Aquinas On Psalm 7

This post contains both the Latin text of Aquinas’ commentary along with a translation by Steven DePangher.  The existing Psalm commentaries by St Thomas can be found at the Aquinas Translation Project.  They are reproducible under the following restrictions: The copyright for these translations are held by the individuals who have translated them. They are offered for public use with the provision that, if copied, they not be altered from their present form, and that the copyright notice remain at the bottom of each translation to ensure that appropriate credit be given to both individual and the Project. Links should be established to this index page.

Psalm 7

In finem Psalmus David quem cantavit Domino pro verbis Chusi filii Geminia. PSAL. DAVID VII Domine Deus meus in te speravi; salvum me fac ex omnibus persequentibus me, et libera me. Ne quando rapiat ut leo animam meam, dum non est qui redimat, neque qui salvum faciat. Domine Deus meus si feci istud: si est iniquitas in manibus meis. Si reddidi retribuentibus mihi mala.	To the end. A Psalm of David which he sang to the Lord for the words of Chusi, the son of Benjamin. a. Psalm 7. Of David. Lord, my God, in you have I hoped; save me from all who pursue me, and set me free. Lest at any time he seize my soul like a lion, while there is no one who delivers me or who saves me. Lord, my God, if I have done this: if there is sin in my hands. If I have returned evil to the ones repaying me.
b. Decidam merito ab inimicis meis inanis. Persequatur inimicus animam meam, et conprehendat et conculcet in terra vitam meam, et gloriam meam in pulverem deducat.	b. Let me, empty, be cut off deservedly by my enemies. Let my enemy pursue my soul and take it, and trample my life in the earth, and let him reduce my fame into the dust
c. Exurge Domine in ira tua: exaltare in finibus inimicorum meorum. Et exsurge Domine Deus meus in praecepto quod mandasti: et synagoga populorum circumdabit te. Et propter hanc in altum regredere.	c. Arise, Lord, in your anger, and be exalted on the borders of my enemies. And arise, Lord, my God, in the commandment which you have ordered: for the congregation of the peoples will surround you. And because of this you returned on high.
d. Dominus iudicat populos. Iudica me Domine secundum iustitiam meam, et secundum innocentiam meam super me. Consummetur nequitia peccatorum, et diriges iustum.	d. The Lord judges the peoples. Judge me, Lord, according to my righteousness, and according to my integrity which is in me. Let the malice of sinners be consumed, for you guide the righteous.
e. Scrutans corda, et renes Deus. Iustum adiutorium meum a Domino, qui salvos facit rectos corde.	e. God examines the heart and inner being. Just assistance is mine from the Lord, who saves the upright in heart.
f. Deus iudex iustus, fortis et patiens, nunquid irascetur per singulos dies?	f. God is a righteous judge, strong and patient. Is he not angry throughout each day?
g. Nisi conversi fueritis, gladium suum vibrabit, arcum suum tetendit, et paravit illum. Et in eo paravit vasa mortis: sagittas suas ardentibus effecit.	g. Unless you are changed, he will brandish his sword, he has bent his bow, and he has prepared it. And in him he has prepared vessels of death: he has made his arrows with flames.
h. Ecce parturiit iniustitiam, concepit dolorem, et peperit iniquitatem.	h. Behold he travailed with injustice, he conceived pain and brought forth iniquity.
i. Lacum aperuit, et effodit eum, et incidet in foveam quam fecit. Convertetur dolor eius in caput eius; et in verticem ipsius iniquitas eius descendet.	i. He has uncovered a pit, and he dug it out, and he has fallen into the trap which he made. His pain returns onto his head; and onto his very pate his iniquity comes down.
k. Confitebor Domino secundum iustitiam eius, et psallam nomini Domini altissimi.	k. I will praise the Lord according to his righteousness, and I will sing praise to the name of the Lord Most High.
a. Supra praemissi sunt psalmi pro liberatione ab hostibus; hic ponitur psalmus in quo petit vindictam de eis: et praeponitur titulus talis, In finem quem cantavit domino pro verbis Chusi filii Gemini.	Previously presented are Psalms for liberation from enemies; here is set forth a Psalm in which he asks for punishment concerning them; and a heading of such a kind is placed first, To the end which he sang to the Lord for the words of Chusi, the son of Benjamin.
Historia habetur 2 Reg. 17, quod David fugit a facie filii sui, et Achitophel sapientissimus adhaesit Absaloni. Chusi vero adhaesit david: quem remisit ut sciret consilia Achitophel, et ea sibi significaret. Cum autem Achitophel consilium dedisset Absaloni nocivum valde patri suo David, scilicet ut statim eum invaderet antequam tutaretur alicubi, Chusi secreto significavit David, ut de campestribus fugeret ubi erat, et transiret Jordanem ad loca munitissima. Isto ergo nuncio Chusi audito David, hoc canticum cecinit Domino: et ideo dicitur hic, Quem cantavit Domino pro verbis Chusi filii Gemini.	The account in 2 Kings 17 [2 Samuel 15 and 17] tells that David fled from the presence of his son, and Ahithophel, that most wise man, joined Absalom. But Chusi joined David: whom he sent back to discover the counsels of Ahithophel, and to make them known to him. But when Ahithophel had given counsel to Absalom that was very harmful to his father David, namely that immediately he attack him before he could protect himself anywhere, Chusi secretly made this known to David, so that he fled from the plains where he was, and crossed the Jordan into well fortified places. Therefore, when David heard that message of Chusi, he sang this song to the Lord, and so it is said, Which he sang to the Lord for the words of Chusi, the son of Benjamin.
Dicitur autem filius Gemini, quia forte de tribu Beniamin erat: vel ex aliquo descenderat qui habebat hoc nomen.	Now it says “son of Benjamin”, perhaps because he was from the tribe of Benjamin, or he was descended from someone who had that name.
Hieronymus non habet, In finem: nec pro victoria, sed pro ignoratione, vel ignorantibus. Et dicit Super verbis Aethiopis: tamen nescitur an fuerit Aethiops.	Jerome does not have unto the end, nor for victory, but for ignorance, or for those who are ignorant. And it says upon the words of the Ethiopian: but it is not known whether he was an Ethiopian.
Mystice autem hic psalmus potest esse ecclesiae, et contra persecutores.	In a mystical sense, this Psalm can be about the Church and against its persecutors.
Et dicitur pro verbis Chusi, qui interpretatur silentium, sed Gemini dextera; quasi dicat: occulto divinae providentiae judicio factum est ut Achitophel, qui fratris ruina interpretatur, scilicet Judas Iscariotes, in ruinam, idest in mortem fratris sui, Christi videlicet, qui non confunditur eos vocare fratres, Hebr. 2 consilio et auxilio conspiravit.	And it says for the words of “Chusi”, which is understood as “silence”, but “Benjamin” as “right hand”. It is as if he were saying, by the hidden judgment of divine providence, it was made so that “Ahithophel” (which is understood as “downfall of a brother” ­ namely of Judas Iscariot), conspired to his own downfall, that is in the death of his brother (namely, Christ ­ who was not ashamed to call them brothers (Hebrews 2 [2:11]) by counsel and with help.
Sed quod ille ad perniciem unius hominis fecit, Christus ad salutem omnium inflexit, ut dicit Augustinus in glossa.	But because that man worked for the destruction of one man, Christ altered this for the salvation of all, as Augustine says in the gloss.
Hic autem psalmus habet tres partes. Primo ponitur oratio. Secundo exauditio, ibi, Dominus judicat. Tertio gratiarum actio, Confitebor Domino.	Now this psalm has three sections. First, a prayer is set forth. Second, there is a hearkening to the prayer at May the Lord judge, and third, an act of thanksgiving at I will praise the Lord.”
Circa primum duo facit. Primo orat ut liberaretur ab hostibus. Secundo, ut hostes deprimantur, Exurge Domine in ira tua.	About the first he does two things. First he prays that he would be set free from his enemies. Second, that his enemies would be weighed down, Arise, Lord, in your anger.
Circa primum duo facit. Primo petit misericordiam. Secundo allegat suam innocentiam: Domine Deus meus si feci istud.	About the first he does two things. First he asks for mercy. Second, he recounts his own innocence, Lord, my God, if I have done this.
Circa primum tria facit. Primo praemittit orantis affectionem. Secundo proponit petitionem: Salvum me fac. Tertio petitionis rationem, Ne quando rapiat.	About the first he does three things. First, he presents the desire of the one praying. Second, he relates his petition, Save me. Third he gives the reason for the petition, Lest when he seize me.
Affectus orationis est ut speret in Domino: Eccl. 2: Quia nullus speravit in Domino, et confusus est: et ideo dicit, In te speravi.	The longing of his prayer is that he may hope in the Lord, as in Ecclesiasticus 2 [Sir. 2:11b], Because no one has hoped in the Lord and has been ashamed: and so he says, In you I have hoped.
Petitio est duplex; petit enim salvari et liberari, secundum Dionysium. Liberari est removeri a malo; salvari conservari in bonis. Sic ergo petit quod salvetur a corruptione hostium, et liberetur ab eis. Et potest intelligi de corporalibus hostibus, et de spiritualibus: quasi dicat: salvum me fac ab hostibus, et a tentationibus: Psal. 21: Salva me ex ore leonis. Idem, ibidem, Libera animam meam a malignitate eorum.	The petition is twofold: for he asks to be saved and to be set free. According to Dionysius, to be set free is to be removed from evil; to be saved is to be preserved for good things. In this manner he asks, therefore, that he be saved from the corruption of his enemies, and to be set free from them. And this can be understood concerning bodily enemies, and concerning spiritual enemies. It is as if he were saying, Save me from my enemies, and from temptations; as in Psalm 21 [22:21] Save me from the mouth of the lion. Again, in the same place, Set my soul free from their wickedness.
Ponit petitionis rationem cum dicit, nequando rapiat, etc.: quasi dicat: nisi subvenias mihi, devorabit me Absalon, sicut leo: 2 Reg. 15: Surgite fugiamus: neque erit nobis refugium a facie Absalonis. Et supra dicit in plurali, Ab omnibus persequentibus: hic in singulari: Ne quando rapiat ut leo, quia omnes sub uno capite comprehenduntur: spirituales sub uno diabolo: corporales sub Absalone. De primo 1 Petri 5: Adversarius vester diabolus tamquam leo rugiens etc. Psal. 9. Insidiatur in abscondito quasi leo etc. Rapiat quasi subito, et velociter: Joa. 10: Lupus rapit: quia diabolus insidiose facit. Et hoc faciet, Dum non est qui redimat etc. Redimitur quis, dum liberatur a malo: et hoc refertur ad liberationem a poena: Osee 13: De morte redimam eos. Neque qui salvum faciat, per liberationem a culpa: Matth. 1: Ipse salvum faciet populum suum a peccatis eorum. Hieronymus: ne forte rapiat ut leo animam meam, et laceret; et non sit qui eripiat.	He gives the reason for the petition when he says, Lest when he seize etc., as if he were saying, Unless you come to my aid, Absalom, like a lion, will devour me: 2 Kings 15 [2 Samuel 15:14], Arise, let us flee, for there will be no refuge for us from the face of Absalom. And above he speaks in the plural, from all those who persecute me; here, in the singular, Lest when he seize me like a lion, because under one heading all persecutors are understood: spiritual under one, the devil; bodily under Absalom. Concerning the first:1 Peter 5 [5:8] Our adversary the devil like a roaring lion etc. Psalm 9 [10:9] He lies in wait in secret like a lion etc. He seizes as if suddenly, And quickly: John 10 [10:12] the wolf seizes: because the devil does this deceitfully. And he does this, while there is no one who redeems etc. One is redeemed when one is set free from evil: and this refers to being set free from penalty, as in Hosea 13 [13:14] From death I will redeem them. Nor one who saves, through being set free from guilt; as in Matthew 1 [1:21] He saves his people from sin. Jerome says: Lest he strongly seize my soul like a lion, and tear it: and there is not one who rescues.
Deinde allegat suam innocentiam: Domine Deus meus, si feci istud. Et hoc potest intelligi dupliciter: vel per modum juramenti, vel praenuntiationis. si per modum juramenti, sic sciendum est quod duplex est juramentum, scilicet per contestationem, sicut ad Rom. 1: Testis est mihi Deus cui servio in spiritu meo etc. Et per execrationem, ut cum dicitur, si ita feci sic contingat mihi; Job 31: Si gavisus sum ad ruinam illius qui me oderat etc. 2 Cor. 1: Ego testem Deum invoco in animam meam: quasi dicat, si non sum innocens rapiat me. Vel potest intelligi per modum praenuntiationis; quasi dicat, si ego sum in istis defectibus, haec erit poena mea, decidam etc.	Then he recounts his innocence, Lord, my God, if I have done this. And this can be understood in two ways: either in the manner of an oath, or a prediction. If in the manner of an oath, then it must be understood that the oath is twofold, namely in being called as a witness, as in Romans 1 [1:9] God is my witness whom I serve in my spirit etc. and in a curse, as when he says, If I have done this, then let it happen to me: Job 31 [31:29] If I have rejoiced over the destruction of one who hates me etc. 2 Corinthians 1 [1:23] I call upon God as my witness in my spirit. It is as if he were saying, If I am not innocent, seize me. Or it can be understood in the manner of a prediction; as if he were saying, If I have such defects, this will be my punishment, Let me be cut off etc.
Et secundum hoc excludit primo a se culpam, Si feci istud, etc. Secundo determinat sibi poenam, Decidam etc. Excludit autem a se culpam, primo in generali, cum dicit, Domine Deus meus, si feci istud. Quid istud? Peccatum, scilicet superbiae secundum glossam, quod est quasi universale peccatum: Eccl. 10: Initium omnis peccati superbia. Vel aliter; Istud, quia quando quis patitur tribulationem aliquam ex culpa sua, dicitur ei, tu fecisti tibi istud; quasi dicat; tu es in causa ut hoc fiat. Et sic dicit: Si feci istud, ego huic persecutioni causam dedi: 2 Reg. 8: Faciebat David judicium et justitiam cum populo suo. Mich. 7: Iram Domini portabo: quia peccavi ei etc. Secundo, cum dicit, Si est iniquitas etc. excludit culpam in speciali; ubi tria facit: nam primo dicit quod nulli fecit injuriam; et ideo dicit, Si est iniquitas: Job 51: Si iniquitatem quae est in manu etc. 1 Reg. 24: Animadverte et vide, quod non est in manu mea malum neque iniquitas. Unde cum homo nulli facit injuriam, injustum videtur quod affligatur.	And according to this he first excludes guilt from himself, If I have done this, etc. Second, he determines a penalty for himself, Let me be cut off etc. But he excludes himself from guilt, first in general when he says, Lord my God if I have done this. What is the this? It is the sin, namely, of pride according to the gloss, because it is, so to speak, the universal sin: Ecclesiasticus 10 [Sir. 10:15] The beginning of all sin is pride. Or, otherwise, the this, occurs when someone suffers some tribulation out of their own fault, it is said to him, you have done this to yourself: as if he were saying, you are the cause that has made this happen. And thus he says, If I have done this, I have given the cause for this persecution: 2 Kings 8 [2 Samuel 8:15] David used to give judgement and justice among his people: Micah 7 [7:9] I will bear the anger of the Lord: because I have sinned against him etc. Secondly, when he says, If there is iniquity etc. he excludes guilt in particular; here he does three things: for first he says that he has injured no one and so he says, If there is iniquity: Job 41 [11:14?]: If there is sin which is in my hand etc.. 1 Kings 24 [1 Samuel 24:12] Turn and look, because there is neither evil nor iniquity in my hand. Wherefore, when a man has injured no one, it seems unjust that he be afflicted.
Secundo quidem remisit offensam; et ideo dicit, Si reddidi etc. Et hoc 1 Reg. 24: Pepercit tibi oculus meus. Dixi enim: non extendam manum meam in Dominum meum: quia Christus Domini est. Levit. 19: Ne quaeras ultionem: nec memoreris injurias civium tuorum.	Second, he also forgives the offense, and therefore he says, If I have returned etc. And on this there is 1 Kings 24 [I Samuel 24:11] My eye has pitied you. Then he said, I will not put forth my hand against my lord because he is the anointed of the Lord. Leviticus 19 [19:18] Do not seek revenge nor remember the wrongs of your countrymen.
Tertio, quod inimicis benefecit: quod est tertium bonum. Unde littera Hieronymi habet, Dimisi hostes meos vacuos. Rom. 12: Noli vinci a malo, sed vince etc. Prov. 25: Si esurierit inimicus tuus etc. Matth. 5: Benefacite eis qui oderunt vos. 4 Reg. 6: Regi Samariae mandavit Elisaeus ut apponeret cibos exercitui regis Syriae, qui venerat ad capiendum eum. Appositaque est eis ciborum magna praeparatio.	Third, he blessed his enemies, which is the third good. In this place Jerome has the words, I sent away his enemies empty: Romans 12 [12:21] Do not be conquered by evil, but conquer etc; Proverbs 25 [25:21] If your enemy hungers etc; Matthew 5 [5:44] Bless those who hate you; 4 Kings 9 [2 Kings 6:22-23?], Elisha commanded the king of Samaria to put a meal before the army of the king of Syria, who had come to capture him. And a great preparation of food was laid before them.
b. Consequenter cum dicit, Decidam. Determinat sibi poenam quae sequitur: quasi dicat: si ista non sunt vera quae dico, fiant mihi ista. Et primo ponit detrimentum pecuniae. Secundo personae. Tertio gloriae.	b. These things are all pursuant to his saying, Let me be cut off. He determines for himself a punishment which follows, as if he were saying, If these things are not true which I am saying, then may these things happen to me. And first he sets down the loss of money; second of the person; third of honor.
Dicit ergo quantum ad primum: hoc malum accidat mihi, scilicet quod Decidam merito, idest juste Ab inimicis, idest auferantur mihi bona. Job 31: Si adhaesit membris meis macula, seram, et alius comedat.	Therefore he says concerning the first: Let this evil happen to me, namely that I am cut down deservedly, that is justly, by my enemies, that is, let them take away my possessions, as in Job 31 [31:7-8] If sin clings to my members, then may I sow and another eat.
Quoad personam tria ponit quae homo patitur in se. Primo persecutionem. Secundo captivitatem. Tertio mortem. Quantum ad primum dicit, Persequatur. Quantum ad secundum, Comprehendat. Quantum ad tertium, et Conculcet, vel occidendo, vel totaliter me prosternat.	Regarding the person he sets down three things which a man suffers in himself: First, persecution; second, captivity; third, death. Concerning the first he says, Let them pursue me. Concerning the second he says, Let them seize me. Concerning the third, And let them trample, either by killing or throwing me to the ground altogether.
Quantum ad gloriam subjungit, Et gloriam meam etc. Ac si diceret, quicquid sit illud in quo glorior, redigatur in pulverem et dispergatur. Mystice: inimicus diabolus persequens tentando: Thren. 4: Velociores fuerunt persecutores etc. Comprehendat, per consensum peccati: Thren. 1: Omnes persecutores ejus apprehenderunt eam inter angustias. Conculcet per consuetudinem et contemptum: Isa. 51: Incurvare ut transeamus. Gloria hominis duplex est: naturalis scilicet et spiritualis. De prima 1 Cor. 11: Vir non debet, idest mens, Velare caput suum quia gloria et imago Dei est. De secunda 2 Cor. 1: Gloria nostra haec est testimonium conscientiae nostrae. Gloriam ergo hominis deducit diabolus in pulverem, quia imago Dei deturpatur, quia maculatur: 1 Tim. 4: Cauteriatam habentes conscientiam: Ps. 72: Domine in civitate tua, imaginem ipsorum ad nihilum rediges.	Concerning his honor he adds, And my honor etc. But if he were saying, Whatever there may be in which I take honor, let it be reduced to dust and scattered. In a mystical sense, our enemy the devil persecutes by tempting: Lamentations 4 [4:19] Swifter were our pursuers etc. Let him seize me, through consent to sin: as in Lamentations 1 [1:3] All her persecutors seized her in the midst of her trials. Let him trample, through custom and scorn; as in Isaiah 61 [51:23] Bow down in order that we may walk over you. The honor of man is twofold, that is, natural and spiritual. Concerning the first, I Corinthians 11 [11:7] A man, that is, the mind, should not cover his head: because it is the glory and image of God. Concerning the second, 2 Corinthians 1 [1:12] Our honor is this, the testimony of our conscience. For the devil drags down the honor of man into the dust so that the image of God is defiled, so that it is stained: I Timothy 4 [4:2] Having a seared conscience: Psalm 72 [73:20] Lord, in your city their image is brought to nothing.
c. Supra proposuit orationem pro se, petens liberari et salvari; hic petit contra inimicos: ubi duo facit. Primo petit eorum punitionem. Secundo punitionis fructum, ibi, Et exaltare. Legamus primo litteram secundum historiam, sicut potuit competere David. Exurge, duobus generibus hominum dicitur: dormienti et jacenti. Deus autem quando peccata non punit, dormire videtur, quasi non haberet prudentiae vigilantiam: Ps. 43: Exurge, quare obdormis domine? Item quando non punit, videtur impotens jacere; sed tunc surgere videtur, quando potestatem manifestat adversarios puniendo: Isa. 26: Exaltetur manus tua, ut non videant, videant et confundantur zelantes populi, et ignis hereditatem tuam devoret.	c. Previously he offered a prayer for himself, asking to be set free and saved; here he prays against his enemies: in this place he does two things. First, he prays for their punishment. Second, for the fruit of punishment, where it says, And be lifted up. We should read this first literally according to the history, as if it could apply to David. Rise up is said of two kinds of men, those sleeping, and those lying down. For when God does not punish sins, it seems that he sleeps, as if he did not have the vigilance of prudence; as in Psalm 43 [44:24] Awake, Lord! Why do you sleep? Again, when he does not punish, it seems that he, being powerless, is lying down; but then it seems that he rises up when he manifests power by punishing his adversaries; as in Isaiah 26 [26:11] Your hand is lifted up, but they did not see it; let them see your zeal for your people and be ashamed, and may fire devour your inheritance.
In ira dicit, idest in punitione, quae est irae effectus. Fructum autem punitionis ponit triplicem. Unum ex parte Dei, ut Deus exaltetur, non in se, sed in opinione hominum, quia per hoc reputatur altus et potens: et ideo dicit, Exaltare; quasi dicat: deprime inimicos meos, et in hoc altus apparebis. Eccl. 36: Sicut in conspectu illorum magnificatus est in nobis, ita in conspectu nostro etc. Et dicit, In finibus, ut totaliter deprimat, et nihil remaneat invadendo fines eorum. Hieronymus habet, Elevare indignans super hostes; quasi dicat, irascere, et in hoc elevare.	It says, In anger, that is, in punishment, which is the effect of anger. And the fruit of punishment he sets forth in three ways. One is on the part of God, that God may be exalted, not in himself, but in the opinion of men, because through this he is considered exalted and powerful; and therefore he says, Be exalted. It is as if he were saying, Afflict my enemies, and in this you will appear exalted: Ecclesiasticus 37 [Sir. 36:3] As in their sight he is glorified in us, so in our sight etc. And he says, on my borders, so that he may be utterly afflicted, and so that nothing will remain to invade their borders. Jerome has, Arise, indignant, over my enemies; as if he were saying, Be angry, and in this arise.
Alius fructus est ex parte David: nam 1 Reg. 13, legitur: Invenit Dominus virum secundum cor suum, cui praecepit ut esset dux super populum suum: et ipse David de se dicit 2 Reg. 6: Praecepit mihi Dominus, ut sim dux, etc. Hoc ergo praeceptum videbatur evacuari David depresso: et ideo dicit: Exurge in praecepto quod mandasti, scilicet sim dux in regno: et ideo Hieronymus habet, Exurge ad me in judicium quod mandasti.	Another fruit is on the part of David: for in 1 Kings 13 [13:14] is read, The Lord found a man after his own heart, whom he commanded that he might be a leader over his people: and David himself says concerning himself in 2 Kings 6 [6:21] The Lord commanded me that I might be the leader. Therefore, this commandment seemed to be voided when David was weighed down: and for this reason he says, Arise in the commandment which you have ordered, that is, that I may be the leader in the kingdom: and so Jerome has, Arise for me in the judgment which you have ordered.
Alius fructus est ex parte populi. In veteri lege ordinabatur per homines de aliis principibus populi; sed de summo principe solum dispensabatur per Deum: Num. 27: Provideat Dominus Deus spirituum omnis carnis hominem etc. Deut. 17: Cum intraveris terram quam Dominus Deus tuus dabit tibi, et possederis eam, habitaverisque in illa, et dixeris, constituam super me regem sicut habent omnes per circuitum nationes, illum constitues principem quem Dominus tuus elegerit. Ergo populus in magno principatu debebat sequi divinam ordinationem: et ideo subdit: Et synagoga populorum circumdabit te, idest sequetur tuam ordinationem, ut revertatur in me: Et propter hoc in altum regredere, idest apparebit magnificentia tua; quasi dicat: non solum propter vindictam, sed ut homines revertantur ad me. Sed prout refertur ad Christum, petit incarnationis mysterium: in quo duplex est fructus.	Another fruit is on the part of the people. In the old law it was ordained by men concerning the other rulers of the people; but the highest office are assigned by God alone; as it says in Numbers 17 [27:16] May the Lord, the God of the spirits of all flesh, provide a man etc. Deuteronomy 17 [17:14] When you have entered into the land which the Lord, your God, will give you, and have occupied it and dwelt in it, and you have said, I will set up a king over me like all the nations round about have, you shall set that man as your ruler whom the Lord, your God, chooses. Therefore, people in great authority ought to follow the divine decree: and for this reason he put down: And the gathering of the peoples will surround you, that is it follows your decree, as it is revealed in me: And because of this you returned on high, that is your magnificence will appear; It is as if he is saying, not only for punishment, but so that men may return to me, but in so far as this refers to Christ, he asks about mystery of the incarnation: in which there is a twofold fruit.
Primus depressio daemonum, et conversio hominum, Exurge Domine. quantum ad primum dicit, Exurge, idest appare in mundo per incarnationem, et hoc In ira tua, idest ut punias daemones: Joan. 12: Nunc judicium est mundi etc. Marc. 1: Quid nobis et tibi Jesu Nazarene? Venisti ante tempus perdere nos. Et exaltare in finibus inimicorum, auferendo eorum possessionem: Luc. 11: Cum fortis armatus custodit atrium suum, in pace sunt omnia quae possidet. Si autem fortior illo supervenerit, et vicerit eum, universa arma ejus auferet, in quibus confidebat, et spolia ejus distribuet: et Matth. 12: Quomodo potest quisquam intrare domum fortis, et vasa ejus diripere, nisi prius alligaverit fortem, et tunc domum ejus diripiet? Vel contra Judaeos, ut sit petitio ecclesiae gentium contra eos.	The first is the oppression of demons and the conversion of men, Arise, Lord. So far as concerns the first he says, Arise, that is, appear in the world through the incarnation, and this, in your anger, that is so that you punish the demons: John 12 [12:31] Now is the judgment of this world etc. Mark 1 [1:24] What have you to do with us, Jesus of Nazareth? You have come before the time to persecute us. And to be raised up on the borders of my enemies, by taking over their possessions; as in Luke 11 [11:22-23] If a strong man, armed, guards his court, all the things which he possesses are in peace. But if another, more strong, comes upon him, and overcomes him, and takes away all his weapons, in which he trusted, he distributes the spoil. And in Matthew 12 [12:29] How can anyone enter the house of a strong man, and plunder his goods, unless he first bind the strong man, and then plunder his house? Or against the Jews, that the prayer of the church of the gentiles may be against them.
Et dicit, Exaltare in finibus inimicorum: alia non mutantur. Illud quod exaltatum homini apparet, ex hoc occultatur: ut puta quando nimis in altum exaltatur. Sicut ergo quod latet in profundo si exaltetur apparet: Job 28: Profunda fluvii scrutatus est, et abscondita producit in lucem: sic ait, Exaltare, idest manifestare: et sicut quod nimis exaltatur occultatur; unde Act. 1: Elevatus est, et nubes suscepit eum ab oculis eorum, sic Exaltare, ut efficiaris Judaeis occultus: ut te non cognoscant, et sic crucifigant, et redimantur.	And he says, to be exalted on the borders of my enemies: the others do not change. That which appears exalted to a person, for that reason is hidden from him: So, the example is when something is raised too high in the heights. Therefore, just as what is concealed in the deep, if it is raised up, appears: Job 28 [28:11] He probed the depth of the river, and brought forth the hidden things into the light. So he said, be exalted, that is, be manifested: and just as when one is raised up exceedingly, he is hidden, wherefore Acts 1 [1:9] says, He was raised up and a cloud took him from their sight, thus be exalted, so that you may be made hidden to the Jews: so they do not recognize you, and thus they crucify you, and they will be redeemed.
Quantum ad secundum dicit, Exurge Domine Deus in praecepto, pro conversione hominum. Ubi primo ponitur motivum conversionis. Secundo perfectio. Tertio punitio.	Concerning the second point he says, Arise Lord God in the instruction, for the conversion of men. In this place he first sets forth the motive for conversion. Second the completion. Third punishment.
Dicit ergo, In praecepto, scilicet mansuetudinis et humilitatis: quod mandasti: Matth. 11: Discite a me, quia mitis sum et humilis corde. Exurge ergo in hoc praecepto, idest appare humilis altus existens; quasi dicat: ita humilitatem accipias ut altitudinem non deseras: vel exurge a mortuis, et sic Synagoga populorum circumdabit te, congregatio scilicet beatorum qui remunerabuntur, et malorum qui punientur. Cant. 11: Oleum effusum nomen tuum etc. Isa. 2: Praeparabitur mons domus Domini in vertice montium, et elevabitur super colles, et fluent ad eum omnes gentes. Et 6 Cap.: Leva oculos tuos in circuitu: omnes isti qui congregati sunt venerunt tibi. Et Propter hanc in altum regredere, scilicet ut hanc synagogam perficias, credentium scilicet congregationem: Ephes. 4: Ascendens in altum captivam duxit captivitatem etc. Mich. 2: Ascendit pandens iter ante eos. Vel In altum, absconderis ab oculis judaeorum, etc. Synagoga populorum circumdabit te, contemnendo et persequendo: in quo maxime punientur.	Therefore he says, In the instruction, that is to say, of meekness and humility: which you have ordered: Matthew 11 [11:29] Learn from me, because I am meek and humble in heart. Arise therefore in this instruction, that is, to appear humble while standing out on high. It is as if he were saying, thus will you receive humiliation so that you do not abandon the height: or arise from death, and thus the congregation of the peoples will surround you, the congregation, that is to say, of the blessed who will be rewarded and of the evil who will be punished: Song of Solomon 11 [1:2] Like oil poured out is your name etc. Isaiah 2 [2:2] The mountain of the house of the Lord will be prepared in the highest mountain, and raised above the hills, and all the nations will flow to it. And Chapter 6 [49:18] Lift up your eyes round about: all who have gathered have come to you: and because of this return on high, that is to say, that you may perfect this assembly, namely the congregation of believers: Ephesians 4 [4:] And going up on high he led captivity captive etc. Micah 2 [2:13] He goes up, opening the way before them. Or, on high, you will be hidden from the eyes of the Jews, etc. The gathering of the peoples will surround you, to despising and persecuting: in which they will be greatly punished.
d. Secunda pars est istius psalmi, in qua agitur de exauditione petitionis. Et quia exauditio petitionis fit judicio Dei, ideo introducitur divinum judicium.	d. This is the second part of this Psalm, in which the hearkening to the prayer is treated. And since the hearkening to his prayer is in the judgment of God happen, divine judgment is therefore introduced.
Et primo praemittit ipsum. Secundo agit de dilatione ejus, Deus judex justus fortis et patiens, numquid irascetur per singulos dies. Circa primum tria facit. Praemittitur enim primo judicium. Secundo ejus modum, Judica me Domine etc. Tertio judicis idoneitatem, Scrutans corda et renes Deus.	And first he presents him. Second he discusses his delay, God is a righteous judge, strong and patient. Is he not angry throughout each day? Concerning the first, he does three things: first he presents the judgment; second, its method at Judge me, Lord, etc; third, the fitness of the judgment, at the one examining the heart and inner being.
Dicit ergo, habeo inimicos persequentes: et peto divino auxilio liberari. Et de hoc confido. Quia Dominus judicat populos: judicat enim orbem terrae in aequitate, et populos in veritate sua: Ps. 96. Isa. 3: Stat ad judicandum Dominus, et stat ad judicandos populos. Et nota quod postquam dixit, Propter hanc in altum, subjungit de judicio: quia post ascensionem revertetur ad judicandum: Act. 1: Quemadmodum vidistis eum ascendentem in caelum, ita veniet ad judicandum.	Therefore he says, I have enemies who persecute me: and I pray to be set free by divine help. And I hope in this. For the Lord judges the peoples: indeed he judges the world with equality, and the peoples in his truth, Psalm 96 [95:13 LXX; 96:13]. Isaiah 3 [3:13] The Lord stands up to judge, and stands to judge the peoples. And note what he said afterward, On account of this on high, he adds concerning judgment: because after the ascension he returns to judge: Acts 1 [1:11] In the same way you saw him ascend into heaven, even so he will come to judge.
Modus judicii ponitur in forma orationis, quia orando ostendit quid fiet in judicio, dicens, Judica me. Et primo ponit bonorum retributionem. Secundo malorum punitionem, Consumetur.	The manner of judgment is put in the form of a prayer: because by praying he shows what will happen in judgment, saying, Judge me. And first he sets down the repayment of the good and second the punishment of the evil, where it says Let it be consumed.
In judicio duo retribuuntur: quia bonis bona, et malis mala. Qui ergo bonus est, et qui caret malis, habebit abundantiam bonorum, et sublationem malorum: Prov. 1: Qui me audierit, abundantia perfruetur, timore malorum sublato etc. Et ideo quantum ad primum dicit, Judica me secundum justitiam meam, scilicet quam dedisti mihi, secundum quod sum justus: et haec justitia est, ut mihi retribuantur bona: Matth. 5: Beati qui esuriunt et sitiunt justitiam, quoniam etc.	In judgment, two things are repaid: because good [is repaid] to the good, and evil to the evil. He who is good, and who is devoid of evil, will have an abundance of good things, and removal of evil things; as in Proverbs 1 [1:33] He who shall have heard me shall enjoy an abundance, the fear of evil things having been removed. And for this reason he says this concerning the first, Judge me according to my righteousness, just as you have given it to me, according to which I am righteous: and this justification is that good things are repaid to me: Matthew 5 [5:6] Blessed are those who hunger and thirst for righteousness: for it etc.
Quantum ad secundum dicit: Secundum innocentiam meam: et haec justitia est ut nihil mali patiatur: Job 22: Salvabitur innocens: salvabitur autem in munditia manuum suarum. Et nota, quod petit hoc judicium secundum justitiam. Supra dicit in poenitentiali psalmo secundum misericordiam, nullum meritum commemorans: nunc autem quia jam justificatus fecerat aliqua bona, quibus debebatur praemium, petit judicari secundum justitiam. Quod ait, Super me, designat quia justitia hominis et innocentia non sunt ab homine, sed a Deo.	Concerning the second he says, According to my integrity, and this justice is that he will suffer nothing evil; as in Job 22 [22:30] The innocent will be saved, but he will be saved through the cleanness of his own hands. And note that he asks for this judgment according to justice. Previously he said, in the Penitential Psalm [Psalm 6], according to mercy, remembering no merit: now, however, since he is already justified, he has done some good things, for which he is owed a reward, he asks to be judged according to justice. When he said, Upon me, he signifies that the justice and innocence of man are not from man, but from God.
Contra hoc quod petit, ut sibi sint bona, et mali nihil patiatur, videtur aliquando bonum esse et utile opprimi a malis, et etiam ultra boni habent mala in mundo isto, et mali bona: Luc. 16: Recordare quia recepisti bona in vita tua etc. Et ratio hujus assignatur. Consumetur, idest ad finem deveniet: nequitia peccatorum: Apoc. ult.: Qui in sordibus est, sordescat adhuc.	Against that which he asks for, that there be good things for him, and that he suffer nothing evil, it seems that at times the good is usefully to be afflicted by evil, and indeed beyond this the good have evil in this world, and the evil good; as it says in Luke 16 [16:25] Remember that you have received good in your life etc. And the reason for this is assigned. Let it be consumed, that is let it reach its end: The malice of sinners: Revelation, the last chapter, [22:11] He who is in filth, let him be filthy still.
Nota quod quandoque Deus differt poenam ut praedestinati convertantur: Isa. 30: Propterea expectat vos Deus, ut misereatur vestri. Unde tunc. Consumetur nequitia peccatorum, idest deficiet. Quandoque ut mali malitiam suam amplius manifestent, et judicia Dei appareant justa: et tunc, Consumetur, idest perficietur, Nequitia peccatorum, ut justior appareat vindicta: propter quod dicit Gen. 15: Scito praenoscens quod peregrinum futurum sit semen tuum, etc. Usque necdum completae sunt iniquitates amorrhaeorum etc. Act. 7: Et non dedit ei hereditatem in ea nec passum pedis etc. Usque dixit Dominus. Sic ait, Consumetur; quasi dicat: faciant quidquid possunt, quia tandem Consumetur nequitia ipsorum peccatorum. Sed numquid mali gravabunt bonos? Non: quia Deus diriget justos. Unde, Diriges justum, Prover. 2: Simplicitas justorum dirigit eos.	Note that sometimes God delays punishment so that those predestined may be converted; as it says in Isaiah 30 [30:18] For God is waiting for you, that he may show you mercy. Thus, at that time, Let the malice of sinners be consumed, that is, let it cease. At other times, so that the evil may more fully evidence their malice, and the judgments of God appear just: and at that time, Let it be consumed, that is let it be brought to an end, The malice of sinners, that punishment may appear more just, on account of which he says in Genesis 15 [15:13-16] Know with certainty that your seed will be an alien, etc. until when the iniquities of the Amorites are complete etc. Acts 7 [7:5] And he did not give him an inheritance in it, not even a foot’s length etc. so far the Lord has spoken. Thus he said, Let it be consumed; as if he were saying, Let them do whatsoever they are able, because in the end, Let the malice of sinners be consumed. But will the evil oppress the good? No. Because God guides those who are just. Wherefore [it says], He guides the just, Proverbs 2 [11:3] The simplicity of the just guides them.
e. Deinde cum addit, Scrutans, ostendit judicis idoneitatem. Et primo ponit idoneitatem judicis. Secundo confidentiam de eo conceptam, ibi, Justum adjutorium meum.	e. Then, when he adds, The one examining, he shows the fitness of the judge. And first he sets down the fitness of the judge; second, the confidence received from him is understood, where it says, Just assistance is mine.
Duo autem requiruntur ad idoneitatem judicis: scilicet ut sit sapiens, et ut sit justus. Haec autem sunt in Deo: et ideo judex est idoneus: Prov. 20: Rex qui sedet in solio judicii, dissipat omne malum intuitu suo. Est enim sapientissimus, omnia cognoscens, etiam interiora: Heb. 4: Omnia nuda et aperta sunt oculis ejus. Est etiam justissimus: Hier. 2: Tu autem Domine sabaoth, qui judicas juste etc. Et ideo dicit, Scrutans corda. Hieronymus habet sic, Probator cordis et renum, Deus justus: et post sequitur alius versus: Clypeus meus in Deo. Ubi littera nostra habet, Justum adjutorium etc.	Now there are two things required for the fitness of a judge, namely that he be wise and that he be just. These things, however, are in God: and therefore it is fitting that he is judge: Proverbs 20 [20:8] A king seated on the throne of judgment dispels all evil with his glance. For he is the wisest, knowing all things, even those things which are within: Hebrews 4 [4:13] Everything is naked and exposed to his eyes. And he is the most just: Jeremiah 2 [11:20] But you, Lord of Hosts, who judge justly etc. And therefore he says, Examining the heart. Jerome has thus, The examiner of the heart and inner being, God is just, and afterward follows the other verse: My shield is in God. In that place our version has, Just assistance etc.
Dicit ergo, Scrutans. Tria sunt in homine: unum apparens, scilicet exterius opus: et duo quae latent, scilicet intentio et delectatio. Haec duo nobis latent, sed Deo patent. Et quia Deo sunt nota, licet nobis occulta, ideo dicit, Scrutans corda, quia novit intentionem, Et renes, idest delectationem, utrum scilicet delecteris in laude Dei vel hominum. Sed quia scrutari est inquirere, inquirere autem est ignorantis, hoc a Deo removet. Et ut ostendat quod Deus evidenter scit; cum dixit, Consumetur etc. convenienter dixit, Scrutans: quia in tribulatione maxime apparet conditio hominum.	Therefore he says, Examining. There are three kinds [of examining] concerning man: one is visible, that is an exterior work: and there are two that are hidden, namely intention and delight. These two are hidden to us, but they lie open to God. And since these things are observed by God, although hidden to us, he thus says, Examining the heart, because he knows the intention: And the inner being, that is the delight, whether, that is to say, you delight in the praise of God or of men. But since to examine is to inquire, and to inquire is of one who does not know, this does not apply to God.” And in order to show that God manifestly knows, when he said, Let it be consumed etc., suitably he said, Examining: because in tribulation the condition of men is most revealed.
Deinde subinfertur, Justum adjutorium meum a Domino etc. Ubi ponitur fiducia concepta de judice, a quo adjutorium est sperandum. Est enim duplex adjutorium Dei: scilicet misericordiae, et aliud justitiae. Adjutorium quo liberatur a malis et peccatis, est misericordiae: et non est justum, quia non ex meritis. Sed quando quis justificatur, Deus perficit: et hoc est justitiae, quia respondet aliqualiter merito.	Then is added, Just assistance is mine from the Lord etc. he put down trust recieved about the judge, from whom help is to be hoped for. And there is twofold assistance from God, that is to say, of mercy, and of justice. Assistance from one who sets free from evil and sins: this is mercy: and it is not just, because it is not [given] by reason of merit. But when one is justified, God perfects him: and this is of justice, because he responds in some way to merit.
De primo dicitur Psal. 9: Adjutor in opportunitatibus etc. De secundo Psal. 45: Adjuvabit eam Deus etc. Sed quare? Quia, Salvos facit etc. Prov. 2: Custodiet rectorum salutem. Rectos corde, idest qui intentione tendunt in Deum.	Concerning the first it is said in Psalm 45 [46:2] A Helper in need etc. Concerning the second, Psalm 45 [46:6] God will assist it etc. But why is this? Because, He makes salvation etc., as it says in Proverbs 2 [2:7] He guards the welfare of the upright. The upright in heart, that is, those who bend in intention toward God.
Sed quaerit Cassiodorus. Quare non dicit, qui salvos facit rectos renibus, sed Rectos corde.	But Cassiodorus asked, Why does he not say, He who saves the upright in the loins, but upright in heart?
Respondeo. Rectitudo pertinet in ordine ad finem, et ad hoc est intentio: et ideo oportet quod intentio sit recta. In renibus autem est delectatio sensibilis.	I respond: Uprightness extends to the ordering towards its end, and the intention is towards it, and so it is fitting that the intention be upright. However, in the loins is the delight of the senses.
f. Supra praemisit divinum judicium; hic autem agit de dilatione futuri eventus, scilicet poenae. Et primo ostendit causam dilationis. Secundo praeparationem ad vindictam, Nisi conversi etc.	f. Previously he set forth the divine judgment; but here he treats of the delay of future events, namely of punishment. And first he shows the cause of the delay; second, the preparation for punishment, where it says, Unless you are changed etc.
Proponit autem tres causas, quare Deus potest putari non punire peccatores. Una est eo quod non sit justus, ut auferatur providentia humanorum actuum: Ezech. 9: Iniquitas domus Israel et Juda magna est nimis valde, et repleta est terra sanguinibus, et civitas repleta est aversione. Dicunt enim: dereliquit Dominus terrae, et Dominus non videt: Job 22: Circa cardines caeli perambulat, nec nostra considerat: et hanc excludit a Deo, qui judex est et justus: Is. 32: Ecce in justitia regnabit rex, et princeps in judicio praeerit.	And he proposes three reasons, why God can be considered not to punish sinners. One is that he is not just, so that providence is removed from human acts; as it says in Ezekiel 9 [9:9] The iniquity of the house of Israel and Judah is great beyond measure: the land is full of blood, and the city full of apostasy. For they say, the Lord has forsaken the land, and the Lord does not see: Job 22 [22:14] He walks around the hinges of heaven, and does not regard our affairs: and this does not apply to God, who is a judge and is just: Isaiah 32 [32:1] Behold, a king will reign in justice, and a prince is petitioned in judgment.
Alia causa est, quia non est potens; sed hoc excludit, quia Deus fortis, Job 9: Si fortitudo quaeritur, robustissimus est. Quae ergo causa? Quia Patiens: et ideo dicit, Numquid irascetur etc.: idest non quolibet die puniet, sed expectat aliquando et dissimulat: Sap. 12: Dissimulans peccata hominum propter poenitentiam: Isa. 30: Expectat vos Deus, ut misereatur vestri. Et 28: Non in perpetuum triturans triturabit. Hieronymus habet, Comminans tota die, scilicet per sacram scripturam.	Another reason is, that he is not powerful; but this does not apply because God is strong, Job 9 [9:19] If his bravery is questioned, he is very strong. For what reason then? Because: He is patient. Because on account of this he says, Is he not angry etc., that is he does not punish on just any day, but he waits sometimes and conceals: Wisdom 12 [11:23] Concealing the sins of men because of repentance: Isaiah 30 [30:18] The Lord waits for you, that he may have mercy on you etc. and 28 [28:28] Not forever will he who threshes thresh. Jerome has, Rebuking the whole day, namely, through Holy Scripture.
g. Deinde cum dicit, Nisi, ostendit quod Dominus parat se ad poenam inferendam, etsi differat ex causa: et ponitur haec praeparatio. Primo ex parte Dei punientis. Secundo ex parte hominis puniti sive recipientis, ibi, Ecce parturiit.	g. Then, when he says, Unless he shows that God prepares himself to inflict punishment, even if he defers for a reason: and this preparation is set down: first, on the part of God as the one punishing; second, on the part of man who is punished or is receiving [punishment], where it says, Behold, he travailed.
Praeparatio ex parte Dei describitur secundum praeparationem hominis contra meritum vel peccatum: quia, Odio sunt Deo impius, et impietas ejus. Sap. 4. Et sicut homo praeparat se gladio contra hostes qui sunt prope, sed arcu contra remotos; ita divina vindicta contra eos qui videntur sibi adhaerere, et possunt videre causam punitionis, dicitur gladius quasi contra propinquos sed arcus contra remotos: et ideo non statim te punit, sed praeparat se ut convertaris. Et nisi conversi fueritis, gladium suum etc., idest vindictam suam: Job 19: Fugite a facie gladii. Ultor enim iniquitatis est gladius etc. Zach. 9: Exibit ut fulgur jaculum ejus: vibrabit ad terrendum, et ad propinquos ut fortius percutiat: quia nisi per comminationes homo convertatur, fortiter percutit.	The preparation on the part of God is described according to the preparation of man against his merit or his sin: because, Hateful to God are the evildoer and his evil deed, Wisdom 4 [14:9]. And just as a man prepares or arms himself with a sword against enemies who are nearby, but with a bow against those who are far away, in the same way, divine punishment (against those who see to cling to themselves, and are able to see the reason for the punishment), is called “a sword”, as it were, against those who are near, but “a bow” against those far away: and for this reason, he does not immediately punish you, but he prepares himself so that you will change. Unless you are changed, he will brandish his sword, that is his vengeance: Job 19 [19:29] Flee from the presence of the sword, for the punisher of iniquity is a sword etc. Zechariah 9 [9:14] As lightning shall his arrow go forth. He will brandish in order to terrify, and against those nearby he strikes down even more strongly: because unless through threats a man is changed, he is strongly struck down.
Maximus Valerius: Lento gradu ad vindictam sui procedit divina ira: tarditatemque supplicii gravitate compensat. Hieronymus habet, Gladium suum acuet, idest praeparabit majorem damnationem: Deut. 32: Si acuero ut fulgur gladium meum etc.. Matth. 10: Non enim veni mittere pacem in terram, sed gladium etc. Secundum glossam, Gladius Dei Christus est. Vibratio ergo est comminatio gehennae in quo percutientur impii, sicut eo vindicante: Isa. 27: In die illa visitabit Deus in gladio suo duro etc. Praeparat et se arcu, quasi ad remotos; unde arcum suum etc..	Valerius Maximus [says] Divine wrath proceeds toward punishment at a slow pace: the tardiness of the aid compensates its seriousness. Jerome has, He sharpens his sword, that is, he will prepare a greater condemnation: Deuteronomy 32 [32:41] I will sharpen my sword like lightning etc. Matthew 10 [:] For I have not come to send peace into the earth, but a sword etc. According to the gloss, the sword of God is Christ. The brandishing [of the sword] therefore is the threat of hell in which the unrighteous are struck down, just as by the one who avenges: Isaiah 27 [27:1] In that day God will punish with his hard sword etc. He prepares for himself a bow, as if against those who are far away; whence his bow etc.
Et primo agit de praeparatione arcus. Secundo sagittarum. Et in eo paravit. Qui parat arcum, primo tendit. Secundo ordinat in manu.	And first he does concerning the preparation of the bow. Secondly, the archer, And in him he has prepared. He who prepares a bow first holds it and second, he arranges it in his hand.
Quantum ad primum dicit, Arcum suum, idest divinam vindictam, quasi ex inopinato punientem. Quantum ad secundum dicit, Et paravit illum: Isa. 30: Praeparata est enim ab heri Thophet; a rege praeparata, profunda et dilatata: scilicet ad puniendum. Secundo agit de praeparatione sagittarum Et in eo etc.	Concerning the first he says, His bow, that is, divine punishment, like one punishing unexpectedly. Concerning the second he says, And he prepared it: Isaiah 30 [30:33] For Topheth is prepared from yesterday, prepared by the king, deep, and wide, that is to say, [prepared] in order to punish. Secondly, he does concerning the preparation of the archer, And in him etc.
Et primo quantum ad ipsas sagittas. Secundo, quomodo in eis aliquis magis nocivum ponit, puta ignem vel venenum. Dicit ergo, Et in eo, scilicet arcu, praeparavit vasa, idest instrumenta mortis, scilicet occidentiae: Ezech. 9: Unusquisque habet vas interitus in manu sua. Ardentibus effecit, quia ibi aliquid combustivum, per quod intelligitur poena ignis aeterni;	And first so far as concerns the arrows themselves. Second, how someone puts even more harmful [things] on them. Therefore he says, And in it, namely the bow, he prepared vessels, that is instruments of death, namely killings: Ezekiel 9 [9:2] Each with a deadly vessel in his hand: He made with flames, because in that place was something flammable, by which is understood the punishment of eternal fire;
sed dicitur quod in Hebraeo est, Sagittas suas persequentibus me effecit. Per hunc arcum secundum Augustinum in glossa intelligitur sacra scriptura: Job 29: Arcus meus in manu mea instaurabitur. Hic tenditur, quando duritia veteris testamenti est emollita per novum. Praeparatur, quando exponitur. Et in eo paravit vasa mortis. Vasa mortis possunt dupliciter accipi: scilicet in bono, vel in malo. Hi sunt haeretici, qui ex sacra scriptura mortem simplicibu parant: et sic paravit, idest parari permisit: Ps. 106: Errare fecit eos etc. Effecit, idest extra fecit, hoc est in apparentia posuit: Sagittas, penetrabiles sententias: Ps. 119: Sagittae potentis acutae etc. Vel in bono vasa mortis apostolus inobedientibus: 2 Cor. 2: Aliis sumus odor mortis in mortem. Et hos effecit aptos ad comburendum igne charitatis: Eccl. 48: Surrexit elias quasi ignis, et verbum etc.	but it is said that in the Hebrew version it is, he made his arrows in pursuing me. By this arrow, according to Augustine in the gloss, is understood Holy Scripture: Job 29 [29:20] My bow will be strengthened in my hand. It is bent when the hardness of the Old Testament is softened in the New. It is prepared when it is expounded. And in him he prepared vessels of death. Vessels of death are to be taken in two ways, namely in a good or an evil [way]. The latter [refers to] heretics, who, according to Holy Scripture prepare death for the simple: and so he has prepared, that is, he sent to be prepared: Psalm 106 [107:40] He made them to wander etc. He made, that is, he made outwardly, this is, he placed it in an appearance. The arrows are penetrating thoughts; as it says in Psalm 119 [120:4] Sharp arrows of one who is powerful etc. Or, in good way, the vessels of death [refer to] the apostle [when he refers] to those who are disobedient: 2 Corinthians 2 To others we are an odor of death to death. And he fashioned these fit for burning with the fire of love: Ecclesiaticus 48 [Sirach 48:1] Elijah rose up like a fire, and the word etc.
h. Deinde cum dicit, Ecce, agit de praeparatione ex parte hominis puniendi. Ubi duo proponit. Progressum scilicet in peccatum, quo paratur, scilicet ad punitionem. Et secundo incursum poenae, Lacum etc.	h. Then when he says, Behold, he treats of the preparation on the part of man for punishing. Here he puts forth two sections. Namely, the progression into sin, for which he is prepared, namely for punishing. And second the onset of punishment, where it says A pit etc.
In progressu peccati tria occurrunt. Malum propositum, conatus, et effectus. Et sic inimici David primo conceperant, sed tunc temporis erant in conatu, et post effecerunt. Propositum autem est sicut conceptio; conatus sicut parturitio; effectus sicut partus. Et ideo dicit, Ecce parturiit, idest nititur efficere, Injustitiam, contra proximum: concepit dolorem, quia Hier. 9: Ut inique agerent laboraverunt: Isa. 59: Conceperunt iniquitatem: Jac. 1: Concupiscentia cum conceperit, parit peccatum. Peperit autem iniquitatem conceptam, quia abstulerant Hierusalem Absalon et Achitophel cum suis complicibus.	In the progression of sin three things occur: evil is purposed, attempted, and effected. And thus the enemies of David at first had conceived [evil]; but at that time they were in the time of their attempting [to effect evil against David], and afterward they effected [evil]. But the purpose is like conception; the attempt like labor pains; the effect like birth. And thus he says, Behold he travailed, that is he endeavored to effect, Injustice, against his neighbor: He conceived suffering, because Jeremiah 9 [9:5] They labored to do evil: Isaiah 59 [59:4] They conceived iniquity: James 1 [1:15] Desire when it conceives gives birth to sin. But He brought forth iniquity which was conceived, because Absalom and Ahithophel with their accomplices had siezed Jerusalem.accomplices.
i. Lacum. Agit de poena. Et primo ponit metaphoram. Secundo exponit eam, ibi, Convertetur. Venatores ponunt ingenia, ut capiant lupos in foveis. Ipsi etiam inimici, ut capiant homines, exercent ingenia sua: et hoc fit per proditionem; et ideo est sicut fovea. Apud Hebraeos fovea dicitur lacus: Zach. 9: Tu autem in sanguine testamenti tui eduxisti vinctos de lacu, in quo non erat aqua. Lacum ergo, idest foveam profundam, Aperuit, idest excogitavit fraudem, Fodit, profunde cogitando: et hoc explendo, Incidit etc. quia cogitabat occidere, et fuit occisus: Ps. 56: Foderunt ante faciem meam foveam etc. Et hoc exponit, quomodo meam? Quia Convertetur etc. Quia conceperunt dolorem, Dolor convertetur in caput ejus, scilicet iniquitas quam peperit, descendit in verticem ipsius; Isa. 24: Gravabit eum iniquitas sua etc.	i. A trap. He treats of punishment. And first he sets down a metaphor; second, he expounds it, where it says, Returns. Hunters come up with clever ideas in order to capture wolves in traps. These enemies also exercise their clever ideas to ensare men: and this may happen through treachery; and so it is like a trap. Among the Hebrews, a trap is called a pit, as in Zechariah 9 [9:11] But you, in the blood of your covenant, have led captives out of the pit, in which there was no water. The pit, therefore, that is, the deep trap, is opened, that is he devised deception, he dug, with deep thinking: and it is by this, He has fallen, etc. because he was purposing to kill, and he was killed: Psalm 56 [56:7] They dug a pit before my face etc. And this explains, how [it is] my [face], because it returns etc. Since they conceived pain, pain returns onto his head, that is to say the iniquity which he prepared, descends onto the crown of his head Isaiah 24 [24:20] Heavy upon it will be its own iniquity etc.
k. Confitebor. Haec est tertia pars, ubi ponit gratiarum actionem Secundum justitiam ejus, quia praecessit meritum: Ps. 110: Confessio et magnificentia opus ejus. Et psallam cum psalterio: Ps. 80: Sumite psalmum, et date tympanum etc.	k. I will praise. This is the third part, where he sets down the action of giving thanks according to his righteousness, because it precedes merit; as it says in Psalm 95 [111:3] His work is praise and magnificence. And I will sing with the Psalter: Psalm 80 [81:2] Take a psalm, and play the harp etc.

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St Irenaeus’s Latest Podcase

St Irenaeus Ministries continues its podcast presentation of lectures on St paul’s Second Letter to the Corinthians (chapters 10-13).  A brief description from the site:

A marked shift in topic and tone appears within the last four chapters of Second Corinthians. Regardless of whether or not these chapters were added to the epistle after its original composition, its apostolic authority is unquestioned.

These chapters are a reaction to the Corinthian situation: trouble making evangelists agitating the impressionable church. These missionaries establish themselves by targeting Paul’s recent converts and casting doubt upon his credibility. Sarcastically calling them the “super apostles,” these bold Christians preach a different gospel than his, one that has a rather Jewish bent. Although we undoubtedly know him as St. Paul, in his time, the apostle’s authority was consistently doubted and ridden with turmoil.

The difficulties within the Corinthian church are expounded by the makeup of the congregation: a progressive, almost antinomian faction and a legalistic, Judaizing faction.

In the tenth chapter, he humbly asks, if not begs, the church to reflect on the genuineness and fruitfulness that has always accompanied his ministry. He hopes to reestablish order and will later single out those responsible for creating the troubles between these two groups. Paul will not be put to shame by those who criticize him and addresses their claims with bold strength. His speech was “not eloquent,” but this does not necessarily mean he could not command an audience. In the rest of the chapter, he shows the failings of his foes and the strength of his own ministry.

Music: Boismortier’s Sonata 2 in E Minor – Gigha, from the album ‘Six Sonatas for Flute and Violin – Opus 51 – Boismortier’ performed by Duo de Bois. www.magnatune.com

Note: Some scholrs think that these chapters are not original to the letter but were originally the letter St Paul refers to as his “letter of many tears” (see 2 Cor 2:4).

Bernardin de Picquigny: 1 Corinthians 2:6-16

2:6  But we speak a wisdom among the perfect: yet not the wisdom of this world, nor of the princes of this world, who are being destroyed.
2:7  But we speak the wisdom of God, in mystery, which is hidden, which God predestined before the ages to your glory.
2:8  Which none of the princes of this world knew: for if they had known it, they would never have crucified the Lord of glory.

There is an inner or esoteric wisdom in the Christian faith, sublime and lofty mysteries of which St Paul here declares he was not ignorant, nd of which he had freely spoken among the perfect, those whose fervor in faith enabled them to embrace and understand them.  It is possible that in these words he reflects somewhat upon the method of Apollo, who with the best intentions, may have somewhat rashly enlarged upon the sublimer truths of theology in the hearing of persons scarcely as yet able to understand them.  Modern commentators, and among them Cornelius a’ Lapide, join in mystery in verse 7 with the verb we speak; we speak of these things only in secret.  Theodoret, however, says: The meaning is not, we speak in mystery; but we tell to men the wisdom which is hid in mystery.  This seems more likely, for if the Apostle talked of these subjects only among the perfect, it would be unnecessary for him to add that he did so in mystery.

What is this hidden wisdom?  First, it is not of this world, secular and mundane; nor like the systems of philosophy accepted by the world.  Nor is it of the princes of this world, from the inspiration of demons and fallen spirits, who are so called in Jn 12:31.  Not a dark system of magian philosophy, the practice of divination and the magic art: all whcih were often imposed, in those days, upon the simplicity of the ignorant and credulous, and were even cultivated by the learned and powerful.  This power over the minds of men, founded in trickery and falsehood, it was one of the objects of the Gospel of Christ to overthrow, and its overthro was one of the results of the spread of the true faith.  Thr princes of this world are being destroyed.  If by the princes of this world is understood earthly rulers and great men, then these are continually passing away, as each dies in turn.

This is what the hidden wisdom is not.  It is, the wisdom of God, and therefore true; and it is hidden in the mystery: that is, the mystery of the incarnation; the splendor of God hidden in the flesh.  Christ, therefore, is the wisdom of Go hidden in mystery.  Not that St Paul concealed from any one the great mystery of the incarnation, which was, on the contrary, the center of all his preaching, ad the most important part of the message he had to deliver: but he treated it in a different manner, according to the capacity of his hearers, as he explains below.  The incarnation, death, and passion, and resurrection of Christ, were proclaimed to all men, as the ground of their redemption.  But the full intent, meaning, and end of Christ’s incarnation, the full significance of the adoption of the sons of God; possibly a prophetic view of the victory of the faith in the coming time; these perhaps were among the sublime mysteries of which the apostle spoke among the perfect, but which all could not at first comprehend.  And this further, that God has foreordained this mystery, from the beginning of time, for our glory-our glorification by the gift of the Spirit of God now, and in eternal life hereafter.  That God was hidden, and as it were annihilated, in the flesh, for the glory of that flesh which he assumed, that is for us human beings, was one of those mysteries which none of the princes of this world knew.  The powers of darkness did not comprehend, and would not believe, the depth of humility and charity in the character of God, which rendered this possible.  Had they known it, they would not have crucified him; because it was his cross which was the instrument of his victory, and gave him his irresistible power over the hearts of men.  Rather than this, they would have allowed him to reign in earthly power and glory, in which case he could not have so completely overthrown their empire among men.  It must be admitted, however, that this interpretation of verse 8 is open to some difficulty, since it implies that the Devil was either ignorant of, or would not believe, the Deity of Christ.  It may be more simple to understand by the princes of this world, in this verse, earthly rulers, as in the expression of St Peter, in Acts 3:17: I know that in ignorance you did it, as also your princes.  If Herod and Pontius Pilate had known that Jesus was the creator of the world, it is hardly to be believed that they would have put him to death,  Not that their ignorance of this truth was sufficient to excuse them, after the miracles Christ had wrought, and the evidence they had of his innocence and sanctity.

2:9  But as it is written: That eye hath not seen, nor ear heard, nor has ascended into the heart of man what God has prepared for those who love him:

2:10  But to us God has revealed by his Spirit: for the Spirit searches all things, even the depths of God.

2:11  For who among men knows what belongs to a man, except the spirit of the man, which is in him?  So also what belongs to God, no one knoweth, but the Spirit of God.

2:12  But we have received not the spirit of this world, but the spirit which is of God; that we may know what is given to us of God:

2:13 Which also we speak, not in words taught by human wisdom; but in the doctrine of the spirit, comparing spiritual things with spiritual.

See Isaiah 64:3 (64:4 in some translations): “From the beginning of the world they have not heard, nor received with their ears, eye hath not seen, O God, without thee, what thou hast prepared for those who wait for thee.”  That is, the great mystery of the Incarnation, beyond human intelligence and expectation; not to be understood or believed without thee, otherwise than by God’s revelation.  And in the Incarnation is included its result, the salvation and ultimate glory of man.  This the Spirit of God has revealed to us, and no other could reveal.  As none knows the secret of a human heart, other than his own, so only the Spirit of God knows, and he knows fully, all the secrets of God.  And this Spirit we have received, no earthly spirit, but the spirit coessential and consubstantial with God (St Athanasius, Theophylact), under whose teaching we know the full extent of the great gifts which have been given to us of God, his Son to redeem us, his Spirit to sanctify us.  And of these mysteries and gifts of God we speak, not in philosophical language, but in words taught us by the Spirit of God.

13.  Comparing spiritual things with spiritual. Conveying things spiritual in spiritual language.  So Saint Chrysostom, and many other writers, ancient and modern.  Theophylact, who is followed by St Thomas, takes the word spiritualibus in the masculine, and comparantes in the sense of the Greek συγκρινοντες (sygkrinontes=distinguishing, also, interpreting, understanding), and understands, reserving high and spiritual doctrine for the hearing of spiritual persons.  This is more literal, and agrees with what the Apostle has said in verse 6, we speak wisdom among the perfect.  The whole of this passage may then be considered an illustration and expansion of what he there asserted.

2:14  But the animal man receives not the things of the Spirit of God: for it is folly to him, and he cannot understand; because it is examined spiritually.

2:15  But the spiritual judges all things; and himself is judged of none.

2:16 For who knows the sense of the Lord, to instruct him?  And we have the sense of Christ.

14.  The animal man.  The word animal is used in three senses in Scriptures.  First, in the sense of the English word, that which grows and lives on food, as all animals do, and in this sense it is used 1 Cor 15:45.  Secondly, one who habitually follows animal impulses (Jude 19).  Thirdly, as in this place, those who are guide only by right of natural reason.  Such a person may be instructed in the faith, and give assent to its mysteries, but yet be unable to comprehendnd the higher and sublimer truths which are taught by the Spirit of God.  These truths will appear to him folly, or meaningless, because they are beyond the reach of his capacity, and supernaturally understood.  They should not, therefore, be rashly obtruded upon him, because, as St Thomas says, arguments are not to be given to those who are incapable of receiving them.

15.  The spiritual judges all things. The spiritual man is also understood in three senses in the holy Scriptures.  1. Who does not require food, as Christ now.  2. Who follows the guidance of the Spirit; in this sense the animal man may be spiritual, though he cannot comprehend the higher mysteries of the faith.  3. The sense in which the word is here used, who is capable of understanding these higher mysteries, by a supernatural illumination.  In this sense the spiritual man is the same with the perfect in verse 6.  He is capable of judging or discussing all things, even the highest; and is not to be judged by his inferior, the animal man.  For if he was, the animal man ought to know the mind, or secret, of God, better than he.  But this mind of God can only be known by natural reason, which is impossible; or by supernatural illumination, which is contrary to the hypothesis.  For who by reason and nature can know, and teach him, the mind of God?  The sense of Christ.  The Syriac reads: the mind; the Arabic: the intellect;  the Ethiopic: the thoughts of Christ.  We, the Apostles, know the mind of Christ by supernatural revelation.  In the whole of this passage the Apostle evidently intends to assert the infinite superiority of the Christian philosophy to the other philosophical systems which it was brought into comparison at Corinth.

Corollary of Piety:

The highest wisdom the human intellect can attain is the knowledge of Jesus Christ.  he is the eternal wisdom of God, in whom are hidden all the treasures of wisdom and knowledge.  Whatever God knows, he knows, for he is God.  The nature and character of God are fully known to him, for he is himself God.  He knows all the causes and motives of the creation of the universe, for he is himself its Creator.  He understands every detail of  its complicated framework, down to the minutest, for his hands framed it.  He understands the mode of dependence of the finite upon the Infinite creating will, for that will is his.  He knows the law of connection between spirit and matter, inscrutable to human research, possibly beyond the reach of any finite intelligence, for he is the Creator equally of the spiritual and the material.  Not only has he all wisdom and knowledge in himself, but it is he who imparts it to man, so far as man is capable of apprehending it, for he is the sun and the illumination of the human intellect.  To penetrate the treasures of wisdom and knowledge hidden in God the Word, have recourse to him, and take him as thy teacher; for there is no truth known to any finite intelligence, but from his teaching.  Wonder: for this wisdom was for thee hidden, and as it were annihilated, in the mystery of the Incarnation.  Love: for to this humiliation he was predestined from eternity in gloriam nostram, for our advancement to the glory of earth, which is sanctification, here, and the glory of eternity, which is his love, hereafter.

The Little Office of the Blessed Virgin Mary: Commentary on Matins (First Nocturn, Psalm 8)

The term “First Nocturn” refers to the Psalm used at Matins on Sundays, Mondays, and Thursdays.  These Psalms change for Tuesdays and Fridays (the Second nocturn), and for Wednesdays and Saturdays (the Third Nocturn).  My source’s commentary on the First Nocturn is 30 pages long, for this reason I’ll be posting only on Psalm 8 today.  The other two Psalms for the First Nocturn are 18 and 23, and these will also be dealt with in individual posts.

Antiphon: Blessed art thou amongst women, and blessed is the Fruit of thy womb.

The following psalm being concerned with the wonders of creation, the Antiphon directs our minds to Our Lady as the choicest and most perfect creature of God.  For if man be made a little lower than the angels and crowned with glory and honor, how much more honorable and glorious is She whose Office and holiness is far above that of the highest Angel?  For which one of them could say to their God as She could say: Thou art my Son, this day have I begotten Thee? (Heb 1:5).

Argument: Defines what the Psalm is about according to the views of Venerable Bede and Tomasi.

Tomasi:  That Christ, the Son of Man, was made in His Passion a little lower than the angels.  The voice of the ancient Church speaking of Christ and of faith.  Also of the Ascension of our Savior and of the infants that glorified Him and that said Hosanna in the highest! The voice of the Church giving praise to Christ for the fiath of all creatures.

Venerable Bede:  (The first verse of the Psalm is actually a directive and reads: To the Leader; according to the Gittih.  “Gittih” is probably a reference to a musical tune and is derived from the word “Gath,” meaning wine-press.  The gathering of the vintage harvest was a time of great joy, and it seems that the directive is indicating that the tune which accompanied the text was to be joyful.  This helps explain Bede’s argument).  For the wine-press; that is, a vintage song of thanksgiving.  As in the wine-press when the grapes are bruised and the hardest pips crushed the sweetest wine pours forth, so when obstinacy and pride are crushed in the Church,  which is the true wine-press, at the commencement of these Psalms sings the praises of her Lord God, setting forth His majesty and the greatness of His operations.  Then she speaketh more plainly of the nature of man which, from the low and depraved condition whereto Adam’s fall had reduced it, He raised to the height of glory; and the one Person of Christ in its two distinct and inconfused Natures is unhesitatingly acknowledged.

8:1 O Lord, our Lord, how admirable is Thy Name in all the world.

O Lord our Lord. God’s name is twice repeated; for He is twice our Lord, in that He made us and in that He redeemed us.  he is our Lord also through our knowledge and love of Him.  We also are His servants; by the special claim He has to our life, by our holy vocation; therefore His interests are in a special sense ours.  Again, our Lord naturally suggests Him Who by mortal birth is bone of our bone and flesh of our flesh (Gen 2:23); our Elder Brother, Who has shown to us the infinite tenderness and love of the Father.

How admirable is Thy name: The name of God implying perfection, all beauty, all riches, all power, all wisdom, and implying also that sweetest of all relations, taught us by our Lord Himself, the Divine Fatherhood.  But the name of our Lord is still more admirable; for it is the name of Jesus, name above all other names at which every knee shall bow (Phil 2:10); the name which is the joy of the faithful and the true revelation of the Father.

8:2  For Thy magnificence is lifted up above the heavens.

Commentators take this for the most part literally of the Ascension according to the words of St Paul: Who descended, He it is also Who ascended above all the heavens that He might fill all things (Eph 4:10); For then Christ, sitting at the right hand of  God the Father, sent the Holy Ghost and charged His Apostles to speak salvation in His Name as the only means of reaching heaven, and that He was constituted Judge of the living and the dead (Acts 10:42).  Others, and especially the Angelic doctor, see here implied the infinite distance between Christ Who is the power of God and the wisdom of God (1 Cor 1:24), and the very highest of the saints; not only the Apostles or the angels, but even Her who bare Him, Her whom Christian singers delight in styling the “new heaven.”  Father Lorin takes these words as implying the magnificence of glory of God is far beyond what we can gather from the Scriptures, which tell us of the mysteries of heaven, or from those wonderful manifestations of His power and wisdom, the seven sacraments.

8:3  Out of the mouth of babes and sucklings Thou has perfected praise because of Thine enemies, that Thou mightest destroy the enemy and the avenger.

Literally, the Holy Innocents who thus glorified Christ by their death, and they cried Hosanna by their acclamations, as he Himself hath taught us (Matt 21:16).  Spiritually, the weaker members of the Church of whom the  Apostle writes: I have fed you with milk and not with strong meat (1 Cor 3;2).  And again, those who had the innocence and simplicity of babes; as the first-born of the Church, the Apostle, who, taught by their Lord to speak, fed by Him, like new-born babes with the sincere milk of the word (1 Pet 2:2), and called by Him His children (Jn 21:5).  So teach the Carmelite Angriani and Perez.  Also we may understand it of all religious souls who, in simplicity and innocence, look to God alone and receive from Him their meat in due season, the food of their souls, by the teaching of the Holy Ghost ever whispering to their conscience.

Because of thine enemies- for their conversion; or, if they will not turn, from their destruction, as it is written: The arrows of the little ones are made their wounds (Ps 63:8).

That Thou mightest destroy the enemy: for God has chosen the weak things of this world to confound the wise.

Avenger: Not only tyrants and unbelieving nations whom God has at various times raised up to chastise a sinful people, but the evil spirit himself who is only an instrument in his Creator’s hands, and whose power, like those other avengers, will be destroyed when the good designed to be done through them is accomplished.

2:4  For I see Thy heavens, the works of Thy fingers: the moon, and the stars, which Thou hast established.

The heavens, the works of Thy fingers: The whole course of events under God’s Providence, Who has declared that all things should work together for good to them that love Him (Rom 8:28).  Thy fingers, not hands, because, as St John Chrysostom says, this is but a small thing for God’s omnipotence.  .

The moon, that is, the Church, which is constantly renewed and receives all her light from the true Sun.  The stars, the Saints of God, as it is written: They that turn many to righteousness shall shines as the stars forever (Dan 12:3).  Note: He mentions not the sun, because the Sun of Righteousness (Mal 4:4, or, in some translations 3:20) was begotten not made.  Thus St Ambrose.  Again, the moon, says Jorgius, who was the confessor of Edward the First, denotes our ever dear and blessed Lady; and that for various reasons: as the moon draws all its brightness from the sun, and yet it is the most luminous object next to it, so Mary, made full of grace by Him whose countenance is as the sun shining in his strength (Rev 1:16), is the brightest of all the saints.  And yet, as the moon is nearest to earth, so our Lady is the lowliest of all in her humility.  As the moon rules the tides, so Mary by her prayers helps those who are tossed on the bitter surges of the world.  And as Easter, the festival of the Resurrection, follows the course of the moon, so the spiritual arising of the Man by the Incarnation followed the consent of Mary’s will to the message of the Angel.  The choirs of angels which are her fellows (Ps 44:15) and bear her company, are rightly compared to the stars; only less than the moon in glory and beauty.

8:5  What is Man that Thou art mindful of him? or the Son of Man that Thou visitest him?

When, therefore, the prophet considers all the things tending to man’s salvation, the Providence whereby all events work together for his good, the Church given him as a mother, the saints as examples and friends, his thoughts are naturally carried back to the one source of all, which is the Incarnation.  What is Man? The Psalmist answers in another place, Every man is bu vanity (Ps 39:12); and again, All men are liars (Ps 117:10).  Man: taken absolutely, as a sinner: the  Son of Man, those who are endeavoring to keep the law of God.  Thus St Augustine.  Also the Son of Man, our Lord’s own description of Himself.  In this sense the term is to be understood of His headship over the mystical body.

Visitest the Incarnation, was God visiting His people, as it is written: Blessed be the Lord God of Israel, for He hath visited and redeemed His People (Lk 1:68).  And again, Thou visitest the earth and blessed it (Ps 65:9).

8:6  Thou hast made him a little lower than the angels, with glory and honor hast Thou crowned him: and Thou hast set him above all the works of Thy hand.

The Carmelite says: For as much as Christ went not up unto joy, but first suffered pain, so here we see Him in His low estate first, and then in His glory; for the humility of His Passion was the merit of His exaltation.

Lower than the angels, in that He condescends to become mortal and passable.  A little lower:  And what marvel, then, of speaking in respect of His humanity, He saith: My Father is greater than I! (Jn 14:28).

With glory, as respects Himself; with worship, in reference to others.  Thus St Basil.  Again, a little lower, for it was but for a short time-a little, because He was mortal and passable of His own free will, and not like us, of necessity.  Glory, in the victory of the Resurrection; honor, on the throne of the Ascension.  And note, as St Albert the Great says, Christ is said to have many crowns, of which the chief are: the Crown of Mercy, wherewith He was crowned in the Incarnation and Nativity; the Crown of Sorrow, when the thorny diadem of the passion was given Him; that of Glory in the Resurrection and Ascension; and that of Dominion, which He will receive when the Court of the Redeemed gathers around Him.

Over the works of Thy hands: and therefore over those angels than whom for a season He was made a little lower.

8:7  All things Thou hast out beneath His feet, sheep and all oxen, yea, and the beasts of the field.

All things Thou hast put beneath His feet. Let the Apostle interpret: In that He put all in subjection under Him, He left nothing that is not put under Him (Heb 2:8).  But when He saith all things are put under Him, it is manifest that He is excepted Who did put all things under Him (1 Cor 15:27).  Note in these three verses of the Psalm we have the four living creatures of the Apocalypse (4:7) for these might denote the four parts of Christ’s works of mercy, as well as the four Evangelists.  What is man? Here we have the face of a man.  Thou hast made Him a little lower than the angels, there we have the ox, the animal fit for sacrifice; Thou hast crowned Him with glory and honor, there the victorious lion; Thou hast put all things under His feet, there the eagle that soars above everything else.  So thinks Rupertus.

Beneath His feet.  As the head of Christ is His Divinity, so His feet are His manhood; and to Him, as Man, is given the empire, which, as God, was always His, Who is the image of the invisible God, the first born of every creature…that in all things He might have the headship (Col 1:15, 18).

Sheep: By these we understand those whose business in Christ’s Church is not to teach but to learn: My sheep hear My voice (Jn 10:27).

And all oxen: Those who labor in His word and doctrine; according to that saying of St Paul, quoting from Deuteronomy 5:4, Thou shalt not muzzle the ox that treadeth out the corn (1 Cor 9:9).  For by these great profit is obtained in His Church; as it is written: Much increase is by the strength of the ox (Prov 14:4).

Yea: The word shows that a change of subject is made, namely, from the good to the wicked.

The beasts of the field: Those that own no master, but follow their own hearts’ lusts, like brute beasts, as St Peter teaches, made to be taken and destroyed (2 Pt 2:12).  For the wicked as well as the good are made subject to Christ.  Thus St Bruno, of Aste-Perez remarks, not only are the sheep, the lowly and the docile who hear the voice of the Shepherd, put under Him, but even the oxen, the powerful rulers of the earth; and the beasts of the field, the wandering and barbarous tribes which knew no law before.

8:8  The fowls of the air and the fishes of the sea, and whatsoever walketh through the paths of the seas.

The fowls of the air are the saints who rise above the world, but only by means of the sign of the Cross (A bird with extended wings forms a cross).

The fishes of the sea: ordinary Christians regenerated of water and of the Holy Ghost, and who are made fellows of Jesus Christ, the Divine Fish (The fish was an ancient symbol for Christ found throughout the catacombs.  The Greek letters for fish form an acrostic: Jesus Christ, Son of God, Savior).

And whatsoever bad, as well as good, unholy, no less than holy; walketh through the paths of the seas, that is, exposed to the waves and storms of this troublesome world.  Thus Casiodorus.  But St Augustine will have the fowls of the air to be the proud and the ambitious, the fishes those who are restless and acquisitive.  While others see in the winged fowls the angels; in the fishes the evil spirits of the Abyss; or again, in a good sense the dwellers in the isles afar, and mariners in them who walk through the paths of the seas.  So Perez.

8:9  O Lord, our Lord, how admirable is Thy Name in all the world.

Admirable, not only because He is very God, as set forth in the first verse, but also because He is very Man, as taught in the succeeding verses.  Teh beginning and the ending of this Psalm is the same, as being in His praise Who is the First and the Last (Rev 22:13), the same yesterday, today, and for ever (Heb 13:8).

The Doxology: Glory be to the Father Who hath put all things under the feet of the Son of Man; Glory be to the Son Who vouchsafed to become Son of Man, made lower than the angels, but now crowned with glory and honor as Priest and King and Prophet; Glory be to the Holy Ghost, the Finger of God’s right hand by Whom the heavens were made.

Bernardin de Picquigny: A Commentary on 1 Corinthians 2:1-5

2:1  And I, when I came to you, brethren, came not in sublimity of language, or of wisdom, announcing to you the testimony of Christ.
2:2  For I did not judge that I knew anything among you, except Jesus Christ, and him crucified.

In this chapter the Apostle declares that the language he had used when at Corinth was simple and unpretending; but that the truths he taught were high and heavenly, taught neither by men nor angels, but by the Spirit of God.

2:1  Not in sublimity of language.  The simplicity which the apostle has just declared a characteristic of the preachers of the Gospel, and which the Greeks, proud of their elaborate skill in rhetoric and philosophy, despised as folly, St Paul here declares he had practiced and adopted himself when he first went to Corinth.  He used no lofty language, made no parade of wisdom.  The Syriac version says: ‘not with grandiloquent language or show of wisdom, I proclaimed to you the secret of God.’  The Greek text has: the testimony of God.

2:2 I did not judge. I judged it best, coming to a city of learned men, to seem to know nothing but Jesus Christ, and him crucified.  The death and passion, resurrection and ascension of Christ, were the message he had to deliver, and this he delivered in the plainest language.  And to do this with more effect, whatever else he knew, he kept to himself.

2:3 And I was among you in infirmity, and fear, and much trembling.
2:4 And my discourse, and my preaching, were not in persuasive words of human wisdom, but in display of the Spirit and of power.
2:5 That your faith may not be in man’s wisdom, but in the power of God.

2:3 In infirmity and fear.  We may perhaps gather from these words, that St Paul was in feeble health while he was at Corinth.  It is certain also, from the narrative in Act of the Apostles, chapter 18, that he was subject to great persecutions and annoyance from the jealousy of the Jews, who ultimately raised a formidable outbreak of violence against him, which possibly caused his retirement from the city or hastened it.  His discourse, he declares, was in harmony with his circumstances and surroundings.  He delivered no great orations, but spoke on all occasions simply and plainly, proving the truth of his words by the display of the Holy Spirit and of power, that is by frequent miracles.

2:5  That your faith may not be in man’s wisdom. May not originate or spring from human eloquence and wisdom.  Or that your conversion to the faith of Christ may not be ascribed to man’s wisdom, but to the power of God, may be a divine, not a human work.  That which you believe and are convinced of, should be, not the wisdom and knowledge of your teacher, but the power of God who commissioned the teacher, and wrought the miracles.

St Augustine on Psalm 22

Text in red are my additions.

1. “To the end,” for His own resurrection, the Lord Jesus Christ Himself speaketh.   For in the morning on the first day of the week was His resurrection, whereby He was taken up, into eternal life See Jn 20:1-17), “Over whom death shall have no more dominion.”(Rom 6:9).   Now what follows is spoken in the person of The Crucified. For from the head of this Psalm are the words, which He cried out, whilst hanging on the Cross, sustaining also the person of the old man, whose mortality He bare. For our old man was nailed together with Him to the Cross.

2. “O God, my God, look upon me, why hast Thou forsaken(8) me far from my salvation?” (verse 1). Far removed from my salvation: for” salvation is far from sinners.”(9) “The words of my sins.” For these are not the words of righteousness, but of my sins. For it is the old man nailed to the Cross that speaks, ignorant even of the reason why God hath forsaken him: or else it may be thus, The words of my sins are far from my salvation (The old man is a reference to Adam or, more likely, “Adamite” man.  See Rom 6:6).

3. “My God, I will cry unto Thee in the daytime, and Thou wilt not hear (verse 2). My God, I will cry unto Thee in the prosperous circumstances of this life, that they be not changed; and Thou wilt not hear, because I shall cry unto Thee in the words of my sins. “And in the night-season, and not to my folly.” And so in the adversities of this life will I cry to Thee for prosperity; and in like manner Thou wilt not hear. And this Thou doest not to my folly, but rather that I may have wisdom to know what Thou wouldest have me cry for, not with the words of sins out of longing for life temporal, but with the words of turning to Thee for life eternal.

4. “But Thou dwellest in the holy place, O Thou praise of Israel” (verse 3). But Thou dwellest in the holy place, and therefore wilt not hear the unclean words of sins. The “praise” of him that seeth Thee; not of him who hath sought his own praise in tasting of the forbidden fruit, that on the opening of his bodily eyes he should endeavour to hide himself from Thy sight.

5. “Our Fathers hoped in Thee.” All the righteous, namely, who sought not their own praise, but Thine. “They hoped in Thee, and Thou deliveredst them” (verse 4).

6. “They cried unto Thee, and were saved.” They cried unto Thee, not in the words of sins, from which salvation is far; and therefore were they saved. “They hoped in Thee, and were not confounded” (verse 5). “They hoped in Thee,” and their hope did not deceive them. For they placed it not in themselves.

7. “But I am a worm, and no man” (verse 6). But I, speaking now not in the person of Adam, but I in My own person, Jesus Christ, was born without human generation in the flesh, that I might be as man beyond men; that so at least human pride might deign to imitate My humility. “The scorn of men, and outcast of the people.” In which humility I was made the scorn of men, so as that it should be said, as a reproachful railing, “Be thou His disciple: ” (Jn 9:28) and that the people despise Me.

8. “All that saw Me laughed Me to scorn” (verse 7). All that saw Me derided Me. “And spoke with the lips, and shook the head”(Matt 27:39).  And they spoke, not with the heart, but with the lips.

9. For they shook their head in derision, saying, “He trusted in the Lord let Him deliver Him: ” (Matt 27:43)  let Him save Him, since He desireth Him” (ver 8).These were their words; but they were spoken “with the lips.”

10. “Since Thou art He who drew Me out of the womb” (verse 9). Since Thou art He who drew Me, not only out of that Virgin womb (for this is the law of all men’s birth, that they be drawn out of the womb), but also out of the womb of the Jewish nation; by the darkness whereof he is covered, and not yet born into the light of Christ, whosoever places his salvation in the carnal observance of the Sabbath, and of circumcision, and the like. “My hope from My mother’s breasts.” “My hope,” O God, not from the time when I began to be fed by the milk of the Virgin’s breasts; for it was even before; but from the breasts of the Synagogue, as I have said, out of the womb, Thou hast drawn Me, that I should not suck in the customs of the flesh.

11. “I have been strengthened in Thee from the womb” (verse 10). It is the womb of the Synagogue, which did not carry Me, but threw Me out: but I fell not, for Thou heldest me. “From My mother’s womb Thou art My God.” “From My mother’s womb: My mother’s womb did not cause that, as a babe, I should be forgetful of Thee.

12. “Thou art My God,” “depart not from Me; for trouble is hard at hand” (verse 11). Thou art, therefore, My God, depart not from Me; for trouble is nigh unto Me; for it is in My body. “For there is none to help.” For who helpeth, if Thou helpest not?

13. “Many calves came about Me.” The multitude of the wanton populace came about Me. “Fat bulls closed Me in” (verse 12). And their leaders, glad at My oppression, “closed Me in.”

14. “They opened their mouth upon Me” (verse 13). They opened their mouth upon Me, not out of Thy Scripture, but of their own lusts. “As a ravening and roaring lion.” As a lion, whose ravening is, that I was taken and led; and whose roaring, “Crucify, Crucify.”(Jn 19:6).

15. “I was poured out like water, and all My bones were scattered” (verse 14). “I was poured out like water,” when My persecutors fell: and through fear, the stays of My body, that is, the Church, My disciples were scattered from Me (Matt 26:56).  “My heart became as melting wax, in the midst of my belly.” My wisdom, which was written of Me in the sacred books, was, as if hard and shut up, not understood: but after that the fire of My Passion was applied, it was, as if melted, manifested, and entertained in the memory of My Church.

16. “My strength dried up as a potsherd” (verse 15). My strength dried up by My Passion; not as hay, but a potsherd, which is made stronger by fire. “And My tongue cleaved to My jaws.” And they, through whom I was soon to speak, kept My precepts in their hearts. “And Thou broughtest Me down to the dust of death.” And to the ungodly appointed to death, whom the wind casteth forth as dust from the face of the earth(Psalm 1:4)), Thou broughtest Me down.

17. “For many dogs came about Me” (verse 16). For many came about Me barking, not for truth, but for custom. “The council of the malignant came about Me.” The council of the malignant besieged Me.  “They pierced My hands and feet.” They pierced with nails My hands and feet.

18. “They numbered distinctly all My bones” (verse 17). They numbered distinctly all My bones, while extended on the wood of the Cross. “Yea, these same regarded, and beheld Me.” Yea, these same, that is, unchanged, regarded-and beheld Me.

19. “They divided My garments for themselves, and cast the lot upon My vesture” (verse 18).  (Note: The ‘garments’ he elsewhere makes the ’sacraments,’ his vesture the undivided unity of the Church.  See his Second Exposition of this Psalm)

20. “But Thou, O Lord, withhold not Thy help far from Me” (verse 19). But Thou, O Lord, raise Me up again, not as the rest of men, at the end of the world, but immediately. “Look to My defence.” “Look,” that they in no wise hurt Me.

21. “Deliver My soul from the sword.” “Deliver My soul” from the tongue of dissension. “And My only One from the hand of the dog” (verse 20). And from the power of the people, barking after their custom, deliver My Church.

22. “Save Me from the lion’s mouth:” save Me from the mouth of the kingdom of this world: “and my humility from the horns of the unicorns “(The base of the underlying Hebrew word here translated as ‘unicorn’ refers to a horn.  Some see the Hebrew word ‘reem’ as being a reference to a rhinoceros, which has one horn.  In the Bible the horn is often a symbol of strength or power, hence the word could be taken as referring to any strong animals.  The animals mentioned in the Psalm are, of course, symbols of evil people) (verse 21). And from the loftiness of the proud, exalting themselves to special pre-eminence, and enduring no partakers, save My humility.

23. “I will declare Thy name to My brethren” (verse 22). I will declare Thy name to the humble, and to My Brethren that love one another as they have been beloved by Me(see Jn 17:6, 21).  “In the midst of the Church will I sing of Thee.” In the midst of the Church will I with rejoicing preach Thee.

24. “Ye that fear the Lord, praise Him.” “Ye that fear the Lord,” seek not your own praise, but “praise Him.” “All ye seed of Jacob, magnify Him” (verse 23). All ye seed of him whom the elder shall serve, magnify Him.

25. “Let all the seed of Israel fear Him.” Let all who have been born to a new life, and restored to the vision of God “fear Him.” “Since He hath not despised, nor disregarded the prayer of the poor man” (verse 24). Since He hath not despised the prayer, not of him who, crying unto God in the words of sins was loath to overpass a vain life, but the prayer of the poor man, not swollen up with transitory pomps. “Nor hath He turned away His face from Me.” As from him who said, I will cry unto Thee, but Thou wilt not hear. “And when I cried unto Him He heard Me.”

26. “With Thee is My praise” (verse 25). For I seek not Mine own praise(see Jn 8:50), for Thou art My praise, who dwellest in the holy place; and, praise of Israel, Thou hearest The Holy One now beseeching Thee. “In the great Church I will confess Thee.” In the Church of the whole world” I will confess Thee.” “I will offer My vows in the sight of them that fear Him.” I will offer the sacraments of My Body and Blood in the sight of them that fear Him.

27. “The poor shall eat, and be filled” (verse 26). The humble and the despisers of the world shall eat, and imitate Me. For so they will neither desire this world’s abundance, nor fear its want. “And they shall praise the Lord, who seek Him.” For the praise of the Lord is the pouring out of that fulness. “Their hearts shall live for ever and everse” For that food is the food of the heart.

28. “All the borders of the earth shall remember themselves, and be turned to the Lord” (verse 27). They shall remember themselves: for, by the Gentiles, born in death and bent on outward things, God had been forgotten; and then shall all the borders of the earth be turned to the Lord. “And all the kindreds of the nations shall worship in His sight.” And all the kindreds of the nations shall worship in their own consciences.

29. “For the kingdom is the Lord’s, and He shall rule over the nations” (verse 28). For the kingdom is the Lord’s, not proud men’s: and He shall rule over the nations.

30. “All the rich of the earth have eaten, and worshipped”  (verse 29).  (Augustine is following the African Psalter which contains the phrase divites terrae=’rich of the earth’.  The Douay-Rheims and the King James Versions read, respectively: “All the fat ones of the earth have eaten and have adored” ; “All they that be fat upon the earth shall eat and worship.”   In the OT ‘fatness’ is an image of wealth and proseperity, as in Deut 31:20; 32:15). The rich of the earth too have eaten the Body of their Lord’s humiliation, and though they have not, as the poor, been filled even to imitation, yet they have worshipped. “In His sight shall fall all that descend to earth.” For He alone seeth how all they fall, who abandoning a heavenly conversation, make choice, on earth, to appear happy to men, who see not their fall.

31. “And My Soul shall live to Him.” And My Soul, which in the contempt of this world seems to men as it were to die, shall live, not to itself, but to Him. “And My seed shall serve Him” (verse 30). And My deeds, or they who through Me believe on Him, shall serve Him.

32. “The generation to come shall be declared to the Lord” (verse 31). The generation of the New Testament shall be declared to the honour of the Lord. “And the heavens shall declare His righteousness.” And the Evangelists shall declare His righteousness. “To a people that shall be born, whom the Lord hath made.” To a people that shall be born to the Lord through faith.

The Little Office of the Blessed Virgin Mary: Commentary on the Matins Hymn

The following is taken from Father Taunton’s public domain commentary on the little Office.  Text in red represent my additions and notes.

The God, Whom earth and sea and sky,
Quem terra, pontus, sidera
Adore and Laud  and magnify;
Colunt, adorant, praedicant,
Who o’er their threefold fabric reigns,
Trinam regentem machinam
The Virgin’s spotless womb Contains.
Claustrum Mariae bajulat.

Creation, as we see it, consists of earth, sea, and sky, and the three form, as it were, the machinam (“fabric,” apparatus) by which God works out His will.  The Claustrum Maria means her reverend womb, which for nine months did carry the Lord of all things.   (“claustrum”=cloister, enclosure.  The translation of the Little Office I use reads: “Mary’s frame”). Mary was the Tabernacle of Emmanuel-God with us-and the Most High sanctified His resting place (see Ps 14:4).  The Ark of the Covenant in the Temple of Solomon was of incorruptible wood covered with plates of massive gold.  It only contained the tables of the Law, a pot of manna, and Aaron’s flowering rod.  But Mary, the true Ark of the Covenant, incorruptible by her immaculate Conception and adorned with the gold of charity, contained within her, as in a most peaceful cloister, the very Giver of the Law, the very Bread of Life, and the true High Priest, Himself, Whom all creation worhips, adores, and proclaims.

The God whose will by Moon and Sun,
Cui luna, sol, omnia
And all things in due course is done,
Deserviunt per tempora,
Is borne upon a Maiden’s breast,
Perfusa caeli gratia
By fullest heavenly grace possessed.
Gestant puellae viscera.

That is: Our Lady, filled with heavenly grace, doth bear Him, Whom moon, sun, and all things serve according to the seasons and times appointed to them: And God made two great lights, the greater light to rule the day, and the lesser light to rule the night: He made also the stars.  And God set them in the firmament of heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good (Gen 1:16-18).  Notice the word perfisa, i.e., bathed through and through, soaked; like Gideon’s fleece was soaked with the dews of heaven (Judges 6:38); so Mary was full of grace.

How blest that Mother in whose shrine
Bedta Mater minere
The Great Artificer Divine,
Cujus supernus Artifex,
Whose Hand contains the earth and sky,
Mundum pugillo continens
Vouchsafed, as in His ark, to lie.
Ventris sub arca clausus est.

That is: “Blessed by the gift of the Holy Ghost is that Mother whose High Maker, that holdeth the world in His hand, is borne within the ark of her womb.  Our Lord is said to hold the world in His hand, for all the world is full little in regard to his greatness (i.e., the world is small when compared to His greatness).  And as a man may do what he wills with a thing he hath in his hand, so is everything in the power of His hand and all is kept in being by Him” (Myoure).  Artifex, i.e., artificer-one who works according to Art, according to design.  Art is the showing forth of the Beautiful; and in the Incarnation to which the verse refers, we have the most perfect manifestation of God’s art in adapting means to an end, in exhibiting the beauty of His power, and of His love, and of His wisdom.

Blest, in the message of Gabriel brought;
Beata caeli nuntio,
Blest, by the work of the Spirit wrought;
Fecunda sancto Spiritu,
From whom the great Desire of Earth
Desiderdtus gentibus
Took human flesh and human birth
Cujus per alvum fusus est.

Nuntio caeli-the message of Gabriel: Fecunda. (“Fecunda” can mean either “fertile,” or, “plentifully furnished.”  This last meaning can be synonymous with “blessed,” or “full of grace.”  obviously, “fecunda” can be used to sum up the Angel’s message to our Lady).  Sancto Spiritu-”The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee” (This is the high point of the Angel’s message of fecundity to Mary, see Lk 1:35). Desiderdtus gentibus: our Lord was the Longed-for One; the Desired of the nations: And the Desired of the nations shall come (Haggai 2:7).  His advent was the prayer of the prophets and holy ones of Israel: Drop down ye heavens from above and let the skies pour forth the Righteous, let the earth open and bring forth the Savior (Isa 45:8).  And when He came He told men that many kings had desired to see the things they saw (Lk 10:24); and that Father Abraham rejoiced to see His day, and saw it and was glad (Jn 8:56).  Fusus est:  poured forth as oil, or as light passing through a most pure crystal.  (In the translation the phrase Fusus est corresponds to the word “took” in the phrase “Took human flesh and human birth.”  The phrase can denote genorousity or liberality).

All honor, laud, and glory be,
Jesu, Tibi sit gloria,
O Jesus, Virgin-born, to Thee!
Qui natus est Virgine,
All glory, as is ever meet,
Cum Patre, et almo Spiritu,
To Father and to Paraclete.
In sempiterna saecula.

Amen.

This Doxology, or ascription of praise to the Adorable Trinity, is used for all the hymns in the Little Office.  Jesu, Tibi sit gloria: Our Lord as He is our thanksgiving, our Eucharist, so is He also our Praise.  Therefore to Him and through Him we give our praise to the Blessed Three in One.  The rememberance of His Mother, Qui natus est de Virgine, gives us the reason for the special act of worship-one of gratitude for the Incarnation which is Mary’s gift to mankind.  For, chosen herself by God, she freely consented to become the Mother of the Word made flesh.  Almo Spiritu: the revelation of the Holy Ghost to us is that of infinite love.   The Love of God is poured forth in our hearts by the Holy Ghost who is given to us (Rom 5:5).  In sempiterna saecula:  The glory we give to God lasts forever; for He is the Father of lights with Whom there is no variableness neither shadow of turning (James 1:17); the Eternal God, The Great I Am (Ex 3:14).  This thought makes our act of worship deeper and fuller and brings a stillness over our soul as we think of the never-changing, never ending glory, which, as an everlasting fire, surrounds the Eternal.

The Translation I Use:

The Lord, whom earth, and sea, and sky
With one adoring voice proclaim;
Who rules them all in majesty,
Enclosed Himself in Mary’s frame.

Lo, in a humble Virgin’s womb
O’ershadowed by almighty power,
He, whom the stars and sun and moon
Each serve in their appointed hour!

O Mother blest, to whom was given
Within thy body to contain
The Architect of earth and heaven,
Whose hands the universe sustain:

To thee was sent an angel down,
In thee the Spirit was enshrined,
Of thee was born that Mighty One,
The long-desired of all mankind.

O Jesus, born of Virgin bright,
Immortal glroy be to Thee;
Praise to the Father infinite,
And Holy Ghost eternally.

Amen.

The edition I use is entitled “THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY in English, Simply Arranged for use by Lay People” which is published by Franciscan University Press Quincy University. They have an online store but it is temporarily closed.  The edition I have uses Father Knox’s translation of the Bible, which some may find archaic.    An apparently more modern version designed for the Secular Franciscans can be found HERE (scroll down).

On The Way Of The Cross: 9th Station

11 Malicious witnesses rise up; they ask me of things that I know not.
12 They requite me evil for good; my soul is forlorn.
13 But I, when they were sick — I wore sackcloth, I afflicted myself with fasting. I prayed with head bowed on my bosom,
14 as though I grieved for my friend or my brother; I went about as one who laments his mother, bowed down and in mourning.
15 But at my stumbling they gathered in glee, they gathered together against me; cripples whom I knew not slandered me without ceasing;
16 they impiously mocked more and more, gnashing at me with their teeth.
17 How long, O LORD, wilt thou look on? Rescue me from their ravages, my life from the lions!
18 Then I will thank thee in the great congregation; in the mighty throng I will praise thee.
19 Let not those rejoice over me who are wrongfully my foes, and let not those wink the eye who hate me without cause.
20 For they do not speak peace, but against those who are quiet in the land they conceive words of deceit.
21 They open wide their mouths against me; they say, “Aha, Aha! our eyes have seen it!”
22 Thou hast seen, O LORD; be not silent! O Lord, be not far from me!
23 Bestir thyself, and awake for my right, for my cause, my God and my Lord!
24 Vindicate me, O LORD, my God, according to thy righteousness; and let them not rejoice over me!
25 Let them not say to themselves, “Aha, we have our heart’s desire!” Let them not say, “We have swallowed him up.”
26 Let them be put to shame and confusion altogether who rejoice at my calamity! Let them be clothed with shame and dishonor who magnify themselves against me!
27 Let those who desire my vindication shout for joy and be glad, and say evermore, “Great is the LORD, who delights in the welfare of his servant!”
28 Then my tongue shall tell of thy righteousness and of thy praise all the day long. (Psalm 35)

"My Son!  I came down from heaven for thy salvation; I took upon
Me thy miseries not of necessity, but drawn by love that thou
mightest learn patience and mightest bear temporal miseries
without murmuring.  For from the hour of My birth, until My death
upon the Cross, I ceased not from bearing of sorrow; I had much
lack of temporal things; I oftentimes heard many reproaches
against Myself; I gently bore contradictions and hard words; I
received ingratitude for benefits, blasphemies for My miracles,
rebukes for My doctrine."

2. Lord, because Thou wast patient in Thy life, herein most of
all fulfilling the commandment of Thy Father, it is well that I,
miserable sinner, should patiently bear myself according to Thy
will, and as long as Thou wilt have it so, should bear about with
me for my salvation, the burden of this corruptible life.  For
although the present life seemeth burdensome, it is nevertheless
already made very full of merit through Thy grace, and to those
who are weak it becometh easier and brighter through Thy example
and the footsteps of Thy saints; but it is also much more full of
consolation than it was of old, under the old Testament, when the
gate of heaven remained shut; and even the way to heaven seemed
more obscure when so few cared to seek after the heavenly
kingdom.  But not even those who were then just and in the way of
salvation were able, before Thy Passion and the ransom of Thy
holy Death, to enter the kingdom of heaven.

3. Oh what great thanks am I bound to give Thee, who hast
vouchsafed to show me and all faithful people the good and right
way to Thine eternal kingdom, for Thy way is our way, and by holy
patience we walk to Thee who art our Crown.  If Thou hadst not
gone before and taught us, who would care to follow?  Oh, how far
would they have gone backward if they had not beheld Thy glorious
example!  Behold we are still lukewarm, though we have heard of
Thy many signs and discourses; what would become of us if we had
not such a light to help us follow Thee? (Thomas a Kempis, The Imitation of Christ)

Bernard de Picquigny: A Commentary on 1 Corinthians 1:18-31

1:18  For the word of the cross, to those who perish, is indeed folly; but to those who are being saved, that is to us, it is the power of God.
1:19  For it is written: I will destroy the wisdom of the wise, and reprobate the prudence of the prudent.
1:20  Where is the wise?  Where is the Scribe?  Where the inquirer of this world?  Has not God made foolish the wisdom of this world?
1:21  For because in the wisdom of God the world knew not God through Wisdom, it pleased God to save believers through the folly of preaching.

18.  The word of the cross is folly to those who perish.  What greater folly than to hope for salvation from one who was unable to save himself from a painful and ignominious death?  Yet to us who by faith have entered the way of salvation (the particle is in the present tense, in the Greek) the cross is the power of God, because we know that the death of Christ is effecting our salvation.

19.  See Isaiah 29:14.  Wisdom shall perish from the wise, and the understanding of the prudent shall be hid.  God will demonstrate the folly of human wisdom, by rejecting the aid of the wise and learned of this world in spreading the knowledge of the Gospel and bringing souls to Christ.

20.  See Isaiah 33:18.  Where, among the teachers of the Gospel of Christ, do you find pagan philosophers, Jewish scribes, professors of the physical sciences, who search out the secrets of the physical world?  Truly God has infatuated the wisdom of the world, says Tertullian, since he can make no use of it for the furtherance of his kingdom.  The philosophers have never found out truth for themselves, which is evident from the divergence of their views on every conceivable question: much less can they point it out to others.  The simple preaching of the cross of Christ has established the true faith of God, and rooted it firmly in the belief of mankind, in spite of schools of philosophy and the strength of earthly power and empire.

21.  The Greeks, says Theophylact, had the wisdom of God for their teacher; the wisdom displayed in creation, yet they knew not God.  His wisdom intended they should know Him in His works; the sin of men prevented the realization of this intention.  The mode of salvation is therefore changed; and God now, by the simple preaching of the cross, which to the wisdom of this world appears folly, saves, not speculators, disputants, cavillers, but believers.

22.  Because also the Jews seek for signs, and the Greeks ask for wisdom.
23.  But we preach Christ crucified; to the Jews indeed a scandal, and to the nations folly;
24.  But to those themselves who are called, Jews and Greeks, Christ the virtue of God, and the wisdom of God.
25. Because the folly of God is wiser than men: and the weakness of God stronger than men.
26. For you see your calling, brethren, that not many are wise according to the flesh, not many are powerful, not many noble:
27. but the foolish of the world God has chosen to confound the wise: and the weakness of the world God has chosen to confound the strong:
28. and the ignoble things of the world, and contemptible, God has chosen, and the things that are not, to destroy the things that are:
29. that no flesh may boast in His sight.
30. And of Him are you in Christ Jesus, who became to us wisdom from God, and justice, and sanctification, and redemption:
31.  that as it is written: who glories, in the Lord let him glory.

22.  This is not what the world expected.  The Jews ask for miracles, the Greeks require a system of philosophy.  The Cross of Christ, which we preach, is to the Jews a scandal, because they do not understand humility; folly to the Gentiles, who are sensible of no greater evils than suffering and death.  But those whom the grace of God calls to faith, can perceive the power of God, greater than miracles, all the wisdom of God, far transcending the limited view of human philosophy, is centered in the Crucified.  The sun itself is darkness to the blind, says Theodoret; but it gives light to those who see.  This, which the Greeks call folly, has done what all their systems of philosophy could never do: it has conquered the minds of men.  That which seemed to them feeble and helpless, has subdued the empires of the world.  Look at those whom God has selected to be the bearers of this message of salvation to mankind.  How few of them are men whom the world regards as wise and eloquent; how few are men of position and influence; how few men of noble or princely birth!  he does not say absolutely none; there were, for instance, St Dionysius the Areopagite, Paulus the governor of Cyprus, Nicodemus, Saint Paul himself, and Apollo.

But these were exceptions.  For the most part, the early preachers of the Gospel of Christ, and their converts, were men whom the world, in its pride and ignorance, regarded as foolish, feeble, contemptible, and ignoble, as nothing.  Yet in the end they put the old systems of philosophy to shame, subdued empires and governments to the faith of Christ, brought to nothing all that the world, before their time, most admired, believed, reverenced, trusted in.  He, who made all things of nothing, has restored all things by those who were as nothing.  The fools have taught the wise men.  The feeble have conquered kings and emperors.  The humble and lowly have brought to the feet of Christ the excellence and grandeur of the world.  Nothing that is in this world can glory before God; its wisdom, its nobility, its power, are nothing in His sight.  We must also learn to despise these things if we would have the regard of God.  Christ has given us wisdom, deeper than the systems of philosophy can teach; justice, or remission of sin, more complete than either Judaic or pagan sacrifices could confer; sanctity, which philosophers talked of, but could never realize; redemption from the miseries of life, in hope complete, in great degree in present realization also, by virtue of that hope.  In this we may glory, but in nothing that is of this world.  Thus says the Lord: “Let not the wise glory in his strength, and let not the rich glory in his riches.  But in this, let him glory, who glorieth, that he knows me, because I am the Lord, who shows mercy and judgment and justice in the earth; for these are the things that please me, saith the Lord” (Jer 9:23-24).

Corollary of Piety:

The humblest Christian is wiser than the wisest of the philosophers of ancient times; familiar with the mysteries which baffled the penetration, and eluded the grasp, of the greatest intellects of all time.  All the philosophers of all ages have failed to discover the final cause of man’s existence; what our race is made for.  But the Catechism of the Church reveals to every Christian child this secret, the foundation of all philosophy, so necessary to know, so marvellously concealed from the unassisted intelligence of man.  God made me to know Him, love Him, serve Him, and enjoy Him forever.  Not the foundation of philosophy only, but its completion.  Had philosophy attained this truth, it would have been content and satisfied, and desired to know no more.  He who knows this, knows all; he who knows it not, knows nothing.

The cross, once the emblem of the deepest degradation, the most profound and utter scorn, surmounts the sceptres of kings, is suspended in the courts of judicature, gleams in the decorations of the most renowned orders of chivalry, among all the most civilized nations of the world.  Christ on the cross, in his most absolute destitution and dereliction, has proved to be the conqueror of the world.  he has done what kings and conquerors could never do: subdued the hearts of men.  Few could tell the names of the twelve Caesars; the names of the twelve fishermen of Galilee, who conquered the world, are familiar in every land, and millions of men are called after one or other of them, after eighteen hundred years.  No Roman triumphs were ever so brilliant as those which have been achieved by the bearers of Christ’s message of salvation; and the world has no record of conquest which can be compared to his.

What earthly dignity, what far descended genealogy can compete with the nobility of the inheritors of the glory of the sons of God?

Empires pass away, and are not.  The Church of Christ, once esteemed as nothing, stands from generation and generation, triumphs over the empires, and through the ages.  God has used the ignorant to put wise to shame, made the weak victorious over strength, exalted the lowly above the noblest, chosen the things that are not to bring to nothing the things that were.