In Domino confido. The just man’s confidence in God in the midst of persecutions.
Dauids freindes aduising him to flee from the persecution of Saul, he answereth, that his trust is in Gods protection. 2. Though the persecutor be very malitious, 4. yet God wil ouerthrow him, 5. and deliuer the iust.
1Unto the end. A psalm to David.Salmo di David.Vnto the end the psalmeIn finem. Psalmus David. 2In the Lord I put my trust: how then do you say to my soul: Get thee away from hence to the mountain, like a sparrow.Nel Signore pongo la mia speranza: perché dite voi all'anima, mia: Trafugati al monte come una passera?of Dauid I TRVST in our Lord: how say ye to my soule: Passe ouer vnto the mountayne as a sparrow?In Domino confido; quomodo dicitis animæ meæ: / Transmigra in montem sicut passer ? 3For, lo, the wicked have bent their bow: they have prepared their arrows in the quiver, to shoot in the dark the upright of heart.Imperocché ecco che i peccatori hanno teso l'arco, tengono preparate le loro saette nel turcasso per saettare all'oscuro quelli, che sono di cuore retto.For behold sinners haue bent the bow, they haue prepared their arrowes in the quiuer, that they may shoote in the darke, at them that be right of hart.Quoniam ecce peccatores intenderunt arcum; / paraverunt sagittas suas in pharetra, / ut sagittent in obscuro rectos corde: 4For they have destroyed the things which thou hast made: but what has the just man done?Perché quello, che tu facesti di buono lo hanno ridotto a niente: or il giusto che ha egli fatto?For they haue destroyed the thinges, which thou didst perfite: but the iust what hath he done?quoniam quæ perfecisti destruxerunt; / justus autem, quid fecit ? 5The Lord is in his holy temple, the Lord’s throne is in heaven. His eyes look on the poor man: his eyelids examine the sons of men.Il Signore nel tempio suo santo: il Signore nel cielo ha sua sede: Gli occhi di lui al povero son rivolti: le pupille di lui disaminano i figliuoli degli uomini.Our Lord is in his holie temple, our Lord his seate is in heauen. His eies haue respect vnto the poore: his eieliddes examine the sonnes of men.Dominus in templo sancto suo; / Dominus in cælo sedes ejus. / Oculi ejus in pauperem respiciunt; / palpebræ ejus interrogant filios hominum. 6The Lord trieth the just and the wicked: but he that loveth iniquity, hateth his own soul.Il Signore disamina il giusto, e l'empio: e chi ama l'iniquità odia l'anima propria.Our Lord examineth the iust, and the impious: but he that loueth iniquity, hateth his owne soule.Dominus interrogat justum et impium; / qui autem diligit iniquitatem, odit animam suam. 7He shall rain snares upon sinners: fire and brimstone, and storms of winds, shall be the portion of their cup.Ei pioverà lacci sopra de' peccatori: il fuoco, e il zolfo, e il vento procelloso è la porzione del loro calice.He shal rayne snares vpon sinners: fyre and brimstone, and blast of stormes the portion of their cuppe.Pluet super peccatores laqueos; / ignis et sulphur, et spiritus procellarum, pars calicis eorum.
8For the Lord is just, and hath loved justice: his countenance hath beheld righteousness.Imperocché il Signore è giusto, ed ha amato la giustizia; la faccia di lui è rivolta alla equità.Because our Lord is iust and hath loued iustice: his countenance hath seene equitie.Quoniam justus Dominus, et justitias dilexit: / æquitatem vidit vultus ejus.
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Calmet
St. Jerome supplies the word psalm. That David, or any other, should give the title of master of music to so great a prince may seem strange; and therefore the Vulgate may perhaps be as accurate. St. Jerome and Pagnin have "to the victor of David." Almost all agree that he composed this psalm (Haydock) when he began to be persecuted by Saul. He expresses his confidence in God; when his friends advised him to flee. (Calmet)
Calmet
The Fathers take hence occasion to caution the faithful against the insidious speeches of those who pretend that they can procure greater security than the Church affords, (Haydock) and that they teach a doctrine of greater perfection. (Sts. Augustine, Jerome, etc.) (Calmet)
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Worthington
How. My friends....say, etc. (Worthington)
To the. Hebrew now, "to your mountain," as the words are joined which were formerly divided, while a v has been lost, and another placed instead of i, as we may gather from the ancient interpreters. (Chaldean; Syriac; St. Jerome, etc.)
Mariana
Most people suppose that David's friends exhort him to withdraw: but he waits for the divine order. Others think (Calmet) that these are the words of his enemies, who wished to fill him with dismay, that he might retire among the Gentiles, and adore their idols, 1 Kings 26:19. (Mariana)
Menochius
Sparrow. Hebrew tsipor, any little "bird." (Haydock) (Proverbs 27:8.) (Menochius)
Worthington
Heretics falsely style their conventicles the mountain. (St. Augustine) (Worthington)
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Calmet
Quiver. Hebrew, "on the string," ready to shoot. (Calmet)
Berthier
But yether (Haydock) means "abundance," and may be well understood of the quiver. (Berthier)
Worthington
Persecutors use all rigour, though they disguise the real cause of their resentment against the innocent. (Worthington)
Menochius
Dark. Septuagint add "moon." (Menochius)
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Berthier
Made. In choosing me for king, Hebrew, "the foundations are, or shall be destroyed; and what shall the just do? or, what has the just man done?" The foundations, both of religion and of the kingdom, depend on God's ordinances, as the Septuagint well explain. (Berthier)
Haydock
Pagnin has, "the nets;" St. Jerome, "the laws." In these days of infidelity and rebellion, the just must experience the greatest perplexity. (Haydock)
Berthier
If faith be lost, who shall be just? (Berthier)
Worthington
Persecutors, and especially heretics, pull down what others have built. (Worthington)
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Calmet
Heaven. This is the source of my confidence. (Calmet)
Calmet
The admirable mother of the Machabees suggested this consoling motive, (Berthier) to strengthen her youngest son, 2 Machabees 7:28. Heaven is the temple of the Lord, (Haydock) though the tabernacle may be so styled here. See Psalm 10:8. (Calmet)
Calmet
The poor man is not in Hebrew but it is chiefly of him that the psalmist speaks; (Berthier) and the Septuagint and Arabic (Calmet) seem to (Haydock) have read it. Eliphaz remarks, that God does not disregard human affairs, as the wicked supposed, Job 22:12. (Calmet)
Worthington
If his eyes seem to be shut, his providence watcheth. (Worthington)
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Haydock
Trieth, interrogat, which is rendered by examine, ver. 5. (Haydock)
Haydock
God juridically questions all, (Calmet) and makes them give an exact account of themselves, even of every idle word. (Haydock)
Calmet
The word also means that he punishes, or chastises. (Calmet)
Haydock
Hebrew, "the Lord trieth the just, but his soul hateth the wicked, and the lover of iniquity." (St. Jerome, etc.) (Haydock)
Berthier
Yet the original may be explained in the sense of the Septuagint which is more beautiful and instructive; as the sinner will hardly believe that he is his own greatest enemy. (Berthier)
Worthington
By continuing in sin he brings damnation on his soul. (Worthington)
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Haydock
Snares. Wonderful expression! The wicked cannot escape. (Haydock)
Berthier
Cup. At feasts, each person (Calmet) had his portion and his own cup. Dreadful indeed is the inheritance of the wicked. See Psalm 15:5. (Berthier)
Worthington
If God spare for a time, He must at last punish severely. (Worthington)
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Berthier
Righteousness. As, on the other hand, (Haydock) the upright shall behold God, (Matthew 5:8.) while the wicked shall be driven into darkness (Calmet) for all eternity. In vain do modern sophists pretend that hell will not last for ever because God is incapable of revenge, or of delighting in the torture of his creatures. They use the word revenge in a wrong sense. (Berthier)
Haydock
God is not subject to any passion; but his justice requires that those should be eternally punished, whose will is always impious. (Haydock)
Can they shew that there will be room for repentance in the other world? (Berthier) or that the wicked would make use of it, if granted, since they would not repent as long as they lived? By the same arguments, they might as well prove that God could not punish at all. (Haydock) (Daniel 3:27.)
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S. Augustin applieth it to heretikes, perswading Catholiques to repare vnto their separate congregation, falsly calling it the montayne.
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Ye my freindes say thus.
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Persecuters vsing al rigor and force,
falsly pretēd other causes against the innocent to destroy them.
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It is the maner of persecuters, and especially of heretikes, to destroy and puldowne that others haue built.
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Concordance Abac. 2.
Though God seme to winke or sleepe, yet his prouidence stil watcheth, and obserueth al mens actions.
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Proueth by tribulations.
Continuāce in sinne bringeth damnation to the soule.
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God sparing for the time at last must needes of iustice punish seuerely.
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.7
… therefore I shall not slide;" and "In God have I put my trust: I will not be afraid what man can do unto me." And to those who endeavor to lead you astray to the earthly heights of proud men, you know how to answer, "In the Lord put I my trust: how say ye to my soul, Flee as a bird to your mountain?"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.1
… Now it is known that in prophecy Christ, among the many names in which notice of Him is conveyed in allegory, is also called a mountain. We must accordingly answer these people, and say, “I trust in the Lord: how say ye to my soul, Remove into the mountains as a sparrow?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.12
… whose precepts, by their corrupt living, and by despising them, and by setting up their own, they had destroyed, so that the Lord Himself may speak as Man, as He is wont, saying, “In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow?”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.4
… Is there anything more fearful than the devil? Yet even against him we have no other shield than faith , an impalpable buckler against an unseen foe. For he sends forth divers arrows, and shoots down in the dark night
St Jerome † AD 420 Against the Pelagians 2
xi. 2 . “The wicked bend their bow”—an image of the heretics.
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.30
… It is the same Church which is occasionally obscured, and, as it were, beclouded by the multitude of offences, when sinners bend the bow that they may shoot under the darkened moon at the upright in heart.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.9
… But why the moon justly signifies the Church, will be more seasonably considered in another Psalm, where it is said, “The sinners have bent their bow, that they may shoot in the obscure moon the upright in heart.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.2
2. “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” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.12
… how say ye to my soul, Remove into the mountains as a sparrow?” by reason, that is, of the fear of those who desire to apprehend and crucify Him. Since the interpretation is not unreasonable of sinners wishing to “shoot at the upright in heart,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.26
… I speak not of this moon visible to the eye, but of that which is signified by this name. While the Church was in the dark, while she as yet appeared not, shone not forth as yet, men were led astray, and it was said, This is the Church, here is Christ; so that “while the Moon was dark, they shot their arrows at the righteous in heart.”
Pope St Leo I the Great † AD 461 Sermons 24
… They put on indeed a cloke of piety and chastity, but under this deceit they conceal the filthiness of their acts, and from the recesses of their ungodly heart hurl shafts to wound the simple; that, as the prophet says, “they may shoot in darkness at the upright in heart
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St Augustine of Hippo † AD 430 Letters of St. Augustin 55.10
… The Church, moreover, while it remains under the conditions of our mortal life in the flesh, is, on account of her liability to change, spoken of Scripture by the name of the moon; e.g. , “They have made ready their arrows in the quiver, that they may, while the moon is obscured, wound those who are upright in heart.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.18
… he has, as it were, one recess of his heart where he sees the truth, and another recess where he conceives falsehood. And that you may know that this is guile, it is said in the Psalms, “Lips of guile.” What are “lips of guile”? It follows, “In a heart and in a heart have they spoken evil.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.6
… 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 Thou hast perfected” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.12
12. But if any one would understand the moon of the synagogue, let him refer the Psalm to the Lord’s passion, and of the Jews say, “For they have destroyed what Thou hast perfected;”
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St Melito of Sardis † AD 180 Melito, the Philosopher 9
The eyelids of the Lord —hidden spiritual mysteries in the Divine precepts. In the Psalm: “His eyelids question, that is prove, the children of men.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.12
91. But He does not dwell in the temple as a priest, nor as a minister, but as God, since the Lord Jesus Himself said: “I will dwell in them, and will walk among them, and will be their God, and they shall be My people.” And David says: “The Lord is in His holy temple.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.7
… “The Lord is in His holy temple; the Lord, His seat is in heaven.” If you take heaven to be the just man, as you take the earth to be the sinner, to whom it was said, “Earth thou art, and unto earth shalt thou go;” the words, “The Lord is in His holy temple” you will understand to be repeated, whilst it is said, “The Lord, His seat is in heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.12
… Since the interpretation is not unreasonable of sinners wishing to “shoot at the upright in heart,” that is, those who believed in Christ, “in the obscure moon,” that is, the Synagogue filled with sinners. To this too the words, “The Lord is in His holy temple; the Lord, His seat is in heaven,”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
[5.] And why dost thou wonder if [it is so] in these instances? For thou wilt find the same also in all others. If thou injure, thou art injured; if thou art injured, then thou art uninjured; if thou punish, then thou hast not punished another, but hast punished thyself. For “he that loveth iniquity,” it is said, “hateth his own soul.” (
St Augustine of Hippo † AD 430 City of God 14.7
… and we have already shown that amor is used in a good connection. And if any one fancy that amor is no doubt used both of good and bad loves, but that dilectio is reserved for the good only, let him remember what the psalm says, “He that loveth ( diligit ) iniquity hateth his own soul;”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.14
… For it wills ill to itself through ignorance, in that it does not think that what it wills is prejudicial to it; but it none the less does will ill to itself, when it wills what would be prejudicial to it. And hence it is written, “He that loveth iniquity, hateth his own soul.”
St Augustine of Hippo † AD 430 The Enchiridion 77
… For not only do they commit these sins, but they love them so much that they would like to go on forever committing them, if only they could do so with impunity. Now, he who loveth iniquity hateth his own soul;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.6
… that when by loving the Lord ye shall have loved yourselves, ye may securely love your neighbour as yourselves. For when I find a man that does not love himself, how shall I commit his neighbour whom he should love as himself to him? And who is there, you will say, who does not love himself? Who is there? See, “He that loveth iniquity hateth his own soul.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.8
… For the Lord maketh question of the righteous and of the ungodly. This you know ye have sung, this have we sung together; “The Lord maketh question of the righteous and the ungodly.” And what follows? “But he that loveth iniquity, hateth his own soul.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 83.3
… and where there is the love of our neighbor, there also of necessity will be the love of God. For he that loveth not God, how loveth he his neighbour as himself, seeing that he loveth not even himself? Such an one is both impious and iniquitous; and he that loveth iniquity, manifestly loveth not, but hateth his own soul.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 87.4
4. But if we are asked about the love which is borne to itself by that world of perdition which hateth the world of redemption; we reply, it loveth itself, of course, with a false love, and not with a true. And hence, it loves itself falsely, and hates itself truly. For he that loveth wickedness, hateth his own soul.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.9
9. “The Lord questioneth the righteous and ungodly” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.12
… “His eyelids question the sons of men.” The closing and opening of the eyes, which is probably meant by the word eyelids, we may take to be His death and resurrection, whereby He tried the sons of men His disciples, terrified at His passion, and gladdened by the resurrection. “The Lord questioneth the righteous and ungodly,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 101.3
… Can that man be merciful to others, who unto himself is cruel? The whole of righteousness, therefore, is reduced to the one word, innocence. But the lover of iniquity, hateth his own soul. When he loved iniquity, he fancied he was injuring others. But consider whether he was injuring others: “He who loveth iniquity,” he saith, “hateth his own soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.19
… They wish us well; but “he that loveth iniquity, hateth his own soul.”
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St Ambrose of Milan † AD 397 On the Holy Spirit 2.6
… For we know by every-day experience, that when we have storms on this earth, thunders come first, blasts of wind follow on, the sky grows black with mists, and light shines again out of the darkness. For the blasts of wind are also called “spirits,” as it is written: “Fire and brimstone and the spirit of storm.”
St Augustine of Hippo † AD 430 On the Holy Trinity 8.6
… for in this way he loves his neighbor as himself without any risk. For he who loves himself otherwise, loves himself wrongfully, since he loves himself to this end that he may be unrighteous; therefore to this end that he may be wicked; and hence it follows next that he does not love himself; for, “He who loveth iniquity, hateth his own soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.10
10. “He shall rain snares upon the sinners” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.12
… “The Lord questioneth the righteous and ungodly,” even now from out of Heaven governing the Church. “But whoso loveth iniquity, hateth his own soul.” Why it is so, what follows teaches us. For “He shall rain snares upon the sinners:”
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.3
… For the very essential righteousness is Christ, “Who was made to us of God wisdom and righteousness and sanctification and redemption.” But from that righteousness is formed the righteousness which is in each individual, so that there are in the saved many righteousnesses, whence also it is written,
Origen † AD 254 Origen's Commentary on the Gospel of John 6.11
… the text, “Make straight the way of the Lord,” it will be well to compare with it what is said in the Proverbs, “Depart not, either to the right hand or to the left.” For he who deviates in either direction has given up keeping his path straight, and is no longer worthy of regard, since he has gone apart from the straightness of the journey, for “the Lord
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.8
… “Who spared not His own Son, but for us,” who were not His natural sons, “delivered Him up.” For to distinguish Him from those who are not properly sons, He said that He was His own Son. And in the Gospel we read: “This is My beloved Son, in whom I am well pleased.” Moreover, in the Psalms the Saviour says: “The Lord hath said unto Me, Thou art my Son.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… Therefore being just and holy by nature, on this account He is said to love righteousness and to hate iniquity; as much as to say, that He loves and chooses the virtuous, and rejects and hates the unrighteous. And divine Scripture says the same of the Father; ‘The Righteous Lord loveth righteousness; Thou hatest all them that work iniquity
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… Well, then, is not this “Created” said in connection with a cause? He created Me, it so says, as the beginning of His ways, with a view to his works. Now, the Works of His Hands are verity and judgment;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 49
… And this I say not only to you who are judges, but to all men, that they nowhere pervert justice, but preserve it everywhere pure. “The Lord,” It saith, “loveth righteousness”; and, “he that loveth iniquity hateth his own soul.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.11
… And therefore as if he were giving a reason why this should be, he added, “For the Lord is righteous, and hath loved righteousnesses” (
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.11
155. Not to be passed over for silencing the disputings of Arian misbelief are those words of the same Saint John, which he set down in another Scripture: “If ye know that He is just, know that he which doeth righteousness is born of Him.” But who is righteous, save the Lord, Who loveth righteousness?
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In praecedentibus Psalmis posita est gratiarum actio pro liberatione ab hostibus; hic ostendit fiduciam ex hoc conceptam. Et loquitur ex persona hominis desiderantis Dei beneficia, qui consequitur securitatem. Titulus, in finem Psalmus David: Hieronymus habet, victor. Hoc supra expositum est. Hic Psalmus potest exponi litteraliter de David: mystice autem de Christo, sive allegorice. Moraliter vero de viro justo, et haereticis, ut exponit Glossa. Primo ergo David proponit suam fiduciam, in domino confido: quasi liberatus per justum Dei judicium deprimens peccatores et exaltans pauperes: Hier. 17: beatus vir qui confidit in domino, et erit dominus fiducia ejus: Dan. 3: non est confusio confidentibus in te. Secundo ponit fiduciae ejus impugnationem, quae fiebat verbis: quomodo dicitis et cetera. David enim fugienti consulebant quidam ut iret ad loca munita et montes; vel ut ibi latitaret ut passer est factus. Quomodo? Ecce peccatores et cetera. Et exponitur dupliciter. Primo ut sint verba non David, sed aliorum: quasi dicat: ideo transmigra, quia, tetenderunt arcum. Vel sint verba David, quasi dicat, in domino confido: quia tetenderunt arcum, paraverunt peccatores sagittas et cetera. Et facit tria. Primo ponit eorum pravam solicitudinem. Secundo perversam intentionem, ut sagittent. Tertio injustam operationem, quoniam quae perfecisti.
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Mystice de Christo sic: ego Christus in domino confido: quomodo ergo vos Pharisaei dicitis, transmigra in montem, idest ad legis observantias datas in monte Sinai: Deut. 33: dominus de Sinai venit, et de Seir ortus est nobis; et nisi hoc feceris, ecce peccatores intenderunt arcum et cetera. Idest paraverunt se ad occidendum te et discipulos tuos; et hoc, quoniam quae tu perfecisti destruxerunt, idest occiderunt. Vel moraliter dicit fidelis haereticis, secundum Glossam, in domino confido, tenens ejus fidem: quomodo ergo vos haeretici, dicitis, transmigra, ad nos, in montem, idest Christum quem crediderunt habere haeretici? Isa. 2: erit praeparatus mons domus domini in vertice montium: 2 Reg. 1: montes Gelboe, nec ros nec pluvia veniant super vos, neque sint agri primitiarum quia ibi abjectus est clypeus fortium. Idest Judaeorum, vel magnorum haereticorum: Hier. 51: ecce ego mons pestifer, qui corrumpo universam terram. Vel mons altitudo intellectus quem fingunt se habere. Sed si hoc facerem, essem passer levis, non mansionarius.
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Quoniam ecce peccatores, idest haeretici, intenderunt arcum, idest ad se traxerunt sacram Scripturam, sicut qui tendunt arcum: paraverunt sagittas, venenosa eloquia, in pharetra, idest memoria vel scientia: Hier. 5: pharetra ejus quasi sepulcrum patens. Hieronymus habet, sagittas suas super nervum, idest chordam: intentio perversa, ut sagittent rectos corde, idest justos, in obscuro, idest dolose: Hier. 9: sagitta vulnerans lingua eorum. Vel, in obscuro, idest subtilitatibus sacrae Scripturae. Alia littera habet in obscura luna. Luna est Ecclesia: Cant. 6: pulchra ut luna, propter ejus claritatem, et propter ejus obscurationem. Claritas lunae est a sole; sic claritas Ecclesiae est a Christo: Jo. 1: erat lux vera quae illuminat et cetera. Item medius lunae globus est clarus, et medius obscurus; sic in Ecclesia aliqui sunt clari, aliqui obscuri. Obscuratur autem luna, secundum Glossam, quandoque per revolutionem, et sic fit obscura: quandoque per eclypsim, et tunc in sanguinem convertitur: quandoque per interpositionem nubis, et tunc fit nigra. Sic Ecclesia fit obscura in novitate, quando non sunt in ea praedicatores et doctores; sanguinea per persecutionem tyrannorum; nigra per nubes, idest per seductionem haereticorum; et tunc vult sagittare.
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Hic ponitur injusta actio eorum, quoniam quae perfecisti destruxerunt. Alia littera, quoniam quem perfecisti; sed prima melior est, et secundum Hieronymum, quoniam leges quas perfecisti destruxerunt: Isa. 48: scio quod praevaricans praevaricatus es, et transgressorem ex utero vocavi te: Hier. 2: a saeculo fregisti jugum, rupisti vincula; dixisti, non serviam: quasi dicat: destruent legem tuam, quam tu praecepisti servari. Exod. 33: innocentem et justum non condemnabis; sed isti volunt eum occidere: Psal. 118: dissipaverunt iniqui legem tuam; et Deus perfecit eam, quia dedit eam: Psal. 147: non fecit taliter omni nationi: Matth. 5: non veni solvere legem, sed adimplere. Si dicatur, quem perfecisti destruxerunt, sic intelligitur de Christo, quem tu perfecisti.
Justus. Hic ponitur ratio fiduciae. Et primo ponitur quaestio. Secundo solutio, ibi, dominus in templo et cetera. Tertio solutionis ratio, quoniam justus dominus, et justitias dilexit. Dicit ergo, sic faciunt isti; sed justus dominus auctoritate videns hoc, quid facit? Hier. 33: hoc est nomen quod vocabunt eum dominus justus noster. Solvit quaestionem, et ponit quid facit hic justus. Et primo ejus judiciariam potestatem, vel conditionem judicis. Secundo judicii discussionem, oculi ejus. Tertio condemnationem concussorum, qui autem diligit. Judex si semper punit, crudelis est; si semper parcit, remissus. Deus autem utrumque facit; et ideo locum habet tribunal misericordiae; et hoc est templum: Hebr. 4: adeamus cum fiducia ad thronum gratiae; et ideo dicit, dominus in templo sancto suo: 1 Cor. 3: nescitis quia templum Dei estis, et spiritus sanctus habitat in vobis? Habet etiam locum justitiae, unde punit, scilicet caelum; et hoc est etiam, dominus in caelo sedes ejus. Ubi enumeratur potestas ejus: Isa. ult., caelum mihi sedes est. Templum dicuntur fideles propter devotionem, caelum propter sapientiam. Item caelum dicitur cuna in qua Deus sedet ut faciat eum caelum, idest secreta scientem. Item dicitur anima templum Dei, quia in templo Deus adoratur. Similiter in anima fideli: Matth. 6: intra in cubiculum tuum, idest secreta animae tuae, et clauso ostio ora patrem tuum in abscondito. Item ibi offeruntur sacrificia: similiter in anima fideli: Psal. 50: sacrificium Deo spiritus contribulatus. Item in templo funduntur orationes ad Deum, ita in anima operatur Deus: Isa. 26: omnia opera nostra operatus es in nobis domine. Item, quia Deus eam sanctificat, et in eam descendit sicut in templum: Sap. 4: gratia Dei in sanctos ejus, et respectus et cetera.
10:5
Oculi. Hic agit de discussione judicii. Et primo ponit divinae cognitionis perfectionem. Secundo diligentem examinationem, ibi, palpebrae ejus interrogant filios hominum. Tertio judicii aequitatem, ibi, dominus interrogat justum et impium. Per primum nullus potest occultari, quia videt affectum pauperis et impii, peccatoris et justi: Ezech. 23: oculi domini lucidiores sunt super solem, circumspicientes super omnes vias hominum, et profundum abyssi, et hominum corda intuentes: Prov. 16: omnes viae hominum patent oculis ejus; spirituum ponderator est dominus, idest cogitationum, vel animarum secundum Glossam; et ideo dicit, oculi ejus in pauperem respiciunt, ad miserandum: Psal. 30: miserere mei domine, quoniam tribulor. Item Ps. 27: dominus protector meus, et in ipso speravit cor meum et cetera. Ad protegendum etiam probando: Ps. 33: oculi domini super justos. Item Ps. 31: in via hac qua gradieris, firmabo super te oculos meos. Et sic respiciens examinat diligenter. Palpebrae ejus interrogant et cetera. Per palpebras significatur discretio: quia sicut palpebrae oculi dirigunt visum, sic discretio moderatur humanam sapientiam: Prov. 4, palpebrae tuae praecedant gressus tuos. Ipsa ergo discretio Dei interrogat, idest probat et examinat: Sap. 1: cogitationibus impii interrogatio erit: sermonum autem illius auditio ad Deum veniet. Et quomodo? Quia quandoque punit, quandoque parcit, quandoque dat beneficia, quandoque aufert: Job 6: sagittae domini et cetera. Etiam claudit palpebras et aperit: Matth. 17: misereor super turba et cetera. Item ibidem 21: auferetur a vobis regnum Dei: Ps. 146: dat jumentis escam ipsorum et cetera. Interrogat filios hominum, quia efficiuntur quidam ex ipsis meliores, quidam pejores; vel quidam ex Scriptura efficiuntur mali, quidam boni: quia quidam eam bene intelligunt et non fatigantur, sed exercentur; mali vero e converso faciunt. Judicii aequitas ponitur: quia, interrogat justum et impium, quia immittit flagella justis et injustis, et tribuit bona temporalia bonis et malis: Sap. 11: hos, scilicet bonos, tamquam pater monens probasti; illos autem, scilicet malos, tamquam rex durus interrogans condemnasti.
10:6
Propterea dicit, dominus interrogat justum et impium, idest per tribulationes probat. Gregorius: poena inflicta interrogat, si quis in tribulatione positus Deum veraciter amat. Justum interrogat, idest examinat dominus ut praemietur: Sap. 10: reddidit Deus mercedem laborum sanctorum suorum. Sed impium sive peccatorem interrogat, ut condemnetur: Matth. 23: ligatis manibus et pedibus projicite eum in tenebras exteriores.
Hic ponitur condemnatio: et circa hoc duo facit: quia primo ponit culpam; secundo poenam, ibi, pluet super peccatores. Ostendit quod quantum est ex parte Dei, non est perditio malorum, sed ex parte nostra; unde dicit, qui diligit iniquitatem, idest peccatum: Joan. 3: omnis qui facit peccatum, et iniquitatem facit, quia peccatum iniquitas est. Odit animam suam: Sap. 16: homo per malitiam occidit animam suam. Sed quaeritur, quomodo quis se odire possit. Dicendum, quod quodammodo odit peccator seipsum; sed simpliciter nullus odit: Ephes. 5: nemo unquam carnem suam odio habuit. Sed quod mali quodammodo odiunt seipsos, et etiam boni quodammodo se odiunt, declaratur hoc modo. Anima nostra duas habet facies: unam versus Deum secundum rationem, aliam versus carnem secundum naturam sensitivam, quae tantum corporalia comprehendit. Et sicut quaelibet res diligit proprium bonum, ita homo diligit illud quod aestimat animam suam. Peccatores enim aestimant animam suam quod principaliter intendunt: quia quaelibet res est illud quod est praecipuum in ea, sicut rex dicitur regnum. Qui ergo naturam sensitivam habent principale diligunt eam; qui autem intellectivam, eamdem amant. Nullus ergo odit animam quantum ad id quod aestimat principale. Boni ergo odiunt quantum ad naturam sensitivam; mali quantum ad intellectivam. Secundo ponit poenam. Et hoc possumus exponere de praesenti, vel de futuro. De praesenti sic, et servat metaphoram. Dixit quod dominus est in caelo, quia ibi est sedes ejus; sed de caelo venit pluvia: ideo eorum poena signatur cum dicitur, pluet super peccatores. Et quid? Laqueos. Et si exponatur hic in praesenti, notandum est, quod in peccato sunt quatuor.
10:7
Primum est seductio; unde dicit: pluet super peccatores laqueos. Quasi justo judicio permittit eos illaqueari et seduci: Isa. 8: et offendentur ex eis plurimi et cadent, et conterentur et irretientur et capientur. Secundum est concupiscentia; et ideo dicit, ignis concupiscentiae: Psal. 57: supercecidit ignis, et non viderunt solem, scilicet carnalis concupiscentiae et cetera. Tertium est foetor infamiae; et ideo dicit, sulphur. Sic pluit dominus super Sodomam et Gomorrham igne et sulphure. Potest addi et quartum, scilicet inquietudo mentis; et ideo dicit, spiritus procellarum: Isa. 57: cor impii quasi mare fervens. Pars calicis eorum: quia calix est quaedam mensura, et ipsi poenas habent secundum eorum peccata: Isa. 27: in mensura contra mensuram, cum abjecta fuerit judicabit. Sed si exponatur de futuro, sic punientur ibi motus: quia ligabuntur ut nec mala vitare, nec bona consequi possint; ideo dicit, pluet super peccatores laqueos, idest colligantes sensus: et sic referuntur ad odoratum sulphur, ad tactum ignis: Isa. 66: ignis eorum non extinguetur: Apoc. 20: missi in stagnum ignis. Item affectus, quia non quiescunt: quia, spiritus procellarum pars calicis eorum, idest Daemones inquietantes, molestantes, et affligentes.
10:8
Quoniam justus dominus et justitias dilexit, ideo non expectandum est ab eo nisi justitia: Hier. 9: ego dominus qui facio misericordiam, judicium et justitiam in terra: Psal. 114: justus dominus in omnibus viis suis. Aequitatem vidit vultus ejus vel facies, idest aequitas visa est notitia ejus; quasi dicat: illis quibus innotescit et quos diligit, aequitatem ostendit.
10:1
bitate, contumeliis, imprecationibus, e£ dolo, fallacia, profert mendacia, eius plenum est et dolis et avaritia; hebr 4n hic explicat Hier avaritiam, 55, 12 damnum, 72, 14 usuram; LXX praebent hie δόλου, 55, 12 et 12, 15 xóxoc, recentiores vocem notione oppressionis accipiunt, (cf. Prov. 29, 13), Sym hie ζημίας — sub lingua eius labor et dolor, in 11, mel et lac sub lingua tua); labor, molestia, dolor, quatenus talia alus sermonibus suis afferat, hebr molestia et iniquitas. Post peccata linguae opera et facinora exponuntur v. 8 sedet in insidiis cum divi(cf. Mich. 6, 12), hebr in insidiis pagorum ? insidias sibi collocat prope pagos ? ita Sym ἐνεδρεύων παρὰ τὰς αὐλὰς, Aq ἐνέδρα abXov,et Hier sedet insidians iuxta vestibula, in occultis ut interficiat innocentem, ibi latens in loco secreto et occulto, oculi eius in pauperem respiciunt, circumspicit, speculatur (cf. hebr), si quem miserum perdat. Vox חלכה Sym ἀσθενεῖς, Hier robustus, fortis. Insidiae latius describuntur v. 9 insidiatur in abscondito; tangitur diatur, ut rapiat pauperum, ut capiat, ut intercipiat; capit pauperem, dum attrahit 'eum in reti suo (hebr), Hier rapiet pauperem, cum adtraxerit eum ad rete suum. Aliter iungitur apud LXX, vulg in laqueo suo humiliabit eum, laqueo captum prosternit, allidit ad. terram ; inclinabit se, « ad leonis morem depingendum dictum est, qui igitur in pauperem, e£ pauper cade cum impius ille praevaleat contra pauperes, cum dominatus fuerit pauperum ; praevalet quippe viribus, πεσόντος αὐτοῦ μετὰ τῶν ἰσχυρῶν αὐτοῦ τοῖς ἀσθενέσιν, pauper itaque confractus deprimetur, cum ille cum fortibus suis (ex syr hexapl: cum fortioribus se) irruat in debiles (cernit.Hier in הלכה notionem potentiae, 5ym debilitatis). Textum mass. vertunt: et percussus procumbit et cadunt miseri in ungues eius (?); vel et oppressus prolabitur et cadit, robore eius miseri — 811 coniecturis emendant ; speculatur ,צפה) ut habeatur stichus cum x), exspectat, incurvat se, et cadunt in funes eius miserl (cf. Duhm). Aham emendationem Graetz tentat. ; Qua ratione ad talem iniquitatem (v., 1-10) pervenerit, declaratur v. 11 dizit enim in corde suo, cogitat quippe apud se; en eadam siro- M | | Ps. 40, 8. | 51 Eee. C Υς 5 e .phae clausula, uti in v. 6, oblitus est Deus, Deus non curat, negligit res humanas; imo 4067/78, abscondit (hebr, Hier) faciem suam, ne videat in finem, non respicit in perpetuum (Hier) ; impius ille sibi persuadet, Deum nunquam vindicaturum esse impietatem. Vide, qualia dogmata colligat, quae quidem non audet efferre, sed apud se versat (Chrys.). - Ex iis ortum habent scelera et flágitia omnia (cf. Ps. 13, 1). ο΄ Qontra talem impietatem in Deum et iniuriam in.afflictos psalmista instanter ad Deum clamat v. 12 exsurge, Domine Deus, excuteinertiam, incipe agere, exaltetur manus tua, leva manum tuam (hebr, Hier), adversus tales decerta fortiter, ne obliviscaris pauperum, iura et causam tuere afflietorum. Cur enim permitteretur impio spernere Deum ? v. 13 propter quid irritavit, quare despicit, Hier quare blasphemat, - impius Deum ? et hic contemptus Dei cernitur praeprimis, quia apua 88 statuit : non requiret, hebr non requires ; audacter negat Deiiustitiam et providentiam, Deum sibi fingit inertem. Jit tantam indignitatem psalmista Deo exponit efflagitans, ut celeriter eam coerceat. Et primo protestatur contra ultimam sententiam impii, affirmans v. 14 vides, vidisti, Deus revera videt et curat res humanas ; videt superbiam impii ; quoniam tu laborem et dolorem consideras, optime considerat Deus molestiam, moerorem, furorem (Hier) i. e. vexationes quae ab impiis in pauperes fiunt, u/ tradas eos in manus tuas, ut tandem tradas impios puniendos in manus tuas, LXX et vulg hune sensum exprimunt; similhter Sym ἵνα δοθῶσιν εἰς χεῖράς σου. Vertit Hier ut detur in manu tua, Aq τοῦ δοῦναι ἐν χειρί σου, Deus respicit impus exigat. Haec dicuntur contra,opinionem et verba impiorum v. 11. 13; illi dicunt : Deus obliviscitur, avertit faciem, non requirit. Contra hos : Deus in manum sumit, ad se recipit causam. Quae psalmistae fidei professio simul est efficax ad Deum petitio. Quare fidenter pergit : fibi derelictus est. pauper, tibi, tuo patrocinio committitur pauper; tuae tutelae dimittitur; hebr tibi (rém) committit, seu relinquit pauper, pupillus ; orphano tu eris adiutor, hebr factus es adiutor, semper fuisti adiutor. Ad opem miseris etoppressis efficaciter ferendam opus est, ut potentia superborum frangatur; quare v. 15 contere brachium peccatoris et maligni ; quod si feceris, disparebit impietas : quaeretur peccatum illius et non invenietur, sensu passivo hebr acceperunt quoque Aq Sym Theod, id quod bene ad sensum congruit. Quaerere et non invenire, locutio est ad completam destructionem seu deletionem et exstinctionem designandam; cf. Ps. 36,36. Is. 41, 12. Enuntiatur hic idem quod Is. 26, 9 : cum feceris 1001018 tua in terra, iusti- Liam discent habitatores orbis. Vel explica : ita quaere impietatem αὐτός. Lege hebr : quaeres peccatum eius, non invenies ? e Atque deleta impietate regnum Dei in aeternum consistat oportet ——— v. 16 Dominus regnabit in aeternum, hebr Dominus rex saeculi et c aeternitatis (Hier), peribitis gentes, pereunt gentes de ferra illius; est altera sententia correspondens v. 15. Repressa autem et ו as impietate v. 17 desiderium pauperum, afflictorum, eraudivit Dominus, —.— tuni cordis eorum, quae appetunt 86 desiderant, audivif auris tua ; et quidnam isti desiderent, designatur in v. 18 iudicare pupillo et humili, in eorum gratiam, iis ius tribuere, uf' non apponat ultra magnificare se homo super terram, ne ultra superbus et arrogans dominetur. Hebr parumper aliter habet : firmas cor eorum, attentam facis aurem tuam גאים hoe. psalmo Duhm gentes. expungit et illorum loco ponit גוו (pro 212), et intelligit superbos, potentes Judaeorum, contra quos car- men dirigatur, Sed ad eam acceptionem nullo modo aptari poterit 9, T de solitudinibus aeternis, de urbibus destructis. Admonetur David, ut fuga se periculis subtrahat, contra quae omnes eius conatus plane sint inefficaces (v. 2-4). Verum fiducia in Deum nem 1usti 1udicis (v. 5-8). lepetitis vicibus admonebatur psalmista et urgebatur ab amicis timidis, ut sibi fuga arrepta consuleret ; vivide ei proponebant pericula, . tentamina omnia res in meliorem conditionem reducendi affirmabant - fuisse inania. At psalmista spe firma in Dominum armatus consiliis istis amicorum pusillanimorum minime cedendum esse sciebat et tandem illorum importunitate fatigatus non sine indignatione eos repellit dicens firmiter
10:2
v. 2 in Domino confido in Domino quaero et pono refugium meum ; quomodo dicitis animae meae, quomodo mihi suadere potestis : t transmigra in montem, transvola in montem ut avis (Hier), fuge in montem ; in speluncis et antris montium et in deserto sese "abdere solebant TN UE invasionis hostilis (Iud. θ, 2: 1 0 22, 1; 23, 14; 24, 1 etc.). Quam indigne ferat ignaviam amicorum et consulitis : sicut. IS 0 aucupibus quaesita vel ab avibus rapacibus solitudine mihi securitatem comparas » (Ckeys.)? LXX in montes: alii quoque praebent ἀναστατοῦ, μεταχινοῦ; textus mass emendetur oportet Cur fugam suadeant, exponitur v. 9 ; vivide instans periculum descrinervo arcus posita est (Ag. Gen.) ; ut sagittent in obscuro rectos corde, augent periculum : insidiae struuntur tectae, tenebris pessima consilia obvolvuntur; ex occultis quasi latebris bellum geritur et mors intentatur piis omnibus. Hisce quantus sit furor impiorum, exaggerant, quo magis fugam persuadeant. Insuper ei exponunt: quidquid contra eorum machinationes pessimas tu fecisti, illi plane everterunt et inef- Conditio reipublicae designatur talis in qua ipsa fundamenta ordinis morumque eversa esse UNES in qua itaque impietas impune grase satur et ideo probi omnes persecutionibus obnoxii habentur. In tali rerum statu iustus autem quid fecit ? quid operatus est (Hier)? quid effecit seu consecutus est, qualem successum obtinuit ? i. e. nihil potuit 6106010 contra impietatem longe lateque serpentem. Haec est ultima ratio et gravissima, qua fugam persuadere conantur; ecce, inanis, inutilis est labor tuus! Uti psalmista ab, initio ἘΝ ἐῶ timidorum suam in Deum fidumaiestatem eius, cui confidit
10:5
v. 5 Dominus in templo sancto suo, in palatio suo sancto, in coelo sedes eius, Dominus, in coelo thronus in afflictos praesertim oculos intendit : oculi etus in pauperem respiciunt; 118 ex LXX vulg; ex textu hebr oculi eius vident, palpebrae eius probant filios hominum (Hier); addunt Theodoretus et syr hexapl oculi eius respiciunt τὴν οἰχουμένην, orbem terrarum; ex sublimi interrogationis seu 0 vel notione vocandi in iudicium, quae significatio non est aliena à voce latina. Oculi eius respiciunt, explorant filios hominum; isti iam in duos ordines divisi cernuntur
10:6
v. 6 Dominus interrogat, probat (Hier) iustum et impium, ita. Aq quoque 8(xatov δοχιμάζει xad ἀσεβὴ (cf. Chrys) et ita textum hebr recentiores quoque accipiunt; suadetur etiam maiore conformitate stichorum. Aliter iungit Hier : impium autem et diligentem iniquitatem odit anima eius, LXX et vulg habent quiautem diligit iniquitatem odit animam suam, odit seipsum ; censet Gen. « voluerunt autem Septuaginta explicare effectum odii divini, quae est animarum pernicies », morphismum Deo tribuendi animam (similiter Gen.). LO Quomodo Deusodio habeat diligentem iniquitatem (hebr v. 5) ostenditur poenis in impios devolutis $. v. 6 et iustum et impium probet, idque in
10:7
7 pluet super peccatores laqueos, Sym סט ἐπὶ παρανόμους ἄνθραχας (cf. (פחם Ve τς: iniquos carbones, ad quam versionem bene congruit quod sequitur πῦρ xai θεῖον ignem et sulphur, cum allusione ad poenam Sodomorum (Gen. 19, 24); igitur emenda hebr: pluet carbones candentes et sulphur, et ad pluviam talem adiungitur hebr et ventus flammeus pars calicis eorum ; e£ spiritus PAMELA. pars calicis eorum, erit portio illis MIU haee partem vini euique AI NEA (Gen.), item a patrefamilias qui suam cuique vini portionem statuebat (cf. 15, 5 ; 22, 5; 74, 9. 1s. 51, 1T. Ier. talem qua olim pessimae civitates deletae sunt et quae saepius iniquis intentatur (Deut. 29, 23. Iob 18, 15. Is. 34, 9. Ez. 38, 32). Ita autem contingere debet impiis qui resipiscere nolunt, v. 7 et 8 explicatur ; unde illud in Domino confido firmis argumentis stabilitum est. . Veteres psalmum ad Davidem communiter referunt, cui amici suaserint, ut sepersecutioni Saulregis subtraheret; «fugitabat vero Davidet nunc in hunc, speluncam Odollam, inde in Maspha, tum in saltum Haret, ex eoloco Ceilam, inde in montem Ziph solitudinis, in colle Hachila, in deserto Mahon, ex eo quoque in loca tutissima Engaddi » (Ag.). Verum haec non sunt ad rem. Nam psalmista consilium amicorum cum indignatione repellit; nullatenus fugit. Ergo ad aliam in vita David conditionem psalmus referatur oportet, in qua periculum non fuga evitat, verum Dei ope fretus impavidus sustinet,
10:8
v. 8 quoniam iustus Dominus et iustitias. dileait, quia natura sua iustus est, necessario diligit varias 108110186 manifestationes 80 ostensiones ; eiusmodi autem habentur in castigatione impiorum. Pro natura et indole iusti etiam rectum et aequum ubique cernere vult : aequitatem vidit vultus eius, rectum respicit, contemplatur facies eius, Hebr recte rientur favorem et benevolentiam Dei; nam faciem alicuius videre est gratiose ab illo suscipi et beneficiis donari (cf. Ex. 33, 13. Num. 6, 25. 2 Reg. 3, 13; 14, 28. 32). Ita simul declaratum est quomodo Deus
10:37
… To the true God is also opposed the iēd (Deut. 32:17; Ps. 10:37), probably analogous to the Babylonian īidu. …
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.