Psalm 23

a. Prima Sabbati. Psalmus David

XXIII. Domini est terra, et
plenitudo eius, orbis terrarum, et
universi qui habitant in eo. Quia
ipse super maria fundavit eum, et
super flumina praeparavit eum.

On the first day of the sabbath, a psalm for David.

The earth is the Lord's and the fullness thereof: the
world, and all they that dwell therein. For he hath
founded it upon the seas; and hath prepared it
upon the rivers.

b. Quis ascendet in montem

Domini? aut quis stabit in loco
sancto eius?

Who shall ascend into the mountain of the Lord: or

who shall stand in his holy place?

c. Innocens manibus et mundo

corde, qui non accepit in vano
animam suam, nec iuravit in dolo
proximo suo.

The innocent in hands, and clean of heart, who

hath not taken his soul in vain, nor sworn
deceitfully to his neighbor.

d. Hic accipiet benedictionem a

Domino, et misericordiam a Deo
salutari suo. Haec est generatio
quaerentium eum, quaerentium
faciem Dei Iacob.

He shall receive a blessing from the Lord, and

mercy from God his Savior. This is the generation
of them that seek him, of them that seek the face of
the God of Jacob.

e. Attolite portas principes

vestras, et elevamini portae
aeternales, et introibit rex gloriae.
Quis est iste rex gloriae?
Dominus
fortis
et
potens,
Dominus potens in praelio.
Attolitte portas principes vestras,
et elevamini portae aeternales, et
introibit rex gloriae. Quis est iste
rex gloriae? dominus virtutum,
ipse est rex gloriae.

Lift up your gates, O ye princes, and be ye lifted

up, O eternal gates: and the King of Glory shall
enter in. Who is this King of Glory? the Lord who is
strong and mighty: the Lord mighty in battle. Lift
up your gates, O ye princes, and be ye lifted up, O
eternal gates: and the King of Glory shall enter in.
Who is this King of Glory? the Lord of hosts, he is
the King of Glory.

Posita tribulatione et auxilio divino,

hic
commendat
Psalmista
potestatem auxiliantis. Titulus non
est novus in Hebraeo; sed in Latino
a d d i t u r in prima sabbati. Ubi
sciendum est quod sicut dicitur
Exod. 20: Memento ut diem sabbati
sanctifices
etc.,
est
tertium
praeceptum. Sex enim diebus fecit
Deus caelum et terram et omnia
quae in eis sunt, et in septima
requievit; ita et nos debemus pro
reverentia septima die requiescere.
Unde omnes dies hebdomadae
sabbatum appellantur, sicut dies
Dominicus dicitur prima sabbati.
Matth. ult.: Vespere autem sabbati
quae lucescit in prima sabbati. Et
deinceps
tota
hebdomada
sabbatum dicitur. Luc. 18: Ieiuno
bis in sabbato: unde psalmus hic in
prima sabbati commemorat ea
quae pertinent ad primam sabbati,
idest ad dominicam.

Having related (his) distress and the divine help (for

which he asked and received), the Psalmist
commends here the power of the Helper. The title, On
the first day of the sabbath, does not originate with the
Hebrew version (of the Psalter), but has been added in
the Latin version. It should be noted that this (title) is
the third commandment, as is said at Exodus 20:
"Remember that thou keep holy the sabbath day". For
God made heaven and earth, and everything
contained therein, in six days, and rested on the
seventh. And just as (He so rested), so too should we,
for the sake of reverence, on the seventh day. Hence
all the days of the week are called "sabbath" days, as
the Lord's day is called "the first day of the sabbath";
Matthew 28: "And in the end of the sabbath, when it
began to dawn towards the first day of the week..." And
from that time forward, every day of the week has been
called the sabbath: Luke 18: "I fast twice in a week
(sabbato)." Hence, this psalm On the first day of the
sabbath commemorates those things which pertain to
the first day of the week, that is to say, the Lord's day.

In qua tria facta sunt: scilicet creatio

mundi,
productio
lucis,
et
resurrectio Christi, ut in Evangelio
habetur Matth. 28. De istis ergo agit
Psalmista: scilicet de potentia
creantis, et gloria resurgentis; et
forte iste psalmus cantabatur in
prima sabbati, sed videtur esse
disiunctus. Tamen sciendum est,
quod
tempore
David
Deus
colebatur solum in Iudaea; et David
considerans quod Deus est Deus
totius terrae, et videns in spiritu
prophetico futurum esse quod
coleretur in toto mundo, fecit istum
psalmum: et de hoc agit hic.

Now, three things were done on this day, namely the

creation of the world, the production of light, and the
resurrection of Christ, as (the latter) is related in the
Gospel of Matthew 28. Consequently, the Psalmist
treats of these things, namely of the power of the
Creator, and the glory of he who rises from the grave.
Perhaps this very psalm was sung on the first day of
the week. However this would seem to be
incongruous. Nevertheless, it should be noted that in
David's time, God was worshiped only in Judea. And
David, considering that God is the God of all the earth,
and seeing, in a prophetic spirit, what would be, that
God was being praised in all the world, wrote this very
psalm. And concerning this, he acted thus.

Dividitur ergo psalmus iste in tres

partes. In prima ponit universale
eius dominium; in secunda ponit
sive ostendit modum quo homines
accedunt ad Deum, ibi, quis
ascendet; in tertia praedicit futurum
cultum Dei per totum mundum, ibi,
attollite. Circa primum duo facit.
Primo ostendit quod universale est
Dei dominium; secundo ponit
signum vel causam, ibi, quia ipse
super maria.

Consequently, this psalm is divided into three parts. In

the first, he sets down the whole of His dominion. In
the second, he sets down or shows the way in which
men come near to God, at, Who shall ascend. In the
third, he proclaims the future worship of God (which
will extend) throughout all the world, at, Lift up.
Concerning the first part, he does two things. First, he
shows that God's dominion is universal, and second,
sets down a sign or cause, at, For he hath founded it
upon the seas.

Vel sic: in psalmo isto agit de

tribus. Primo de creatione; secundo
de illuminatione, ibi, quis ascendet,
tertio de resurrectione, ibi, attollite,
sive de resurgentis glorificatione.
Circa primum duo facit. Primo ponit
creantis potentiam; secundo subdit
rationem, ibi, quia ipse super maria.

Or (this psalm could be considered) in the following

fashion: (the Psalmist) treats of three things in this
psalm (namely) of creation, illumination, at, Who shall
ascend, and the resurrection, or of the glorification of
the one who rises from the grave, at Lift up.
Concerning the first (of these), he does two things.
First, he sets down the Creator's power, and second,
supplies a reason, at, For he hath founded it upon the
seas.

Est autem sciendum quod terra

potest dupliciter considerari: vel
secundum
quod
est
unum
elementum, vel secundum quod est
habitaculum hominum: et utroque
modo est sub divino dominio.

Now, it must be noted that "earth" can be considered

in a two-fold way, namely insofar as it is one element,
or insofar as it is the dwelling place of men. And in
both ways they are under the divine power.

Primo modo fuerunt aliqui non

extendentes divinam providentiam
ad corruptibilia, sed tantum ad
caelos. Iob 22: Nubes latibulum
eius:
circa
cardines
caeli
perambulat, nec nostra considerat.
Ezech. 9: Dereliquit terram, et
Dominus non videt eam. Psalmus
dicit, Mentimini; quia, Domini est
terra, scilicet ipsum elementum
super quod habet dominium:

With respect to the first, there wer some who (argued

that) divine providence does not extend to corruptible
things, but only to the heavens: Job 22: "The clouds
are his covert, and he doth not consider our things,
and he walketh about the poles of heaven"; Ezechiel
9: "The Lord hath forsaken the earth, and the Lord
seeth (it) not. The Psalm (however) states (that) "You
assume this falsely" because The earth is the Lord's,
namely, the element itself over which He has power.

Vel terra, idest ecclesia, quae est

bona terra quae facit multum
fructum.?

Or (it could be said that) The earth (refers to) the

church, which is good earth that yields much fruit.

Isa. 40: Quis appendit tribus digitis

molem terrae, et libravit in pondere
montes, et colles in statera. Sed
addit, et plenitudo eius. Gen. 1:
Terra erat inanis et vacua etc., quia
non erat plena arboribus et aliis
quae pertinent ad ornatum terrae,
sicut plantae et herbae.

(Furthermore, there is) Isaiah 40 (which states) "Who

hath poised with three fingers the bulk of the earth, and
weighed the mountains in scales, and the hills in a
balance?" But, (the Psalmist) adds, And the fullness
thereof; Genesis 1: "And the earth was void and
empty" since it was not yet filled with trees and other
things which pertain to the earth's adornment, namely
plants and herbs.

Vel,
plenitudo
terrae,
idest
plenitudo gratiarum ecclesiae. Et
hic est Christus qui attulit omnem
gratiarum plenitudinem in se.
Eccle. 15: Facies tua plena
gratiarum. Ioan. 1: De plenitudine
eius omnes accepimus.

Or (it could be said that) The earth's fullness (refers to)

the fullness of the church's gifts or graces. And this
(fullness) is Christ who bore within himself the entire
fullness of grace; Ecclesiasticus 15 (?): "Your face is
full of grace"; John 1: "And of his fullness we all have
received (and grace for grace)."

Secundo modo etiam dicitur Dei

orbis terrarum, idest nostra terra
habitabilis. Et universi qui habitant
in ea, idest omnes habitatores eius.
Ps. 9: Iudicabit orbem terrae in
aequitate, et populos in iustitia. Isa.
45: Non in vanum creavi eam
(scilicet terram) ut habitaretur
formavi eam.

In the second way, the world is said to be of God,

namely (as) our earthly dwelling place. And all they
that dwell therein, namely all its inhabitants; Psalm 9:
"He shall judge the world in equity, and the people in
justice"; Isaiah 45: "Not in vain have I created it",
namely the earth, "I formed it to be inhabited."

Centrum est infimus locus in

mundo, ad quod terra gravitate sua
tendit et omnia alia cedunt sibi: et
dicit Psalm. 103: Qui fundavit
terram super stabilitatem suam,
quia per gravitatem tendit illuc: et
super nihilum, quia nihil sibi
subsidet; et Isa. 40, dicit: Appendit
tribus
digitis
molem
terrae,
frigiditate et partium suarum
continuitate. Sed quia terra est
elementum, et ex ea cum aliis
elementis fit mixtum; terra autem
est sicca et frigida, unde nec ex
motu nec ex fluxu pars una
continuatur, alteri indiget humore
continente et continuante, et sic
fundatur vel confirmatur super
aquas; et quia in qualibet parte
terrae quasi fit generatio aquarum,
tota terra fere potest dici fundari
super aquam: propter quod dicit,
ipse super maria fundavit eam.

(Now,) "center" refers to the lowest place in the

universe, to which the earth in its heaviness tends, as
well as all other things subject to (the earth). And the
psalm says "He who founded the earth upon its
firmness" because through its heaviness it tends
thither (that is, to the center): and (it, the center, is
founded) upon nothing, because nothing remains to it
(to tend to - it is the lowest place in the universe).
(Now,) Isaiah 40 states that "He hath poised with three
fingers the bulk of the earth" in the coldness and the
combination of its parts. But since the earth is an
element, and from (the element), (the earth as such) is
made when (the element is) mixed with the other
elements [but the earth is dry and cold. Hence neither
from motion or flow is a single part combined], (the
earth as such) requires a preserving and a combining
humor. And it is in this way that (the earth) is founded
or confirmed upon the waters: and because in each
part of earth (the element) the generation of water is,
as it were, made, the whole of the earth could perhaps
be said to be founded upon water, on account of which
the Psalmist says, For he hath founded it upon the
seas.

Vel sicut fundamentum continet

aedificium, sic aqua continet
terram, ne discontinuetur.

Or, as the foundation combines or hold the building

together, or as water "contains" the earth, so that it not
be separated or disconnected.

Discontinuatio etiam terrae facit

quod aqua quae liquida est et
gravis, fluat quasi per totam terram.

Furthermore, the discontinuities in the (surface of the)

earth (river-beds, springs, deep depressions that
become lakes and seas - ed.) makes water, which
latter is liquid and heavy, flow, as it were, through the
earth as such.

Item per orbem designatur ecclesia

et omnes habitantes in ea, scilicet
fideles; et omnes sumus Christi: et
sive vivimus, sive morimur, Domini
sumus, ut Apostolus dicit Rom. 14.

Again, by earth (as sphere) is designated the church

and all that dwell in it, namely the faithful. And we are
all of Christ: and whether we live or die, we are of the
Lord, as the Apostle says at Romans 14.

Consequenter
reddit
causam
supradictorum, quia scilicet, super
maria fundavit eam; quasi dicat:
illud est artificis, quod ipse artifex
facit. Sed Deus fecit terram et ea
quae sunt in terra. Ergo ipsius est
terra et plenitudo eius.

Consequently, he reveals the cause of the aforesaid,

namely because He hath founded it upon the seas. It
is as if he were saying, "That (thing) is of the artist,
which the artist himself makes." But God made the
earth and those things which are upon it. Therefore,
the earth is of Him and of his plenitude.

Sed quidam dicunt, quod non est

providentia Dei in rebus terrenis.

But some say that God's providence does not (extend

to) earthly things.

Sed contra hoc est signum magnae

providentiae dispositio aquarum ad
terram, quia elementa levia debent
esse super graviora. Similiter ergo
sicut aer circumdat aquam, ita aqua
debet circumdare terram. Et
philosophi assignant super hoc
multas causas. Sed causa est
providentia divina, ut ibi esset
habitatio hominum et animalium;
unde Moyses in principio, quando
posuit rerum creationem, posuit
terram primum informem; unde terra
erat inanis, idest informis, et vacua
arboribus; et ideo posuit eam
circumdatam sive opertam aqua, et
tenebrae, idest aquae, erant super
faciem abyssi, idest super terram,
et spiritus Domini, idest aer,
ferebatur super aquas.

Contrary to this (position is the fact that) the disposition

of the waters to the earth is a sign of great providence,
because light elements ought to be above (those
which are) heavier. In a like manner, therefore, just as
air surrounds water, so too ought water to surround
earth. The philosophers assign many causes to this
phenomenon. But the (true) cause is divine providence
so that there be a habitation for man and the animals.
Hence when Moses, at the beginning (of Scriptures, in
"Genesis") sets down the creation of things, he
described the earth first as formless. Hence, "The
earth was void", that is formless, "and empty" of trees.
In this way he describes it (the earth as) surrounded or
covered by water, "And darkness", that is water, "was
upon the face of the deep", that is upon the earth, "And
the spirit of the Lord", that is air, moved over the
waters.

Vel terra erat inanis, idest invisibilis

propter aquas; unde sequitur,
congregentur
aquae
etc. Et
appareat arida; quasi dicat: quia
terra est prima secundum ordinem
elementorum, a providentia divina
factum est quod sit super aquas, ut
homines et animalia possint in ea
vivere, et aquae nihilominus
occupent terram quantum durant
maria: unde dicit, Ipse super maria
fundavit eam, idest iuxta, sicut alibi.
Ps. 136: Super flumina Babylonis
(idest iuxta flumen Babylonis) illic
sedimus etc.

Or (on another interpretation), "The earth was void",

that is invisible on account of the waters. Hence (the
passage) follows "Let the waters that are under
heaven, be gathered together into one place: and let
the dry land appear." It is as if he were saying "Since
earth is first with respect to the order of the elements,
by divine providence it comes to be that it (the earth) is
upon the waters, so that men and the animals might
live on it (the earth), but let the waters, nevertheless,
occupy the earth insofar as they remain (as the) seas."
Hence he says, For he hath founded it upon, that is
next to, the seas, as (it is stated in) other places; (for
example) Psalm 136: "Upon the rivers of Babylon",
that is next to the river of Babylon, "there we sat and
wept."

Fundavit, idest firmam statuit, ut

mare eam non occupet: Iob 38:
Posui mari ostia et vectes, et dixit,
hucusque venies, et non procedes
amplius; et hic confringes tumentes
fluctus tuos: Hier. 5: Qui posuit
arenam terminum mari, praeceptum
sempiternum quod non praeteribit.
Et super flumina praeparavit illam,
idest iuxta flumina; et dicit,
praeparavit, non fundavit, quia ad
praeparationem requiritur quod
irrigetur flumine; Psal. 64: Flumen
Dei repletum est aquis: parasti
cibum illorum, quoniam ita est
praeparatio
eius: rivos
eius
inebrians multiplica etc.

Founded, that is, made firm, so that the sea would not
overwhelm it; Job 38: "I made doors and bars for the
sea. And I said: Hitherto thou shalt come, and shalt go
no further, and here thou shalt break thy swelling
waves"; Jeremiah 5: "I have set the sand a bound for
the sea, an everlasting ordinance, which it shall not
pass over." And hath prepared it upon the rivers, that
is, next to the rivers. He says Prepared, and not
"founded" because for the preparation (of the earth) it
is required that it be irrigated by a river; Psalm 64:
"The river of God is filled with water: thou hast
prepared their food: for so is its preparation. Fill up
plentifully the streams thereof, multiply its fruits" etc.

Vel ecclesia, fundata est super

maria, idest super tribulationes: Ps.
92: Mirabiles elationes maris. Et
super flumina, idest persecutiones
quibus praeparata est ecclesia ad
coronas martyrum.

Or (it could be said that) the church is founded upon

the seas, that is upon tribulations; Psalm 92:
"Wonderful are the surges of the sea." And Upon the
rivers, that is, the persecutions by which the church is
prepared for the crowns of the martyrs.

Vel
super
maria,
idest
amaritudines;
et
tamen
consolationem eius praeparavit
flumina consolationum: Ps. 45:
Fluminis impetus laetificat etc.

O r Upon the seas, that is, (upon) severities;

nevertheless, the rivers of consolation prepared (the
Church's) consolation; Psalm 45: "The stream of the
river maketh the city of God joyful."

b. Quis ascendet? Quasi dicat,

magnus est, et quomodo accedetur
ad eum? Eccl. 2: Quis est homo qui
possit sequi regem factorem suum;
et ideo docet modum perveniendi:
unde circa hoc duo facit. Primo
ponit
quaestionem.
Secundo
responsionem,
ibi,
innocens
manibus. In quaestione quaerit
duo: scilicet de via seu motu, quis
ascendet. Et de termino, aut quis
stabit.

Who shall ascend? as if to say, "He is great. How shall

we approach him?" (Ecclesiastes 2: "What is
man...that he can follow the King his maker?"); and for
that reason he teaches the way of attaining (the
aforesaid), concerning which he does two things. First,
he sets down the question, and second, a response,
at, The innocent in hands. With respect to the former,
he inquires concerning two things, namely of the path
or movement, at, Who shall ascend?, and of (its) end,
at, Who shall stand?

Mons signat hic altitudinem divinae

iustitiae sive maiestatis: Psalm. 35:
Iustitia tua sicut montes Dei. Mons
ergo est altitudo divinae maiestatis,
vel sublimitas Christi, qui mons
dicitur; Isa. 2: Erit in novissimis
diebus praeparatus mons domus
Domini in vertice montium, et
elevabitur etc. Quis ergo ascendet
tantum quod deveniat ad Christum
et Deum? Sancti viri qui disponunt
ascensiones
in
corde
suo
ascendent, ut dicit Psalmista.

"Mountain" signifies this height of the divine justice or

of majesty; Psalm 35: "Thy justice is as the mountains
of God." "Mountain," therefore, refers to the height of
divine greatness, or to Christ's loftiness, which is
called a mountain; Isaiah 2: "In the last days the
mountain of the house of the Lord shall be prepared on
the top of mountains, and it shall be exalted above the
hills..." And so, Who shall ascend so greatly that he
comes to Christ and God? Holy men, (those) who
command ascents in their heart, will ascend, as the
Psalmist states.

Item: Quis poterit stare ibi, ubi ipse

est qui est locus sanctus, locus
gloriae?
Hier.
17:
Locus
sanctificationis nostrae expectatio
Israel: Exod. 3: Locus in quo stas
terra sancta est: quasi dicat: quis
stabilietur ibi? Sed alibi dicit Psal.
121, quod sic, Stantes erant pedes
nostri in atriis tuis Hierusalem.
Unde
consequenter
ponitur
responsio.

Again, Who will be able to stand there, where He

himself is, which is a holy place, a place of glory?
Jeremiah 17: "The place of sanctification...the hope of
Israel"; Exodus 3: "The place whereon thou standest is
holy ground", as if to say "Who will stand there?" But
Psalm 121 states otherwise: "Our feet were standing in
thy courts, O Jerusalem." Hence the response is thus
set forth.

c. Innocens. Et primo ostendit hoc

in generali. Secundo in speciali,
haec est generatio. Circa primum
duo facit. Primo proponit meritum.
Secundo praemium, ibi, accipiet.

The innocent he first shows in general, and second in

particular, at, This is the generation. Concerning the
former, he does two things. First, he sets forth their
merit, and second, their reward, at, He shall receive.

In merito est unum quod pertinet ad

innocentiam operis; unde dicit,
innocens
manibus:
Iob
22:
Salvabitur innocens; salvabitur
autem munditia manuum suarum:
Ps. 25: Ego in innocentia mea
ingressus sum. Aliud pertinet ad
puritatem cordis: et quantum ad hoc
ponit, quod conservetur cor purum
a concupiscentiis interioribus: unde
dicit, et mundo corde: Matth. 5:
Beati mundo corde, quoniam ipsi
Deum videbunt.

With respect to merit, there is (that) one which pertains

to the innocence of deed. Hence he says, The
innocent in hands; Job 22: "The innocent shall be
saved, and he shall be saved by the cleanness of his
hands"; Psalm 25: "I have walked in my innocence."
And then there is another (kind of merit) which pertains
to the purity of heart. With respect to this, he states the
a clear heart is kept from interior desires. Hence he
says And clean of heart: Matthew 5: "Blessed are the
clean of heart, for they shall see God."

Item ab omni cupiditate rerum

temporalium, qui non accepit in
vano animam suam: idest qui non
effudit eam super res vanas, vel qui
non vane gloriatur de virtutibus, vel
qui non permittit sensualitatem
suam
pervenire
usque
ad
consensum peccati.

Again, from all desire of temporal things, Who hath not

taken his soul in vain, that is, who has not poured his
soul out upon vain things, or does not vainly boast
concerning (his) powers (or abilities), or does not allow
his sensuality to arrive at (the point of) the consent to
sin.

Hieronymus
habet, qui
non
extollunt in vanum, quia ex
munditia cordis aliqui superbiunt:
Ps. 130: Domine, non est exaltatum
cor meum.

Jerome has, "Who do not exalt in vain (things),"

because from the cleanness of (their) heart, they take
pride in some people; Psalm 130: "Lord, my heart is
not exalted."

Item pertinet ad veritatem oris; unde

sequitur, nec iuravit in dolo proximo
suo: Zach. 8: Iuramentum mendax
non diligatis.

Again, it pertains to truth of speech. Hence it follows,

Nor sworn deceitfully to his neighbor; Zachariah 8:
"Love not a false oath."

d. Hic accipiet. Hic ponit praemium.

Praemium autem consistit in
duobus: scilicet in consecutione
bonorum:
hic
accipiet
benedictionem, idest bona a Deo:
Prov. 10: Benedictio Domini super
caput iusti: 1 Petr. 3, In hoc vocati
estis, ut benedictione hereditatem
possideatis. Item in liberatione a
malis: unde dicit, et misericordiam
a Deo salutari suo, qui liberat a
miseria.

He shall receive. Here he describes the reward, which

consists in two things, namely in the acquiring of good
things - He shall receive a blessing, that is, good
things from God; Proverbs 10: "The blessing of the
Lord upon the head of the just"; 1 Peter 3: "Unto this
are you called, that you may inherit a blessing." And
second, in freedom from evil things. Hence he says,
And mercy from God his savior, who he frees from
misery.

Vel
aliter:
potest
accedere
innocens manibus; quia potest
esse innocens, propter hoc quod
accipiet benedictionem a Domino,
et
misericordiam,
quia
vitat
peccata; Rom. 6: Non est volentis
neque
currentis,
sed
Dei
miserentis.

Or (it can be interpreted) in another way. The innocent

in hands is able to approach, since he is innocent, on
account of the fact that he accepts A blessing from the
Lord, and mercy, since he avoids sin; Romans 9: "It is
not of him that willeth, nor of him that runneth, but of
God that sheweth mercy."

Consequenter
ostendit
istum
modum in generali, haec est
generatio quaerentium Dominum;
quasi dicat: in generali multi sunt
tales: et isti sunt tota generatio
quaerentium Deum qui sunt
innocentes etc. Unde loquitur
scriptura de bonis sicut de una
generatione: Matth. 24: Non
pertransibit generatio haec, scilicet
bonorum etc.

Next, he shows that mode itself in general, at, This is

the generation of them that seek the Lord. It is as if he
were saying "In general there are many of these, and
these are the entire generation of them that seek God,
those who are Innocent in hands etc. Hence,
Scriptures speak of the good, as if of one generation;
Matthew 24: "This generation" of the good, "shall not
pass" etc.

Et describit eam a duobus: scilicet

a studio, quia nihil quaerit nisi
Deum: unde dicit: quaerentium
Deum, etiam in vita ista: Is. 55:
Quaerite Dominum dum inveniri
potest. Quo fine? ut perveniat ad
eius visionem; unde sequitur,
quaerentium faciem Dei Iacob:
Gen. 32: Vidi Dominum facie ad
faciem, et salva facta est anima
mea.

He describes (this generation) in two ways, namely by

(way of its) zeal, because it seeks nothing other than
God. Hence he says Of them that seek God, even in
this present life; Isaiah 55: "Seek ye the Lord, while he
may be found." In accordance with what end? That he
might come before his face. Hence it follows Of them
that seek the face of the God of Jacob; Genesis 32: "I
have seen the Lord face to face, and my soul has been
saved."

e. Attollite. Haec est tertia pars

psalmi:
in
qua
praenunciat
quomodo futurum erat, quod Deus
coleretur in toto mundo, ut sensus
litteralis exponit.

Lift up. This is the psalm's third part in which the

Psalmist foretells how it would be, (namely) that God
would be honored throughout the whole world, as the
literal sense explains.

Deus dicitur hominem inhabitare

per fidem: Eph. 3. Inhabitare
Christum per fidem in cordibus
vestris: et per caritatem: Io. 4: Qui
manet in caritate, in Deo manet, et
Deus in eo. Item dicitur intrare qui
incipit esse ubi prius non erat. Tunc
ergo Deus intrat in nos, quando
incipimus habere fidem de eo.

God is said to dwell in man through faith (Ephesians 3:

"That Christ may be faith dwell in your hearts") and
charity (1 John 4: "He that abideth in charity, abideth in
God, and God in him." Furthermore, one is said to
enter in who begins to be where before he was not.
Therefore, God enters us at that time when we begin to
have faith in him.

Olim totus mundus non habebat

fidem Dei: et hoc contingebat
propter duplex impedimentum:
scilicet propter statuta principum, et
propter consuetudinem antiquam.
Primum contingebat, quia singulae
civitates proponebant sibi leges de
idolatria, et constituebant speciales
deos: et hic cultus erat quasi
inveteratus; hoc etiam daemones
procurabant.
Item
angeli
colebantur, quos vocabant militiam
caeli: et ista impedimenta erant
portae sive ostia quae clausum
prohibent introitum domus.

In the past, the entire world did not have faith in God.
And this happened because of a two fold impediment,
namely the laws of the first peoples, and the ancient
customs. The first impediment came about because
individual cities set forth laws for themselves
concerning idolatry, and established their own gods.
And this was the old worship, as it were. They also
used to care for the demons. Again, the angels used to
be honored, whom they called the host of heaven. And
these impediments were the gates or doors which,
when closed, prohibited entrance to the house.

Tria autem facit. Primo praenunciat

illud quod est futurum. Secundo
proponit quaestionem. Tertio subdit
responsionem.
Dicit
ergo,
principes, idest, o mali homines, vel
o daemones, attollite portas
vestras, idest elevetis impedimenta
quae
apponitis
ne
homines
accedant ad Deum.

He does three things (here in section e). First, he

foretells that which is to come, second, he proposes a
question, and third, he appends a response. And so,
he says, O ye princes, that is, O ye evil men, or O ye
demons, Lift up your gates, that is, raise up the
impediments which you apply so that men may not
approach God.

Hieronymus habet, elevate; quasi

dicat, removeatis etc. Ps. 9: Exaltas
me de portis mortis, ut annuntiem
omnes praedicationes tuas in portis
filiae Sion.

Jerome has, "Raise up", as if to say, "Remove" etc;

Psalm 9: "Thou that liftest me up from the gates of
death, that I may declare all thy praises in the gates of
the daughter of Sion."

Et vos portae aeternales, idest

aeternum
et
antiquum
impedimentum: elevamini, idest
removeamini: Psalm. 75: Illuminans
tu mirabiliter a montibus aeternis;
quasi
dicat,
vos
antiqua
impedimenta removeatis vos de
cordibus hominum: et tunc ille qui
est rex gloriae, introibit in mundum
per fidem et charitatem, et cultum.

And you Eternal gates, that is, endless and ancient

impediments, Be ye lifted up, that is, be ye removed;
Psalm 75: "Thou enlightenest wonderfully from the
everlasting hills", as if to say, "Ye ancient
impediments, remove yourselves from the hearts of
men. And then he who is The King of Glory, will enter
in to the world through faith, charity and worship.

Vel potest dici quod sunt duplices

portae: quaedam quae sunt malae,
quae claudunt aditum ad vitam;
aliae bonae, quibus aperitur via
vitae. Ps. 117: Aperite vias vitae,
idest iustitiae etc. Portae malae
sunt peccata; bonae autem sunt
virtutes. Dicit ergo, o principes
attollite portas vestras, idest
aperite, et removete peccata: et
acquirite, aeternales, idest dona
aeterna a Deo aeterno: elevamini,
in cordibus vestris, et introibit rex
gloriae.

Or it could be said that gates are of two kind, (namely

that) some are evil, which shut up access to life, and
others are good, by which is opened the way of life;
Psalm 117: "Open ye to me the paths of life", that is "of
justice" etc. The gates of evil are sins, while those of
good are the virtues. And so, he says O ye princes, lift
up your gates, that is open and remove (your) sins,
and acquire eternal things, that is eternal gifts from
God eternal. Be ye lifted up, in your hearts, And the
King of Glory shall enter.

Prophetice loquitur, quia a principio

non statim omnes crediderunt sed
dubitaverunt; quasi dicat: cui
volumus, credere, et cui volumus
obedire?
Numquid
Deo
iudaeorum? Exod. 5: Nescio
Dominum, et Israel non dimittam. Et
ideo hoc ostendit cum dicit, quis est
iste rex gloriae?

Prophetically, it is said that, at the beginning, not

everyone will immediately believe, but will doubt. It is
as if he were saying, "Whom do we wish to believe,
and whom do we wish to obey? The God of the
Jews?"; Exodus 5: "I know not the Lord, neither will I
let Israel go." And this is show when he says, Who is
this King of Glory?

Et respondet, Dominus fortis et

potens.
Aliquis
rex
apparet
gloriosus ex tribus. Quia acquirit
primo per robur magna; unde dicit,
fortis: Prov. 12: Manus fortissima
dominabitur: Iob 9: Si fortitudo
quaeritur, fortissimus est. Secundo
propter potestatem; et hanc
ostendit, cum dicit, Dominus
potens, quia potentissimus est ad
dominandum: Iob
36: Deus
potentem non abiicit: Dan. 7:
Potestas eius potestas aeterna etc.
Tertio, quod sit bonus praeliator;
unde dicit: Dominus potens in
praelio, quo contra mortem et
diabolum vicit in omnibus: Apoc. 5:
Vicit leo de tribu Iuda.

And he responds, The Lord who is strong and mighty.

Now, a king appears glorious for three reasons. First,
because he acquires greatness through force; and so
he says Strong; Proverbs 12: "The hand of the
strongest shall bear rule"; Job 9: "If strength be
demanded, he is most strong." Second, because of
(his) might, which he shows when he says, The Lord
mighty, because He is the most powerful in the matter
of holding dominance; Job 36: "God doth not cast
away the mighty"; Daniel 7: "His might is an
everlasting might" etc. Third, that he be a good
combatant. Hence he says The Lord mighty in battle,
in which he conquers death and the devil in all things;
Apocalypse 5: "The lion of the tribe of Juda...hath
prevailed."

Vel fortis in natura sua, potens in

iurisdictione in suos, et potens
contra adversarios.

Or, Strong in his nature, Mighty in his jurisdiction with

respect to them, and Mighty against his adversaries.

Quod ergo secundo dicit, attollite

etc. potest dici quod est repetitio: et
sic ne differant audientes quis hic
potens sit.

That he says a second time, Lift up etc. can be

understood as a repetition, and thus so that those
listening might not differ concerning who this mighty
one is.

Vel prius refertur ad principes, idest

ad daemones; quod autem hic dicit,
refertur ad bonos angelos, qui
etiam sua dignitate prius non suo
studio erant ab hominibus colendi,
qui colebant eos: 4 Reg. 17.
Adoraverunt universam militiam
caeli: quasi
dicat, removete
impedimenta propter quae homines
vos colunt. Et ideo hic dicit,
Dominus virtutum ipse est rex
gloriae.

Or (it could be said that) the first refers to the princes,

that is, to the demons, while the second refers to the
good angels, who were formerly, on the grounds of
their dignity (as angels) but not on grounds of their
zeal were deemed fit to be worshiped by the men who
did indeed worship them - 4 Kings 17: "They adored
all the host of heaven", as if to say, "Remove those
impediments on account of which men worship you."
And thus he says here, The Lord of hosts, he is the
King of Glory.

In glossa autem est alia expositio.

Christus ad inferos descendit et
ascendit in caelum: et haec duo
praenunciat hic. Et primo monet
infernales ut aperiant; unde dicit,
attollite etc. O principes infernales
aperite portas vestras: et elevamini
etc. Et introibit rex gloriae. Sed cum
daemones quaererent, quis est iste
rex gloriae, respondet, ille qui fuit
fortis et potens in praelio, contra te.
Secundo monet super nos cives
aperite portas, paradisi. Unde
respondens
Christus
quasi
praeconis voce, et vicem gerens,
dirigens vocem in caelum dicit, o
principes caelestes, attollite, idest
aperite, portas vestras, etc. Et
introibit etc. Et illis quaerentibus
dicit, Dominus virtutum ipse est rex
gloriae.

However, in the gloss, there is another explanation.

Christ descends to the lower regions (to hell), and
ascends to heaven. And this he foretells here in two
ways. First, he instructs the lower regions to open up.
Hence, he says Lift up etc. O ye infernal princes, open
up your gates: and be ye lifted up etc. And the King of
Glory shall enter it. But when the demons ask Who is
this King of Glory, the Psalmist responds He who is
strong and mighty...in battle against you. Second, he
instructs the citizens to open the gates of paradise
over us. Hence Christ, responding as it were in the
voice of a public crier, bearing misfortune, directs his
voice to heaven, saying, O heavenly princes, Lift up,
that is open up Your gates, etc. And he shall enter etc.
And to those who ask, he says The Lord of hosts, he is
the King of Glory.

Est autem sciendum, sicut dicit

Dionysius,
quod
non
est
intelligendum sic quod angeli
essent ignorantes de mysterio
incarnationis;
sed
admirantes
dixerunt, quis est iste rex gloriae,
quia gloria Christi excellit omnem
cognitionem. Aliquando enim ipse
Christus
docet de
se
per
scripturam, ut dicitur Isa. 63: Ego
qui loquor iustitiam etc. Hic autem
non ipse, sed alii de eo, scilicet
angeli,
respondent,
Dominus
virtutum etc.; quia aliqui angeli
accipiunt illuminationem immediate
a Deo, sicut dicitur Isa. 6: Vidi
Dominum sedentem super solium
excelsum, et plena erat etc. Alii ab
illis, sicut medii et infimi: et istis hic
respondetur ab aliis angelis.

However, it should be noted that, as Dionysius says, it

is not to be understood that the angels are ignorant
concerning the mystery of the incarnation. But
wondering at it, they said, Who is this King of Glory,
because Christ's glory exceeds every understanding.
At times, Christ teaches about himself through
Scripture, as is said at Isaiah 63: "I, that speak justice"
etc. Here, however, it is not Christ who speaks, but
others concerning him, namely the angels. And these
respond, The Lord of hosts etc. For some angels
receive illumination immediately from God, as is said
at Isaiah 6: "I saw the Lord sitting upon a throne high
and elevated: and his train filled the temple." Other
angels, those middle and lower, (receive their
illumination) from others. And these latter are
responded to by the former angels.

Latin Text according to the Venice Edition of MDCCLXXV

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