and he brought them back from Babylon, making them more illustrious not only in their liberation, but also in the very miracle of the events. B *Lætabuntur in cubilibus suis.* He shows great security when he subjoins this, great quiet, great happiness, great pleasure. He says these things so that they might know it was not by their own arms, nor by their own powers, but by the help of God that this whole thing was accomplished, and that this ought to be drawn to oneself through humility and gentleness.
6. *Exultationes Dei in gutture eorum, et gladii ancipites in manibus eorum; 7. ad faciendam vindictam in nationibus, increpationes in populis.* He shows here that the war is to be waged with a choral dance, and that they themselves, if they sing and praise, will be victorious. For he calls "exultations" hymns, psalms, and acts of thanksgiving. And therefore, another translates "exultations" as *Hymns*. *Ad faciendam vindictam in nationibus, increpationes in populis.* What is this? Since those who had conquered were constantly heaping reproaches upon them, he promises that he will refute them by the events themselves, showing that it was not the weakness of God, but their own sins that had given them the victory. And so, when they had paid penalty enough, the kind and merciful God merely nodded, and their affairs came to an admirable change. C See, moreover, the remarkable victory. For he subjoins and says: *Ad alligandos reges eorum in compedibus, et nobiles eorum in manicis ferreis.* Did you see the immense powers? For they not only drove out their enemies and repelled them, but they even returned having taken them captive, showing the power of God to all.
9. *Ut faciant in eis judicium conscriptum.* What is *judicium conscriptum*? Open, manifest, that which is acknowledged, that which cannot be consigned to oblivion. For the things of God are such that they extend through all time, both by the magnitude of the events and the excellence of the miracles. Such, then, he says, will be the victory, and such the trophy, that it will be manifest to all, as open as if it were written on a pillar, and it will never be erased. *Gloria hæc est omnibus sanctis ejus.* What, then, is this? To have conquered, or rather, not strictly to have conquered, but to have conquered in this way through the aid of God, through help from above. D See, moreover, how he again constantly makes mention of the saints, inciting them to the striving for a well-ordered life and virtue. But it seems to me that he calls not only the victory but also the praises, hymns, and canticles glory, teaching through all these things that those who praise God will receive a great accession of glory and will make themselves more illustrious, by the grace and kindness of our Lord Jesus Christ, to whom be glory and empire, forever and ever. Amen.
ON PSALM CL
*Laudate Deum in sanctis ejus.* Another: *In sancto suo.* Another: *In sanctificato suo.* Either he speaks here about the people, or about the holy life and holy men. See, moreover, how he has concluded the book again with an act of thanksgiving, teaching us that this ought to be the beginning and the end of the things which we both do and say. And therefore Paul says: *Omne quodcumque facitis in sermone et opere, semper gratias agite Deo et Patri per ipsum*. In this way, also, the preamble of our prayer takes its beginning from this. For to say, *Our Father*, is for those who give thanks on account of the gifts which they have received, and they show all those things through this name. For he who has said "Father" has confessed the adoption of sons; but he who has confessed adoption has proclaimed justice, sanctification, redemption, the remission of sins, and the supply of the Holy Spirit. For it is necessary that all these things have existed beforehand so that we might thus enjoy the adoption of sons, and be held worthy to call Him Father. But it seems to me that he also implies something else, saying: *In sanctis enim suis*, that is, through His saints. Give thanks, therefore, because He has introduced such a form of living into life, or even made men angels. D And therefore, when he had first said, *In sanctis*, he subjoined: *Laudate eum in firmamento virtutis ejus*: indicating what I have already stated. For this is a greater concern to God than that. For the heaven was made for man, not man for the heaven. Another, however, for *In firmamento*, said, *Indelebili*. Another: *In firmamento imperii ejus*. Furthermore, it seems to me that he signifies something else, as in the previous Psalm. For just as there he says, *Laudate eum angeli ejus*: so also here he says, *Laudate eum in firmamento ejus*: that is, Ye who are in His firmament. For He does not cease to constantly take up the heavenly powers as companions of his praise.
2. *Laudate eum in virtutibus ejus.* Another: *Per potentias ejus.* The Hebrew, however, says, *Begeburothau*. This, then, is what he says: Praise Him on account of His powers, on account of His might, on account of His miracles, on account of the virtue which He shows through all things, which are below, which are above, which are done commonly, and which privately, which individually, and which perpetually. *Laudate eum secundum multitudinem magnitudinis ejus.* And how can it be that one might utter a praise which corresponds to the multitude of His greatness? He does not say a praise that corresponds, but, "As much," he says, "as you can comprehend in your mind the multitude of His greatness, offer such and so much: as much as is granted to you, such as is right for one who is a man to offer to a great God and one who is beyond measure." For no one can offer what is worthy. Did you see the desire of the soul? Did you see the inflamed mind, which urges, invites, and strives so that it might both overcome its own weakness and from that point fly up to heaven itself, which is bound to God and addicted to Him with great desire? 4. *Laudate eum in sono tubæ.* Another: *Per sonum corneæ.* *Laudate eum in psalterio et cithara.* Another: *Per nablum et lyram.* 5. *Laudate eum in tympano et choro; laudate eum in chordis et organo.* Another: *Per chordas cithara*. 6. *Laudate eum in cymbalis bene sonantibus;