PSALMUS I. | |
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| Beatus vir qui non abiit in consilio impiorum et in via peccatorum non stetit, et in cathedra pestilentiae non sedit; | 1. Happy the man who follows not the counsel of the wicked Nor walks in the way of sinners, nor sits in the chair of pestilence. |
| sed in lege Domini voluntas eius, et in lege eius meditabitur die ac nocte. | 2. But delights in the law of the Lord and meditates on his law day and night. |
| Et erit tamquam lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo. Et folium eius non defluet. Et omnia quaecumque faciet, prosperabuntur. |
3. He is like a tree planted near running water That yields its fruit in due season, and whose leaves never fade. (Whatever he does, prospers.) |
| Non sic impii, non sic; sed tamquam pulvis quem proiicit ventus a facie terrae. | 4. Not so the wicked, not so, they are like dust the wind drives from the face of the earth. |
| Ideo non resurgent impii in iudicio, neque peccatores in consilio iustorum. | 5. Therefore in judgment the wicked shall not stand, nor shall sinners, in the assembly of the just. |
| Quoniam novit Dominus viam iustorum; et iter impiorum peribit. | 6. For the LORD watches over the way of the just, but the way of the wicked vanishes. |
| Hic Psalmus distinguitur contra totum opus: non enim habet titulum, sed est quasi titulus totius operis. | This psalm stands out distinctly from all the rest of the work: for it does not have a title, but it is, as it were, the title of the entire work. |
| Sed et David Psalmos composuit per modum orantis, qui non servat unum modum, sed secundum diversas affectiones et motus orantis se habet. | But David also composed the Psalms by the mode of one who is praying, which does not hold to one mode, but is varied according to the diverse feelings and movements of the one who prays. |
| (a) Hic ergo primus Psalmus exprimit affectum hominis elevantis oculos ad totum statum mundi, et considerantis quomodo quidam proficiunt, quidam deficiunt. | Thus this first psalm expresses the feeling of a man who is lifting his eyes to the entire state of the world and considering how some do well, while others fail. |
| Et inter beatos Christus fuit primus; inter malos Adam. | And Christ is the first among the blessed ones; Adam the first among the evil ones. |
| Sed notandum, quod in uno omnes conveniunt, et in duobus differunt. | But it should be noted, that in one all come together, and in two they differ. |
| Conveniunt in beatitudine, quam omnes quaerunt; different autem in processu ad beatitudinem, et in eventu huius, quia quidam perveniunt, et quidam non. | They agree in happiness, which all seek; they differ in the way to happiness, and in the outcome, because some reach it, and others do not. |
| Dividitur ergo Psalmus iste in partes duas. | Thus this psalm is divided in two parts. |
| In prima describitur processus omnium ad beatitudinem. | In the first part is described the way of all to happiness. |
| In secunda eventus, ibi Et erit tamquam lignum quod plantatum est secus decursum etc. | In the second part is described the outcome, where it says, and he will be as a tree that is planted beside the water etc. |
| Circa primum duo facit. | With respect to the first he does two things. |
| Primo tangitur processus malorum. | First he touches upon the way of evil men. |
| Secundo bonorum, ibi, Sed in lege Domini voluntas eius etc. | Second, the way of good men, where he says, But in the law of the Lord is his will etc. |
| In processu malorum tria consideranda sunt. | In the way of evil men, three things are to be considered. |
| Primo deliberatio de peccato, et hoc in cogitatione. | First, deliberation about sin, and this is in cogititation. |
| Secundo consensus et executio. | Second, there is consent and execution. |
| Tertio inductio aliorum ad simile, et hoc est pessimum. | Third, inducing others to something similar, and this is the worst. |
| Et ideo primo ponit consilium malorum, ibi Beatus vir etc. | First he presents the counsel of evil men, where he says Blessed the man etc. |
| Dicit autem, Qui non abiit, quia quamdiu homo deliberat, est in eundo. | He says, who does not go out, because as long as a man is deliberating, he is going. |
| Secundo ponit consensum, et executionem dicens, Et in via peccatorum, idest in operatione: Prov. 4. "Via impiorum tenebrosa, nesciunt ubi corruant;" | Second. he presents consent and execution, where he says: And in the way of sinners, that is, in operation: Proverbs 4. "The way of the impious is dark, they know not where they stumble;" |
| non stetit scilicet consentiendo, et operando. | he does not stand, that is, in consenting and operating. |
| Dicit autem, impiorum, quia impietas est peccatum contra Deum, et peccatorum, contra proximum, et in cathedra; | He says of the impious, because impiety is a sin against God, and of sinners, as against one's neigbour, and in the seat; |
| ecce tertium, scilicet inducere alios ad peccandum. | behold the third, namely to induce others to sin. |
| In cathedra ergo quasi magister, et alios docens peccare; et ideo dicit, pestilentia, quia pestilentia est morbus infectivus. | In a chair thus as an authoritative teacher, and teaching others to sin and therefore he says, pestilence, because a pestilence is an infective disease. |
| Prov. 29. "Homines pestilentes dissipant civitatem." | Proverbs 29. "Pestilent men scatter the city." |
| Qui ergo sic vadit non est beatus, sed qui contrario modo. | Thus he who walks in this way is not happy, but only he who walks in the contrary way. |
| Beatitudo autem hominis in Deo est. Ps. 143. Beatus populus cuius est Dominus Deus eius etc. | The happiness of man is in God. Psalm 143. Bless the people whose God is the Lord etc. |
| Et ergo processus rectus ad beatitudinem, primo ut subdemus nos Deo, et hoc dupliciter. | Thus there is the right way to happiness, first that we should submit ourselves to God, and this is in two respects. |
| Primo per voluntatem obediendo mandatis eius; et ideo dicit: Sed in lege Domini; et hoc specialiter pertinet ad Christum. | First by the will to obey his commands; and thus he writes: But in the law of the Lord; and this pertains in a special way to Christ. |
| Ioan. 8. "Descendi de caelo non ut faciam voluntatem meam, sed voluntatem eius qui misit me. | John 8. "I came down from heaven not to do my own will, but to do the will of him who sent me." |
| Convenit similiter et cuilibet iusto. | The same may be said of each just person. |
| Dicit, in lege, per dilectionem, non sub lege per timorem. | He says, in the law, meaning because of love, not as under the law because of fear. |
| I Timoth. 1. "Iusto non est lex posita etc." | I Timoth. 1. "The law is not set forth for the just etc." |
| Secundo per intellectum iugiter meditando; et ideo dicit: in lege eius meditabitur die ac nocte, idest continue, vel certis horis diei et noctis, vel in prosperis et adversis. | Second, through the understanding, by always meditating; and so he says: in his lay he meditates day and night, that is, continuously, or at certain hours of the day and night, or in prosperity and adversity. |
| (b) Describitur in hac parte felicitatis eventus: et primo ponit diversitatem eius; secundo assignat rationem, ibi, Quoniam novit Dominus etc. | In this part he describes the outcome of happiness: and first he sets forth its diversity; second he assigns the reason for it, where he says: For the Lord knows etc. |
| Circa primum duo facit. | Concerning the first he does two things. |
| Primo ponit eventum bonorum, secundo malorum, ibi non sic impii etc. | First he sets forth the outcome of good men, second, that of evil men, where he says: not such the impious, etc. |
| Circa eventum bonorum utitur similitudine; et primo proponit eam, secundo adaptat, ibi, Et omnia quaecumque faciet etc. | Concerning the outcome of good men he uses a similarity; and first he sets it forth, then he shows how it is appropriate, where he writes: And all things whatsoever he does etc. |
| Similitudo namque sumitur a ligno, in quo tria considerantur, scilicet plantatio, fructificatio, et conservatio. | The similarity is taken from a tree, in whcih three things are considered, namely, planting, bearing of fruit, and conservation.. |
| Ad plantationem, vero necessaria est terra humectata ab aquis, alias aresceret; et ideo dicit: Quod plantatum est secus decursus aquarum, idest iuxta fluenta gratiarum, Ioan. 7. capit. "Qui credit in me flumina de ventre eius fluent aquae vivae." | For planting, one needs earth moistened by the waters, otherwise the tree dries up, and so he says: which is planted by streams of water, that is, next to the streams of graces, John 7. "He who believes in me will have rivers of living water flowing from his belly." |
| Et qui iuxta hanc aquam radices habuerit fructificabit bona opera faciendo; et hoc est quod sequitur: Quod fructum suum dabit. Gal. 5. "Fructus autem spiritus est charitas, gaudium pax, et patientia, longanimitas, bonitas, benignitas, etc. | He who has roots next to this water will bear fruit in doing good works; and this is what follows: which gives its fruit. Galatians 5. "The fruit of the Spirit is charity, joy, peace, and patience, long-suffering, goodness, benignity, etc." |
| In tempore suo, scilicet modo quando est tempus operandi. Galat. ultimo "Dum tempus habemus, operemur bonum ad omnes." | At its proper time, that is, just when it is time to act. Galatians, final chapter, "While we have time, let us do good to all." |
| Sed nec arescit, immo conservatur. | But it does not dry up, but rather is kept alive. |
| Quaedam arbores conservantur in substantia, sed non in foliis, quaedam etiam in foliis conservantur: sic et iusti, unde ait: Et folium eius non defluet (a) idest nec in minimis operibus et exterioribus deseruntur a Deo. | Some trees are kept alive in their underlying substance, but not in the leaves, and others are also kept alive in their leaves: so also the just, whence he says: and his leaf will not drop off (a) that is, he will not be deserted by God even in the smallest exterior works. |
| Proverbiorum 11. "Iusti autem quasi virens folium germinabunt." | Proverbs 11. "The just will sprout as does a green leaf." |
| (c) Deinde cum dicit, Et omnia, adaptat similitudinem: quia beati in omnibus prosperabuntur, et hoc quando consequentur finem intentum quantum ad omnia quae desiderant, quia iusti perveniunt ad beatitudinem. | (c) Then when he says, And all, he shows how the similarity applies: because the blessed prosper in all things, and this is when they achieve the intended end with respect to all that they desire, because the just attain blessedness. |
| Psal. 117. O Domine, salvum me fac, o Domine, bene prosperare etc. | Psalm 117. O Lord, save me, or Lord, to prosper well etc. |
| Eventus malorum contrarius est, qui describitur ibi, Non sic etc. Et circa hoc duo facit. Primo ponit similitudinem, secundo ad adaptat, ibi, Non resurget. Sed nota quod hic praemittit non sic et non sic bis, propter maiorem certitudinem. Gen. 41. "Quod secundo vidisti, iudicium firmitatis est." | The outcome of evil men is the contrary, and this is described where he says: Not so etc. He does two things with regard to this. First he sets forth a similarity, then he shows its fittingness, where he says: He will not rise. But note that here he repeats the words "not so" twice, for the sake of greater certainty. Genesis 41. "What you see a second time, is a judgment of firmness." |
| Vel non sic faciunt in processu, ideo non sic recipiunt in eventu. | Or "not so" do they act in their way, and so "not so" do they receive in their outcome. |
| Luc. 16. "Recepisti bona in vita tua, et Lazarus similiter mala: nunc autem hic consolatur, tu vero cruciaris." | Luke 16. "You have received good things in your life, and Lazarus likewise has received bad things: now he will be consoled, but you will be tormented." |
| Comparantur vero proprie pulveri, qui tria habet contra ea quae de viro iusto sunt dicta; quia non adhaeret terrae pulvis, sed est in superficie: lignum vero plantatum est radicatus. | They are compared properly to dust, because dust has three things that are said of the just man; that dust does not stick to the earth, but it is on the surface, but a planted tree has roots. |
| Item lignum in se compactum est, item humidum est; sed pulvis in se divisus, siccus, et aridus est; per quod signatur, quia boni adunati sunt caritate sicut lignum: | Again a tree is held together in itself, and it is moist; but dust is divided, dry and arid; through this we have a sign that good men are united like a tree by charity. |
| Psalm. 117. Constituite diem solemnem in condensis, usque ad cornu altaris: mali vero divisi: Proverbiorum 13. "Inter superbos semper iurgia sunt." | Psalm. 117. You have set a solemn day where they are packed tightly, right up to the corner of the altar: but evil men are divided: Proverbs 13. "Among the proud there are always quarrels." |
| Item boni inhaerent radicatus in spiritualibus et bonis divinis, sed mali in exterioribus bonis sustentantur. | Again, good men cling as with roots in spiritual things and divine goods, but evil men are sustained in exterior goods. |
| Item sunt sine aqua gratiae, Gen. 3 "Pulvis es etc." | Again, they are without the water of grace, Genesis 3 "You are dust etc." |
| Et ideo omnis malitia eorum defluet. | And so all their malice flows away. |
| Luc. 21. "Capillus de capite vestro non peribit." | Luke 21. "Not a hair on your head will perish." |
| Sed de istis malis dicitur, quod totaliter proiiciuntur a facie, idest bonis superficialibus, quos ventus, idest tribulatio, proiiciet a facie terra. | But of these evil men it is said that they are totally cast off from the face, that is, from superficial goods; the wind, that is tribulation, casts them from the face of the earth. |
| Iob. 4. "Vidi eos qui operantur iniquitatem, et seminant dolores, et metunt eos, flante Deo periisse, et spiritu irae eius esse consumptos." | Job 4. "I saw those who did iniquity, and they sow sorrows, and they reap them, and at God's breath they perish, and by a breath of anger they are consumed." |
| Deinde adaptat similitudinem ibi, Non resurgent, quia sicut pulvis sunt. | Then he makes the similarity fit, where he says, They will not rise, because they are dust. |
| Sed contra 2. Corin. 2. "Omnes nos manifestari oportet ante tribunal Christi." | But, on the other hand, 2. Corinthians 2. "All of you must appear before the tribunal of Christ." |
| Item 1. Cor. 15. "Omnes quidem resurgemus." | Again, 1 Corinthians 15. "We will all rise." |
| Ad quod dicendum, quod dupliciter hoc potest legi. | In this regard, we should say that this can be read in two ways. |
| Resurgere enim proprie in iudicio dicitur homo, quando causa sua sublevatur per sententiam iudicis. | A man is properly said to rise in judgment, when his cause is supported by the sentence of a judge. |
| Isti ergo non resurgunt, quia sententia pro eis in iudicio non fertur, sed potius contra: unde alia littera habet, Non stabilentur. | Those men, then, do not rise, because in judgment the sentence is not in their favour, but rather against them: hence another reading says: They will not be made to stand." |
| Boni vero sic: quia licet afflicti sint ex peccato primi parentis, tamen habebunt sententiam pro se. | With good men it is thus: although they are afflicted by the sin of the first parent, yet they have a sentence in their favour. |
| Neque peccatores, congregabuntur, in consilio iustorum: quia boni congregabuntur in vitam aeternam, ad quam mali non admittentur. | Nor do sinners congregate in the council of the just: because good men are gathered together for eternal life, to which evil men are not admitted. |
| Vel dicendum, quod hoc intelligitur de reparatione iustitiae, ad quam reparantur proprio iudicio. | Or it may be said, that this is understood of the reparation of justice, to which they make reparation in their own judgment. |
| 1 Cor. 11. "Si nosmetipsos iudicaremus, non utique iudicaremur." | 1 Corinthians 11. "If we shall judge ourselves, we will not be judged." |
| Et quantum ad hoc dicit: Non resurgent in iudicio, scilicet proprio, de quo dicitur Ephe. 5, "Surge qui dormis, et exurge a mortuis, et illuminabit te Christus." | And in this respect he says: They will not rise in judgment, that is in the proper judgment, of which it is said in Ephesians 5, "Rise, you who sleep, and rise up from the dead, and Christ will illuminate you." |
| Quidam vero reparantur consilio bonorum, et isto modo etiam mali non resurgunt a peccato. | Some men are restored by the advice of the good, and in this respect evil men still do not rise from sin. |
| Vel impii, idest infideles, non resurget in iudicio, discussionis, et examinationis, quia secundum Gregorium quidam condemnabuntur, et non iudicabuntur, ut infideles. | But the impious, that is unfaithful men, do not rise in judgment, that of discussion, and examination, because according to Gregory some are condemned without being judged, such as the unfaithful. |
| Quidam non iudicabuntur, nec condemnabuntur, scilicet Apostoli, et viri perfecti. | Some will not be judged, nor will they be condemned, namely the Apostles and perfect men. |
| Quidam iudicabuntur, et condemnabuntur, scilicet mali fideles. | Some are judged and condemned, namely evil men who have faith. |
| Sic ergo fideles non resurgent in iudicio discussionis, ut examinentur. | In this way, then, men with faith do not rise in the judgment of discussion to be examined. |
| Ioan. 3. "Qui non credit, iam iudicatus est." | John 3. "He who does not believe is already judged." |
| Peccatores vero non resurgent in concilio iustorum, ut scilicet iudicentur, et non condemnentur. | Sinners, however, will not rise in the council of the just, that is, to be judged and yet not condemned. |
| Deinde ratio (b) redditur quare huiusmodi non resurgent in iudicio: Quoniam novis etc.. Et proprie loquitur: quia quando aliquis scit quod perditum est, reparatur; quando vero nescit, non reparatur. | Then he gives the reason (b) why such do not rise in judgment: Because you know etc.. In proper terms he is says: because when someone knows that something is lost, he has it replaced; when he does not know, he does not have it replaced. |
| Iusti autem per mortem dissolvuntur, sed tamen Deus novit eos. 2. Tim. 2. "Cognovit Deus qui sunt euius." | The just are dissolved by death, but still God knows them. 2 Timothy 2. "God knows who belongs to him." |
| Novit scilicet notitia approbationis, et ideo reparantur. | He knows them with a knowledge of approval, and so they are restored. |
| Sed quia non novit viam impiorum notitia approbationis, ideo iter impiorum peribit. Psal. 118. Erravi sicut ovis quae periit: quaere servum tuum, quia mandata tua non sum oblitus. | But because he does not know the way of the impious by a knowledge of approval, therefore the way of the impious will perish. Psalm 118. I wandered like a sheep that is perishing: seek your servant, because I have not forgotten your commands. |
| Psal. 34. Fiant viae illorum tenebrae et lubricum etc. | Psalm 34. May their ways be dark and slippery etc. |