Salvum me fac. The prophet calls for God’s help against the wicked.
The Prophet describeth the paucity of iust men, and abundanc of wicked, both at Christs first coming in flesh, 6. and second in maiestie, in the end of the world.
1Unto the end: for the octave, a psalm for David.Salmo di David.Vnto the end for the octaue, the Psalme of Dauid.In finem, pro octava. Psalmus David. 2Save me, O Lord, for there is now no saint: truths are decayed from among the children of men.Salvami, o Signore, dappoiché non rimane più un santo, dappoiché la verità è venuta meno tra' figliuoli degli uomini.SAVE me Lord, because the holy hath fayled because verities are diminished from among the children of men.Salvum me fac, Domine, quoniam defecit sanctus, / quoniam diminutæ sunt veritates a filiis hominum. 3They have spoken vain things, every one to his neighbour: with deceitful lips, and with a double heart have they spoken.Hanno parlato ciascun di loro con bugia al suo prossimo: labbra ingannatrici hanno parlato con doppio cuore.They haue spoken vaine thinges euerie one to his neighbour, deiceitful lippes, they haue spoken in hart and hart.Vana locuti sunt unusquisque ad proximum suum; / labia dolosa, in corde et corde locuti sunt. 4May the Lord destroy all deceitful lips, and the tongue that speaketh proud things.Stermini il Signore tutte le labbra ingannatrici, e la lingua altitonante.Our Lord destroy al deceitful lippes, & the tongue that speaketh great thingesDisperdat Dominus universa labia dolosa, / et linguam magniloquam. 5Who have said: We will magnify our tongue: our lips are our own: who is Lord over us?Eglino han detto: Noi colla nostra lingua farem cose grandi: delle nostre labbra siamo padroni: chi è che ci comandi?Which haue said: We wil magnifie our tongue, our lippes are of vs, who is our Lord?Qui dixerunt: Linguam nostram magnificabimus; / labia nostra a nobis sunt. / Quis noster dominus est ? 6By reason of the misery of the needy, and the groans of the poor, now will I arise, saith the Lord. I will set him in safety: I will deal confidently in his regard.A motivo della desolazione de' miserabili, e pe' gemiti de' poveri adesso io mi leverò su, dice il Signore. Lo stabilirò nella salute: agirò liberamente per lui.For the miserie of the needie, and mourning of the poore, now wil I arise, saith our Lord: I wil put in a saluation: I wil do confidently in him.Propter miseriam inopum, et gemitum pauperum, / nunc exsurgam, dicit Dominus. / Ponam in salutari; / fiducialiter agam in eo. 7The words of the Lord are pure words: as silver tried by the fire, purged from the earth, refined seven times.Le parole del Signore, parole caste; argento passato pel fuoco, provato nel crogiuolo di terra, raffinato sette volte.Wordes of our Lord, be chaist wordes: siluer examined by fire, tryed from the earth, purged seuen fold.Eloquia Domini, eloquia casta; argentum igne examinatum, / probatum terræ, purgatum septuplum.
8Thou, O Lord, wilt preserve us: and keep us from this generation for ever.Tu, o Signore, ci salverai, e ci difenderai da questa generazione di uomini in eterno.Thou Lord wilt preserue vs: and keepe vs from this generation for euer.Tu, Domine, servabis nos, / et custodies nos a generatione hac in æternum. 9The wicked walk round about: according to thy highness, thou hast multiplied the children of men.Gli empj van girando all'intorno: secondo l'altissima tua sapienza tu hai moltiplicati i figliuoli degli uomini.The impious walke round about: according to thy highnes thou hast multiplied the children of men.In circuitu impii ambulant: / secundum altitudinem tuam multiplicasti filios hominum.
11:2
Haydock
Save. David, persecuted by Saul, (Bossuet) or Absalom; (Grotius) the captives at Babylon; (Calmet) our Saviour suffering, or coming to judge; (St. Augustine) in a word, any just man who sees the corruption of men, may use this language. (Haydock)
Calmet
We cannot open the writings of the prophets, or of the Fathers, without meeting with such complaints. Hebrew, "no saint;" chasid, "pious" (Pagnin; Haydock) clement person. (Calmet)
Calmet
Truths. Hebrew, "people of veracity." (Calmet)
Haydock
Bias said, "All men are bad;" (Clement of Alexandria, strom. 1.) or, as Laertius expresses it, "Most people are wicked." Hence few are chosen. (Haydock)
Berthier
Christ is the truth. If we admire his doctrine, let us put it in practice. (Berthier)
11:3
Berthier
Deceitful. Hebrew, "flattering;" and of course not fee from deceit. (Berthier)
Homer
"That man I hate, e'en as the gates of hell, Who thinks one thing, and will another tell." (Homer, Iliad I.)
Calmet
None can have (Haydock) confidence in a liar, St. James 1:8. (Calmet)
11:4
St. Jerome
Lips. "The saints do not curse, but foretell what will happen." (St. Jerome)
Haydock
Hebrew, "the Lord will destroy" the deceitful, (Berthier) who mean to injure men; (Haydock) and the proud, who attack God and religion, which they pretend they can prove (Berthier) to be a mere fiction, by their superior eloquence! (Haydock)
11:5
Calmet
Own. "We have lips," (Symmachus) or eloquence to gain our cause against these miserable exiles. (Calmet)
Haydock
Lord. Hebrew adon, "master." We admit of no superior, neither in heaven nor on earth. (Haydock)
11:6
Haydock
Arise, and redeem lost man; (Theodoret) or, protect my servants (Calmet) from such insolent oppressors. (Haydock)
Calmet
Regard. This may be put in the mouth of the afflicted. (Calmet)
Haydock
"I will place my confidence in the Saviour, and will act boldly in him." (Haydock)
Calmet
His promises give me full assurance, ver. 7. The Hebrew seems to be incorrect, and very different from what the ancients read. (Calmet)
Calmet
St. Jerome has, "I will place their aid in salvation;" (Haydock) which he explains of Jesus Christ. See Isaias 12:2. (Calmet)
German
Moderns insert many words. "I will save him, that they may learn to trust in me." (German.)
Berthier
"I will set him in safety from him that puffeth at him." (Protestants) Or "would ensnare him." (Marginal note) We may better translate, "I will put in safety, the Lord will act freely herein;" or, "safety which will act freely upon him," the poor. (Berthier)
Prin. disc
"I will raise up a Saviour, who with his breath will destroy the wicked." (Prin. disc.)
11:7
Calmet
Pure words, very different from those of the deceitful, ver. 3. (Calmet)
Calmet
Earth, dross, or in the crucible, or "for the ruler of earth:" (Pagnin; Haydock) current money. If we alter the Hebrew a little, it may be, "with care, (bahalil, which is never elsewhere used for a crucible) gold refined seven times;" often, (Proverbs 24:16.) or as much as possible. (Calmet)
11:8
Calmet
This corrupt generation; or, both in this world and in the next. Hebrew, "preserve them;" the just, or thy words. (Calmet)
Pagnin
"And thou wilt keep him." (Pagnin)
Haydock
Protestants marginal note, i.e., "Every one of them." St. Jerome reads, "us." (Haydock)
11:9
Tirinus
About. Their life is a circle of relapses; or rather they continually attack the just, (Calmet) but their designs are made subservient to their advancement in virtue, by the power of God. (Tirinus)
Calmet
Hebrew, "They (the just) shall go round the wicked, when baseness shall have raised herself up, on account of the children of men." When God shall have restored the Jews to liberty, the Babylonians shall be, in their turn, oppressed by Cyrus and the Persians, whom they now despise: or, when the miserable shall be placed in power, the wicked shall not dare to approach them. (Calmet)
Haydock
"The wicked shall walk round about, when the vilest of the sons of men shall be exalted." (St. Jerome) (Haydock)
Worthington
The former have spent their life in vanity, and shall be kept for ever out of the kingdom of heaven; as the error of the Platonists, who assert that all things will come to pass again, the world being compared to a wheel, is manifestly refuted by Scripture, which assures us that God will preserve the just from this generation, (St. Augustine) and the wicked will knock at the door, like the foolish virgins, and will be rejected with, I never knew you, Matthew xxv. (St. Jerome or some other learned author.) (Worthington)
For some suspect that the commentary which goes under the name of St. Jerome, is not in the state in which it came from his hands.
Haydock
(Haydock)
11:1
Christs first,
and last comming,
wil bring ioy to the elect.
11:2
Christ calleth his mystical bodie, him selfe. Act. 9. v. 4.
False and duble dealing hinder from true faith.
11:4
Insolent & arrogant.
11:6
VVhen sinne most abunded Christ came into this world: and in like case wil come to iudge.
11:7
•reuer'•. 3•.
11:8
yet stil there remaine some iust whom God preserueth.
11:9
9. The impious vvalke round about J S Augustin expoundeth this of worldlie Temporal desires hinder the entrance into heauen. men desiring temporal thinges, signified by the seuen dayes, wherin this whole life is turned about, as in a whele, not prouiding for the eight day, which is li. 12. c. •3. 〈…〉. eternitie, after the day of Iudgement. In an other place he sheweth also, that this sentence agreeth aptly to the Platonistes, who taught, that this world neuer endeth, but passeth and returneth round about, in a reuolution of manie yeares; Platonistes error. so that al thinges should happen againe euen as they did before, contrarie to this, and manie other Scriptures, affirming that God vvil preserue the iust, and kepe them from this generation for euer. VVhereas the reprobate, who sette their whole mind on temporal thinges, or expect a reuolution of al, shal eternally walke without the kingdome of heauen, & neuer enter in; though some may cal with the foolish virgins, saith S. Ierom (or some other learned author) vpon this place: Lord Lord, open (the dore) to vs: but he vvil ansvver: that I knovv you not. Mat. 25.
God sometimes suffereth the wicked to do what euil they desire.
11:1
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 ?’ But if ‘he is blessed that feareth the Lord
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.58
… He bewails also the scarcity of the upright, there being scarcely a stalk or a gleaning grape left, since both the prince asketh, and the judge curries favour, so that his language is almost the same as the mighty David’s: Save me, O Lord, for the godly man ceaseth:
St Ambrose of Milan † AD 397 On the Holy Spirit 3.11
… For if they say that the Spirit is therefore not to be worshipped because God is worshipped in Spirit, let them then say that the Truth is not to be worshipped, because God is worshipped in truth. For although there be many truths, since it is written: “Truths are minished from the sons of men;”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
O. Certainly, but first I congratulate you, and thank Christ my God for your good dispositions which have made you turn from the unsavoury teaching of the Sardinians to that which the whole world approves as true; and no longer say as some do,
St Jerome † AD 420 Against the Pelagians 2
Ps. xii. 1 . Help, Lord, for the godly man ceaseth.
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.33
… they do not destroy the elect of God, who are to be gathered at the end of the world from the four winds, from the one end of heaven to the other. For it is from the elect that the cry comes, “Help, Lord! for the godly man ceaseth, for the faithful fail from among the children of men;”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 57
… The nature of which our author speaks is corrupted. “Why is dust and ashes proud?” It is corrupted. It implores the Physician’s help. “Save me, O Lord,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.2
2. “Save me, O Lord, for the holy hath failed;” that is, is not found: as we speak when we say, Corn fails, or, Money fails. “For the truths have been minished from among the sons of men” (
11:2
St John Chrysostom † AD 407 Homilies on Ephesians 14
… “Speak ye truth, each one,” saith he, “with his neighbor”; then what is more touching to the conscience still, “because we are members one of another.” Let no man deceive his neighbor. As the Psalmist says here and there; “With flattering lip and with a double heart do they speak.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 83.4
… His is a double heart, not single; he does not bring out that which he has in it. The double heart has long since been condemned. “With deceitful lips in a heart and a heart have they spoken evil things.” Had it been enough to say, “in the heart have they spoken evil things,” where is the “deceitful lips”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.3
3. “He hath talked vanity each man to his neighbour” (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 2.1
… with deceitful lips in their heart, and with an evil heart they spoke. But the Lord shall cut off all deceitful lips, and the tongue that speaketh proud things; who have said, Our lips are our own; who is Lord over us?”
11:3
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 15
… our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him.”
St John Chrysostom † AD 407 Homilies on Ephesians 14
… So that if thou destroy that building, better were it to be silent, and never to speak at all. For indeed the hands of the workmen, if instead of raising the walls, they should learn to pull them down, would justly deserve to be cut off. For so also saith the Psalmist; “The Lord shall cut off all flattering lips.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.31
… "Search the Scriptures, for in them ye think that ye have eternal life, and they are they that testify of me." And to the same effect are the words of the Psalmist: "I shall not die, but live, and declare the works of the Lord." And again: "Enlighten mine eyes, lest I sleep the sleep of death."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.4
4. “May the Lord destroy all deceitful lips” (
11:4
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… xviii. 3 ), and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For “they said” (one says), “The Lord shall not see, neither shall the God of Jacob regard.” ( Ps. xciv. 7 .) And again, “Our lips are our own: who is Lord over us?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.13
… See now too “the birds of heaven,” the proud, of whom it is said, “They have set their mouth against the heaven.” See how they are carried on high by the wind, “who say, We will magnify our tongue, our lips are our own, who is our Lord?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.5
5. “Who have said, We will magnify our tongue, our lips are our own, who is Lord over us?” (
11:5
St Basil the Great † AD 379 The Letters 265.3
… Praise is not due to him who hastily determines any point, but rather to him who rules every detail firmly and unalterably, so that when his judgment is enquired into, even at a later time, it may be the more esteemed. This is the man who is acceptable both to God and man as one who guides his words with discretion.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
4. First, then, in the 11th Psalm He says, For the misery of the poor, and the sighing of the needy, now will I arise, saith the Lord
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.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 30
30. It is said then in the Psalms, “I laid me down and slept, and rose up again, because the Lord sustained me.” Again, in another place, “Because of the wretchedness of the needy and the groaning of the poor, now will I arise, saith the Lord.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.25
… for He taught them as one having authority, and not as their scribes.” This is what I said before was meant by the prophet in the Psalms, when he says: “I will act confidently in regard of him. The words of the Lord are pure words: as silver tried and proved in a furnace of earth, purified seven times.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.6
6. “Because of the wretchedness of the needy and the sighing of the poor, now I will arise, saith the Lord” (
11:6
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… But He called blessed Moses to it, as being fervent in spirit, and possessing unquenchable grace, saying, ‘Let Moses alone draw near .’ He entered into the cloud also, and when the mountain was smoking, he was not injured; but rather, through ‘the words of the Lord, which are choice silver purified in the earth
St Basil the Great † AD 379 The Letters 49
… If I am able to find any relics of martyrs, I pray that I may take part in your earnest endeavour. If “the righteous shall be had in everlasting remembrance,”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.3
… But for whom was it written, unless it was for each one of us: “Hedge thy possession about with thorns, and bind up thy silver and gold, and make a door and a bar for thy mouth, and a yoke and a balance for thy words”? Thy possession is thy mind, thy gold thy heart, thy silver thy speech: “The words of the Lord are pure words, as silver tried in the fire.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.9
… In your merits lie the chief results of the labours of the priest; in your souls shines forth the fruit of a bishop’s work; in your progress glitters the gold of the Lord; the silver is increased if ye hold fast the divine words. “The words of the Lord are pure words, as silver tried in the fire; proved on the earth, purified seven times.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.31
… and the disciples’ nets were not broken, because in that new life there shall be no schism caused by the disquiet of heretics. Then [in this new life] man, made perfect and at rest, purified in body and in soul by the pure words of God, which are like silver purged from its dross, seven times refined,
St Augustine of Hippo † AD 430 City of God 17.5
… But what is that he says, “With a piece of money,” if not the short word of faith, about which the apostle quotes the saying, “A consummating and shortening word will the Lord make upon the earth?” But that money is put for the word the psalm is a witness, where it is sung, “The words of the Lord are pure words, money tried with the fire.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 17
… “That they may be excluded , who have been proved with silver,” —that is, that they may stand out in prominence, who have been tried by the word of God. For in another passage it is said: “The words of the Lord are pure words, as silver which is tried in the fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.7
7. “The words of the Lord” are “pure words” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.14
… For I think no other dove silvered can be better perceived here, than that whereof hath been said, “One is My dove.” But silvered She is because with divine sayings she hath been instructed: for the sayings of the Lord in another place are called “silver with fire refined, purged sevenfold.”
11:7
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.96
96. Who is the man, whose heart has never been made to burn, as the Scriptures have been opened to him, with the pure words of God which have been tried in a furnace;
St Jerome † AD 420 The Letters of St. Jerome 10.3
… Following their example, I set a price upon my praise. Nor must you suppose my demand a small one. You are asked to give me the pearl of the Gospel, “the words of the Lord,” “pure words, even as the silver which from the earth is tried, and purified seven times in the fire,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 31.9
… they long for you as much as they love you; and they love you as your eminent goodness merits. The loaf which we send you will become more rich as a blessing through the love with which your kindness receives it. May the Lord keep you for ever from this generation,
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.33
… “Thou shalt keep us, O Lord; Thou shalt preserve us from this generation for ever.”
St Augustine of Hippo † AD 430 City of God 12.13
… For once Christ died for our sins; and, rising from the dead, He dieth no more. “Death hath no more dominion over Him; and we ourselves after the resurrection shall be “ever with the Lord,” to whom we now say, as the sacred Psalmist dictates, “Thou shall keep us, O Lord, Thou shall preserve us from this generation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.8
8. “Thou, O Lord, shalt preserve us, and keep us from this generation to eternity” (
John Cassian † AD 435 The Conferences of John Cassian 14.17
… up with the love of vainglory, and so failing to become a partaker with him whom the prophet praises, “who hath not given his money upon usury.” For every one who, from love of the praise of men dispenses the words of God, of which it is said “the words of the Lord are pure words, as silver tried by the fire, purged from the earth, refined seven times,”
11:8
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.9
9. “The ungodly walk in a circle round about” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 140.12
… How they go about and stand not, how they go in the circle of error, where is journeying without end. He who goeth in a straight line, beginneth from some point, endeth at some point: he who goeth in a circle, never endeth. That is the toil of the wicked, which is set forth yet more plainly in another Psalm, “The wicked walk in a circle.”
11:9
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 8.12
… Why should I say more of her compassion to widows, than that its fruit which she obtained was, never to be called a widow herself? Her house was a common abode to all the needy of her family; and her goods no less common to all in need than their own belonged to each. She hath dispersed abroad and given to the poor,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Make certain that you will not break out again with evil ulcers, and find the indisposition of your body hard to heal. Yesterday meanness and avarice were withering your hand; to-day let liberality and kindness stretch it out. It is a noble cure for a weak hand to disperse abroad, to give to the poor,
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.3
… Dost thou desire to court it? dost thou desire to hold it fast? Do not bury it but give it into the hands of the poor. For wealth is a wild beast: if it be tightly held it runs away: if it be let loose it remains where it is; “For,” it is said, “he hath dispersed abroad and given to the poor; his righteousness remaineth forever.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.14
… Though an army, or kings, or myriads of calumniators and conspirators, were to beset thee on all sides, they could not take away the possession, once deposited in heaven; but the joy thereof continually abideth; for it is said, “He hath dispersed, he hath given to the poor, his righteousness endureth for ever.”
St John Chrysostom † AD 407 Homilies on Ephesians 12
… For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are “dispersed and given to the needy.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… iii. 34 .) And that to pity is praiseworthy, “He is a good man that pitieth, and lendeth.” ( Ps. lxxiii. 7 , Sept.) And thou wilt find there many more doctrines than these, full of true philosophy; such as, that one ought not to speak evil, “Him that privily slandereth his neighbor, him did I chase from me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… But behold the one speaking with authority and saying, “Tell me whether ye sold the land for so much” ( Acts v. 8 ), and the other saying with submission, “Yea, for so much.” And who (you say) will grant to me to be as Peter? It is open to thee to be as Peter if thou wilt; cast away what thou hast. “Disperse, give to the poor” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.3
… Gold then thou hast, it is good; yet thou hast not whereby thou canst be made good, but whereby thou canst do good. Dost thou ask, What good can I do with gold? Hast thou not heard in the Psalm, “He hath dispersed abroad, he hath given to the poor, his righteousness remaineth for ever.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.12
… Whoso despiseth the world, crieth out unto Christ. Whoso despiseth the pleasures of the world, crieth out unto Christ. Whoso saith not with his tongue, but with his life, “The world is crucified unto me, and I unto the world,” crieth out unto Christ. Whoso “disperseth abroad and giveth to the poor, that his righteousness may endure for ever,”
11:1
In praemissa decade Psalmista tractavit de persecutione, quam ipse passus est ab Absalone filio suo, per quam figurabatur persecutio quam passurus erat Christus a Juda; in hac autem secunda decade, sicut ex titulis quorumdam Psalmorum apparet, agit de persecutione quam passus est a Saule, per quam figurabatur persecutio quam Christus erat passurus a principibus sacerdotum. Dividitur autem deca hujus in duas partes. In prima petit liberari ab inimicis. In secunda jam liberatus orat pro sui exaltatione in Psal. exaudiat te dominus, qui quidem competit quantum ad historiam David. Quia mortuo Saule David promotus est in regem: et quantum ad mysterium Christo, cujus regnum in morte ejus confirmatum est: Phil. 2: propter quod, quia scilicet factus est obediens patri usque ad mortem, Deus exaltavit illum. In prima parte facit duo. Primo petit liberationem. Secundo de liberatione gratias agit: et hoc in 17 Ps.: diligam te. Circa primum tria facit. Primo exaggerat persecutorum malitiam. Secundo commemorat propriam justitiam, ibi, domine quis habitabit. Tertio propter suam justitiam petit exauditionis efficaciam, ibi, exaudi domine et cetera. Circa primum duo facit. Primo reprehendit adversariorum dolositatem. Secundo arguit eorum iniquitatem, ibi, dixit insipiens. Circa primum duo facit. Primo commemorat dolositatem eorum. Secundo petit divinum lumen, ne ab eis illaqueetur, ibi, usquequo domine. Hoc etiam satis competit quantum ad historiam David, contra quem Saul dolose procedebat. Praemittit autem huic Psalmo talem titulum, in finem pro octava Psalmus David, quod expositum est supra. Circa primum tria facit. Primo describit commemorationem dolositatis eorum; secundo petit eorum destructionem, ibi, disperdat dominus; tertio ponit rationis exauditionem, ibi, propter miseriam et cetera. Circa primum duo facit. Primo describit eorum defectum; secundo subdit defectus signum, ibi, vana locuti sunt.
11:2
Circa primum sciendum est quod David considerans malitiam adversarii contra se invalescentem, quasi stupefactus, primo recurrit ad divinum auxilium dicens, domine salvum me fac. Et merito: quia praeter eum non est salvator, ut dicitur Isa. 45. Secundo enumerat eorum defectus. Duo autem praeservant hominem a malo: scilicet timor Dei: Eccl. 2: qui timet Deum, custodiet mandata illius: et amor veritatis; quia scilicet recta opera dicuntur vera quasi concordantia regulae: quae si non sint recta, pertinent ad infamiam. Aliqui enim etsi propter timorem Dei mala non vitent, retrahuntur tamen ab eis propter infamiam. Sed aliquis nec infamiam timet: unde dicitur Luc. 18, de quodam qui nec Deum timet, nec hominem reveretur. Et ista duo excludit ab adversariis Psalmista. Primo quidem timorem Dei, cum dicit, quoniam defecit sanctus: sanctitas enim in timore et cultu Dei consistit. Unde et divino cultui dedicata sancta dicuntur; quasi dicat: non invenitur in hoc mundo homo qui Deum timeat. Mich. 7: periit sanctus de terra, et rectus in hominibus non est. Secundo excludit veritatis amorem cum dicit, quoniam diminutae. Sed quaerendum est, quare dicit, veritates in plurali? Oseae 4: non est veritas Dei in terra. Ad quod dicendum est, quod una est primordialis veritas, quae est in intellectu divino. Joan. 14: ego sum via, veritas et vita. Sicut autem ab una facie hominis diversae similitudines resultant in diversis speculis, et in uno similiter speculo fracto; ita in diversis animabus ab una veritate divina diversae veritates resultant. Et similiter in una anima, quia non attingit ad simplicitatem divinam, sed est composita ex quo est et quod est, apparent ab illa una veritate qua sancta anima illustratur, diversae veritates: quae quidem veritates, cum anima recedit a Deo per culpas, diminuuntur. Vel dicendum, quod dicit veritates, propter triplicem veritatem creatam quae est in sanctis: scilicet vitae, de qua Isa. 38: memento quomodo ambulaverim coram te in veritate. Doctrinae. Matth. 21: scimus quia verax es, et viam Dei in veritate doces. Et justitiae: de qua Exod. 18: provide de omni plebe viros potentes et timentes Deum, in quibus sit veritas. De ista veritate videtur loqui Psalmus iste: scilicet de veritate justitiae; a qua quidem recessit Saul cum persequeretur ipsum David injuste. Dicendum ergo est, quod hujusmodi veritates diminutae sunt non a seipsis, sed, a filiis hominum, per quorum culpas depravantur. Et quidem veritas vitae diminuitur, quando bonum judicatur malum. Doctrinae, quando lux dicitur tenebrae. Veritas vero justitiae, quando amarum judicatur dulce, et e converso. Isa. 5: vae qui dicitis bonum malum, et malum bonum; ponentes lucem tenebras, et tenebras lucem; ponentes amarum in dulce, et dulce in amarum. Dicit autem sanctitatem deficere, quia cum sit a Deo per gratiam, statim tollitur unico peccato mortali. Veritas autem quasi successive diminuitur. Hieronymus habet, quoniam defecit misericors: et quoniam diminuti sunt fideles, quia misericordia et justitia requiruntur ad proximum. Proverb. 20: virum autem fidelem quis inveniet?
11:3
Consequenter cum dicit, vana, ponit signum defectus sanctitatis: et est duplex, scilicet vanitas et dolositas. Primum signum defectus est vanitas: et quantum ad hoc dicit, vana locuti sunt et cetera. Vanum est quod non habet subsistentiam. Vera ergo quibus nihil vanitatis subest, sunt: unde 1 Tim. 1: finis praecepti est caritas de corde puro, de conscientia bona, et fide non ficta: a qua quidam aberrantes conversi sunt in vaniloquium. Hier. 9: unusquisque a proximo suo se custodiat. Gregorius: sermo vanus, vanae mentis index est. Item vanum est quod intellectu non tenetur: etiam superflua verba vana sunt. Prov. 14: ubi plurima verba, ibi frequenter egestas. Item vanum est quod non est stabile: et sic verba de temporalibus vana sunt, Joan. 3: qui de terra est, de terra loquitur: Isa. 29: de humo musitabit eloquium tuum. Sed ad quem loquuntur vana? Ad proximum, cui debent dicere verum. Eph. 4: loquimini unusquisque veritatem cum proximo suo. Secundum signum defectus sanctitatis est dolositas; et quantum ad hoc dicit, labia dolosa in corde et corde locuti sunt. Geminatio duplex cor significat. Ostendunt autem ore se habere unum, corde autem habent aliud. Ostendunt se dolere, et gaudent: diligere, et odiunt: compati, et laetantur. Jac. 1: vir duplex animo inconstans est in omnibus viis suis. Eccl. 2: vae duplici corde et labiis scelestis.
11:4
Disperdat. Hic petit destructionem eorum. Et primo petit eam; secundo innuit causam, ibi, universa labia etc.: quasi bis perdat, scilicet in anima et corpore. Hier. 17: induc super eos diem afflictionis, et duplici contritione contere eos domine Deus. Consequenter ponit causam malitiae eorum: et ponit tria: scilicet fraudulentiam, quia, labia dolosa: est enim dolus, cum quis aliud agit et aliud simulat. Dolus in corde concipitur, sed tegitur verbis vel factis. Prov. 12: dolus in corde cogitantium mala. Hos dispergit Deus, quoniam detegit: tunc enim non habet rationem doli: dolus enim est occulta malitia. Unde non petit eorum destructionem, sed malitiae detectionem. Vel petit eorum perditionem per gratiam. Prov. 19: pestilente flagellato, stultus sapientior erit; unde dicit, labia dolosa. Glossa, quasi ratio petitionis est dolositas. Vel disperdet eos, quasi de malitia puniendo, ut ipsi in ea incidant, justo Dei judicio, ut de Aman dicitur Esther 7, contra Mardochaeum: suspensus est Aman in patibulo quod paraverat Mardochaeo. Ezech. 3: linguam tuam adhaerere faciam palato tuo: et eris mutus, quasi non audens ulterius fraudes facere. Prov. 21: mulctato pestilente, sapientior est parvulus. Ibidem 22: stultitia colligata est in corde pueri, et virga disciplinae fugabit eam. Secundo ponit jactantiam, et linguam magniloquam, de se apud eos, qui eos magnos reputant. Ps. 72: posuerunt in caelum os suum, et lingua eorum transivit in terram. Illud autem quod est majus in alio consuevimus revereri, et quod minus non reputare. Ut ergo appareant magni, et Deo aequales, contemnunt Deum, idest divinos honores. Sic de Antichristo dicitur, quod adversus Deum deorum loquitur. 2 Thess. 2: adversatur et extollitur super omne quod dicitur Deus et colitur, ita ut in templo Dei sedeat, ostendens se quasi ipse sit Deus. Et de Anthioco 2 Mach. 9: justum est subditum esse Deo, et mortalem Deo non paria sentire; et Act. 12, de Herode, quod acclamabat ei populus voces Dei et non hominis. Et ne possent excusari quod non ex proposito fecerunt, subdit: qui dixerunt, scilicet ex proposito, linguam nostram magnificabimus. Tertio ponit eorum blasphemiam sive superbiam: labia nostra a nobis sunt. Haec est enim prima species superbiae, quando quis aestimat se habere a semetipso. 1 Reg. 2: nolite multiplicare loqui sublimia, gloriantes. 2 Cor. 3: non sumus sufficientes cogitare aliquid a nobis, quasi ex nobis; sed sufficientia nostra a Deo est.
11:5
Secunda species superbiae est, quando aliquis vult in aliquo gloriari prae ceteris; unde dicit, quis noster dominus est? Job 21: quis est omnipotens ut serviamus ei? Oseae 7: reversi sunt ut essent absque jugo, et facti sunt quasi arcus dolosus. Job 11: vir vanus in superbiam erigitur, et quasi pullum onagri se liberum natum putat.
11:6
Propter. Hic tertio ponit orationis exauditionem. Et primo praemittit eam; secundo ponit ejus certitudinem, ibi, eloquia domini; tertio ponit suam credulitatem, ibi, tu domine. Dicit ergo, propter miseriam, idest multiplicem defectum, inopum, idest carentium opibus, et gemitum, idest singultus, pauperum, idest parum habentium. Psal. 9: tibi derelictus est pauper. Exod. 2: audivit gemitus eorum, et recordatus est foederis. Nunc exurgam, dicit dominus. Nunc in tempore opportuno. Psal. 9: adjutor in opportunitatibus, in tribulatione. Isa. 9: tempore accepto exaudivi te, et in die salutis adjuvi te. Ponam in salutari tuo, idest apponam, fiducialiter agam in eo, idest ego ero in eo. Hier. 1: ne timeas a facie eorum, quia ego tecum sum. Isa. 14: dominus exercituum decrevit: et quis poterit infirmare? Manus ejus extenta: et quis avertet eam? Hier. 1: bellabunt adversum te, et non praevalebunt, quia tecum sum ut liberem te. Et 39: erit tibi anima tua in salutem, quia in me habuisti fiduciam, ait dominus.
11:7
Consequenter ponit promissionis certitudinem, eloquia domini, eloquia casta: non adultera per admixtionem alicujus extranei; vel castigata a superfluitate; vel incorrupta, quia castus quis dicitur ante experientiam, sed continens post. Non vana, sed firma. Matth. 24: caelum et terra transibunt, verba autem mea non transibunt. Secundo sunt plena veritate; unde, argentum igne examinatum. Argentum est album sine maculatione, sonorum sine simulatione, odoriferum sine infectione. Probatum terrae, idest a terra: Graeci autem ablativo carent. Haec autem est translatio de Graeco, purgatum septuplum, idest perfecte. Et respondet propheta, tu ergo, domine, servabis nos a malo.
11:8
Et custodies nos in bono a generatione hac in aeternum. Ergo in circuitu impii ambulant, ita quod ad finem itineris quem intendunt, nunquam venient, scilicet ut affligant alios, sicut volunt. Isa. 59: semitae eorum incurvatae sunt. Et quare?
11:9
Quia, secundum altitudinem tuam multiplicasti filios hominum: quia in domo mea non solum sunt vasa aurea et argentea, sed lignea et fictilia: et quaedam quidem in honorem sanctificata ad omne opus bonum parata. 2 Tim. 2. Vel in circuitu, vitiorum, ambulant impii, non pertingentes ad medium virtutis. 1 Reg. 25: anima inimicorum tuorum rotabitur et cetera.
11:5
v. 5 qui dixerunt, dicunt : linguam. nostram magnificabimus, roboremus (Hier), invalescere faciemus; hebr quoad linguam nostram nosmetipsos validos ostendemus ; ἄλλος, δυναστεύσομεν, lingua nostra dominabimur ; labia nostra a nobis sun(, nobiscum sunt (hebr, Hier); hnngua nostra omnia efficere possumus, ut qui innocentes sunt criminosi videantur, et contra, qui sontes sunt, innocentes existimentur (Ag.). Utique constat experientia, clamatores et latratores plurimum valere in hominum turba et nem sibiresistere, seu imperare posse : quis noster dominus est ? cf. Job 21, 15'quis est Omnipotens, ut serviamus ei? Supplicationi annuit Deus
11:6
v. 6 propter miseriam inopum, propter afflictionem miserorum, ef gemitum pauperum, nunc exsurgam, dicit Dominus, dum opem non fert, quiescere videtur; surgit ad agendum et auxiliandum, ponam in salutari, constituam תג salute 1. e. salvos ac tutos faciam, quos impii vexabant ; fiducialiter agam in eo παρ- ρησιάσομαι ἐν αὐτῷ « μετὰ παρρησίας, φησὶν, αὐτῶν προστήσομαι φανερῶς xat δήλως » (Chrys), aperte agam pro ipsis, aperte tuebor eum (sensu collectivoó) ; perspicuam et illustrem eorum salutem faciam (Thdrt), Sym τάξω σωτήριον ἐμφανές, eodem modo syr ; hi uti LXX quoque pro textu mass יפוח legisse videntur formam quandam a ופע hiphil ; ita Ps 94 (93, 1 הופיע redditur ἐπαρρησιάσατο et Ps 50 (49) 2 ἐμφανῶς ἥξει; et 80, 2 ἐμφάνηθι. Unde colligere licet LXX legisse אופיע apparebo ei, seu splendebo eii. e. favorem ei praestabo, qui sensus omnino aptus est. Textum mass vertunt : ponam in salute eum qui desiderat (ad eam inhiat) vel sensu alio : eum, in quem saeviunt. - Haee Dei promissa grato animo accipit psalmista eaque laudibus prosequitur
11:7
v. 7 eloquia Domini eloquia casta, ἁγνά, Chrys, χαθαρά, Hier munda, pura scil. et integra, sincera, argentum igne examinatum, a scoriis purgatum ; declaratur comparatione hac res pretiosa et spléndens ; probatum terrae, acceptum ubique terrarum, ρα] ᾶtum septuplum, saepenumero (Thdrt), ergo purissimum 6% quam maxime excellens pretio et aestimatione. In textu hebr obscurum est בעליל , Hier separatum a terra, LXX δοχίμιον instrumentum ad inquirendum, ad, probandum ; targum in fornace; unde vertunt : argentum excoctum in fornace (catino) ad terràm ; sed quid sibi vult ad terram ! totum hoc videtur delendum. Dein habes stichum bene conformatum : argentum excoctum, colatum septuplum. Eloquia Domini omnem merentur fidem et maximi sunt aestimanda et firmiter constant. Quare firmam profitetur spem
11:8
v. 8 tu Domine, servabis nos, custodies ea (hebr Aq Theod, Hier, syr), fideliter servabis eloquia et in opus deduces et propterea etiam nos custodies a generatione hac in aeternum, ab hominibus mals (nos LXX, Hier ; me syr). Quae spes eo magis fovenda est et iugiter in animis augenda ; nam
11:9
v. 9 in circuitu impii ambulant, nos obsident nobisque creant pericula; Deus autem pro sua potentia curam gerit hominum ; secundum, altitudinem tuam multiplicasti ἐπολυώρησας magna cura prosequeris filios hominum ; ita ex LXX et vera notione vocis πολυωρεῖν, quam interpres latinus haud bene reddidit; eam vocem clare exponit Theodoretus τῆς σῆς ἀξιοῖς χηδεμονίας tua cura eos dignos existimas. Impii nos cireumdant, Deus autem pro sua sublimitate etiam sua cura et protectione homines circumdat. Hoc modo sensus aptus habetur. "Textus hebr est satis obscurus et varie explicatur neque tamen aptus elucet sensus; Hier sequitur versionem Sym : cum exaltati fuerint vilissimi filiorum hominum ; DuAm : s elevatur vilitas apud filios hominum ; BaetAgen : etsi impii undique gradiuntur in vinea (Israel) apud homines despecta. Aliter v. 8. 9 concipit textumque emendat W'ies. : tu Iahve implebis (verbum tuum), me proteges ab ista colluvie et a contemptu hominum ; nec in perpetuum licebit impiis in (tua) vinea vagari. Quid LXX legerint, vix coniici potest; alias πολυωρεῖν respondet hebr*m et רהב hiphil, cf. Deut 30, 9 ex lectione A F, et Ps 137 - (198) 3.
11:1
… oppressed by hardships within a society that despises and rejects him (cf. Mt. 11:28). In the Psalms (ὁ πτωχός = 'anī 19 times), the 'anāwīm are opposed to the 'anāwīm in the sense of "wicked," that is, to the rich and powerful who are their oppressors (Ps. 11:1-6); God promises to these outcasts refuge and support (Ps. 9:13-19; 33:7; 34:10; Is. 57:15) and the Messiah will deliver them (Ps. 71:2-4, 12 f.) from the arrogance of the magnates, …
11:2
ASSIDEANS. - "Pious" men of Judaism in the Maccabean and Hasmonean era. The Hebrew ḥāsidhim "pious" (in the Septuagint 'Aou82[6]os) occurs often in the Old Testament (Ps. 4, 4; 11, 2 etc.; Prov. 2, 8; Mic. 7, 2, etc.); in the 2nd century B.C. it designates the adherents of a strong group made up of the best of the Jewish people, devoted to the strictest observance …
11:7
… The object of the b.: "they will see God"; it is the supreme happiness promised to "the upright" and "innocent" (Ps. 11:7; 17:15; cf. 15:11), who are the "pure of heart." This "vision of God" characterizes the Kingdom founded by Jesus (Jn. 14:6-11; 19-23) and will culminate in eternal glory (I Cor. 13:12; …
11:9
… 10) is recited with the Gloria after lunch, "Memoriam" (ibid. 110, 4. 5a) after dinner; after a brief prayer of thanksgiving follows the psalm "Miserere" (50) or "Laudate" (116), then the Kyrie, Pater noster, the versicles from the litany "Dispersit" (Ps. 11, 9).
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.