Praise to God for Christs exaltation after his passion: 9. and depression of his enemies.
1Unto the end. A psalm for David.Salmo di David.Vnto the end, the Psalme of Dauid.In finem. Psalmus David. 2In thy strength, O Lord, the king shall joy; and in thy salvation he shall rejoice exceedingly.Signore, nella tua possanza riporrà il re la sua consolazione, e nella salute, che vien da te, esulterà grandemente. -LORD in thy power the king shal be glad: and vpon thy saluation he shal reioyce excedingly.Domine, in virtute tua lætabitur rex, / et super salutare tuum exsultabit vehementer. 3Thou hast given him his heart’s desire: and hast not withholden from him the will of his lips.Tu hai adempiuti i desiderj del suo cuore, e non hai renduti vani i voti delle sue labbra.The desire of his hart thou hast geuen him: and of the wil of his lippesDesiderium cordis ejus tribuisti ei, / et voluntate labiorum ejus non fraudasti eum. 4For thou hast prevented him with blessings of sweetness: thou hast set on his head a crown of precious stones.Imperocché tu lo hai prevenuto colle benedizioni di tua bontà: hai posta a lui sulla testa una corona di pietre preziose.thou hast not defrauded him. Because thou hast preuented him in blessinges of sweetnesse: thou hast put on his head a crowne of precious stone.Quoniam prævenisti eum in benedictionibus dulcedinis; / posuisti in capite ejus coronam de lapide pretioso. 5He asked life of thee: and thou hast given him length of days for ever and ever.Egli domandò a te la vita, e tu gli hai dato lunghezza di giorni pe' secoli, e in sempiterno.He asked life of thee: and thou gauest him length of daies for euer, and for euer and euer.Vitam petiit a te, et tribuisti ei longitudinem dierum, / in sæculum, et in sæculum sæculi. 6His glory is great in thy salvation: glory and great beauty shalt thou lay upon him.Gloria grande egli ha nella salute avuta da te: di gloria, e di splendore grande lo ammanterai.Great is his glorie in thy saluation: glorie and great beautie thou shalt put vpon him.Magna est gloria ejus in salutari tuo; / gloriam et magnum decorem impones super eum. 7For thou shalt give him to be a blessing for ever and ever: thou shalt make him joyful in gladness with thy countenance.Perocché tu lo farai benedizione per tutti i secoli: lo letificherai col tuo gaudio nel tuo cospetto.Because thou shalt geue him to be a blessing for euer and euer: thou shalt make him ioyful in gladenesse with thy countenance.Quoniam dabis eum in benedictionem in sæculum sæculi; / lætificabis eum in gaudio cum vultu tuo. 8For the king hopeth in the Lord: and through the mercy of the most High he shall not be moved.Imperocché il re ha sua fidanza nel Signore; e sopra la misericordia dell'Altissimo poserà sempre immobile.Because the king hopeth in our Lord: and in the mercie of the Highest he shal not be moued.Quoniam rex sperat in Domino, / et in misericordia Altissimi non commovebitur.
9Let thy hand be found by all thy enemies: let thy right hand find out all them that hate thee.Incappino nella tua mano tutti i tuoi nemici: incappino nella tua destra tutti color, che ti odiano.Let thy hand be found of al thy enemies: let thy righthand find al, that hate thee.Inveniatur manus tua omnibus inimicis tuis; / dextera tua inveniat omnes qui te oderunt. 10Thou shalt make them as an oven of fire, in the time of thy anger: the Lord shall trouble them in his wrath, and fire shall devour them.Li ridurrai come ardente fornace, allorché ti farai conoscere: il Signore nell'ira sua li conquiderà, e li divoreranno le fiamme.Thou shalt put them as an ouen of fyre in the time of thy countenance: our Lord in his wrath shal truble them, and fyre shal deuoure them.Pones eos ut clibanum ignis in tempore vultus tui: / Dominus in ira sua conturbabit eos, / et devorabit eos ignis. 11Their fruit shalt thou destroy from the earth: and their seed from among the children of men.I loro frutti sperderai dalla terra, e la loro posterità (torrai) dal numero de' figliuoli degli uomini.Their fruite thou shalt destroy from the land: and their seede from the children of men.Fructum eorum de terra perdes, / et semen eorum a filiis hominum, 12For they have intended evils against thee: they have devised counsels which they have not been able to establish.Perocché ei ti caricarono di mali: formarono de' disegni, ai quali non poterono dar sussistenza.Because they haue turned the euils vpon thee: they haue deuised counsels, which they could not establish.quoniam declinaverunt in te mala; / cogitaverunt consilia quæ non potuerunt stabilire. 13For thou shalt make them turn their back: in thy remnants thou shalt prepare their face.Tu farai loro volgere il dorso: degli avanzi, che tu lascerai, preparerai alle percosse la faccia.Because thou shalt put them backe: in thy remnantes thou •• shalt prepare their countenance.Quoniam pones eos dorsum; / in reliquiis tuis præparabis vultum eorum. 14Be thou exalted, O Lord, in thy own strength: we will sing and praise thy power.Innalzati, o Signore, secondo la tua possanza: noi celebreremo con cantici, ed inni le tue meraviglie.Be exalted Lord in thy powre: we wil chaunte and sing thy powers.Exaltare, Domine, in virtute tua; / cantabimus et psallemus virtutes tuas.
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Calmet
David, after his victory over the Ammonites; (Du Pin; Calmet) though many passages relate only to the Messias, as the Chaldean and even some of the modern Jews confess, (Kimchi; Muis) with the holy Fathers, who explain all of Him. (Calmet)
Worthington
Those who overcome the devil, are here concerned. (Worthington)
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Haydock
King. Chaldean adds, "the Messias shall reign; and how shall he rejoice when thou shalt have delivered him!" The people had promised to return thanks in the former psalm. (Haydock)
Worthington
Christ our king as man, having by his divine power overcome his enemies, rejoiceth. (Worthington)
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Berthier
Will. Hebrew aresheth, "the proof or request," (Haydock) which manifests the will. The term occurs no where else. (Berthier)
Worthington
Our Saviour's greatest desire was the glory of his Father, (Haydock) in man's redemption. (Worthington)
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Haydock
Sweetness. Hebrew, "of goodness," the effects of thy mercy. (Haydock)
St. Augustine
Thou hast made David a king according to thy own heart, and granted him victory, and many favours, even before he had asked for them. The humanity of Jesus Christ was still more glorified, (Calmet) by a gratuitous predestination. (St. Augustine, Praedest. 30., Persev. 24., etc.)
Berthier
Stones. Hebrew, "fine gold or the topaz," Psalm 18:11. (Berthier)
Calmet
David took the crown of Melchom, weighing a talent, 2 Kings 12:30. (Calmet)
Haydock
God gave him the victory on every occasion, Ecclesiasticus 47:7. (Haydock)
Worthington
He crowned Jesus Christ, the martyrs, and all those who have been ready to suffer for him. (Worthington)
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Calmet
And ever. David was much favoured, and reigned a long time, as well as his posterity, 2 Kings 7:12, 29. But this was literally verified only in the Messias, (Calmet) who was his son; (Haydock) and founded his Church on a rock, to endure unto the end. (Calmet)
What do we ask for on earth? All will be lost if we have not life; and this we cannot obtain for ever, without rising again. Therefore Jesus said, I am the resurrection and the life, John 11:25.
We must live in him by faith, (Berthier) and suffer before we can expect a crown.
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Haydock
To be, (in benedictionem.) Thou shalt inebriate him with a torrent of thy blessings. (Haydock)
Haydock
Blessing shall take hold of him, if we may so speak, (Berthier) and embrace him for ever. (Haydock)
Worthington
All the saints receive glory. But Christ alone can impart it to others, as all are blessed in him, Genesis xxi., and John 1:(Worthington)
Calmet
When people wish any happiness to their friends, they need only desire that they may be like David. See Genesis 18:18., and 48:20., and Galatians 3:16. (Calmet)
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Berthier
Thy hand. O king, Messias, or God. No earthly monarch can always punish his enemies. But none can escape the hand of the Almighty. He will bring all to judgment. (Berthier)
Worthington
The just approve of God's decree in punishing. This is all a prediction. (Worthington)
St. Jerome
Let thine enemies find thy power, so as to return to good. (St. Jerome)
To find, often means to attack, (Judges 1:5., and 3 Kings 13:24.) or to accomplish with ease, Deuteronomy 33:1.
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Calmet
Anger. Literally, "face;" (vultus.; Haydock) which sometimes intimates favour, ver. 7. This passage may allude to the vengeance (Calmet) which David exercised upon the Ammonites, whom he burnt in kilns, (2 Kings 12:31.; Geier.; Vat.) or to the destruction of Sodom, Genesis 19:28., and Lamentations 4:6. (Calmet)
It is a terrible thing to fall into the hands of an angry God, who will punish his enemies in a fire; to which St. Paul (Hebrews 10:27.) attributes rage, (Haydock) or emulation, as it will seem to strive to surpass all others. O that we may meditate on this fire! that the love of God may consume all our defects!
Trouble. Hebrew, "swallow up;" which is more energetic.
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Berthier
Fruit of the womb, or all their possessions. The family of Herod was presently extirpated. (Berthier)
St. Augustine
The works of the wicked must burn. (St. Augustine)
Calmet
The severity shewn to the Ammonites was perhaps without example, ver. 10. (Calmet)
Worthington
But this will be more fully verified in the judgment of the wicked, whose schemes against Christ and his Church will fail. (Worthington)
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Calmet
Intended. Hebrew, "turned aside," like a torrent. The Ammonites had violated the law of nations, and had attempted to raise up very powerful enemies to invade David. (Calmet)
Berthier
Establish. Hebrew leaves the sentence imperfect, to shew the utter weakness or impotence of God's enemies. (Berthier)
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Haydock
In thy remnants thou shalt prepare their face: or thou shalt set thy remnants against their faces. That is, thou shalt make them see what punishment remain for them hereafter from thy justice. Instead of remnants, St. Jerome renders it funes, that is cords or strings: viz., of the bow of divine justice, from which God directs his arrows against the faces of his enemies. (Challoner) "Thou wilt strengthen thy cords against their faces;" (St. Jerome) or "thou wilt prepare thy arrows on thy bow-strings," etc. But as bemetharic (Haydock) may also have the sense of the Vulgate, in thy remnants, we need not abandon this version; as it implies that after God shall have put his enemies to flight, he will turn their faces to receive "the last" of his arrows or blows; (Berthier) or He will meet them everywhere. (Haydock)
Bellarmine
There seems to be some transposition in Hebrew and the Vulgate, as if we should read in reliquis eorum praeparabis vultum tuum. "Thou wilt execute thy vengeance upon their children;" (Calmet) or, as this transposition is unnecessary, "thou shalt make them look at thy children;" (Haydock) the elect, to increase their rage. (Bellarmine; Jansenius)
Haydock
To behold the glory of the just, which might so easily have been their own, will greatly mortify the reprobate at the last day. (Haydock)
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Theodoret
Exalted. God can receive no increase; but he manifests what he has. (Theodoret)
Haydock
Power. Literally, "powers." (Haydock)
Worthington
While the wicked perish, the just sing God's praises. (Worthington)
Berthier
We must beg that the kingdom of righteousness may spread over the world, (Haydock) and never cease to acknowledge the divine favours. (Berthier)
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In thy remnants thou shalt prepare their face.... Or thou shalt set thy remnants against their faces. That is, thou shalt make them see what punishments remain for them hereafter from thy justice. Instead of remnants, St. Jerome renders it funes, that is, cords or strings, viz., of the bow of divine justice, from which God directs his arrows against the faces of his enemies.
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Perteyning to the nevv Testament, principally to Chrrist, partly to godly and victorious kinges, and generally to al the blessed, vvhich ouercome spiritual enemies.
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Christ our king as man ouercoming his enemies by his diuine povvre, reioyceth in victorie.
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Christs most special desire was the saluation of his people.
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This most principally verified in Christ, is also applied to Martyres, vvhich suffer or are readie in preparation of mind to suffer death for the truth.
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Al Sainctes receiue blessing of glorie, but only Christ imperteth such grace to others: for in him al are blessed hat are eternally glorified ••n. 21. Ioan. 1.
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The iust cō forming their desires to Gods vvil, do pray that the vvicked may be punished. It is also a prophecie, that •o it shal come to passe.
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And so it folovveth i• the next verse: Thou shalt put them &c.
This also can not be vnderstood of anie but of Christ, vvho in the general or particular iudgement shal geue sentence vpon the vvicked
And immediatly hel f•re shal deuoure them.
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Al the wicked, and namely the Iewes who persecuted Christ, faile in their deuises.
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Whiles the wicked perish, the iust reioyce and praise God in songue and Psalme.
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san Girolamo † 420 d.C. Against the Pelagians 3.6
… and you are led by your excess of holiness and well established righteousness to boldly claim the heavenly gifts. Next comes, “Forgive us our debts, as we also forgive our debtors.” No sooner do they rise from the baptismal font, and by being born again and incorporated into our Lord and Saviour thus fulfil what is written of them,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.2
2. “O Lord, the King shall rejoice in Thy strength” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.3
3. “Thou hast given Him the desire of His soul” (
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san Basilio † 379 d.C. The Hexæmeron 7.5
… No astrologer, no Chaldæan, reading in the rising of the stars the disturbances of the air, has ever communicated his secret to the urchin: it is the Lord of the sea and of the winds who has impressed on this little animal a manifest proof of His great wisdom. God has foreseen all, He has neglected nothing. His eye, which never sleeps, watches over all.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 12
[5.] Wherefore we ought always to “guard” ourselves, lest at any time we should fall asleep. For “Lo” (it is said) “he that keepeth Israel shall neither slumber nor sleep” ( Ps. cxxi. 4 ), and “Do not suffer
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 2.21
… but if love is of God, we have the whole of it from God. May God by all means turn away this folly of making ourselves first in His gifts, Himself last,—because “His mercy shall prevent me.” And it is He to whom is faithfully and truthfully sung, “For Thou hast prevented him with the blessings of sweetness.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.4
4. “For Thou hast presented Him with the blessings of sweetness” (
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sant'Ireneo di Lione † 202 d.C. Against Heresies 2.34.3
… The prophetic Spirit bears testimony to these opinions, when He declares, “For He spake, and they were made; He commanded, and they were created: He hath established them for ever, yea, forever and ever.” And again, He thus speaks respecting the salvation of man: “He asked life of Thee, and Thou gavest him length of days for ever and ever;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 12
[5.] Wherefore we ought always to “guard” ourselves, lest at any time we should fall asleep. For “Lo” (it is said) “he that keepeth Israel shall neither slumber nor sleep” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 55.9
… “The Lord doth build up Jerusalem.” Has He by sleeping brought His building to ruin, or by not keeping it, let the enemy into it? “Except the Lord keep the city, he that keepeth it waketh but in vain.” And what “city”? “He that keepeth Israel shall neither slumber nor sleep.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.5
5. “He asked life; and Thou gavest Him:” He asked a resurrection, saying, “Father, glorify Thy Son;” and Thou gavest it Him, “Length of days for ever and ever” (
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san Basilio † 379 d.C. De Spiritu Sancto 24
… Yet the Apostle says “the ministration of the Spirit is glorious.” How then can He Himself be unworthy of glory? How according to the Psalmist can the glory of the just man be great
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.6
6. “His glory is great in Thy salvation” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.7
7. “For Thou shalt give Him blessing for ever and ever.” This is the blessing which Thou shalt give Him for ever and ever: “Thou shalt make Him glad in joy together with Thy countenance” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.8
8. “For the King hopeth in the Lord.” For the King is not proud, but humble in heart, he hopeth in the Lord. “And in the mercy of the Most Highest He shall not be moved” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.9
9. “Let Thy hand be found by all Thine enemies.” Be Thy power, O King, when Thou comest to judgment, found by all Thine enemies; who in Thy humiliation discerned it not. “Let Thy right hand find out all that hate Thee” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.10
10. “Thou shalt make them like a fiery oven:” Thou shalt make them on fire within, by the consciousness of their ungodliness: “In the time of Thy countenance:” in the time of Thy manifestation. “The Lord shall trouble them in His wrath, and the fire shall devour them” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.11
11. “Their fruit shalt Thou destroy out of the earth.” Their fruit, because it is earthly, shalt Thou destroy out of the earth. “And their seed from the sons of men” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.12
12. “Because they turned evils against Thee.” Now this punishment shall be recompensed to them, because the evils which they supposed to hang over them by Thy reign, they turned against Thee to Thy death. “They imagined a device, which they were not able to establish” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.13
13. “For Thou shalt set them low.” For Thou shalt rank them among those from whom in degradation and contempt Thou wilt turn away. “In Thy leavings Thou shalt make ready their countenance” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… John says, ‘I became,’ or ‘was in the island of Patmos on the Lord’s day.’ Not that he was made or born there, but he says ‘I became or was in Patmos’ instead of saying ‘I arrived;’ so the Word ‘arrived’ at flesh, as it is said ‘the Word was made flesh.’ Hear the words ‘I became like a broken vessel,’
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.14
14. “Be Thou exalted, O Lord, in Thy strength” (
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Supra in praecedenti Psalmo facta est petitio pro exaltatione regis: hic autem quasi exauditus praenunciat eam. Titulus, in finem Psalmus David. Dividitur ergo Psalmus iste in duas partes. In prima praenunciat regis exaltationem. In secunda hostium dejectionem, ibi, inveniatur. Circa primum tria facit. Primo prenunciat regis gaudium. Secundo ponit causam gaudii, ibi, desiderium. Et tertio meritum causae, ibi, quoniam rex sperat in domino. Hic Psalmus exponitur de Christo qui est rex, et de David qui fuit ejus figura; et ideo de utroque potest exponi; de Christo secundum veritatem, de David secundum figuram. Est ergo duplex gaudium: unum de Deo, aliud de Dei beneficio. Quantum ad primum dicit: o domine Deus pater, rex, idest Christus, laetabitur in virtute tua, idest tuae divinitatis: Ps. 71: Deus judicium tuum regi da. Et tunc laetatus est, quando vicit Diabolum, et mortem morte sua: et quando fecit miracula, et quando ascendit in caelum: Ps. 46: ascendit Deus in jubilo: Isa. 23: regnabit rex et sapiens erit et cetera. 1 Cor. 1: Christum Dei virtutem et Dei sapientiam. Similiter si dicatur de David: o domine Deus, rex, scilicet David et alii sancti, laetabuntur in virtute tua: Can. 1: laetabimur et exultabimus in te: memores uberum tuorum. Quantum ad secundum dicit.
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Et super salutare tuum etc. idest super adeptionem salutis per te factae. Praecipue Christus exultabit per hoc, quod per eum salvas genus humanum: Luc. 1: ipse salvum faciet populum suum.
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Desiderium. Hic ponitur causa gaudii, quae est impletio desiderii: Prov. 13: desiderium si compleatur, delectat animam. Sicut se habet desiderium ad gaudium, sic motus ad quietem, ad quam per motum pervenitur. Unde primo ponitur impletio desiderii. Secundo ponitur in quibus desiderium implevit, ibi, quoniam praevenisti. Est autem duplex desiderium: unum quod est tantum in corde, aliud quod exprimitur ore: et utrumque impletur, quia Deus antequam oretur, exaudit. Quantum ad primum dicit, desiderium cordis ejus tribuisti ei: Luc. 22: desiderio desideravi hoc Pascha manducare vobiscum; et dicitur de quolibet viro justo. Quantum ad secundum dicit, et voluntate labiorum ejus, idest quam expressit per labia: non fraudasti eum, quia exaudisti eum: Heb. 5: exauditus est pro sua reverentia: Is. 46: consilium meum stabit, et omnis voluntas mea implebitur.
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Quoniam. Hic ponit in quibus impletur desiderium. Et primo dicit de impletione desiderii cordis. Secundo de impletione desiderii orationis, quod idem est quod desiderium labiorum, ibi, vitam. Est autem duplex beneficium; et ideo primo ponit beneficium spirituale interius, quod est beneficium gratiae: et quantum ad hoc dicit, quoniam praevenisti eum in benedictionibus dulcedinis. Benedicere est bonum dicere; et dicere Dei est ejus facere. Unde in benedictione Dei intelligitur infusio bonitatis: Gen. 26. Benedicam tibi, et multiplicabo semen tuum et cetera. Et 17: benedicam ei, et multiplicabo eum, et augebo eum valde. Haec ergo benedictio est dulcis: Sap. 12: o quam bonus et suavis est spiritus tuus in nobis. Ergo, in benedictionibus dulcedinis, idest in bonis gratiae, et in immunitate a peccatis, praevenisti eum, idest Christum, tempore: quia a principio conceptionis fuit plenus omni gratia: Jo. 1: vidimus eum plenum gratia et veritate, quasi unigenitum a patre: quia quam cito conceptus fuit unitus divinae naturae, et tam cito fuit plenus gratia. Item, praevenisti eum, quantitate: quia prae omnibus aliis gratiam accepit, et non ad mensuram. Sancti etiam dicuntur praeveniri; 1 Jo. 4: non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos: Sap. 6: praeoccupat eos qui se concupiscunt. Et sic in figura Christi David speciali gratia praeventus est: quia unctus fuit in regem, cum adhuc esset puer, antequam ipse cogitaret de regno. Beneficium exterius ostendit dicens, posuisti in capite ejus coronam de lapide pretioso. Si haec referuntur ad Christum, tunc est sensus. Posuisti in capite ejus coronam de lapide etc. idest fecisti eum regem. Corona autem est signum regiae dignitatis: quia, ut dicitur Isa. 33: regem in decore suo videbunt: Cant. 3: egredimini filiae Sion, et videte regem in diademate, quo coronavit eum mater sua: idest divinitas. Propter hoc dicit, de lapide pretioso, idest de divinitate: quia regnum suum non est de hoc mundo, Jo. 18: Hieron. de auro obrizo, idest purissimo: Apoc. 6: data est ei corona. Vel corona de lapide pretioso sunt apostoli: qui dicuntur lapides pretiosi propter pretiositatem doctrinae: Apoc. 12: in capite ejus scilicet Christi, corona stellarum duodecim. Eccl. 25: corona senum multa peritia. Unde coetus apostolorum est quasi corona Christi. Vel, posuisti in capite ejus coronam, idest Ecclesiam: Prov. 12: mulier, idest Ecclesia, diligens corona est viro suo idest Christo. Vel potest dici hoc de quolibet sancto: quia corona, sive merces, est ipse Deus: Isa. 18: in die illa erit dominus corona gloriae. De lapide, propter soliditatem, pretioso, quia David ad litteram ab ipso Deo coronatus est.
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Consequenter ostendit, quomodo impletur petitio labiorum ejus: unde dicit, vitam petiit a te, quando petiit a te resurrectionem: Ps. 40: tu autem domine miserere mei, et resuscita me, et retribuam eis. Et hoc datum est ei: Ps. 2: postula a me, et dabo tibi gentes hereditatem: Luc. 11: omnis qui petit accipit. Similiter etiam quilibet sanctus petit hoc, scilicet vitam, et maxime vitam aeternam: Ps. 26: unam petii a domino, hanc requiram etc. et David similiter hoc petit. Secundo ostenditur quomodo impletur petitio quoad alios; unde dicit, tribuisti ei et cetera. Petiit quod corpus ejus, scilicet Ecclesia, servetur in longitudinem dierum: et hoc ei tribuit Deus. Matth. ult. ecce ego vobiscum sum usque ad consummationem saeculi. Hoc etiam petebat David 2 Reg. 7: insuper locutus est de domo servi sui in longinquum.
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Magna. Hic ponitur consummatio bonorum: et circa hoc duo facit. Primo ponit magnificationem istius regis praeventi, in quo inchoata est benedictio. Secundo exponit magnitudinem, ibi, gloriam et magnum decorem. Dico quod praevenisti eum etc. sed adhuc plus: quia, gloria ejus, scilicet Christi et hominis est magna in salutari tuo, idest in verbo cui unita est natura humana. Vel, magna est gloria ejus, apud homines: et hoc, in salutari tuo, quia suscitasti eum: Hebr. 5: in diebus carnis suae preces supplicationesque et cetera. Vel magna est gloria ejus in salutari tuo, idest in auxilio tuo: in quo institutum est, ut habeat magnam gloriam; et hanc exponit quantum ad tria. Primo per comparationem ad seipsum; et ideo dicit, gloriam et magnum decorem imposuisti super eum, qui quidem decor impositus est super Christum in sua resurrectione, et gloria in aliorum admiratione. Vel ut accipiatur pro eodem, gloriam et magnum decorem imposuisti super eum: Job 40: circumda tibi decorem, et in sublime erigere, et esto gloriosus.
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Secundo in comparatione ad alios; unde dicit, quoniam dabis eum in benedictionem in saeculum saeculi, quia per ipsum derivata est benedictio in omnes alios: Gen. 22: in semine tuo benedicentur omnes gentes. Tertio in comparatione ad Deum; unde dicit, laetificabis eum in gaudio cum vultu tuo, idest laetificat Christum hominem laetitia sempiterna: et in vultu tuo, idest in visione vultus tui: Ps. 15: adimplebis me laetitia cum vultu tuo. Vel gloriam imposuit super eum, quando sanctis suis dedit facere miracula: et hoc super Christum, quia totum ad gloriam Christi factum est, scilicet quod benedixit eis, et quod perduxit eos, ad visionem suam: Isa. 66: videbitis, et gaudebit cor vestrum: Joan. 16: gaudium vestrum nemo tollet a vobis.
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Quoniam. Supra Psalmista nunciavit regis Christi exaltationem; hic autem meritum hujus declarat: et hoc meritum est, quia Christus secundum quod homo, et quilibet justus non ponit nisi in Deo spem suam: Hiere. 17: benedictus vir qui sperat in domino, et erit dominus fiducia ejus. Et ideo quia speravit in domino, non commovebitur: Psal. 124: qui confidunt in domino et cetera. Quia spes in Deo est firmamentum: 1 Mach. 2: omnes qui sperant in eo, non infirmantur. Ideo haec comparatur anchorae. Sed notandum, quod tria sunt quae debent movere ad sperandum in domino. Primo divina providentia. Homo non consuevit sperare in illis ad quos sui cura non pertinet. Ad Deum autem pertinet cura nostra; ideo dicit, sperat in domino, cujus est gubernare. Secundum est misericordia: Luc. 1: misericordia ejus a progenie in progenies. Tertium est potestas; et ideo dicit, altissimi: Ps. 90: qui habitat in adjutorio altissimi.
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Inveniatur. Supra praenunciavit Psalmista regis exaltationem; hic autem agit de hostium dejectione: et circa hoc duo facit. Primo ponit hostium dejectionem. Secundo infert conclusionem, ibi, exaltare. Circa primum duo facit. Primo proponit poenam hostium. Secundo culpam, ibi quoniam et cetera. Circa primum duo facit. Primo ponit inflictionem poenae. Secundo ipsam poenam, ibi, pones et cetera. Inflictor poenae est manus Dei; unde dicit, inveniatur manus tua omnibus inimicis tuis. Hieronymus habet, inveniat manus dexterae Dei inimicos odiens; sed hoc videtur repetitio Psalmistae, quia idem est manus et dextera Dei, et inimicus et odiens. Et consuetum est in Psalmis. Vel si distinguitur, omnis dextera ejus est manus; sed non omnis manus, dextera. Per manus ergo Dei intelligitur potentia Dei operativa: et haec est quaedam dextera qua exaltat bonos in spiritualibus bonis. Prov. 3: longitudo dierum in dextera ejus. Sinistra est, qua punit malos, et largitur temporalia. Ibidem: in sinistra illius divitiae. Dicit ergo, manus, idest potentia, inveniatur, idest tradet ad votum, omnes inimicos. Isa. 9: in omnibus his non est aversus furor ejus, sed adhuc manus ejus extenta. Et dextera; quia hoc quod Deus punit malos, pertinet ad dexteram, inquantum talis punitio ordinatur ad salutem electorum. Sic ergo inquantum punit malos, dicitur manus; et inquantum ordinatur ad bonum justorum, dicitur dextera. Vel dextera est Christus et manus; unde, manus tua, idest Christus, inveniatur, idest cognoscatur in bonum ab his qui sunt amici tui, scilicet gentibus. Rom. 10, Isa. 65: invenerunt me qui non quaesierunt me. Vel in malum, inveniatur etc. idest cognoscatur, ab inimicis tuis, idest Judaeis in judicio, cum venerit ad judicium. Luc. 21: videbunt filium hominis venientem et cetera. Et dextera tua, idest filius tuus, inveniat, idest puniat, omnes qui te oderunt.
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Pones. Hic ponitur poena hostium. Et primo quantum ad mala eis inflicta; secundo quantum ad bona eis sublata, ibi, fructum. Ponit autem triplicem ordinem poenae: et si referatur ad mysterium patet: quia in futuro judicio erunt tria. Primo erit ignis incendens superficiem mundi. Psal. 96: inflammabit in circuitu inimicos ejus: ideo dicit, pones eos ut clibanum ignis, scilicet, in tempore vultus tui, idest Christi, quo tempore apparebit ad judicium. Ps. 16: de vultu tuo judicium meum prodeat et cetera. Et dicit, ut clibanum, quasi undique igne oppressi. Matth. 6: sicut fenum quod hodie est, et cras in clibanum mittitur. Vel ut clibanum, idest in se ignem continens; et per hunc intelligitur ignis quem mali patientur interius pravae cupiditatis et iracundiae. Bona affectio est bonus ignis. Thren. 1: de excelso misit ignem in ossibus meis et cetera. Mala affectio est malus ignis. Ps. 57: supercecidit ignis, et non viderunt solem, idest semper ardent in conscientia impietatis suae. Oseae 7: omnes adulterantes quasi clibanus succensus a coquente. Adulterantes omnes sunt, quicumque alii quam Deo se conjungunt inordinate. Coquens est Diabolus, qui malas cogitationes ministrat: sicut coquens ministrat ligna. Thren. ult.: pellis nostra velut clibanus exusta est a facie tempestatum famis. Et hoc, in tempore vultus tui, idest in tempore manifestationis tuae ad judicium. Secundo ponitur disceptatio judicii: in qua improperabit impiis peccata, et proferet sententiam damnationis, sive vocaliter, sive mentaliter. Et ideo dominus in ira sua conturbabit eos, idest turbationem inducet tristitiae de malis illatis, et de bonis sublatis; tertio ab igne involventur: unde, et devorabit eos ignis. Job 20: devorabit eos ignis, qui non succendetur, scilicet humano flatu; sed succendetur virtute divina: unde Hieronymus habet, dejecisti eos. Haec omnia possunt satis David convenire.
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Fructum. Hic ponitur privatio bonorum. Bona quae habent homines in hoc mundo, quaedam sunt quibus cupiunt homines in hac vita frui, et quaedam desiderant dimittere post se: et utraque perdent. Et ideo quantum ad primum dicit, fructum eorum de terra perdes, quo frui quaerebant. Sap. 3: vana est spes et cetera. Rom. 6: quem fructum et cetera. Quantum ad secundum dicit, semen eorum, scilicet peribit, a filiis hominum, scilicet a societate sanctorum. Isa. 14: perdam Babylonem etc. et hoc ideo accidit, quia, ut dicitur Eccl. 14, omne opus corruptibile in fine deficiet. Sap. 3: nationes enim iniquae dirae sunt consummationis et cetera.
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Quoniam. Hic ponitur culpa peccatorum, et describitur quantum ad duo. Primo quantum ad conatum operis; et quantum ad hoc dicit, hic, quoniam declinaverunt etc.: quia licet non possint facere, tamen conantur quantum possunt mala inferre. Ps. 34: retribuebant mala mihi. Vel, declinaverunt, quia mala eis imminentia volunt aliis inferre. Imminebat enim duplex malum Judaeis: scilicet malum poenae: et hoc in Christum retorquere conati sunt, quando, ne Romani auferrent dominium, occiderunt Christum. Secundo imminebat eis malum culpae. Jo. 8: vos ex patre Diabolo estis, et hoc torquebant in Christum quando dicebant. Jo. 8: nonne bene dicimus et cetera. Ipsi daemoniaci erant, et Christo peccatum imponebant. Secundo describitur culpa Judaeorum sive peccatorum quantum ad conatum cogitationis: unde dicit, cogitaverunt consilia etc. idest cogitaverunt ut fidem ejus destruerent. Hier. 11: cogitaverunt consilium et cetera. De hoc ligno dicitur Sap. 14: benedictum est lignum per quod fit justitia: sed non stabilierunt, idest non potuerunt perficere cogitatum. Isa. 8: inite consilium, et dissipabitur etc. quare? Quia non est consilium contra dominum, Prov. 21. Et rationem hujus dicti assignat, quare non stabilierunt consilium contra, dicens, dorsum. Littera Hieronymi planior est, quoniam pones eos humerum, finium tuorum firmamentum contra faciem eorum. Dupliciter contingit quod hostes contra aliquem consilia non stabiliunt. Uno modo, si ab eo vincantur. Alio modo, si fines hostium sint firmati; et ideo dicit, non potuerunt stabilire consilium eorum: quoniam pones eos dorsum, idest fugient ante te. Item finium tuorum firmamentum contra eorum faciem. Hoc spiritualiter intelligitur de Christo, cujus nullus potuit irrumpere fines. Joan. 10: non rapiet eas quisquam de manu mea. Et in littera nostra habetur, in reliquiis tuis praeparabis vultum eorum, idest contra vultum eorum, secundum Glossam. Supra Psalmista posuit poenam malorum futuram; hic autem ponit poenam eorum praesentem. Et est duplex poena spiritualis, quae est in anima: scilicet secundum aversionem a Deo, et secundum conversionem ad malum. Quantum ad primum dicit, tu secundum tuam providentiam, pones eos dorsum.
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Quantum ad secundum dicit, in reliquiis tuis praeparabis vultum eorum. Et hoc multipliciter exponitur, secundum Glossam. Uno modo de his quae Christus reliquit, scilicet temporalia quae contempsit. Joan. 18: regnum meum non est de hoc mundo; quia in cupiditate rerum temporalium relinques vultum eorum, idest praeparabis intentionem eorum, ut propter hoc occidant Christum, sicut cum dixerunt, Jo. 11: ne forte veniant Romani et cetera. Vel in reliquiis eorum, idest gentibus quas relinquis convertendas. Rom. 15: in eum gentes sperabunt. Praeparabis vultum eorum, idest cognitionem tuam, quae est eorum, idest Judaeorum, idest eis promissam. Vel reliquiae Christi extrema vitae ejus dicuntur, idest passio et mors ejus; et in istis fuit praeparata mala eorum intentio ad ejus passionem. Vel praeparationem vultus in bonum, idest in reliquiis Judaeorum qui convertentur. Rom. 9: reliquiae salvae fient. Et licet ponantur ut dorsum modo, tamen reliquiae convertentur et cognoscent.
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Exaltare. Hic ponitur conclusio. Et primo petit id quod est ex parte Dei; secundo promittit id quod est ex parte nostra. Dicit ergo, exaltare domine in virtute tua, ut scilicet in ea rex laetetur. Isa. 26: exaltetur manus tua ut non videant et confundantur. Tamen secundum mysterium, exaltare, Christe, in resurrectione, quae erit, in virtute tua. Joan. 10: potestatem habeo ponendi animam meam, et iterum sumendi eam, per resurrectionem et ascensionem. Exaltare, quae erit in virtute tua. Isa. 63: gradiens in multitudine virtutis suae. Et nos, cantabimus, scilicet interius, et psallemus, exterius, virtutes suas. Vel, cantabimus, idest praedicabimus et annunciabimus excellentiam potestatis tuae. 1 Pet. 2: ut virtutes annuncietis ejus, qui de tenebris vos vocavit in admirabile lumen suum.
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v. 3; quae desideravit, Deus ei dedit, et pro quibus prefraudasti eum, desidenum labiorum eius, petitiones eius non denegasti; bis exprimitur exauditio sententia scil. affirmante et negante, qua emphasis habetur. Et id dici merito, imo Deum magnis favoribus el quasi obviam venisse eumque praevenisse, explicatur
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v. 2 quoniam praevenisti eum in benedictionibus, quibus bonum ei dedisti, bonitatis 20, ,0 | 81 de capite eius, pondo auri talentum, habens gemmas pretiosissimas, et impositum est super caput David » (2 Reg. 12,30) ; ad eiusmodi . vietoriam certo in psalmo fit allusio, nisi illum ipsum eventum respici et Deo laudes dici pro favoribus Davidi datis assumere malueris. De sola coronatione regis, seu accessu ad regimen, seu de die eius anniversario mentionem fieri videtur mihi nimis ieiunum, cum talis caerimonia, utpote usu et consuetudine recepta, certe non ardenti precatione a Deo efflagitari soleat; iam in v. 4 redditur ratio pro v. 3, quales preces Deus exaudierit. — Insuper quod petiit tamquam favorem valde desideratum ei vel certo promissum est vel iam partim expletum cernitur
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v. 5 vitam petiit a te, longam scil. ac felicem ; nam mors immatura consideratur ut calamitas et poena (cf. Ps. 54,24; 4 Reg. 20,3) et tribuisti ei longitudinem dierum in saeculum ; de eiusmodi hyperbolis vide 3 Reg. 1,91 vivat Dominus meus David in aeternum ; rex in aeternum vive Dan. 3,9 ; 5,10; cf. Ps. 60, 7.8. Ad David haec promissio spectat, cui scil. non quidem vita, at thronus aeternus promissus est (2 Reg. 7,14 seq. Ps. 88,29.30). Tempus vitae et regni erit felix et gloriosum
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v. 6 magna est gloria eius in salutari tuo, per opitulationem divinam ; Deus eum dignitate ac maiestate ornatum populo exhibet; unde dicitur gloriam et magnum decorem impones super eum ; quae excelsa eius dignitas eo praeprimis cognoscitur, quoniam dabis eum in benedictionem in saeculum saéculi ; « adeo felicem eum facies, ut optabile sit omnibus hominibus aliqua ex parte illius felicitatem adipisci, ita ut cum bene optare alicui velint, illum in exemplum rerum optabilium - commemorent » ( Ag.) ; ex eo formula benedictionis assumetur ; et hanc felicitatem ei largitur favor ac benignitas Domini : /aetificabis eum in gaudio cum vultu tuo, cf. 15; 11; Sym παρὰ τῷ προσώπῳ cou apud vultum tuum (Hier); vultus, facies Domini, aspectus eius benignus fons est laetitiae. Talia autem bona regi eveniunt
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v. 8 quoniam rez sperat in Domino et favore divino et gratia (3br;) cireumdatus et protectus non commovebitur, non titubabit ; firma erit eius felicitas. Iam vota et gratulationes hme et
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v. 9 quidem, ut manus eius attingat omnes inimicos, ut eos scil. subiiciat ac perdat, hostes extraneos et qui te oderunt, fortasse ex rebellibus seu male affectis subditis et popularibus. Eos penitus ad internecionem conterat
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v. 10 pones eos, ut qui ponuntur in clibanum ; hebr verti quoque potest : pones eos, facies eis ut clibanus ignis ; sis eis quasi fornax ardens quo absumantur, fempore vultus tui, irae et ultionis ; et talem ultionem ipse Dominus pro te contra hostes tuos perficiet et eo aspirante tu sumes : Dominus in ira sua devorabit eos (hebr), praecipitabit eos (Hier), et devorabit eos ignis incendio et devoratione igne facta designatur plena destruetio, qua cuncta in fumum et cineres rediguntur. Simul cum ipsis tota peribit progenies
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v. 11 fructum eorum, sobolem de terra perdes et semen eorum delebis ex fils hominum ; semen, posteri eorum non consistent inter homines. Et causa ruinae eorum est,
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v. 12 quoniam declinaverunt in te mala, inclinarunt super te malum (Hier), cogitaverunt consilia, scelus (Hier), dolos ac fallacias moliebantur — non. praevalebunt; perficere non valebunt;
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v. 13 quoniam pones eos dorsum, humerum (hebr. Hier, ὅτι θήσεις αὐτοὺς ὦμον Aq), eos in fugam fugabis, facies ut tergum ostendant fugientes; et qui non statim coram te tergum vertent, hos sagittis tuis configes : in nervis tuis diriges (sagittas) contra vultus eorum ; nervi arcus tui cum sagittis aptati sunt ad configendos inimicos. LXX et vulg textus nequeunt intelligi. Demum imploratur Deus, ut hisce votis benigne faveat, ut surgat in fortitudine sua :
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v. 14 exaltare in virtute tua : et 51 Deus se glorificat exserens suam potentiam in opem ac salutem regis et populi, non tutes tuas, fortitudinem tuam, qua ut heros, praeclara edit facinora.
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… Anche gli intereduli ed i peccatori possono ricevere i. (Leone XIII, encic. De Spiritu Sancto, 1897). È importante esservi docili, poiché Dio conduce sempre alla perfezione e alla salvezza l'anima che ne segue gli inviti e l'iniziativa (Io. 6, 44; cf. Ps. 20, 4); ordinariamente, in proporzione della fedeltà nel seguire le piccole i., Iddio dispone l'anima a riceverne delle maggiori.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.