The praise of Nathan, of David, and of Solomon: Of his fall and punishment.
Praises of Nathan, 2. Dauid, 14. and Salomon; in whose progenie (21. notwithstanding his fal) 27. the royal scepter remained for Dauids sake, though for his and the peoples sinnes, tenne tribes were cut of, and fel into schisme.
1Then Nathan the prophet arose in the days of David.Surse di poi Nathan profeta a' tempi di David.AFTER these thinges arose Nathan the Prophet in the daies of Dauid.Post hæc surrexit Nathan, / propheta in diebus David. 2And as the fat taken away from the flesh, so was David chosen from among the children of Israel.Come il grasso dell'ostia dalla carne si segrega: così è Davidde segregato da' figliuoli di Israele.And as the fatte separated from the flesh, so was Dauid from the children of Israel.Et quasi adeps separatus a carne, / sic David a filiis Israël. 3He played with lions as with lambs: and with bears he did in like manner as with the lambs of the flock, in his youth.Egli scherzò co' leoni come se fossero agnelli, e gli orsi trattò come agnelli nella sua giovinezza.He plaied with lyons as it were with lambes: and with beares he did in like maner as with lambes of sheepe in his youth.Cum leonibus lusit quasi cum agnis, / et in ursis similiter fecit sicut in agnis ovium, in juventute sua. 4Did not he kill the giant, and take away reproach from his people?Non uccise egli il gigante togliendo l'obbrobrio di sua nazioneDid not he kil the giant, and tooke away reproch from his nation?Numquid non occidit gigantem, / et abstulit opprobrium de gente ? 5In lifting up his hand, with the stone in the sling he beat down the boasting of Goliath:Alzata la mano, col sasso della sua frombola, abbattè il trionfante Golia:In lifting vp his hand, with a stone of the sling he ouerthrew the boasting of Goliah:In tollendo manum, / saxo fundæ dejecit exsultationem Goliæ: 6For he called upon the Lord the Almighty, and he gave strength in his right hand, to take away the mighty warrior, and to set up the horn of his nation.Perché egli invocò il Signore onnipotente, il quale diede forza al suo braccio per uccidere un uomo forte in combattere, e per rialzar la gloria di sua nazione.for he inuocated our Lord the omnipotent, and he gaue in his right hand, to take away the man strong in battel, and to exalt the horne of his nation.nam invocavit Dominum omnipotentem, / et dedit in dextera ejus tollere hominem fortem in bello, / et exaltare cornu gentis suæ. 7So in ten thousand did he glorify him, and praised him in the blessings of the Lord, in offering to him a crown of glory:Così diede a lui la gloria di avere uccise dieci mila persone, e illustre il rendè colle sue benedizioni, e gli offerse corona di gloria:So in ten thousand did he glorifie him, and praised him in the blessinges of our Lord, in offering to him a crowne of glorie:Sic in decem millibus glorificavit eum: / et laudavit eum in benedictionibus Domini, / in offerendo illi coronam gloriæ:
8For he destroyed the enemies on every side, and extirpated the Philistines the adversaries unto this day: he broke their horn for ever.Perocché egli dappertutto conquise i nimici, e sterminò gli avversi Filistei fino al giorno d'oggi, egli fiaccò loro le corna in eterno.for he destroyed the enemies on euerie side, and rooted out the Philisthijms the aduersaries euen vntil this present day: he brake their horne for euer.contrivit enim inimicos undique, / et extirpavit Philisthiim contrarios usque in hodiernum diem: / contrivit cornu ipsorum usque in æternum. 9In all his works he gave thanks to the holy one, and to the most High, with words of glory.In tutte le sue azioni egli diede gloria al Santo, e all'Eccelso con parole di somma laude:In euerie worke he gaue confession to the Holie one, and to the Highest, in the word of glorie.In omni opere dedit confessionem Sancto, / et Excelso in verbo gloriæ. 10With his whole heart he praised the Lord, and loved God that made him: and he gave him power against his enemies:Con tutto il cuor suo celebrò il Signore, e amò il suo Creatore, il quale lo avea fatto forte contro i nemici:From al his hart he praised our Lord, & loued God that made him: and gaue him might against his enemies:De omni corde suo laudavit Dominum: / et dilexit Deum, qui fecit illum, / et dedit illi contra inimicos potentiam: 11And he set singers before the altar, and by their voices he made sweet melody.Egli collocò dinanzi all'altare i cantori, e a' loro canti diede dolce armonia.and he made singers to stand before the altar, and by their sound he made sweete tunes.et stare fecit cantores contra altare, / et in sono eorum dulces fecit modos. 12And to the festivals he added beauty, and set in order the solemn times even to the end of his life, that they should praise the holy name of the Lord, and magnify the holiness of God in the morning.Aggiunse maestà alla celebrazione delle solennità, e sino al fine di sua vita diede ornamento a' tempi (sagri), facendo, che si lodasse il nome santo del Signore, e di gran mattino si celebrasse la santità di Dio.And in the solennities he gaue honour, and adorned the times euen to the end of his life, that they should praise the holie name of our Lord, and magnifie the holines of God in the morning.Et dedit in celebrationibus decus, / et ornavit tempora usque ad consummationem vitæ, / ut laudarent nomen sanctum Domini, / et amplificarent mane Dei sanctitatem. 13The Lord took away his sins, and exalted his horn for ever: and he gave him a covenant of the kingdom, and a throne of glory in Israel.Il Signore lo purificò da suoi peccati, ed esaltò in eterno la sua potenza, e a lui confermò il patto del regno, e il seggio di gloria in Israele.Our Lord purged his sinnes, and exalted his horne for euer: and he gaue him a testament of the kingdom, and the seate of glorie in Israel.Dominus purgavit peccata ipsius, / et exaltavit in æternum cornu ejus: / et dedit illi testamentum regni, / et sedem gloriæ in Israël.
14After him arose up a wise son, and for his sake he cast down all the power of the enemies.Dietro a lui surse il figliuolo sapiente, e il Signore per amore del padre tenne abbattuta la potenza de' suoi nemici.After him arose a wise sonne, and for him did he ouerthrowe al the might of the enemies.Post ipsum surrexit filius sensatus, / et propter illum dejecit omnem potentiam inimicorum. 15Solomon reigned in days of peace, and God brought all his enemies under him, that he might build a house in his name, and prepare a sanctuary for ever: O how wise wast thou in thy youth!Il regno di Salomone fu tempo di pace, e Dio rendette soggetti tutti i nemici, affinchè egli edificasse una casa al nome di lui, e preparasse un eterno santuario. Quanto fosti tu fornito di scienza nella tua giovinezza,Salomon reigned in dayes of peace, to whom God subdewed al his enemies, that he might build an house in his name, and prepare holines for euer: as thou art instructed in thy youth.Salomon imperavit in diebus pacis, / cui subjecit Deus omnes hostes, / ut conderet domum in nomine suo, / et pararet sanctitatem in sempiternum. / Quemadmodum eruditus es in juventute tua, 16And thou wast filled as a river with wisdom, and thy soul covered the earth.Tu fosti ripieno di sapienza qual fiume, l'anima tua riscoperse i segreti della terra.And thou art replenished as a riuer with wisdom, and thy soule discouered the earth.et impletus es, quasi flumen, sapientia, / et terram retexit anima tua. 17And thou didst multiply riddles in parables: thy name went abroad to the islands far off, and thou wast beloved in thy peace.E nelle parabole molti enimmi adunasti, il tuo nome si divulgò pelle isole rimote, e fosti amato nella tua pace.And thou didst multiplie darke sayinges in comparisons: thy name was bruited to the ilandes far of, and thou wast beloued in thy peace.Et replesti in comparationibus ænigmata: / ad insulas longe divulgatum est nomen tuum, / et dilectus es in pace tua. 18The countries wondered at thee for thy canticles, and proverbs, and parables, and interpretations,Tutte le genti ammirarono i tuoi cantici, e i proverbi, e le parabole, e le interpretazioni;The landes merueled at the songes and prouerbes, and comparisons, and interprerations,In cantilenis, et proverbiis, / et comparationibus, et interpretationibus, miratæ sunt terræ: 19And at the name of the Lord God, whose surname is, God of Israel.E la protezione del Signore Dio, che Dio d'Israele si noma.and at the name of our Lord God, whose name is, God of Israel.et in nomine Domini Dei, / cui est cognomen Deus Israël. 20Thou didst gather gold as copper, and didst multiply silver as lead,Tu adunasti l'oro come il rame, e moltiplicasti l'argento come il piombo;Thou didst gather gold as copper, and filledst siluer as lead,Collegisti quasi auricalcum aurum, / et ut plumbum complesti argentum: 21And thou didst bow thyself to women: and by thy body thou wast brought under subjection.Dipoi ti soggettasti alle donne, e avesti chi ebbe dominio sopra di te,and bowdest thy thighes to wemen: thou hast had power on thy bodie,et inclinasti femora tua mulieribus: / potestatem habuisti in corpore tuo.
22Thou hast stained thy glory, and defiled thy seed so as to bring wrath upon thy children, and to have thy folly kindled,E contaminasti la tua gloria, e profanasti la tua stirpe, tirando addosso a' tuoi figliuoli la vendetta, e andando tanto avanti la tua stoltezza,thou hast made a blotte in thy glorie, and profaned thy seede to bring wrath to thy children, and thy follie to be kindled,Dedisti maculam in gloria tua, / et profanasti semen tuum, / inducere iracundiam ad liberos tuos, / et incitari stultitiam tuam: 23That thou shouldst make the kingdom to be divided, and out of Ephraim a rebellious kingdom to rule.Che in due parti facesti dividere il regno, e da Ephraim cominciò un reame di ribelli.to make the kingdom diuided, and a stubburne kingdom to reigne of Ephraim.ut faceres imperium bipartitum, / et ex Ephraim imperare imperium durum. 24But God will not leave off his mercy, and he will not destroy, nor abolish his own works, neither will he cut up by the roots the offspring of his elect: and he will not utterly take away the seed of him that loveth the Lord.Ma Dio non manderà da parte la sua misericordia, e non guasterà, nè distruggerà le opere sue, e non schianterà dalle radici i nipoti dell'eletto, e non isterminerà la stirpe di lui, che amò il Signore.But God wil not leaue his mercie, and he wil not corrupt, nor abolish his owne workes, neither wil he destroy from the stocke the nephewes of his elect: and he wil not corrupt the seede of him, that loueth our Lord.Deus autem non derelinquet misericordiam suam: / et non corrumpet, nec delebit opera sua, / neque perdet a stirpe nepotes electi sui, / et semen ejus qui diligit Dominum non corrumpet. 25Wherefore he gave a remnant to Jacob, and to David of the same stock.Ed egli ha lasciate delle, reliquie a Giacobbe, e a David della sua stirpe.But he gaue a remnant to Iacob, and to Dauid of the same stocke.Dedit autem reliquum Jacob, / et David de ipsa stirpe. 26And Solomon had an end with his fathers.E Salomone riposò co' padri suoi;And Salomon had an end with his fathers.Et finem habuit Salomon cum patribus suis. 27And he left behind him of his seed, the folly of the nation,E lasciò dopo di se uno de' suoi figliuoli esempio di stoltezza alla sua nazione,And he leaft after him of his seede, the follie of the nation,Et dereliquit post se de semine suo, gentis stultitiam, 28Even Roboam that had little wisdom, who turned away the people through his counsel:E privo di prudenza Roboamo, il quale co' suoi consigli alienò da se la nazione:and Roboam hauing litle wisedom, who turned away the nation by his counsel,et imminutum a prudentia, Roboam, / qui avertit gentem consilio suo:
29And Jeroboam the son of Nabat, who caused Israel to sin, and shewed Ephraim the way of sin, and their sins were multiplied exceedingly.E (lasciò) Jeroboam figliuolo di Nabat, il quale indusse in peccato Israele, e la via di peccare mostrò ad Ephraim, e fu grandissima la piena de' loro peccati;and Ieroboam the sonne of Nabat, who made Israel to sinne, and made a way of sinning to Ephraim, and their sinnes did abound very manie.et Jeroboam filium Nabat, qui peccare fecit Israël, / et dedit viam peccandi Ephraim: / et plurima redundaverunt peccata ipsorum. 30They removed them far away from their land.I quali li scacciarono dalia loro terra.They remoued them away from their land very far.Valde averterunt illos a terra sua. 31And they sought out all iniquities, till vengeance came upon them, and put an end to all their sins.E (Israele) andò dietro a tutte le scelleraggini fino a tanto che cadde la vendetta sopra di essi, la quale pose fine a tutti i loro peccati.And he sought al iniquities, til there came defense vnto them, and he •id them from al sinnes.Et quæsivit omnes nequitias, / usque dum perveniret ad illos defensio, / et ab omnibus peccatis liberavit eos.
47:1
Calmet
Nathan. Many other prophets lived at the same time. But he was most conspicuous, and crowned Solomon. (Calmet)
Greek, "and after him Nathan arose to prophesy," (Haydock) and keep up the succession.
47:2
Flesh. Greek, "peace-offering." The fat was deemed most delicate.
47:3
Calmet
Played. Tearing them to pieces with the greatest ease, 1 Kings 17:34. (Calmet)
47:6
Haydock
Nation. Who were no longer under the control of the Philistines. (Haydock)
47:7
Haydock
Thousand. This was sung in the cities, (1 Kings 18:7.; Calmet) and excited the envy of Saul, who nevertheless could not prevent David's exaltation. (Haydock)
Calmet
Did he, or the people who praised the Lord and David. (Calmet)
47:8
Haydock
Horn. Power and glory. (Haydock)
Calmet
For ever, is not in Greek. David defeated the Philistines at the beginning of his reign. (Calmet)
47:9
Haydock
Glory. Contained in the Psalms. (Haydock)
Calmet
He was always very grateful. (Calmet)
Worthington
His pure and sincere heart pleased God more than his other works. (Worthington)
47:11
47:12
Set. Literally, "adorned the times."
Haydock
Of his. Greek, "while they praised his holy name, and sounded forth holiness early." (Haydock)
Haydock
David strove to give all perfection to the sacred ceremonies of religion, that the people might be attracted to the tabernacle, (Calmet) and serve the Lord with gladness. (Haydock)
47:13
Sins. Remitting the punishment, (2 Kings 12:13.; Calmet) and the guilt also, (Haydock) in consequence of his repentance.
Covenant. Engaging that his posterity should enjoy the throne (2 Kings 7:12.; Calmet) if they continued faithful, Psalm 131:11., and supra [Ecclesiasticus] Ecclesiasticus 45:31.
47:14
Haydock
Enemies. The piety of David was thus rewarded. (Haydock)
Calmet
It must have been the greatest satisfaction to him, to see so wise a son on the throne, and all in perfect peace, 3 Kings 1:48., and 4:24. (Calmet)
Worthington
These blessings were a reward of his virtue. (Worthington)
47:15
Calmet
Youth. When other are less informed. This serves to place the apostacy of Solomon in a more striking light. (Calmet)
Worthington
The author seems astonished both at the wisdom and at the folly of this prince, (Haydock) and apostrophises him. (Worthington)
47:16
Earth. Or explored all the secrets of nature, retexit, 3 Kings 4:29.
47:18
Interpretations of riddles. Hence people praised the Lord, 3 Kings 10:24.
47:20
Copper, (aurichalcum.) Greek, "tin," 2 Paralipomenon 9:13.
47:21
Thyself. Literally, "thy thighs." Greek, "sides." Syriac, "strength."
St. Augustine
Subjection. Literally, "thou hadst power over thy body," (Haydock) using it as if it belonged not to God. He was guilty of excess in marrying a thousand wives, and yielding to idolatry, (Calmet) fearing to displease those whom he loved to his own ruin." (St. Augustine, de Gen. ad lit. 11:42.)
Haydock
Dreadful infatuation! (Haydock)
47:22
Calmet
Defiled. Consecrating some even to Moloch, (Pineda 7:11.) or having children by those whom the law prohibited, Deuteronomy 7:2., and 23:2. (Calmet)
Psalm lxxxviii
His sins were punished: yet God's mercy preserved his posterity. (Worthington) (Psalm lxxxviii.)
47:23
Haydock
Rebellious. Greek literally, "hard." (Haydock)
Calmet
Jeroboam was at the head of it, 3 Kings 12:14. (Calmet)
47:24
Calmet
Lord. David's piety caused the sceptre to be still preserved in his family, (Haydock) though Solomon's conduct deserved to lose it. (Calmet)
47:25
Haydock
Of the. Greek, "a root from him," to govern a part, while Jeroboam reigned over the other tribes of Jacob. (Haydock)
Menochius
God fulfilled his promises to Jacob and David. (Menochius)
47:26
Haydock
Fathers. Some would hence infer, that Solomon died penitent. (Haydock)
47:27
Calmet
Folly. A most imprudent prince, despised by the whole nation. He answered the people roughly, and lost the ten tribes; but idolatry was his greatest folly, and from this he was never reclaimed, 3 Kings 14:22. (Calmet)
47:29
Haydock
Jeroboam. Though not of his seed, as we only find Roboam mentioned of all the thousand wives of Solomon. He left behind him Jeroboam, notwithstanding his desire to have him slain; and this man brought ruin on the nation. (Haydock)
Sin. This is the usual title given to this introducer of idolatry. He engaged the ten tribes in the worship of the golden calves, which ruined the state and religion of Israel.
47:31
Calmet
Vengeance, (defensio) and put, etc., in not in Greek. Theglatphalasar and Salmanasar carried the tribes away into captivity, 1 Paralipomenon 5:26., and 4 Kings xiv., and 17:6. (Calmet)
Haydock
Many hereupon opened their eyes, (Menochius) as we may hope. Those who returned with the rest of the Jews relapsed not, at least into idolatry, in such an open manner. (Haydock)
47:1
Concordance 2. Reg 11
47:3
Concordance 1. Reg. 17
47:4
Ibidem.
47:7
Concordance 1. Reg 18
47:10
Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God.
47:11
Concordance 1. Par. 25
47:13
Concordance 2. Reg 12
47:14
For Dauids sake God gaue wisdom to Salomon, and peace in his kingdom.
47:15
Concordance 3. Reg. 3.
By Apostrophe the auctor turneth his speach to Salomon.
47:16
Concordance 3. Reg 4.
47:20
Concordance 3. Reg. 10
47:22
Salomons sinnes were punished, but Gods mercie continued in conseruing his posteritie. Psal. 88.
Concordance 3 Reg. 11
47:24
Concordance Psal. 88. v. 34.
47:28
Concordance 3 Reg. 1•
47:23
St Ambrose of Milan † AD 397 Concerning Repentance 2.5
… “I have surely heard Ephraim weeping.” And He expressly repeats the very words of Ephraim: “Thou hast chastised me and I was chastised, like a calf I was not trained.” For a calf disports itself, and leaves its stall, and so Ephraim was untrained like a calf far away from the stall; because he had forsaken the stall of the Lord, followed Jeroboam,
47:1
Sirach, just as in the preceding chapter he placed Samuel before Saul, so here he places Nathan the prophet before David: because, just as Samuel was the cause of right rule and all good for Saul, so also was Nathan for David. Whence we learn politically that the salvation and happiness of kings and kingdoms consists in this, if they have not only counselors who are politically just and sincere, but also Prophets, namely holy Pontiffs, preachers, confessors, religious and godly men, who may announce to them from God what they ought to do, what they ought to avoid; and therefore kings and princes ought to seek out such men with all diligence, to hear them, to obey them, if they wish to consult the safety of their own conscience and of their subjects. Thus Constantine the Great sought out St. Sylvester for himself, Theodosius St. Ambrose, Arcadius St. Chrysostom, Clovis St. Remigius, Hermenegild and other kings of Spain St. Leander, St. Isidore, St. Ildefonsus, and similar holy and divinely-taught Bishops, by whose counsels and admonitions kingdoms flourished as much in faith, virtue and piety as in wealth, victories and every abundance of things. Furthermore, Nathan here was an outstanding Prophet, and therefore was given by God as a signal gift to David, that he might be his monitor and director. Whence also "Nathan" in Hebrew means the same as "given" or "gift"; for he was given to David, that, with Samuel now deceased, who had anointed David as king, he might succeed in prophesying, both properly, namely in foretelling the future, as he foretold to him a continuous and perpetual royal posterity, II Kings vii; and metaphorically, namely in teaching, admonishing, counseling and exhorting David, as with great freedom and boldness of spirit he admonished and reproved him concerning the murder of Urias and adultery with Bethsabee, and brought him to repentance and a sound and holy mind, II Kings xii. Wherefore David, when dying, commanded that his son Solomon be anointed as king by Nathan the prophet, and by Sadoc the high priest, III Kings i, 32. Finally, the integrity and sincerity of Nathan is evident from this, that when asked by David concerning the building of the temple he assented, and incited him from God to the work; soon as he heard the contrary from God, he retracted his judgment, II Kings vii, 5. Wherefore all Interpreters agree that Nathan the prophet was very familiar and constant to David the king, and that his counsel was grave and faithful with David, inasmuch as he was accustomed to share cares with him, and to deliberate concerning the highest matters. And this is sufficiently indicated by Scripture, II Kings vii, and by Sirach here, when he says that Nathan arose, that he might be a prophet in the days of David, namely that he might be to the king in ruling a companion, an auxiliary, indeed a pedagogue, monitor and teacher, as our Pineda teaches, lib. I De Rebus Salom. cap. xix, n. 6. For indeed, he says, since the king, placed in a high and slippery position, is in danger, and is subject to many diseases of the mind, as especially, he has need of a Prophet, who may sustain the king, who may restrain him when he falls, who may provide to the sick one the healthful medicine of counsel and correction. Nor indeed without reason was it said Eccles. xlvii, 1: "Nathan the prophet arose in the days of David." For it is not said for this reason, at what time he flourished, or under what king, that faith might be given to his prophecy: as at the beginning of the Prophets the time and age of secular princes is noted, since no further word about Nathan is added; but that then the king's need might be signified; then the most laborious burden imposed by God upon the Prophet of assisting the king, of living with him, and of admonishing, correcting, and caring for him. Thus St. Epiphanius, in the book De Vita et morte Prophetarum: "Nathan," he says, "the prophet instructed David in the law of the Lord."
47:2
Tropologically, our Alvarez de Paz, in the treatise On Obedience, book V, part II, chapter iv, by fat separated and consecrated to God understands the Religious, as one who has wholly dedicated himself to God: The secular, he says, is holy, as flesh sacred to God offered in the peace offering, which was given partly for the use of the priest, partly eaten by the one offering with thanksgiving. But the obedient Religious is as fat much more sacred, which fire wholly consumed in honor of God. And so the life of the obedient is a true and pure holocaust, and obedience makes him truly blessed; because it constitutes him like the blessed spirits, and wholly devoted to God for all time, and consecrated to Him. Such fat was St. Anselm, who in the book On Similitudes, chapter lxxxiv, says: "Lord, it has been in my power until now, and what pleased me I did, good or evil. But because I ought to be wholly yours, and your works alone to bear fruit, I give myself wholly to your power, that henceforth I may bear fruit for you. That I may do this better for you, I will subject myself to one of the Church's Prelates, who, guarding me, may teach me to do only those works which he knows please you more." Furthermore, David is rightly compared to the fat of the peace offering: first, because, as fat is the best and most savory part of flesh; so David was the best of the Israelites. Second, as this fat was dedicated to God, while the rest of the flesh went to men: so David wholly dedicated himself to God and to God's will, love and praise. Whence God glories in him: "I have found David the son of Jesse, a man according to my own heart, who shall do all my wills," II Kings xiii, 22. Third, fat by its whiteness is a symbol of purity; by its separation from flesh, of angelic holiness, which was in David: for David sought not what was his own, as others did, but only what was God's; whence he devoted and over-devoted himself wholly to His love and service. Wherefore St. Chrysostom, in the homily On David and Saul, when he contemplates David "separated from flesh," forms for himself an illustrious angel in heaven; illustrious on earth, and asserts that he attained to the height of Evangelical philosophy by moderation of mind; that he merited a thousand times the crown of martyrdom, he who would not kill Saul his bitterest enemy, seeking his throat daily, for God's sake: finally, that he showed in human nature a life angelic. Pineda adds, in the work On the Affairs of Solomon, book I, chapter ii, number 3, that by fat separated from flesh the admirable holiness of David is amplified, because, as Galen testifies, book II On Natural Faculties, chapter iii, fat is bloodless, although it is generated from blood; which, since it is more moist, and a certain nourishment and irrigation of life, is poured upon the nervous and membranous parts, namely the drier and more subtle ones, to be moistened by that native fat, lest they be quickly dried out and hardened by fasting and exercise. Moreover, it is always like itself, without pain, without feeling. You see here represented the life of the king praying above human brightness: "Deliver me from blood, O God, O God of mine:" and: "That his heart might be made immaculate," and finally: "Not acquiescing to flesh and blood." You see the royal gentleness, and the kindness of the softest bowels poured out sustaining, uplifting, refreshing the poor and weak: always like itself toward God, toward men, whether in happiness or in hardship; finally, thus toward Saul the enemy and his foes with upright, cheerful, beneficent mind, as if without injury— and of evils' pain, and would be without any sense of human affairs. What in such great sanctity is more similar than fat of a saint separated from flesh? Fourth, fat is a symbol of the best king and prince; for if you transfer the use of fat in medicines, which are salutary to human life, to the duties of the best and most holy prince toward the Commonwealth, what will you not find in David, which does not make us see to the health and safety of the people subject to him? Whatever, says the physician, are well nourished, obtain fat. Where therefore the prince has the virtue of fat, the people are well nourished, well fed: where the office and function of fat he provides to his subjects, the Commonwealth does not waste away; it contracts no diseases or pains, which by the benefit and work of the prince or fat cannot be relieved, softened, digested. Finally, just as fat is the fattiest, and thus all the fatness of flesh: so David burning with charity, flowing with devotion, piety toward God, equally as with mercy toward neighbors (for fat is the symbol of both) excelled, as is evident from his Psalms, which breathe nothing other than devotion toward God and love toward neighbor. But fat properly, dedicated to God from any victim, signified that intention in any work should be directed toward God, namely that the work be done purely for the honor and glory of God, as I said at Levit. iii, 17, which David performed before others. Wherefore he himself received his name from love and affection; for David in Hebrew is the same as beloved. Whence also his son Solomon was called Iedidia, that is, "beloved of the Lord, because the Lord loved him," II Reg. xii, 25; although St. Augustine, lib. XXII Against Faustus, cap. lxxxvii, and in Psalm. xxxiv, interprets David as strong in hand, or desirable.
47:3
Note a catachresis, by which play is put for contest and battle; for this is the play of soldiers and the strong. Thus in II Kings ii, 14, Abner says to Joab: "Let the young men arise, and play before us; let them play," that is, let them duel; for a duel is a play for spectators: thus a wolf plays with sheep, a dog with a hare, a cat with a mouse, when it tears and devours it. Moreover the word "played" signifies not only David's virtue and youthful strength, but also his singular dexterity and vigor: for he "in the manner of one playing with easy effort and pleasantly killed a lion, as if he had slain a lamb; and in bears he did likewise as in the lambs of the flock," as Hugh and Dionysius say. Allegorically: "Christ strangled the lion and the bear, when descending to hell he freed all from their jaws," says St. Augustine, sermon 197 On the Seasons. To this pertains the Apophthegm of Rabbi Judah in Pirke Avoth, that is in the Apophthegms of the Fathers: "You ought to be bold as a leopard, swift to run and nimble of foot as a gazelle; as the royal eagle and the solar bird, penetrating all things by the agility of the body: finally like a certain lion, vigorous and warlike, strong and magnanimous in executing the will of God and your father." In like manner men distinguished by obedience, innocence and holiness have played with lions. John the Anchorite, commanded by an Abbot in jest to bring a lioness, straightway approached her: "My father Abbot," he said, "commands that I bind you and lead you to him;" wherefore he seized her, bound her and led her to the Abbot. This is the force, this is the play of obedience. Thus Rufinus, book III of the Lives of the Holy Fathers, number 27. Gerasimus (some falsely, deceived by the proximity of the name, ascribed this to St. Jerome), an Abbot, drawing a thorn from a lion's foot, so tamed it that it bore panniers like a donkey on its back; but when Gerasimus died and was buried, the lion, mourning and wailing over his tomb, remained with him as if with a hero, nay with his father, and was buried with him. Thus John Moschus, in the Spiritual Meadow, chapter 197. When St. Antony wished to bury St. Paul, the first hermit, two lions ran to him, who dug a grave with their claws, in which Paul might be buried, and bowing their necks sought a blessing from Antony, and having obtained it, joyfully returned to their own. Thus St. Jerome, in the Life of St. Paul. The same Moschus, chapter 58, relates that Julian the Stylite commanded a lion that was inflicting much damage on the province to depart from the province; and the obedient lion immediately departed. St. Sabbas the Abbot, entering a cave in the evening in which a lion was rearing its cubs, commanded the lion either to remain with him or, if it would not, to yield him the place. The lion yielded, and with its cubs departed to another cave. Thus his Life has it. Simeon the Elder assigned to guests who had strayed from the way two lions, as if playing, as guides of the way, who accordingly led them safely by the straight path. To the same lion, commanded in a cave to yield the place, it yielded, and even brought a bunch of dates. Thus Theodoret in the Philotheos, chapter 6. Thus the Saints play with lions, wolves and beasts, and command them as servants of the Lord God, friends, nay of their father. So great is the power of innocence and holiness, by which Adam at first, and whoever afterwards approached to primitive integrity, commanded and ruled over beasts and wild animals as their servants, in the place of God. Thus St. Francis played with birds and wolves; for he tamed the wolf of Gubbio, which was wonderfully troublesome to the people, by entering into a pact with it, as if it were a rational animal, that he should harm no living thing, and in turn the citizens should be bound to feed it. Thus a covenant was made in the public forum between them, after a sermon in which the holy man showed that these fierce animals are sometimes sent by God to warn a sinning people of their duty, and to lead them back to an honest life. For two years the wolf lived among them, going in and out, content with his daily sustenance provided by the citizens; at the sight of which all were stirred to the praises of God, and to greater reverence for St. Francis, who was accustomed to call him brother wolf; for on account of the creation common to all, he called any creatures whatsoever brothers and sisters, as sons of one God the Creator. Thus Wadding, in the Annals of the Minors, in the year of the Lord 1222, number 18, who also adds that a sow cursed by St. Francis, because it had killed a lamb, immediately began to sicken, and on the third day died.
47:4
Where note, first, the military prudence in David; for since he was small and unarmed, unequal to the giant Goliath and armed, and could not stand against him in close combat; he fought from a distance, and prostrated the enemy by the cast of a stone, as now the musketeers do, who, though weak, lay low the most powerful bodies of enemies with a leaden bullet. Some think Goliath was killed by the very blow of the stone; because David hurled the stone at Goliath's forehead with such force that it, with the bone broken, remained fixed in the brain, and likewise broke and scattered it; but with the brain broken, it is necessary that the man die. Thus think Theodoret, the Bishop of Avila, and our Salianus in the History of David. Scripture favors the former opinion more, I Kings cap. xvii, 50, saying: "And he took his sword, and drew it out of the sheath thereof, and slew him." Therefore Goliath was killed by the sword, not by the stone; so that he who had boasted proudly in it, by it miserably perished. Thus David played with Goliath, as he had played with the lion and the bear; and so that play with beasts was a specimen and prelude of this with the giant. Most excellently St. Augustine, lib. VIII of the Confessions, cap. iii: "The victorious Emperor triumphs, and he would not have conquered unless he had fought. And the greater the danger was in the battle, the greater is the joy in the triumph." 5. This Scripture concerning David. Let commanders and soldiers imitate David, so that they invoke God's aid before battle; likewise let the faithful each one, when they contend in temptation against the world, the flesh and the demon; for prayer gives strength to overcome. If they use this strength and cooperate with it strenuously; if, I say, with spirits as great as David's, they assail their Goliath, namely their capital vice, whether it be pride, or gluttony, or sloth, they will certainly overcome and cut it off. Thus St. Wenceslaus, king of Bohemia, challenged to single combat by Radislaus, Duke of Curmia, invading Bohemia, accepted it, so that by a duel he might redeem the war and the danger of the people by his own alone. Therefore with God humbly invoked, the holy man mounted his horse; and soon his adversary saw a lance offered to him by an angel, but he himself was warned by the same with this voice: "Do not strike." Seeing this, terrified, he leaped from his horse and fell at the feet of the Saint begging pardon: whom he found more ready to spare than to avenge. Thus it is in the Life of St. Wenceslaus. Hence it is clear that this duel of David with Goliath was lawful and holy, both because it was undertaken at God's instigation, and because it was undertaken by the authority of King Saul for the necessary defense of the commonwealth. It is otherwise with duels which are undertaken by private authority, for the avenging of private injury; for these are plainly unlawful, unjust and wicked, and therefore are punished with the gravest penalties by the sacred Canons and the Council of Trent.
47:7
He alludes to what the people shouted to David returning from his duel with triumph: "Saul hath slain his thousands, and David his ten thousands," 1 Kings xviii, whence the Syriac: For this reason the women praised him in ten thousands: He fought a little and broke the enemies surrounding him on all sides. Again God through the people "praised David in the blessings of the Lord," that is his own (this is a Hebraism frequent and obvious in Scripture), that is in great, divine, and worthy of God blessings, namely when He offered "him a crown of glory," that is royal dignity and a crown, by making him king of Israel; for this offering of the kingdom was great praise and blessing of David; then indeed the people praising shouted to David: Let king David live, let the victor over Goliath live, let the tamer of the Philistines live. He alludes to Psalm xx, 4, whereby the people literally congratulate salvation and victory to David, and allegorically to Christ for the redemption of men. Thus St. Augustine, Jerome, Athanasius and Eusebius, there. For he says: "For thou hast prevented him with blessings of sweetness: thou hast set on his head a crown of precious stones." The sense is: We Israelites congratulate David the victor and our king: "For thou, O Lord, hast prevented him with blessings," that is benefits, "of sweetness," in Greek χρηστότητος, that is of goodness and benignity, namely of God, as if to say: With most benign and most sweet benefits of the most benign and most sweet God thou hast prevented David before his merit, indeed before he himself asked; while thou didst cause an abundance of all goods to come to him of its own accord, and especially while thou didst make him king, and didst place upon his head a royal crown adorned with precious gems. This is the fourth praise of David, namely the glorious acclamation of the people, and the offering of the kingdom; for the kingdom was brought to him by all the people.
47:8
Wherefore thou mayest attribute the same and more praises to David, which recently Stanislaus Roscius attributed to Stephen Bathory, the unconquered king of Poland, tamer of the Muscovites, and terror of the Turks, in book III of the Life of Cardinal Hosius near the end, chapter x: "A king," he says, "most worthy of the memory and proclamation of all ages. Abounding in all the praises and examples of royal and heroic virtues for imitation. In the Church of God more than a priest. In the republic more than a king. In the army more than an Emperor. In battle more than a soldier. In judgment more than a Jurist. In pronouncing sentences more than a senator. In bearing adversities more than a man. In defending public liberty more than a citizen. In cultivating friendships more than a friend. In familiar intercourse more than a companion. In hunting more than a lion."
47:9
Let us learn from David to refer all praise of the good works which we do to God, so that we may say with Isaiah, cap. xxvi, 12: "All our works thou hast wrought for us," and with the Psalmist, Psal. cxiii, 9: "Not to us, O Lord, not to us: but to thy name give glory;" and with St. Paul: "Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, as he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity," Ephes. i, 3; and cap. ii, 10: "For we are his workmanship, created in Christ Jesus in good works, which God hath prepared that we should walk in them." Moreover, David was an express type of Christ. Whence all things which David did for the Synagogue of the Jews, forming it, adorning it and defending it against temporal enemies, Christ performed much more brilliantly, and performs for the Church of Christians, founding it, beautifying it and protecting it against spiritual enemies. Thus Rabanus and others in various places.
47:10
Wherefore truly St. Chrysostom, in Psalm. 1: "David," he says, "at the height of royal power imitated the life of monks." And homil. 30 in Genesis: "In purple and diadem he surpassed the life of monks." Theodosius the Emperor imitated David: "He arranged his palace so that it was scarcely different from a monastery," says Socrates, lib. VII, cap. xxii. Whence in him St. Pulcheria with her sisters, equally as Theodosius, served God continually in virginity and in the praises of God. Concerning which see our Raderus in Aula regia. Morally, learn here that the perfection of David, and of any Saint, consists in the continual love and praise of God, so that from his whole heart he may love and praise God; and this not only when he is occupied with God in prayer or in singing psalms, but also when he cares for and conducts the external affairs of the kingdom, of the family, of neighbors, and likewise his own affairs. For the love of God accomplishes all these things from God and by the spirit of His charity in the best and most sweet manner, so that the mind fixed on God without distraction extends itself to the performance of external things, as it were an instrument of God governing and directing it and all its works; whereby it comes to pass that, trusting in God and distrusting itself, it is wholly united to God, and depends on Him, and consequently without division imperturbably and easily extends itself to the procuring of those things which pertain to the salvation of neighbors; for it procures them as the affairs of God whom it intimately loves and reveres; and this from the virtue and spirit which God suggests to it. It is similar in a compass: for one foot of the compass remains fixed in the center, the other goes around and describes a circle; thus the heart of David was fixed in God as in its center, remaining there virtually, just as the virtue of food or of generous wine remains after it has been converted by the stomach into the substance of the one eating; for by this virtue food nourishes man, increases him, strengthens him, gladdens him. Christ does the same in the Eucharist, for there He is our food. Wherefore the priest with Christ, either personally or virtually, present and existing in his soul, should converse with Him familiarly and continually, venerate Him, love Him, adore Him, lay before Him his own miseries and those of others, indeed of the whole world, beseeching grace and aid. Thus always like Enoch and Noah, not only with angels, but with God Himself, he will walk, will love Him alone with the whole affection of his heart, will revere, venerate, praise and glorify Him. An example of perpetual praise and love of God, living and excellent, Sirach here sets forth in David: for David, to say nothing of his deeds described in the books of Kings, in the Psalms does nothing other than sing psalms, that is to praise God, and express his excellent love and affection toward Him. Whence he repeatedly says: "I will love Thee, O Lord, my strength; Love ye the Lord, all ye His saints; I have loved, because the Lord will hear the voice of my supplication; How lovely are Thy tabernacles, O Lord of hosts! my soul longeth and fainteth for the courts of the Lord; How have I loved Thy law, O Lord! it is my meditation all the day," etc. From which it is clear that the heart of David was full of love and praise of God; from this fullness indeed into these jubilations, loves and sighs toward God it continually burst forth, and from thence he governed and ruled the whole kingdom of Israel from God wisely, strongly, sweetly and happily for 40 years. Wherefore David is called by Euthymius, Præfat. in Psalm., the "divine Orpheus," namely by his psalms calming the tumults of souls and restraining the waves of thoughts, as St. Basil says, homil. 1 in Psalm. I. David is followed by St. Augustine, especially in the books of the Confessions. Hear him, lib. X, cap. xxviii: "When I shall have cleaved to Thee with all my being, there will be nowhere pain and labor for me, and my life will be living, wholly full of Thee. But now, since he whom Thou fillest, Thou liftest up; since I am not full of Thee, I am a burden to myself. My joys contend with my sorrows in weeping, and I know not on which side victory will stand. Alas for me, O Lord, have mercy on me." And cap. xxix: "O love, who ever burnest, never art extinguished! charity my God, set me on fire. Thou commandest continence; give what Thou commandest, and command what Thou wilt."
47:11
In Greek μέλη, that is, modulations and melodies. The Complutensian editors add: And daily they praised in their songs; Vatable: He appointed singers before the altar who would produce sweet songs with their sound, and would render praises with their hymns daily; the Syriac version: Daily always they spoke their praises (their songs) before the altar, he gave praises (composed songs) great for each year. This is the seventh praise of David, that not only did he himself praise God with his whole heart, but also instituted public singers, who daily in the name of all the people would praise God, and would sing psalms together before the altar of holocausts, and in this way would invite all to praise God, and would incite them by his example; indeed, that he composed psalms most full of the affections of love and doxology, and handed them over to singers to be sung with voice and organ and other instruments. Whence "in their sound he made sweet modes," both because he ordained that singers would sing psalms with sweet melody of voices and instruments, and because he himself discovered sweet modes and tones of singing, and through his musical prefects, and prescribed them for singers to use, just as in the Latin Church St. Gregory the Pontiff reduced ecclesiastical chant to certain modes and tones. That David did this is evident from the titles of Psalms IV, V, VI, VII and others in Hebrew. Whence David is rightly called the Royal Psalmist. See 1 Paralipomenon xxv. Hear St. Jerome, to Paulinus, concerning all the books of Holy Scripture: "David," he says, "is our Simonides, Pindar and Alcaeus, Flaccus also, Catullus, and Serenus, sounds forth Christ on the lyre, and on the ten-stringed psaltery, raises him rising from the dead." And Blessed Peter Chrysologus, Sermon 18: "With song," he says, "Blessed David delighted, and soothed his dear flock in the pastures; with song he learned to overcome the hardships of wars; with song he merited to lead peoples to salvation; with song he was able to call the Gentiles, to bring back the Jews, to put to flight demons, to call the sons of God to obedience to their heavenly Father." He instructed four thousand singers to sing together the psalms in the temple; you would say it was an army, and truly a chorus of camps. But today by the same psalms sung everywhere all the nations of the world are a chorus, and the world itself is a temple, in which David alone sings divinity with eternal spirit. God therefore through David composed the psalms and the mode of psalmody, which not only the Synagogue of the Jews, but also the Church of Christians everywhere and in all nations, through all ages would use and follow. For the Holy Spirit in this manner and mode dictated the Psalms to David, so that they would be fitting for all ages, all nations, all states, all sexes, ages and kinds of men. Whence from the beginning in the Church the people together with the Clergy sang psalms promiscuously, and responded Amen to the priest collecting the prayer: Amen. This is what Jerome says, Preface to book II of the Epistle to the Galatians: "After the likeness of heavenly thunder Amen resounds." And Ausonius, in the Ephemeris: Moreover the use, ends and fruits of psalmody the holy Fathers assign many and great. St. Chrysostom, Preface to Psalm xii: "Nothing," he says, "so much elevates the soul and frees it from the earth, and releases it from the bonds of the body, and fills it with love of wisdom, and causes it to mock all things pertaining to this life, and profits it, and by means of verse composed in divine measure, etc. For this reason God constructed the Psalms, so that from that very thing both utility and pleasure might be grasped together." For the subject matter of the Psalter is to recount all deeds both of the Old Testament and those to be done in the new by way of praise. The Psalter therefore is a compendium and breviary of all Holy Scripture, an epitome and register of the Books of the Bible, the consummation of the entire theological page. This is the definition of the great Dionysius the Areopagite, On the Ecclesiastical Hierarchy, chapter iii. The book of Psalms, says St. Basil in the Proem to the Psalms, whatever is useful in the Prophets, the Law, the historical books, all of that it has embraced; it predicts future things, narrates histories, prescribes laws of living, commands things to be done, and, to speak in a word, it is a common storehouse of disciplines and teachings. And further below: "A Psalm is the tranquility of souls, the arbiter of peace, restraining the crowds and waves of thoughts, softening anger. A Psalm is the reconciler of friendship, the joining of those in disagreement, the reconciliation of enemies; for who would consider him an enemy with whom he sends forth one voice to God? Wherefore, what is the greatest of all goods, charity is provided by the harmonious singing of psalms. A Psalm puts demons to flight, calls upon auxiliary angels; in nocturnal terrors it is security, in daily labors it is rest, to infants it is protection, to the young it is consolation, to women it is the most honorable adornment; it makes solitudes celebrated, it is an element for those beginning, an increase for those making progress, a firmament for the perfect. A Psalm is the voice of the Church, and makes feast days more illustrious, and fills them with joy. A Psalm is the work of Angels, the function of the commonwealth, a spiritual incense." Thus far St. Basil. St. Augustine agrees with St. Basil almost word for word: "The Psalter," he says, "is a certain common treasury of doctrine, and comes to the aid of all the passions of the soul, which trouble human souls in various ways; a psalm is the standard-bearer of peace, a spiritual incense, a heavenly exercise; it restrains luxury, suggests sobriety, moves tears." These and many more things St. Augustine says in the Preface to the Psalms, and he himself professes to have experienced this, in book IX of the Confessions, chapter vi: "How much," he says, "I wept in your hymns and canticles, moved sharply by the sweetly sounding voices of your Church! Those voices flowed into my ears, and your truth was poured into my heart, and from it the affection of piety surged up, and tears ran, and it was well with me in them." St. Gregory narrates in the fourth book of the Dialogues, chapter xlvii, that Merulus, a religious man devoted assiduously to psalmody, was crowned from heaven: "To him," he says, "it was said through a nocturnal vision: Be prepared, for the Lord has commanded you to depart. And when he said he did not have the means to depart, he immediately heard the response, saying: If it is a matter of your sins, they are forgiven. When he heard this, and still trembled with great fear, on another night he was admonished with the same words. Then after five days, seized by fever, he died with all the brothers praying and weeping. Another brother also in the same monastery was called Merulus, vehemently devoted to tears and almsgiving. But psalmody never ceased to come from his mouth at any time, except when he gave his body food or his limbs to sleep. To him in a nocturnal vision it appeared that a crown of white flowers descended from heaven upon his head. He, soon occupied with bodily affliction, died with great peace of mind and cheerfulness. At his tomb, when Peter, who now presides over the monastery, wished to make a burial for himself after fourteen years, such a fragrance of sweetness, as he asserts, emanated from that same tomb of his, as if all the perfumes of flowers had been gathered there. From which it was clearly evident how true it was what he saw through the nocturnal vision."
47:12
That is, in the celebrations of feasts: for the Greek word ἑορταῖς signifies these. For "glory" in Greek is εὐπρέπειαν, that is, comeliness, decorum, appearance, ornament; as if to say, David added glory to the celebrations and feasts, when he ordained that in them the Levites should sing psalms to God in alternating modulated choirs, and when he added to them excellent singers, who would resound the same with voice equally as with organs, cymbals, and other musical instruments in harmonious melody; as we now see the glory of feasts to be distinguished music and organs. And by this means he adorned the times of feasts as long as he lived, namely until death, ordaining that the Levites and singers should praise the holy name of the Lord, "and magnify," that is, by singing celebrate, magnify and exalt, in Greek μεγαλύνειν, that is, resound, echo "the holiness of God." For among all the attributes of God, the holiness of God is to be venerated, adored, celebrated in hymns and praises; for Divinity is uncreated and immense holiness; and by essence a holy and sacred majesty, to be supremely venerated, praised and glorified by all men and angels. Whence Isaiah, chapter vi, saw the Seraphim acclaiming God: "Holy, holy, holy, Lord God of hosts." Hence the Saints, who partake of the holiness of God, partake also of veneration; whence as we worship God with latria, so we worship the Saints with dulia, and the Blessed Virgin, Mother of God and Queen of Saints, with hyperdulia. Others translate it: that from the time of morning the sanctuary of God should resound with praises and hymns; for sanctuary in Hebrew is called קדש codesh, that is, holiness; because this place was most holy, being the temple, house and throne of God. Thus also Solomon is said to have "prepared holiness," verse 15, that is, to have built the sanctuary, or holy temple to God. It alludes to I Paralipomenons xxiii, where David ordained: "That the Levites should stand in the morning to confess and sing to the Lord: and likewise in the evening, both in the oblation of holocausts, and on the sabbaths and calends and other solemnities." From what has been said, it is clear how great and how singular was the holiness of David, and how great the grace and merit with God. For, to pass over other things, the Psalms written by David show that his heart and breast were full of desires toward God, ardors, praises, zeal, piety, and every heroic virtue. Wherefore our Pineda, in Solomon, book I, chapter ii, number 8, concludes that in the age of David there was none among the Israelites, much less among the Gentiles, equal or comparable to David in holiness, indeed that David was not inferior to Abraham, Isaac and Jacob in it; nay, Abulensis even teaches that David was holier than Abraham, Matthew xxii, Question cxxxv and cliv, Salmeron, volume III, treatise 16, and St. Chrysostom favors this, in chapter 1 Matthew, homily 2. That he was holier than Josiah, Hezekiah, and other kings, Barradius teaches, book III of his Concordance, chapter xv, and others agree. Note here the wonderful frailty of David, and of any holy man. For David, a man after God's own heart, the angel of his age, in holiness equal to any of the Patriarchs and Prophets, behold, at the sight of one woman he falls into enormous sins of adultery and murder. Who would not be astonished, who would not be terrified, who, however holy, would presume of perseverance? Assuredly God permitted this, and permits it still from time to time, in eminent men for this reason, that he might cry out to each that word of Paul, Philippians chapter ii, 12: "Work out your salvation with fear and trembling. For it is God who worketh in you both to will and to accomplish, according to his good will." On the other hand, note the clemency and grace of God, which raised up David, fallen so deeply, through Nathan, and restored him to his former degree of holiness, nay, raised him higher, and established him in a greater sense of fear and humility. AND HE EXALTED HIS HORN FOR EVER. — "Horn" is a symbol of strength, kingdom, victory and glory, as I showed in Daniel vii, 8. These things God gave to David for ever; both because David possessed them in his descendants, as long as the Synagogue and commonwealth of Israel endured, until its destruction by the Chaldeans; and because mystically and far more excellently he possesses them perpetually in Christ born from him. Whence the angel said to the Mother of God concerning Christ: "The Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever," namely in the Church militant through grace, in the triumphant through eternal glory, Luke i, 32. This is therefore a tacit promise of Christ to be born from David, which was the ninth and greatest praise, glory and honor of David. AND HE GAVE HIM THE COVENANT OF THE KINGDOM, AND THE THRONE OF GLORY IN ISRAEL. — That is, as others translate it: And he gave him the pact of the kingdom, and the seat of glory in Israel, that is to say, God promised to David by covenant the kingdom, and that his descendants would continually succeed him in the glorious kingdom of Israel. I say glorious, because Israel alone was the people and Church of God, honored and glorified by Him with holy Patriarchs, Prophets, law, temple, true religion, sacrifices, miracles, riches, happiness, glory, etc. Whence Vatablus translates: By covenant He covenanted with him the kingdom, and the throne of majesty in Israel. For kingdom, Our text with the Complutensian and Roman editions reads βασιλείας; others read βασιλέων, that is, of kings, so that namely kings would descend from David in continuous succession and succeed him in the kingdom: wherefore the sense comes to the same thing.
47:13
The Syriac, removed; Vatablus, abolished. For Lord, Rabanus, Jansenius and others read Christ, and thus expound it, that is to say, Christ purged the sins of David; both as God (for it is God's alone to forgive sins), and as man; because through the future merits of Christ foreseen by God, God forgave the sins to David and to other Saints of the Old Testament: whence Christ is called "the lamb slain from the foundation of the world," Apocalypse xiii, 8. Again, others for Christ read "spirit," namely from Χρίστος, corrupted by easy transposition and confusion of neighboring letters into Χρίστος, that is Christ, which when the scribes did not understand (because Christ had not yet been born in the time of David) they substituted spirit for Christ. But the correct reading is Κύριος, that is, Lord, for thus the Roman and Greek Complutensian and other editions read. The sense is, that is to say, the Lord purged the sins of murder by which David killed Uriah, and of adultery by which he committed fornication with Bathsheba the wife of Uriah, sending to him the prophet Nathan, who by rebuking him bent him to repentance, so that David, stricken with compunction, said: "I have sinned against the Lord." Whence immediately he heard from Nathan: "The Lord also hath taken away thy sin," II Kings xii, 13. This is the eighth praise of David, that God so loved him that He forgave him grave sins, and did not cast him away on account of them, as He cast away Saul, but established the kingdom for him and his descendants even until the destruction of Jerusalem. Wherefore the repentance and reconciliation of David with God profited not only him, but also Solomon and his other descendants. Whence St. Ambrose, lib. I Apolog. David, cap. ii: "His fall," he says, "brought no impediment, but accumulated incentives to speed, and he rose more keen to run."
Third Part of the Chapter. Praise and Blame of Solomon and Rehoboam 14. After him (he reads with the Complutensians, μετὰ τούτου; now the Roman editions read, μετὰ τοῦτον, that is, with him) there arose a wise son (the Syriac, a mighty king dwelling in peace); AND BECAUSE OF HIM (David) HE CAST DOWN ALL THE POWER OF THE ENEMIES, — that is to say, Because of the merits and holiness of David, God cast down all the assault of enemies, so that no one dared to oppose himself to Solomon, the son of David, but he reigned freely and spread his empire far and wide. Whence the Greek texts have: καὶ δι᾽ αὐτὸν κατέλυσεν ἐν πλατυσμῷ, that is, because of him he dwelt, or, as Rabanus has it: he rested in breadth, namely in great confidence and security of mind, of which it is said in III Kings IV, 29: "God gave Solomon wisdom, etc., and breadth (namely magnanimity and magnificence) of heart, like the sand which is on the shore of the sea;"; then of the kingdom, which Solomon had most broad and ample, as appears in III Kings IV. Whence Vatable translates: There succeeded him a wise son, who through him came into ample possession. Again, you may translate τὸ κατέλυσεν, he destroyed in breadth, that is far and wide, which our translator renders: "He cast down all the power of the enemies," for καταλύειν signifies both to destroy and to dwell. He is called "wise," because Solomon, when God made him the choice of asking whatever he wished, asked for wisdom, and obtained it: "Because thou hast asked this word, says He, behold I have done for thee according to thy words, and I have given thee a wise and understanding heart, so that there hath been no one like thee before thee, nor shall there arise one after thee. But I have also given thee all things which thou didst not ask for: namely riches and glory, so that there hath not been any among the kings like unto thee in all days past," III Kings III, 11. Note τὸ because of him; for from this it is evident again the holiness and merits of David, namely that because of these God granted to Solomon and his descendants so powerful and happy a kingdom. See Pineda, book I On the Affairs of Solomon, chapter II, number 10, where he shows that all of Solomon's power, riches, glory, wisdom, etc., and therefore whatever God bestowed upon Solomon and the later kings, was all either the benefit of David or the reward of that singular holiness of his. Whence Jerusalem, when besieged by Sennacherib in the time of Hezekiah and in despair, God came to its aid on account of the merits of David: "I will protect, says He, this city, and will save it for my own sake, and for David my servant," IV Kings XIX, 34; namely because God had placed His seat in the temple, David in Sion his royal throne. See St. Chrysostom, homily 8 to the People. Again, whatever honor and dignity God bestowed upon Judah above the rest, St. Augustine holds that He bestowed it on account of David, in Psalm LXXVII, 70, at those words: He chose David His servant. The same, book XVII Of the City of God, chapter III, notes that David was the first holy king in earthly Jerusalem, which is a shadow of the future, and this was a singular privilege of David, his honor and glory.
47:14
Note first: From this great peace the king was called "Solomon," that is "peaceful"; for שלום schalom to the Hebrews is peace. Moreover peace signifies to them riches, prosperity, and abundance of things, such as Solomon had for the building of the temple; for peace produces all these things. From Solomon the Emperors of the Turks called themselves Selymos and Solymannos, as it were the Solomons of their age and nation; and the Germans Fredericos, for Fredericus to the Germans is the same as rich in peace, or abounding in peace. Finally, the wars of David created this peace for Solomon; for peace must be procured by war, especially against infidels and heretics. In a similar way David prepared for Solomon riches and the material necessary for the building of the temple, how great these were is evident from the magnificence of the temple, III Kings VI; indeed David left and handed down to Solomon the idea of the whole temple and all its parts. Whence it follows: "As thou wast instructed from thy youth," which many refer to the preceding, as if to say, Thou didst build a house for God in that manner, form and idea, which thou didst learn and receive from thy father David, I Paralipomenon XXIX, 1 et seq. But it is better with the Romans and Greeks to refer these words to the following verse. Note, secondly: For "whom God subjected enemies," the Greek Complutensian has: "Because God made peace in his circuit"; the Roman: "Why God gave rest in his circuit, namely because He "subjected enemies to him," as Our author explains. Again some add καὶ ἐδοξάσθη, that is and he was glorified. Whence Vatable: Solomon reigned in a peaceful time; and he obtained glory, after God made the surrounding places peaceful, so that by his name He might establish a temple, and prepare a sanctuary perpetual. Note, thirdly: That the name of Solomon was given by the command of God. For thus God said to David, I Paralipomenon cap. XXII, 9: "A son shall be born to thee, who shall be a man of peace: for I will make him rest from all his enemies round about: and for this reason he shall be called Peaceful (namely Solomon): and I will give peace and quiet in Israel all the days of his life."
47:15
Note here that Solomon was wise from his youth, and almost from boyhood, and this from the instruction both of God and of David and of his teachers. That saying of Plutarch is indeed true, in the book On the Education of Children: "For the education of a boy three things are required, namely nature, instruction and practice. For nature, he says, without discipline is blind; instruction, if it lacks nature, is defective; practice, these two being removed, is imperfect. And just as agriculture first requires good soil, then a skilled farmer, finally good seeds: so indeed nature corresponds to soil, the farmer to the master, practice to seeds." Moreover, how great and how ample was the wisdom given to Solomon by God, Solomon himself teaches in Wisdom VII, when he says: "He (God) gave me the true knowledge of the things that are: that I might know the disposition of the whole world, and the virtues of the elements, the beginning, and the end, and the midst of the times, the alterations of the turnings, and the changes of the seasons, the courses of the year, and the dispositions of the stars, the natures of living creatures, and the furies of wild beasts, the force of winds, and the thoughts of men, the differences of plants, and the virtues of roots, and whatsoever are hidden and whatsoever are manifest, I have learned: for wisdom, the artificer of all things, taught me." From which it is clear that Solomon was a distinguished natural philosopher, cosmographer, astrologer, physician, and thus completed an encyclopedia of all sciences. AND THOU DIDST UNCOVER THE EARTH. — First, some understand this of Ophir and the Indies, which Solomon uncovered with his ships and made passable; after a long memory of ancestors, in the year of the Lord 1490, Christopher Columbus by sailing uncovered and opened the Western Indies, Vasco da Gama the Eastern. Second, others explain it, that is to say, Solomon uncovered the earth by digging from its bowels gold, silver and hidden treasures. Thus Dido, warned by her deceased husband Sichaeus in Virgil, book I of the Aeneid: "The ancient treasures the earth unlocks, the unknown weight of silver and gold." Third, "uncovered," that is, covered, clothed, covered over, for this is what the Greek ἐπεκάλυψεν signifies, that is to say, So full, abundant and overflowing were you with wisdom, that like a river or sea overflowing, you buried and filled the whole earth with it, as Vatable reads, so that namely the inhabitants of the whole earth might know and celebrate it. Again Solomon covered the whole earth with his parables, that is, with his parables he embraced all the herbs and trees of the earth. Whence the queen of Sheba came from Ethiopia to Jerusalem, to hear the wisdom of Solomon, III Kings X, and thence the kings of Ethiopia or Abyssinia, namely Prester John, boast and glory that they are sons of Solomon; as being descended from the queen of Sheba, whom Solomon made pregnant, although this be difficult to believe. This is what is said in III Kings IV, 34: "There came of all people to hear the wisdom of Solomon, and from all the kings of the earth, who heard of his wisdom." But, because τὸ uncovered among the Latins does not mean to cover and conceal, but the contrary, namely to open and uncover; hence Our Author for ἐπεκάλυψεν, seems to have read ἀπεκάλυψεν, that is, opened, uncovered, revealed. Fourth therefore and genuinely, the sense is, that is to say, Solomon with his wisdom "uncovered," that is, disclosed, opened, drew out, revealed the earth, that is, those things which were secret and hidden to men in the earth, he himself laid bare the secrets of nature, and the hidden properties of things, and especially those which lie hidden under the earth, such as metals, gems, roots; these Solomon brought into the open, both by digging them out and excavating them, and by explaining and expounding them, according to that in III Kings IV, 33: "He discoursed of trees, from the cedar that is in Libanus, even to the hyssop that cometh out of the wall: and he spoke of beasts, and of fowls, and of creeping things, and of fishes." Thus Dionysius, Palacius, Jansenius and Pineda, book IV On the Affairs of Solomon, chapter XXII, at the end. This sense is required by what follows:
47:17
Moreover, "enigmas" are obscure and difficult sayings, consisting of the weightiest meanings, or also of similitudes and comparisons, drawn from the hidden properties of things. Whence the Greek texts have: "Thy soul covered the earth, and thou didst fill (the earth) in parables of enigmas"; Vatablus: "Thy mind opened all the earth, and filled it with allegorical enigmas." For from all parts there were sent those who would propose enigmas and obscure matters to Solomon (as Josephus testifies that King Hiram of Tyre did, VIII Antiquities II): all of which he himself explained so clearly and solidly that all were astonished. TO THE ISLANDS FAR WAS THY NAME DIVULGED, AND THOU WAST BELOVED IN THY PEACE. — Vatablus: "And thou wast gracious in thy peace"; others, "dear," that is to say, O Solomon, on account of thy wisdom, peace and magnificence thou didst become celebrated throughout the whole world, so that even the islanders celebrated and glorified thee. For the Hebrews, when they wish to signify remote and hidden and unknown lands and peoples, name islands; both because islands, surrounded on all sides by sea, are separated from all land and its inhabitants; and because the Jews, before Solomon inexperienced in ships and navigation, reckoned those who dwelt in the sea, namely in islands or across the sea, to dwell far from Judaea in another climate and as it were in a new world. Whence that passage: "The kings of Tharsis and the islands shall offer presents," Psalm LXXI, 10, that is to say, Remote kings, who rule across the sea, equally as the islanders separated from the Jews and other inhabitants of the earth, shall submit themselves to Christ, as it were to Solomon, and shall offer him presents. And Isaiah, chapter LX, 9, prophesying the conversion of remote nations to Christ and the Church: "Me," he says, "the islands shall wait for, and the ships of the sea in the beginning, that I may bring thy sons from afar." AND THOU WAST BELOVED IN THY PEACE, — that is, on account of thy peace, that is to say, Because thou didst procure peace for thy kingdom and peace with thy neighbors, nay even with remote peoples, such as those in Ophir, thou didst cultivate, and didst reign peacefully, for this reason thou wast dear both to thy Jews and to all peoples, kings and princes, so that what was said flatteringly to Nero, might be said truly of Solomon: "No one man was so dear to one man as thou to thy empire." Hence Solomon was called by Nathan "Jedidiah," that is, beloved by God equally as by men; for all love peace and the peaceful, for it is the mark of great virtue and wisdom so to act and to rule that thou hast peace with all. Whence Solomon, as a peaceful king, was loved and celebrated throughout the world, because not by arms, but by wonderful prudence and gentleness, arising from magnanimity, he administered his kingdom in peace. And this was the cause of such great power and so ample a kingdom of Solomon; for nothing so avails to overcome enemies and to win over the hearts of foreigners as concord and peace. On which account the laws of the Visigoths thus beautifully and equally truly ordain, book I, title II, chapter VI: "As the modesty of princes is the temperance of laws, so from the concord of citizens is the victory over enemies. For from the gentleness of princes arises the disposition of laws, from the disposition of laws arises the institution of morals, from the institution of morals arises the concord of citizens, from the concord of citizens arises the triumph over enemies; and thus a good prince, ruling internal affairs and acquiring external ones, while he possesses his own peace and breaks off the strife of others, is celebrated both as a ruler among his citizens and as a victor among his enemies." On the contrary, "the cruelty of princes is war," namely the cause of war, says Seneca, book I On Clemency, chapter V. For, as the same author says, chapter VII, "There is no other appearance of a quiet and moderate empire than that of a serene sky and shining. A cruel kingdom is turbid and obscured by darkness, among those trembling and terrified at a sudden sound, nor is even he who disturbs all things unmoved."
47:18
Solomon was therefore distinguished and admirable: first, in composing odes, that is, songs and verses, some part of which, as it were the remains, exist in the Song of Songs. Recently also Ludwig de la Cerda with his Adversaries published to us the Psalter of Solomon, namely eighteen psalms of Solomon, whether they were composed by Solomon himself, or rather by someone else in the name of Solomon; for none of the ancients made mention of these psalms of Solomon, and these eighteen Psalms, recently discovered in ancient manuscripts of the Augsburg Library, were found written in Greek. Add that each of these psalms is prefaced with this title: A Psalm to Solomon; as if these psalms were ascribed to him, because the Author introduces Solomon speaking and singing in them. Second, in proverbs, some part of which exists in the book of Proverbs. Third, in parables, that is, comparisons and similitudes, in which the Syrians delight. Whence Christ made frequent use of them after Solomon, according to that: "I will open my mouth in parables, I will utter things hidden from the foundation of the world," Psalm LXXVII, 2; Matthew XIII, 35. Fourth, in interpretations, by which Solomon interpreted and explained both riddles and obscure sayings, and the hidden natures of things, especially secret ones, and occult properties. Fifth, in the name of the Lord God, that is, in the power, aid, protection, and beneficence of God. For men marveled, even the Gentiles, that God had bestowed upon Solomon as upon his son such great wisdom, peace, wealth, happiness, glory, and abundance of all good things; so much so that he was called the God of Solomon, as the Complutensian texts have it, equally as of Israel; and conversely Solomon was called the firstborn son of God, according to that: "I will be to him a father, and he shall be to me a son," II Kings VII, 14: "And I will make him my firstborn, high above the kings of the earth," Psalm LXXXVIII, 28. Again, "in the name of the Lord" signifies that Solomon invoked the name of the Lord in all things; and ascribed his wisdom, glory, and all good things to Him, not to himself and his own strength, which was indeed a remarkable lowliness and humility in one of such great station of mind. Hence, invoking God for wisdom, he says: "Send her out of thy holy heavens, and from the throne of thy majesty, that she may be with me and may labour with me, that I may know what is acceptable with thee," Wisdom IX, 10. Note the Hebraism: To marvel at songs, proverbs, parables, in the name of the Lord, is the same as to marvel at the songs, proverbs, parables, and the name, that is, the power of God assisting Solomon and heaping him with so many good things; for the beth of contact is known to those skilled in Hebrew. Thus Vatablus. It alludes to III Kings X, 1: "But the queen of Sheba also, having heard of the fame of Solomon in the name of the Lord," as if to say, Having heard of the fame of the wisdom given by God to Solomon, and of the things which Solomon did by the aid of the Lord. Whence Vatablus translates: From the name of the Lord, she came to try him with riddles. Which, having heard the answers of Solomon, she exclaimed in verse 9: "Blessed be the Lord thy God, who hath been pleased to set thee upon the throne of Israel, because the Lord hath loved Israel for ever." In all these things Solomon was a type of Christ, who brought peace to the world, whence he is called "the Prince of Peace," Isaiah IX, 6; equally as true wisdom, riches and glory, not earthly, but heavenly. Thus Rabanus.
47:20
of brass; for one pound of gold is worth ten pounds of silver, and one pound of silver is worth fifty pounds of bronze: multiply ten by fifty, you will have five hundred. He alludes to III Kings, X, 21: "Silver was not, nor was it accounted of any value in the days of Solomon." And verse 27: "And Solomon made silver to be as common as stones in Jerusalem." And II Paralipomenon I, 15: "And the king gave silver and gold in Jerusalem as stones." Some think that Solomon is here censured for excessive zeal in heaping up riches, which God forbade to the kings of Israel, Deuteronomy XVII, 17. But I say: Solomon is here praised for his riches, as he was praised for his wisdom; but those riches were allurements to pride, avarice, gluttony and luxury, through which he gradually fell further and finally collapsed into the abyss of idolatry. Riches therefore are good for one who uses them well, but evil for one who abuses them; yet it is easy to abuse them, difficult to use them well: "Riches," says Diogenes, in Dio, oration 4, On Kingship, "are servants and ministers of all desire and ambition." See Pineda, book VII On the Affairs of Solomon, chapter XIII, where he shows when and how much Solomon sinned in heaping up riches. Moreover, how great Solomon's riches were, you may conjecture from this: that David, when dying, left to him for the building of the temple one hundred thousand talents of gold, which make one thousand two hundred million gold pieces; and of silver one thousand thousand talents, which make the same amount: for one pound of gold was formerly worth ten pounds of silver. He left to him therefore in all two thousand million, and moreover four hundred million gold pieces. See Vilalpandus at the end of vol. II on Ezekiel, part II, book V, disputation 3, chapter XLIII and following, where he proves that David and Solomon surpassed in annual revenue and riches not only the tributes and riches of the Romans, but also of the Chaldeans, Persians, and all kings and monarchs; although other learned men hold the contrary opinion, namely that the promises of God concerning Solomon's excellence are to be understood accommodatively, that is, with respect to the other kings of Israel, but not to foreign ones. Thus Nebuchadnezzar, Cyrus, Alexander, Caesar, Augustus were equal to Solomon in riches and glory, indeed superior.
47:21
was brought into the power of your body, that is to say, You made yourself a slave to your flesh and concupiscence, equally as to the women whom you loved madly, so that "the constant wantonness of the flesh extended even to the servitude of the flesh," as St. Gregory says, XII Morals XII. For femora some read λαγόνας; others read σπλάγχνα, that is, viscera: whence they translate: You inclined your loins to women, and your body was brought into the power of another; Vatablus: You applied your loins to women, and you allowed yourself to be conquered by your body, that is to say, You allowed yourself to be conquered by a woman, which is most shameful; for you inclined your neck to women, and humbled your whole body; which is the posture of a man overcome and triumphed over. Others explain it thus, that is to say, Suppliant and falling upon your knees, you subjected your body to the power of women; namely, riches led Solomon to delights, delights to insatiable lusts, which however were not precisely mortal sins in Solomon, because they were exercised within the bounds of marriage; for his concubines were secondary wives: they were however mortal sins under other names, both because they were so great and so ardent in him that he would rather abandon God and worship idols than offend his lusts and mistresses: "He did," says St. Augustine, lib. XV, On Genesis according to the letter, cap. XLII, "what he knew ought not to be done, lest he sadden his delights, in which he was utterly absorbed and dissolved;"; and because they were excessively great and numerous contrary to the commandment of the Lord, Deuteronomy XVII, 17, for Solomon had 700 queens, three hundred concubines, III Kings XI, 3, and because most of these wives were foreign women from the nations neighboring Judaea, with whom God had strictly forbidden the Jews to contract marriages, on account of the danger of idolatry, Exodus XXXIV, 16. Finally the Syriac version translates clearly: You gave your strength to women, and you gave them power over your body (your body), or you set them over your body. Note that "power" here can be taken either actively, that is to say, You usurped excessive power over your body, when you made it serve not God's law but your lust; or passively, that is to say, You admitted the power of another, namely of women ruling over you, into your body, you allowed them to exercise power over you, you willingly submitted to their yoke and dominion, you were forced to obey their lust, even if they commanded things unjust, unbecoming and arrogant. For thus Hercules obeyed his mistress Omphale, and feared her whip and threats, concerning which Dejanira in Ovid says: You are said to be wretched, trembling at the whip's reins, / Having borne the golden threats of your mistress's feet. Thus love maddens, casts down and prostrates manly spirits. This sense is required by the Greek ἐξουσιάσθη, that is, "you were brought into power." Thus the Apostle, I Corinthians XI, 10: "Therefore ought a woman to have power on her head." Power, namely passive, such as a veil, by which she testifies that she is subject to the power of her husband: on the contrary Solomon subjected himself and his body to the power of women, like another Sardanapalus. How true is that saying: "To love and to be wise is not granted even to the wise," indeed to the wisest Solomon. See our Pinedan, lib. VII On the Affairs of Solomon, cap. VII. 22. You gave a stain to your glory (Vatablus, you branded your glory with a stain), AND YOU PROFANED YOUR SEED. — Syriac: You gave a stain to your honor, and you brought reproach upon your bed, that is to say, You stained, defiled, made infamous so great your glory with a foul and indelible stain of shameful lust, and consequently of idolatry: just as a white robe is defiled by the injection of ink, and purple by the injection of filth. This same stain stained the glory of Pepin, Constantine Monomachus, Henry VIII, king of England, and many other kings and princes. Truly did Ecclesiasticus, cap. XIX, 2, say: "Wine and women make even wise men fall away." Thus many illustrious men have disgraced the white robe of their youth with the stain of shameful old age like Solomon: namely, Origen gave this stain to his glory, Tertullian, Hosius of Cordova, president of the Council of Nicaea, when in his dotage he yielded to the Arians; and Constantine the Great, when besides other things seduced by the Arians, he cast out St. Athanasius from his Church. Whence deservedly this verse was affixed to his palace: "Who would desire the ages of Saturn? These are jeweled, but Neronian," as Sidonius Apollinaris, Baronius and others relate. Properly however lust inflicts a stain on a man; for this brings reproach and ignominy, just as on the contrary chastity brings brightness and honor. Whence St. Leocadia appearing to St. Ildefonso, who had celebrated the undefiled and eternal brightness of the virginity of the Blessed Mary Mother of God: "O Ildefonso," she said, "through you lives the glory of my Lady." For "blemish," in Greek it is μῶμον, which secondly can be translated as "censure" or "reproach"; for there is nothing in a man given to luxury that is not worthy of reproach, and that Momus would not find fault with. For his wealth is spent on shameful uses, his body is polluted by lust, his mind is entirely defiled by foul imaginings, and finally all the powers of his soul and body serve lust. Thus Pineda, book VII On the Affairs of Solomon, chapter VII. Wherefore St. Cyril of Jerusalem wisely admonishes, in Catechesis 4: "Do not, he says, sell your great dignity for a small pleasure." Most excellently St. Bernard, epistle 129, to the Genoese, on Perseverance: "If caution, he says, had retained Samson, and if Solomon's devotion had retained perseverance; assuredly neither would he have been deprived of strength, nor this one of wisdom." The same, book II On Consideration, chapter XII, admonishes Pope Eugenius that in so great an honor, glory and felicity of the pontificate, he guard himself carefully lest he fall into sin, as David and Solomon fell: "It is indeed, he says, if you attend carefully, how rare it has always been that someone did not relax his mind somewhat in prosperity from his own custody and discipline. When has this not been to the undisciplined what fire is to wax, what a ray of the sun is to snow or ice? David was wise, Solomon was wise; but with things prospering too much beguiling them, the one in part, the other entirely lost his wisdom. Great is he who, falling into adversity, did not fall away or only slightly from wisdom; nor less great is he to whom, if felicity smiled, it did not mock. Although you will more easily find those who retained wisdom when fortune was contrary to them, than those who did not lose it when it was favorable. That man is to be preferred and is great, to whom among prosperous things at least an unseemly laugh, or an insolent word, or an immoderate concern for clothing or the body did not creep in." And St. Augustine, book XVII On the City of God, chapter XX, speaking of Solomon: "He, he says, had evil endings from good beginnings. For indeed prosperous circumstances, which fatigue the minds of the wise, harmed him more than wisdom itself helped him, memorable even now and henceforth, and praised far and wide." And thou hast profaned thy seed. — First, "thou hast profaned," in Greek ἐξεζήλωσας, that is, thou hast polluted, stained, contaminated "thy seed," through impure lusts and eternal ignominy. It is a catachresis. For profane is taken for unclean, Acts X, 14 and 15, because the Jews considered foods common to themselves and the Gentiles to be profane and unclean. Second, properly "thou hast profaned thy seed," pure and holy, as being that of a faithful, wise and holy man, when thou didst mingle it with women unbelieving, unwise and impious. For, as the Apostle says: "He that is joined to a harlot is made one body with her," I Corinthians VI, 16. For the seed of Israel was holy, Isaiah chapter VI, verse 13, but that of the Gentiles profane and sacrilegious. Whence that word of Daniel to the wicked elders: "Seed of Chanaan, and not of Juda," Daniel XIII, 56. Third, "thou hast profaned thy seed," that is, thy sons, when thou didst beget them from women idolatrous and impious, who educated them in their idolatry and impiety. Fourth, "thou hast profaned thy seed," because perhaps thou didst consecrate it after the manner of idolaters to the idol Moloch; for to this god they were wont to offer human seed, indeed even to sacrifice and burn their own sons, as I said at Leviticus chapter XVIII, verse 21; for Solomon's wives worshipped Moloch, and induced him to worship him as well, III Kings chapter XI, 5 and 7. Whence Palacius conjectures that Solomon sacrificed his sons to Moloch, as does Pineda also, book VII On the Affairs of Solomon, chapter XI, n. 3, at the end, who adds also a conjecture: For, he says, we read of no other son of Solomon than Roboam, and two daughters besides, so that, if he begot others (as it appears) from so many wives and concubines, it seems that he lost them miserably through the insane religion of the parent and the nefarious fire of Moloch. Fifth, "thou hast profaned thy seed," because thou wast the origin and cause that thy idolatry should spread and rage even after thy death among the Hebrews, III Kings XIV, 22. This is what Sirach adds: "To bring wrath upon thy children." Whence also the temples built by Solomon for idols and the gods of the Gentiles remained for many centuries until Josias, who destroyed them, IV Kings XXIII, 13. From this passage and from III Kings chapter XI, many with St. Prosper, book II On Predictions, chapter XXVII; St. Cyprian, epistle 7 On Observing Discipline; St. Gregory, II Morals chapter II; Lyran, in II Kings chapter VII; Abulensis, III Kings chapter XI, last question; Andrea Vega, book XI on the Council of Trent chapter II; Bellarmine, book I On the Word of God, chapter V, heresy 6; Blessed John Capistran, book On the Authority of the Pope; Pererius in Epistle to the Romans chapter VIII, question XXVII; and at length John Cognatus, book published on this matter chapter XVIII and following, hold that Solomon was damned. First, because Sirach assigns the fall of Solomon, but is silent about his repentance, which he did not pass over in silence regarding the fall of David, saying, verse 13: "The Lord cleansed his sins." Scripture does the same, III Kings chapter XI. Second, because if Solomon had truly repented after his fall, he certainly ought to have destroyed the idols and temples built by him: but he did not do this; for they remained until Josiah, as I have already said. Therefore he died in sin and impenitent. Third, because God granted Solomon so many riches, pleasures, honors, and all the glory of the world for this reason, that He might reward him in this life, but punish his enormous crimes in the other. Whence St. Augustine in Psalm CXXVI, at the beginning, asserts that Solomon was reprobate: for just as affliction in this world is a sign of predestination, so abundance in worldly goods and immersing oneself in them intemperately is a sign of reprobation, as Solomon did. Whence Blessed Nilus, who flourished in the opinion of great sanctity in the year of the Lord 976, when asked "whether Solomon is saved?" answered: "Concerning Solomon we read nowhere in Holy Scripture that he did penance after his sin, as Manasses did. Who therefore could say of him that he is saved?" Thus it is in his Life, and from it Baronius, in the year of Christ 976. Others, however, with St. Jerome, book II Against Jovinian; St. Ambrose, book II Apology of David, chapter III; Hilary, in Psalm LII; Cyril, catechesis 2; and Baccharius, who was a contemporary of St. Augustine, epistle to Januarius, speak more mildly, and are confident of Solomon's repentance and salvation, and bring forth probable conjectures. Thus our Delrio; Preface in the Canticle, Barradius, tome I, book V, chapter IX, and at length Pineda, book VIII On the Affairs of Solomon chapter I and following. Finally, a third group walk a middle path between the two mutually opposed opinions, and doubt about Solomon's salvation, unwilling to incline to either side. These are Hugh of St. Victor, Hostiensis, Panormitanus, Innocent the Archdeacon, Turrecremata, Fevardentius, Pamelius and others, whom our Lorinus cites and almost follows, Preface in Ecclesiastes, chapter II. The second urges that promise of God concerning Solomon: "But my mercy I will not take away from him," II Kings VII, 15, Psalm LXXXVIII, 34. But this mercy is understood not of Solomon's salvation, but of the propagation of his kingdom and royal lineage. For he adds: "As I took it from Saul, whom I loved, from before my face;" that he should not reign before me, substituting for him King David, pleasing to my eyes; and it precedes: "And I will establish the throne of his kingdom forever." For on account of David's merits God had promised that He would perpetuate his offspring in the kingdom; nor would He rescind this promise on account of Solomon's demerits. Be that as it may, God willed that Solomon's salvation be uncertain and doubtful to men, so that He might strike a holy fear into all, and teach them to flee the pleasures and pomps of the world, as dangerous and enticing to sin. Perhaps God, in His secret clemency pitying the soul of Solomon on account of his former merits, and on account of the merits of his father David, and cleansing it, imposed upon it this public penance as an expiation, so that it might bear these censures of the Doctors, and so that it might suffer all men to doubt about his salvation, many even to despair, and to assert him damned. For this ignominy, so long and continuous, certainly afflicts and punishes Solomon. Whence Blessed Mechtildis, about the year of the Lord 1300, had this revelation concerning Solomon: "Being asked," she says, "by a certain brother, I sought the Lord in prayer: Where are the souls of Samson, Solomon, Origen and Trajan? To which the Lord: What my piety did with the soul of Samson, I will that it be unknown, so that men may fear to avenge themselves upon their enemies. What my mercy did with the soul of Solomon, I will men to be ignorant, so that carnal sins may be more avoided by men. But what my kindness did with the soul of Origen, I will to be hidden, so that no one, trusting in his own knowledge, may dare to be exalted. But what my liberality commanded concerning the soul of Trajan, I will men to be ignorant, so that the Catholic faith may be more exalted in this; because he, though he excelled in all virtues, nevertheless lacked Christian faith and baptism."
47:22
finally under thy son Roboam made himself king of Israel, or of the ten tribes, and left only two tribes, Juda and Benjamin, to Roboam. Whence it came to pass that "the kingdom was divided," so that some were kings of Israel, others kings of Juda; and "out of Ephraim" there should have rule "a hard kingdom." For Jeroboam, sprung from the tribe of Ephraim, established the kingdom of Israel hard, in Greek ἄπολιν, that is, rebellious, stubborn; because the kings of Israel persistently rebelled even to the end against Roboam and the kings of Juda, and stubbornly defended and upheld their own kingdom and schism. Wherefore Vatablus translates: Thou hast brought offense upon thy children, and from thy folly thou hast incurred sorrow: whence the kingdom was divided into two parts, and a rebellious kingdom arose out of Ephraim; others thus: That thou shouldest bring wrath upon thy children, and be smitten in thy madness: and the kingdom shall be divided, and out of Ephraim a stubborn kingdom shall obtain the principality. The history of the deed is related at length in III Kings XI and XII. The Greek [manuscripts] corrected at Rome, for "thou shalt be smitten," read in the first person, "I am smitten in thy folly," as if they were the words of Sirach grieving over the fall of Solomon. Again, for "the kingdom divided," our [edition] reads with the Greeks commonly δίχα τυραννίδα: but the Complutensian [edition] reads δίχα τυραννῶδος; whence they translate: That thou shouldest be without kingdom (for δίχα means double, divided, and with the genitive means without, apart from): because when Roboam, the son of Solomon, lost ten tribes, and kept for himself only the tribe of Juda with Benjamin; the greater part of the kingdom, and thus he was as it were stripped of the kingdom. Finally the Syriac [version] translates: To bring iniquity upon the sons of thy sons, that they may groan upon their bed, that they may be divided into two kingdoms, from the house of Ephraim [into] a heathen kingdom (thus also the Arabic) or a foolish [kingdom].
47:24
Nay, for this very reason God permitted, as a punishment for the sins of Solomon, that ten tribes should withdraw themselves from the tribe of Juda and the kingdom of Solomon, that the tribe of Juda, separated from the others, might better and more purely serve God alone, and might possess Christ promised to it, and might testify and demonstrate to other tribes and nations that He was born from itself according to the promises made by God to David. Wherefore this mercy pertains not so much to Solomon, as if God had pitied him and saved him, as some wish, but to his posterity, that they might succeed in the kingdom, and was bestowed upon them on account of the merits, not of Solomon, but of David. Whence Vatablus translates: Yet the Lord did not forsake His mercy, nor scattered from His works: the grandsons of His chosen one He did not at all abolish, nor took away the offspring of the lover of Him (David); but gave Jacob remnants and David a root from himself; which last thing our [edition] translates thus: And He gave the remnant to Jacob, and to David from the same stock; the Syriac: But God did not forsake His mercy, and will not cast out His words upon the earth, and will not lose the seed of His friends, and will not consume the sons of the just: and will give deliverance to Jacob, and to David a great, that is, the greatest kingdom.
47:25
He alludes to II Kings VII, and Psalm LXXXVIII, 31: "If his children shall forsake my law, and shall not keep my commandments, I will visit their iniquities with a rod, and their sins with stripes. But my mercy I will not take away from him, etc., and the things that proceed from my lips I will not make void. Once have I sworn in my holy place, if I should lie unto David: his seed shall endure for ever, and his throne as the sun before me." All which things God fulfilled in part in the descendants and later kings born from David, but perfectly in Christ, who is likewise the son of David: whose kingdom is absolutely eternal, most splendid and most glorious. 26, 27 and 28. And Solomon came to rest (in Greek, διεπαύσατο, that is, he rested) with his fathers. And HE LEFT BEHIND HIM OF HIS SEED, A FOOLISHNESS OF THE NATION (the Syriac: multiplying foolishness), AND DIMINISHED IN PRUDENCE (the Syriac: lacking in knowledge; Vatable: destitute of mind; in Greek ἐλασσούμενον συνέσει, that is, destitute of understanding), Rehoboam, who turned away (Vatable: alienated) THE NATION BY HIS COUNSEL. — In Greek, ἀπέστησε λαόν, that is, he caused the people to fall away and apostatize, both from the worship of God and from the kingdom of David: for the foolishness of Rehoboam was great, in that, when he was about to be inaugurated as king, and ought to have won over the minds of the people by benignity and clemency in order to begin his reign happily, he himself by his harshness and cruelty turned the same people entirely away from him, so much so that ten tribes, alienated, set up for themselves a new king, Jeroboam. But hear the foolishness of Rehoboam, disregarding the counsel of the elders, and insulting the people from the counsel of foolish youths: "My father made your yoke heavy, but I will add to your yoke: my father beat you with whips, but I will beat you with scorpions," III Kings XII, 16. What greater foolishness? What greater barbarism? Note: That "he left behind him" signifies that Solomon was the cause of the foolishness of Rehoboam, and of all the evils which followed from it: both because God wished to punish the foolishness of Solomon the father through the foolishness of Rehoboam, so that through it he might tear away ten tribes from him, as he himself had foretold through the prophet Ahijah, III Kings XI, 31; and because Solomon taught and impressed his foolishness upon Rehoboam by his example: for Solomon, besides having 300 concubines, had 700 wives, each of whom he maintained in royal splendor, pomp and magnificence; and in horses, chariots, guards, buildings, and other things he was most splendid; Rehoboam wished to imitate this pomp and magnificence of his father. Wherefore, since the father on account of this magnificence had imposed heavy burdens and tributes upon the people, he himself wished to impose greater ones upon them; and from this arose the rebellion and schism of the people. Again, the foolishness of Rehoboam is evident from the fact that in religion and morals he turned out finally most corrupt, so that in his time the whole kingdom lived most corruptly, as is evident from III Kings XIV, 22: "Judah," it says, "did evil in the sight of the Lord, and provoked him to anger above all things which their fathers had done in their sins. For they also built them altars, and statues: and they became effeminate in the land, and did all the abominations of the nations." Moreover, not only that he sinned (which was the lot of many others), but also that he did not repent (which was the mark of the most obstinate impiety), is gathered from II Paralipomenon XII, 14, where his deeds are concluded with this clause: "He did evil, and prepared not his heart to seek the Lord," which the Abulensian refers to ultimate impenitence and damnation, ibid. verse 21. His impiety is also aggravated by that incredible affection and love with which he pursued Maachah his wife, a most impious woman and a leader in the sacred rites of Priapus, as is written in III Kings XV, 13, and II Paralipomenon XI, 21, as also Josephus writes, VIII Antiquities cap. III, in that he saw such great increases of his kingdom had made him a despiser of true religion, so much so that he even drew the people into imitation of himself, lest they offend their king by devotion to justice. Thus Pineda, lib. VII On the Affairs of Solomon, cap. XXIV, num. 7. Some add that Rehoboam was diminished in prudence and mind, because he was begotten by Solomon in the eleventh or twelfth year of his age, as St. Jerome says, in his epistle to Vitalis: For that age, since it is weak and infirm, causes the son whom he begets to be likewise weak and infirm both in body and in mind and spirit. But it is far more probable that Rehoboam was begotten by Solomon not at age 12, but around the 18th year of his age, and in the following year, the 19th or 20th, Solomon began to reign, and then performed that prudent judgment in the dispute of the harlots, III Kings III, 16, which indeed shows that he was of mature age and judgment (although St. Ignatius, in his epistle to the Magnesians, holds that he performed this judgment in the eighth year of his age). It appears therefore that Solomon entered upon the kingdom in the 20th year of his age, and since he reigned for 40 years, he died in the 60th year of his age. For, III Kings XI, 4, it is said he died old: but Rehoboam succeeding him in the kingdom was born 41 years old; therefore he was born in the 18th or 19th year of Solomon's age. Thus Abulensis, in III Kings XI, 14, Cajetan, in the same place, and Pineda, book VII On the Affairs of Solomon, chapter XXIV, at the end. 29. And Jeroboam son of Nabat (repeat "left behind him" by Solomon), who made Israel to sin, AND GAVE A WAY OF SINNING TO EPHRAIM, AND MANY OF THEIR SINS WERE MULTIPLIED, — that is to say, Solomon by his sins merited that Jeroboam, raised up by him, should rebel against him: dying therefore, he left behind him this rival of his and of Rehoboam, a rebel and enemy, who, made king of Israel by ten tribes, made golden calves, which, placing them in Dan and Bethel, he set before Israel to be adored, and thus "gave a way of sinning to Ephraim," that is to Israel, or the ten tribes: for in these the principal and royal tribe, and the head of the others, was the tribe of Ephraim. From which many sins of idolatry, gluttony, luxury, and every vice abounded. For, as the Wise Man says, chapter XIV, 27: "The worship of abominable idols is the cause of all evil, and the beginning and end." He calls a way the occasion and matter of sinning, namely the making of idols or calves. Yet he says "a way," because by placing them in Bethel and Dan, he taught them the way of worshipping idols, namely the way of going to Dan and Bethel to seek the aid of the gods whom he had placed there. He alludes to III Kings XII, 29: "And he set one in Bethel, and the other in Dan: and this thing became an occasion of sin: for the people went to adore the calf even to Dan." Moreover, the reason why he made these calves is indicated in the same place, verse 26: "And Jeroboam said in his heart: Now the kingdom will return to the house of David, if this people go up to offer sacrifices in the house of the Lord in Jerusalem: and the heart of this people will turn to their lord Rehoboam king of Juda, and they will kill me, and return to him. And taking counsel, he made two golden calves (in the likeness of Apis, or the Egyptian ox, which the Hebrews worshipped in Egypt, and afterwards in the desert, as I said on Exodus XXXII, 4) and said to them: Go no more up to Jerusalem: Behold thy gods, O Israel, who brought thee out of the land of Egypt." Jeroboam was therefore a prince of politicians, who, in order to establish their unjust state or rebellion, change faith and religion; lest the people, driven by the stings of conscience through true religion, should return to their former legitimate prince. But God, who catches the wise of this world in their own craftiness, brought it about that this very thing which Jeroboam thought would be the support of his kingdom, became its ruin and overthrow: for on account of this idolatry which he introduced, he himself with his whole family was cut off root and branch, as the Prophet Elias had threatened him, III Kings chapter XIV, 14. True religion therefore establishes a kingdom, false religion overthrows it. The same cause is now at work in England, Scotland, Holland, and the same effect will follow. Moreover the Syrian translator thus renders it: And let there be no remembrance to Jeroboam son of Nabat, who sinned and made Israel to sin, and gave to the house of Ephraim a stumbling block, to lead them away captive from their land.
47:31
First, Lyra understands the liberation of the Hebrews from Babylon accomplished by Cyrus; or as others hold, by Artaxerxes Longimanus, who in the seventh year of his reign sent Ezra, I Esdr. VII and seq., and in the twentieth year sent Nehemiah to Jerusalem to rebuild it, Nehemiah II, 1 and seq. For the Jews returning from Babylon to Jerusalem, returned likewise to the ancestral worship and piety of God. Second, Rabanus and Dionysius understand by defense the redemption of the faithful accomplished through Christ: for Christ liberated us from all sins. But this sense is allegorical rather than literal. Third, therefore better Palacius, that is to say, Ephraim was wrapped up in all the iniquities of idols, until Elias came (of whom the Author will presently speak) who defended God's cause by the deed of the miracle of fire consuming the holocaust, and thus liberated the people from the sins of idolatry: for seeing that miracle they said: "The Lord himself is God," etc. You have the history in III Kings XVIII. Moreover that miracle is called "defense," namely the vengeance by which God avenged himself, and took vengeance upon the injury inflicted upon him by them, which defense and vengeance liberated them from all sins: that is, it put an end to their sinning, so that they could no longer provoke God in their land by their sins, which they had so eagerly pursued and sought out. But because this was not so much a liberation as a punishment and destruction of the Israelites, hence you may better expound "liberated" thus, that is to say, God avenging and punishing the Jews (to whom many of the ten tribes were mixed) by Babylonian captivity, liberated them from all sins; both because he took from them idols, gold and silver, which had been to them an occasion of idolatry, gluttony, luxury, and other crimes; and because the Jews, seeing themselves punished by God and transferred to Babylon, came to their senses and returned to God, and as suppliants sought pardon for their sins and divine aid: and so admonished by this vengeance of God they repented, so that, whereas before they were prone to idols, after the Babylonian captivity they completely changed their mind, and thereafter worshipped no idols, at least publicly and by common consent. Whence learn morally how useful is vengeance and retribution, both of God and of princes imitating God: for this by its terror stops sins and liberates the people from them. Wherefore the Psalmist wishes it upon the impious, saying: "Fill their faces with shame: and they shall seek thy name," Psalm LXXXII, 17. And the Wise Man, cap. XIV, 7: "Blessed is the wood, by which justice is done." What therefore the rod is to a boy, cautery to disease, the moon to iron, the scourge to a horse, the goad to an ox, that punishment and chastisement is to a sinner, concerning which matter I have said more, Exod. XXXII, 27 and seq., Num. XXV, 8 and elsewhere. But note: For defense in Greek is ἐκδίκησις, that is, vengeance, retribution: for thus the ancients said "to defend" for to avenge, as I showed in Rom. III, 19, at that passage: Not you avenging, that is vindicating, dearest. Thus Gellius, lib. IX, cap. 1, takes "defend" for ward off, repel, and cites that passage: "Claudius easily warded off enemies from the ramparts," that is, repelled them. The Greek texts therefore have it thus: They sought all wickedness, until wrath and vengeance came upon them. This vengeance also befits Elias: for he himself avenged the injuries of God by slaying all the prophets of Baal (whence the Author adds immediately cap. XLVIII, 7: "Who hearest, etc., in Horeb the judgments of vengeance;" in Greek, ἐκδικήσεως, that is, of retribution), and thus liberated the people from the sins of idolatry, III Kings XVIII, 40, but only in an initial way: for soon through Achab, Jezabel, and other impious kings, the people were driven back to idols. Fourth, therefore fully and perfectly, "defense," that is, vengeance, this was the Assyrian and Babylonian captivity, of which the discourse went before. Whence from the Greek you may translate all these things thus clearly with Vatablus and others: Therefore their sins were multiplied, so much so that they drove them from their land, for they sought all wickedness, until indignation invaded them, and vengeance by which they would expiate all sins. The sense therefore is, says Jansenius, Israel badly taught by Jeroboam "sought all wickednesses," that is, eagerly committed whatever crimes, until God provoked by their wickedness, and being unwilling to bear it any longer, there came upon them God's vengeance, by which God avenged himself, and took vengeance upon the injury inflicted upon him by them, which defense and vengeance liberated them from all sins: that is, it put an end to their sinning, so that they could no longer provoke God in their land by their sins, which they had so eagerly pursued and sought out. His law and religion were defended by Elias, and shown to be true and holy. Whence the Syriac version renders it: And they multiplied their sins greatly, and counsel was sought from him concerning all wickednesses, until there arose a prophet like fire, namely Elias.
Machine translation from the Latin, not reviewed.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.