On the contrary, evil persons possess an abundance of temporalities. Hence is said: "Than they have when their grain and wine abound." (Verse 7). So, then evil persons rejoice. And by such temporalities (as grain and wine) , must be understood as all else referring to a living necessity. Thus grain, as food, and wine, as drink, and oil, as condiment, are so referred.
Other versions of Verse 7 state literally:"At the harvest time for grain." So, a double defect of such temporalities is pointed out. For such temporalities are referred to time. "For our allotted time is the passing of a shadow, and there is no return from the death." (Wisdom: 2: 5). Hence is declared: "When their grain and wine abound." (Verse 7).
It is said? "In peace." (Verse 8), as the preeminence of spiritualities is considered. As if it declares: What exceeds such blessings, as joy in my heart. Such joy in my heart is evident from two causes. First, because the blessing will be eternal, while another is merely temporal. Second, because one eternal blessing is simple, another temporal blessing is complicated.
The complicated blessing is there considered:"For you alone, O Lord, make me dwell in safety." (Verse 8). So: "In peace I will both lie down and sleep." (Verse 8). Which declares, as it were: Some will act so in time, but I, David, will not act in time, but: "In peace I will both lie down and sleep." (Verse 8).
Therefore, it must be noted that even within our present life, a just person is said to be within goodness, due to four causes, or reasons.
First, because a just person is not impeded eternally. For: "My people will abide in peaceful habitation, in secure dwellings, and in quiet resting places" (Isaiah 32: 18).
Second, because of an unchangeableness in the very nature, or essence, of some things. For personal peace ever remains the same. Hence, "In peace I will both lie down and sleep." (Verse 8). For instance: "Jerusalem, built as a city which is bound firmly together" (Psalm: 122:3).
Third, because due to a lack of an anxiety. For example: "In peace I will both lie down and sleep." (Verse 8). As: "I slept but my heart was awake." (Song: 5: 2).
Fourth, because of a quietude after one's work is done, as stated: "In peace I will both lie down and sleep." (Verse 8). Such can be in our present life, due to the first of the four causes, or reasons, since a just person is not impeded eternally. Because, for holy persons all such blessings are here and obtained from the Lord God, and will be blessings perfected within heaven.
Thus, such an eternal blessing, I, David, indeed here possess, because I, David, have the one, the Lord God, in whom all blessings exist. So is declared further in Psalm 27:4: "One thing have I asked of the Lord that I will seek after; that I may dwell in the house of the Lord."
All such replies are in relation to what has been exclaimed in Verse 6:"There are many who say, 'O that we might see some good"
Then, Verse 8: "For you alone, O Lord, make me dwell in safety." That is, as it were: I, David, personally trust in you, O Lord.
This Verse 8 sounds literally like Jerome's version: "For thou alone, O Lord, have made me to dwell especially secure." For: "It is better to take refuge in the Lord than to put confidence in man" (Psalm 118:8).
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 4 n. 1
[86804] Super Psalmo 4 n. 1 In praecedenti Psalmo David imploravit auxilium Dei contra tribulationes orando, et sentiens se exauditum hortatur alios ut in Deo confidant. Et exprimit Psalmus iste affectus hominis qui expertus divinam misericordiam et beneficia et justitiam, hortatur alios ut non desperent. Titulus ejus est in finem Psalmus cantici David. In hoc titulo duo consideranda sunt pro toto libro: scilicet quod dicit Psalmus cantici. Secundo quod dicit, in finem. Quo ad primum ergo nota, quod David sicut legitur 2 Reg. 6, faciebat Psalmum metrice, et cantabat ante arcam cum Psalterio. Ergo Psalmus dicitur quod cantatur ad Psalterium, sed non absque Psalterio. In quibusdam autem Psalmis describitur Psalmus David, ubi intelligitur quod est factus ad Psalterium. In aliquibus praescribitur canticum David, quia cantabatur sine instrumento. In aliquibus, Psalmus cantici David, vel e converso: eo quod ille Psalmus cantabatur simul voce humana, et ad Psalterium. Sed in aliquibus incipiebat unus vel multi voce humana sine instrumento, et unus respondebat cum Psalterio; et hi intitulantur canticum Psalmi. In aliquibus vero unus cantabat Psalmum cum Psalterio, et alii respondebant sine Psalterio: et hi intitulantur Psalmus cantici. Et haec est differentia litteralis; sed mystice et secundum Glossam, Psalmus significat bonam operationem; canticum vero exultationem mentis de aeternis. Quando vero simul utrumque ponitur in uno Psalmo, significatur quod de utroque agitur. Quod vero dicit in finem, si consideretur hoc quantum ad rem per Psalmum figuratam, manifestum est quia in finem intelligitur, idest in Christum; Rom. 10: finis legis Christus ad justitiam omni credenti. Sed si consideretur in finem secundum figuram; datur intelligi, quod cantabatur pro consumptione operis vel negotii, sicut hic Psalmus pro consummata liberatione David a persecutione Absalonis factus fuit, quasi pro victoria. Alii dicunt victori, scilicet David, in Psalmis, quia omnes in Psalmis faciendis vincebat sed hoc verum non videtur. Dividitur autem Psalmus iste in duas partes: nam primo incipit a gratiarum actione pro receptis beneficiis; unde ait: cum invocarem et cetera. Secundo finitur in exhortatione aliorum ut convertantur ad Deum, ibi, filii hominum et cetera. Circa primum duo facit. Primo enim agit gratias de praeteritis. Secundo orat pro futuris, ibi, miserere mei et cetera. Circa primum duo facit. Primo agit gratias quod est exauditus. Secundo ostendit qualiter est exauditus, ibi, in tribulatione et cetera. Sed notandum quod hic est duplex littera: una dicit: exaudivit: alia habet exaudisti; et huic concordat Hieronymus dicens, exaudisti; in hoc tamen non est vis. Dicit ergo: cum invocarem, exaudisti et cetera. Ubi quatuor consideranda sunt. Primo ponit orationem et exauditionem: unde dicit: exaudisti. Sed non exaudivit, non clamantem; unde dicit: cum invocarem; quod est implorare auxilium in necessitate. Ps. 119: ad dominum, cum tribularer, clamavi, et exaudivit me. Item requiritur, quod sit justus: quia si audit peccatores, est ex misericordia, non est ex justitia; et ideo dicit: justitiae meae: ibi Glossa: idest dator justitiae, vel justificationis meae. Ps. 33: oculi domini super justos. Aliud quod est primum, quod justitiam suam homo attribuat Deo, et non sibi; et ideo dicit: Deus. Contra quod Rom. 10: ignorantes Dei justitiam, et suam volentes statuere et cetera. Primo ergo debet bonum suum attribuere Deo; secundo habere justitiam; tertio clamare; quarto exaudiri. Modus autem exauditionis describitur cum dicit, in tribulatione. Dicit exaudivit et dilatasti vel quia forte metrice factus est Psalmus ubi oportuit mutari constructionem propter metrum; vel quia per modum orantis, ubi ex diversis affectibus mutat homo loquendi modum. Dicit autem, in tribulatione dilatasti mihi, quia plus est dilatasti quam liberasti; quasi dicat, non solum liberasti, sed in ipsa tribulatione cordis latitudinem tribuisti. Psal. 17: dilatasti gressus meos subtus me, et non sunt infirmata vestigia mea. Vel latitudinem animi ad patienter sustinendum, vel latitudinem potestatis de qua dicitur Gen. 9: dilatet Deus Japhet. Deinde cum dicit, miserere mei, removendo scilicet quidquid remansit miseriae praeteritae: et exaudi me, orantem pro futuris bonis.
Super Psalmo 4 n. 2
[86805] Super Psalmo 4 n. 2 Deinde cum dicit, filii et cetera. Convertit se ad aliorum exhortationem: et circa hoc duo facit. Primo redarguit peccatores; secundo exhortatur eos ad emendam, ibi, et scitote et cetera. Circa primum duo facit. Primo commemorat conditionem; secundo arguit culpam, ibi, ut quid diligitis; conditionem commemorat dicens, filii hominum: quod dupliciter potest intelligi. Primo in malo, sic, filii hominum, quasi homines secundum naturam inferiorem corruptibiles et proni ad peccandum. Gen. 6: non permanebit spiritus meus in homine in aeternum quia caro est. Et iterum 8 cap.: sensus et cogitatio hominum in malum proni sunt ab adolescentia sua. Filii ergo hominum; quasi dicat ostenditis vos esse filios hominum, idest peccatorum, scilicet Evae et Adae: usquequo gravi corde? Isa. 1: vae genti peccatrici, populo gravi iniquitate et cetera. Secundo in bono: quia homo inquantum homo, est imago Dei: unde filii hominum, non bestiarum. Psal. 48: homo cum in honore esset non intellexit, et cetera. Et, o gravi corde, idest quia debetis habere cor grave et stabile, usquequo non convertimini ad Deum; et hoc est quod Hieronymus habet, filii viri, usquequo inclyti mei ignominiose diligitis vanitatem, quaerentes mendacium; et sic convenienter arguit culpam, ut quid diligitis et cetera. In peccato namque sunt duo consideranda, scilicet voluntas inhaerens rei, et intentio inordinata. Primo ergo tangit inordinatam amorem cum dicit, ut quid diligitis etc. idest aliquid vanum, non solidum, temporalia quippe vana sunt, quia non continent solidum, sed pertransiens bonum. Eccl. 1: vanitas vanitatum, et omnia vanitas. Ut quid ergo diligitis etc. quasi dicat, ut quid diligitis temporalia. Secundo tangit pravam intentionem cum dicit: et quaeritis mendacium, idest quare amatis divitias, ut habeatis sufficientiam? Nam Eccl. 5: avarus non implebitur pecunia. Hier. 5: aspexi terram etc. vel mendacium, idest idolum, 1 Cor. 8: idolum nihil est. Usquequo ergo diligitis, et quaeritis hoc, et non convertimini ad Deum?
Super Psalmo 4 n. 3
[86806] Super Psalmo 4 n. 3 Secundo cum dicit, et scitote, hortatur peccatores ad emendam: et circa hoc tria facit. Primo commemorat beneficia sibi exhibita. Secundo hortatur ut ad Deum redeant, ibi, irascimini et cetera. Tertio ostendit praeeminentiam sui ad illos in bonis, ibi, dedisti laetitiam et cetera. Dicit ergo, et scitote et cetera. Sed notandum est, quod hic in Graeco est diapsalma, in Hebraeo vero est sela, quod Hieronymus transtulit, feliciter, vel semper. Diapsalma ergo divisio Psalmi est: qui quando cantabant, fiebant aliqua intervalla in Psalmo, ut ostenderetur quod sequentia ad aliam materiam pertinebant secundum Augustinum. Sed contra hoc est, quia secundum hoc, diapsalma nunquam inveniretur in fine Psalmi; sed in Psalterio Hieronymi sela invenitur in fine Psalmi. Et ideo sumptum est sela ex ly salon, idest pacifice. Et concordat cum Hieronymo qui interpretatus est feliciter. Sic ergo melius pacifice, quasi semper, et hoc sela importat. Beneficium autem quod commemorat est duplex: unum de praeterito, et aliud de futuro, ibi, dominus exaudiet. Quantum ad primum dicit, et scitote etc.; et cum sit principium sententiae continuatur cordi prophetae, sicut illud in principio Ezech.: et factum est in trigesimo anno et cetera. Nam sela quod interpretatum est diapsalma, ponitur hic: quod notat interruptionem. Vel continuatur ad praecedentia; quasi dicat: nolite diligere vanitatem, et scitote quare? Quoniam mirificavit dominus et cetera. Ecce quot bona mihi fecit: quia scilicet mirificavit etc., idest mirabilem reddidit. Potest etiam aliter continuari secundum Glossam; quasi dicat: quia vana scitote, et scitote quid sequamini: quoniam mirificavit dominus etc., idest Christum per figuram principaliter intellectum, qui est sanctus sanctorum, de quo Dan. 9: hunc Deus ostendit mirabilem suscitando, et ad dexteram ejus eum collocando. Quilibet etiam justus mirabilis est; quia majora sunt opera justitiae, quam miracula exteriora. Ps. 67: mirabilis Deus in sanctis suis. Sed Christus est maxime mirabilis. Isa. 9: et vocabitur nomen ejus admirabilis. Quantum ad secundum dicit, dominus exaudiet. Isa. 65: antequam clament, ego exaudiam et cetera.
Super Psalmo 4 n. 4
[86807] Super Psalmo 4 n. 4 Deinde cum dicit, irascimini, exhortatur eos ad emendationem vitae: et circa hoc tria facit. Primo exhortatur ut recedant a malo; secundo ut tendant in bonum, ibi, sacrificate sacrificium; tertio movet quaestionem, ibi, multi dicunt et cetera. Circa primum considerandum est, quod peccatum in nobis ut plurimum ex tribus consurgit: scilicet ex corruptione irascibilis, rationalis et concupiscibilis. Primo ergo prohibet peccatum quod consurgit ex primo; unde dicit, irascimini et cetera. Hoc autem intelligitur tribus modis. Primo de ira inordinata; quasi dicat: permittitur nobis quod motus iracundiae surgat in nobis: non tamen perducatis iracundiam ad actum peccati. Ephes. 4: sol non occidat super iracundiam vestram. Secundo sic: irascimini, idest contra vestra peccata. Isa. 63: indignatio mea ipsa auxiliata est mihi et cetera. Et nolite peccare, scilicet iterum; quasi dicat: sic irascimini contra peccata praeterita ut non committatis alia. Tertio de ira per zelum sic exponitur: irascimini contra vitia aliorum; et tamen nolite peccare, eos inordinate corrigendo, quia debet ira dirigi per rationem. Secundo prohibet vitium rationalis, scilicet simulationem, dicens: quae dicitis in cordibus vestris, supple sint in vobis; quasi dicat: non aliud sitis in corde, et aliud praetendatis extra. Tertio prohibet quod surgit ex concupiscibili. Compungimini, scilicet de peccatis quae fecistis: in cubilibus vestris. Rom. 13: non in cubilibus et impudicitiis et cetera. Vel dicendum, quod tangit duplex peccatum: scilicet irae, sicut dictum est, irascimini de ira per zelum. Secundo concupiscentiae, compungimini quae dicitis in cordibus vestris, idest male cogitatis, in cubilibus vestris, idest de occultis, vel in occultis. Et hoc magis sonat littera Hieronymi, qui dicit, loquimini et tacete, idest non publicetis inordinate exequendo. Vel de ira per vitium, quam prohibet non procedere ad opus, quod pejus est. Vel de ira contra peccata. Consequenter hortatur eos ut faciant bonum. Et primo dirigit eos circa principium boni, quia sacrificate sacrificium justitiae; quasi dicat scilicet compungimini. Levit. 4, mandatur quod offerunt sacrificium pro peccatis. Sed dominus de hujusmodi non multum curat. Psalm. 39: sacrificium et oblationem noluisti: aures autem perfecisti mihi; unde et vos, sacrificate sacrificium justitiae et sperate in domino: multi dicunt quis ostendit etc. idest satisfactionis et poenitentiae. Rom. 12: exhibeatis corpora vestra Deo, hostiam viventem, sanctam, Deo placentem et cetera. Secundo dirigit eos circa finem boni, dicens: et sperate in domino etc.: quasi dicat: sitis sperantes in domino qui dedit vobis haec operari.
Super Psalmo 4 n. 5
[86808] Super Psalmo 4 n. 5 Deinde cum dicit, multi, movet quaestionem quam dicunt, multi, idest stulti: dicunt autem, quis ostendit nobis bona; quasi dicat: quomodo scire possumus quae sunt haec sacrificia Deo acceptabilia? Hanc autem quaestionem solvit cum dicit: signatum est super nos lumen vultus tui, domine; quasi dicat: ratio naturalis indita nobis docet discernere bonum a malo; et ideo dicit: signatum est super nos lumen vultus tui, domine et cetera. Vultus Dei est id per quod Deus cognoscitur; sicut homo cognoscitur per vultum suum, hoc est veritas Dei. Ab hac veritate Dei refulget similitudo lucis suae in animabus nostris. Et hoc est quasi lumen, et est signatum super nos, quia est superior in nobis, et est quasi quoddam signum super facies nostras, et hoc lumine cognoscere possumus bonum. Ps. 88: in lumine vultus tui ambulabunt et cetera. Super hoc autem signamur signo spiritus. Eph. 4: nolite contristare spiritum sanctum in quo signati estis. Et iterum signo crucis, cujus signaculum nobis impressum est in Baptismo, et quotidie debemus imprimere. Cant. 8: pone me ut signaculum super cor tuum.
Super Psalmo 4 n. 6
[86809] Super Psalmo 4 n. 6 Deinde cum dicit, dedisti, ponit praeeminentiam ejus ad illos peccatores in bonis: quasi dicerent ei: tu nos exhortaris ad beneficia tua, sed nos habemus omnia; ideo comparat temporalia spiritualibus. Et primo ponit spiritualia; secundo temporalia, ibi, a fructu et cetera. Tertio praeeminentiam spiritualium, ibi, in pace et cetera. Dicit ergo: verum est quod omnes habent lumen vultus desuper se: sed, o domine, sanctis et mihi dedisti laetitiam, scilicet spiritualem, in corde meo, ut scilicet de te gaudeam. Rom. 14: non est regnum Dei esca et potus; sed justitia et pax, et gaudium in spiritu sancto: et hoc est beneficium spirituale. Mali autem habent abundantiam temporalium; et ideo dicit: a fructu frumenti, vini et olei sui, multiplicati sunt, idest dilatati. Et per omnia ista temporalia intelliguntur omnia alia: quia omnia referuntur ad necessitatem vivendi: et sic frumentum pro cibo, et vinum pro potu, oleum vero pro condimento accipitur. Alia littera habet, a tempore frumenti; ubi duplex bonorum istorum defectus innuitur, quia temporalia dicuntur a tempore. Sap. 2: umbrae enim transitus est tempus nostrum. Et quia unum non sufficit, oportet quod sint multa; ideo dicit: multiplicati sunt.
Super Psalmo 4 n. 7
[86810] Super Psalmo 4 n. 7 Deinde cum dicit, in pace, ponit praeeminentiam spiritualium; quasi dicat, quid inter haec excedit? Certa laetitia cordis. Et hoc patet duplici ratione. Primo, quia hoc bonum erit aeternum, illud vero temporale; secundo quia est unum et simplex, illud est multiplex. Secundum ponit ibi, quoniam tu, domine singulariter et cetera. Dicit ergo, in pace etc.: quasi dicat: alii in tempore, sed ego non, immo in idipsum. Nota ergo, quod etiam in praesenti vita dicitur justus stare in bono, propter quatuor. Primo, quia non impeditur exterius: et ideo dicit: in pace. Isai. 31: sedebit populus meus in pulchritudine pacis et cetera. Secundo ex immutatione rerum habitarum, quia hoc semper idem manet; unde in idipsum. Psalm. 131: Hierusalem quae aedificatur ut civitas, cujus participatio ejus in idipsum. Tertio, quia sine solicitudine: unde, dormiam. Cant. 2: ego dormio et cetera. Quarto ex quiete a labore conquirendi; unde dicit, et requiescam. Et hoc potest esse etiam hic in praesenti vita secundum inchoationem; quia sancti omnia ista habent hic aliqualiter in Deo; sed haec omnia perfecte erunt in patria. Et hoc ideo habeo, dicit David, quia unum habeo in quo sunt omnia haec: et hoc est quod ait, quoniam tu domine etc.: quasi dicat: uno modo in quadam spe singulari; constituisti me, scilicet vita aeterna, de qua infra dicitur Psal. 26: unam petii a domino et cetera. Et hoc respondet contra id quod dicit, multiplicati sunt: ut quoniam tu domine etc. quasi dicat, in te singulariter spero. Et hoc magis sonat littera Hieronymi, quae dicit: quia tu domine specialiter securum habitare me fecisti. Ps. 177: bonum est confidere vel sperare in domino et cetera.