Recovered Latin sections — source edition labeled below.

THOMAS AQUINAS
COMMENTARY ON PSALM 9-19

translated by F.F. Reilly

Introduction

In Psalm 8 the psalmist rendered thanks to God for granting divine blessings to the entire human race. Here in Psalm 9, thanks is especially rendered to God for blessings to the psalmist. This idea, according to Jerome, is evident from the title of Psalm 9: "To the choirmaster; according to Muth-labben. A Psalm of David."

The Second Book of Samuel (chapters: 18-19) records that David, after his son Absalom's death, recovered his kingdom. Due to this particular blessing, David composed Psalm 9.

In our version (used by St. Thomas), the title of Psalm 9 is: "Thanks for the Victory over the Heathen," This seems to be an obscure title regarding things about Absalom's death, that are hidden from everyone's eyes.

Mystically the title for Psalm 9 can refer to Christ (Son of God). For, Christ is called a "Son," as of God, the Father. Because: "So if the Son makes you free, you will be free indeed." (Jo 8:36), So, David's mystical son is promised in return. As recorded: "And he cried, 'Jesus, son of David, have mercy on me'" (Lk 18:38).

So, hidden things of a son are as mysteries concerning Christ. For such hidden things of Christ are twofold, Christ's first coming on earth is hidden in reference to his divinity and glory, Both these two things are hidden within a weakness of human flesh. For: "Truly you art a God who hide youself, O God of Israel, the Savior" (Is 45:15).

Christ's second coming upon this earth will be evident. Because: "And then they will see the Son of Man coming in a cloud with power and great glory" (Luke 21:27).

Christ's judgment is also twofold. One is hidden within the very condition of this present world. Another judgment is from God, the Father, allowing good persons to suffer from evil persons, For: "Your righteousness is like the mountain of God, your judgments are like the great deep." (Ps 36 [35]:6). Also: "Therefore do not pronounce judgment before your time, before the Lord comes" (1 Cor 4:5).

So, in Psalm 9 there is exposed a hidden judgment that good persons suffer from evil persons. Because: "But when I looked for good, evil came, and I waited for light, darkness came" (Job 30:26).

Thus, the entire Psalm 9 is exposed along the above consideration of thanks, and freedom from enemies.

Psalm 9 is divided into two parts, The first part considers actions from divine blessings. The second part considers the matters concerning such blessings, There: "When my enemies turned back, they stumbled and perished before thee," (Verse 3).

Divine blessings are threefold: from the mouth, the heart, and the deed. The blessings from the mouth are twofold: from praising and preaching. By praising when it says: "I will give thanks to the Lord with my whole heart" (Verse 1). And by preaching, from three ideas: faith, sinners, and praise.

Regards faith is said: "For man believes with his heart, and is so justified. He professes with his lips and so is saved." (Rom 10:10). Also: "I acknowledged my sin to thee, and I did not hide my iniquity" (Ps 32 [31]:5).

Regards sinners: "Therefore confess your sins to one another and pray for one another, that you may be healed" (Jas 5:16).

Regards praise: "Then the angel called the two of them private, and said to them: "Praise God and give thanks to him in the presence for what he has done for us" (Tob 12:6).

Verses l-2

Concerning the idea of praising, it is said: "I will give thanks to the Lord with my whole heart; I will tell of all your wonderful deeds." (Verse 1). Such praises are within the heart. As I Samuel 16:7 claims: "But the Lord said to Samuel, "Do not look on his appearance, or on the height of his stature, because I have rejected him; for the Lord sees not as men sees, but the Lord looks on the heart." On the contrary is stated in Isaiah 29:13: "And the Lord said: 'Because this people draw near with their mouth and honor me with their lips, while their hearts are far from me." And: "As it is written, This people honor me with their lips but their heart is far from me" (Mark 7:6).

So is said in Verse 1: "With my whole heart." For: "Whenever our hearts condemn us, for God is greater than our hearts, and he knows everything" (1 Jo 3:20). Also, insofar as we praise as we can, due to God himself. Because: "And you shall love the Lord your God, with all your heart" (Deut 6:5). Thus, the person who does not give the entire heart, or love, to God, but rather desires to possess something else besides, then forfeits God." For the bed is too short to stretch oneself on it, and the covering too narrow to wrap oneself in it" (Is 28:20).

The person then who praises God with their entire heart accepts nothing contrary to God. Such a person refers everything to God alone by their actions, and habits. For: "It is good to guard the secret of the king; but gloriously to reveal the works of God. Do good, and evil will not overtake you" (Job 12:7). That is, by professing and praising God's works.

So: "I will tell of all your wonderful deeds." (Verse 1). Namely, by preaching and announcing God's works to others. For, God grants communicable divine blessings to others. Such will occur by announcing the blessings to others. But he sent them away saying, "Return to your home and declare how much God has done for you." (Lk 8:38-39). Also: "I will tell of all your wonderful deeds" (Verse 1).

Yet, there is had, what is said: "wonderful deeds," since God's works are wonderful. For: "You are the God who works wonders, who have manifested your might among the peoples" (Ps 77 [76]:14).

But why does Verse 1 state: "All"? This is stated generally, either because all things whatsoever are narrowed and are thus wonderful. Or, because all things need not the intention of narrowing, nor need to consist as just one thing. So, a person then can proceed as much as one desires. Hilary (Doctor of the Church, died 368 A.D.), claims in his writing: "On the Trinity": One who piously proceeds infinitely, still never arrives. He merely becomes proficient in proceeding forward. For: "When you praise the Lord, exalt him as much as you can, for he will surpass even that" (Sir 43:30). Also: "The Lord has not enabled his holy ones to recount all his marvelous works, which the Lord Almighty has established that the universe may stand in glory" (Sir 42:17).

Then: "I will be glad and exult in thee, I will sing praise to your name, O Most High" (Verse 2). Here gratitude is rendered from the heart. Some narrate to others their blessings and rejoice about them, just as do even sinners. For, Luke the Apostle so declares of the Pharisee who claimed: "God, I thank thee that I am not like other men, extortioners, unjust, adulterers or even like this tax collector" (Lk 18:11). Here in Verse 2 the person will ever rejoice in the Lord, the Most High. "For the Lord is the one who repays, he will repay you sevenfold."(Sir 35:11). Thus: "I will be glad and exult in thee." (Verse 2). That is, inwardly within my heart.

Again: "And exult in thee" (Verse 2). Namely, even towards external gladness. Because: "Yet I will rejoice in the Lord, I will joy in the God of my salvation" (Hab 3:18). So, I will rejoice in the Lord: "I will sing praise to your name, O Most High." (Verse 2).

Also:"I will sing praise." (Verse 2). Here also thanks are considered regarding deeds. For to sing a psalm by hand (on the psaltery) is a deed, and good psalmody constitutes a good deed. Thus, all good deeds of ourselves ought to tend towards God's glory. For: "Let your light shine before men that they see your good works and give glory to your Father, who is in heaven." (Mt: 5: 16). And: "I will praise the Lord as long as I live, I will sing praises to my God while I have being." (Ps 146:2).

So, Verse 2 ends: "To your name, O Most High." Which declares, as it were: "God the Most High does not profit from the fact that I, David, praise and sing a psalm to you, O Most High." Because: "I prayed with the head bowed on my bosom, as though I grieved for my friend, or my brother" (Ps 35 [34]:13). Also: "If you are righteousness what do you give to him, or what does he receive from your hand? (Job: 35: 7). And: "Is it any pleasure to the Almighty if you are righteous, or is it a gain to him if you make your ways blameless?" (Job: 22: 3).

Verses 3-4

Here in Verse 3 the matter for actions of divine blessings is exposed. First, especially as to such actions, and then generally. There: "When my enemies turned back, they stumbled and perished before thee." (Verse 3). Secondly the authority of the one acting is praised. There: "You have sat on the throne giving righteous judgment." (Verse 4). Thirdly, an effect is noted: "For you have maintained my just cause" (Verse 4).

The fact of divine blessings for themselves, regards destruction of their enemies. About this, three ideas are advanced. First, if one is destroyed, that one is defected from their aim. Regarding such there is declared: "When my enemies turned back." (Verse 3). And one can add to this idea: "I confess." That is, I, David, render thanks to God. Thus, an enemy is deflected when departing from the aim he proposes. For: Let them be put to shame and confusion who' seek my life" (Ps 70 [69]:2); and (Ps 40 [39]:2).

The justice for the fact of actions of divine blessings are considered on the part of the judges. Thus, here the authority of judgment of God is declared. For: "You have sat on the throne giving righteous judgment." (Verse 4). Which is the seat of a judge, having regal power to destroy evil. For: "A king who sits on the throne of judgment winnows all evil with his eye" (Prov 20:8).

Also, the judge has a love for justice. So is said: "Giving righteous judgment" (Verse 4). Namely: "But, Lord of hosts, who judge righteously, who try the heart and the mind, let me see your vengeance upon you, for to you I have committed my cause" (Jer 11:20). Which claims, as it were: Such righteous judgment is proper to you, O Lord. "For the Lord loves righteous deeds, the upright shall behold his face" (Ps 11 [10]:7). Because; "It is I am announcing vindication, mighty to save" (Is 63:1).

Or, Verse 4 can refer to Christ. Then it is Christ judging, and Christ, the just cause. For: "But you are full of judgment on the wicked, judgment and justice seize you" (Job 36:17). Thus, it is Christ's just cause, since Christ arrived at his own glory.

So: "You have set" (Verse 4). Namely, "God, the Father, has set on the throne" (Verse 4), That is, upon the soul of Christ's divinity, at the right of God, the Father.

Then there is the weakening of the enemy's power. There: "They stumbled" (Verse 3). Namely, within their power they stumbled. Because: "But the Lord is with me as a dread warrior; therefore my persecutors will stumble" (Jer 20:11). "There is then the idea that enemies will perish. So is declared: "And perished before you" (Verse 3). That is, either by falling into irreverence: "Before you" Namely, by your awareness and condemnation, O Lord. Or: "And perished" (Verse 3) from your face, O Lord, as they were unable to behold you. For: "In the land of uprightness he deals perversely and does not see the majesty of the Lord" (Is 26:10).

Another version for Verse 3 has: "The impious one is taken away, lest he behold the glory of God".

Then is considered the justice of the actions of divine blessings. First, on the Lord's part, as is said: "For you have maintained my just cause" (Verse 4). For, sometimes, one gains justice while having a judge who renders such justice. Other times, one may have a judge, yet does not have a witness, or an advocate. So is stated: "For you have maintained my just cause" (Verse 4). That is, you, O Lord, have granted to me, David, a just cause, as my own witness. For: "I am the one who knows and am witness, says the Lord" (Jer 29:23). God here is both a judge and witness. As judge, God renders a verdict; as witness, God, defends just causes.

Other expositions for Verse 4 can be presented, as one desires.

Verses 5-6

"you have rebuked the nations, you have destroyed the wicked, you have blotted out their name for ever and ever" (Verse 5).

Above, is shown the judgment in David's own interest, as if a verdict is owed to him, Here in Verse 5 is shown a just judgment in David's interest regarding those avenging. So, justice is first considered; second, such justice is then exposed. There: "you have destroyed the wicked, you have blotted out their name for ever and ever" (Verse 5).

The Lord punishing the wicked effects three things. First, the Lord does not proceed directly to his judgment, since he first reprehends. Second, unless the wicked correct themselves, the Lord then punishes. Third, the Lord finally exterminates the wicked. Concerning the divine reprehension, there is declared: "you have rebuked the nations" (Verse 5). That is, through preachers. For: "Cry aloud, spare not, lift up your voice like a trumpet, declare to my people their transgression" (Is: 58: 1). Also: "Preach the word, be urgent in season and out of season, convince, rebuke and exhort, be unfailing in patience and in teaching" (2 Tim 4:2).

Regarding the correcting of the wicked is said: "you have destroyed the wicked" (Verse 5). That is, through tribulations. For: "Man is also chastened with pain upon his bed and with continual strife in his bones" (Job 33:19). Thus is said: "You have destroyed the wicked" (Verse 5). That is, this can refer to David's son, Absalom, or the devil himself. Because: "Between morning and evening they are destroyed, they perish forever without any regarding it" (Job 4:20).

Then: "you have rebuked the nations" (Verse 5). Namely, those nations deceiving you, O Lord.

And, "Thou has destroyed the wicked" (Verse 5), since an entire multitude is repulsed. Yet, it is not completely destroyed, since it was seduced. In regard to the fact the Lord does punish, there is asserted: "you have blotted out their name for ever and ever" (Verse 5). Because the wicked ever endeavor to perpetuate themselves, yet they are not to be found within eternity. However, the name of Judah, and the Jewish people, is held in memory. Yet it must be noted that no people wish their name to be magnified within wickedness, but within goodness The name of Judah, however, will remain in wickedness. Because: "The memory of the righteous is a blessing, but the name of the wicked will rot" (Prov. 10: 7). Jerome claims that someone, indeed unknown, could burn a temple so as to become known. Likewise, the name of the wicked can remain remembered within wickedness.

Then is said in Verse 6:"The enemy have vanished in everlasting ruins; their cities you have rooted out, the memory of them has perished" (Verse 6). Here is exposed in what manner an enemy perishes, within two ideas. First, there is assigned a reason by which an enemy will perish; second, the manner. There: "The enemy have vanished in everlasting ruins, their cities you have rooted out" (Verse 6).

The reason why the enemy will perish is: One will perish as one wishes to gain a reputation. Sometimes one makes a name for themselves through their military power within wars. Hence is recorded: "These were the mightily men that were of old, the men of renown" (Gen: 6: 4).

Other times, a person can achieve a reputation through the construction of a city. For: "Children and the building of a city establish a man's name, but a blameless wife is accounted better than both" (Sir 40: 19.). For instance, is the reputation of Romulus, constructor of the city of Rome. (Recorded in Roman mythology, as son of the God, Mars, and founder, and first king of Rome.)

Yet, the Lord God destroys both kinds of such reputations, as above stated.

So:"The enemy have vanished in everlasting ruins" (Verse 6). That is, as if swords of men have finally failed. For: "There he broke the flashing arrows, the shield, the sword, and the weapons of war" (Ps 76 [75]:4). And: "Their cities you have rooted out" (Verse 6). For: "Your country lies desolate, your cities are burnt with fire" (Is 1:7).

Here in Verse 6 the enemy can refer to the devil. As: "He said to them, 'An enemy has done this" (Mt 13:28). Likewise, short swords can refer to temptations, and cities refer to councils by which good persons are perverted.

Then is declared: "The very memory of them has perished" (Verse 6). Here is considered the manner by which something perishes, which is twofold: their memory has perished, and at the same time, their sound. The sound of the wicked is made by clashes of rulers who destroy cities. For, all are given over to death, to the nether world among mortal men with those who go down to the pit" (Ezek 31:13).

Or: the sound of "the enemy have vanished" (Verse 6). Namely, as when any evil person is destroyed yet not without a great clash of sounds. For, it is befitting such a one suffer some clash. For instance, as the Apostle Matthew in his Chapter 9 records that the enemy, the devil, goes out of someone shouting and clashing, and tearing himself to pieces.

Jerome literally states for Verse 6: "Their memory perishes with the impious" For, such evil persons possess nothing of goodness, whence their memory could remain. Because: "For it comes into vanity, and goes into darkness, and in darkness its name is covered" (Eccles: 6: 4).

Verses 7-8

"But the Lord sits enthroned forever; he has established his throne for judgment" (Verse 7). Here is considered the authority of the person acting. So six conditions about God's judgment are exposed.

First, that a situation is not just for a moment, but for eternity. For some persons, their brief life is one of power. So there is stated: "But the Lord sits enthroned forever" (Verse 7).

Jerome has for Verse 7: "The Lord sits as if in judgment". A judgment is said to be ever prompt. Such a judgment is not so regards others. Hence is said: "He has established his throne for judgment" (Verse 7). Namely, the Lord has been prepared. For "The Lord has taken his place to contend, and he stands to judge his people" (Is 3 13). The condition is declared as universal.

So is said "And he judges the world with righteousness" (Verse 8). Now, justice infers a carrying out of such things in themselves just. Yet such things may not be just in every condition. Because, there are rules, and their number, that concern contingencies, or incidents. Nor can all such things be referred to the singular, or particular. However, such things are in some cases intermingled. For there are certain rules, their numbers, and their conclusions, that are not applicable to a particular condition as its due. Because an application of universal principles pertain to particular cases due to equity; (on the part of a judge).

Jerome thus states for Verse 7: "He will judge peoples in equity" For equity (a benign interpretation of rules, or laws) regards particular cases. Such cases in all respects, restrain and regulate strict justice.

Moreover, a condition can be fulsome with mercy. Such mercy is commendable on the part of the person showing it. For: "When you give a dinner, or a banquet, do not invite your friends or your brothers, or your kinsmen or such neighbors, lest they also invite you in return, and you will be repaid" (Lk 14:12). Also: "Did not I weep for him whose day was hard? Was not my soul grieved for the poor?" (Job: 30: 25).

Verses: 9 - 10

"The Lord is a stronghold for the oppressed, a stronghold in time of trouble" (Verse 9). Namely, the oppressed poor peoples. For: "Correct oppression; defend the fatherless; plead for the widow" (Is 1:17). Also: "Give justice to the weak and the fatherless, maintain the right of the afflicted and the destitute" (Ps 82 [81]:3). Such is truth where there is justice. Again: "You shall do no injustice, in judgment; you shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor" (Lev 19: 15). This condition is of time because it is at the time poor peoples are in need of acceptable mercy from the Lord God. For: "Mercy is as welcome when he afflicts them as clouds of rain in the time of drought" (Sir 35: 20).

Then is added: "A stronghold in times of trouble" (Verse 9). For, in time of trouble, persons turn to God, and God is preached to them. Such ideas can be exposed in reference to Christ, as the Lord God remaining forever. Because: "Jesus Christ is the same, yesterday, and today and forever" (Heb 13:8). As Verse 7 states: "He has established his throne for judgment" And Verse 8 continues: "And he judges the world with righteousness, he judges the peoples with equity" So: "He put on righteousness as a breastplate, and a helmet of salvation upon his head" (Is 39:17).

Then is said: "And those who know your name put their trust in you" (Verse 10). Above, the psalmist considered the deed by which divine blessings function, and the divine authority of he who did the deed. Here he states the fruit of the deed, first in relation to others, then in relation to persons themselves, There: "Be gracious to me, O Lord. Behold what I suffer from those who hate me" (Verse 13).

Then first is exposed the threefold result on others. There is a trust for the name of God, and second, the spiritual result of joy for a person seeking the Lord God. Third, is an annunciation of the Lord's name, The second is there in Verse 11: "Sing praises to the Lord, who dwells in Zion" And third there: "Tell among the peoples his deeds" (Verse 11).

The psalmist leads to such results by a method of exhortation, around which he proposes three ideas. First, he leads one to hope. Second, he shows what is befitting for hope, and third, why one does hope. So is said:"Put their trust in you" (Verse 10), Because: "You who fear the Lord, hope for good things; for everlasting joy and mercy" (Sir 2:9).

But whence does such hope come? So: "And those who know your name put their trust in you" (Verse 10). Such could be desirable since it is the greatest good. "And Jesus said to him, "Why do you call me good? No one is good but God alone" (Lk 18:19).

The name of "Jesus" is principally powerful. For: "She will bear a son, you shall call his name Jesus, for he will save his people from their sins" (Mt 1:21). Also: "That at the name of Jesus, every knee should bow in heaven and on earth, and under the earth" (Phil 2:10).

And why? "For thou, O Lord, hast not forsaken those who seek you" (Verse 10). "Because he is found by those who do not put him to the test, and manifest to those who do not distrust him" (Wis 1:2). That is, those who seek the Lord with a right intention, since evil persons never find the Lord God. For: "You will seek me and you will not find me; where I am you cannot come" (Jo 7:34).

Also, where is the Lord? Now, the Lord God is not among knowable ideas. Because: "But supposing him to be in the company, they went a day's journey, and they sought him among their kinsfolk and acquaintances" (Lk 2:44). Also: "Man does not know the way to it; and it is not found in the land of the living" (Job 28:13).

Verses 11-12

The psalmist thirdly leads to a second result from divine blessings; namely, divinely towards happiness, or joy. So, "Sing praises to the Lord, who dwells in Zion" (Verse 11). Here, the Lord is declared in a location yet not corporeally. The second book of Samuel, Chapter 6, declares in passing that King David placed the Ark of the Covenant on Mount Zion. But, according to divine truth itself, the Ark of the Covenant dwells within Christ's Church. The word "Zion" is interpreted as: "Mirror" Since, within the mirror of the Church a person looks into eternal verities. Thus, a person ought to sing praises to the Lord. So, a person who rejoices in heart does so by mouth and deeds for all the divine graces granted by the Lord.

The psalmist then leads to a third result of divine blessings. As: "Tell among the peoples his deeds!" (Verse 11). Namely, "As each one has received a gift employs it for another, as good stewards of God's varied grace" (1 Pet 4:10). At first the psalmist leads into what persons ought to announce. As Gregory (around 540-604) claims in his "Rules for Pastoral Care" "One garners the results of preaching, as one sows seeds of good deeds".

So is said: "Tell among the peoples" (Verse 11). Namely, as among persons living amidst both believers, and unbelievers. For: "To the thirsty bring water, meet the fugitive with bread, O inhabitants of the land of Tema" (Is 21:14).

It adds: "His deeds" (Verse 11). That is, the Lord God's concern for the eternal salvation of the entire human race. "For I know the plans I have for you, says the Lord, plans for welfare and not for evil to give you a future, and a hope" (Jer 29:11).

Also "His deeds!" (Verse 11) is exposed in Verse 12: "For I he who avenges blood is mindful of them; he does not forget the cry of the afflicted". That deed which a person does with concern and diligence is never forgotten by the one doing the deed. Thus, the Lord God is concerned for the eternal salvation of the entire human race, and such concern is never forgotten.

Two things make for forgetfulness: death and poverty. Because: "I have passed out of mind like one who is dead. I have become like a broken vessel" (Ps 31 [30]:12).

Regards forgetfulness through poverty: "All the poor man's brothers hate him, how much more do his friends go far from him" (Prov 19:7). Also: "And they cried out with a loud voice, "O Sovereign Lord, holy and true, how long before thou wilt judge and avenge our blood on those who dwell upon the earth?" (Rev 6:10). Thus: is not the Lord God forgetful of a deed.: "Who avenges blood" (Verse 12). Namely, of persons seeking the Lord God, even if it happens they are killed.

Or: "For he who avenges blood is mindful of them" (Verse 12). That is, the blood of holy persons by their reparation within Christ's Resurrection. For: "Why has he been numbered among the sons of God. And why is his lot among the saints" (Wis 5:5). And is said: "Is mindful of them" (Verse 12). That is, not because the Lord God is forgetful, but rather his divine delay, seems to us forgetful.

Besides, the Lord God does not indeed forget poor persons in their poverty, or their children, For: "Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry. out; and the cry of the harvesters have reached the ears of the Lord of hosts" (Ja 5: 4). Also: "For he has not despised or abhorred the affliction of the afflicted" (Ps 22:24). Again: "Then the Lord said: "I have seen the affliction of my people who are in Egypt, and have heard their cry, because of their taskmasters" (Ex 3: 7).

Verses 13-14

"Be gracious to me, o Lord Behold what I suffer from those who hate me, O you who lift me up from the gates of death" (Verse 13). Here is exposed the results of divine blessings concerning the psalmist David, and second the results themselves. There: "That I may recount all your praises, that in the gates of the daughter of Zion, I may rejoice in your deliverance" (Verse 14).

A divine blessing can be twofold. One concerns future time, the other the habitual time. There: "O you who lift me up from the gates of death" (Verse 13).

Regarding a divine blessing for a future time, two ideas are presented. First, the divine mercy of God is granted; second, its motivation. This future divine grace relates to God's divine mercy. So is said: "Be gracious to me, O Lord" (Verse 13). For: "He loves righteousness and justice, and earth is full of the steadfast love of the Lord" (Ps 33 [32]:5).

Jerome has for Verse 13: "Afflictions from mine enemies". Since, enemies afflict the psalmist. Or: "Behold what I suffer from those who hate me" (Verse 13). For, the Lord God grants a blessing to the humble. But he gives more grace, therefore it says "God opposes the proud, but gives grace to the humble" (Ja 4: 6). Thus, Verse 13 can be exposed in relation to proud and evil enemies. Hence, the psalmist here ever believed in an habitual grace, or blessing.

And: "O you who lift me up from the gates of death" (Verse 13). That is, as it were: You, O Lord, have raised me up from my affliction that could not continue, unless I, David, would then die. "For death has come up into our windows, it has entered our palaces" (Jer 9: 21).

Then: "O you who lift me up from the gates of death" (Verse 13). That is, the gates of death spiritually indicates heretics. "And the power of death shall not prevail against it" (Mt 16: 18).

Also, gates of death indicates man's senses. "For death has come up into our windows" (Jer 9: 21). And it indicates a hatred of God's words. Because: "They loathed any kind of food and they drew near to the gates of death" (Ps 107 [106]:18).

Temptations and vices are also considered as heretical. "For you hast power over life and death; you dost lead men down to the gates of Hades and back again" (Wis 16: 13). Thus, one who is freed from temptations and vices is the person, you, O Lord, have lifted up from the gates of death.

So is stated: "That I may recount all your praises, that in the gates of the daughter of Zion, I may rejoice in your deliverance" (Verse 14). Here the psalmist considers the result of divine graces in a reverse order. First, a recounting is declared, and second, a rejoicing. There: "I may rejoice in the deliverance" (Verse 14). Third, the Lord's own knowledge is stated. There: "The Lord has made himself known, he has executed his judgment, the wicked are snared in the work of their own hands" (Verse 16).

Thus is declared, as it were: I, David, declare that you, O Lord, are pitiful, and I desire that I shall obtain your divine mercy. And so much of this mercy, so that: "I may recount all your praises, that in the gates of the daughter of Zion I may rejoice in your deliverance" (Verse 14). Namely, within the multitudes of Jerusalem's people.

So: "That I may recount all your praises" (Verse 14). Namely, I recount not merely all, but even each and every kind of praises. And: "That in the gates of the daughter of Zion I may rejoice in your deliverance" (Verse 14). Which can indicate Doctors of the Church. For: "I will make your pinnacles of agate, your gates of carbuncles, and all your walls of precious stones" (Is 54: 12). Also: "This is the gate of the Lord, the righteousness shall enter through it" (Ps 118 [117]:20).

Again: "That in the gates of the daughter of Zion I may rejoice in your deliverance" (Verse 14). Namely, rejoice in good thoughts. "For he strengthens the bars of your gates, he blesses your sons within you" (Ps 197:13). Thus, by such gates, I, David, proclaim your praises, O Lord.

Hence: "I may rejoice in your deliverance" (Verse 14). Namely, this one divine blessing is considered: the proclaiming of praises. Also here, the psalmist considers a second result; as spiritual joy from God. So, he first views the joy itself, and then its occasion. There: "That I may recount all your praises, that in the gates of the daughter of Zion I may rejoice in your deliverance" (Verse 14). All such praises were not sterile. If they came from the mouth, it was so because joy from God could ever be within the heart. "For it is good to sing praises to our God" (Ps 147 [146]:1).

So is said: "I may rejoice in your deliverance" (Verse 14). That is, not in the world, or in the flesh, but in your deliverance, O Lord, by which you lift up me, David. Or, by which you lift me in Christ (the promised Messiah and Savior). For: "Yet I will rejoice in the Lord, I will joy in the God of my salvations" (Hab 3: 18). Also: "My heart exults in the Lord, my strength is exalted in the Lord" (I Sam 2:1).

Again: "I may rejoice in your deliverance" (Verse 14). That is, an occasion for joy from God is the destruction of enemies who pursue holy persons, and attack twofold: by violence, and deceit. Regarding violence is said: "The nations have sunk in the pit which they made" (Verse 15). That is, the fact that nations prepared for the death to other nations, and then even they themselves become destroyed. So is said: "The nations have sunk" (Verse 15).

Jerome has for Verse 15: "They were submerged" For violence is submerged by like violence. Thus, those who are seen to destroy other by violence, are finally violently destroyed. For: "The way to peace they know not, and there is no justice in their paths" (Is 56:8). Also: "Their sword shall enter their own heart and their bows shall be broken" (Ps 37 [36]:15). Now, a person is spiritually submerged inwardly, as sins are committed. For, by sins a person enters into an eternal punishment. And sinful deeds are conjoined by sinful habits. "For he is cast into a net by his own feet, and he walks on a pitfall" (Job 18:8).

Regarding the pursuit of holy persons by deceit, it is said: "In the net which they hid has their own foot been caught" (Verse 15). That is, like hunters, placing nets to trap birds and other animals, proceed deceitfully. For: "They set a net for my steps, my soul was bowed, they dug a pit in my way, but they have fallen into it themselves" (Ps 57 [56]:6).

So Verse 15 states: "In the net which they hid" Namely, like bird-catchers 'who literally hide nets or snares. Likewise, other men deceitfully hide snares, as they utter words of peace while. preparing their words poisoned for the destruction of others. For: "Arrogant men have hidden a trap for me, and with cords they. have spread a net, by the wayside they have set snares for me" (Ps 140 [139]:5).

A third result of a divine blessing is knowledge of God's divine majesty. For: "Has their own foot been caught" (Verse 15). Because, an evil result is upon them. For: "The iniquity of Ephraim is bound up, his sin is kept in stone" (Hosea 13:12).

Then: "The Lord has made himself known, he has executed judgment; the wicked are snared in the work of their own hands" (Verse 16) . Namely by what? So : "In the work of their own hands" (Verse 16). Sometimes, a person within prosperity does not recognize God. For, Pharaoh recognized God only within his adversity. So: "Fill their faces with shame, that they seek your name, O Lord" (Ps 83 [82]:16).

"And is said: "He has executed judgment" (Verse 16). "So what are such judgments, but in the work of their own hands" (Verse 16). It seems befitting within divine wisdom that the Lord God dispose all things sweetly. For: "She (wisdom) reaches mightily from one end of the earth to the other, and she orders all things well" (Wis 8:1).

The Lord God so acts while endowing things, so they dispose themselves toward proper ends by proper means, By such things do sinners consider in order to offend, and so fall into like punishments. For: "He takes the wise in their craftiness, and the schemes of the wily are brought to a quick end" (Job 5:13). Thus is concluded: "The wicked are snared in the work of their own hands" (Verse 16), For: "The iniquities of the wicked ensnare him and he is caught in the toils of his sin" (Proverbs 5:22). Also: "His strong steps are shortened and his schemes throw him down" (Job 18:7).

Also concluded is: "The Lord has made himself known; he has executed judgment" (Verse 16), That is, by holy persons ever fleeing snares, "For in vain is a net spread in the sight of any bird" (Proverbs 1:17).

The "Gloss" declares:"One ever easily escapes snares upon this earth who ever have their eyes turned upwards to the heavens". Jerome states: "Everyone carries ropes, chains, instruments to ward off evil snares" Yet, sinners in God's hidden eyes, are trapped within the very nets in which they hide, and out of which all holy persons escape"

Verse 15

"The wicked shall depart to Sheo1, all the nations that forget God" (Verse 17). Above the psalmist considers God's judgment in relation to his own enemies. Here a like idea is exposed in reference to enemies of the entire human race.

Then two ideas are presented, First: God's judgment is declared in prayer-form against all sinners, and second: the progress of evils is considered, There: "Why dost you stand afar off, O Lord? Why dost you hide yourself in times of troubles?" (Psalms 10:1).

Regarding the prayer-form against enemies, two further ideas are presented, First, a punishment for sinners is pronounced; and second, the divine judgment to punishment is exposed, There: "Arise, O Lord, Let not man prevail, let the nations be judged before you" (Verse 19).

About sinners for sins, three considerations are made, First, a chosen penalty is declared; second, the cause of the punishment for sinners is given. There: "All the nations that forget God" (Verse 17), Third, a cause for punishment is stated in the interest of just, or holy persons, There: "For the needy shall not always be forgotten, and the hope of the poor shall not perish forever" (Verse 18).

So is said: "The wicked shall depart to Sheol, all the nations that forget God" (Verse 17), This statement can be understood in two ways: first regarding the punishment of the evil in the present time by death; and second, in the future by an eternal punishment, So: "The wicked shall depart to Sheol all the nations that forget God" (Verse 17), Namely, let them be punished.

Is such a punishment ever to be sought? It is suggested that such punishment is proclaimed by the prophets in the form of a proclamation, and not in a prayer-form, or by conforming oneself to the divine will. Because: "But those who seek to destroy my life shall go down into the depths of the earth" (Psalms 63:9). Also: "But you are brought down to Sheol, to the depths of the Pit" (Isaiah 14:15). And such a pit's depth can refer to obstinacy with sins, and evils.

Verse 17 declares, as it were: Sinners are cast down even in their present life. Hence, there is punishment into a casting down to Sheol (or Hell), as is declared in Verse 17.

The cause of such punishments is the forgetfulness of God (the Creator) on the part of sinners, For, any sinner who recedes from the end of life eternal, tends towards some temporal end, Because, there is a final end for human beings: either the eternal enjoyment in God, or the eternal punishment in Sheol (or Hell), Thus is said: "The wicked shall depart to Sheol, all the nations that forget God" (Verse 17). That is, those sinners who forget the commandment of God and his blessings, For: "They forget what he had done, and the miracles he had shown them" (Ps 78 [77]:11), Also: "You were unmindful of the Rock that begat you, and you forget the God that gave you birth" (Deut 32:18).

Verses 16-19

On the part of just persons, there is another cause of punishment that vindicates, For there are two things that the just demand as vindicated: a casting-down in time of sinners, and the spiritual power of themselves.

Regarding the casting-down in time of sinners being vindicated, there is said: "For the needy shall not always be forgotten, and the hope of the poor shall not perish forever" (Verse 17).

Things of small value are held in contempt, For example, a speech can be cast down to oblivion, Yet just persons are not cast down into forgetfulness by God, For: "Listen my beloved brethren, Has not God chosen, who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him?" (Ja 2:5). Also: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Mat 5:5).

Although just persons seem to be cast down into oblivion on this earth, yet such is never the case in eternity. "For a brief moment I forsook you, but with great compassion I will gather you" (Isaiah 34:7). And also: "In overflowing wrath for a moment, I hid myself from you, but with everlasting love I will have compassion on you, says the Lord, your Redeemer" (Isaiah 54:8).

When it shall be finally recorded regarding those expressing the needy and poor, then such wicked ones will be punished eternally by God. For: "Has God forgotten to be gracious? Has he in anger, shut up his compassion?" (Psalms 77 [76]:9).

Regarding just persons seeking to be vindicated through spiritual power, it is said: "And the hope of the poor shall not perish forever" (Verse 18). Or, Jerome's version for Verse 18: "The expectation of the poor..." For, the needy and poor endure patiently their oppression and poverty on this earth, since they expect to be vindicated for their patience (within an eternity).

Thus Verse 18 states: "Their expectations shall not perish forever" Because the poor and needy pursues the goodness they hope for, within a life eternal. Moreover, such expectation or patience, is even within an eternal life in heaven. Not indeed such hope in its essence, but within the effects of hope in eternal life hereafter. Yet, such patience, or expectation, is not within love (the theological virtue of charity) or within justice (one of the four cardinal virtues). For, such virtues as charity and justice shall be for all in heaven, both regarding their essence and effects.

Psalm 9 concludes: "Arise, O Lord, Let not man prevail; let the nations be judged before you" (Verse 19). Here is proclaimed a divine judgment, About this idea are three further ideas, First, the Lord God arises as a judge; second, he is implored to judge; and third, the effect of the Lord's judgment is shown.

The psalmist thus declares that the Lord God is never forgetful of the hope of the poor, since God himself speaks as a poor man. So, is declared, as it were in Verse 19: I, David, request that you, Lord, do not forever delay, and so be to my own advantage.

Thus: "Let not man prevail; let the nations be judged before you" (Verse 19). And within this statement, three ideas are considered: First, the Lord God repudiates any bad human judgment, because human beings sometimes oppress, even without any human reason. So is said: "Let not man prevail" (Verse 19), That is, no human being should prevail in order to achieve what one desires, For: "Then the righteous are in authority, the people rejoice; but when the wicked rule, the people groan" (Proverbs 29:2).

Second, the Lord God repudiates another human judgment when it says: "Let the nations be judged before you" (Verse 19), That is, before the Lord God, in his judgment, just as if I, David, appeal to you" Now Paul the Apostle declares: "I am standing before Caesar's tribunal, where I ought to be tried" (Acts 25: 10). Also: "Vindicate me, O Lord, for I have walked in. my integrity" (Psalms: 24 [23]:1).

Third, the psalmist in Verse 20, seeks a listener: "Put them in fear, O Lord. Let the nations know that they are but men" (Verse 20) . Namely, O Lord God (the Father), regarding your divine Son, Christ, "For the Lord is our judge; he will save us" (Isaiah 33:22). Or: "Put them in fear, O Lord" (Verse 20). That is, as a punisher, according to your Law, O Lord, for punishment is inflicted according to your Law.

Jerome's version for Verse 20 is: "Send bitterness down upon them" And the "Gloss" declares: "Man shall not be comforted", Namely, as regards the anti-Christ. Thus: "Let the nations know that they are but men" (Verse 20), That is, the effects of a judgment are due to man realizing themselves, as they really and truly are.

Again: "Let the nations know that they are but men" (Verse 20), That is: men are fragile sinners, and mortal, Because: "As often as it passes through, it will take you, for morning by morning, it will pass through" (Is 28:19).

Psalm 10 (Psalm 9 Continued)

Verses 1-2

The psalmist then continues in Psalm 10:1: "Why dost you stand afar off, O Lord? Why dost you hide yourself in times of trouble?" That is, insofar as afflicting us, while you, O Lord, do not seem to be punishing us, but despising us. Why dost you hide yourself in times of trouble?" (Verse 1), Namely, during a time, you, O Lord, could aid, Or: "In times of trouble" That is, as you aid opportunely, since holy persons are perfected, as to their merit, during their life eternal.

Second, a divine effect regards dissimilation is exposed regards the fact that evils are not immediately punished by God,

So, Verse 2 declares: "In arrogance, the wicked hotly pursue the poor" Namely, the poor are afflicted due to the pride of sinners in their sins, "For the zeal of your house has consumed me and the insults of those who insult you, have fallen on me" (Is 99:9).

Third, there is a divine effect, Since: "Let them be caught in the schemes which they have devised" (Verse 2). For: "The iniquities of the wicked ensnare him, and he is caught in the toils of his sin" (Proverbs 5:22).

Verses 3-4

"For the wicked boasts of the desires of his heart, and the man greedy for gain curses and renounces the Lord" (Verse 3). Here are considered these causes leading sinners into their sins. First, there is an adulation for other sinners; second, a contempt for God, There: "And the man greedy for gain curses and renounces the Lord" (Verse 3), And third, there is a Sinner's presumption, There: "All his thoughts are: 'There is no God'" (Verse 4).

Concerning adulation of sinners for other sinners, these ideas are exposed, First, there is the very adulation; second, its effects;

and third, the divine factor of clemency to sinners. According to the "Gloss" Sinners adulate others by two sins: carnal concupiscence in themselves; and then the sin of injustice towards their neighbors. Sinners are also proud, as Jerome claims: "For the sinner glories within self, as he so embitters the Lord God" Namely, in carnal desires, and injustices towards neighbors, Thus, Jerome literally claims, is the greedy and avaricious person.

Other versions for Verse 3 have: "A rapacious man" Because: "Woe to those who call evil good and good evil, who put darkness for light for darkness, who put bitter for sweet and sweet for bitter" (Is: 5: 20).

Thus is said in Verse 3: "And the man greedy for gain curses and renounces the Lord" Namely, the man provokes God's wrath. Jerome has this all under one verse; so that the next verse begins: "In the pride of their countenance, the wicked do not seek him" And such can be exposed as within an excess of pride of which a sinner has no concern. This is so, either because the Lord God punishes beyond condign guilt or because God does not punish in great wrath, since God will punish more strongly in the future life.

Then: "In the pride of his countenance the wicked does not send him" (Verse 4). Since, on the Sinner's mind is the idea that the Lord God has no concern for him. For: "All his thoughts are: 'There is no God'" (cf. Psalms 14 and Psalm 53:2) and Job: 21: 14).

Above was considered three causes for the evils of the wicked: adulation, contempt and presumption. Adulation was permissive as God receded far away. Contempt was inductive by a persuading tongue, and from which there are two further causes for evils, First is one's intrinsic contempt for God, and second, there is one's presumption. There: "He thinks in his heart, I shall not be moved, throughout all generations I shall not meet adversity" (Verse 6).

Concerning the intrinsic contempt for God, two further notions are presented, First, the sinner recalls no idea of God, second, the sinner does not fear God's judgment, There "His ways prosper at all times; your judgments are on high, out of his sight; as for all his foes, he puffs at them" (Verse 6).

So: "All his thoughts are: 'There is no God,'" (Verse 4). Jerome has for Verse 4: "In his thought" Since a sinner has no thought regards God: "There is no God" (Verse 4). Namely, in the sinner's intention, or attention, there is no God, For: "They say to God, 'Depart from us! We do not desire the knowledge of your ways'" (Job 21:14).

Verses 5-6

The result for contempt for God is: "His ways prosper at all times; your judgments are on high, out of his sight, as for all his foes, he puffs at them" (Verse 5). Wicked persons are classed as sordid by their sins; like to those of preceding times. Allegorically, such sordidness can be referred to the anti-Christ. Morally it can have reference to such sinners from the fact that God is not within their intentions, For sinners tend toward temporalities, and by such their souls become sordid, Insofar as a person is permeated by temporalities, so far is a person sordid within his soul.

As a person's soul is permeated by God, it becomes better, it is not defiled, but cleansed, For: "Her uncleanness was in her skirts; she took no thought of her doom" (Lam 1:9). Also: "Let their way be dark and slippery, with the angel of the Lord pursuing them" (Ps 35 [34]:6). Again: "For my people have committed two evils; they have forsaken me, the fountain of living waters; and hew out cisterns for themselves; broken cisterns that can hold no water" (Jer 2:13).

Jerome has for Verse 5: "His ways smite" For sinners proposed to do diverse deeds, "And I will say to my soul, Soul, you have ample goods laid up for many years; take your ease; eat, drink, and be merry, But God said to him: 'Fool, This night your soul is required of you, and the things you have, whose will they be? So is he who lays up treasure for himself, and is not rich toward God" (Luke 12:19-21). Also: "Behold, the wicked man conceives evil, and is pregnant with mischief, and brings forth lies" (Ps 7:14). Thus, a sinner attached to temporalities, is not affected in just one manner, since this does not suffice, Due to this fact, a sinner thinks in many different ways.

Then: "your judgments are on high out of his sight; as for all his foes, he puffs at them" (Verse 5). Hence, a sinner will not fear, since he does consider God's judgment, For: "Evil men do not justice, but those who seek the Lord understand it completely" (Proverbs 28:5). Also: "And they perverted their minds and turned away their eyes from looking to Heaven, or remembering righteous judgment" (Dan 13:9).

Here it is befitting to refer to the literal sense of Jerome for Verse 5: "They despise all their enemies", That is, they give no heed to God's judgments.

Then is said: "He puffs at them" (Verse 5), And : "He thinks in his heart, "I shall not be moved" (Verse 6), For sometimes, by God's permission, a sinner rides roughshod over enemies. This is the reason why a sinner does not consider a divine judgment, Because: "At kings they scoff, and of rulers they make sport" (Habbakuk 1:10). Also: "So the law is slacked and justice never goes forth" (Habbakuk l:l0).

Another reason why a sinner holds divine judgment in contempt, is presumption within himself, Such presumption refers to two things: First, there is a presumption as to one's own stability, So is said: "He thinks in his heart" I shall not be moved" (Verse 6). Second is a presumption regards adversity, There: "Throughout all generations I shall not meet adversity" (Verse 6), That is, my rule shall be extended from one nation to another, and I shall inflict evils to many.

So: "I shall not be moved" (Verse 6). Namely, I, a sinner, shall not let go of my prosperity. For: "On the aged man you make your yoke exceedingly heavy" (Is 47:6).

Jerome has: "And he says in eternity, I shall go through all generations without adversity" And: "Since in her heart she says 'A queen I sit, I am no widow, mourning I shall never see'" (Rev 18:7).

The third chapter of the Apostle Luke's Gospel, exposes one idea from the Gloss: "A sinner is said to be as one wishing to perpetuate his name, yet will not go through publicity and fame" (cf. Luke Chapter 3: John the Baptist's Preaching,)

So: "I shall not meet adversity" (Verse 6). Namely, I, the sinner, shall come into the possession of dwellings, without adversity as violence. Likewise will the anti-Christ operate, according to the "Gloss", since, as it were: I, the anti-Christ, shall not be thwarted, I shall not be disturbed throughout all generations, and shall operate as far as what is permitted me.

Verses 7-9

"His mouth is filled with cursing and deceit and oppression; under his tongue are mischief and iniquity" (Verse 7). Here the progress of evils is exposed. The first progress is within the heart, that has been exposed. Second, the progress of evils is by mouth; and third, by deeds. There: "He sits in ambush in the villages; in hiding places he murders the innocent" (Verse 8).

Two ideas are considered about the evils within the heart. First, there is sin itself in the heart; and then its committing, in three ways. First is a cursing of God and one's neighbor, which breaks forth in blasphemy. For: "They have despised the holy one of Israel; they are utterly estranged" (Is 1:4). Other times, sinners partially curse God, as they are restrained by a fear of God. And again, their curse breaks forth in injuries to themselves. So is said: "His mouth is filled with cursing" (Verse 7). The "Gloss" has for Verse 7: "You shall love words less" For: "Let all bitterness and wrath and anger and clamor and slander be put away from you, with all malice" (Eph 4:31).

Sinners other times curse by deceit. Hence, "His mouth is filled with deceit" (Verse 7), that is, by treachery. Because "Do not be deceived; neither be immoral, nor adulterers nor homosexuals, nor thieves; nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the Kingdom of God" (1 Cor 6:9-10). And: "See to it that no one fail to obtain the grace of God; that "no root of bitterness spring up and cause trouble, and by many become defiled" (Heb 12:15).

Here, in Verse 7, the root of one's heart is indicated, For: "Under his tongue are mischief and iniquity" (Verse 7). Namely, the mischief of lies, hidden within the innermost recesses of one's heart. The "Gloss" claims that evils are like this: A sinner imagines he is perfect in his evils in reference to their aim, For: "They taught their tongue to speak" (Jer 9:5). And: "Though wickedness is sweet in his mouth, though he hides it under his tongue" (Job: 20: 12). Again: "Under his tongue are mischief and iniquity" (Verse 7), Namely, the destruction following out of mischief. For: "Your lips have spoken lies" (Is 59:3).

Then: "He sits in ambush in the villages, in hiding places he murders the innocent" (Verse 8). Here is exposed progress of evils in reference to one's body. First, the progress is set forth; and second, its aim, There: "The hapless is crushed, sinks down, and falls by his might" (Verse 10).

About the progress of evil itself , those ideas are exposed. First regards with whom a sinner sits in ambush; and second, against whom, There: "In hiding places he murders the innocent" (Verse 8), Third is the manner a sinner is within ambush, There: "He lurks in secret like a lion in his covert" (Verse 9).

The psalmist thus exposes that evil itself is just, not content in mere talking, since sinners labor to perfect their evils, Hence is said: "He sits in ambush in the villages" (Verse 8). That is, while planning how he can harm others.

Then: "In hiding places he murders the innocent" (Verse 8), Namely, through deceit and oppression. "For he lies in wait, turning good into evil, and to woryour actions he will attach blame" (Sir: 11: 3).

So, he sits in ambush in the villages" (Verse 8), Namely, he sits with other sinners as his counselors. For: "Wild asses in the wilderness are the prey of lions, likewise the poor are pastures for the rich" (Sir 13:19).

Jerome has for Verse 8: "He sits in the court-yard" Namely, as if within his own room.

Also, who does the sinner show himself in ambush as against? Indeed: the innocent, as: "In hiding places he murders the innocent" (Verse 9), Namely, murders spiritually or corporeally. Thus: "And do not slay the innocent and righteous, for I will not acquit the wicked" (Ex 23:7).

The sinner also shows himself as one against the poor, For: "His eyes stealthily watch for the hapless" (Verse 8). Then: "What do you mean by crushing my people by grinding the fact of the poor, says the Lord God of hosts" (Is 3:15).

The "Gloss" claims the anti-Christ holds counsel with the rich against the poor. And Jerome declares: "His eyes (the sinners) are upon the poor" That is, upon the poor who are not strong with temporalities, yet within spiritualities. For: "My adversary sharpens his eyes against me" (Job 16:10).

Then: "He lurks in secret like a lion in his covert" (Verse 9). Here is exposed the manner while a simile is employed: "Like a lion in his covert" (Verse 9), For: "Like a roaring lion, or a charging bear, is the wicked ruler over the poor people" (Prov 28:15).

Also, the manner of the ambush is exposed. Thus: "He seizes the poor when he draws him into his net" (Verse 9). Because: "The words of the wicked lie in wait for blood, but the mouth of the upright delivers men" (Prov 12:6).

And:"He seizes the poor" (Verse 9). That is, the possessions of the poor he seizes by violence and deceit, So is added the manner of seizure: "When he draws him into his net" (Verse 9), Namely by enticing the poor by praises, either by violence, or deceit. For: "With much seductive speech, she pursuades him, with smooth talk she compels him" (Prov 7:21).

Verses 10-11

"The hapless is crushed, sunk down and falls by his might" (Verse 10). Here two ideas are exposed. First, just what attempt the evil deeds of sinners advance; and second, the cause of such evil deeds, There: "He thinks in his heart, "God has forgotten".

The attempt of sinners follows the intention for the destruction of the hapless. Hence: "The hapless is crushed, sinks down, and falls by his might" (Verse 10).

It happens that sinners at first, are belligerent, Then, they turn to life's comforts, and so become effete and soft, feeling abandoned. Thus, the philosopher Aristotle claims: "Servants of masters do not ever allow their own sons to be reared delicately in their life".

Also: "But you laid your loins beside women, and through your body you were brought into subjection" (Sir 47:9). And: "They all have gone astray, they are all alike corrupt; there is none that does go, no, not one" (Ps 14 [13]:3). Then an entire situation is exposed, For: "Pride goes before destruction, and a haughty spirit before a fall" (Prov 16:18). Thus, a spirit of exultation is the sign of their own destruction.

The "Gloss" refers this entire situation to the anti-Christ, And Jerome refers it otherwise, as he declares: "While he entices him". Namely, a sinner entices the hapless poor into a net, who is crushed, sunk down, and then is struck by the sinner's might. In like manner do lions seize their capture prey. They so subject their prey, and then fall upon it with all their might.

Now, a cause for evils is the false security the sinner adopts, because: "He thinks in his heart" God has forgotten, he has hidden his face, he will never see him" (Verse 11), that is, the sinner himself never sees his own evil. On the contrary: Do not say: "I shall be hidden from the Lord, and who from on high will remember me?" (Sir 16:17). And: "Darkness surrounds me, and the walls hide me, and no one sees me, Why should I fear?" (Sir 33:18).

Another cause for a sinner's false security is adopted regards the future times, Hence: "He has hidden his face; he will never see it" (Verse 11), because: "Thick clouds enwrap him so that he does not see and he walks on the vault of heaven" (Job: 22:14).

Verses 12-13

"Arise, O Lord; O God, lift up your hand; forget not the afflicted" (Verse 12). Above, the psalmist diligently exposed the progress of human evils, Here, as if by his own zeal, he implores divine assistance with a certain degree against evils, Thus, the psalmist first begs divine aid; second, he sets forth his prayers and the answers, There: "Break you the arm of the wicked and evil-doers; seek out his wickedness till you find none" (Verse 15).

The psalmist prays for one thing, while he proposes another thing. So, he implores that the Lord God arise: "Arise, O Lord, O God; lift up your hand; forget the afflicted" (Verse 12). So, the Lord God seems to be asleep, while good persons are permitted to suffer, and as the Lord arises from such sleep, he frees such persons, Thus: "Awake, awake, Put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city" (Is 52:1).

Then: "Lift up your hand, forget not the afflicted" (Verse 12), namely, forget not in your power, O Lord". And then is stated in a simile to a murderer, who is enraged, For when someone wishes to murder his enemy, he raises the hand, since: "Lift up your hand against foreign nations, and let them see your might" (Sir 36:3). Also: "O Lord, your hand is lifted up, but they see it not. Let them see the zeal for your people, and be ashamed" (Sir 26:11).

So a reason is proposed: "Forget not the afflicted" (Verse 12). Thus, the entire psalm is composed in relation to sinners afflicting just persons. It exposes evils of such sinners, and then afflictions from such evils on just persons. Another reason is proposed as results are shown, There: "Thou doest see, yea, you dost note trouble and vexation, that you may take it into your hands; the hapless commits himself to you; you have been the helper of the fatherless" (Verse 14).

Further reasons are proposed on the part of just persons and on the part of evil persons, There: "Why dost the wicked renounce God, and say in his heart, "Thou wilt not call to recount" (Verse 1-3). Hence is said: "Arise, O Lord, O God: lift up your hand, forget not the afflicted" (Verse 12), namely, that the Lord God is unmindful of the poor. For: "Can a woman forget her sucking child that she should have no compassion on the son of her womb?" And: "If I forget you, O Jerusalem, let my right hand wither" (Ps 137 [136]:5).

Then a reason is proposed regarding evil persons who gravely sin, as if they were not to be punished, "Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil" (Eccles 8:11).

So is said: "Why dost the wicked renounce God, and say in his heart, 'Thou wilt not call to account?'" (Verse 13). Which states, as if: Due to such a renouncement, evil persons provoke the Lord God by their sinning. They do not believe that any kind of punishment will be endured by them. For: "Thick clouds enwrap him, so that he does not see, and he walks on the vault of the heaven" (Job 22:14), That is, as if God considers and judges sinners as through a haze or mist, Thus: "For they say, 'The Lord does not see us, the Lord has forsaken the land" (Ezek 8:12)

Verse 14

"You see; yea, you note trouble and vexation, that you may take it into your hands; the hapless commits himself to you; you have been the helper of the fatherless" (Verse 14). Here the psalmist strengthens his reasons for divine assistance. He first strengthens the very reasons; second, the results, He claims, as it were: You, Lord God, alone know the afflictions that evil persons impose upon just persons.

Then: "That you may take it into your hands" (Verse 14), Namely, after the manner of your justice, O Lord, as you hold them in the hand of your divine power. Sinners are ignorant of the fact that a reason for divine providence is unknown to them, "For he knows worthless men, when he sees iniquity, will he not consider it?" (Job 11:11). Again: "With him are strength and wisdom, the deceived and the deceiver are his" (Job 12:16). Also: "O the depth of the riches and wisdom of God" (Rom 11:33).

Then: "That you may take it into your hands, the hapless commits himself to you, you have been the helper of the fatherless" (Verse 14), Namely, commits himself in your Son, Christ, For: "Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God" (Jo 13:3).

According to Augustine, this Verse 14 is in relation to evil persons. So he declares: "And he says in his heart, 'He will not investigate'", Namely, God will not investigate. Then Augustine declares: "For he says in his heart, 'Thou dost note trouble and vexation, so that you may take it into your hands'".

A superior sometimes notes a fault of his subject; fearing the subject's vexation, he does not punish. Other times, a superior may fear punishment for himself for punishing a subject. Thus, an evil subject could say: Do not punish me, O Lord, since trouble or vexation does not become you.

However, the first exposition above seems best for Verse 14.

So is said: "The hapless commits himself to you, you hast been the helper of the fatherless" (Verse 14). Here, the psalmist reinforces his first reason in Verse 12: "Forget not the afflicted", Namely, you, O Lord, ought not to forget that: "The hapless commits himself to you; you hast been the helper of the fatherless" (Verse 14), Because: "Break forth into singing, you waste places of Jerusalem, for the Lord has comforted his people, he has redeemed Jerusalem" (Is 52:9).

All such persons who hold fast to God in their own personal world, ever look for personal strength to God alone, Because: "O our God, will you not execute judgment upon them? For we are powerless against this great multitude that is coming against us" (2 Chron 20: 12).

This verse from Chronicles is here declared significantly. Because good persons even in this world, defend themselves by their own private wealth, or personal power, as much as they are able, For: "Men who trust in their wealth and boast of the abundance of riches. Truly no man can ransom himself, or give to God the price of his life" (Ps 49 [48]:6-7).

Other times good persons try to defend themselves through relatives, or benefactors, And then they find no such defenders, so that they abandon themselves to God's aid alone. For: "He delivers the afflicted by their affliction, and opens their ear by adversity" (Job 36:15). Also: "Did I not weep for him whose day was hard, was not my soul grieved for the poor?" (Job 30:25). And: "We have become orphans, fatherless, our mothers are like widows" (Lam 5:3). Then: "I am reckoned among those who go down to the Pit, I am a man who has no strength" (Ps 88:4).

If such conditions prevail concerning the hapless by necessity, so much is it thus among the poor in spirit, And such persons refer to: "The hapless commits himself to you; you hast been the helper of the fatherless" (Verse 14).

Concerning the materially hapless is said: "you have been the helper of the fatherless" (Verse 14). Namely, for those persons who have no defenders, Because: "Father of the fatherless and protector of widows is God in his holy habitation" (Ps: 68 [67]:5). Also: "For my father and my mother have forsaken me, but the Lord will take me up" (Ps 27 [26]:10).

Verses 15-16

"Break you the arm of the wicked and evildoer; seek out his wickedness till you find none" (Verse 15), Here the psalmist proclaims an answer to his prayer. First, the answer relates to sinners and second, to the hapless, or poor, There: "O Lord, you wilt hear the desire of the meek, you wilt strengthen their heart, you wilt incline your ear" (Verse 17).

Regarding the psalmist's answer to his prayer as relating to sinners, two ideas are exposed. First, he proclaims the evils from evil-doers' aim, that are afflicted upon good persons. Second is proclaimed the termination of such evils.

Concerning a termination of evil persons' power, there is said: "Break you the arm of the wicked and evildoer" (Verse 15), Namely, those ones sinning against God, For: "The Lord has broken the staff of the wicked, the scepter of rulers" (Is 14:5).

Then: "And evildoers" (Verse 15), That is, those evil ones who sin against their neighbors, "For the arms of the wicked shall be broken, but the Lord upholds the righteous" (Ps 37:[36]:17). Also: "From the wicked their light is withheld and their uplifted arm is broken" (Job 38:15).

When it so happens that some ruler does evils, he still remains within such evils even after such deeds are done, Yet, such a situation does not prevail here in Verse 15, For the evil deeds actually vanish and the same deeds are never done again, But, punishment for such deeds can remain.

Then: "Seek out his wickedness till you find none" (Verse 15), That is, find none within the evil one's own world, Because: "Today he will be exalted, but tomorrow he will not be found, because he has turned to dust, and his plans will perish" (I Mac 2:63).

God sometimes permits a person to sin, due to some good that may later occur, For example, the wrath of rulers brings forth the virtue of patience in martyrs. So, here in Verse 15, any allowance for a sin is not found, for such evil has no future usefulness. Yet, how could such an allowance for sin exist, since God's kingdom cannot be overcome? Because, evil persons will be broken away from God's kingdom. For: "The Lord is king for ever and ever, the nations shall perish from his land" (Verse 16).

Thus: "The Lord is king for ever and ever" (Verse 16). That is, because' the Lord God embraces all time (past, present, and future) within his eternity, Or namely, as generations are succeeded by ages, For: "His dominion is an everlasting dominion, which shall not pass away, and his kingdom is one that shall not be destroyed" (Dan 7:14). Also: "But the wicked will be cut off from the land, and the treacherous will be rooted out of it" (Prov 2:22). Again: "The wicked are like chaff which the wind drives away" (Ps 1:4). Also: "I have seen a wicked man overbearing and towering like a cedar of Lebanon, Again, I passed by, and lo, he was no more, though I sought him he could not be found" (Ps 37 [36]:35-36).

Verses 17-18

"O Lord, you wilt hear the desire of the meek; you wilt strengthen their heart; you wilt incline your ear" (Verse 17). Here the psalmist announces an answer to prayer in relation to the hapless, or poor, So, three ideas are exposed. First is the very answer to the prayer, There: "O Lord, you wilt hear the desire of the meek" (Verse 17), Second is the manner the Lord has heard the prayer. There: "To do justice to the fatherless and the oppressed" (Verse 18).

Regarding the very answer to the prayer, the psalmist shows that the poor are efficaciously heard, So the Lord God granted to the hapless what they needed. Because: "What the wicked dread will come upon him, but the desire of the righteous is established forever" (Prov 10:24).

Sometimes, the meek poor are heard in their personal intentions. For instance, just persons are heard in their prayers by those things they most desire. Thus: "Thou wilt strengthen their heart, you wilt incline your ear" (Verse 17). For: "Before they call I will answer, while they are yet speaking, I will hear" (Is 65:24). Also: "When he calls to me, I will answer him" (Ps: 91 [90]:15).

Moreover, the meek poor are heard in their prayer, for the Lord judges the meek as poor, since he himself (Christ) is poor. "But with righteousness he shall judge the poor, and decide with equity for the meek of the earth" (Is 11:4). Namely, for humble persons. A humble person is one who is not established in his own power. For: "They judge not with justice the cause of the fatherless, to make it prosper; and they do not defend the rights of the needy" (Jeremiah: 5: 28). Also: "He does not help the wicked alive, but gives the afflicted their right" (Job: 36: 6).

Then, from what effect? "So that man who is of the earth may strike no terror" (Verse 18). That is, a terror that is not good, since it is from pride. For: "O Lord, my heart is not lifted up; my eyes are not raised too high" (Ps 131 [130]:1). Also: "But I have calmed and quieted my soul, like a child quieted at its mother's breast; like a child that is quieted is my soul" (Ps 131 [130]:2). Again: "May the Lord cut off all flattering lips, the tongue that makes great boasts, those who say, 'With our tongue we will prevail, our lips are with us, who is our master?" (Ps 12:3).

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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

Source: cps02.html

Super Psalmo 9 n. 1

[86842] Super Psalmo 9 n. 1 Supra in Psalmo gratias egit pro beneficiis toti humano generi collatis; in isto autem Psalmo specialiter gratias agit pro beneficio sibi collato in destructione inimicorum: et hoc patet ex titulo secundum Hieronymum, qui talis est, victori pro morte filii canticum David et cetera. Et tangit historiam 2 Reg. 18, et 19, quod mortuo Absalone recuperavit regnum: et pro isto beneficio fecit istum Psalmum. Sed in nostra littera titulus occultior est. In finem pro occultis filii Psalmus David. Occulta filii, mors filii, scilicet quia per eam occultatur ab oculis omnium. Secundum mysterium refertur ad Christum, qui dicitur filius antonomastice: qui est filius naturalis Dei patris. Joan. 8: si filius vos liberaverit, vere liberi eritis. Item filius David principaliter repromissus. Luc. 18: miserere mei, fili David. Pro occultis filii, idest Christi quae occulta sunt. Duplex est filii Dei adventus. Primus fuit occultus, quantum ad divinitatem et ejus gloriam, quae latebat in infirmitate carnis. Isa. 45: vere tu es Deus absconditus. Secundus erit manifestus. Luc. 21: videbunt filium hominis venientem in nube cum potestate magna et majestate. Item est duplex Christi judicium. Unum occultum; et hoc est in dispositione mundi, secundum quod permittit bonos persecutionem pati a malis. Ps. 25: judicia tua abyssus multa. Item aliud est manifestum in fine. 1 Cor. 4: quousque veniat dominus, qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium. Agitur enim de occulto judicio, secundum quod boni afflictionem patiuntur a malis. Job 30: expectabam bona, et ecce mala; praestolabar lucem et cetera. Et totum in idem redit: quia gratias agit de liberatione ab inimicis. Dividitur autem iste Psalmus in duas partes. Primo ponit gratiarum actionem; secundo materiam gratiarum actionum, ibi, in convertendo. Gratias agit tripliciter: corde, ore et opere. Ore dupliciter: laudando et praedicando. Laudando, quia dicit, confitebor. Est autem triplex confessio: scilicet fidei: Rom. 10: confessio fit ad salutem. Psal. 31: dixi, confitebor et cetera. Peccatorum. Jac. ult.: confitemini alterutrum peccata vestra. Laudis (Tob. 12): coram omnibus viventibus confitemini ei et cetera. Et de hac confessione agitur hic. O domine confitebor tibi, idest gratias agam, idest laudabo te. Psal. 68: laudabo nomen Dei mei et cetera. Haec in corde: quia 1 Reg. 16: homines vident quae apparent, Deus autem intuetur cor. Contra quod Isa. 29, et Marc. 7: populus hic labiis me honorat, cor autem eorum longe est a me. Sed dicit, in toto, quia Deus est major corde nostro. 1 Joan. 3. Et ideo, quantumcumque laudemus secundum posse nostrum, minus est ipso. Deut. 6: diliges dominum Deum tuum ex toto corde tuo. Qui ergo non totum cor dat Deo, sed aliquid aliud vult habere simul cum ipso, perdit eum. Isa. 28: angustatum est stratum, ita ut alter decidat: et pallium breve est, et utrumque operire non potest. Ille ergo toto corde laudat eum, qui nihil acceptat contra Deum, sed totum in eum actu vel habitu refert. Tob. 12: opera Dei revelare et confiteri (scilicet annuntiando) honorificum est. Narrabo, praedicando et annunciando, aliis, quia Deus dat beneficia aliis communicanda: et hoc bene fit aliis enunciando. Luc. 8: vade et annuncia quanta fecerit tibi Deus: et ideo dicit, narrabo mirabilia tua. Sed rationem habet quod dicit, mirabilia, quia opera Dei mirabilia sunt. Psal. 76: tu es Deus, qui facis mirabilia. Sed quid est quod dicit, omnia? Hoc videtur impossibile. Job 5: qui facit magna et inscrutabilia mirabilia et absque numero. Quomodo ergo dicit, omnia? Dicendum, quod omnia secundum genus, vel omnia quaecumque narrat, omnia sunt mirabilia: vel omnia quia intentio narrantis non debet sistere in aliquo, sed procedere quantum potest. Hilarius in Lib. de Trin.: qui pie infinita prosequitur, etsi nunquam perveniet, proficiet in prodeundo. Eccl. 43: glorificantes Deum quantum potestis, supervalebit adhuc, et admirabilis majestas ejus: et 42: nonne fecit Deus sanctos suos enarrare mirabilia?

Super Psalmo 9 n. 2

[86843] Super Psalmo 9 n. 2 Laetabor. Hic gratias agit quantum ad cor. Aliqui narrant aliis bona sua, et gaudent de se, sicut peccatores. Luc. 18, de Pharisaeo, qui dicebat: gratias tibi ago, quia non sum et cetera. Sed hic gaudet in Deo semper. Eccl. 51: in omni dato hilarem fac vultum tuum, et in exultatione sanctifica decimas tuas. Laetabor, interius in corde, et exultabo in te, exiliens ad exteriorem laetitiam. Habac. 3: ego autem in domino gaudebo, et exultabo in Deo Jesu meo. Psallam. Hic gratias agit quantum ad opus: psallere enim est opus manuale, et per hoc intelligitur bona operatio: quia omnia opera nostra ad gloriam Dei terminari debent. Matth. 5: sic luceat lux vestra et cetera. Ps. 145: psallam Deo meo, quamdiu fuero. Sed addit, nomini tuo, altissime; quasi dicat: Deus non proficit ex hoc quod confitebor et psallam tibi, quia nomen tuum altissimum est, sed nobis proficit. Psal. 34: oratio mea in sinu meo convertetur. Job 35: si juste egeris, quid donabis ei, aut quid de manu tua accipiet? Eccl. 22: quid prodest Deo si justus fueris, aut quid ei conferes si immaculata fuerit via tua?

Super Psalmo 9 n. 3

[86844] Super Psalmo 9 n. 3 In. Hic ponitur materia gratiarum actionis. Primo in speciali pro se, secundo in generali, convertantur. Circa primum tria facit. Primo proponit factum; secundo auctoritatem facientis laudat, ibi, dominus in aeternum permanet. Tertio subdit fructum, ibi, sperent in te. Duo proponit: factum, et facti justitiam. Secundum, ibi, quoniam fecisti. Factum est destructio inimici, in qua dicit tria: quia si aliquis destruitur, primo deficit a proposito: et quantum ad hoc dicit, in convertendo inimicum meum retrorsum, supple in hoc, confitebor, idest dabo gratias Deo. Tunc convertitur inimicus retrorsum, quando deficit ab eo quod proponit. Ps. 69: avertantur retrorsum et erubescant, qui cogitant mihi mala. Secundo debilitatur ejus virtus: et quantum ad hoc dicit, infirmabuntur, scilicet in sua potestate. Hier. 20: dominus mecum est tamquam bellator fortis: idcirco qui persequuntur me cadent, et infirmi erunt. Tertio pereunt ipsi ideo dicit, peribunt, vel desinendo impietatem: et hoc, a facie tua, idest cognitione, vel condemnatione tua. Vel, peribunt, te vindicante et sententiante eorum malitiam. Vel peribunt a facie tua, quia te videre non poterunt. Isa. 26, secundum aliam translationem: tollatur impius ne videat gloriam Dei.

Super Psalmo 9 n. 4

[86845] Super Psalmo 9 n. 4 Hic ponit justitiam facti. Primo ex parte sua cum dicit, quoniam fecisti. Aliquando quis habet justitiam, non tamen habet judicem qui faciat eam. Aliquando habet judicem, sed non testem vel advocatum; sed iste habens justitiam invenit judicem; et ideo dicit, quoniam fecisti judicium meum, idest dedisti, et causam meam, idest testis meus. Hier. 29: ego sum testis et judex, dicit dominus. Deus enim est judex et testis: inquantum judex, facit judicium; inquantum testis, causas defendit. Secundo ponit justitiam facti ex parte judicis: et dicit de Deo auctoritatem judicandi: sedisti super thronum, qui sedes judicis est, idest habes regiam potestatem ad destruendum malum. Prov. 20: rex qui sedet in solio, intuitu suo dissipat omne malum. Item habes amorem justitiae; ideo dicit, qui judicas justitiam. Hier. 11: tu autem domine Sabaoth qui judicas etc. quasi dicat: tibi proprium est hoc. Ps. 10: justus dominus, et justitias dilexit. Isa. 63: ego qui loquor justitiam, et propugnator sum ad salvandum. Vel si hoc ad Christum referatur, quoniam fecisti et cetera. Christus judicatus fuit et causam habuit. Job 36: causa tua quasi impii judicata est. Sed fuit causa sua, quia pervenit ad gloriam suam. Sedes, scilicet Deus pater, super thronum, idest animam Christi. Vel Christus ad dexteram Dei patris sedet: caetera adapta ut vis.

Super Psalmo 9 n. 5

[86846] Super Psalmo 9 n. 5 Increpasti. Supra ostendit Psalmista judicium factum ex parte sua, quia in hoc est factum sibi judicium debitum, et ex parte judicis; hic ostendit judicium sive justitiam factam sibi ex parte vindicatorum. Et primo ponit ipsam justitiam. Secundo exponit, ibi, inimici defecerunt. Dominus puniens malos, tria per ordinem facit in eis. Primo quia non statim procedit ad ultimam poenam; sed primo reprehendit; secundo, nisi corrigantur punit; tertio exterminat. Quantum ad primum dicit, increpasti, per praedicatores. Isa. 58: annuntia populo meo scelera eorum, et domui Jacob peccata eorum. 2 Tit. 4: argue, obsecra, increpa in omni patientia et doctrina. Item per tribulationes. Job 33: increpat quoque per dolorem in lecto, et ossa illius marcescere facit; et quantum ad hoc dicit, periit impius, vel Absalon, vel Diabolus, Job 4: quia nullus intelligit, in aeternum peribunt. Increpasti gentes, scilicet deceptas, et impius, concitans, periit, quia tota multitudo rebellavit; sed non est destructa, quia fuit seducta. Quantum ad tertium dicit, nomen eorum delesti, quod impii perpetuare nituntur; sed ipsi in perpetuum non inveniuntur. Contra: nomen Judae est in memoria. Dicendum, quod homines non intendunt nomen magnificare in malo, sed in bono; sed nomen Judae manet in malo. Prov. 10: nomen impiorum putrescit. Hieronymus dicit quod quidam ignotus, ut in memoria esset, combussit templum; et sic in malo remanet nomen malorum.

Super Psalmo 9 n. 6

[86847] Super Psalmo 9 n. 6 Inimici. Hic exponit quomodo periit: et duo facit. Primo assignat causam quare periit. Secundo modum, ibi, periit memoria. Causa quare periit, est, quia periit illud unde sibi voluit facere nomen. Quandoque scilicet aliqui faciunt sibi nomen ex potentia militari et bellorum: unde Gen. 6: hi sunt potentes a saeculo viri famosi. Aliquando aedificando civitatem: Eccl. 40: aedificatio civitatis confirmabit nomen, et super hanc mulier immaculata computabitur: sicut nomen Romuli per Romam; sed dominus destruxit utrumque. Frameae, scilicet gladii, inimici, scilicet hominis, defecerunt in finem: Psal. 73: ibi confregit potentias. Civitates eorum destruxisti: Isa. 1: terra vestra deserta, civitates vestrae succensae igni. Hic inimicus specialiter Diabolus: Matth. 13: inimicus homo hoc fecit. Framea ejus, tentationes. Civitates, mala consilia, quibus utitur ad pervertendum bonos.

Super Psalmo 9 n. 7

[86848] Super Psalmo 9 n. 7 Periit. Hic ponitur modus quo periit: dupliciter exponitur hoc. Periit, idest simul pereunt memoria et sonitus eorum. Mali sonitum faciunt concutiendo regna, destruunt civitates: Ezech. 31: omnes traditi sunt in mortem ad terram ultimam in medio filiorum hominum ad eos qui descendunt in lacum. Vel impii, quando quis malus homo destruitur, sed non sine magno tumultu: quia oportet aliquam tribulationem pati: ut patet Matth. 9, quando Diabolus exivit clamans et multum discerpens. Littera Hieronymi habet, periit memoria cum impiis, quia nihil boni fecerunt unde memoria eorum maneret in bono: Eccl. 6: frustra venit, et pergit ad tenebras, et oblivione delebitur nomen ejus. Et dominus in aeternum permanet. Hic ponit auctoritatem facientis; et tangit sex conditiones circa judicium Dei. Primo quod non est momentaneum, sed aeternum. Aliorum potentatus, vita brevis: ideo Psalmista dicit, dominus in aeternum permanet. Hieronymus: sedet quasi ad judicium dominus. Item dicit quod semper promptum est, aliorum non sic est: unde dicit, paravit in judicio thronum suum, idest paratum habet: Isa. 3: stat ad judicandum dominus, stat ad judicandos populos. Item dicit quod est universale; unde dicit, judicabit orbem terrae, et non solum Judaeos, Gen. 18: absit a te domine ut perdas justum cum impio. Item, quod est justum; unde dicit in aequitate, judicabit populos in justitia. Duo dicit: scilicet aequitatem et justitiam: quia justitia importat executionem eorum quae sunt secundum se justa, quae non sunt justa in aliquo casu: quia regulae et numerus sunt circa contingentia, nec possunt adaptari ad singula particularia, sed in aliquo casu intermittuntur: sicut sunt quaedam regulae, et numerus, et conclusiones, quae in casu propter aliquid non servantur. Applicatio autem horum principiorum universalium ad facta particularia pertinet ad aequitatem. Hieronymus dicit, judicabit populos in aequitate, quia ad singularia est aequitas, quae quodammodo restringit et regulat justitiam. Item dicit quod est misericordia plenum. Hoc commendatur ex persona cui fit misericordia, puta si facis indigenti: Luc. 14: cum facis prandium aut coenam, noli vocare amicos tuos aut cognatos, neque vicinos divites et cetera. Job 30: flebam quondam super eo qui afflictus erat, et compatiebatur anima mea pauperi. Et ideo dicit, factus est dominus refugium pauperi, scilicet oppresso: Isa. 1: subvenite oppresso, judicate pupillo, defendite viduam: Ps. 81: judicate egeno et pupillo, et humilem et pauperem justificate; et hoc verum est ubi habent justitiam: Lev. 19: non injuste judicabis; neque consideres personam pauperis, et non honores vultum potentis. Item ex tempore, quia scilicet tempore quando indigent, est accepta misericordia ejus: Eccl. 33: speciosa est misericordia Dei in tempore tribulationis, quasi nubes pluviae in tempore siccitatis. Et ideo dicit: adjutor in tribulatione: et addit in opportunitatibus, quia tempore tribulationis homines convertuntur ad Deum, et tunc est eis praedicandum. Et possunt haec de Christo exponi. Dominus in aeternum permanet, quia Jesus Christus heri et hodie, Hebr. 13. Paravit judicium, quia sedet in throno suo judicans, et ipse judicabit orbem terrae in aequitate: Isai. 39: indutus est justitia ut lorica, et galea salutis in capite ejus.

Super Psalmo 9 n. 8

[86849] Super Psalmo 9 n. 8 Et sperent. Supra Psalmista posuit factum de quo gratias egit, et auctoritatem facientis; hic ponit fructum facti. Et primo quantum ad alios: secundo quantum ad se, ibi, miserere mei domine, vide et cetera. Primo ponit triplicem fructum in alios. Primus est notitia, vel fiducia nominis Dei. Secundus spiritualis, laetitia diligentium eum. Tertius denunciatio nominis ejus. Secundum, ibi, psallite. Tertium, ibi, annunciate. Hos fructus inducit per modum exhortationis: et circa hoc tria facit. Primo inducit ad sperandum. Secundo ostendit quibus convenit sperare. Et tertio quare. Dicit ergo, et sperent in te: Eccl. 2: qui timetis dominum, sperate in illum. Sed unde venit? Quia noverunt nomen tuum. Ex duobus enim spes consurgit; quod sit potens: et hoc patet, quia dominus nomen illi; et quod sit volens, quia summe bonus: unde Luc. 18: nemo bonus nisi solus Deus. Et praecipue hoc nomen Jesus: Matth. 1: ipse salvum faciet populum suum et cetera. Philip. 2: in nomine Jesu omne genuflectatur. Et quare? Quia non derelinquis quaerentes te: Sap. 1: invenitur ab his qui non tentant illum; apparet autem eis qui fidem habent in illum, scilicet qui quaerunt eum bona intentione: quia mali non inveniunt eum: Joan. 7: quaeretis me, et non invenietis. Item ubi est, quia non inter cognatos et notos, Luc. 2, Job 28: nec invenitur in terra suaviter viventium. Tertio inducit ad secundum fructum, scilicet ad laetitiam. Psallite domino qui habitat in Sion. Dominus dicitur habitare in loco non corporaliter: 2 Reg. 6: David posuit arcam in Sion; sed secundum veritatem habitat in Ecclesia. Sion interpretatur specula, et in Ecclesia speculamur aeterna. Isti ergo debemus psallere, idest gaudere corde et ore et operibus, pro beneficiis datis. Tertio inducit ad tertium fructum, annuntiate. 1 Pet. 4: unusquisque prout accepit gratiam in alterutrum illam administrantes. Et ideo primo inducit quod debeant annuntiare. Gregorius: ille uberes fructus suae praedicationis colligit, qui semina bonae operationis praemittit. Inter gentes, idest inter gentiliter viventes, idest inter peccatores: Isa. 21: occurrentes sitienti ferte aquam. Studia, idest curam ejus sive solicitudinem de salute humani generis: Hier. 29: ego cogito cogitationes pacis. Secundo haec studia exponit ibi, quoniam requirens et cetera. Illud quod aliquis cum studio et diligentia facit, non obliviscitur quin illud faciat; Deus autem studiosus est ad salutem hominum: et ideo non obliviscitur. Duo faciunt oblivionem: scilicet mors: Ps. 30: oblivioni datus sum tamquam mortuus a corde, item paupertas: Prov. 19: fratres hominis pauperis oderunt eum: Apoc. 6: quare non vindicas et cetera. Sed Deus non obliviscitur mortuorum? Quoniam requirens sanguinem eorum, scilicet te quaerentium; etiamsi contingat eos occidi; et hoc judicando. Vel requiret sanctorum sanguinem, in resurrectione reparando illum: Sap. 5: ecce quomodo computati sunt et cetera. Dicitur autem recordatus, non quod sit oblitus, sed quia videtur oblitus propter dilationem. Item non obliviscitur pauperum et parvorum: unde, non est oblitus clamorem pauperum: Ps. 33: iste pauper clamavit, vel in periculis, vel in oratione: Jac. 5: clamor eorum et cetera. Ps. 22: non sprevit neque despexit deprecationem pauperis: Ex. 3: videns vidi afflictionem populi mei qui est in Aegypto, et descendi liberare eum.

Super Psalmo 9 n. 9

[86850] Super Psalmo 9 n. 9 Miserere. Hic ponit fructum quantum ad se. Et primo commemorat beneficium. Secundo ponit fructum, ibi, ut annuntiem et cetera. Beneficium duplex: unum futurum: aliud habitum. Qui exaltas et cetera. Primo duo facit. Primo ponit misericordiam. Secundo misericordiae motivum. Futurum beneficium est misericordia. Miserere mei: Ps. 32: misericordia domini plena est terra. Motivum ad eam, consideratio Dei. Vide, idest considera, humilitatem meam. Haec humilitas non importat virtutem, sicut illud, si non humiliter sentiebam, sed dejectionem. Unde Hieronymus habet afflictionem de inimicis meis, quia scilicet affligunt. Vel aliter: vide humilitatem, quia humilibus dat gratiam, Jac. 4. Sed hoc potest considerare ex consideratione inimicorum, qui sunt superbi et mali. Consequenter confitetur beneficium habitum: qui exaltas me etc.: quasi dicat: de tanto periculo eruisti me, quod non restabat nisi ut morerer: Hier. 9: ascendit mors per fenestras nostras; ingressa est domos nostras disperdere parvulos deforis. Spiritualiter autem portae mortis sunt haeretici: Matth. 16: portae Inferi non praevalebunt adversum eam. Et sensus hominis: Hier. 9: mors introivit per fenestras. Odium verbi Dei: Ps. 126: omnem escam abominata est anima eorum, et appropinquaverunt usque ad portas mortis. Tentationes et vitia: Sap. 16: deducis ad portas mortis, et reducis. Qui ergo liberatur ab istis, dicat, exaltas me, idest liberasti me de portis mortis.

Super Psalmo 9 n. 10

[86851] Super Psalmo 9 n. 10 Consequenter cum dicit, ut ponit fructum; sed ordine retrogrado. Primo Annuntiationis. Secundo exultationis, ibi, exultabo. Tertio cognitionis, ibi, cognoscetur. Dico quod misertus es, et peto quod miserearis; et hoc ut annuntiem praedicationes. Antiquitus judicia fiebant in portis; et ideo dicit, in portis filiae Sion, idest Hierusalem, quia subjecta erat arci quae vocabatur Sion; quasi dicat: in multitudine populi Hierosolymitani, annuntiem omnes laudationes, non quod omnes, sed de omni genere laudis. Item portae filiae Sion dicuntur doctores Ecclesiae: Isa. 54: ponam portas ejus in lapides sculptos; universos filios tuos doctos a domino. Item justitiae: haec porta domini, justi intrabunt in eam, ut dicitur Psal. 117: item bonae cogitationes: Ps. 147: seras portarum. In his ergo portis annunciabo laudes tuas.

Super Psalmo 9 n. 11

[86852] Super Psalmo 9 n. 11 Exultabo. Posito uno fructu, scilicet praedicatione divinae laudis, hic ponit secundum, scilicet laetitiam spiritualem a Deo. Et primo ponit suam exultationem. Secundo occasionem exultandi, ibi, infixae sunt gentes. Dicit ergo: annuntiem omnes laudes tuas. Sed hae essent steriles, si ita essent in ore quod non in corde esset jucunditas: Psal. 146: Deo nostro jucunda sit laudatio; et ideo subdit, exultabo in salutari tuo. Non in mundo vel in carne, sed in tua salvatione qua me exaltas. Vel in Christo salvatore: Habac. 3: exultabo in Deo Jesu meo: 1 Reg. 2: laetata sum in salutari tuo. Occasio exultationis est inimicorum destructio, qui persequuntur sanctos. Et persequuntur sanctos dupliciter. Primo violentia. Secundo fraudulentia. Dicit ergo quantum ad primum, infixae sunt gentes: ex hoc quod paraverunt occisionem aliis, ipsi occisi sunt; et ideo dixit infixae, vel secundum Hieronymum submersae: quia illud quod infigitur, deprimitur cum violentia. Et isti qui alios cum violentia occidere videbantur, violenter oppressi sunt: Isa. 56: semitae eorum incurvatae sunt in eis: Ps. 36: gladius eorum intret et cetera. Vel spiritualiter quis immergitur in interitum, quando facit peccatum; quia ex hoc poenam aeternam intrat et damnatur: et in his operibus infiguntur ex consuetudine: Job 18: immisit in rete pedem suum, et in macula ejus ambulat. Quantum ad secundum dicit, in laqueo isto. Insidiatores avibus et animalibus ponunt laqueos: sic qui insidiose procedunt: Ps. 56: laqueum paraverunt pedibus meis. Et dicit absconderunt, quia ad literam aucupes abscondunt laqueos; sic fraudulenter per verba pacis quae dant, parant venenum seductionis: Ps. 139: in via hac qua ambulabam, absconderunt superbi laqueum mihi. Tertius fructus est agnitio divinae majestatis. Comprehensus est pes eorum, idest malus affectus eorum: Osee 13: colligata est iniquitas Ephraim, absconditum est peccatum ejus, qui inclinantur solum ad malum. Et isti abscondunt laqueum, sed frustra: quia cognoscetur dominus. Et per quae? Quia in operibus. Aliquando aliqui in prosperitate non cognoscunt Deum, sicut Pharao, sed in adversitate: Ps. 82: imple facies eorum ignominia; et ideo dicit: judicia faciens. Quae autem sint judicia Dei, subdit: in operibus. Proprium divinae sapientiae est, quod disponat omnia suaviter, Sap. 8. Et hoc facit dando rebus ut per proprias formas in proprios fines tendant: sic per ea per quae cogitant peccatores offendere, incidunt in poenas: Job 5: qui apprehendit sapientes in astutia eorum. Et ideo dicit: in operibus manuum suarum comprehensus est peccator: Prov. 5: iniquitates suae capiunt impium, et funibus peccatorum suorum constringitur: Job 18: praecipitavit eum consilium suum. Item cognoscetur dominus, hic a sanctis. Etiam fugiens laqueum: Prov. 1: frustra jacitur rete ante oculos pennatorum. Dicit ibi Glossa: facile evadit laqueos in terris qui semper habet oculos in caelis. Hieronymus: unusquisque secum portat funes, vincula et tormenta, unde sustinet mala; et occulto Dei judicio comprehenduntur peccatores in laqueis quos abscondunt, et justi evadunt.

Super Psalmo 9 n. 12

[86853] Super Psalmo 9 n. 12 Convertantur. Supra Psalmista prosecutus est de judicio Dei quantum ad suos adversarios: hic prosequitur quantum ad totum humanum genus, et quantum ad mala quae ubique per peccatores aguntur: et circa hoc duo facit. Primo per modum orationis praenuntiat Dei judicium contra malos. Secundo ponit malorum progressum. Ut quid domine et cetera. Circa primum duo facit. Primo praenuntiat peccatorum poenam secundo exposcit divinum judicium puniens, ibi, exurge domine. Circa primum tria facit. Primo praenuntiat optandam poenam. Secundo ponit causam poenae ex parte peccatorum, ibi, omnes gentes. Tertio ex parte justorum, quoniam non in finem. Dicit ergo, convertantur. Haec petitio dupliciter potest intelligi. Uno modo de punitione malorum in praesenti per mortem. Alio modo in futuro per poenam aeternam. Et dicit, convertantur peccatores, idest puniantur. Sed numquid hoc est petendum? Dicendum est, quod propheta dicit hoc per modum praenuntiationis, et non petitionis, vel conformando se divinae voluntati: Ps. 62: introibunt in inferiora terrae. Isa. 14: verumtamen in Infernum detraheris, idest profundum laci. Vel per Infernum intelligitur obstinatio mentis in peccato et cetera. Etiam vivus in Inferno convertitur peccator, quando innititur in obstinationem: Rom. 1: tradidit deos in reprobum sensum; quasi dicat: in hac vita dejiciantur. Est ergo poena conversio in Infernum, ut dictum est. Causa poenae est oblivio Dei: qui enim recedit ab uno termino, disponit se ad tendendum in alium. Duo termini hominis sunt Dei fruitio: et Gehenna: et hoc est quod dicit, convertantur etc. scilicet illi peccatores qui obliviscuntur Dei mandatorum et beneficiorum ejus. Ps. 77: obliti sunt beneficiorum et mirabilium ejus quae ostendit eis: Deut. 32: Deum qui te genuit dereliquisti, et oblitus es domini creatoris tui. Ex parte justorum est alia causa, quae petit vindictam de peccatoribus. Sunt autem in justis duo quae exigunt vindictam: scilicet abjectio temporalis, et virtus spiritualis. Quantum ad primum dicit: quoniam non in finem oblivio erit pauperis. Res viles habentur despectui, sermo traditur oblivioni; sed non sic traduntur oblivioni justi apud Deum: Jac. 2: Deus elegit pauperes divites in fide, heredes regni quod repromisit Deus diligentibus se. Matth. 5: beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Ergo licet hic videantur oblivioni traditi, hoc tamen non est in finem, scilicet finaliter: Isa. 54: punctum in modico dereliqui te, et in miserationibus magnis congregabo te. Et sequitur: et in misericordia sempiterna misertus sum tui. Quando enim recordabitur, tunc puniet opprimentes: Ps. 76: non obliviscetur misereri Deus, neque continebit in ira sua misericordias suas. Quantum ad secundum, patientia pauperum et cetera. Vel expectatio secundum Hieronymum. Cum enim hic sustineant oppressionem patienter et paupertatem, ex patientia merentur vindictam: nec expectatio peribit in finem, quia consequentur bonum quod expectant. Aliter et in finem, qui scilicet est vita aeterna. Sed numquid patientia est in patria? Dicendum, quod non secundum essentiam, sed secundum fructum: secus de caritate et justitia, quae erunt etiam secundum essentiam. Consequenter cum dicit, exurge, praenuntiat divinum judicium: et circa hoc tria facit. Primo excitat judicem. Secundo implorat judicium. Tertio ostendit judicii fructus. Dicit quod non est oblitus in finem pauperum: unde ipse quasi unus de pauperibus dicit, rogo ut non differas usque in finem praemiare; sed exurge. Et circa hoc tria facit. Primo repudiat pravum sive humanum judicium. Homo enim humanitus absque ratione opprimens non confortetur, idest non valeat facere quod vult: Prov. 29: cum impii sument principatum, gemet populus. Secundo exposcit judicium alterius: judicentur gentes, non secundum voluntatem humanam, sed in conspectu tuo, scilicet tuo judicio, quasi, appello ad te. Act. 25: ante tribunal Caesaris sto, ibi oportet me judicari. Ps. 23: judica me domine quoniam et cetera. Tertio petit adjutorem: constitue legislatorem, scilicet filium tuum: Isa. 23: dominus legifer noster. Vel aliter constitue legislatorem, idest punitorem secundum legem tuam; secundum enim legem poena infertur. Hieronymus habet: pone eis terrorem; alia translatio: mitte eis amaritudinem. Glossa: non confortetur homo, idest Antichristus: judicentur, idest puniantur. Fructus judicii, quia recognoscunt se esse homines: sciant gentes quoniam homines sunt, fragiles, peccatores et mortales. Isa. 28: vexatio dat intellectum. Sic Alexander quando fuit percussus, recognovit se non filium Jovis, sed mortalem, ut ipse ait suis militibus.

Super Psalmo 9 n. 13

[86854] Super Psalmo 9 n. 13 Hic ponit processum impiorum. Et primo ponit causam nequitiae eorum. Secundo describit nequitiam, ibi, cujus maledictione et cetera. Tertio contra eam implorat divinum auxilium, ibi, exurge domine Deus. Causa nequitiae est duplex: scilicet permissiva et inductiva. Secunda, ibi, quoniam laudatur peccator. Circa primum tria facit. Primo ponit divinam dissimulationem, quae videtur causa male agendi malis. Eccl. 8: quia non profertur cito contra malos sententia, absque timore filii hominum perpetrant mala; unde subdit: ut quid domine recessisti longe a nobis? Inquantum non punis affligentes nos, et in hoc videris nos despicere, in opportunitatibus, idest tempore in quo deberes ferre auxilium. Vel in opportunitatibus, idest opportune hoc facis: quia sancti inde proficiunt ad meritum vitae aeternae. Secundo ponit dissimulationis effectum, dum superbit impius. Et ponit duplicem effectum in malis. Superbiam, eo quod non statim puniuntur a Deo; et ideo dicit: superbit impius, in potestatibus, incenditur pauper, idest affligitur. Vel incenditur spiritualiter ex consideratione superbiae impiorum et eorum peccatis: Psal. 68: zelus domus tuae comedit me. Tertius effectus est, quia comprehenduntur in consiliis quibus cogitant, quia consilia eorum finaliter destruent eos: Prov. 5: iniquitates suae capiunt impium, et funibus peccatorum suorum constringitur.

Super Psalmo 9 n. 14

[86855] Super Psalmo 9 n. 14 Quoniam. Hic ponuntur tres causae inducentes ad peccatum. Prima est adulatio. Secunda contemptus Dei, ibi, dixit enim in corde suo. Tertia praesumptio, ibi, non est Deus: circa primum tria facit. Primo ponit adulationem ejus. Secundo effectum. Tertio divinam clementiam. Laudantur autem, secundum Glossam, peccatores de duplici peccato: scilicet carnalis concupiscentiae quantum ad seipsos, et injustitiae quantum ad proximum; ideo superbiunt. Sed secundum Hieronymum, quoniam laudatur, et ideo exacerbavit, in desideriis, quantum ad concupiscentiam, et iniquus, quantum ad injustitiam contra proximum. Littera Hieronymi habet, vir avarus. Alia littera, raptor: Isa. 5: vae qui dicunt bonum malum, quoniam ita est. Exacerbavit dominum peccator, idest ad iracundiam provocavit. Hieronymus habet totum hoc sub uno versu: et alius versus incipit, ibi, peccator secundum multitudinem et cetera. Potest autem legi secundum multitudinem irae suae non quaeret. Vel quia citra condignum punit, vel quia magna ira non punit modo, ut fortius puniat in futuro. Vel irae suae, scilicet peccatori, non quaeret, peccatum Deus.

Super Psalmo 9 n. 15

[86856] Super Psalmo 9 n. 15 Non. Supra posuit Psalmista quasdam causas malitiae impiorum: quarum una erat permissiva, quia Deus recedebat longe; secunda inductiva, scilicet lingua blandiens: hic ponuntur aliae causae motivae, scilicet intrinsecae: quae sunt duae: scilicet Dei contemptus, et propria praesumptio. Secunda, ibi, dixit enim in corde suo. Circa primum duo facit. Ponit primo, quod de Deo non recogitat. Secundo, quod ejus judicia non formidat, ibi, auferuntur. Circa primum duo facit. Quia primo ponit aversionem a Deo, sive ejus contemptum. Secundo aversionis effectum, ibi, inquinatae. Dicit ergo, non est Deus in conspectu ejus. Hieronymus habet, in cogitationibus quia nihil de eo cogitat; et continuatur sic: non quaeret Deum peccator, quia non est in conspectu ejus, idest in intentione, vel cogitatione: Job 21: dixerunt Deo, recede a nobis: scientiam viarum tuarum nolumus. Effectus est, quia inquinatae sunt, idest sordent omni tempore viae suae. Viae peccatoris sunt cogitationes, vel voluntates: Sap. 1: in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis. Et dicuntur inquinari per peccatum, vel ad similitudinem peccatorum praecedentis temporis. Hoc allegorice de Antichristo, moraliter de peccatoribus dici potest: quia eo ipso quod Deus non est in intentione eorum, convertunt se ad temporalia; ex quibus anima inquinatur, inquantum permiscetur eis quae sunt pejora quam anima. Sed anima permixta Deo, qui est anima melior, non inquinatur, sed clarificatur; Thren. 1: sordes ejus in pedibus ejus, nec recordata est finis sui: Ps. 34: viae illorum tenebrae et lubricum: Hier. 2: me dereliquerunt fontem aquae vivae, et foderunt sibi cisternas dissipatas quae continere non valent aquas. Hieronymus habet, parturiunt viae ejus, quia peccatores proponunt facere diversa: Luc. 12: anima mea, habes multa bona reposita in annos plurimos, comede et epulare. Et dixit dominus, stulte, hac nocte et cetera. Ps. 17: concepit dolorem, et peperit iniquitatem. Temporalibus adhaerens, in uno non infigitur, quia non sufficit: et propter hoc diversa cogitat.

Super Psalmo 9 n. 16

[86857] Super Psalmo 9 n. 16 Auferuntur. Hic ostendit quomodo contemnunt divinum judicium. Et primo ponit causam. Secundo ostendit effectum, ibi, omnium inimicorum. Judicia tua, idest beneficia tua, auferuntur a facie ejus, idest a mente et memoria ejus: et sic non timebit quia non cogitat de eis: Prov. 28: viri mali non cogitant judicia: qui autem requirunt Deum, animadvertunt omnia: Dan. 13: declinaverunt oculos suos ne viderent caelum. Sed Hieronymi litteram oportet extorte dicere omnes inimicos suos despicient, quasi scilicet non credit judicia Dei. Et dominabitur, supple in corde suo. Vel aliquando ex Dei permissione mali dominantur inimicis. Et haec est causa, quare non cognoscuntur divina judicia: Habac. 1: ipse de regibus triumphavit: ibidem: impius praevalet adversus justum propterea egressum est judicium perversum. Alia causa est praesumptio de seipso: et praesumunt duo. Stabilitatem; et hoc est quod dicit: dixit in corde suo, non movebor a generatione, idest dominium meum non extendetur ab una gente in aliam, non multis mala inferam: non movebor, idest non amittam prosperitatem: Isa. 47: aggravasti jugum tuum valde, dixisti in sempiternum ero domina. Hieronymus habet, et dixit, in aeternum ero a generatione sine malo, idest nunquam patiar malum: Apoc. 18: sedeo regina, et vidua non sum. Et Luc. 3, in Glossa exponens unam: dixit peccator volens perpetuare nomen suum non ibit per celebritatem et famam. Sine malo, idest non faciam malum. Vel non movebor, idest non perveniam ad possessionem domorum, sine malo, violentiae et injustitiae. Et sic faciet Antichristus secundum Glossam. Vel ego Antichristus non movebor, idest inquietabor, a generatione in generationem sine malo, scilicet ero secundum quod est licitum.

Super Psalmo 9 n. 17

[86858] Super Psalmo 9 n. 17 Cujus. Hic ponit processum malitiae. Et primo in corde, de quo jam dictum est. Secundo de ore. Tertio de opere, sedet in insidiis et cetera. Circa primum duo ponit. Peccatum oris, quod committitur tripliciter. Aliquando maledicendo Deum vel proximum quod est in blasphemiam prorumpere: Isa. 1: blasphemaverunt sanctum Israel. Quandoque maledicunt semiplene, quando timore retrahuntur. Aliquando in injurias prorumpendo, et hoc est os plenum amaritudine, Glossa, amaris verbis et minis. Eph. 4: omnis amaritudo, indignatio, blasphemia et clamor tollatur a vobis. Aliquando decipiendo, et hoc est plenum dolo: 1 Cor. 6: neque maledici neque raptores regnum Dei possidebunt: Heb. 12: ne qua radix amaritudinis sursum germinans impediat, et per eam inquinentur multi. Secundo ponit radicem cordis, sub lingua, idest in interioribus cordis labor latet: Glossa, idest iniquitas. Cogitat enim perficere iniquitatem in qua laborat: Hier. 9: ut inique agerent laboraverunt: Job 20: cum dulce fuerit in ore ejus et cetera. Vel labor, quia aliis cogitat inferre laborem et dolorem: dolor, idest pernicies ex labore sequens: Isa. 59: labia viri locuta sunt mendacium, et lingua vestra mendacium et iniquitatem facit.

Super Psalmo 9 n. 18

[86859] Super Psalmo 9 n. 18 Hic ostendit processum malorum quantum ad corpus; et circa hoc duo facit. Primo proponit eorum processum. Secundo processus terminum, in laqueo. Circa primum tria facit. Primo proponit cum quibus insidietur, ibi, cum divitibus. Secundo, contra quos: ut interficiat innocentem. Tertio quomodo insidiatur, insidiatur in abscondito. Dicit ergo. Mali non contenti locutione, laborant perficere, unde sedet in insidiis, cogitans quomodo noceat aliis. In occultis, propter simulationem: Eccl. 11: multae insidiae sunt dolosi. Cum divitibus, idest consiliariis: Eccl. 13: venatio leonis onagri in eremo, sic pascua divitum pauperes. Hieronymus habet juxta vestibulum, idest cameram suam. Contra quos ostendit? Certe contra innocentes: unde ut interficiat innocentem, corporaliter vel spiritualiter: Exod. 23: insontem et justum non occides. Et contra pauperes; unde oculi ejus in pauperem respiciunt: Isa. 3: quare atteritis populum meum, et facies pauperum commolitis? Glossa, Antichristus cum divitibus habebit consilium contra pauperes. Hieronymus habet, oculi ejus in robustos, quia pauperes in temporalibus non sunt robusti, sed in spiritualibus: Job 16: hostis meus terribilibus oculis intuitus est me.

Super Psalmo 9 n. 19

[86860] Super Psalmo 9 n. 19 Insidiatur. Hic ponitur modus insidiandi. Et primo ponit similitudinem, sicut leo in spelunca sua, scilicet sic principes mali pauperes opprimunt: Prov. 28: leo rugiens et ursus esuriens, princeps impius super populum pauperem. Secundo ipsum modum insidiarum, insidiatur ut rapiat: Prov. 12: verba impiorum insidiantur sanguini. Vel insidiatur ut rapiat pauperem, idest bona pauperis per violentiam et fraudulentiam. Subdit modum rapinae dum attrahit, alliciendo promissis, vel violentia, vel fraudulentia: Prov. 7: blanditiis labiorum attrahit illum in sagena.

Super Psalmo 9 n. 20

[86861] Super Psalmo 9 n. 20 In laqueo. Hic ponuntur duo. Et primo, ad quid pervenit eorum conatus. Secundo causam, ibi, dixit enim. Pervenit enim conatus peccatoris secundum ejus intentionem ad prostrationem pauperis: unde, in laqueo suo; sed secundum Dei ordinationem pervenit primo ad evacuationem potestatis: unde, inclinavit se. Contingit enim bellicosos quandoque in principio, postea converti ad delicias, et sic facti effeminati expelluntur. Et ideo philosophus dicit, quod servantes dominium, non faciant filios suos delicate nutrire: Eccl. 47: inclinasti femora tua mulieribus: Ps. 13: omnes declinaverunt. Secundo ad totalem casum: Prov. 16: ante ruinam exaltatio: quia signum ruinae exaltatio. Glossa exponit de Antichristo. Hieronymus habet aliter, dum attrahit eum ad laqueum suum, et confractum subjiciet et irruet viribus suis valenter. Leo primo prosternit animal captum. Secundo subjicit. Tertio incumbit super illud. Causa enim est falsa securitas quam concipit. Primo de praeterito: quia oblitus est Deus, scilicet peccatoris. Contra Eccl. 16. Ne dicas in corde tuo, a Deo abscondar et ex summo quis mei memorabitur? Item ibidem, 23: delictorum meorum non rememorabitur altissimus, et non intelligit quoniam omnia videt oculus ejus. Secundo de futuro. Avertit faciem suam ne videat in finem: Job 37: nubes latibulum ejus et cetera.

Super Psalmo 9 n. 21

[86862] Super Psalmo 9 n. 21 Exurge. Supra Psalmista diligenter prosecutus ordinem humanae iniquitatis; hic quasi zelo ductus et exclamans implorat auxilium contra hujusmodi nequitiam. Et primo implorat auxilium. Secundo inducit orationes et exauditiones. Tertio praenuntiat suam exauditionem. Secundum, ibi, ne obliviscaris. Tertium, ibi, contere. Et petit unum, et aliud praesupponit: petit quod surgat, exurge. Videtur dormire dominus quando patitur bonos affligi; surgit, quando liberat: Isa. 53: consurge consurge, induere fortitudine tua Sion: supponit divinam potentiam, exaltetur manus tua, in potentia: et loquitur ad similitudinem percutientis irati quando vult percutere hostem qui sublevat manum: Eccl. 36: alleva manum tuam super gentes alienas, ut videant potentiam tuam. Isa. 26: exaltetur manus tua ut non videant. Videant et cetera. Et confundantur zelantes populi. Rationes ponit, ne obliviscaris. Et nota quod quia iste Psalmus est factus contra peccatores persequentes justos, semper ponit ex una parte malitiam peccatorum, et ex alia justorum afflictionem. Ponit ergo primo rationes. Secundo ostendit eas efficaces, vide quoniam et cetera. Et ponit duas rationes: unam ex parte justorum; et aliam ex parte malorum, ibi, propter quid irritavit? Dicit ergo et exaltetur, quia alias videbitur verum quod mali dicunt, te esse oblitum pauperum: Isa. 49: numquid potest oblivisci mulier infantem suum, ut non misereatur filio uteri sui? Et si illa oblita fuerit, ego tamen non obliviscar tui: Ps. 136: adhaereat lingua mea faucibus meis, si non meminero tui. Alia ratio ex parte malorum qui gravius peccant si non puniantur: Eccl. 8: et quia non cito profertur contra malos sententia et cetera. Et ideo dicit propter quid; quasi dicat, propter hoc peccando Deum irritant impii, quia non credunt ab eo requiri per poenas: Job 22: circa cardines caeli perambulat, nec nostra considerat: et dicis quid novit Deus; et quasi per caliginem judicat: Ezech. 9: dereliquit Deus terram.

Super Psalmo 9 n. 22

[86863] Super Psalmo 9 n. 22 Vides. Fortificat rationes. Primo secundam, dicens, tu solus vides laborem quem inferunt mali bonis, ut ex hoc tradas, idest in posterum, eos in manus tuas, idest justitiae tuae, qui modo habes eos in manibus potestatis tuae, et modo justitiam non exerces. Hoc autem ignorant peccatores: quia ratio providentiae tuae eis ignota est: Job 11: videns iniquitatem nonne considerat? Item ibidem 12: apud ipsum est fortitudo et sapientia, ipse novit decipientem et eum qui decipitur: et adducit consiliarios in stultum finem, et judices in stuporem: Rom. 11: incomprehensibilia sunt judicia ejus. Vel, in manus tuas, idest filii tui: Joan. 13: sciens quod omnia tradidit ei pater in manus. Vel secundum Augustinum hic versus dictus est ex parte impiorum quod dixit in corde suo non requiret, scilicet Deus. Et iterum dixit, quoniam vides tu laborem. Praelatus aliquando videt culpam subditi, et non punit timens laborem, vel etiam poenam a punito; et ideo dicit, impius dixit: o Deus non punis: quia non te sequitur labor et dolor. Sed prima est melior littera.

Super Psalmo 9 n. 23

[86864] Super Psalmo 9 n. 23 Tibi. Hic confirmat primam rationem; quasi dicat: non debes oblivisci, quia tibi derelictus est pauper, unde ad te spectat cura de eo. Isa. 52: gaude et laetare simul deserta Hierusalem: quia consolatus est dominus populum suum. Omnes qui nihil habent in mundo nisi solum Deum, auxilium eorum ad Deum solum spectat; 2 Paral. 20: cum ignoremus quid agere debeamus, hoc solum habemus refugii ut oculos nostros dirigamus ad Deum. Sed signanter loquitur: homines enim in mundo isto defendunt se quandoque per divitias. Ps. 48: qui confidunt in virtute sua, et in multitudine divitiarum suarum gloriantur. Quandoque per consanguineos et amicos et defensores; sed qui non habent ista, derelinquuntur Deo, et ideo dicit, tibi enim derelictus est pauper: Job 36: eripiet pauperem de angustia sua. Item ibidem 3: flebam quondam super eo qui afflictus et cetera. Thren. ult. pupilli facti sumus absque patre: Ps. 87: sicut homo sine adjutorio. Et si sic de paupere ex necessitate; multo magis de paupere ex spiritu: et hoc quantum ad primum. Quantum ad secundum dicit, orphano tu eris adjutor, qui non habet defensorem: Ps. 67: patris orphanorum et judicis viduarum. Item 26: quoniam pater meus et mater mea dereliquerunt me, dominus autem assumpsit me.

Super Psalmo 9 n. 24

[86865] Super Psalmo 9 n. 24 Contere. Hic annuntiat suam exauditionem. Et primo quantum ad peccatores. Secundo quantum ad pauperes, ibi, desiderium pauperum et cetera. Circa primum duo facit. Primo annuntiat cessationem potestatis malorum, qua mala inferebant. Secundo cessationem ipsorum malorum. Quantum ad primum dicit, contere brachium peccatoris, qui contra Deum peccat: Isa. 14: contrivit dominus brachium, sive baculum, impiorum, virgam caedentium populos et cetera? Et maligni, qui peccat contra proximum: Ps. 36: brachia peccatorum conterentur et cetera. Job 38: auferetur ab impiis lux sua, et brachium eorum confringatur. Sed quandoque contingit quod aliquis tyrannus facit malitiam, et licet ipse consumatur, in malitia durat. Sed non ita: quia quaeretur peccatum illius, et non invenietur: idest opus peccati illius actu transit, sed non reatus: et poena peccatoris manet. Vel quaeretur peccatum illius et non invenietur, in mundo. 1 Mach. 2: hodie extollitur, et cras non invenietur. Aliquando Deus permittit aliquos peccare propter bonum quod inde elicit: sicut ex ira tyranni passio vel patientia martyrum: et ideo hic invenitur locus malorum; sed tunc non invenietur habere peccatum aliquam utilitatem. Sed quomodo fiet hoc? Quia regnum Dei auferri non potest, ideo ab eo impii conterentur, dominus regnabit in aeternum, quod comprehendit omnia saecula, et in saeculum saeculi, idest aeternaliter. Vel in saeculum, quod succedit saeculo: Dan. 4: potestas ejus potestas aeterna quae non auferetur, et regnum ejus quod non corrumpetur, et vos impii peribitis de terra ista viventium: Ps. 1: tamquam pulvis quem projicit ventus a facie terrae. Psal. 36: vidi impium superexaltatum et elevatum sicut cedros Libani; et transivi, et ecce non erat; et quaesivi eum et non est inventus locus ejus.

Super Psalmo 9 n. 25

[86866] Super Psalmo 9 n. 25 Desiderium. Hic praenuntiat exauditionem ex parte pauperum; et ponit tria. Primo exauditionem, ibi, desiderium. Secundo in quo exaudivit, ibi, judicare. Tertio quo fructu, ibi, ut non apponat. Circa primum ostendit quod exaudiuntur pauperes efficaciter, quia Deus dat eis quod desiderant: Prov. 10: desiderium suum justis dabitur. Aliquando vero exaudiuntur in particularibus desideriis, ut exaudiuntur sancti in his quae plus desiderant. Item exaudivit, velociter praeparationem: Isa. penul.: antequam clament, ego exaudiam: Ps. 90: clamavit ad me, exaudiam eum. Exaudivit autem in hoc, quod judicat pupillo, quia pupillus est: Isa. ult.: judicabit in justitia pauperes, et arguet in aequitate pro mansuetis terrae, scilicet humilibus. Humilis dicitur qui non innititur suae virtuti; Joel. 2: judicium pauperum et cetera. Job 36: judicium pauperibus tribuit. Et quo fructu? Ut non apponat homo, scilicet territus: hoc non est bonum, quia superbia est. Ps. 130: si non humiliter sentiebam, sed exaltavi animam meam. Sicut ablactatus et cetera. Item 11: linguam nostram magnificabimus.