Expositions on the Book of Psalms 10
10.0 Psalm X PL 36, 131
“Why, O Lord,” saith he, “hast Thou withdrawn afar off?” (ver. 1). Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, “Thou despisest in due seasons, in tribulations:” that is, Thou despisest seasonably, and causest tribulations to inflame men’s minds with longing for Thy coming. For that fountain of life is sweeter to them that have much thirst. Therefore he hints the reason of the delay, saying, “Whilst the ungodly vaunteth himself, the poor man is inflamed” (ver. 2). Wondrous it is and true with what earnestness of good hope the little ones are inflamed unto an upright living by comparison with sinners. In which mystery it comes to pass, that even heresies are permitted to exist; not that heretics themselves wish this, but because Divine Providence worketh this result from their sins, which both maketh and ordaineth the light; but ordereth only the darkness, that by comparison therewith the light may be more pleasant, as by comparison with heretics the discovery of truth is more sweet. For so, by this comparison, the approved, who are known to God, are made manifest among men.
10.1 Psalm X PL 36, 131
1. “They are taken in their thoughts, which they think:” that is, their evil thoughts become chains to them. But how become they chains? “For the sinner is praised,” saith he, “in the desires of his soul” (ver. 3). The tongues of flatterers bind souls in sin. For there is pleasure in doing those things, in which not only is no reprover feared, but even an approver heard. “And he that does unrighteous deeds is blessed.” Hence “are they taken in their thoughts, which they think.”
[vers. 1, 2.] Nova tractatione titulus iste non indiget; jam enim satis tractatum est quid sit, in finem. Ipsum ergo Psalmi textum videamus, qui mihi videtur adversus haereticos canendus, qui commemorando et exaggerando multorum in Ecclesia peccata, quasi apud ipsos justi aut omnes aut plures sint, ab unius Ecclesiae verae matris uberibus nos avertere atque abripere moliuntur, affirmantes quod apud ipsos sit Christus, et quasi pie studioseque admonentes, ut ad eos transeundo transmigremus ad Christum, quem se habere mentiuntur. Notum est autem Christum in prophetia, cum multis nominibus allegorice insinuaretur, etiam montem appellatum. Respondendum est itaque istis, et dicendum: In Domino confido, quomodo dicitis animae meae: Transmigra in montes sicut passer? unum montem teneo in quo confido, quomodo dicitis ut ad vos transeam, tanquam multi sint Christi? Aut si vos montes esse dicitis per superbiam, oportet quidem esse passerem pennatum virtutibus et praeceptis Dei; sed ea ipsa prohibent volare in istos montes, et in superbis hominibus spem collocare. Habeo domum ubi requiescam, quia in Domino confido: nam et passer invenit sibi domum , et factus est Dominus refugium pauperi . Dicamus ergo tota fiducia, ne dum Christum apud haereticos quaerimus, amittamus: In Domino confido; quomodo dicitis animae meae: Transmigra in montes sicut passer?
10.2 PL 36, 131
2. “The sinner hath angered the Lord” (ver. 4). Let no one congratulate the man that prospers in his way, to whose sins no avenger is nigh, and an approver is by. This is the greater anger of the Lord. For the sinner hath angered the Lord, that he should suffer these things, that is, should not suffer the scourging of correction. “The sinner hath angered the Lord: according to the multitude of His anger He will not search it out.” Great is His anger, when He searcheth not out, when He as it were forgetteth and marketh not sin, and by fraud and wickedness man attains to riches and honours: which will especially be the case in that Antichrist, who will seem to man blessed to that degree, that he will even be thought God. But how great this anger of God is, we are taught by what follows.
[vers. 3.] Quoniam ecce peccatores intenderunt arcum, paraverunt sagittas suas in pharetra, ut sagittent in obscura luna rectos corde. Terrores isti sunt comminantium nobis de peccatoribus, ut ad se tanquam ad justos transeamus. Ecce, inquiunt, peccatores intenderunt arcum: credo, Sripturas, quas illi carnaliter interpretando, venenatas inde sententias emittunt. Paraverunt sagistas suas in pharetra: eadem verba scilicet, quae Scripturarum auctoritate jaculaturi sunt, in cordis occulto paraverunt. Ut sagittent in obscura luna rectos corde: ut cum senserint, Ecclesiae lumine propter multitudinem imperitorum et carnalium obscurato, non se posse convinci, corrumpant bonos mores colloquiis malis . Sed contra omnes istos terrores dicendum est: In Domino confido.
10.3 PL 36, 131
3. “God is not in his sight, his ways are polluted in all time” (ver. 5). He that knows what in the soul gives joy and gladness, knows how great an ill it is to be abandoned by the light of truth: since a great ill do men reckon the blindness of their bodily eyes, whereby this light is withdrawn. How great then the punishment he endures, who through the prosperous issue of his sins is brought to that pass, that God is not in his sight, and that his ways are polluted in all time, that is, his thoughts and counsels are unclean! “Thy judgments are taken away from his face.” For the mind conscious of evil, whilst it seems to itself to suffer no punishment, believes that God doth not judge, and so are God’s judgments taken away from its face; while this very thing is great condemnation. “And he shall have dominion over all his enemies.” For so is it delivered, that he will overcome all kings, and alone obtain the kingdom; since too according to the Apostle, who preaches concerning him, “He shall sit in the temple of God, exalting himself above all that is worshipped and that is called God.”
Luna vero quam congruenter significet Ecclesiam, memini me promisisse in hoc psalmo consideraturum. Duae sunt de luna opiniones probabiles: harum autem quae vera sit, aut non omnino, aut difficillime arbitror posse hominem scire. Cum enim quaeritur unde lumen habeat, alii dicunt suum habere, sed globum ejus dimidium lucere, dimidium autem obscurum esse; dum autem movetur in circulo suo, eamdem partem qua lucet, paulatim ad terras converti, ut videri a nobis possit, et ideo prius quasi corniculatam apparere. Nam et si facias pilam ex dimidia parte candidam, et ex dimidia obscuram; si eam partem quae obscura est ante oculos habeas, nihil candoris vides, et cum coeperis illam candidam partem ad oculos convertere, si paulatim facias, primo cornua candoris videbis, deinde paulatim crescit, donec tota pars candens opponatur oculis, et nihil obscurae alterius partis videatur: quod si perseveres adhuc paulatim convertere, incipit obscuritas apparere, et candor minui, donec iterum ad cornua redeat, et postremo totus ab oculis avertatur, ac rursus obscura illa pars sola possit videri: quod fieri dicunt, cum lumen lunae videtur crescere usque ad quintamdecimam lunam, et rursus usque ad tricesimam minui, et redire ad cornua, donec penitus nihil in ea lucis appareat. Secundum hanc opinionem luna in allegoria significat Ecclesiam, quod ex parte spirituali lucet Ecclesia, ex parte autem carnali obscura est: et aliquando spiritualis pars in bonis operibus apparet hominibus; aliquando autem in conscientia latet, ac Deo tantummodo nota est, cum solo corpore apparet hominibus; sicut contingit, cum oramus in corde, et quasi nihil agere videmur, dum non ad terram, sed sursum corda habere jubemur ad Dominum. Alii autem dicunt non habere lunam lumen proprium, sed a sole illustrari; sed quando cum illo est, eam partem ad nos habere qua non illustratur, et ideo nihil in ea lucis videri; cum autem incipit ab illo recedere, illustrari ab ea etiam parte quam habet ad terram, et necessario incipere a cornibus, donec fiat quintadecima contra solem; tunc enim sole occidente oritur, ut quisquis occidentem solem observaverit, cum eum coeperit non videre, conversus ad Orientem, lunam surgere videat; atque inde ex alia parte cum ei coeperit propinquare, illam partem ad nos convertere, qua non illustratur, donec ad cornua redeat atque inde omnino non appareat; quia tunc pars illa quae illustratur, sursum est ad coelum, ad terram autem illa quam radiare sol non potest. Ergo et secundum hanc opinionem, luna intelligitur Ecclesia, quod suum lumen non habeat, sed ab unigenito Dei Filio, qui multis locis in sanctis Scripturis allegorice sol appellatus est, illustratur. Quem nescientes et cernere non valentes haeretici quidam, ad istum solem corporeum et visibilem, quod commune lumen est carnis hominum atque muscarum, sensus simplicium conantur avertere, et nonnullorum avertunt, qui quamdiu non possunt interiorem lucem veritatis mente contueri, simplici fide catholica contenti esse nolunt, quae una parvulis salus est, et quo uno lacte ad firmitatem solidioris cibi certo robore pervenitur. Quaelibet ergo duarum istarum opinionum vera sit, congruenter accipitur allegorice luna, Ecclesia. Aut si in istis obscuritatibus, magis negotiosis quam fructuosis exercere animum aut non libet, aut non vacat, aut animus ipse non valet, satis est lunam popularibus oculis intueri, et non quaerere obscuras causas, sed cum omnibus et incrementa ejus et complementa et detrimenta sentire. Quae si propterea deficit ut renovetur, etiam ipsi imperitae multitudini demonstrat Ecclesiae figuram, in qua creditur resurrectio mortuorum.
10.4 PL 36, 133
4. And seeing that being delivered over to the lust of his own heart, and predestinated to extreme condemnation, he is to come, by wicked arts, to that vain and empty height and rule; therefore it follows, “For he hath said in his heart, I shall not move from generation to generation without evil” (ver. 6): that is, my fame and my name will not pass from this generation to the generation of posterity, unless by evil arts I acquire so lofty a principality, that posterity cannot be silent concerning it. For a mind abandoned and void of good arts, and estranged from the light of righteousness, by bad arts devises a passage for itself to a fame so lasting, as is celebrated even in posterity. And they that cannot be known for good, desire that men should speak of them even for ill, provided that their name spread far and wide. And this I think is here meant, “I shall not move from generation to generation without evil.” There is too another interpretation, if a mind vain and full of error supposes that it cannot come from the mortal generation to the generation of eternity, but by bad arts: which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic. Where then is the wonder, if that man of sin too, who is to fill up all the wickedness and ungodliness, which all false prophets have begun, and to do such “great signs; that, if it were possible, he should deceive the very elect,” shall say in his heart, “I shall not move from generation to generation without evil”?
Deinde quaerendum est quid in hoc psalmo accipiatur obscura luna, in qua peccatores sagittare paraverunt rectos corde. Non enim uno modo dici obscura luna potest: nam et cum finitur menstruis cursibus, et cum ejus fulgor nubilo interpolatur, et cum plena deficit, dici potest obscura luna. Potest ergo et de persecutoribus martyrum intelligi, quod sagittare voluerint in obscur a luna rectos corde: sive adhuc in Ecclesiae novitate, quia nondum terris major effulserat, et gentilium superstitionum tenebras vicerat: sive linguis blasphemorum et christianum nomen male diffamantium, quasi nebulis cum terra obtegeretur, videri perspicua luna non poterat, id est Ecclesia: sive ipsorum martyrum caedibus et tanta effusione sanguinis, tanquam illo defectu et obscuratione qua cruentam faciem luna videtur ostendere, a nomine christiano deterrebantur infirmi; in quo terrore verba dolosa et sacrilega jaculabantur peccatores, ut etiam rectos corde perverterent. Potest et de his peccatoribus intelligi, quos Ecclesia continet, quod tunc inventa occasione hujus lunae obscurae, multa commiserint, quae nobis opprobria nunc objiciuntur ab haereticis, cum eorum auctores ea fecisse dicantur. Sed quoquo modo se habeat quod in obscura luna factum est, nunc catholico nomine toto orbe diffuso atque celebrato, quid mihi est incognitis perturbari? In Domino enim confido; nec audio dicentes animae meae: Transmigra in montes sicut passer. Quoniam ecce peccatores intenderunt arcum, ut sagittent in obscura luna rectos corde. Aut si et illis nunc luna videtur obscura, quia incertum volunt efficere quae sit catholica, et eam peccatis carnalium hominum, quos multos continet, conantur arguere; quid ad eum pertinet qui vere dicit: In Domino confido? Qua voce se quisque et frumentum esse ostendit, et usque ad ventilationis tempus paleas tolerabiliter sustinet.
10.5 PL 36, 133
5. “Whose mouth is full of cursing and bitterness and deceit” (ver. 7). For it is a great curse to seek heaven by such abominable arts, and to get together such earnings for acquiring the eternal seat. But of this cursing his mouth is full. For this desire shall not take effect, but within his mouth only will avail to destroy him, who dared promise himself such things with bitterness and deceit, that is, with anger and insidiousness, whereby he is to bring over the multitude to his side. “Under his tongue is toil and grief.” Nothing is more toilsome than unrighteousness and ungodliness: upon which toil follows grief; for that the toil is not only without fruit, but even unto destruction. Which toil and grief refer to that which he hath said in his heart, “I shall not be moved from generation to generation without evil.” And therefore, “under his tongue,” not on his tongue, because he will devise these things in silence, and to men will speak other things, that he may appear good and just, and a son of God.
In Domino ergo confido. Illi timeant qui confidunt in homine, et de parte hominis se esse negare non possunt, per cujus canos jurant: et cum in sermone ab eis quaeritur, cujus communionis sint, nisi de parte illius se esse dicant, non possunt agnosci. Dic quid isti faciunt, cum illis commemorantur tam innumerabilia et quotidiana peccata et scelera eorum, quibus plena est illa societas? Numquid possunt dicere. In Domino confido; quomodo dicitis animae meae: Tramsmigra in montes sicut passer? Non enim confidunt in Domino, qui tunc esse dicunt sancta sacramenta, si per sanctos homines dentur. Itaque cum ab eis quaeritur, qui sint sancti, erubescunt dicere, Nos sumus; quin etiam si illi non erubescant hoc dicere, hi qui audiunt pro ipsis erubescunt. Itaque isti cogunt eos qui accipiunt sacramenta, spem suam in homine ponere, cujus cor videre non possunt. Et maledictus omnis qui spem suam ponit in homine . Quid est enim dicere, Ego quod de sanctum est; nisi, Spem tuam in me pone? Quid si non es sanctus? Aut ostende cor tuum. Quod si non potes, ubi videbo quod sanctus es? An forte dices quod scriptum est, Ex operibus eorum cognoscetis eos Video plane mira opera, quotidianas violentias Circumcellionum sub episcopis et presbyteris ducibus circumquaque volitare, et terribiles fustes Israeles vocare, quae homines qui nunc vivunt, quotidie vident et sentiunt. Macariana vero tempora, de quibus invidiam faciunt, et plurimi non viderunt, et nemo nunc videt: et quisquis ea vidit catholicus, potuit dicere, si Dei servus esse vellet, In Domino confido; quod et nunc dicit, cum multa quae non vult, in Ecclesia videt, qui se intra illa retia plena piscibus bonis et malis natare adhuc sentit, donec ad finem maris veniatur, ubi mali segregentur a bonis. Isti autem quid respondent, si alicui illorum dicat ille quem baptizant: Quomodo me jubes praesumere? Nam si et dantis et accipientis est meritum, sit dantis Dei, et accipientis conscientiae meae: haec enim duo non mihi incerta sunt, bonitas illius, et fides mea. Quid de interponis, de quo certum scire nihil possum? Sine me dicere, In Domino confido. Nam si in te confido, unde confido si nihil mali ista nocte fecisti? Postremo si vis ut credam tibi, numquid possum amplius quam de te credere? Unde ergo confido in eis quibus heri communicasti, et hodie communicas, et cras communicabis, utrum vel isto triduo nihil mali commiserint? Quod si nec te nec me polluit quod nescimus, quae causa est ut rebaptizes eos qui tempora traditionis et Macarianae invidiae non noverunt? Quae causa est ut christianos de Mesopotamia venientes, qui Caeciliani et Donati nec nomen audierunt, rebaptizare audeas, et neges esse christianos? Si autem illos polluunt aliena peccata quae nesciunt, tenet te reum quidquid per singulos dies in parte vestra te nesciente committitur, imperatorum constitutiones frustra objicientem Catholicis, cum in vestris castris privati fustes ignesque sic saeviant. Ecce quo lapsi sunt, qui cum viderent in Catholica peccatores, non potuerunt dicere, In Domino confido, et spem suam in homine posuerunt. Quod omnino dicerent, si non aut ipsi, aut et ipsi tales essent, quales illos putabant, a quibus sacrilega superbia separari se velle finxerunt.
10.6 PL 36, 135
6. “He lieth in ambush with the rich” (ver. 8). What rich, but those whom he will load with this world’s gifts? And he is therefore said to lie in ambush with them, because he will display their false happiness to deceive men; who, when with a perverted will they desire to be such as they, and seek not the good things eternal, will fall into his snares. “That in the dark he may kill the innocent.” “In the dark,” I suppose, is said, where it is not easily understood what should be sought, or what avoided. Now to kill the innocent, is of an innocent to make one guilty.
[vers. 4.] Dicat ergo anima catholica: In Domino confido; quomodo dicitis animae meae: Transmigra in montes sicut passer? Quoniam esse peccatores intenderunt arcum, paraverunt sagittas suas in pharetra, ut sagittent in obscura luna rectos corde: et sermonem ab ipsis convertat ad Dominum, et dicat, Quoniam quae perfecisti destruxerunt. Et hoc dicat, non contra istos solos, sed contra omnes haereticos. Omnes enim quantum in ipsis est, destruxerunt laudem, quam ex ore infantium et lactentium perfecit Deus , dum quaestionibus vanis et scrupulosis exagitant parvulos, et eos nutriri fidei lacte non sinunt. Quasi ergo dictum sit huic animae, Quare isti tibi dicunt, Transmigra in montes sicut passer? quare te de peccatoribus terrent, qui intenderunt arcum ad sagittandos in obscura luna rectos corde? Respondet: Ideo utique me terrent, quoniam quae perfecisti destruxerunt. Ubi, nisi in conventiculis suis, ubi parvulos et interioris lucis ignaros, non lacte nutriunt, sed venenis necant? Justus autem quid fecit? Si vos Macarius, si vos Caecilianus offendit; Christus quid fecit vobis, qui dixit, Pacem meam do vobis, pacem meam relinquo vobis : quam vos nefanda dissensione violastis? Christus quid vobis fecit, qui traditorem suum tanta patientia pertulit, ut ei primam Eucharistiam confectam manibus suis et ore suo commendatam, sicut caeteris Apostolis traderet Quid vobis fecit Christus, qui eumdem traditorem suum, quem diabolum nominavit , qui ante traditionem Domini nec loculis dominicis fidem potuit exhibere , cum caeteris discipulis ad praedicandum regnum coelorum misit ; ut demonstraret dona Dei pervenire ad eos qui cum fide accipiunt, etamsi talis sit per quem accipiunt, qualis Judas fuit?
10.7 PL 36, 135
7. “His eyes look against the poor,” for he is chiefly to persecute the righteous, of whom it is said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (ver. 9). “He lieth in wait in a secret place, as a lion in his den.” By a lion in a den, he means one in whom both violence and deceit will work. For the first persecution of the Church was violent, when by proscriptions, by torments, by murders, the Christians were compelled to sacrifice: another persecution is crafty, which is now conducted by heretics of any kind and false brethren: there remains a third, which is to come by Antichrist, than which there is nothing more perilous; for it will be at once violent and crafty. Violence he will exert in empire, craft in miracles. To the violence, the word “lion” refers; to craft, the words “in his den.” And these are again repeated with a change of order. “He lieth in wait,” he says, “that he may catch the poor;” this hath reference to craft: but what follows, “To catch the poor whilst he draweth him,” is put to the score of violence. For “draweth” means, he bringeth him to himself by violence, by whatever tortures he can.
[vers. 5.] Dominus in templo sancto suo. Ita vero, sicut Apostolus dicit, Templum enim Dei sanctum est, quod estis vos. Quisquis autem templum Dei violaverit, disperdet illum Deus . Templum Dei violat, qui violat unitatem: non enim tenet caput , ex quo totum corpus connexum et compactum per omnem tactum subministrationis, secundum operationem in mensuram uniuscujusque partis incrementum corporis facit, in aedificationem sui in charitate . In hoc templo sancto suo Dominus est; quod constat multis membris suis, sua quaeque officia gerentibus, in unam aedificationem charitate constructis; quod violat, quisquis causa principatus sui a catholica societate disjungitur. Dominus in templo sancto suo, Dominus in coelo sedes ejus. Si coelum acceperis justum, sicut terram accipis peccatorem, cui dictum est, Terra es, et in terram ibis ; quod dictum est, Dominus in templo sancto suo, repetitum intelliges dum dictum est, Dominus in coelo sedes ejus.
10.8 PL 36, 136
8. Again, the two which follow are the same. “In his snare he will humble him,” is craft (ver. 10). “He shall decline and fall, whilst he shall have domination over the poor,” is violence. For a “snare” naturally points to “lying in wait:” but domination most openly conveys the idea of terror. And well does he say, “He will humble him in his snare.” For when he shall begin to do those signs, the more wonderful they shall appear to men, the more those Saints that shall be then will be despised, and, as it were, set at nought: he, whom they shall resist by righteousness and innocence, shall seem to overcome by the marvels that he does. But “he shall decline and fall, whilst he shall have domination over the poor;” that is, whilst he shall inflict whatsoever punishments he will upon the servants of God that resist him.
Oculi ejus in pauperem respiciunt. Quippe cui derelictus est pauper, et qui factus est refugium pauperi . Et ideo seditiones omnes et tumultus intra ista retia, donec perducantur ad littus, de quibus nobis in perniciem suam et ad nostram correctionem insultant haeretici, per eos homines fiunt qui pauperes Christi esse nolunt. Sed numquid ab eis qui hoc esse volunt, avertunt oculos Dei? Oculi enim ejus in pauperem respiciunt. Numquid metuendum est ne in turba divitum paucos pauperes videre non possit, quos in Ecclesiae catholicae gremio custoditos enutriat? Palpebrae ejus interrogant filios hominum. Hic filios hominum, illa regula libenter acceperim, de veteribus regeneratos per fidem. Hi quippe quibusdam Scripturarum locis obscuris, tanquam clausis oculis Dei, exercentur ut quaerant: et rursus quibusdam locis manifestis, tanquam apertis oculis Dei, illuminantur ut gaudeant. Et ista in sanctis libris crebra opertio atque adapertio tanquam palpebrae sunt Dei, quae interrogant, id est, quae probant filios hominum, qui neque fatigantur rerum obscuritate, sed exercentur, neque inflantur cognitione, sed confirmantur.
10.9 PL 36, 136
9. But how shall he decline, and fall? “For he hath said in his heart, God hath forgotten; He turneth away His face, that He see not unto the end” (ver. 11). This is declining, and the most wretched fall, while the mind of a man prospers as it were in its iniquities, and thinks that it is spared; when it is being blinded, and kept for an extreme and timely vengeance: of which the Psalmist now speaks: “Arise, O Lord God, let Thine hand be exalted” (ver. 12): that is, let Thy power be made manifest. Now he had said above, “Arise, O Lord, let not man prevail, let the heathen be judged in Thy sight:” that is, in secret, where God alone seeth. This comes to pass when the ungodly have arrived at what seems great happiness to men: over whom is placed a lawgiver, such as they had deserved to have, of whom it is said, “Place a lawgiver over them, O Lord, let the heathen know that they are men.” But now after that hidden punishment and vengeance it is said, “Arise, O Lord God, let Thine hand be exalted;” not of course in secret, but now in glory most manifest. “That Thou forget not the poor unto the end;” that is, as the ungodly think, who say, “God hath forgotten, He turneth away His face, that He should not see unto the end.” Now they deny that God seeth unto the end, who say that He careth not for things human and earthly, for the earth is as it were the end of things; in that it is the last element, in which men labour in most orderly sort, but they cannot see the order of their labours, which specially belongs to the hidden things of the Son. The Church then labouring in such times, like a ship in great waves and tempests, awaketh the Lord as if He were sleeping, that He should command the winds, and calm should be restored. He says therefore, “Arise, O Lord God, let Thine hand be exalted, that Thou forget not the poor unto the end.”
[vers. 6.] Dominus interrogat justum et impium. Quid ergo metuimus ne aliquid nobis obsint impii, si forte nobiscum sacramenta non sincero corde communicant, quando ille interrogat justum et impium? Qui autem diligit iniquitatem, odit animam suam: id est, non ei qui credit Deo et spem suam non ponit in homine, sed tantum animae suae nocet dilector iniquitatis.
10.10 PL 36, 136
10. Accordingly understanding now the manifest judgment, and in exultation at it, they say, “Wherefore hath the ungodly angered God?” (ver. 13); that is, what hath it profited him to do so great evil? “For he said in his heart, He will not require it.” Then follows, “For Thou seest toil and considerest anger, to deliver them into Thine hands” (ver. 14). This sentence looks for distinct explanation, wherein if there shall be error it becomes obscure. For thus has the ungodly said in his heart, God will not require it, as though God regarded toil and anger, to deliver them into His hands; that is, as though He feared toil and anger, and for this reason would spare them, lest their punishment be too burdensome to Him, or lest He should be disturbed by the storm of anger: as men generally act, excusing themselves of vengeance, to avoid toil or anger.
[vers. 7, 8.] Pluet super peccatores laqueos. Si nubes generaliter Prophetae intelliguntur, sive boni, sive mali, qui etiam pseudoprophetae appellantur; sic ordinantur pseudoprophetae a Domino Deo, ut de his laqueos super peccatores pluat: non enim quisquam in eos sectandos incidit nisi peccator; sive ad praeparationem extremi supplicii, si perseverare in peccando maluerit; sive ad desuadendam superbiam, si aliquando Deum cura sinceriore quaesiverit. Si autem nubes nonnisi boni et veri Prophetae intelliguntur; et de his manifestum est super peccatores laqueos pluere Deum, quamvis de his etiam pios ad fructificandum irriget: Quibusdam, inquit Apostolus, sumus odor vitae in vitam, quibusdam odor mortis in mortem . Non enim Prophetae tantum, sed omnes verbo Dei animas irrigantes, nubes dici possunt: qui cum male intelliguntur, pluit Deus super peccatores laqueos; cum autem bene intelliguntur, foecundat pectora piorum atque fidelium. Sicut exempli gratia, quod scriptum est, Et erunt duo in carne una , si ad libidinem quisque interpretetur, laqueum pluit super peccatorem; sin autem intelligas, sicut ille qui ait, Ego autem dico in Christo et in Ecclesia , imbrem pluit super fertilem terram: eadem autem nube, id est divina Scriptura, utrumque factum est. Item Dominus dicit: Non quod intrat in os vestrum, vos coinquinat, sed quod exit . Audit hoc peccator, et gulam parat voracitati: audit hoc justus, et a ciborum discernendorum superstitione munitur. Et hic igitur eadem Scripturarum nube, pro suo cujusque merito, et peccatori pluvia laqueorum, et justo pluvia ubertatis infusa est.
10.11 PL 36, 137
11. “The poor hath been left unto Thee.” For therefore is he poor, that is, hath despised all the temporal goods of this world, that Thou only mayest be his hope. “Thou wilt be a helper to the orphan,” that is, to him to whom his father this world, by whom he was born after the flesh, dies, and who can already say, “The world hath been crucified unto me, and I unto the world.” For of such orphans God becomes the Father. The Lord teaches us in truth that His disciples do become orphans, to whom He saith, “Call no man father on earth.” Of which He first Himself gave an example in saying, “Who is my mother, and who my brethren?” Whence some most mischievous heretics would assert that He had no mother; and they do not see that it follows from this, if they pay attention to these words, that neither had His disciples fathers. For as He said, “Who is my mother?” so He taught them, when He said, “Call no man your father on earth.”
Ignis et sulphur et spiritus procellae pars calicis eorum. Haec poena eorum est atque exitus, per quos blasphematur nomen Dei, ut primo cupiditatum suarum igne vastentur, deinde malorum operum putore a coetu beatorum abjiciantur, postremo abrepti atque submersi, ineffabiles poenas luant. Haec enim pars est calicis eorum; sicut justorum calix tuus inebrians quam praeclarus ! Inebriabuntur enim ab ubertate domus tuae . Calicem autem propterea puto appellatum, ne quid praeter modum atque mensuram, vel in ipsis peccatorum suppliciis, per divinam providentiam fieri arbitremur. Et ideo tanquam rationem reddens quare id fiat, subjecit: Quoniam justus Dominus, et justitias dilexit. Non frustra pluraliter, nisi quia homines dicit, ut pro justis, justitiae intelligantur positae; in multis enim justis quasi multae justitiae videntur esse, cum sit una Dei, cujus omnes participant: tanquam si una facies intueatur plura specula, quod in illa singulare est, de illis pluribus pluraliter redditur. Propterea rursus ad singularitatem se refert, dicendo, Aequitatem vidit facies ejus: fortasse pro eo sit positum, Aequitatem vidit facies ejus, ac si diceretur, Aequitas visa est in facie ejus, id est in ejus notitia; facies enim Dei est potentia qua dignis innotescit: aut certe, Aequitatem vidit facies ejus, quia non se praebet cognoscendum malis, sed bonis; et ipsa est aequitas.
10.12 PL 36, 137
12. “Break the arm of the sinner and of the malicious” (ver. 15); of him, namely, of whom it was said above, “He shall have dominion over all his enemies.” He called his power then, his arm; to which Christ’s power is opposed, of which it is said, “Arise, O Lord God, let Thine hand be exalted. His fault shall be required, and he shall not be found because of it;” that is he shall be judged for his sins, and himself shall perish because of his sin. After this, what wonder if there follow, “The Lord shall reign for ever and world without end; ye heathen shall perish out of His earth”? (ver. 16). He uses heathen for sinners and ungodly.
Si quis autem lunam synagogam vult intelligere, ad passionem Domini referat Psalmum, et de Judaeis dicat, Quoniam quae perfecisti destruxerunt; ac de ipso Domino, Justus autem quid fecit? quem tanquam destructorem Legis arguebant: cujus praecepta, perverse vivendo, et ea contemnendo, ac sua statuendo, destruxerant, ut ipse Dominus secundum hominem loquatur, ut solet, dicens, In Domino confido; quomodo dicitis animae meae: Transmigra in montes sicut passer? propter terrores scilicet eorum, qui illum apprehendere et crucifigere cupiebant: cum peccatores sagittare volentes rectos corde, id est qui Christo crediderant, in obscura luna, id est repleta peccatoribus synagoga, non absurde intelligitur. Cui congruit et quod dicitur, Dominus in templo sancto suo, Dominus in coelo sedes ejus? id est, Verbum in homine, vel ipse Filius hominis qui in coelis est. Oculi ejus in pauperem respiciunt: aut quem suscepit secundum Deum, aut propter quem passus est secundum hominem. Palpebrae ejus interrogant filios hominum. Opertionem atque adapertionem oculorum, quod nomine palpebrarum probabile est positum, mortem resurrectionemque ejus accipere possumus, ubi probavit filios hominum discipulos suos, et territos sua passione, et resurrectione laetificatos. Dominus interrogat justum et impium: jam de coelo gubernans Ecclesiam. Qui autem diligit iniquitatem, odit animam suam: quare hoc ita sit, consequentia docent; Pluet enim super peccatores laqueos, secundum superiorem expositionem accipiendum, et omnia caetera usque ad finem Psalmi.
10.13 PL 36, 131
13. “The Lord hath heard the longing of the poor” (ver. 17): that longing wherewith they were burning, when in the straits and tribulations of this world they desired the day of the Lord. “Thine ear hath heard the preparation of their heart.” This is the preparation of the heart, of which it is sung in another Psalm, “My heart is prepared, O God, my heart is prepared:” of which the Apostle says, “But if we hope for what we see not, we do with patience wait for it.” Now, by the ear of God, we ought, according to a general rule of interpretation, to understand not a bodily member, but the power whereby He heareth; and so (not to repeat this often) by whatever members of His are mentioned, which in us are visible and bodily, must be understood powers of operation. For we must not suppose it anything bodily, in that the Lord God hears not the sound of the voice, but the preparation of the heart.
10.14 PL 36, 131
14. “To judge for the orphan and the humble” (ver. 18): that is, not for him who is conformed to this world, nor for the proud. For it is one thing to judge the orphan, another to judge for the orphan. He judges the orphan even, who condemns him; but he judges for the orphan, who delivers sentence for him. “That man add not further to magnify himself upon earth.” For they are men, of whom it was said, “Place a lawgiver over them, O Lord: let the heathen know that they are men.” But he too, who in this same passage is understood to be placed over them, will be man, of whom it is now said, “That man add not further to magnify himself upon earth:” namely, when the Son of Man shall come to judge for the orphan, who hath put off from himself the old man, and thus, as it were, buried his father.
10.15 PL 36, 131
15. After the hidden things then of the Son, of which, in this Psalm, many things have been said, will come the manifest things of the Son, of which a little has been now said at the end of the same Psalm. But the title is given from the former, which here occupy the larger portion. Indeed, the very day of the Lord’s advent may be rightly numbered among the hidden things of the Son, although the very presence of the Lord itself will be manifest. For of that day it is said, that no man knoweth it, neither angels, nor powers, nor the Son of man. What then so hidden, as that which is said to be hidden even to the Judge Himself, not as regards knowledge, but disclosure? But concerning the hidden things of the Son, even if any one would not wish to understand the Son of God, but of David himself, to whose name the whole Psalter is attributed, for the Psalms we know are called the Psalms of David, let him give ear to those words in which it is said to the Lord, “Have mercy on us, O Son of David:” and so even in this manner let him understand the same Lord Christ, concerning whose hidden things is the inscription of this Psalm. For so likewise is it said by the Angel: “God shall give unto Him the throne of His father David.” Nor to this understanding of it is the sentence opposed in which the same Lord asks of the Jews, “If Christ be the Son of David, how then doth he in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I put Thine enemies under Thy feet.” For it was said to the unskilled, who although they looked for Christ’s coming, yet expected Him as man, not as the Power and Wisdom of God. He teacheth then, in that place, the most true and pure faith, that He is both the Lord of king David, in that He is the Word in the beginning, God with God, by which all things were made; and Son, in that He was made to him of the seed of David according to the flesh. For He doth not say, Christ is not David’s Son, but if ye already hold that He is his Son, learn how He is his Lord: and do not hold in respect of Christ that He is the Son of Man, for so is He David’s Son; and leave out that He is the Son of God, for so is He David’s Lord.