Psalms 11 · The Lantern

The title of the eleuenthe salm. To the victorie on the eiyte, the song of Dauid.

Even if movement is necessary, he is saying, nevertheless let it be known that I do not hope to secure safety from those with whom I am constantly in opposition except by hoping in God, who can provide me with safety in every place.

What the phrase "unto the end" signifies — for which Symmachus rendered ἐπινίκιον (a song of victory), while Aquila and the sixth edition rendered τῷ νικοποιῷ (to the giver of victory) — has been discussed more fully above.

In the preceding Psalms, thanksgiving was given for deliverance from enemies; here he shows the confidence conceived from this. And he speaks in the person of a man desiring the benefits of God, who attains security. The title: "unto the end, a Psalm of David." Jerome has: "to the victor." This has been explained above.

Lord, make thou me saaf, for the hooli failide; for treuthis ben maad litle fro the sones of men.

Though the enemy is unseen, we have our faith as a strong protection, according to the saying of the apostle: "In all things taking up the shield of faith, with which you may be able to quench all the fiery darts of the most wicked one." Oftentimes a fiery dart of desire of base indulgence is discharged by the devil; but faith, representing to us the Judgment and cooling the mi…

For behold, the sinners have bent the bow, they have prepared their arrows in the quiver, that they may shoot in the dark the upright of heart.

"For, lo, sinners have bent the bow, they have prepared their arrows in the quiver, that they may in the obscure moon shoot at the upright in heart" [Psalm 11:2]. These be the terrors of those who threaten us as touching sinners, that we may pass over to them as the righteous.

Thei spaken veyn thingis, ech man to hys neiybore; thei han gileful lippis, thei spaken in herte and herte.

That which you have framed they have pulled down. Those were the seeds of the best ideas grafted by nature, which God impresses on each person, placing within their spirit the knowledge that is called natural.

Let the Catholic soul then say, "In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow? For, lo, the sinners have bent the bow, they have prepared their arrows in the quiver, that they may in the obscure moon shoot at the upright in heart:" and from them let her turn her speech to the Lord and say, "For they have destroyed what You have perfected" […

Heretics … have destroyed the law of the Lord … by false interpretations, changes resulting in the death of some, while the Scriptures were intended to serve as the Lord's prophets for our salvation.

The Lord destrie alle gileful lippis; and the greet spekynge tunge.

He alone is judge of all, and the only true judge. What has the Lord done against the wicked who have drawn up a battle line against him, who rise up against the righteous?

Whence in what follows it is written: The Lord is in his holy temple, the Lord's seat is in heaven. By the seat — that is, the throne of God — let us, according to the custom of the Scriptures, understand the kingdom, as in that place: "God shall give him the throne of David his father." And elsewhere: "With justice is the throne of dominion prepared." And: "When a just king sh…

"The just one." Here the reason for confidence is set forth. And first the question is posed. Second, the solution, at "the Lord is in his holy temple," etc. Third, the reason for the solution: "because the Lord is just, and has loved justice." He says therefore: these are what they do; but what does the just Lord, seeing this with authority, do? Jer.

Whiche seiden, We schulen magnyfie oure tunge, our lippis ben of vs; who is oure lord?

If the one who values iniquity hates his own life, then the one who hates iniquity esteems his own life.

"The Lord questions the righteous and ungodly" [Psalm 11:5]. Why then do we fear lest the ungodly should be any hurt to us, if so be they do with insincere heart share the sacraments with us, seeing that He "questions the righteous and the ungodly." "But whoso loves iniquity, hates his own soul:" that is, not him who believes God, and puts not his hope in man, but only his own…

Here the condemnation is set forth, and concerning this he does two things: first he sets forth the guilt; second, the punishment, at "he shall rain upon sinners." He shows that as far as God's part is concerned, there is no perdition of the wicked, but it comes from our part; hence he says, "he who loves iniquity," that is, sin. 1 Jn.

For the wretchednesse of nedy men, and for the weilyng of pore men; now Y schal ryse vp, seith the Lord. I schal sette inhelt he; Y schal do tristili in hym.

Harsh punishments are often denoted in Scripture by the word cup.… So it follows that even in this place "cup" denotes the punishment to be poured out, especially, the fullness of this cup is fire, sulphur and a stormy wind, whose symbols were written in Genesis, the type of punishment inflicted by the Lord on Sodom and Gomorrah.

Eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive the forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For that will not be a time of forgiveness but of retribution.

Second, he sets forth the punishment. And this we can expound of the present or of the future. Of the present thus, maintaining the metaphor. He said that the Lord is in heaven, because there His throne is; but from heaven comes rain. Therefore their punishment is signified when it is said, "He shall rain upon sinners." And what?

The spechis of the Lord ben chast spechis; siluer examynyd bi fier, preued fro erthe, purgid seuen fold.

The ultimate justice itself is Christ, "who was made wisdom for us from God, and justice, and sanctification and redemption." The justice in each person, however, is formed from that justice, so that many justices come into existence in those who are saved; wherefore it has also been written, "The Lord is just and has loved justice."

"Fire and brimstone and the blast of the tempest is the portion of their cup." This is their punishment and end, by whom the name of God is blasphemed; that first they should be wasted by the fire of their own lusts, then by the ill savour of their evil deeds cast off from the company of the blessed, at last carried away and overwhelmed suffer penalties unspeakable.

"Because the Lord is just and has loved justice," therefore nothing is to be expected from Him except justice. Jer. 9: "I am the Lord who exercises mercy, judgment, and justice on the earth." Ps.

Thou, Lord, schalt kepe vs; and thou `schalt kepe vs fro this generacioun with outen ende.

Wickid men goen in cumpas; bi thin hiynesse thou hast multiplied the sones of men.

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