Beatus vir. The happiness of the just and the evil state of the wicked.
The Royal prophet Dauid placed this Psalme as a Preface to the rest, conteyning, 1 true happines, which consisteth in flying sinnes, and seruing God. 3. The good doe prosper, 5. not the wicked: 6. as wil appeare in the end of this world.
1Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence:Beato l'uomo, che non va dietro ai consigli degli empj, e non si ferma nella via de' peccatori, né si pone a sedere sulla cattedra di pestilenza:BLESSED is the man, that hath not gone in the counsel of the impious, & hath not stoode in the way of sinners, and hath not sitte in the chayre of pestilence:Beatus vir qui non abiit in consilio impiorum, / et in via peccatorum non stetit, / et in cathedra pestilentiæ non sedit; 2But his will is in the law of the Lord, and on his law he shall meditate day and night.Ma suo diletto ell'è la legge del Signore; e la legge di lui egli medita di giorno, e di notte.But his wil is in the way of our Lord, and in his law he wil meditate day and night.sed in lege Domini voluntas ejus, / et in lege ejus meditabitur die ac nocte. 3And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit, in due season. And his leaf shall not fall off: and all whatsoever he shall do shall prosper.Ed ei sarà come arbore piantato lungo la corrente delle acque, il quale darà a suo tempo il suo frutto; E foglia di lui non cadrà: e tutto quello, che egli farà, avrà prospero effetto.And he shal be as a tree, that is planted nigh to the streames of waters, which shal geue his fruite in his time: And his leafe shal not fal: and al thinges whatsoeuer he shal doe, shal prosper.Et erit tamquam lignum quod plantatum est secus decursus aquarum, / quod fructum suum dabit in tempore suo: / et folium ejus non defluet; / et omnia quæcumque faciet prosperabuntur. 4Not so the wicked, not so: but like the dust, which the wind driveth from the face of the earth.Non così sarà degli empj, non così; ma ei saran come loppa, cui sperge il vento dalla superficie della terra.The impious not so: but as dust, which the winde driueth from the face of the earth.Non sic impii, non sic; / sed tamquam pulvis quem projicit ventus a facie terræ. 5Therefore the wicked shall not rise again in judgment: nor sinners in the council of the just.Per questo non risorgeranno gli empj in quel giudizio, né i peccatori colla congregazione de' giusti.Therfore the impious shal not rise againe in iudgement: nor sinners in the councel of the iust.Ideo non resurgent impii in judicio, / neque peccatores in concilio justorum: 6For the Lord knoweth the way of the just: and the way of the wicked shall perish.Perocché conosce il Signore la via de' giusti, e la strada degli empj finirà nella perdizione.For our Lord knoweth the way of the iust, and the way of the impious shal perish.quoniam novit Dominus viam justorum, / et iter impiorum peribit.
1:1
Calmet
Theodoret observes that this psalm has "no title in Hebrew;" and some have attributed it to Esdras, when he collected the psalms into one book. But the Complutensian Septuagint reads, "A psalm for David;" "without a title among the Hebrews." The Fathers attribute it to David, and suppose that he speaks particularly of Joseph of Arimathea, or of Jesus Christ; though the Jews refer this high encomium to Josias. Jeremias (xvii. 7.) has imitated this psalm, which may be considered as a preface to all the rest, and an abridgment of the whole duty of man. (Calmet)
Worthington
Blessed. Hebrew also, Manifold are (Haydock) "the blessings" (Pagnin) both for time (Haydock) and eternity. (Worthington)
Haydock
Ungodly, who mind no religion, or a false one. (Haydock)
Hebrew, "inconstant."
Calmet
Sinners, who are still more obstinate. (Calmet)
Haydock
Pestilence. Hebrew, "scoffers," who are the most dangerous sort of people, boldly deriding all religion, and maintaining atheism. There is a beautiful gradation here observed, showing the fatal consequences of evil company. If the virtuous associate with one even of the least contagious, the infection presently catches him, and he is soon introduced among the more dissolute, where he stops with little remorse, till at last he even glories in his shame, and becomes a champion of impiety, 1 Corinthians 15:33. (Haydock)
Calmet
These three sorts of wicked people may designate pagans, Jews, and heretics. (St. Clement [of Alexandria?], Strom. ii.; St. Jerome) (Calmet)
He is on the road to heaven, who has not consented to evil suggestions, nor continued in sin, so as to die impenitent. (Worthington) Virtus est vitium fugere, et sapientia prima. (Horace 1:ep. 1.)
Hopper
The suggestion, delight, and consent to sin, are here rejected, as well as every offence against God, ourselves, or our neighbours. (Hopper.)
1:2
Worthington
Will. He is wholly occupied and delighted in keeping God's commandments. (Worthington)
Calmet
This distinguishes the saint from him who only refrains from sin through fear. (Calmet)
St. Ambrose
Qui timet invitus observat. (St. Ambrose)
Haydock
Yet even servile fear is of some service, as it restrains exterior conduct, and may, in time, give place to filial reverence. (Haydock)
Menochius
Meditate, and put in practice. (Menochius)
Haydock
Night. The Jews studied the books of the law so earnestly from their childhood, that they could recite them as easily as they could tell their own names; (Josephus, contra Apion 2.; Deuteronomy 6:6.) and is it not a shame that many Christians should be so negligent, that they have never so much as read the gospels! (Calmet) though they be eager enough after idle books. The sacred writings are the records of our inheritance. They shew us our true destination, and deserve to be most seriously considered from the beginning to the end. (Haydock)
1:3
Calmet
Tree. Probably the palm-tree, the emblem of a long life, Job 28:18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace, Apocalypse 22:1., Luke 21:33., and John 4:14. (Calmet)
Worthington
Those who make good use of favours received, are continually supplied with fresh graces. (Worthington)
And. In the office-book a new verse begins here, though not in Hebrew, which the Vulgate follows. They were not marked by the sacred penman.
Calmet
Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in these holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. (Calmet)
Haydock
All this verse might perhaps be better understood of the tree. "And its leaf....and whatever it shall produce," faciet (fructum). (Haydock)
Menochius
Some trees are always covered with leaves, like the palm-tree, etc. (Menochius)
1:4
Haydock
Not so. Hebrew, "but are like the chaff which the wind driveth away." (Haydock)
They are inconstant (St. Jerome) in the good resolutions which they sometimes form. (Haydock) (Job 21:18.)
Calmet
The good corn remains, but they are tossed about by every wind, and their memory perishes with all their children and effects. (Calmet)
Worthington
They yield to the slightest temptation. (Worthington)
1:5
Haydock
Again. So as to gain their cause, (Amama) or to make opposition; as the Hebrew yakumu, "stand up," with defiance, intimates. (Haydock)
Buxtorf
They are already judged, (John 3:18.) and can make no defence; they being separated from the just, like goats. Kimchi (though he is defended by Amama. Haydock) and some other Jews, falsely asserts that the souls of the wicked will be annihilated, and that only the just Israelites will rise again. (Buxtorf, Syn. 1.)
But this is very different from the belief of the ancient Jews, who clearly assert the truth respecting future rewards and punishments, 2 Machabees 7:9, 14, 23, and 36., and Wisdom 5:1., or Josephus, or 4 Machabees 10. See Job, etc.
Calmet
The Fathers have adduced many such proofs from the other parts of Scripture, which they had read with as much attention as modern critics. (Calmet)
Menochius
Council, (Menochius) or rather "counsel," as the same word, Boule, is used by the Septuagint as [in] ver. 1., (Calmet) though the Hebrew hadath, here be different, and mean a council, or assembly. (Menochius)
Haydock
Septuagint and Vulgate may be understood in the same sense. (Haydock)
Worthington
Sinners shall be destitute of all hope at the resurrection, and shall be driven from the society of the blessed. (Worthington)
Haydock
They will not even be able to complain, since they had been so often admonished of their impending fate, (Berthier) and would not judge themselves in time. (St. Augustine; 1 Corinthians xi., and Acts 24:15.) Protestants, "They shall not stand," etc. (Haydock)
1:6
Berthier
Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption, Galatians 6:8. (Berthier)
Haydock
God will reward or punish (Worthington) all according to their deserts. (Haydock)
Calmet
To some he will thunder out, I never knew you; while others shall hear, Come, etc., Matthew 25:34., etc. (Calmet)
Haydock
In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, which scarcely any one can have failed to exercise; as on the other hand, the afflictions of this world have served to purify the elect from venial faults. (Haydock)
1:1
1. Hath not gone, not stood, not sitte.] The Hebrew stile, and maner of discourse They are happie (in hope) that decline from euil. differeth here from other nations, in mentioning first the lesse euil, and the greatest last. VVhereas we would say in the contrary order: He is happie that hath not sitte, that is, hath not setled himselfe in wickednes, nor finally persisted obstinate: more happie, that hath not stood, anie notable time continued in sinne: and most happie, that hath not gone, not geuen anie consent at al to euil suggestions. Iustice consisteth in fleing euil and doing good.
He is in the right way to eternal felicitie.
not continued to euil suggestions.
Concordance Mat. 5.
not continued in sinne.
not finally persisted in wicked life.
1:2
2. His vvil in the vvay of our Lord.] As one part of happines consisteth in declining from euil: so the other is in doing good; the wil desiring, and diligently endeuoring to walke in the way of vertue, and law of God. VVhich is true iustice, and right forme of good life, proposed in this Psalme, for attayning eternal beatitude. Of Christ. the 5. key. Also of his Church, the 6. key.
He is wholly occupied & delighted in keeping Gods commandments.
•os. •.
1:3
To him that vseth Gods grace wel, more grace is continually geuen.
•••e. 17.
Through such grace he shal perseuer.
al thinges worke to the good of them that loue God sincerely.
1:4
The wicked are carried with euery light tentation.
1:5
Al rysing at the last day, the wicked shal not rise with hope nor comforth, but in desolation.
the happie congregation of the blessed.
1:6
approueth & rewardeth.
in eternal damnation.
1:1
St Barnabas † AD 61 The Epistle of Barnabas 10
… but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: “Blessed is the man who hath not walked in the counsel of the ungodly,”
Tertullian † AD 220 On Idolatry 15
… Let, therefore, them who have no light, light their lamps daily; let them over whom the fires of hell are imminent, affix to their posts, laurels doomed presently to burn: to them the testimonies of darkness and the omens of their penalties are suitable. You are a light of the world, and a tree ever green.
Tertullian † AD 220 The Shows, or De Spectaculis 3
… thou shalt not worship an idol; thou shalt not commit adultery or fraud.” But we find that that first word of David bears on this very sort of thing: “Blessed,” he says, “is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners.”
Tertullian † AD 220 The Five Books Against Marcion 2.19
… nor hide themselves from their own flesh and kin:” “keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:” be angry, and sin not; that is, not persevere in anger, or be enraged: “walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful.”
Tertullian † AD 220 The Five Books Against Marcion 4.42
… But what if Joseph knew that it was a body which he treated with so much piety? That same Joseph “who had not consented” with the Jews in their crime? The “happy man who walked not in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful.”
Tertullian † AD 220 On Modesty 6
… It is the “yokes” of “works” that have been rejected, not those of disciplines. “Liberty in Christ” has done no injury to innocence. The law of piety, sanctity, humanity, truth, chastity, justice, mercy, benevolence, modesty, remains in its entirety; in which law “blessed (is) the man who shall meditate by day and by night.”
Tertullian † AD 220 On Modesty 18
… “Go out from the midst of them, and be separate, and touch not the impure.” You have at the very outset of the Psalms, “Blessed the man who hath not gone astray in the counsel of the impious, nor stood in the way of sinners, and sat in the state-chair of pestilence;”
Origen † AD 254 A Letter from Origen to Africanus 1
… says, “She shall be called woman, because she was taken out of her husband.” Now the Jews say that the woman was called “ Essa ,” and that “taken” is a translation of this word as is evident from “ chos isouoth essa ,” which means, “I have taken the cup of salvation;” and that “ is ” means “man,” as we see from “ Hesre aïs ,” which is, “Blessed is the man.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 5
… ‘Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters. But his delight is in the law of the Lord, and in His law doth he meditate day and night
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… but his delight is in the law of the Lord, and in His law doth he meditate day and night
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 58
… Now if it had not been Theodorus, I should have used many words to you, with tears, considering what follows after death. But since it is Theodorus whom you and I have known, what need I say in my letter save ‘Blessed is’ Theodorus, ‘who hath not walked in the council of the ungodly
St Basil the Great † AD 379 The Letters 44
… he who owns his sin is not rejected. The Lord willeth not the death of a sinner but rather that he should turn and live. Do not despise, like the wicked in the pit of evil. There is a time of endurance, a time of long suffering, a time of healing, a time of correction. Have you stumbled? Arise. Have you sinned? Cease. Do not stand in the way of sinners,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.113
… and, As ye refused to hearken to My voice, and turned a stubborn back, and were disobedient, so shall it be when ye call upon Me, and I will not regard nor give ear to your prayer. God forbid that these words should come to us from the just Judge, for when we sing of His mercy we must also by all means sing of His judgment.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.3
… No state is so blessed as that wherein one is free from sin, is filled with innocence, and is fully supplied with the grace of God. For it is written: “Blessed is the man that hath not walked in the counsel of the ungodly, and hath not stood in the way of sinners, and hath not sat in the seat of pestilence, but in the law of the Lord was his delight.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 18.10
… Blessed is he whom Thou chastenest, and teachest him out of Thy law. Blessed are the undefiled in the way. Blessed are all they who trust in Him. Blessed is the people whose God is the Lord. Blessed is he whom his soul condemneth not. Blessed is the man that feareth the Lord.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
Wherefore also they were all assembled together, and it was a council of pestilent men,
St John Chrysostom † AD 407 Homilies on Colossians 9
… Teach him to sing those psalms which are so full of the love of wisdom; as at once concerning chastity, or rather, before all, of not companying with the wicked, immediately with the very beginning of the book; (for therefore also it was that the prophet began on this wise, “Blessed is the man that hath not walked in the counsel of the ungodly”; (
St Augustine of Hippo † AD 430 Letters of St. Augustin 76.1
… for the kingdom is the Lord’s, and He is the Governor among the nations.” Open the ears of your soul, and hear: “The mighty God, even the Lord , hath spoken, and called the earth, from the rising of the sun unto the going down thereof; out of Zion, the perfection of beauty.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.19
… that any gift made over by one of you to another might remain unchallenged, and that the gift which the God of gods has bestowed upon His children, called from the rising of the sun to the going down thereof,
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.50
50. Listen to the testimony which through me is addressed to you by those who are the Lord’s wheat, suffering meanwhile until the final winnowing, among the chaff in the Lord’s threshing-floor, i.e. throughout the whole world, because “God hath called the earth from the rising of the sun unto the going down thereof,”
St Augustine of Hippo † AD 430 Of the Work of Monks 40
… arm himself against Holy Scripture’s most manifest proclamations, with counsel of outrageous impiety, and persevere in a tortuous path, and essay to bring in a pestiferous doctrine that not “Blessed is the man who hath not walked in the counsel of the ungodly, and in the way of sinners hath not stood, and in the chair of noisome wickedness hath not sat.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.51
Chapter 51.— 117. Petilianus said: "If you wretched men claim for yourselves a seat, as we said before, you assuredly have that one of which the prophet and psalmist David speaks as being the seat of the scornful.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.31
… Sometimes, by a change in the terms, grace is put for merc y, as in the passage, “We beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth.” Sometimes also judgment occurs instead of truth , as in the passage, “I will sing of mercy and judgment unto Thee, O Lord.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.8
… For He is described as “the Potter, forming out of the same lump one vessel unto honour in His mercy, and another unto dishonour in judgment.” And so runs the Church’s canticle “mercy and judgment.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 44
… Their language, therefore, ought not to be: “Let us do evil, that good may come;” but: “We have done evil, and good has come; let us henceforth do good, that in the future world we may receive good for good, who in the present life are receiving good for evil.” Wherefore it is written in the Psalm, “I will sing of mercy and judgment unto Thee, O Lord.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.35
… but they do them not, whether they hear or do not hear, to whom it is not given. Because, “To you,” said He, “it is given to know the mystery of the kingdom of heaven, but to them it is not given.” Of these, the one refers to the mercy, the other to the judgment of Him to whom our soul cries, “I will sing of mercy and judgment unto Thee, O Lord.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 22.2
… And if when He came He had chosen to root up the corrupt trees, what tree would have remained which did not deserve to be rooted up? But He came first to impart mercy, that He might afterwards exercise judgment, to whom it is said, “I will sing unto Thee O Lord, of mercy and judgment.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.16
16. It is said, and it is true, and no deceiving saying, “Knock, and it shall be opened unto you;” but now when it is the time of mercy, not when it is the time of judgment. For these times cannot be confounded, since the Church sings to her Lord of “mercy and judgment.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.1
1. “ Blessed is the man that hath not gone away in the counsel of the ungodly” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 19.6
… 5 ). And He, coming forth out of the Virgin’s womb, where God was united to man’s nature as a bridegroom to a bride. “Rejoiced as a giant to run His way.” Rejoiced as One exceeding strong, and surpassing all other men in power incomparable, not to inhabit, but to run His way. For, “He stood not in the way of sinners.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.5
5. “He hath set himself in every way that is not good.” What is, “he hath set himself”? He hath sinned perseveringly. Whence also of a certain pious and good man it is said, “He hath not stood in the way of sinners.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.11
… it must needs be that they run down unto their place, unto their end. And nevertheless of this torrent of the world the Lord hath drunk. For He hath suffered here, the very torrent He hath drunk, but in the way He hath drunk, but in the passage over: because in way of sinners He hath not stood.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.7
… because “the Head of the man is Christ.” The same is that blessed man that “hath not departed in the counsel of ungodly men,”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.32
… For in deeds the sin is often of infirmity or of negligence, but in purposes it is always of malicious intent. Contrariwise, it is well said through the Prophet in describing a blessed man, And he sitteth not in the chair of pestilence (
1:2
St Irenaeus of Lyons † AD 202 Against Heresies 5.8.4
… but whatsoever of them do not possess one or other of these [properties], it sets aside by themselves as unclean. Who then are the clean? Those who make their way by faith steadily towards the Father and the Son; for this is denoted by the steadiness of those which divide the hoof; and they meditate day and night upon the words of God,
Tertullian † AD 220 The Five Books Against Marcion 2.19
… in order that, when they everywhere encountered these legal instructions, they might not be at any moment out of the sight of God. For what could better tend to make a man happy, than having “his delight in the law of the Lord?” “In that law would he meditate day and night.”
Origen † AD 254 Origen's Commentary on Matthew 10.15
… We must endeavour, therefore, in every way to gather in our heart, “by giving heed to reading, to exhortation, to teaching,” and by “meditating in the law of the Lord day and night,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.121
In the Epistle of Paul to the Colossians: “Be instant in prayer, and watch therein.” Also in the first Psalm: “But in the law of the Lord is his will, and in His law will he meditate day and night.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever takes up the shield against the Evil One, let him keep himself from the darts which he hurls at him. Whosoever shall draw back , his Lord has no pleasure in him . Whosoever thinks upon the Law of his Lord, shall not be troubled with the thoughts of this world. Whosoever meditates on the Law of his Lord, is like a tree planted by the waters.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
… For we ought to think of God even more often than we draw our breath; and if the expression is permissible, we ought to do nothing else. Yea, I am one of those who entirely approve that Word which bids us meditate day and night,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… xxii. 29 ): and again Paul said, “That through patience and comfort of the Scriptures we may have hope.” ( Rom. xv. 4 .) And again, “All Scripture is given by inspiration of God, and is profitable.” ( 2 Tim. iii. 16 .) And “let the word of Christ dwell in you richly.” ( Col. iii. 16 .) And the prophet, “he shall meditate in His Law day and night” (
St Jerome † AD 420 The Letters of St. Jerome 5.2
… I beg also that you will send me the explanation of the Psalms of David, and the copious work on Synods of the reverend Hilary, which I copied for him at Trêves with my own hand. Such books, you know, must be the food of the Christian soul if it is to meditate in the law of the Lord day and night.
St Jerome † AD 420 The Letters of St. Jerome 30
… After explaining the mystical meaning of the alphabet, Jerome goes on thus: “What honey is sweeter than to know the wisdom of God? others, if they will, may possess riches, drink from a jewelled cup, shine in silks, and try in vain to exhaust their wealth in the most varied pleasures. Our riches are to meditate in the law of the Lord day and night,
St Jerome † AD 420 The Letters of St. Jerome 52.3
… What I mean is that youth, as such, has to cope with the assaults of passion, and amid the allurements of vice and the tinglings of the flesh is stifled like a fire among green boughs, and cannot develop its proper brightness. But when men have employed their youth in commendable pursuits and have meditated on the law of the Lord day and night,
St Jerome † AD 420 The Letters of St. Jerome 53.3
… and in his law doth he meditate day and night.”
St Jerome † AD 420 The Letters of St. Jerome 127.4
4. Her delight in the divine scriptures was incredible. She was for ever singing, “Thy words have I hid in mine heart that I might not sin against thee,” as well as the words which describe the perfect man, “his delight is in the law of the Lord; and in his law doth he meditate day and night.”
St Jerome † AD 420 The Letters of St. Jerome 133.3
3. It is with no new doctrines that in their self-applauding perfidy they deceive the simple and untaught. They cannot, however, deceive theologians who meditate in the law of the Lord day and night.
St Jerome † AD 420 Against Vigilantius 13
… not to gratify avarice, but to give relief; not to accumulate wealth, but to support the weakness of the poor body, and to stave off cold and hunger. And this custom continues in Judea to the present day, not only among us, but also among the Hebrews, so that they who
St Augustine of Hippo † AD 430 On the Holy Trinity 1.3
… And if he do this with charity and truth, and take the pains to make it known to me (if I am still alive), I shall then receive the most abundant fruit of this my labor. And if he cannot inform myself, most willing and glad should I be that he should inform those whom he can. Yet, for my part, “I meditate in the law of the Lord,”
St Augustine of Hippo † AD 430 Of the Work of Monks 20
… Or are we ignorant how it is with all workmen, to what vanities, and for the most part even filthinesses, of theatrical fables they give their hearts and tongues, while their hands recede not from their work? What then hinders a servant of God while working with his hands to meditate in the law of the Lord, and sing unto the Name of the Lord Most High?
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.33
… For it is still open to us to inquire what the help is by which he would say that the free will is assisted; lest perchance he should, as is usual with him, maintain that law and teaching are meant. If, indeed, you were to ask him why he used the word “ always, ” he might answer: Because it is written, And in His law will he meditate day and night.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
What is the import of the fact that in so many passages God requires all His commandments to be kept and fulfilled? How does He make this requisition, if there is no free will? What means “the happy man,” of whom the Psalmist says that “his will has been the law of the Lord”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.2
2. “But his delight is in the law of the Lord, and in His law will he meditate by day and by night (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.14
… Behold! He hath Himself “fulfilled the will” of the Father. But in what “beginning of a Book” is it written of Him? Perhaps in the beginning of this Book of Psalms. For why should we seek far for it, or examine into other books for it? Behold! It is written in the beginning of this Book of Psalms! “His will is in the Law of the Lord;”
John Cassian † AD 435 The Conferences of John Cassian 11.15
Chæremon : It is indeed a sign of the utmost blessedness and of singular goodness both continually to learn and to teach that love by which we cling to the Lord, so that meditation on Him may, as the Psalmist says, occupy all the days and nights of our life,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… he had called God, calls man in the passage “A man of sorrows and acquainted with grief.” “Surely he hath borne our griefs and carried our sorrows.” I might have collected other consentient passages of holy Scripture and inserted them in my letter had I not known you to be practised in the divine oracles as befits the man called blessed in the Psalms.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 14.16
… and that you think continually about our religion and law, as it is written, Blessed is he who shall meditate in the law of the Lord day and night (
1:3
St Barnabas † AD 61 The Epistle of Barnabas 11
… and his leaf shall not fade, and all that he doeth shall prosper. Not so are the ungodly, not so, but even as chaff, which the wind sweeps away from the face of the earth. Therefore the ungodly shall not stand in judgment, nor sinners in the counsel of the just; for the Lord knoweth the way of the righteous, but the way of the ungodly shall perish.”
St Justin Martyr † AD 165 Dialogue with Trypho 86
… Aaron’s rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is ‘like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.’
Tertullian † AD 220 The Five Books Against Marcion 2.19
… better to hope in the Lord than in man.” For what recompense shall man receive from God? “He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper.”
Tertullian † AD 220 On Repentance 4
… Seize the opportunity of unexpected felicity: that you, who sometime were in God’s sight nothing but “a drop of a bucket,” and “dust of the threshing-floor,” and “a potter’s vessel,” may thenceforward become that “tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time,”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.3
… For the tree of life is wisdom first begotten of all. “She is a tree of life to them that lay hold upon her,” says the prophet; “and happy is every one that retaineth her.” “A tree planted by the waterside, that will bring forth his fruit in due season;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 18
… Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul saith, “In season, out of season, reprove, rebuke, exhort” ( 2 Tim. iv. 2 ); and the Prophet too saith, “In His law will he meditate day and night” (
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 2.10
… What wilt thou? Whether wilt thou love the things of time, and pass away with time; or not love the world, and live to eternity with God? The river of temporal things hurries one along: but like a tree sprung up beside the river is our Lord Jesus Christ.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.3
3. “And he shall be like a tree planted hard by the running streams of waters” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.17
All Scripture, then, is given by inspiration of God and is also assuredly profitable . Wherefore to search the Scriptures is a work most fair and most profitable for souls. For just as the tree planted by the channels of waters, so also the soul watered by the divine Scripture is enriched and gives fruit in its season
1:4
Tertullian † AD 220 An Answer to the Jews 1
… fact, that the man who set up to vindicate God’s Law as his own was of the Gentiles, and not a Jew “of the stock of the Israelites.” For this fact—that Gentiles are admissible to God’s Law—is enough to prevent Israel from priding himself on the notion that “the Gentiles are accounted as a little drop of a bucket,” or else as “dust out of a threshing-floor:”
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… For as great Lebanon presents a sufficient cause of wonder in the very trees which it brings forth and nourishes, so is the Jordan glorified by regenerating men and planting them in the Paradise of God: and of them, as the words of the Psalmist say, ever blooming and bearing the foliage of virtues, “the leaf shall not wither
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 10
… But those of sinners, if they receive even a small shock, straightway fall and are undone. And it was this the Prophet made appear, when he said, that like as the chaff which the wind scattereth from the face of the earth (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.4
4. “The ungodly are not so,” they are not so, “but are like the dust which the wind casteth forth from the face of the earth” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.4
… For he is not only called a lion, but a serpent too, to whom it was said, “Earth shalt thou eat.” And to the sinner was it said, “Earth thou art, and into earth shalt thou go.” “And let him bring down my glory to the dust.” This is that dust which “the wind casteth forth from the face of the earth,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.16
… not as hay, but a potsherd, which is made stronger by fire. “And My tongue cleaved to My jaws.” And they, through whom I was soon to speak, kept My precepts in their hearts. “And Thou broughtest Me down to the dust of death.” And to the ungodly appointed to death, whom the wind casteth forth as dust from the face of the earth,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.6
… many continue in obstinacy, many preserve in heart the spirit of going before, and if they exert it not, yet they labour with it, and finding opportunity bring it forth. Of such, what followeth? “Let them be as dust before the wind” ( ver. 5 ). “Not so are the ungodly, not so; but as the dust which the wind driveth away from the face of the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.20
20. “For our soul is bowed down to the dust” ( ver. 25 ). Where is it bowed down? “To the dust:” i.e. dust persecutes us. They persecute us, of whom Thou hast said, “The ungodly are not so; but are like the dust, which the wind driveth away from the face of the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.20
… “Have regard,” therefore, “unto Thy Testament:” and let the remnant be saved: for many men that give heed to earth are darkened, and filled with earth. For there hath entered into their eyes dust, and it hath blinded them, and they have become dust which the wind sweepeth from the face of the earth.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.15
… Therefore thy servants have taken pleasure in the stones of Sion. But those faithless apostates from God, who offended their Creator by their evil deeds, have returned to the earth, whence they were taken. They have become dust, they have become ungodly.
1:5
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.32
… “He that believeth not is already judged, because he hath not believed in the name of the only Son of God. And this is the judgment, that light has come into the world, and men have loved darkness rather than light.” Of this also in the first Psalm: “Therefore the ungodly shall not rise up in judgment, nor sinners in the council of the righteous.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.17
17. And the wicked shall not arise in the judgment, nor sinners in the congregation of the righteous .
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 5
… I beseech you, either cause me to appear before you that the thing may be proved, or else condemn these calumnies, and follow the example of David, who says, ‘Whoso privily slandereth his neighbour, him will I destroy
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 20
… but then it was the wicked and apostate Ahab who hearkened unto her. But the most holy David, whose example it becomes you to follow, as all pray that you may, favours not such men, but was wont to turn away from them and avoid them, as raging dogs. He says, ‘Whoso privily slandereth his neighbour, him will I destroy
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.14
14. These questions, therefore, are for them, the unbelievers: but the words of the Prophets are for us who believe. But since some who have also used the Prophets believe not what is written, and allege against us that passage, The ungodly shall not rise up in judgment
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… For if there were no river of fire winding by, nor any terrible angels standing by the side of the throne, but men were merely summoned some to be praised and admired, others to be dismissed with ignominy that they might not see the glory of God, (“For let the ungodly” we read “be taken away that he may not see the glory of the Lord”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.14
14. But not only do I now admonish the evil speakers; but those besides, who hear others ill spoken of, I exhort to stop up their ears, and to imitate the prophet who saith, “Whoso privily slandereth his neighbour, him will I punish.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 8
… But if thou art desirous, I will also endeavour to teach thee by actual facts the unconquerableness of the righteous, and the vulnerable condition of sinners. Hear then how the prophet intimates both these particulars. “The ungodly,” saith he, “are not so, but are like the chaff which the wind scattereth away from the face of the earth.”
St John Chrysostom † AD 407 Homilies on Colossians 9
What is the hymn of those above? The Faithful know. What say the cherubim above? What say the Angels? “Glory to God in the highest.” ( Ps. cxii. 5 .) Therefore after the psalmody come the hymns, as a thing of more perfection. “With psalms,” he saith, “with hymns, with spiritual songs, with grace singing in your hearts to God.” (
St Jerome † AD 420 Against the Pelagians 1.28
… And through all the scourging and torture the faults of Israel are corrected, “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” It is one thing to smite with the affection of a teacher and a parent; another to be madly cruel towards adversaries. Wherefore, we sing in the first Psalm,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.5
5. “Therefore the ungodly rise not in the judgment” (
1:6
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… The saints on the other hand, take such to themselves and look upon them as friends; as also the blessed David, using openness of speech, says, ‘Mine eyes are on the faithful of the earth, that they may dwell with me.’ But those that are weak in the faith
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.22
… Who was so compassionate for the sinner, or sympathetic towards those who were running well? Who better knew the right time for using the rod and the staff, yet relied most upon the staff? Whose eyes were more upon the faithful in the land,
St John Chrysostom † AD 407 Homilies on Colossians 9
… When he has been instructed out of the Psalms, he will then know hymns also, as a diviner thing. For the Powers above chant hymns, not psalms. For “a hymn,” saith one, “is not comely in the mouth of a sinner” ( Ecclus. xv. 9 .); and again, “Mine eyes shall be upon the faithful of the land, that they sit together with me” (
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 2.6
… This he makes manifest in the following words, saying, “For the Lord knoweth the ways on the right hand; but those on the left are perverse.” In those ways we ought surely to walk which the Lord knows; and it is of these that we read in the Psalm, “The Lord knoweth the way of the righteous, but the way of the ungodly shall perish;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.6
6. “For the Lord knoweth the way of the righteous” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.9
… “Fret not thyself because of him who prospereth in his way.” He prospereth, but it is “in his way:” thou sufferest, but it is in God’s way! His portion is prosperity on his way, misery on arriving at its end: yours, toil on the road, happiness in its termination. “The Lord knoweth the way of the righteous; and the way of the ungodly shall perish.”
1:1
Hic Psalmus distinguitur contra totum opus: non enim habet titulum, sed est quasi titulus totius operis. Sed et David Psalmos composuit per modum orantis, qui non servat unum modum, sed secundum diversas affectiones et motus orantis se habet. Hic ergo primus Psalmus exprimit affectum hominis elevantis oculos ad totum statum mundi, et considerantis quomodo quidam proficiunt, quidam deficiunt. Et inter beatos Christus fuit primus; inter malos Adam. Sed notandum: quod in uno omnes conveniunt, et in duobus differunt. Conveniunt in beatitudine, quam omnes quaerunt; differunt autem in processu ad beatitudinem, et in eventu hujus: quia quidam perveniunt, et quidam non. Dividitur ergo Psalmus iste in partes duas. In prima describitur processus omnium ad beatitudinem. In secunda eventus, ibi, et erit tamquam lignum quod plantatum est secus decursus. Circa primum duo facit. Primo tangitur processus malorum; secundo bonorum, ibi, sed in lege domini voluntas ejus et cetera. In processu malorum tria consideranda sunt. Primo deliberatio de peccato, et hoc in cogitatione; secundo consensus et executio; tertio inductio aliorum ad simile; et hoc est pessimum. Et ideo primo ponit consilium malorum, ibi, beatus vir et cetera. Dicit autem qui non abiit; quia quamdiu homo deliberat, est in eundo. Secundo ponit consensum et executionem dicens: et in via peccatorum, idest in operatione. Prover. 4: via impiorum tenebrosa, nesciunt ubi corruant. Non stetit, scilicet consentiendo et operando. Dicit autem impiorum, quia impietas est peccatum contra Deum, et peccatorum contra proximum, et in cathedra, ecce tertium, idest inducere alios ad peccandum. In cathedra ergo quasi magister, et alios docens peccare: et ideo dicit pestilentiae, quia pestilentia est morbus infectivus. Prov. 29: homines pestilentes dissipant civitatem. Qui ergo sic vadit, non est beatus, sed qui contrario modo. Beatitudo autem hominis in Deo est. Psalm. 143: beatus populus cujus est dominus Deus ejus et cetera. Est ergo processus rectus ad beatitudinem primo, ut subdamus nos Deo: et hoc dupliciter. Primo per voluntatem, obediendo mandatis ejus; et ideo dicit: sed in lege domini; et hoc specialiter pertinet ad Christum. Joan. 8: descendi de caelo non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. Convenit similiter et cuilibet justo. Et dicit in lege per dilectionem, non sub lege per timorem. 1 Timoth. 1: justo non est lex posita.
1:2
Secundo per intellectum jugiter meditando; et ideo dicit, in lege ejus meditabitur die ac nocte, idest continue, vel certis horis diei et noctis, vel in prosperis et adversis.
1:3
Describitur in hac parte felicitatis eventus: et primo ponit diversitatem ejus; secundo assignat rationem, ibi, quoniam novit dominus et cetera. Circa primum duo facit. Primo ponit eventum bonorum; secundo malorum, ibi, non sic impii et cetera. Circa eventum bonorum utitur similitudine: et primo proponit eam; secundo adaptat, ibi, et omnia quaecumque faciet et cetera. Similitudo namque sumitur a ligno: in quo tria considerantur, scilicet plantatio, fructificatio, et conservatio. Ad plantationem vero necessaria est terra humectata ab aquis, alias aresceret; et ideo dicit: quod plantatum est secus decursus aquarum, idest juxta fluenta gratiarum. Joan. 7 cap.: qui credit in me, flumina de ventre ejus fluent aquae vivae. Et qui juxta hanc aquam radices habuerit, fructificabit bona opera faciendo; et hoc est quod sequitur, quod fructum suum dabit. Gal. 5: fructus autem spiritus est caritas, gaudium, pax, patientia, longanimitas, bonitas, benignitas et cetera. In tempore suo, scilicet modo quando est tempus operandi. Gal. ult.: dum tempus habemus, operemur bonum ad omnes. Sed nec arescit, immo conservatur. Quaedam arbores conservantur in substantia, sed non in foliis: quaedam etiam in foliis conservantur, sic et justi: unde ait, et folium ejus non defluet, idest nec in minimis operibus et exterioribus deseruntur a Deo. Prov. 11: justi autem quasi virens folium germinabunt.
Deinde cum dicit, et omnia, adaptat similitudinem, quia beati in omnibus prosperabuntur: et hoc quando consequentur finem intentum, quantum ad omnia quae desiderant, quia justi perveniunt ad beatitudinem. Ps. 116: o domine salvum me fac, o domine bene prosperare, et cetera. Eventus malorum contrarius est, quod describitur, ibi, non sic et cetera. Et circa hoc duo facit. Primo ponit similitudinem; secundo adaptat, ibi, non resurgent. Sed nota quod hic praemittit non sic, et non sic bis, propter majorem certitudinem. Gen. 41: quod secundo vidisti, indicium firmitatis est. Vel non sic faciunt in processus, ideo non sic recipiunt in eventu. Luc. 16: recepisti bona in vita tua, et Lazarus similiter mala; nunc autem hic consolatur, tu vero cruciaris. Comparantur vero proprie pulveri, qui tria habet contra ea quae de viro justo sunt dicta. Quia non adhaeret terrae pulvis, sed est in superficie. Lignum vero plantatum est radicitus. Item lignum in se compactum est. Item humidum est. Sed pulvis in se divisus, siccus et aridus est. Per quem signatur, quia boni adunati sunt caritate sicut lignum. Ps. 117: constituite diem solemnem in condensis, usque ad cornu altaris. Mali vero divisi. Prov. 13: inter superbos semper jurgia sunt. Item boni inhaerent radicitus in spiritualibus et bonis divinis, sed mali in exterioribus bonis sustentantur. Item sunt sine aqua gratiae. Gen. 3: pulvis es et cetera. Et ideo omnis malitia eorum defluet, sicut defluit folium de vinea et de ficu, Isa. 34. De bonis vero dicitur hic quod folium ejus non defluet. Luc. 21: capillus de capite vestro non peribit.
1:4
Sed de istis malis dicitur quod totaliter projiciuntur a facie, idest bonis superficialibus, quos ventus, idest tribulatio projiciet a facie terrae. Job 4: vidi eos qui operantur iniquitatem, et seminant dolores, et metunt eos, flante Deo periisse, et spiritu oris ejus esse consumptos. Deinde adaptat similitudinem ibi, non resurgent, quia sicut pulvis sunt. Sed contra 2 Cor. 5: omnes nos manifestari oportet ante tribunal Christi. Item 1 Cor. 15: omnes quidem resurgemus. Ad quod dicendum, quod dupliciter hoc potest legi. Resurgere enim proprie in judicio dicitur homo, quando causa sua sublevatur per sententiam judicis. Isti ergo non resurgunt, quia sententia pro eis in judicio non fertur, sed potius contra: unde alia littera habet, non stabilientur. Boni vero sic: quia licet afflicti sint ex peccato primi parentis, tamen habebunt sententiam pro se. Neque peccatores congregabuntur in consilio justorum. Quia boni congregabuntur in vitam aeternam, ad quam mali non admittentur. Vel dicendum, quod hoc intelligitur de reparatione justitiae ad quam reparantur proprio judicio. 1 Cor. 11: si nosmetipsos judicaremus, non utique judicaremur. Et quantum ad hoc dicit, non resurgent in judicio, scilicet proprio, de quo dicitur Eph. 5: exurge qui dormis, et exurge a mortuis, et illuminabit te Christus. Quidam vero reparantur consilio bonorum: et isto modo etiam mali non resurgunt a peccato. Vel impii, idest infideles, non resurgunt in judicio discussionis et examinationis, quia, secundum Gregorium, quidam condemnabuntur et non judicabuntur, ut infideles: quidam non judicabuntur nec condemnabuntur, scilicet apostoli et viri perfecti: quidam judicabuntur et condemnabuntur, scilicet mali fideles. Sic ergo fideles non resurgent in judicio discussionis, ut examinentur. Joan. 3: qui non credit, jam judicatus est. Peccatores vero non resurgent in consilio justorum, ut scilicet judicentur, et non condemnentur. Deinde ratio redditur quare hujusmodi non resurgent in judicio: quoniam novit et cetera. Et proprie loquitur: quia quando aliquis scit quod perditum est, reparatur; quando vero nescit, non reparatur.
1:6
Justi autem per mortem dissolvuntur, sed tamen Deus novit eos. 2 Tim. 2: cognovit Deus qui sunt ejus, novit scilicet notitia approbationis, et ideo reparantur; sed quia non novit viam impiorum notitia probationis, ideo iter impiorum peribit. Ps. 118: erravi sicut ovis quae periit: quaere servum tuum, domine, quia mandata tua non sum oblitus. Ps. 34: fiant viae illorum tenebrae et lubricum et cetera.
1:2
v. 2 sed in lege delectatio qua fertur in Dei legem ; quae notio sane verbo hebr חפץ convenit ; at alia quoque ei omnino inest, cura scil. ac sollicitudo, negotium. Cum 1n altero quoque membro legis mentio fiat, neque probabile ab aliis proposita, in hoc membro legi oportere : et 1n timore Domini (1. e. in cultu et observantia eius) reponitur cura et sollicitudo eius ; hoc est eius quasi negotium. Atque in hac notione praeplacet vocem hebr hoc 1000 accipere. Ad eam autem curam stimulatur studio diligenti legis : et in lege eius meditabitur die ac nocte, explica imp. hebr deactione prae- - senti continua ; in v. 1 dicitur id quod nunquam fecit, nunc quid faciat continuo seu diligenter, id quod die ac nocte (i. e. semper) exprimitur. S1 enim assiduitatem lectionis in aliquo laudare volumus, eum semper legere dicimus ; הגה meditari, sedulo de aliqua re cogitare; cf. Ios. 1, 8 diebus ac noctibus, ut custodias et facias omnia quae scripta sunt in eo. Hoc autem pietatis ac probitátis studium ex norma veteris legis consequitur felicitas ac prosperitas, quae delineatur in
1:3
v. 3 metaphora arboris plantatae secus aquarum rivulos, quae metaphora satis frequenter adhibetur ; cf. Ps. 51, 10; 94, 13 iustus ut palma florebit ; 127, 3 et quam etiam pluribus NEN est Ieremias 17, 8. Arbor in locoirriguo plantata dat fructum suum, eumque praebet i in tempore 880: nec praecoces fructus nec nimis seros exhibet (Calm.), spemi nunquam fallit. Viridem insuper et laetum praebet aspectum ; nunquam expanarbor foliosa et frondosa. Ita imaginem prae se fert felicitatis non interruptae et benedictionis Dei viro probo in cunctis 6801118 praesentis. Quod sequitur e£ omnia quaecumque faciet prosperabuntur, erit glossa adscripta qua imago arboris declaretur. Hebr verte : et quodcumque aggressus fuerit, prospere exsequitur (cf. Ios. 1, 8 tunc viam Plane diversa est sors impiorum. Breviter simulque cum emphasi fit exclamatio :
1:4
v. 4 non sic impii, LXX repetitur οὐχ οὕτως, quare in vulg quoque !. Idque statim explicatur : arbori firmiter plantatae et florenti opponitur minuta illa ex trituratione palea (Ag.) quae ex area vento aufertur et dissipatur et evanescit. Alluditur ad morem veterum purgandi triticum a quisquiliis et glumis ; triticum in area sublatum ita vento perflatur, ut triticum pondere suo in aream decidat, stipula et gluma rapiatur a vento (Calm.) ; cf. Iob 21, 18 erunt (impii) sicut 13 ; 29, 5 ; Os. 13, 3; quae comminatio a praecursore de Christo praenuntiatur : cuius ventilabrum in manu eius et permundabit aream suam | Quia itaque norma divina statutus est 3mpiorum interitus,
1:5
v. 5 ideo non resurgent impii in iudicio, simul ac iudicium Dei ingruit, impii non consistent, non stabunt, verum tollentur, interibunt; neque consistent bonis populo Dei propriis privabuntur. Sortis utriusque adeo diversae ratio assignatur v. 0 quoniam novit, viam 1. e. genus vitae et opera iustorum approbat Deus, eorum gerit curam magna cum clementia. Ita quippe nosse in sacris litteris adhibetur ; cf. Ps. 36, 18. Prov. 12,10; 21, 23. Quare iustis mercedem largitur, prosperitatem et benedictionem eis concedit ; verum ifer, seu via impiorum peribit, hoc est illud in y. ὃ denuntiatum iudicium. Via iustorum est felicitas correspondens generi vitae seu viae in qua ingrediuntur, via impiorum est perditio et modus sese habendi, qui ex illo consequitur. veteribus probari et ab eis confirmari ex eo, quia similem initio finem habeat; coepit a beati viri praedicatione et desiit eum beatum dicendo qui confidit in Domino. | Tischendorf Act. 13, 33 edidit ἐν τῷ πρώτῳ ψχλιλῷ γέγραπται, secutus D (codicem cantabrigensem), Origenem, Hilarium l. c. Bedam : quidam codices habent: sicut in primo psalmo scriptum est : quod ita exponitur, primum et secundum compositos, qui et a beatitudine incipiat et in beatitudinem desinat. — Plerique tamen codices 0) versiones praebent iv τῷ ψαλμῷ τῷ δευτέρῳ. — Neque inepte dixeris (cum S. 0ו[13831 fere) primum psalmum tamquam breve prooemiu.n toti praemitti psalterio, ideoque non insigniri ullo numero, sed haberi loco praefationis cuiusdam. Plura de hac re invenies apud de Lagarde, Novae Psalterii graeci editionis Specimen p. 16-18. > " Psalmista in medias res nos statim rapit dramatis instar argumentum exponens. Miratur exsurgere rebelles, quorum furorem ac tesseram oculis subiicit. Verum conatus illorum impotes irridet Dominus, demonstrans regem a se constitutum,, Filium suum, cui omnia subdantur oporteat. Quare ad sapientiora consilia redeant rebelles, ne pereant. De quonam in psalmo sermo sit, multum controvertitur. Erant qui ad Davidem, vel Salomonem, vel Iosaphat (2 Par. 20) psalmi argumentum applicari putarent. At huius psalmi scena maior est ac magnificentior quam ut ulli regum congruat. Nam quae de rebellione, de amplitudine regni a Deo concessa, de hostium interitu exponuntur, - longe superant quaecumque de regibus Iuda litteris consignata sunt. Haec autem amplitudo regni ac victoriae plene intelligitur, 81 psalmista conceptum illum postea a prophetis excultum de futura in omnes gentes dominatione Dei, de universali regno Dei, ob oculos habens huius futuri regni institutionem, oppugnationem, triumphum carmine suo celebrat. Tale autem argumentum a prophetis praeberi certum est (ef. Is. 9,1 ; 11, 10-16; 19, 24 ; 63, 1-5. Ier. 23, 5; 33,20 sq. Ez. 38, 39. Dan. 7, 14. Am. 9, 11, 12) atque in ipsis psalmis non raro tangitur (18, 5 ; 21, 28. 29; 32, 8 sq. 44, 7. 11; 67, 32; 71, 8 sq. 95, 3 sq. 144, 13 regnum tuum regnum omnium saeculorum et dominatio tua in omni generatione et generationem). Ab ipsa porro regis theocratici institutione et indole pronum erat ita regnum Dei universale concipere, ut rex a Deo constitutus eidem regno praeesset. Id quod pariter continetur in promissione de throno David aeterno (2 Reg. 7, 15. Ps. 88, 38. Ier. 23, 5; 33, 21 sq. etc.). Rex autem theocraticus dicitur filius Dei: ego ero ei in patrem et ipse erit mihi in filium (2 Reg. 7, 11; 1 Par. 22, 10), sicuti de David quoque dicitur : et ego primogenitum ponam illum (Ps. 88, 28); est autem rex theocraticus eo quoque, quia sedet super solium Iahve (1 Par. 29, 23). Ex quibus facile consequitur eum fieri filhum Iahve eo quod rex instituitur et solium Iahve ascenmus non de uno aliquo rege theocratico, verum de illo rege theocratico, in quo regnum ac dominatio Dei revera plene et perfecte 1n omnes gentes extenditur — de rege messiano, quem psalmista sub figura 6 schemate regis theocratici potentissimi nobis exhibet. De historia explicationis huius psalmi sufficiant, quae Ag. succincte refert : « nostri fere de Christo intelligendum censent quos in hac parte nos quoque sequimur, cum etiam Iudaei veteres de Christo filio David intelligendum putarint et in Actis apostolorum discipuh ad Christum retulerint. Non negamus tamen, ut fere omnia quae in testamento veteri gesta sunt, futurorum imagines fuerunt, sic praecipue David figuram Christi gessisse, ut rerum Christi imago in rebus David praecesserit et illa quoque regum ac principum adversus regnum David obstinata conspiratio, Pilati et Herodis et principum Iudaeorum In prima stropha v. 1-3 describitur rebellio. Admirabundus et obstupescens exclamat psalmista quare fremuerunt, rebellarunt ; dominatio Dei est benefica; ei omnes se debent submittere ; ergo quam stulta rebellio! et quare populi meditantur (imp. hebr de actione continua) inania, quae fieri et evenire nullo modo possunt ; cur in vanum vires, consilia conferunt ? Agmen rebellium ducunt ipsi reges et principes : consurgunt reges terrae, sese sistunt ad pugnam, deliberatione principum simul facta convenerunt in unum, consilia inter se inierunt conpropositum suum audacter annunliantes v. 3 dirumpamus etc.; suavem Domini legem ac beneficam tanquam vincula cum indignatione confringenda considerant, tamquam funes (hebr) quibus iumentorum instar indigne alligati 46 constricti sint. Similis conspiratio describitur Is. 8, 9 congregamini, confortamini, accingite vos, inite consilium, loquimini verbum — at vincimini, dissipabitur. At quam inania moliantur, exhibetur in altera stropha in scena coelesti. Statim effertur Domini maiestas : v. 4 habitator coeli ridebit (Hier.), ridet de conatu inani tanto pondere inito et verbis adeo superbis enuntiato ; et subsannat eos ; Dei immensa potentia et securitas inviolabilis exhibetur. Verum /unc v. 5 $uo tempore, tempore iudicii, quo illos conatus dissipat, irritos ostendit, loguetur ad eos in ira sua et Dei verbum est efficax, simul cum eius locutione : in furoré suo tio et obiurgatio, efferturin hebr: ego tamen unxi, institui regem meum super Sion montem sanctum meum | quae itaque audacia et insoientia, quae stupiditas contra talem regem rebellare! Ita in hebr apte ad loque- (ur sermo Domini consequitur, uti apud Hier quoque : ego autem orditus sum regem meum super Sion ; Aq quinta xa ἐγὼ ἐδιασάμην βασιλέα μου, Sym χἀγὼ ἔχρισα, sexta χἀγὼ διέσωσα. ." Lecta forma niphal graecus vertit χατεστάθην, unde vulg v. 0 ego autem constitutus sum rez ab eo super Sion ; ut sedes Dei et regis dicitur mons sanctus ; quare locutio Dei hic non verbis effertur, sed ipsa re, 1058 scil. illa constitutione regis, qua Deus suam manifestavit voluntatem. Illam igitur obiurgationem statim ipse rex in rebelles enuntiat, v. ד praedicans praeceptum eius, enuntians statutum divinum, quo rex est institutus (in tertia stropha); institutus est eo quod filius Dei sit appellatus : Dominus dixit ad me : Filius meus es tu ; vide 2 Reg. 7, 16; Ps. 88, 28; ego hodie genui te, tanquam filium te agnovi, nominavi, feci, hodie eo scil. tempore quo rex est institutus; illis enim verbis enuntiatur sollemnis regis theocratici consecratio et constitutio. Et qualis rex theocraticus hoc loco intelligatur, uti iam in v. 1 generali illa designatione gentium, populorum, regum terrae, principum indicatur, ita nune proposita dominatione universali indubie ₪1 manifestum — est unus rex messianus v. 8 postula a me, declaratur promptitudo Dei, qua regi suo regnum illud universale committere vult et dabo (tibi) gentes hereditatem tuam, partem ac proprietatem tuam, ef possessionem tuam terminos terrae ; ita scil. rex messianus dominari debet a mari usque ad mare et a flumine usque ad terminos orbis terrarum (Ps. 71, 8). Et quali potentia sit instructus ad rebelles coercendos, additur ratione habita scenae v. 1-3 : reges eos, secundum punctationem mas. contundes eos baculo ferreo, si scil. contumaces permanserint ; lectio hebr membro altero parallelo commendatur : ef tanquam vas figuli confringes eos ; interitus irreparabilis vase confracto significatur, in vase figuli simul adumbratur, quanta facilitate hostes rebelles perdat. In psalmo salomonico 17, 26 applicantur haec ad regem, filium David, Messiam : ἐχτρίψαι ὑπερηφανίαν ἁμαρτωλῶν ὡς σχεύη χεραμέως, ἐν ῥάῤδῳ σιδηρᾷ συντρίψαι" en, antiquissimum testimonium. de hoc psalmo ut messianico; cf. ps. salom. 18, 8 ὑπὸ 266000 παιδείας Χριστοῦ χυρίου. Tanta regis potentia et vindicta proposita, iam sequitur adhortatio ad tempestive resipiscendum in quarta stropha v. 10 e£ nunc, tah itaque rerum conditione, reges, uti v. 2, intelligite, prudentes, sapientes estote ; quasi ad sanam rationem ut redeant, monentur; esset quippe maxime absonum et stultum diutius velle resistere ; erudimini, audite monitionem et obsequimini, iudices terrae (Hier), qui in v. 2 principes dicuntur. Quid iis sit praestandum, dicitur v. 11 servite Domino in (imore,estote subditi Deo in cultu, in observatione mandatorum eum omni cura ac reverentia, e£ ezsulfate(ei), iubilate, laetis animis eius celebrate maiestatem, verum cum £remore, cum humili reverentia non sine quadam trepidatione et cum pavore venerabili tantae Dei celsitudinis. Et quomodo istud servire Domino exhibendum sit, docetur v. 12 apprehendite disciplinam, suscipite monitum, complectimini mandata Dei, assumite probos mores, ne irascatur (Dominus); negligentia disciplinae seu vitae probae provocatur indignatio ae vindicta Dei, qua sontibus illis creatur perditio, e£ pereatis de via(iusta), ne sitis obnoxii interitul; cum ezarserit in brevi ira eius (cf. v. 5), 51 ob aliorum negligentiam et contemptum disciplinae Dominus poenas infliget, beati omnes qui confidunt in eo, dein tamen valebit illud : iustus in fide sua vivet (Hab. 2, 4). Saepe in psalmis praedicantur maxima emolumenta, quae fiduciae in Deum obventura sunt. 1110 prima talis est confidentiae laus et commendatio. Ps. 8, 1-3.. 25 n ו dicitur : Filius meus es tu etc. Uti igitur מז psarmo exhibetur et proponitur regibus ac principibus et populis, ita Iesus post resurrectionem autem resurrectio Christi ibi hoc effato minime probatur (vide meum Comment : in Act. 13, 33). Cum ex dictis intelligamus psalmum de rege theocralico eoque: messianó (secundum notiones prophetarum), ubi primum constat de divina Messiae natura, etiam illud de Filio et de generatione modo multo sublimiore concipietur, quam de sola institutione regis theocratici; cf. Hebr. 1, 5; 5, 5. Sublimior hic modus concipiendi psalmum 2 davidicum commendatur psalmo 109 item davidico (vide ad 109, 3).
1:1
The declarative exclamation beginning with "blessed" (Heb. 'ashre, "blessings of...") occurs in the Old Testament (Deut. 33:29; 1 Sam. 10:8; Job 5:17; Prov. 3:13, 18, and 6 other times; Eccles. 10:17; Is. 30:18; 32:20; 56:2; Dan. 12:12), especially in the Psalms (Ps. 1:1, and 25 other times). …
… idea is repeated with equivalent terms, usually gaining from this greater clarity or fullness ("Blessed is the man who does not follow the counsel of the wicked / and does not stand in the way of sinners / and does not sit in the assembly of scoffers" [Ps. 1:1]; a notable [example of it is found in Ps. 113 [114]:1-8]); b) antithetic: the second member opposes the contrary idea to the first, thus giving it greater prominence; it is effective …
1:2
… In the Psalms, t. often indicates the legislative parts of the Pentateuch in general (Heb. Ps. 1, 2; 19, 7; 37, 31; 40, 8; 94, 12; 119, 1, 18 etc.). …
1:3
… The "tree planted by the water" defies seasonal droughts (Ps. 1:3).
1:5
… Sinners will be punished by not rising again (Enoch 22:10-13; Ps. Sal. 3:16 and 14:2; cf. Ps. 1:5), thus remaining in the f., which becomes the hell of the damned; it is affirmed on the contrary that the righteous are or will be gathered in paradise (Gan'édhen: Strack-Billerbeck …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.