Psalm 12

Usquequo Domine oblivisceris me in

finem, usquequo avertis faciem tuam
a me?

How long, O Lord, wilt thou forget me unto the

end? how long dost thou turn away thy face
from me?

Quamdiu ponam consilia in anima

mea, dolorem in corde meo per
diem?

How long shall I take counsels in my soul,

sorrow in my heart all the day?

Usquequo exaltabitur inimicus meus

super me?

How long shall my enemy be exalted over me?

Respice et exaudi me Domine Deus

meus. Illumina oculos meos, ne
umquam obdormiam in morte; ne
quando
dicat
inimicus
meus,
Praevalui
adversus
eum.
Qui
tribulant me, exultabunt si motus
fuero.

Consider, and hear me, O Lord my God.

Enlighten my eyes that I never sleep in death:
lest at any time my enemy say: I have prevailed
against him. They that trouble me will rejoice
when I am moved:

Ego autem in misericordia tua

speravi. Exultabit cor meum in
salutari tuo, cantabo Domino qui
bona tribuit mihi: et psallam nomini
Domini altissimi.

but I have trusted in they mercy. My heart shall

rejoice in thy salvation: I will sing to the Lord,
who giveth me good things: yea I will sing to
the name of the Lord the most high.

In praecedenti psalmo psalmista posuit

adversariorum dolos; hic contra eos
petit remedium a deo. Titulus, In finem
psalmus David, hoc supra expositum
est. Dividitur autem psalmus iste in tres
partes. In prima ponitur conquestio; in
secunda quaestio, ibi, Respice et
exaudi me; tertio exauditio, ibi, Ego
autem in misericordia tua. Conquestio
tria
continet.
Admiratur
divinam
dissimulationem, confitetur proprium
defectum, conqueritur de adversariorum
potestate; secundum, ibi, Quamdiu;
tertium, ibi, Usquequo exaltabitur.

In the preceding Psalm, the Psalmist considered

the deceitful ways of his adversaries; here he
beseeches God for assistance against them. The
title, Unto the End, A Psalm for David, was
explained above (Translator's Note:C f . Psalmus
IV (Parma vol. 14, pp. 157-158). "And so he truly
says unto the end (in finem) if this is considered
with respect to the reality (res) symbolized by the
Psalm, that is unto Christ (in Christum); Rom 10:4,
Christ is the end of the Law with respect to
righteousness for every one who believes. But
i f unto the end is considered according to the
figure then it is meant to be understood as being
sung on behalf of the fulfillment of a work or an
undertaking, just as this Psalm was composed
because David had achieved freedom from the
persecution of Absalom, thus for victory as it
were"). This Psalm is divided into three parts. In
the first part his lament is set forth; in the second
his supplication, therein, Consider and hear me;
and in the third the favorable answer, therein, I
[have trusted] in thy mercy. The lament contains
three elements: he is astonished at this divine
disregard, he confesses his own weakness, and
bewails the power of his adversary. Second,
therein, How long? Third, therein, How long
shall [my enemy] be exalted?

Qui dissimulat iniurias alicuius, hoc

ideo facit aut quia non recordatur eius,
aut quia non vult remedium apponere;
et ideo dicit, Domine, ego gravor ab
adversariis, et non apponis remedium?
Usquequo oblivisceris me in finem,
idest finaliter videtur quod velis me
vitare. Isa. 49: Dixit Sion, dereliquit me
Dominus, et Dominus oblitus est mei.
Habac. 1: Quare non respicis super
inique agentes, et taces devorante
impio iustiores se? Usquequo avertis
faciem tuam a me. Avertit faciem
quando non ponit remedium quis. Ps.
4 3 : Quare faciem tuam avertis,
oblivisceris
inopiae
nostrae,
et
tribulationis nostrae? Hoc secundum
historiam David, qui diu est persecutus
a Saule. Allegorice dicitur de patribus
veteris
testamenti,
qui
continue
expectabant Christum, et Deus quasi
oblitus eorum, differebat remedium
adhibere; et dicunt, Usquequo domine
etc. Usquequo avertis faciem tuam a
me, idest praesentiam filii tui a nobis.
Vel, ut sit conquestio modernorum
iustorum de secundi adventus dilatione,
Usquequo domine oblivisceris me?
Erit hoc usque in finem, idest in die
iudicii, vel usque ad mortem? Et
Usquequo avertis faciem tuam a me,
idest faciem gloriae tuae, ut videam te
facie ad faciem. Exod. 33: Ostende
faciem tuam mihi. Ps. 79: Ostende
faciem tuam, et salvi erimus.

Now someone who turns a blind eye to another's

injuries does so either because he does not
remember him, or because he does not wish to
provide assistance. And thus he says, Lord, I am
oppressed by adversaries and yet you will provide
no assistance? How long wilt thou forget me
unto the end? That is to say, it seems that you
wish to hurt me; Isa 49:14, Zion said, 'The Lord
hath forsaken me, and the Lord hath forgotten me;
Hab 1:13, Why lookest thou upon them that do
unjust things, and holdest thy peace when the
wicked devoureth the man that is more just than
himself? How long dost thou turn away thy face
from me? He turns away his face whenever he
provides no assistance; Ps 43:25, Why turnest
thou thy face away? And forgetest our want and
our trouble? This is in keeping with the history of
David who was persecuted by Saul for so long.
Allegorically, it is said of the Old Testament
patriarchs who were steadfastly waiting for Christ.
And indeed God, as if he had forgotten them, did
delay in bringing them assistance. Thus they say
to him, How long Lord etc., How long dost thou
turn away thy face from me? That is to say, the
presentation of your Son to us. Or it could even be
the lament of the righteous people in modern
times concerned with the delay of the Second
Coming, How Long Lord wilt thou forget me?
Will this be unto the end, that is, on the Judgment
Day, or until death? And so, How long dost thou
turn away thy face from me? That is to say, the
face of your glory, so that I might see you face to
face; Ex 33:13, Shew me thy face; Ps 79:4, Shew
us thy face and we shall be saved.

Possunt tamen assignari et multae

causae, quare antiqui patres tantum
desiderabant adventum Christi in
carnem. Prima propter exaltationem
humanae naturae, in cuius persona
dicitur Thren. 1: Vide Domine, quoniam
facta sum vilis; sed exaltata est per
incarnationem. Ps. 72: Cum gloria
suscepisti me, idest facta sum gloriosa,
sicut mulier ignobilis sublimatur si
contrahat cum nobili viro. Inde est quod
omne
peccatum
post adventum
salvatoris gravius est quam fuerit ante.
Sicut si mulier nobilis vel homo aliquam
turpitudinem
faceret,
est
magis
ignominiosus, quam si faceret unus
rusticus. Secunda causa est, ut
liberarentur captivi de carcere inferni
sive limbi: Iob 17: In profundissimum
inferni descendent ossa mea; putasne
saltem ibi erit requies mea? Quasi
dicat, non; sed per Christum liberati
sumus ab eo: Zach. 9: Tu quoque in
sanguine testamenti tui eduxisti vinctum
de lacu in quo non erat aqua. Tertio
propter depressionem diaboli: Ps. 88:
Tu
humiliasti
sicut
vulneratum
superbum, idest minorasti potentiam
eius. Quarto, quia per adventum Christi
pacificatus est nobis Deus; Ephes. 2:
Lapis angularis qui facis utraque unum.
Quinto propter delectationem quam
sperabant
habere
cum
Christo,
videndo, audiendo conversando cum
ipso: Matth. 13: Beati oculi qui vident
quae vos videtis etc.

There are still many reasons which can be given

as to why the ancient fathers longed so much for
the coming of Christ in the flesh. First of all, so that
human nature would then be exalted, in whose
person it is said in Lam 1:11, See, O Lord for I am
become vile. Yet it was exalted by the Incarnation;
Ps 72:24, With thy glory thou hast received me.
That is to say, I am become glorious, just as a
lowborn woman is elevated if she marries a noble
husband. Henceforth, following the advent of the
Savior, every sin is more grievous than it had
been before. Just as it would be all the more
ignominious for a noble man or woman to engage
in shameful behavior than it would be for a
peasant. The second reason is in order that the
captives be liberated from the prison of hell or
limbo; Job 17:16, All that I have shall go down into
the deepest pit; thinkest thou that there at least I
shall have rest? It is as if he were to say 'no; but
through Christ we have been set free from this
place.' Zech 9:11, Thou also, by the blood of thy
testament, hast sent forth thy prisoners out of the
pit wherein is no water. The third is due to the
affliction of the devil; Ps 88:11, Thou hast humbled
the proud one, as one that is slain. That is to say,
you have diminished his power. The fourth,
because it is through the coming of Christ that God
has made peace with us; Ephes 2:14: The corner
stone who hath made both one. The fifth, on
account of the delight which they were hoping to
find with Christ, seeing, hearing, and keeping
company with him; Matt 13:16, Blessed are your
eyes because which see what you have seen etc.

Moderni vero secundum adventum

desiderant.
Primo,
quia
tunc
exaltabimur: Sap. 3: Iudicabunt sancti
nationes, et dominabuntur populis. Et
iterum Ibid. 5: Computati sunt inter filios
Dei. Secundo, quia liberabimur ab omni
poena:
Isa.
25: Auferet Dominus
omnem lacrymam ab omni facie, idest
causam lacrymandi, vel poenam. Tertio,
quia liberabimur ab omni peccato: Isa.
2 5 : Opprobrium populi sui auferet
Dominus de universa terra. Quarto, quia
tunc eripiemur a potestate diaboli: Isa.
1 1 : Non nocebunt neque occident in
universo sancto meo. Quinto, quia
liberabimur a servitute corporis: Psalm.
141: Educ de carcere animam meam:
Rom. 8: Ipsa creatura liberabitur a
servitute corruptionis. Sexto, quia
videbimus deum facie ad faciem: 1
Ioan.
3: Scimus quoniam cum
apparuerit, similes ei erimus, quoniam
videbimus eum sicuti est: Hier. 21:
Omnes cognoscent me a minimo usque
ad
maiorem. Vel
potest
esse
conquestio cuiuslibet hominis iusti
pressi adversitate, vel corruptione
peccati et concupiscentiae.

Of course, people of modern times also long for

the Second Coming. First, because we will be
exalted at that time; Wis 3:8, The holy ones shall
judge the nations and rule over the people. And
likewise in Wis 5:5, They are numbered among
the children of God. Second, because we will be
liberated from all punishment; Isa 25:8, The Lord
shall wipe away tears from every face. That is to
say, the reason for weeping or punishment. Third,
because we will be liberated from every sin; Isa
25:8, The reproach of his people the Lord shall
take away from off the whole earth. Fourth,
because we will then be delivered from the power
of the devil; Isa 11:9, They shall not hurt, nor shall
they kill in all my holy mountain. Fifth, because we
will be set free from the servitude of the body; Ps
141:8, Bring forth my soul out of prison; and Rom
8:21, The creature also itself shall be delivered
from the servitude of corruption. Sixth, because we
will see God face to face; 1 Jn 3:2, We know that
when he shall appear we shall be like to him,
because we shall see him as he is; and Jer 31:34,
For all shall know me from the least of them even
to the greatest. A lament may be offered by any
righteous man who is afflicted either by adversity,
or by the corruption of sin and concupiscence.

Hic confitetur proprium defectum: et

circa hoc duo facit. Primo ponit
anxietatem cordis. Secundo dolorem
consequentem; ibi, Dolorem in corde
meo per diem. Quantum ad primum
dicit Philosophus in Rhetor.: Timor
consiliativos facit. Hoc idem habetur
Isa. 16: Ini consilium, coge consilium.
Sic homo aliquando in adversitate et
tentatione consiliatur quomodo resistat;
et
ideo
dicit, Quamdiu ponam
consilium in anima mea, idest quandiu
oportet me habere nova consilia ad
resistendum inimicis? Sic patres veteris
testamenti habuerunt diversa consilia
ad figurandum Christum. Quando
autem homo in consilio accipit unam
viam, et tamen deficit ab ea, tunc
sequitur dolor; et ideo dicitur: Quamdiu
ponam, Domine, consilium in corde
meo, idest quotidie, dum continue
deficio: Hier. 8: Dolor meus super
dolorem, in me cor meum moerens.

Here he confesses his own weakness. And in

connection with this matter he does two things.
First, he expresses the anguish of his heart.
Second, the sorrow which follows, therein, The
sorrow in my heart all the day. With regard to the
first aspect, the Philosopher says in his Rhetoric,
'Fear produces consultations.' The same is found
in Isa 16:3, Take counsel, gather a council. Thus a
man faced with adversity and trial sometimes
takes counsel as to how he might withstand it.
Therefore, he says, How long shall I take
counsels in my soul? That is to say, how long
must I take new counsels in order to withstand my
enemies? So the Old Testament, patriarchs had
taken different counsels for the purpose of
symbolizing Christ. When a man accepts one path
in counsel and it still fails him, however, then
sorrow follows. And it is for this reason that he
says, How long shall I take, Lord, counsels in
my soul? That is to say, daily, while I continually
faint away; Jer 8:18, My sorrow is above sorrow,
my heart mourneth within me.

Hic conqueritur de prosperitate inimici,

qui exaltabitur, scilicet saulis super
David, et inimici qui ducit in consensum
peccati, et carnis, quoniam habent
concupiscentias suas: Habac. 1:
Propter hoc non pervenit usque in finem
iudicium,
quia
praevalet
impius
adversus iustum.

Here he bewails the prosperity of his enemy who

is going to be exalted, namely Saul over David, as
well as the enemy who leads one into the
consensus of sin and the flesh, for they too have
their own desires; Hab 1:4, Therefore judgment
commeth not to the end, because the wicked
prevaileth against the just.

Secunda pars huius psalmi ponitur

oratio sive petitio. Et primo ponitur
petitio
respondens
divinae
dissimulationi.
Secundo
proprio
defectui, ibi, Illumina oculos meos etc.
Tertio prosperitati inimicorum, ibi, Ne
quando dicat etc. Primo dicit de divina
dissimulatione oblivione et aversione;
quasi dicat, Respice, idest converte qui
avertis tunc oblitus. Nunc exaudi me;
Isa. 64: Respice, populus tuus omnes
nos.
Secundo
ponitur
petitio
correspondens proprio defectui: unum
ex multis consiliis, et aliud ex doloribus.
Et ideo, quia non habeo consilia ex me,

In the second part of this Psalm he sets forth a

prayer or petition. First of all, he stipulates his
petition in response to this divine disregard. The
second concerns his own weakness, therein,
Enlighten my eyes etc. The third concerns the
prosperity of his enemies, therein, Lest at any
time [my enemy] say etc. He speaks first of the
divine disregard, the forgetfulness and the turning
away. It is as if he were to say, Consider! That is,
turn around, for you have turned away and have
thereupon forgotten me. Now hear me! Isa 64:9,
See, we are all thy people. Second, he sets forth
the petition which pertains to his own weakness:
one from many counsels, and another from
sorrows. Therefore, because I find no counsels

Illumina oculos meos, ne unquam

obdormiam in morte, idest doce me.
Item Luc. 1: Illuminare his qui in
tenebris etc. Hoc competit ad litteram
David fugienti a facie Saulis, quem
oportebat saepius cavere, ne aliquando
in manus ipsius incideret et occideretur.
Similiter et quamdiu homo solicitus est
ut peccato resistat, non cadit in mortem;
sed quando dormit, occiditur. Sic 2
R eg.: Quando Isboseth dormiebat, et
ancilla purgabat triticum, occisus est:
Eph. 5: Exurge qui dormis. Petitio
contra adversarium, Ne quando dicat
inimicus. Et ponit duo. Primo
petitionem. Secundo eius rationem, ibi,
Qui tribulant me. Illumina, ne quando
dicat inimicus, exultando: praevalui
adversus eum. Et diabolus exultat
quando tentat et trahit in peccatum.
S i m i l i t e r , Exurge
Domine,
non
praevaleat homo: et huiusmodi est ut
ratione gaudeat, quia exultabunt si
motus fuero, si dimisero statum
iustitiae, et labar in peccatum: Eccl. 18:
Post concupiscentias animae tuae non
eas, et a voluntate tua avertere. Si
praestes animae tuae concupiscentias
eius, faciet te venire in gaudium
inimicorum tuorum: Dan. 9: Propter
temetipsum, Deus, inclina aurem tuam
et audi, aperi oculos tuos et vide
desolationem nostram, et civitatem
super quam invocatum est nomen tuum.

within myself, Enlighten my eyes that I never

sleep in death. That is to say, instruct me!
Likewise, in Lk 1:79, To enlighten them that sit in
darkness etc. This literally corresponds to David
fleeing from the presence of Saul, of whom he
often had to beware, lest at some time he might
fall into his hands and be killed. Similarly, as long
as a man is conscientious in resisting sin he does
not fall into death, but when he sleeps he is killed.
Thus in 2 Kings (2 Sam 4:5), When Isboseth hath
fallen asleep, and the handmaid was cleansing
the wheat, he was killed; and Eph 5:14, Rise thou
that sleepest. There is also the petition against his
adversary, Lest my enemy say. And so he
establishes two things: first his petition, and
second his rationale, therein, the one who
troubles me. Enlighten my eyes, lest my enemy
say, rejoicing, 'I have prevailed against him.'
For the devil rejoices whenever he tempts and
drags someone into sin. Similarly, Rise, O Lord,
let not man prevail (Ps 9:20). He would rejoice for
this very sort of reason, because they will rejoice
when I am moved, if I were to renounce the
position of righteousness and stumble into sin; Sir
18:30-31, Go not after thy lusts, but turn away from
thy own will. If thou give to thy soul her desires
she will make thee a joy to thy enemies; and Dan
9:18, Incline, O my God, thy ear and hear; open
thy eyes and see our desolation and the city upon
which thy name is called.

Hic signatur exauditio suae orationis: et

circa hoc tria facit. Primo ponit spem
exauditionis. Secundo gaudium de
exauditione facta, ibi, Et exultavit cor
meum. Tertio gratias agit, ibi, Cantabo.
Dicit ergo, In misericordia tua speravi,
non in mundo: Thren. 3: Misericordiae
domini multae quia non sumus
consumpti: non in potestate mea, quia
nulla est contra diabolum: Iob 41: Non
est potestas super terram quae possit ei
comparari. Et ponit hic tria per quae
homo iuvatur contra diabolum: scilicet

In this place the favorable answer to his prayer is

signified; and in connection with this he does
three things. First, he maintains his hope of a
favorable answer. Second, there is his joy over the
favorable answer rendered, therein, My heart
rejoiced. Third, he gives thanks, therein, I will
sing. This is why he says, I have trusted in thy
mercy, not in the world; Lam 3:22, The mercies of
the Lord are many that we are not consumed. It is
not in my power, since that is nothing against the
devil; Job 41:24, There is no power upon earth
that can be compared with him. Thus he stipulates
three things here which will help man in

per laetitiam spiritualem, per orationem

devotam, et per bonam operationem.
Propter primum dicit, Exultavit cor
meum in salutari tuo, non in
temporalibus vel vanitatibus, sicut
faciunt peccatores, de quibus Iob 21:
Gaudent ad sonitum organi, et ducunt in
bonis dies suos, et in puncto ad inferna
descendunt. Oseae 9: Noli laetari
israel, noli exultari, sicut populi, sed in
salutari tuo, idest in Christo, qui ad hoc
venit ut salvet nos: Matth. 1: Ipse enim
salvum faciet etc. Et haec laetitia armat
hominem contra diabolum: Prov. 17:
Animus gaudens aetatem floridam facit;
spiritus tristis exsiccat ossa. Secundum
est oratio sive laus Dei: unde addit,
Cantabo Domino, idest laudabo eum:
Ps. 21: Qui timetis Dominum, laudate
eum. Laus enim Dei multum valet ad
expugnandum diabolum: Matth. 17: Hoc
genus daemoniorum non eiicitur nisi
per orationem et ieiunium: Habac. 3:
Ego autem in Domino gaudebo, et
exultabo in Deo Iesu meo. Et hoc pro
beneficiis concessis: et ideo sequitur.
Qui bona tribuit mihi, idest qui bona
tribuit. Iacob. 1: Omne datum optimum
etc. Et dicit, Bona, quia sunt quaedam
bona temporalia quae Dominus tribuit:
Matth. 15: Tradidit illis bona sua, et uni
dedit quinque talenta etc. Item, bona
spiritualia, quae sunt bona gratiae et
virtutes: 1 Cor. 12: Divisiones gratiarum
sunt etc. Haec omnia operatur unus
atque idem spiritus, dividens singulis
prout vult; Iob 2: Si bona suscepimus de
manu domini etc. Item bona gloriae:
Psal. 26: Credo videre bona domini in
terra viventium. Haec omnia bona tribuit
Dominus; et ideo merito laudandus est:
Eccl. ult. Danti mihi sapientiam, dabo
gloriam. Tertium est bonum opus, de
quo
subiungitur, Psallam,
idest
operabor. Psallere est manu tangere
psalterium.
Hieronymus:
Semper
aliquid boni facito, ut te diabolus
inveniat occupatum; Matth. 12: Cum

combating the devil, namely spiritual happiness,

devout prayer, and good works. As such, he says
first, My heart rejoiced in thy salvation, not in
worldly trappings and vanities as sinners do,
concerning which Job 21:12-13 says, They rejoice
at the sound of the organ. They spend their days
in wealth, and in a moment they go down to hell;
and Hosea 9:1, Rejoice not, O Israel: rejoice not
as the nations do, but in thy salvation, that is, in
Christ who came in order to save us; Matt 1:21,
For he shall save etc. And so this joy arms man
against the devil; Prov 17:22, A joyful mind
maketh age flourishing: a sorrowful spirit drieth up
the bones. Second, there is prayer or praise of
God. Whereupon, he adds, I will sing to the Lord.
That is to say, I will praise him; Ps 21:24, Ye that
fear the Lord, praise him. Praising God is very
effective in the fight against the devil; Matt 17:20,
This kind of demon is not cast out but by prayer
and fasting; and Hab 3:18, But I will rejoice in the
Lord: and I will joy in my God Jesus. This is for the
favors he has bestowed. Thus it follows, for he
giveth me good things. That is to say, he is the
one who bestows good things; Jas 1:17, Every
perfect gift etc. And he says, good things
because there are some temporal goods which
the Lord does bestow; Matt 25:14-15, He delivered
to them his goods. And to one he gave five talents
etc. Likewise, he bestows spiritual goods, which
are the goods of grace as well as the virtues; 1
Cor 12:4-11, Now there are diversities of graces
etc. All these things are the work of one and the
same Spirit, who allots to everyone according as
he will; and Job 2:10, If we have received good
things at the hand of the Lord etc. This also
applies to the goods of glory; Ps 26:13, I believe to
see the good things of the Lord in the land of the
living. The Lord bestows all these good things and
therefore is rightly praised; Sir 51:23, To him that
giveth me wisdom will I give glory. The third is
good work, concerning which he adds, I will chant
the Psalm. That is to say, I will be active. For
chanting the Psalm means undertaking the Psalter
in one's deeds. Jerome says, "Always be engaged
in doing something good, so that the devil finds
you occupied." Matt 12:43, When an unclean
Spirit is gone out of a man etc. until he enters in
and they dwell there etc. and they become etc.

immundus spiritus exierit ab homine

etc. usque ingressi habitant ibi etc. fiunt
etc. Nomen Domini, idest ad laudem
nominis Domini altissimi: Luc. 1: Gloria
in altissimis Deo: Matth. 5: Sic luceat
lux vestra coram hominibus, ut videant
etc.

The name of the Lord. That is to say, with

respect to praising the name of the Lord most
high; Lk 2:14, Glory to God in the highest; and
Matt 5:16, So let your light shine before men, that
they may see etc.

Latin Text according to the Venice Edition of MDCCLXXV

The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)