Domine, quis habitabit. What kind of men shall dwell in the heavenly Sion.
For attayning eternal glorie in heauen, it is necessarie to flee from sinnes, and do good workes.
1A psalm for David. Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy hill?Salmo di David. Signore, chi abiterà nel tuo tabernacolo, ovver chi riposerà nel tuo santo monte?The Psalme of Dauid. LORD who shal dwel in thy tabernacle? or who shal rest in thy holie hil?Psalmus David. Domine, quis habitabit in tabernaculo tuo ? / aut quis requiescet in monte sancto tuo ? 2He that walketh without blemish, and worketh justice:Colui, che vive esente da ogni macchia, e fa opere di giustizia:He that walketh without spot, and worketh iustice.Qui ingreditur sine macula, / et operatur justitiam; 3He that speaketh truth in his heart, who hath not used deceit in his tongue: Nor hath done evil to his neighbour: nor taken up a reproach against his neighbours.Colui, che dice la verità, che ha in cuor suo, e non ha ordita fraude colla sua lingua: Non ha fatto danno al prossimo suo, non ha dato ricetto alla maldicenza contro i suoi prossimi.He that speaketh truth in his d hart, that hath not done guile in his tongue. Nor hath done euil to his neighbour, and hath not taken reproch against his neighbour,qui loquitur veritatem in corde suo: / qui non egit dolum in lingua sua, / nec fecit proximo suo malum, / et opprobrium non accepit adversus proximos suos. 4In his sight the malignant is brought to nothing: but he glorifieth them that fear the Lord. He that sweareth to his neighbour, and deceiveth not;Negli occhi di lui è un niente il maligno: ma onora quelli, che temono Dio: Fa giuramento al suo prossimo, e non lo inganna;The malignant is brought to nothing in his sight; but them that feare our Lord, he glorifieth: he that sweareth to his neighbour, and deceiueth not,Ad nihilum deductus est in conspectu ejus malignus; / timentes autem Dominum glorificat. / Qui jurat proximo suo, et non decipit; 5He that hath not put out his money to usury, nor taken bribes against the innocent: He that doth these things, shall not be moved for ever.Non da il suo denaro ad usura; e non riceve regali contro dell'innocente. Chi fa tali cose non sarà smosso in eterno.that hath not geuen his money to vsurie, and hath not taken k giftes vpon the innocent: k Likewise doing wrong for bribes. He that doeth these thinges, shal not be moued for euer.qui pecuniam suam non dedit ad usuram, / et munera super innocentem non accepit: / qui facit hæc non movebitur in æternum.
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Worthington
David. The word psalm being appropriated to some, while others are styled hymns, etc., does not hinder the latter from being also psalms or spiritual songs, to be set to music: so the insertion of David, "the beloved's name," in some of these divine canticles, is no proof that the rest were not written by him. (Worthington)
The author describes the perfection of priests, etc., contrasts the sanctity of those who shall inhabit Jerusalem with that of the wicked mentioned in the last psalm. Some copies have To the end in the title, while others omit it, with the Hebrew, St. Chrysostom, etc.
Haydock
Hill. The Jews comforted themselves with the hopes of seeing Jerusalem rebuilt, Psalm 131:1. The prophets describe those who should return from captivity, as holy people, (Isaias 26:3., and Sophonias 3:13.; Calmet) a figure of the Church. (Haydock)
Worthington
Heaven is also styled a tabernacle and mountain, (Apocalypse 15:5., and Hebrews 12:22.; Berthier) and is here chiefly (Haydock) meant. See ver. 5. (Worthington)
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Calmet
Justice. These two things characterize the true Israelite. (Calmet)
Worthington
We must avoid sin, and do good, in thought, word and deed, ver. 3. (Worthington)
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Haydock
Heart, as he thinks. (Haydock)
Calmet
Those who sincerely love truth, will not deceive others. (Calmet)
We must be attached to all revealed truths, and avoid all the disorders of the tongue.
Berthier
Up, which would otherwise have fallen to the ground, etc. (Berthier)
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Haydock
Nothing. He despises all wickedness, though done by kings, whose power he considers as the means of destruction, 1 Kings 15:26., and Luke 23:9. The wicked dares not appear before an upright judge, like David, Psalm 100:2. Hebrew may be "the wicked is despised." (St. Jerome) (Haydock)
Berthier
Those who follow the Jews, have "he thinks meanly of himself," which is very good; but the sense of the Vulgate seems more pointed, (Calmet) though the other contains a noble maxim of the gospel. (Berthier)
Haydock
Protestants, "in whose eyes a vile person is contemned." The sinner is the only person who is truly vile, in the opinion of the just, who forms not his opinion on outward appearances. (Haydock)
Worthington
Lord. Glory is the reward of good works. (Worthington)
St. Jerome
Neighbour. This sense is conformable to the Hebrew without points, (Geneb.) and more beautiful than that of the Rabbins, "against his own interest," (Junius) "to do evil," (Ainsworth) "friendship," (Symmachus) or "to afflict himself." (St. Jerome)
Calmet
We find such vows strongly enforced, Number 30:3., and Deuteronomy 23:21. (Calmet)
Haydock
Protestants, "that sweareth to his own hurt, and changeth not." (Haydock)
Calmet
It were to be wished that oaths were not necessary. (Calmet)
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Usury. This was always blameable, though Moses tolerated it with respect to the Jews lending to the Chanaanites, Deuteronomy 23:19., and Luke 6:35. The Roman law condemned the guilty to pay double as much as the thief, who was to restore twice the value of what he had stolen. (Cato 1.)
Calmet
Under the semblance of kindness it does a real injury; (St. Hilary) etiam his invisa quibus succurrere videtur. (Columel. praef.) (Calmet)
Haydock
Bribes, (munera) "presents." Even these are dangerous, as they tend to prepossess the judge. (Haydock)
Worthington
Both usury and doing wrong for bribes exclude from heaven. (Worthington)
Calmet
A judge must shake such things from his hands, (Isaias 33:15.) as he cannot take them to give either a just or a wrong sentence. His duty requires him to give the former; so that the innocent would thus be purchasing what was his own. (Calmet)
Calmet
The same maxims must be applied to all in authority, (Haydock) to witnesses, etc. (Calmet)
Those who have not failed in any of these respects, must be possessed of faith, and all other necessary virtues, before they can enter heaven. For when the scripture attributes salvation to any one virtue in particular, it does not mean to exclude the rest.
Worthington
For ever. All terrestrial things are mutable; and of course, the psalmist speaks of heaven. If so great perfection was required, to appear in the tabernacle, how much more must be expected of the candidate for heaven! (Worthington)
Calmet
The good Christian who has not yielded to temptation, may there enjoy undisturbed repose. Isaias (xxiii. 15.) uses similar expressions, when describing the state of Jerusalem, after the defeat of Sennacherib. (Calmet)
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1. The Psalme of Dauid] As the appropriating of the general name of Psalme VVhy this and certaine others are called the Psalmes of Dauid. vnto some, doth not preiudice, but that the rest are also Psalmes, though they be called Prayers, Canticles, Testimonies, and the like: so the application of Dauids name to certaine Psalmes, proueth not other authores of the rest. But the name of Psalme sheweth a spiritual songue, apt for musical instrument; and the name of Dauid by interpretation signifieth, that it particularly perteyneth to the beloued.
In heaue, as appeareth by the last verse.
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One requisite thing is to be free, or cleansed from sinne.
the second is to do good. d Sincerely in thought,
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word, and
dede:
nor harkened to detraction.
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Glorie is the reward of good workes.
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5. He that doth these thinges] wheras this, or anie other place of holie Scripture, Both faith and good workes necessarie to saluation. attributeth saluation to certaine good workes, neither faith, nor other workes are therby excluded, but presupposed as no lesse necessarie, then those which are mentioned. Especially faith is alwayes requisite, without which it is impossible to please God, and other vertues either in practise, or in purpose, Heb. 1•. and preparation of mind, when and where occasion requireth.
5. Shal not be moued for euer] Al states of this world are mutable, and only Only the state of glorie is immutable. eternal felicitie in heauen shal continew for euer. Therfore this Psalme can not be vnderstood of the Tabernacle, nor Temple of the old Testament, which were but figures of eternal glorie. But if so much puritie was then requisite, much more al sinceritie, and great sanctitie are necessarie for entrance into heauen.
Vsurie excludeth from heauen.
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St Ambrose of Milan † AD 397 Concerning Repentance 1.9
41. Then you have in the fifteenth Psalm: “Lord, who shall dwell in Thy tabernacle, or who shall rest upon Thy holy hill?”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… For that is done inwardly of which the same apostle speaks: “Put off the old man, and put on the new;” which he goes on to explain by saying, “Wherefore, putting away lying, speak every man truth.” But where is lying put away, unless inwardly, that he who speaketh the truth from his heart may inhabit the holy hill of God?
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 20
… but as He who hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy.’ Whence blessed David likewise says: ‘O Lord, who shall sojourn in Thy tabernacle, or who shall rest on Thy holy mountain? He that walketh without blame, and worketh righteousness.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 15.1
1. Touching this title there is no question. “O Lord who shall sojourn in Thy tabernacle?” (
Pope St Leo I the Great † AD 461 Sermons 17
… A man’s possessions are indeed multiplied by these unrighteous and sorry means, but the mind’s wealth decays because usury of money is the death of the soul . For what God thinks of such men the most holy Prophet David makes clear, for when he asks, “ Lord , who shall dwell in thy tabernacle, or who shall rest upon thy holy hill
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.61
… because “he hath walked without spot, he hath worked righteousness, he hath spoken truth, he hath not deceived his neighbour;”
St Jerome † AD 420 The Letters of St. Jerome 84.3
… For it is an axiom with them that pearls ought not to be lightly cast before swine, nor that which is holy given to the dogs. They agree with David when he says: “Thy word have I hid in mine heart that I might not sin against thee;” and when in another place he describes the righteous man as one “who speaketh truth with his neighbour,”
St Augustine of Hippo † AD 430 On Lying 31
… And they who assert this, say that thus also is to be understood that which is written, “He that speaketh the truth in his heart:”
St Augustine of Hippo † AD 430 Against Lying 2
… and this so great evil therefore to esteem just, because they say that in the heart must be held that which is true, but with the mouth to utter unto aliens a false thing, is no sin; and that this is written, “Who speaketh the truth in his heart:”
St Augustine of Hippo † AD 430 Against Lying 14
14. Wherefore, that which is written, “Who speaketh the truth in his heart,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 29
“They are in the habit of next quoting,” says he, “the passage: ‘Every man is a liar.’”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 30
… ‘And in their mouth was found no guile, for they are without fault.’” To all these statements we reply with a reminder to our opponents, of how a man may be called true, through the grace and truth of God, who is in himself without doubt a liar. Whence it is said: “Every man is a liar.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 15.2
2. “He who walketh without stain, and worketh righteousness” (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.17
… Besides, why, when He would create us, does He seek for a mediator at all, as if His will did not suffice to constitute whatever seemed good to Him? Yet the Scriptures say, ‘He hath done whatsoever pleased Him
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… the hundred and thirteenth Psalm, ‘As for our God He is in heaven, He hath done whatsoever pleased Him,’ and in the hundred and tenth, ‘The works of the Lord are great, sought out unto all His good pleasure;’ and again, in the hundred and thirty-fourth, ‘Whatsoever the Lord pleased, that did He in heaven, and in earth, and in the sea, and in all deep places
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.10
… Everywhere, then, does regard for what is virtuous take the lead; it shuts out deceit, it expels fraud. Wherefore the prophet David has rightly stated his judgment in general, saying: “He hath done no evil to his neighbour.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.9
… we should appear as though we acknowledged that the Father’s Will preceded the [Divine] Generation, and to answer that there being something that preceded the existence of the Son, the Son is not co-eternal with the Father, or that He, like the rest of the world, is a being created, forasmuch as it is written, “He hath made all things, as many as He would,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
“But wherefore,” one may say, “was not the leper commended, who showed forth things greater than these?” For he did not so much as say, “speak the word,” but what was far more, “be willing only,” which is what the prophet saith concerning the Father, “He hath done whatsoever He pleased.”
St John Chrysostom † AD 407 Homilies on Colossians 5
… Is to will, to operate, or not? If to will is to operate, and He wills all men to be good, and to be saved ( 1 Tim. ii. 4 .), how comes it not to pass? But to will is one thing, to operate, another. To will then is not sufficient for operation. How then saith the Scripture, “He hath done whatsoever He willed”? (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 15.3
… and it should turn out that in fact there were no robbers found there: he has spoken the truth, but not in his heart. For he supposed it to be otherwise, and spoke the truth in ignorance. Therefore it is not enough to speak the truth, unless it be so also in heart. “Who hath practised no deceit in his tongue” (
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Arnobius † AD 327 The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 6.16
… Now, indeed, if these things could not be seen through the skill with which they were kept out of sight, even those at least which lie open to all should have taught and instructed you that you are effecting nothing, and giving your services in vain to dead things. For, in this case, do you not see that these images, which seem to breathe,
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 45
… From the first then the divine Word firmly taught the Jewish people about the abolition of idols when it said : “Thou shalt not make to thyself a graven image, nor the likeness of anything that is in the heaven above or in the earth beneath.” But the cause of their abolition another writer declares
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… How then, after all this, are some attempting to raise doubts or questions? If they belong to the Arians, this is not to be wondered at, that they find fault with what was drawn up against themselves, just as the Gentiles when they hear that ‘the idols of the heathen are silver and gold, the work of men’s hands
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… and who know the perishable nature of things present: whereas amongst us some do not even understand these things, but have their very judgment corrupted: and this while the Scripture is ever and anon sounding in our ears, and saying, “In his sight the vile person is contemned, but he honoreth them that fear the Lord: (
St John Chrysostom † AD 407 Homilies on Colossians 9
… (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”; ( Ps. i. 1 .), and again, “I have not sat in the council of vanity”; ( Ps. xxvi. 4 , Sept.), and again, “in his sight a wicked doer is contemned, but he honoreth those that fear the Lord,” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 125.3
… in which we see that those who expelled him from the senate took into consideration, not what he himself had in his mind when he gave his oath, but what those to whom he pledged his word expected from him. Yet they had never read what we sing continually in the Psalm: “He that sweareth to his own hurt, and changeth not.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.12
… but it has not lost the things eternal. What can I say then, when I speak of Rome, but that is false, which they say of our Christ, that He is Rome’s destroyer, and that the gods of wood and stone were her defenders? Add what is more costly, “gods of brass.” Add what is costlier still, “of silver and gold:” the “idols of the nations are silver and gold.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 15.4
4. “The malicious one hath been brought to nought in his sight” (
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.49
In the thirteenth Psalm: “He that hath not given his money upon usury, and has not received gifts concerning the innocent. He who doeth these things shall not be moved for ever.”
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 14
But better testimony about all this is furnished by Holy Scripture, which tells us beforehand when it says
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.8
8. God was sent from the Godhead, to come and convict the graven images that they were no gods. And when He took away from them the name of God which decked them out, then appeared the blemishes of their persons. And their blemishes were these;—They have eyes and see not, and ears and hear not.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.9
… Scripture declares openly, "Neither covetous nor extortioners shall inherit the kingdom of God;" and "He that putteth out his money to usury,"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.12
… Add what is more costly, “gods of brass.” Add what is costlier still, “of silver and gold:” the “idols of the nations are silver and gold.” He did not say, “stone;” he did not say, “wood;” he did not say, “clay;” but, what they value highly, “silver and gold.” Yet these silver and golden idols “have eyes, and see not.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 2
… Hear in what manner they become His inheritance: “The Lord hath said unto me, Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance.” Hear in what manner He becomes their inheritance. He says in the Psalms: “The Lord is the portion of mine inheritance, and of my cup.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 15.5
5. “Who sweareth unto his neighbour, and deceiveth him not.” “Who hath not given his money upon usury, and hath not taken rewards against the innocent” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
… that we may, in all passages, “remove the roof,” and find our way to Christ. I would not have you be lenders of money on usury; and I would not have you be such for this reason, because God would not have you.…Whence does it appear that God would not have it so? It is said in another place, “He that putteth not out his money to usury.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 129.6
6. Lend not money at interest. Thou accusest Scripture which saith, “He that hath not given his money upon usury.”
John Cassian † AD 435 The Conferences of John Cassian 14.17
… “For one who is kindly and without sorrow, shall be in want.” With all possible care therefore avoid being puffed 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.”
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Supra Psalmista egit de malitia et dolo adversariorum; hic agit de propria justitia. Et primo ostendit qualis sit justitia quam Deus acceptat. Secundo, quasi gratias agens, ostendit qualis sit sua justitia, ibi, conserva me. Titulus, Psalmus David. In Psalmo isto duo facit: nam quasi sacerdos existens coram Deo consulit Deum. Primo ponitur quaestio. Secundo responsio, ibi, qui ingreditur sine macula. Praemittit ergo duplicem quaestionem: quia duplex est status praesentis Ecclesiae et futurae. Primus est militantium: Apoc. 14: amodo jam dicit spiritus ut requiescant. Et hi duo status signati sunt in veteri testamento. Quia primo habuerunt tabernaculum, Exod. 26, quamdiu habuerunt bella et labores. 2 Reg. 7: factum est cum dedisset dominus requiem David ab universis inimicis suis, dixit ad Nathan: vides quod ego habitem in domo cedrina, et arca Dei posita est in medio pellium? Postea fecit templum, quando habuit pacem. Per tabernaculum designatur Ecclesia militans, per templum in monte factum status futurae vitae: et ideo dicit, quis habitabit in tabernaculo tuo? Idest in praesenti Ecclesia; quasi dicat: quis est dignus habitare? Peccatores enim habitant numero, non merito. Hieronymus habet, quis peregrinabitur? Ps. 67: habitare facit unanimes in domo. Secunda quaestio, quis requiescet in monte sancto tuo? Et dicitur mons sanctus, quia nihil est ibi coinquinatum: Hier. 31: benedicat tibi dominus, pulchritudo justitiae, mons sanctus: Isa. 35: via sancta vocabitur: Exod. 15: introduces eos, et plantabis in monte hereditatis tuae, firmissimo habitaculo tuo, quod operatus es, domine.
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Qui. Hic ponitur responsio: et circa hoc duo facit. Primo commemorat merita habitantium in praedictis locis, scilicet in tabernaculo et in monte sancto Dei. Secundo praemium, ibi, qui facit haec, non commovebitur in aeternum. Ponit autem decem effectus virtutum. Sed actio virtuosi consideratur dupliciter. Primo per comparationem ad se. Secundo per comparationem ad alios. Primo proponit ea per quae homo bene operatur in se. Secundo ea per quae se bene habet ad proximum, ibi, nec fecit proximo suo et cetera. In se, quantum ad exteriora, in opere, et in locutione. In opere, quantum ad duo. Primo, quod fugiat malum; et ideo dicit: qui ingreditur sine macula. Vita ista quaedam via est ad vitam aeternam; et ideo dicit, ingreditur, idest in via graditur: Ps. 41: ingrediar in locum tabernaculi. Item 118: beati immaculati in via. Sine macula, scilicet mortali, quia peccatum veniale non habet maculam proprie: Eccle. 31: beatus dives qui inventus est sine macula. Sed in Christo et in virgine Maria nulla omnino macula fuit, et istis appropriatur temperantia, quia contra temperantiam maculatur. Secundo, ut faciat bona; et ideo sequitur, et operatur justitiam, idest ea ad quae justitia inclinat; et reducuntur ad eam prout est specialis virtus. In sermone, primo, ut faciat bonum; qui loquitur veritatem, idest faciat bonum locutionis: Isa. 33: quis poterit habitare ex vobis cum ardoribus sempiternis? Qui ambulat in justitiis, et loquitur veritatem. Et dicit, in corde, contra illos qui loquuntur veritatem, a casu, non ex proposito: Proverb. 12: labium veritatis firmum erit: 1 Petr. 2: deponentes omne mendacium et omnem dolum, quasi modo geniti infantes. Secundo, ut vitet malum, scilicet dolositatem: Hier. 9: sagitta vulnerans lingua eorum dolum locuta est. Qui non egit dolum in lingua sua. Alia littera, qui non est facilis in lingua sua: Prov. 25: urbs patens et absque murorum ambitu, vir qui non potest in loquendo coercere spiritum suum. Alia littera, et non est accusatio in lingua ejus; quia scilicet non est detractor et relator; vel quia verba sua non sunt accusabilia: Eph. 4: omnis sermo malus de ore vestro non procedat.
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Nec fecit. Supra egit Psalmista de virtuosa operatione quam Deus acceptat, connumerando ea per quae homo bene operatur in se; hic autem connumerat ea per quae se bene habet ad proximum. Et hic quantum ad proximum petit tria. Primo, ut ei non noceat. Secundo, quod non consentiat nocenti: Rom. 1: qui talia agunt, regnum Dei non consequentur; sed digni sunt morte non solum qui faciunt ea, sed etiam qui consentiunt facientibus. Tertio, quod non decipiat ipsum. Dicit ergo quantum ad primum, nec fecit proximo suo malum, nec corporaliter nec spiritualiter: Rom. 12: nulli malum pro malo reddentes: Gal. 6: dum tempus habemus, operemur bonum. Quantum ad secundum dicit, et opprobrium non accepit adversus proximos suos. Aliquis dicit aliquid contra aliud, sed non est sustinendum; et ideo dicit, opprobrium non accepit, tunc scilicet, quando ille qui audit verba detractoria contra eum, et ex his detestatur illum de quo dicuntur, vel etiam ipse dicit aliis: Eccl. 19: audisti verbum contra proximum tuum, commoriatur in te et cetera. Eccl. 28: sepi aurem tuam spinis, et noli audire linguam nequam. Hieronymus: si non est auditor, non est detractor. Bernardus: detrahere aut detrahentem audire, quid horum damnabilius sit, non facile dixero: Prov. 25: ventus Aquilo dissipat pluviam, et facies tristis linguam detrahentem: quia, ad litteram, detrahens cessat cum audiens contristatur.
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Ad nihilum. Hic ostendit quod non despiciat. In homine sunt duo: scilicet vitium et virtus. Vitium est despiciendum; et ideo dicit malignus, inquantum talis, ad nihilum est deductus, idest nihil reputatur; et hoc est bonum: primo ad tollendum aemulationem: quandoque enim aliquis malus exaltatur: Hier. 12: via impiorum prosperatur et cetera. Sed propter hoc nullo modo debet eum reputare magnum, sed debet eum despicere: 1 Mach. 2: gloria hominis peccatoris stercus et vermis est: hodie extollitur et cras non invenitur, quia conversus est in terram suam, et cogitatio ejus periit. Vel aliquis magnus intendit nocere; sed ex quo est malignus, contemnas eum: quia talium derogatio est nostrae vitae adprobatio: Ps. 26: si consistant adversum me castra, non timebit cor meum, idest peccatores. Sed virtuosum hominem reputa magnum; ideo dicit, timentes autem dominum glorificat: Eccl. 25: quam magnus est qui invenit sapientiam et scientiam, sed non est super timentem dominum. Glossa aliter exponit, ad nihilum deductus est in conspectu ejus malignus, idest Diabolus vinctus est ab eo: Joan. 2: vicistis malignum et cetera. Dominus glorificat timentes dominum, scilicet se. Sed prima expositio est magis litteralis.
14:5
Hic prohibet ne decipiat proximum. In tribus autem proximus decipitur. Videlicet in promissis, et hoc per juramentum; et ideo dicit, qui jurat etc. idest firmat ad decipiendum, quia non servat: Zach. 8: juramentum mendax non diligas: Levit. 14: non perjurabis in nomine Dei tui, et non pollues illud. Jurare non pertinet ad virtutem, sed juramentum servare. Item in contractibus. Unde: qui pecuniam suam non dedit ad usuram: Luc. 6: mutuum date, nihil inde sperantes: et munera super innocentem non accepit: Prov. 17: munera de sinu, idest Ecclesiae, impius accepit, ut pervertat semitas judicii Deut. 23, prohibetur, quod non detur fratri ad usuram, quia vendit quod non est, cum non habeat usumfructum. Item in judiciis, quando dat sententiam contra innocentes; et ideo dicit, et munera: Isa. 5: vae qui justificatis impios propter munera: Job 19: ignis devorabit tabernacula eorum, qui munera libenter accipiunt. Consequenter ponitur praemium. Qui facit, idest servat, haec, omnia praedicta: Jac. 1: estote factores verbi. Rom. 2: non auditores legis justi sunt apud Deum, sed factores: non commovebitur in aeternum idest hic habitabit in monte sancto meo: infra 124: qui confidunt in domino sicut mons Sion, et cetera. Psal. 54: non dabis in aeternum fluctuationem justo.
14:1
Among the Jewish people, conscious of possessing in the prophetic magisterium and in the sacred books the truth of the one true God, a. is a supreme act of «folly» (Ps. 14, 1; 53, 1 ff.) and idolatry the greatest sin: a conception taken up again by St. Paul, who sees in the nefarious vices of paganism God's punishment for the sin of idolatry (Rom. 1, 18) …
14:3
… In this sense speak Sacred Scripture (cf., for example, Ps. 14:3; 33:14; Prov. 20:19; 30:10; Wis. 1:11 agg.; I Tim. 3:2; Rom. 1:30; II Cor. 12:20; Inc. 4:11, etc.) and patristic tradition (especially the Fathers' commentaries on the cited biblical passages).
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.