Psalm 3

Cum fugeret a facie Absalon filiieius. Psalmus David III.

A psalm of David when he was fleeing from theface of his son Absalon.

a . Domine quid multiplicati sunt quitribulant me? multi insurguntadversum me. Multi dicunt animaemeae, non est salus ipsi in Deo eius.

W h y , O Lord, have those who afflict meincreased in number? Many rise up against me.Many say to my soul, There is no salvation forhim in his God.

b . Tu autem Domine susceptormeus es, gloria mea, et exaltanscaput meum.

But you, O Lord, are my protector, my glory andthe one who lifts up my head.

c. Voce mea ad Dominum clamavi, etexaudivit me de monte sancto suo.E g o dormivi et soporatus sum, etexurrexi, quia Dominus suscepit me.

I have cried to the Lord with my voice, and heheard me from his holy mountain. I have sleptand deeply; and I have risen up because theLord has protected me.

d . Non timebo millia populicircumdantis me, exurge Domine,salvum me fac Deus meus. Quoniamtu percussisti omnes adversantesmihi sine causa: dentes peccatorumcontrivisti.

I will not fear the thousands of peoplesurounding me: arise, O Lord, make me safe, Omy God. For you have struck all thoseopposing me without cause, and have brokenthe teeth of sinners.

e . Domini est salus, et superpopulum tuum benedictio tua.

Salvation is of the Lord, and your blessing isupon your people.

a. Superior Psalmus ostendit conatumadversariorum, hic contra eorumconatum implorat auxilium divinum. Etest hic psalmus editus per modumorationis.

T h e former psalm showed the effort of hisadversaries. Here, he implores divine help againsttheir effort. And this psalm is presented in the modeof a prayer.

I n quo psalmo possumus ponerefundamentum historiae, et posteaponere sensum allegoricum, et ulteriusmoralem.

We can describe it first as based in history, secondin an allegorical sense, and lastly in a moral sense.

Sensus historicus patet per titulum quiest, Cum fugeret a facie Absalon filiisui. Ut 2. Reg. 5. habetur Absalon filiusD a v i d persequens patrem suumquaerebat eum occidere; cui Davidcessit cum suis exiens de Hierusalemnudis plantis.

The historical sense is clear from its title which isWhen he was fleeing from the face of his sonAbsalon, as is treated of at 2 Kings 15 - David'sson, Absalon, persecuting his father, desired to killhim. David yielded to him, leaving Jerusalem onfoot with his household.

Intellexit hoc sibi contingere propterpeccatum homicidii et adulterii, sicutNathan propheta ei praedixerat: 2.Reg. 12. Non recedet gladius de domotua in sempiternum, eo quoddespexeris me.

H e understood that this would happen to him onaccount of the sins of murder and adultery, as theProphet Nathan had foretold to him: 2 Kings 12:The sword shall never depart from your house,because you have despised me.

D u m autem Absalon persequereturDavid, conversus est contra eumexercitus David; Absalon autem impetumuli ductus est sub ramosam quercum,u b i circumnectentibus ramis collumeius, ibique capite intercepto pendensa Ioab principe militiae David,interfectus est. Quo mortuo Davidrestituto in regnum in pace regnavit.

When Absalon was persecuting David, he turnedDavid's army against him. However, in the assault,Absalon drove his mule under the boughs of anoak tree, where he was captured, hanging by hishead, his kneck having been enveloped by theboughs. He was killed by Joab, a leader of David'smilitia. On account of this death, David wasrestored to his kingship and reigned in peace.

Contra istam ergo persecutionem estiste psalmus, Domine quid etc. Perhanc tamen praefigurabatur persecutioquam Christus passus est a filio suoIuda: Io. 13. Filioli adhuc modicumvobiscum sum. E t interum Matth. 9.Nunquid possunt filii sponsi lugere etc.

Therefore, this psalm, Why, O Lord, is against thisv e r y persecution. Through it, however, wasprefigured the persecution which Christ sufferedfrom his child Judas - John 13: Little children, yet alittle while I am with you. And again at Matthew 9:Can the children of the bridegroom mourn etc.

A quo Iuda Christus fugit, quando illodiscendente cum caeteris apostolis inmontem Oliveti secessit imminentepassione.

Christ fled from Judas when he withdrew from hisapproaching passion by departing with the rest ofthe apostles to the mountain of Olivet.

E t sicut David pacem exhibuit iniquofilio, quando praecepit populo eunti adbellum, Servate puerum Absalon, et eointerempto dixit, Q u i s mihi det, utmoriar pro te fili mi Absalon etc., itaChristus Iudae proditori, ut patet inconvivio et in osculo, propter quodbene Absalon pax patris dicitur. Abbaenim hebraice, latine paterinterpretatur. Salon vero pax.

And just as David offered peace to his wicked son,when he admonished the people going to war,Save the boy Absalon, and said when he waskilled, Would he grant to me that I might die for you,O my son Absalon etc., so too did Christ offerpeace to Judas the betrayer, as is clear at thesupper and in his kiss. On account of this, Absalonis well called the peace of the father. For Abba, inhebrew, is translated by father in latin, and Salon,by peace.

E t ipse Iudas cum prolatione pacisprodidit Christum. Et sicut Absalon, itaet Iudas suspensus interiit.

A n d Judas himself betrayed Christ with anextension of peace. And as Absalon, so too didJudas die suspended.

Quo mortuo Christus in pace regnavit,quia in gloria resurrexit. Et potest adomnes tribulationes ecclesiae referri.Potest et moraliter contra tribulationes,quas quis ab inimicis sivetemporalibus sive spiritualibus patitur.Et ideo exprimitur affectus hominisimplorantis.

O n account of death, Christ reigned in peace,because he rose in glory. And this can be referredto all the tribulations of the Church, and it can bereferred morally against the tribulations which itsuffers either from temporal or spiritual enemies.And for this reason, the desire of the imploring manis expressed.

Circa hoc ergo duo facit. Primopraemittit adversariorum conatum, siveexponit Deo suum tormentum.Secundo confitetur adesse sibidivinum auxilium, Tu autem Domineetc.

Therefore concerning this the psalmist does twothings. First he puts forward the effort of hisadversaries, or explains his anguish to God, andsecond, acknowledges that divine help goes tohim, at, But you O Lord etc.

Persecutionem autem ponit, quantumad nocentium numerum, Multiplicatisunt, scilicet gentes, populi, reges, etprincipes. Et non solum hi extranei,sed etiam filius: Ps. 36. Multiplicataesunt super caput meum etc.

H e describes his persecution with respect to thenumber of those doing harm, they have increased,namely the Gentiles, the people, kings and princes.And not only these outsiders, but his son as well -Psalm 39: They are multiplied above my head etc.

E t quantum ad nocendum, motivum,quia sine causa. Unde quid 2 Reg. 10et 26. Quid feci, aut quod est in manumea malum?

With respect to the harming, the motive, because itis without cause. Thus, what is written at (?): Whathave I done, or what evil is in my hand?

E t quantum ad multiplex tormentum,quia vexant multipliciter tribulando.Unde Tribulant.

With respect to the manifold torment, because theyinjure by afflicting him in many ways. Thus, theyafflict.

Tribulus est erba pungitiva: Ge. 3.Spinas et tribulos germinabit tibi. Illiigitur tribulant, qui pungunt.

A thistle is a stinging herb - Genesis 3: Thorns andthistles shall the earth bring forth to you. Therefore,those afflict who sting.

Christum autem punxeruntcolaphizando, flagellando,conspuendo, et illudendo, et mortemintentando.

They stung Christ by beating, scourging, spittingupon and ridiculing him, and by aiming at hisdeath.

E t hoc est quod dicit, Multi insurgunt,scilicet factis. Absalon enim voluitoccidere David, ut patet in consilioChusi, 2. Reg. 17. Similiter et Iudastradidit Christum ad mortem.

And this is what he says, Many rise up, namely,(factis - in their deeds ?). Absalon wanted to killDavid, as is clear in Chusai's advice, at, 2 Kings17. Likewise did Judas hand Christ over to death.

Item tribulant verbis detrahendo, sivefalsa proponendo: unde Mul ti dicuntetc.

Again, they afflict by disparaging words, or byproposing lies. Hence Many say etc.

Contra illud quod dicitur Ps. 36. Salusautem iustorum a Domino. Si enim hocconsiderarent impii, non de faciliinsurgerent contra iustos; sed quia hocnon credunt, vel quia contemnunt Deipotentiam vel hominis iustitiam, ideodicunt ore, et opere, Non est salus illietc., idest in eo quem colit, et sibiDeum facit.

Against that is what is said at Psalm 36: But thesalvation of the just is from the Lord. For if theimpious considered this, they would not easily riseup against the just; but because they do notbelieve, or because they despise the power of Godor the justice of man, for this reason they say, inword and deed, There is no salvation for him etc.,that is, in him whom he worships, and takes asGod to himself.

H o c dicunt etiam persecutores deChristo: si enim resurrecturumsperarent, nec Iudas traderet, nec illiocciderent. Et est sensus.

Even the persecutors of Christ say this: for if theywere expecting him to rise again shortly, Judaswould not have betrayed him, nor would they havekilled him. And this is the sense:

N on salvabit eum, nec est filius Dei:unde dicebant Matth. 17. Si filius Deies, descende de cruce: et infra, Si rexIsrael est, descendat nunc de cruce, etcredimus ei?

H e will not save him, nor is he the son of God.Thus they said at Matthew 17: If you are the son ofGod, come down from the cross; and in the sameplace, If he is the king of Israel, let him come downfrom the cross and we will believe him?

b. Haec est pars secunda. Ubi ostenditsibi a Deo paratum auxilium. Et circahoc duo facit. Primo ostendit sibispecialiter adesse divinum auxilium.Secundo generaliter omnibus, ibi,Domini est salus.

This is the second part wherein he shows the helpprepared for him by God. And concerning this hedoes two things. First, he shows that the divinehelp is present to him especially, and secondly toeveryone in general, at, Salvation is of the Lord.

E t circa primum tria proponit. Primoauxilium divinum. Secundo auxiliiexperimentum, ibi, Voce mea. Tertiosecuritatis conceptum, ibi, Non timebo.

And concerning the first, he sets forth three things.First, the divine help, second, the experience ofthis help, at, with my voice, and third, theconceptum (conception, thought ?) of safety, at, Iwill not fear.

Dicit ergo, Tu autem Domine; quasidicat, Isti insurgunt ad bellandum, sedtu suscipis ad protegendum.

Therefore, he says, But you, O Lord; as if he weresaying, Those people rise up to wage war, but youundertake to defend.

Et hoc est melius per literam Hieronymiquae dicit, Clypeus meus circa me,quasi defendens me sicut clypeus.

This is better rendered by Jerome's version whichstates, My shield around me, as it were, defendingme like a shield.

Item non solum servans in vita contradelere volentes, sed etiam in gloriacontra infamantes; unde ait Gloria mea:2. Cor. 10. Qui gloriatur, in Dominoglorietur: Hier. 9. In hoc glorietur quigloriatur scire, et nosse me.

Furthermore, not only preserving against thosewanting to destroy in life, but also against thosedefaming in glory; thus he says My Glory - 2 Cor.10: He who would glory, let him glory in the Lord;Jeremiah 9: Let him that glories, glory in this, thathe understands and know me.

E t non solum contra infamantes mihiassistis, sed etiam praevalere me faciscontra opprimentes; unde subiungitExaltans caput meum: Ps. 26. Et nuncexaltavi caput meum super inimicosmeos.

N o t only do you defend me against thosedefaming, but you also make me to prevail againstthose oppressing me; thus he adds, The one wholifts up my head - Psalm 26: And now I have liftedup my head above my enemies.

Haec possunt referri ad Christum, quiconceptus fuit secundum humanamn a tu ra m in incarnatione, quoniamVerbum caro factum est, Io. 1. Isa. 42.E c c e servus meus suscipiam eum,electus meus complacuit sibi in illoanima mea: Ps. 40. Beatus quemelegisti et assumpsisti.

These things can be referred to Christ, who wasconceived in accordance with human nature at theIncarnation; for The Word was made flesh (John 1)- Isaiah 42: Behold my servant, I will uphold him:my elect, my soul delights in him; Psalm 64:Blessed is he who you have choosen and taken toyourself.

Item gloriosus fuit in resurrectione: Io.16. Clarifica me tu pater.

Furthermore, he was glorified in his resurrection(John 16: Glorify me, Father),

Item exaltatus in ascensione: Phi. 2.Propter quod et Deus etc.

a n d exalted in his ascension (Philipians 2: Onaccount of which God has also exalted him).

c. Deinde cum dicit, Voce, ostenditexperimentum auxilii. Et ponit tria,scilicet orationem, Voce mea. Secundoexauditionem, Et exaudivit me. Tertioostendit in quo est exauditus, ubi ait,Ego dormivi etc.

Next, when he says, With my voice, he shows theexperience of this help. He describes three things,namely his prayer, at, With my voice, second, thehearkening, at, And he heard me, and third, where(?) he was heard, where he says, I have slept.

Circa primum duo tangit quae debentesse in oratione: nam debet esseattenta. Et ideo dicit, Voce mea, scilicetcordis quae sonat Deo, qua Moysestacens ore, clamabat corde adDominum: Ex. 14. Dixit Dominus, Quidclamas ad me etc.

Concerning the first, he treats of two things whichmust appear in prayer. First, it must be attended to.And thus he says, With my voice, namely of theheart which speaks to God, and with which Mosesused to cry out to the Lord, while keeping hismouth silent - Exodus 14: The Lord said, Why doyou cry out to me etc.

Hac etiam voce clamans Susanna estexaudita: Dan. 13. Quae flens suspexitin caelum, erat enim cor eius habensfiduciam in Domino etc. 1 . Reg. 1.Porro Anna loquebatur in corde suoetc. 1. Cor. 15. Orabo spiritu, orabo etmente. Et ideo dicit Mea. Vox enimquando non procedit ex corde, non estmea.

Susanna was also heard crying out with this voice- Daniel 13: And she weeping, looked up toheaven, for her heart had confidence in the Lordetc.; 1 Kings 1: Now Anna spoke in her heart etc.; 1Cor. 14: I will pray with the spirit, I will pray alsowith the understanding. And thus he says My. Forwhen the voice does not go out from the heart, it isnot mine.

Item debet esse recta: tunc enim estrecta, quando tendit ubi debet: et ideodicit, Ad Dominum, ubi est auxilium: 2.Paral. 20. Cum ignoramus quid ageredebeamus, hoc solum habemusresidium, ut oculos nostros dirigamusad te: Ps. 102. Auxilium meum aDomino.

Furthermore, it must be right: for it is then rightwhen it tends to where it must: and thus he says,To the Lord, where help is - 2 Paralipomenon 20:But as we know not what we ought to do, this aloneremains to us, that we turn our eyes to you; Psalm120: My help is from the Lord.

Item debet esse devota. Unde addiditClamavi: clamosa namque dicituroratio, propter magnitudinem affectus:Ps. 10. Clamor meus ad te veniat etc.Heb. 5. Cum clamore valido et lacrymisetc.

Furthermore, it must be devout. Thus he adds, Ihave cried: for a prayer is called loud (orclamoring) according to the magnitude of one'slonging - Psalm 101: Let my cry come to you etc.;Hebrews 5: With a strong cry and tears etc.

Deinde ponitur exauditio cum dicit, Etexaudivit de monte, idest desublimitate divinae maiestatis, quaeinaccessibilis est: Ps. 23. Quisascendet in montem Domini, idest adomnipotentiam suam, vel de altitudineiustitiae suae, quia incomprehensibilisest: Ps. 17. Iudicia tua abyssus multa:vel in monte sancto, idest de me quieram mons sanctus, de quo Isa. 2. Eterit in novissimis diebus praeparatusmons domus Domini etc.

The hearkening is described next when he says,And he heard me from his mountain, that is, fromthe loftiness of his divine majesty, which isunapproachable - Psalm 23: Who shall ascend tothe mountain of the Lord, that is, to hisomnipotence; or from the height of his justice,which is incomprehensible or boundless - Psalm35: Your judgments are a great deep; or on yourholy mountain, that is, (de me qui eram monssanctus), concerning which there is Isaiah 2: Andin the last days the mountain of the house of theLord shall be prepared etc.

Sequitur, Ego dormivi. Ubi ostendit inquo sit exauditus. Quia surrexi. Estautem differentia inter mortuum etdormientem, quia mortuus non resurgit:Iob 14. Putasne mortuus homo rursumvivet; dormiens vero resurgit: Ps. 40.Nunquid qui dormit non adiiciet utresurgat?

I have slept follows, wherein he describes where(?) he was heard. For I have risen. There is adifference between the dead and those sleeping,for the dead do not get up - Job 14: Do you thinkthat a man that is dead shall live again? - whilethose sleeping do get up - Psalm 40: Shall he thatsleeps rise again no more?

Sic ergo quando tribulatio est tanta uthomo non redeat ad statum priorem,dicitur mors. Sed quando tribulatus, veltentatus cadit in peccatum et resurgit,dicitur dormire. Sic David quasidormivit, quia liberatus est a filio etpeccato.

S o therefore when tribulation is so great that aperson does not return to his prior condition, this iscalled death. But when the one suffering tribulationor trial falls into sin but rises (again from it), this iscalled sleep. In this way David slept, as it were,because he was freed from his son and from sin.

Dicitur autem dormire, quasi parum,soporari vero, quasi multum: unde alialitera dicit, Somnum cepi, idestprofunde dormivi.

However one is said to sleep, as if a little, but tosleep deeply, as if greatly: another version says, Ihave taken sleep, that is, I have slept deeply.

S i c Chrstus dicitur dormivisse, quiasponte se passioni obtulit: et quiasoporatus est, mors subsecuta est.Unde a dormitione transivit adsomnum.

Christ is said to have slept thus since he bore thepassion on his own accord: and since he sleptdeeply, death ensued. Hence, he travelled fromsleep to a deep sleep.

Is te sopor signatur in sopore Adam:Gen. 2. Immisit Dominus soporem inAdam etc. quia de latere Christi incruce mortui formata est ecclesia.

This deep sleep is signified in the deep sleep ofAdam - Genesis 2: The Lord cast a deep sleepupon Adam etc., because from the side of Christ inhis death on the cross was built the Church.

A i t ergo, Et exurrexi, propria scilicetv i rtu te : Io. 10. Potestatem habeoponendi animam meam, et potestatemhabeo iterum sumendi eam. Et hoc est,quia Dominus suscepit me.

Therefore he says, And I have risen up, namely bymy own power - John 10: I have the power to laymy soul down, and I have the power to take it upagain. And this happens because The Lord hasprotected me.

A l i a l i tera, Sustentavit. Habuit enimvirtutem divinitatis, quod surgeret: Ps.25. Cum ceciderit iustus, noncollidetur, quia Dominus supponitmanum suam.

Another version has, He has sustained (me). Forhe had the power of divinity because he rose -Psalm 36: When he falls, he shall not be bruised,for the Lord puts his hand under him.

d . Deinde cum dicit, Non timebo,ponitur fiducia securitatis, quasi dicatex quo sum exauditus, Non timebo etc.infra. Ps. 26. Si consistant adversumme castra etc.

Next, when he says, I will not fear, he describes theconfidence of safety, as if he were saying, Since Iwas heard, I will not fear etc. - Psalm 26: If armiesin camp should stand together against me, myheart shall not fear.

I n quo signatur, quod Christi ecclesianon potest omnino deprimi. Christoetiam post resurrectionem multitudopopuli, quae crucifixum circumstetit,nihil nocere potuit: nam Christusresurgens ex mortuis iam non moritur,Rom. 6.

It is here signified that the Church of Christ cannotbe wholly overwhelmed. For the multitude ofpeople, who stood round the crucifix, were in noway able to harm Christ after the resurrection: forChrist rising from the dead, dies now no more(Romans 6).

E t unde habeat istam fiduciam,ostendit cum dicit, Exurge, scilicetmanifesta virtutem tuam faciendo meresurgere a morte: et hoc est, Salvumme fac etc.

And thus he has this confidence, which he showswhen he says, Arise, namely, manifest your powerby making me rise up from the dead: and this is atMake me safe etc.

Quoniam pater etc. Supra duo dixerat.Quod tribulant eum: P s . 3. Dominequid multiplicati sunt, qui tribulant me,et contra hos d i c i t , Quoniam tupercussisti, item infamabant, Non estsalus illi etc. et contra hos, Dentespeccatorum, idest maledica verba inirritum deduxisti: Iob 19. Conterebammolas iniqui etc. Litera Hieronymihabet, Percussit molas.

For the father etc. Previously, he had said twothings. First, that they distress him - Psalm 3: Why,O Lord, have those who afflict me increased innumber? - and against these he says, For youhave struck. Second, they were defaming, There isno salvation for them etc., and against these hesays, The teeth of sinners, that is, you haverendered their lying words ineffectual - Job 29: Ibroke the jaws of the wicked etc. Jerome's versionhas, I struck the jaws.

Et dentes; quasi dicat, Ita fortiterpercussisti quod dentes contriti sunt.Maxilla fuit Absalon, dentes veroadhaerentes sibi. Unde destructoAbsalone, alii sunt contriti.

And the teeth; as if he were saying, Thus you havestrongly struck because their teeth have beencrushed. The jaw was Absalon, but the teeth werethose clinging to him. Thus, when Absalon wasdestroyed, the others were crushed.

e. Ultimo cum dicit Domini ostenditauxilium divinum esse toti populo. Etprimo quantum ad conservationem amalo; et ideo dicit, Domini est salus. Etideo oratio dirigi debet ad Deum.

Finally, when he says Of the Lord, he shows divinehelp to be present to all the people. And first, withrespect to preservation from evil; thus he says,Salvation is of the Lord. And for this reason prayerought to be directed to God.

Secundo quantum ad multiplicationembonorum; et ideo dicit: Super populumtuum benedictio tua, idest superpopulum, quidem te, et in te sperat, etnon in alio.

Second, with respect to the multiplication of goods;and thus he says, Your blessing is upon yourpeople, that is, upon the people who hope in youand not in another.

Benedictio tua. Benedictio Dominisemper importat multiplicationembonorum: Prov. 10. Benedictio Dominidivites facit.

Your blessing. The blessing of the Lord alwaysincludes the multiplication of goods - Proverbs 10:The blessing of the Lord makes men rich.

Potest autem aliter legi psalmus istesecundum glossam, ut scilicet loquaturhoc totus Christus, idest ecclesia, etcaput eius inter procellaspersecutionum constituta.

However, this very psalm can be read in anotherway according to a gloss, namely so that by it, all ofChrist, that is the Church, speaks and is appointedas his head during the storms of persecution.

Vel moraliter potest legi psalmus iste inpersona uniuscuiusque fidelis, qui avitiis et cupiditatibus impugnatur.

Or this psalm can be read morally in the person ofall the faithful, who are attacked by sinful habitsand desires.

E t secundum hoc per David accipiturquilibet fidelis, per Absalon vitiacarnalis concupiscentiae, sicut patet inglossa.

And according to this, by David is understood thefaithful, and by Absalon, the vices of carnal desire,as is clear in the gloss.

Latin Text according to the Venice Edition of MDCCLXXV The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)