Diligam te, Domine. David’s thanks to God for his delivery from all his enemies.
King Dauids thankes to God for his often deliuerie from great dangers, first in general, 9. then more particularly describeth Gods terrible maner of fighting for him, 18. against his cruel, and otherwise potent enimies 22. attributing the same to Gods good pleasure, and iustice of his cause, 31. praiseth God, 33. his only protector. 41. and depresser of his enemies.
1Unto the end, for David, the servant of the Lord, who spoke to the Lord the words of this canticle, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul: and he said:Salmo di Davidde servo del Signore il quale indirizzò al Signore le parole di questo cantico nel giorno, in cui liberollo il Signore dalle mani di tutti i suoi nemici, e dalle mani di Saul, onde disse:Vnto the end, to the seruant of our Lord Dauid, who spake to our Lord the wordes of this canticle, in the day, that our Lord deliuered him out of the hand of al his enemies, and out of the hand of Saul, and he said: (2. Reg. 22.)In finem. Puero Domini David, qui locutus est Domino verba cantici hujus, in die qua eripuit eum Dominus de manu omnium inimicorum ejus, et de manu Saul, et dixit: 2I will love thee, O Lord, my strength:Te amerò io, o Signore, fortezza mia:I wil loue thee ô Lord my strength:Diligam te, Domine, fortitudo mea. 3The Lord is my firmament, my refuge, and my deliverer. My God is my helper, and in him will I put my trust. My protector, and the horn of my salvation, and my support.Il Signore mia fermezza, e mio rifugio, e mio liberatore. Il mio Dio, mio soccorso, e in lui spererò. Protettor mio, e mia potente salute, e mio difensore.Our Lord is my firmament, and my refuge, and my deliuere. My God is my helper, and I wil hope in him. My protectour and the horne of my saluation, and my receiuer.Dominus firmamentum meum, et refugium meum, et liberator meus. / Deus meus adjutor meus, et sperabo in eum; / protector meus, et cornu salutis meæ, et susceptor meus. 4Praising, I will call upon the Lord: and I shall be saved from my enemies.Loderò, e invocherò il Signore, e sarò liberato da' miei nemici.Praysing I wil inuocate our Lord: and I shal be saued from mine enemies.Laudans invocabo Dominum, / et ab inimicis meis salvus ero. 5The sorrows of death surrounded me: and the torrents of iniquity troubled me.Mi circondarono i dolori di morte, e i torrenti d'iniquità mi atterrirono.The sorrowes of death haue compassed me: and torrentes of iniquitie haue trubled me.Circumdederunt me dolores mortis, / et torrentes iniquitatis conturbaverunt me. 6The sorrows of hell encompassed me: and the snares of death prevented me.Mi circondarono i dolori d'inferno, mi impigliarono i lacci di morte.The sorrowes of hel haue compassed me: the snares of death haue preuented me.Dolores inferni circumdederunt me; / præoccupaverunt me laquei mortis. 7In my affliction I called upon the Lord, and I cried to my God: And he heard my voice from his holy temple: and my cry before him came into his ears.Nella mia tribolazione invocai il Signore, e al mio Dio alzai le mie grida, Ed egli dal santo tempio suo esaudì la mia voce, e il gridar ch'io feci dinanzi a lui alle orecchie di lui arrivò.In my tribulation I haue inuocated our Lord, and haue cried to my God: And he hath heard my voice from his holie temple: and my crie in his sight, hath entered into his eares.In tribulatione mea invocavi Dominum, / et ad Deum meum clamavi: / et exaudivit de templo sancto suo vocem meam; / et clamor meus in conspectu ejus introivit in aures ejus.
8The earth shook and trembled: the foundations of the mountains were troubled and were moved, because he was angry with them.Si commosse, e fu in tremore la terra; agitate furono, e scosse le fondamenta delle montagne, perché egli era sdegnato con essi.The earth was shaken & trembled: the fundations of mountaines were trubled, and were moued, because he was wrath with them.Commota est, et contremuit terra; / fundamenta montium conturbata sunt, et commota sunt: / quoniam iratus est eis. 9There went up a smoke in his wrath: and a fire flamed from his face: coals were kindled by it.Dall'ira di lui saliva il fumo, e fuoco ardeva nella sua faccia: da questo furono accesi i carboni.Smoke arose in his wrath: and fire flamed vp from his face: coles were kindled from him.Ascendit fumus in ira ejus, / et ignis a facie ejus exarsit; / carbones succensi sunt ab eo. 10He bowed the heavens, and came down, and darkness was under his feet.Abbassò i cieli, e discese, e una nebbia caliginosa era sotto i suoi piedi.He bowed the heauens, and descended: and darkenesse vnder his feete.Inclinavit cælos, et descendit, / et caligo sub pedibus ejus. 11And he ascended upon the cherubim, and he flew; he flew upon the wings of the winds.E salì sopra i Cherubini, e sciolse il suo volo: volò sull'ale de' venti.And he ascended vpon the cherubs, and flew: he flew vpon the wings of windes.Et ascendit super cherubim, et volavit; / volavit super pennas ventorum. 12And he made darkness his covert, his pavilion round about him: dark waters in the clouds of the air.Si occultò nelle tenebre, nel padiglione, che d'ogni parte il copriva (che è) la nera acqua delle nubi dell'aria.And he put darkenesse his couert, his tabernacle is round about him: darkesome water in the cloudes of the aire.Et posuit tenebras latibulum suum; / in circuitu ejus tabernaculum ejus, / tenebrosa aqua in nubibus aëris. 13At the brightness that was before him the clouds passed, hail and coals of fire.Al fulgore di sua presenza si sciolser le nubi (e ne venne) grandine, e carboni di fuoco:Because of the brightnesse in his sight the cloudes passed, hayle and coles of fire.Præ fulgore in conspectu ejus nubes transierunt; / grando et carbones ignis. 14And the Lord thundered from heaven, and the Highest gave his voice: hail and coals of fire.E tuonò il Signore dal cielo, e l'Altissimo bociò: grandine, e carboni di fuoco.And our Lord thundered from heauen, and the Highest gaue his voice: haile and coles of fire.Et intonuit de cælo Dominus, / et Altissimus dedit vocem suam: / grando et carbones ignis. 15And he sent forth his arrows, and he scattered them: he multiplied lightnings, and troubled them.E vibrò sue saette, e li dissipò: mandò in copia le folgora, e gli atterrì.And he shot his arrowes, and dissipated them: he multiplied lightnings, and trubled them.Et misit sagittas suas, et dissipavit eos; / fulgura multiplicavit, et conturbavit eos.
16Then the fountains of waters appeared, and the foundations of the world were discovered: At thy rebuke, O Lord, at the blast of the spirit of thy wrath.E si rendetter visibili le sorgive delle acque, e si scoprirono i fondamenti della terra. Per effetto di tue minacce, o Signore (per effetto) dello spirare del fiato dell'ira tua.And the fountaynes of waters appeared, and the fundations of the world were reueled. At thy rebuke ô Lord, at the blast of the spirit of thy wrath.Et apparuerunt fontes aquarum, / et revelata sunt fundamenta orbis terrarum, / ab increpatione tua, Domine, / ab inspiratione spiritus iræ tuæ. 17He sent from on high, and took me: and received me out of many waters.Mi porse la mano dall'alto; e mi prese, e dalle molte acque mi trasse.He sent from on high, and tooke me: and he receiued me out of manie waters.Misit de summo, et accepit me; / et assumpsit me de aquis multis. 18He delivered me from my strongest enemies, and from them that hated me: for they were too strong for me.Liberommi da' potentissimi miei nemici, e da color che mi odiavano, ed erano più forti di me:He deliuered me from my most strong enemies, and from them that hated me: because they were made strong ouer me.Eripuit me de inimicis meis fortissimis, et ab his qui oderunt me. / Quoniam confortati sunt super me; 19They prevented me in the day of my affliction: and the Lord became my protector.Venner sopra di me repentinamente nel giorno di mia afflizione: ma il Signore si fe' mio protettore.They preuented me in the day of mine affliction: and our Lord was made my protectour.prævenerunt me in die afflictionis meæ: / et factus est Dominus protector meus. 20And he brought me forth into a large place: he saved me, because he was well pleased with me.Trassemi fuora all'aperto: mi fece salvo, perché mi amò.And he brought me out into largenesse: he saued me, because he would me.Et eduxit me in latitudinem; / salvum me fecit, quoniam voluit me, 21And the Lord will reward me according to my justice; and will repay me according to the cleanness of my hands:E il Signore renderà a me seconda la mia giustizia, renderà a me secondo la purezza delle mie mani:And our Lord wil reward me according to my iustice, and according to the purity of my handes he wil reward me.et retribuet mihi Dominus secundum justitiam meam, / et secundum puritatem manuum mearum retribuet mihi: 22Because I have kept the ways of the Lord; and have not done wickedly against my God.Perché io seguitai attentamente le vie del Signore, ed empiamente non operai contro il mio Dio.Because I haue kept the waies of our Lord, neither haue I done impiously from my God. Because al his iudgementesquia custodivi vias Domini, / nec impie gessi a Deo meo;
23For all his judgments are in my sight: and his justices I have not put away from me.Perché io ho davanti agli occhi tatti i suoi giudizj, e i suoi comandamenti non ho rigettati lungi da me.are in my sight: and his iustices I haue not repelled from me. And I shal be immaculate with him;quoniam omnia judicia ejus in conspectu meo, / et justitias ejus non repuli a me. 24And I shall be spotless with him: and shall keep myself from my iniquity.E sarò senza macchia dinanzi a lui, e mi guarderò dalla mia iniquità.and shal keepe me from mine iniquitie.Et ero immaculatus cum eo; / et observabo me ab iniquitate mea. 25And the Lord will reward me according to my justice: and according to the cleanness of my hands before his eyes.E il Signore renderà a me secondo la mia giustizia, e secondo la purezza delle mani mie, ch'ei vede cogli occhi suoi.And our Lord wil reward me according to my iustice: and according to the puritie of my handes in the sight of his eies.Et retribuet mihi Dominus secundum justitiam meam, / et secundum puritatem manuum mearum in conspectu oculorum ejus. 26With the holy thou wilt be holy; and with the innocent man thou wilt be innocent:Col santo tu sarai santo, e coll'uomo innocente sarai innocente:With the holie thou shalt be holie, and with the innocent man thou shalt be innocent.Cum sancto sanctus eris, / et cum viro innocente innocens eris, 27And with the elect thou wilt be elect: and with the perverse thou wilt be perverted.Coll'uomo sincero sarai sincero, e con chi mal fa tu sarai malfacente.And with the elect thou shalt be elect: and with the peruerse thou shalt be peruerted.et cum electo electus eris, / et cum perverso perverteris. 28For thou wilt save the humble people; but wilt bring down the eyes of the proud.Perocché tu salverai il popolo umile, e umilierai gli occhi degli orgogliosi.Because thou wilt saue the humble people: and the eies of the proud thou wilt humble.Quoniam tu populum humilem salvum facies, / et oculos superborum humiliabis. 29For thou lightest my lamp, O Lord: O my God, enlighten my darkness.Perchè tu, o Signore, alla mia lampa dai luce: Dio mio, rischiara tu le tenebre mie.Because thou dost illuminate my lampe ô Lord: my God illuminate my darkenesse.Quoniam tu illuminas lucernam meam, Domine; / Deus meus, illumina tenebras meas. 30For by thee I shall be delivered from temptation; and through my God I shall go over a wall.Imperocché per te sarò tratto fuori dalla tentazione, e col mio Dio sormonterò le muraglie.Because in thee I shal be deliuered from tentation, and in my God I shal goe ouer the wal.Quoniam in te eripiar a tentatione; / et in Deo meo transgrediar murum.
31As for my God, his way is undefiled: the words of the Lord are fire-tried: he is the protector of all that trust in him.Immacolata ell'è la via del mio Dio; le parole del Signore son provate col fuoco: egli è protettore di tutti quelli, che sperano in lui.My God his way is vnpolluted: the wordes of our Lord are examined by fire: he is protector of al that hope in him.Deus meus, impolluta via ejus; / eloquia Domini igne examinata: / protector est omnium sperantium in se. 32For who is God but the Lord? or who is God but our God?Imperocché chi è Dio fuori che il Signore? e chi è Dio fuori che il nostro Dio?For who is God but our Lord? or who is God but our God?Quoniam quis deus præter Dominum ? / aut quis deus præter Deum nostrum ? 33God, who hath girt me with strength; and made my way blameless.Dio che mi cinse di robustezza, e la via ch'io batto rendette immacolata.God that girded me with strength: and made my way immaculate.Deus qui præcinxit me virtute, / et posuit immaculatam viam meam; 34Who hath made my feet like the feet of harts: and who setteth me upon high places.Che fece i miei piedi simili a quei de' cervi, e in luogo sublime mi ha collocato.That perfited my feete as it were of hartes: and setting me vpon high thinges.qui perfecit pedes meos tamquam cervorum, / et super excelsa statuens me; 35Who teacheth my hands to war: and thou hast made my arms like a brazen bow.Che insegna alle mie mani la guerra: e tu le mie braccia facesti quasi arco di bronzo.That teacheth my handes to battel: and hast put mine armes, as a bow of brasse.qui docet manus meas ad prælium. / Et posuisti, ut arcum æreum, brachia mea, 36And thou hast given me the protection of thy salvation: and thy right hand hath held me up: And thy discipline hath corrected me unto the end: and thy discipline, the same shall teach me.E mi desti in mia difesa la tua salute, e la destra tua mi sostenne: E la tua disciplina mi corresse in ogni tempo, e la tua disciplina stessa mi istruirà.And hast geuen me the protection of thy saluation: and thy right hand hath receiued me: And thy discipline hath corrected me vnto the end: and thy discipline the same shal teach me.et dedisti mihi protectionem salutis tuæ: / et dextera tua suscepit me, / et disciplina tua correxit me in finem, / et disciplina tua ipsa me docebit. 37Thou hast enlarged my steps under me; and my feet are not weakened.Tu allargasti le vie ai miei passi, e le mie gambe non vacillarono.Thou hast enlarged my pases vnder me: and my steppes are not weakened:Dilatasti gressus meos subtus me, / et non sunt infirmata vestigia mea. 38I will pursue after my enemies, and overtake them: and I will not turn again till they are consumed.Terrò dietro a' miei nemici, e li raggiungerò, e non tornerò indietro fin ché siano consunti.I wil pursew myne enemies, and ouertake them: and wil not returne til they faile.Persequar inimicos meos, et comprehendam illos; / et non convertar donec deficiant.
39I will break them, and they shall not be able to stand: they shall fall under my feet.Gli abbatterò, e non potranno più reggersi; cadranno sotto i miei piedi.I wil breake them, neither shal they be able to stand: they shal fal vnder my feete.Confringam illos, nec poterunt stare; / cadent subtus pedes meos. 40And thou hast girded me with strength unto battle; and hast subdued under me them that rose up against me.E tu mi cingesti di valore per la guerra, e facesti cadere sotto di me quei, che si levavano contro di me.And thou hast girded me with strength to battel: and hast supplanted them that rise against me vnder me.Et præcinxisti me virtute ad bellum, / et supplantasti insurgentes in me subtus me. 41And thou hast made my enemies turn their back upon me, and hast destroyed them that hated me.E a' miei nemici facesti volger la schiena, e dispergesti color, che mi odiavano.And myne enemies thou hast geuen me their backe, and them that hate me thou hast destroyed.Et inimicos meos dedisti mihi dorsum, / et odientes me disperdidisti. 42They cried, but there was none to save them, to the Lord: but he heard them not.Alzaron le grida, e non era chi li salvasse: (alzaron lo grida) al Signore, e non gli esaudì.They cried, neither was there that would saue them, to our Lord; neither did he heare them. And I wil breake them to powder,Clamaverunt, nec erat qui salvos faceret; / ad Dominum, nec exaudivit eos. 43And I shall beat them as small as the dust before the wind; I shall bring them to nought, like the dirt in the streets.Li stritolerò come al soffiar del vento la polvere: come il loto delle piazze io li conculcherò.as the dust before the face of winde: as the durt of the streates I wil destroy them.Et comminuam eos ut pulverem ante faciem venti; / ut lutum platearum delebo eos. 44Thou wilt deliver me from the contradictions of the people; thou wilt make me head of the Gentiles.Tu mi salverai dalle contraddizioni del popolo: mi stabilirai capo delle nazioni.Thou wilt deliuer me from the contradictions of the people: thou wilt appoynte me to be head of the Gentiles.Eripies me de contradictionibus populi; / constitues me in caput gentium. 45A people which I knew not, hath served me: at the hearing of the ear they have obeyed me.Un popolo, ch'io non conosceva mi ha servito: tosto che ebbe udito si rese a me obbediente.A people, which I knew not, hath serued me: in the hearing of the eare it hath obeyed me.Populus quem non cognovi servivit mihi; / in auditu auris obedivit mihi.
46The children that are strangers have lied to me, strange children have faded away, and have halted from their paths.I figliuoli adulteri negarono fede a me: i figliuoli adulteri sono alla vecchiaia, e zoppicando van fuori di loro strada.The children being alienes haue lyed to me, the children alienes are inueterated, and haue halted from their pathes.Filii alieni mentiti sunt mihi, / filii alieni inveterati sunt, / et claudicaverunt a semitis suis. 47The Lord liveth, and blessed be my God, and let the God of my salvation be exalted.Viva il Signore, e diasi benedizione al mio Dio, e sia glorificato il Dio di mia salute.Our Lord liueth, and blessed be my God, and the God of my saluation be exalted.Vivit Dominus, et benedictus Deus meus, / et exaltetur Deus salutis meæ. 48O God, who avengest me, and subduest the people under me, my deliverer from my enraged enemies.Dio, che a me dai potere per far vendetta, e soggetti a me le nazioni, tu che mi salvasti dall'ira de' miei nemici.O God which geuest me reuenges, & subdewest peoples vnder me, my deliuerer from mine angrie enemies.Deus qui das vindictas mihi, / et subdis populos sub me; / liberator meus de inimicis meis iracundis. 49And thou wilt lift me up above them that rise up against me: from the unjust man thou wilt deliver me.E sopra color, che si levano contro di me, tu mi innalzerai; mi torrai dalle mani dell'uomo iniquo.And from them that rise vp against me thou wilt exalt me: from the vniust man thou wilt deliuer me.Et ab insurgentibus in me exaltabis me; / a viro iniquo eripies me. 50Therefore will I give glory to thee, O Lord, among the nations, and I will sing a psalm to thy name.Per questo ti loderò io, o Signore, tralle nazioni, e canterò inni al nome tuo.Therfore wil I confesse to thee among nations ô Lord: and wil say a psalme to thy name,Propterea confitebor tibi in nationibus, Domine, / et nomini tuo psalmum dicam; 51Giving great deliverance to his king, and shewing mercy to David, his anointed: and to his seed for ever.A lui, il quale maravigliosamente ha salvato il suo re, e fa misericordia a Davidde suo cristo, e al seme di lui pe' secoli.Magnifying the saluations of his king, and doing mercie to his Christ Dauid, and to his seede for euer.magnificans salutes regis ejus, / et faciens misericordiam christo suo David, / et semini ejus usque in sæculum.
17:1
Calmet
This title is almost wholly taken from the book of Kings, except Unto the end for; instead of which we read, And David spoke, etc., (2 Kings 22.) (Haydock) which are the words of the inspired writer; so that Ferrand is very rash in rejecting both these titles. David wrote this psalm after he had subdued the Moabites, etc. (Calmet)
Calmet
He was inspired to write it (Worthington) twice, with some variations, (Berthier) 74 in number, (Aberbanel) or many more, if we believe Kennicott, who lays them to the charge of transcribers, perhaps, (Haydock) with greater reason. (Calmet)
Worthington
We cannot doubt but this psalm regards David. But there are some passages which refer to Jesus Christ and his Church more directly; and in general, David must here be considered as only (Berthier) the figure of the Messias, and of the just in his Church. (Worthington)
Berthier
James Paine has endeavoured to prove, with great ingenuity, that the whole must be explained of Jesus Christ, and that the name of Saul stands for "the grave;" as the points which are of modern date, only need to be changed. Thus the sufferings of our Saviour, and the punishment of the Jews in the last siege of Jerusalem are described; and thus it is clear that St. Paul (Romans 15:9.) has cited this psalm in it proper sense. (Berthier)
See ver. 10, 41.
Calmet
Sts. Jerome and Augustine explain it of the victories of David, of the Messias, and of his Church. (Calmet)
Worthington
Saul may be particularly mentioned, because he was the most powerful. (Worthington)
17:2
Calmet
I will love thee, as a mother does her son. He that loves has fulfilled the law. This word is omitted [in] 2 Kings. 22:2. (Calmet)
Strength. Ibid.
Haydock
Rock. (Haydock)
Worthington
The Septuagint have inserted some alterations in the Psalms, giving the sense of the Hebrew. (Worthington)
Haydock
Others attribute the variations to David, or to the mistake of transcribers. (Haydock)
17:3
Haydock
Firmament. Hebrew, "rock and my citadel, and my deliverer. My God, (or strong one) my rock." St. Jerome, "my strong one." The two words which are rendered "my rock," are salhi and metsudathi. (Haydock)
Calmet
David frequently retired to such places for safety. The idea was beautiful and striking. Such a multiplicity of titles shews the gratitude (Calmet) and affection which David felt. (Calmet)
Here are nine, and we may add the three metaphorical Hebrew terms, "rock, citadel, and buckler." Can we refuse to love One from whom we have received so many favours?
And in, etc. These words are most probably cited by St. Paul, (Hebrews 2:13.) though they occur also in Isaias 8:18.
Berthier
Protector. Hebrew, "buckler." (Berthier)
Calmet
Horn. This title is given to Jesus Christ, Luke 1:69. It is an allusion to beasts which attack their opponents with their horns (Theodoret; Deuteronomy 33:17.) being an emblem of strength (Worthington) and glory. (Calmet)
And my, etc. (2 Kings) he lifteth me up and is my refuge; my Saviour, thou wilt deliver me from iniquity. Hebrew, "violence."
17:4
Haydock
Praising. Hebrew, "praised;" and (2 Kings) the Lord, who is worthy to be praised. (Haydock)
Calmet
Chaldean agrees here with the Septuagint and Vulgate, which seems more natural. (Calmet)
Berthier
The sense is the same. (Berthier)
17:5
Berthier
Sorrows...iniquity. Hebrew, "cables....Belial." By these figurative expressions, David declares to what dangers he had been exposed. They seem to be more applicable to our Saviour's agony. (Berthier)
Haydock
The wicked were constantly laying snares for both. We have the same idea enforced in the next verse. (Haydock)
Worthington
The words are put into the mouth of fallen man, in the mass for Septuagesima[the third Sunday before Lent]. (Worthington)
17:7
Haydock
Called. All these words are in the future, 2 Kings and Hebrews. (Haydock)
Berthier
But as they relate to an event that was past, they seem to be as well expressed here as they are in Duport's Greek Psalms. (Berthier)
Haydock
Both are true; as David had prayed, and would continue to pray, for God's protection; otherwise he would have deserved to lose it. We must always pray, and never faint. (Haydock)
Calmet
Temple, "from my heart;" (St. Augustine) from the tabernacle at Gabaon, (Lyranus) or from heaven. (Chaldean) (Eusebius) (Calmet)
Worthington
Earnest prayer is the best remedy against temptations and affliction. God will not fail to hear those who are sincere, as he did the prophet. (Worthington)
17:8
Montanus
With them is not in Hebrew. Lo, illi refers to God. Furor fuit ei. (Montanus)
Haydock
"He was wroth." (Protestants) Yet he displayed his power on the mountains, as if he had been displeased with them, or with the enemies (ver. 4.) whom he would thus strike with awe. (Haydock)
Calmet
These expressions are not to be taken in a gross literal sense. (Calmet)
Theodoret
God shewed himself as earnest in the protection of David, (Haydock) as if he had been in a rage; (Calmet) or as if the elements had all conspired to defend him. (Theodoret)
Berthier
This most pompous description (Calmet) alludes to the wonders wrought at Sinai, and the terrors which would happen at the death and resurrection of Christ, and at his last coming. Some moderns think that the overthrow of the Babylonians, and other enemies of God's people, are also denoted. The sinner, touched by divine grace, implores mercy, and feels the remorse of conscience, the ropes or sorrows of hell, and a dread of God's just judgments hanging over him. (Berthier)
Worthington
These cause the most haughty and obstinate to tremble. (Worthington)
17:9
Muis
By it. This relates to the clouds, thunder, and lightning. (Muis)
Worthington
God's wrath is compared with smoke, fire, a dark night, or mist. (Worthington)
17:10
Virgil
Feet. A violent storm of rain. Hence the Pagans borrowed: Jupiter et laeto descendit plurimus imbri. (Virgil, Ec. 7.)
Berthier
The prophets Isaias (29:6.) and Nahum (1:3.) speak in the same lofty strains; (Calmet) and shall any one despise the language of Scripture? Nothing can exceed its sublimity. Hebrew is rather more expressive, (ver. 9.) "a fire devoured;" (ver. 11.) "on a cherub, and flew; he flew most swiftly;" like an eagle. (Berthier)
Haydock
Hebrew vida. (Haydock)
17:11
Eusebius † AD 339
Winds. God mounts his chariot, as it were, (Ezechiel 1:4., etc.) to come speedily to David's assistance. Aeschylus, and other pagan authors, seem to have imitated this description. (Eusebius, praep. evan. 13:13.)
St. Athanasius
The Fathers explain the former verse of Christ's incarnation, or of his second coming; and this of his ascension. (St. Athanasius, etc.)
Worthington
They may also (Haydock) intimate that God is ready to pardon as well as to punish. (Worthington)
Haydock
Plato (Phaedro) represents the Deity on "a winged chariot, directing and taking care of all things." (Haydock)
17:12
Hesiod
Pavilion. Job 22:14., and 26:9. The Jews had this idea of God's throne, of which we behold only the less brilliant side, as the Egyptians did that of the cloud, Exodus 14:19. The poets represent Jupiter surrounded with clouds and darkness. (Hesiod, op. 125 and 255.; Homer, Iliad O.)
Calmet
Air. The parallel passage, (2 Kings) seems more accurate. Dropping waters out of the clouds of the heavens. Hebrew, "waters bound up in darksome clouds." (Calmet)
Worthington
God is incomprehensible in himself, and his counsels are inscrutable. (Worthington)
17:13
Kennicott
Clouds. 2 Kings, The coals (Hebrew, "flames") of fire were kindled. Two words, habaw haberu, his clouds removed, (Haydock) omitted in this passage, are here supplied, as the former word is found in Syriac and Arabic. But then hail and coals of fire seem improper for "they kindled into coals of fire;" and in the next verse they are redundant; being therefore omitted in 2 Kings 22., in the best editions of the Septuagint and in the old Italic of Blanchini. Capel supposes they have been inserted from the preceding verse, which is rendered more probable by the Hebrew manuscript 5. (Kennicott, Dis. 1.)
Montfalcon
They have been inserted in some editions of Septuagint from the Hebrew of Theodotion, (Calmet) or Symmachus. (Montfalcon)
Calmet
This unusual third hemistic occurs in a smaller type in Brettinger's (Kennicott) and Grabe's Septuagint, but they indicate thereby that it was not in the Alexandrian manuscript, as it is not in that of the Vatican. If it were in its proper place, we should read at least grandinem, etc. This magnificent description of a thunder-storm (Haydock) may allude to that which routed the Philistines, 2 Kings 5:24., and Isaias 28:21. (Calmet)
Theodoret
The lightning seemed to dispel the gloom. (Theodoret; Flaminius)
Worthington
Though man is overpowered with God's majesty, yet he is instructed how to act by those whom God has commissioned to teach. (Worthington)
17:15
Arrows. Thunderbolts. Tela reponuntur manibus fabricata Cyclopum. (Metam. Hesiod Theog. 708.)
17:16
Pliny
Discovered. The earthquakes were so great, that such dreadful effects might have been expected. These phenomena sometimes make the sea retire, and new islands appear. (Pliny, [Natural History?] 1:84., and 31:5., etc.)
Calmet
The Jews supposed that the sea was the common source of all fountains, and that the earth was founded on it, Psalm 23:2., and Ecclesiastes 1:7. (Calmet)
17:17
Sent his angel, etc.
Worthington
Waters, which often represent multitudes, (Apocalypse 17:15.; Calmet) and afflictions. (Worthington)
Calmet
David seemed in danger of perishing. (Calmet)
17:18
Worthington
For me. He may allude to the giant Jesbibenob, or to Saul, who surrounded him on all sides; (1 Kings 23:26., and 2 Kings 21:15.; Calmet) and, in general, to all his temporal or spiritual adversaries. (Worthington)
17:19
Theodoret
Affliction, when my friends joined Absalom. (Theodoret)
Worthington
In the rest of this psalm, the prophet chiefly uses words in the obvious sense, yet mystically speaks of Christ, and of the faithful. (Worthington)
17:20
Haydock
Place, where I was not hemmed in by my enemies. (Haydock)
Worthington
Saved me, by repentance, out of his infinite mercy, (Eusebius; St. Athanasius) without any deserts. (Worthington)
17:21
Haydock
Will reward. St. Jerome, "hath rewarded," (Calmet) yet the edition of 1533 reads retribuet. (Haydock)
Theodoret
Justice, with respect to my enemies, whom I have not injured; (Calmet) or my sincere desire to serve God. (Theodoret)
17:23
Judgments. Commands, or treatment both of the just and of the wicked.
17:24
Worthington
Him, by his grace. (Worthington)
Calmet
Iniquity, and be careful not to relapse. Others explain it in the past time. I have not shed the blood of my enemy when I could have done it, 1 Kings 24:6, 14. (Calmet)
Berthier
Fui immaculatus. (St. Jerome) (Haydock) It seems most probable that David composed this before his fall, as Aberbanel, one of the most learned of the Jews, asserts. If he be only a figure of Jesus Christ, we may easily conceive how the latter might speak thus of his innocence, and declare his abhorrence of all sin, though he was made a sin-offering, having undertaken to expiate the iniquities of mankind. (Berthier)
17:25
Worthington
And. He repeateth, (ver. 21.) that God will render to every one as he deserves. (Worthington)
Haydock
Matthew xvi. That all sins are equal is the error of the Stoics. (Haydock)
17:27
Berthier
Perverted. No version can properly express this idea. God turns away from those who abandon him, treating every one according to his works. If we do not advance in piety, it is a sign that God perceives something amiss in us. (Berthier)
Calmet
He cannot but abhor duplicity, and resist the wicked, Leviticus 26:23, 40., and Proverbs 3:34. He will make the craft of men turn against themselves, as he evinced in the case of Laban, Joseph's brethren, Pharao, and Saul. Sinners complain of him without reason, Ezechiel 18:25. (Calmet)
Amama
Some improperly use this text to shew, that people will adopt the manners of those with whom they associate, (Haydock) though it means that God will treat the good liberally, and the wicked with severity, Leviticus 26:23, 24. (Amama)
17:28
Calmet
Proud, as thou hast already done. (Calmet)
Horat.[Horace?]
Insignem attenuat Deus, Obscura promens. (Horat.[Horace?])
17:29
Calmet
Lamp, giving me hopes of redress, and of the Messias. (Calmet)
17:30
Calmet
Temptation. David was almost continually assailed by enemies. (Calmet)
Calmet
Septuagint peieatesion, signifies "a place of pirates;" denoting what crafty foes he had to encounter, (Berthier) or "a place or time to learn the military exercise," a warfare, Job 7:1. But gedud, (Haydock) means "a troop," designed to make incursions, as those under Jephte and David. Hebrew, "In thee I will run armed;" (St. Jerome) or, "at the head of my troops." (Calmet)
Montanus
"I will break, (Pagnin) or, run through an army." (Montanus)
Haydock
No fortification can hold out. (Haydock)
Calmet
He alludes particularly to the wall of the Jebusites, which Joab first mounted, though extremely high, 2 Kings 5:6. (Calmet)
Worthington
With God's help, every difficulty may be surmounted. (Worthington)
Watch and pray, that ye enter not into temptation, as our Saviour admonishes. [Matthew 26:41.]
17:31
Haydock
As for, might be omitted. (Haydock)
Eusebius † AD 339
The conduct of God towards men is irreproachable. He will treat all according to their deserts, and will fulfil his promises of protecting the just. (Eusebius)
Berthier
Hebrew, "He is the strong God....his words are pure as gold....He is the shield," etc. (Berthier)
17:32
Haydock
Our God. Will any one then hinder Him from doing as He has said? (Haydock)
Berthier
Hebrew, "Who is the rock but our God?" (Berthier)
Haydock
God is often styled a rock, tsur. Yet St. Jerome and Pagnin render it "strong," or "the strong one." (Haydock)
Worthington
There is only one Lord and Saviour of all. (Worthington)
17:33
Haydock
Blameless. Whatever good is in me, comes from his grace, ver. 21, 24. (Haydock)
Calmet
God has prevented me from killing Saul and Nabal; He has rescued me from the abyss into which I had fallen. (Calmet)
17:34
Haydock
Harts. Protestants, "hinds." (Haydock)
Calmet
The Hebrews generally prefer to specify the female. Harts are remarkably swift, and this quality was greatly esteemed in a warrior. Asael is praised for it; (2 Kings 2:18.) and Homer styles his hero "the swift-footed Achilles." (Calmet)
As harts trample serpents under their feet, says Theodoret, so I treat my enemies.
Haydock
High. Hebrew, "my high places," where I have so often baffled the efforts of my persecutors. (Haydock)
17:35
Calmet
And thou. Chaldean gives the same sense. "He strengthens," etc. (Calmet)
Montanus
Hebrew, "and a brazen bow is broken by my arms." (Montanus)
Haydock
Protestants, "a bow of steel." Perhaps not knowing that the ancients had the art of making brass answer the same purposes. See Proclus, Hesiod, etc. (Haydock)
Calmet
They made all sorts of weapons of it. Job (xx. 24.) seems even to insinuate that it was harder than iron. Our brass is too brittle. To break a bow, often means to obtain a victory, 1 Kings 2:4., and Jeremias 49:5. (Calmet)
Worthington
David gained many over a lion or a bear, over Goliath, etc. (Worthington)
17:36
Calmet
Of thy. The latter word is omitted in some copies of the Septuagint, while others change it into "my." But the Hebrew is agreeable to the Vulgate. (Calmet)
Haydock
End. Thou hast preserved me by salutary correction. (St. Augustine) (Haydock)
Calmet
Hebrew, "thy goodness shall multiply me" with children. Symmachus, conformably to 2 Kings xxii., has, "my obedience shall lift me up." (Calmet)
The Hebrew may, however, admit the sense of the Vulgate.
Berthier
And thy, etc., is a paraphrase of the former sentiment, or it is borrowed from Theodotion. (Berthier)
Haydock
Grabe marks from unto the end, etc., as omitted in Hebrew. (Haydock)
Amama
Luther and the Dutch translate, "When thou humblest me, then thou exaltest me," to shew the salutary effects of suffering. But there is nothing of the kind in the original. (Amama)
17:37
Haydock
Weakened, or tired. (Chaldean) (Haydock)
Calmet
I am now free from danger. All my enterprizes have succeeded, 2 Kings 8:6., and 1 Paralipomenon 18:13. See Proverbs 4:12. (Calmet)
17:38
Berthier
I will. Bellarmine would supply "I said I will;" and thus all is connected. But these future victories relate more to Jesus Christ. (Berthier)
David also continued making fresh conquests, (Haydock) and so entirely subdued his enemies all around, that they were not able to make head, even against his successor.
17:40
Calmet
Against. me. No prince was ever more courageous than David, as the single combat with Goliath evinces. We know not that he ever lost a battle. He refers all the glory to God. (Calmet)
17:41
Calmet
Upon me. An expression often used to denote a fight, Josue 3:12., etc. (Calmet)
Worthington
God strengthens his servants, and weakens their enemies. (Worthington)
17:42
Calmet
Lord. This must be understood of Absalom, who offered sacrifices, (2 Kings 15:12.; Berthier) or of Saul, who, receiving no answer, consulted a witch. The Philistines also brought their gods with them, so that they were taken and burnt; (2 Kings 5:21.) and the other pagans, finding no aid in their idols, might in time of danger, invoke the Lord. (Calmet)
Haydock
This is "the testimony of a soul naturally Christian," as Tertullian (Apol. xvii.) speaks, to have recourse to the great and only God, in the utmost distress. (Haydock)
Deus ut subveniat oratur; ipsa veritas, cogente natura....erumpit. (Lac. Inst. 2:1.)
17:43
Calmet
Streets. Thus he treated the Ammonites, etc., 2 Kings 8:2., and 12:31. (Calmet)
Berthier
Jesus Christ will rule over his enemies with a rod of iron. (Berthier)
17:44
Worthington
Gentiles. Here he begins to predict the glory of the Messias, though what he says may be applied to himself. David's own people began to revolt, under Absalom and Seba; after he had subdued the most powerful nations around, 2 Kings 20:1. The chosen people rejected Christ, (Calmet) while the nations were converted. The reprobation of the former was prefigured by those rebels. (Worthington)
17:46
Haydock
Faded, (inveterati sunt) "are grown old." (Haydock)
Berthier
The Jews had been long the objects of God's favours: yet they fall away. Thus we often see priests outdone in piety by simple laics. (Berthier)
Calmet
David continues in the comparison of a tree which bears no fruit; (Calmet) thus lying, as it were, and frustrating the just expectations of the owner. Subjects do the like, when they revolt; (Isaias 30:9.) and thus deserve the title of strange. Protestants, "the strangers shall fade away, and be afraid out of their close places;" (St. Jerome) "shall flow away, and be contracted in their straits;" while I shall be at large, ver. 37. The last verb gachregu, (Haydock) occurs no where else. It may signify "shall be withered," or burnt, from charar. (Calmet)
17:47
Haydock
Liveth. This is my consolation, though it must fill the obstinate sinner with dismay. (Haydock)
Calmet
In a sort of transport, David wishes all happiness to his great benefactor. He may also speak of Christ's resurrection. (Calmet)
Berthier
My God. Hebrew, "rock:" a title frequently applied to God, in acknowledgment of his stability and protection. (Berthier)
17:48
Calmet
Avengest, or "grantest me revenges," (Haydock) and the victory; inflicting a just punishment on the wicked. David was too well informed to delight in sentiments of revenge, 3 Kings 3:11. Jesus Christ takes vengeance on his enemies, but this is done without passion. The love of justice is his only motive. David approves of this conduct. (Calmet)
Haydock
Enraged enemies. Vulgate iracundis. (Haydock)
Berthier
Septuagint have thus explained aph, "wrath;" others join it with the following verse, "But (Calmet) or yea," (Haydock) etiam. The former version is, however, very accurate. (Berthier)
17:50
Calmet
Nations. St. Paul (Romans 15:9.) adduces this to prove the vocation of the Gentiles. (Calmet)
Berthier
We cannot doubt but the great things announced in this psalm pertain to Christ. (Berthier)
Theodoret
We see the completion of this prophecy, as there is no Christian nation which does not use the psalms of David to praise God. (Theodoret, etc.)
This practice is very common (Pref.; Worthington) in all places where either Jews or Christians are found.
17:51
Haydock
Great. This in intimated by the plural salutes, "salvations;" as David had experienced innumerable favours. (Haydock)
He speaks of himself in the third person, to lead our minds to the Messias, in whom this was more gloriously accomplished. The greater honour of this chief family of Israel, consisted in giving birth to so great a personage, in whom all are blessed. (Calmet) (Isaias 11:1., and Ezechiel 34:23.)
Worthington
For ever. The true Church will never perish; (Haydock) God still protecting it, as he did David, ver. 48. (Worthington)
17:1
Though literally this Psalme perteyned to Dauid, yet in figure of Christ: and of the Church, or euerie iust soule.
The Holie Ghost inspired Dauid to render these thankes for his often deliuerie from dangers.
Saul is specially named because he was his most potent worldlie enimie.
17:2
These first wordes (as also diuers others) are added, and many changed in this and other Psalmes by the Septuagint, who often leauing the Hebrew text render the sense, and so this agreeth in substance with the same Psalme recorded. 2. Reg. 22.
by whom I am strong.
17:3
H•b. 2.
high & firme saluation.
17:5
This is aptly applied to al mankind after his fal, declaring our state in sinne, and inducing to penance, in the office of Masse on Septuagesima sunday.
mortal flesh subiect to death.
violent incursions of tentions to sinne.
17:6
exceding great afflictiōs of mind, like to torments of hel, which I also feare.
secrete tentations haue deceiued me.
17:7
Earnest prayer is the best remedie in al tribulations.
As it is certaine that God heard Dauids prayers; so he assuredly heareth al that sincerly flee vnto him.
17:8
Gods anger against sinne maketh high and loftie thinges to shake, euen the most obstinate presumptuous sinners.
17:9
Diuine wrath is like to smoke of the nosethrles, or flaming fire, and burning coles.
17:10
Gods punishment sometimes cometh so swiftly, as if the heauens bowed towards the earth.
Gods furie is as a darke desolate night, or horrible wist.
17:11
Yet whē sinners repē. God most speedely, as fleing with winges of mercie, comforteth & protecteth them.
17:12
God being in him selfe in cōprehensible, is also secret in his determinations, and couert in his procedinges or actes.
17:13
Gods splēdor oppressing mās sense, yet instructeth him by his meruelous vvorkes. VVhich mystically signifieth, that Christ illuminateth the vvorld by his Apostles, and other preachers denouncing his iustice, peace, and his vvil in al thinges perteyning to man.
17:17
from tribulations.
17:18
From Saul, Absolō, Moabites, Ammonites, and al temporal and spiritual enemies.
17:19
So in the rest of this Psalme the Prophet speaketh for most part in proper termes, vvithout Metaphores or other figures. Yet in the mystical sense of Christ, and Christians.
17:20
Of his good pleasure without my desertes.
17:23
by his grace
17:25
He repeteth the 21. verse, incultating that God wil render to eueric one as they deserue.
17:30
passe ouer al difficulties.
17:31
Gods precepts.
17:32
One only God, Creator and Sauiour of al.
17:35
Amongst other actes, Dauid killed a lion, and abeare, & Goliath. 1. Reg. 17.
Concordance 2. Re. 22.
17:41
As God geueth streingth to his seruāts; so he diminisheth the natural streingth and corage of his enemies.
17:45
Conuersion of Gentiles to Christ, as the Moabites, Idumeans, and others were subdued by Dauid. 1. Par. 11. 14. 18. 19. 20.
17:46
The reuolting and reprobation of the Iewes prefigured by Absolons rebellion and others. 2. Reg. 15. 16.
17:48
God stil protecteth the Church of Christ, as he preserued Dauid.
17:50
Concordance 2. Reg. 22. Rom. 1•.
Vse of Psalmes is most frequent in the Church of Gentiles. See the proemial Annotations. page. 12.
17:1
Theodotus † fl. AD 160 Excerpts of Theodotus 1
… and after these also the holy men before the Law, as the patriarchs, and Moses, and the prophets; then also the apostles. “And the firmament showeth His handiwork.” He applies the term “firmament” to God, the passionless and immoveable, as also elsewhere the same David says, “I will love Thee, O Lord, my strength and my refuge.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… the Lord is my strong rock and my defence and deliverer
St Basil the Great † AD 379 The Hexæmeron 3.9
… Although, however, waters above the heaven are invited to give glory to the Lord of the Universe, do not let us think of them as intelligent beings; the heavens are not alive because they “declare the glory of God,” nor the firmament a sensible being because it “sheweth His handiwork.”
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.24
It was this kind of honour that the great David fully paid, when he confessed to the Lord in a prelude
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.2
27. It concerns my interest to believe Him to be good, for “It is a good thing to trust in the Lord.” It is to my interest to confess Him Lord, for it is written: “Give thanks unto the Lord, for He is good.”
St John Chrysostom † AD 407 Homilies on Ephesians 3
… And it is for this reason that Paul prays. “The Father of glory,” that is, He that hath given us vast blessings, for he constantly addresses Him according to the subject he is upon, as, for instance, when he says, “The Father of mercies and God of all comfort.” ( 2 Cor. i. 3 .) And, again, the Prophet says, “The Lord is my strength and my might.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.2
… for you are but man, and “cursed is every one that trusteth in man.” But by all means trust in God with your whole heart, and He will Himself be your strength, wherein you may trust with piety and thankfulness, and to Him you may say with humility and boldness, “I will love thee, O Lord, my strength;
St Augustine of Hippo † AD 430 City of God 14.28
… in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all. The one delights in its own strength, represented in the persons of its rulers; the other says to its God, “I will love Thee, O Lord, my strength.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.5
… on account of the former, rejoicing with thanksgiving, but on account of the latter, groaning in the utterance of prayers. On account of the former, saying, “What shall I render to the Lord for all that He has given me?” On account of the latter, saying, “Forgive us our debts.” On account of the former, saying, “I will love Thee, O Lord, my strength.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.13
… and this they deny, attributing it rather to their free will, in contradiction to those fathers who knew how to cry unto God with truthful piety, “I will love Thee, O Lord, my strength.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 71.3
… Let not the servant exalt himself above his Lord, or the disciple above his Master. He says that they will do greater works than He doeth Himself; but it is all by His doing such in or by them, and not as if they did them of themselves. Hence the song that is addressed to Him, “I will love Thee, O Lord, my strength.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.2
2. Christ, then, and the Church, that is, whole Christ, the Head and the Body, saith here, “I will love Thee, O Lord, My strength” (
17:2
St Basil the Great † AD 379 The Hexæmeron 3.4
Now we must say something about the nature of the firmament, and why it received the order to hold the middle place between the waters. Scripture constantly makes use of the word firmament to express extraordinary strength. “The Lord my firmament and refuge.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.3
3. “O Lord, My stay, and My refuge, and My deliverer” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… “I will love Thee, O Lord my Strength; the Lord is my stronghold, my refuge and my deliverer. My God is my helper, and in Him will I put my trust. My protector and the horn of my salvation, and my support. Praising I will call upon the name of the Lord; and I shall be saved from mine enemies.”
17:3
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.6
6. From these enemies how can any man say that he is safe? For this I had begun to speak of, but I thought it necessary to treat of these enemies at some little length. But now that we know our enemies, let us see to our defence against them. “In praising I will call upon the Lord, so shall I be safe from mine enemies.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.9
… were humble, not proud. Rightly therefore did they say, “O Lord, Thou wilt lighten my candle.” They knew themselves, they praised the Lord. They did not stray from the way of salvation; “They in praise called upon the Lord, and they were saved from their enemies.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.4
4. “With praise will I call upon the Lord, and I shall be safe from Mine enemies” (
17:4
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.5
5. “The pains of death,” that is, of the flesh, have “compassed Me about. And the overflowings of ungodliness have troubled Me” (
17:5
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 6
… For the expression, “It was not possible,” even itself is that of one assigning something. It shows that death itself in holding Him had pangs as in travail, and was sore bestead:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.6
6. “The pains of hell compassed Me about” (
17:6
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… And how should He who said to Abraham, ‘Fear not, for I am with thee,’ and encouraged Moses against Pharaoh, and said to the son of Nun, ‘Be strong, and of a good courage ,’ Himself feel terror before Herod and Pilate? Further, He who succours others against fear (for ‘the Lord,’ says Scripture, ‘is on my side, I will not fear what man shall do unto me
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.3
42. Such, indeed, is the truth of unity that, when the nature alone of human birth or of human flesh is indicated, one man is the term used for the many, as it is written: “The Lord is my helper, I will not fear what man can do unto me;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 26
… i. 20 , LXX.); but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the “creeping thing that hath life,” but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is “as a bridegroom coming out of his chamber” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.7
7. “And in Mine oppression I called upon the Lord, and cried unto My God. And He heard My voice from His holy temple” (
17:7
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 5
… I am he who have so often troubled thee and have so often been overthrown by thee.’ But Antony having given thanks to the Lord, with good courage said to him, ‘Thou art very despicable then, for thou art black-hearted and weak as a child. Henceforth I shall have no trouble from thee
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
… He who knows otherwise makes the sacrament of Incarnation to be the work of God the Father. But that Christ is the Most High is removed beyond doubt by what Scripture hath said in another place, concerning the mystery of the Passion: “The Most High sent forth His Voice, and the earth was shaken.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… 31 .) And wherefore this was done, hear from the prophet, when he says, “He looketh on the earth, and maketh it to tremble. ( Ps. civ. 32 .) For by this He made it manifest that He is present to their prayers. And again, another prophet saith, “The earth was shaken, and did tremble at the presence of the Lord.” (
St Augustine of Hippo † AD 430 The Confessions 10.36
… Hence especially it arises that we do not love Thee, nor devoutly fear Thee. And therefore dost Thou resist the proud, but givest grace unto the humble; and Thou thunderest upon the ambitious designs of the world, and “the foundations of the hills” tremble.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.8
8. “And the earth was moved and trembled” (
17:8
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… wherefore the house in which they boasted was filled with smoke. Now smoke is a sign and sure evidence of wrath; as it is written, “There went up a smoke in His anger, and fire from His countenance devoured;”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.30
… ‘Their memorial is perished with a sound’ and ‘their name hast thou blotted out forever and ever’; for when they also were in trouble they ‘cried out and there was none to save: unto the Lord, and he heard them not.’ But ‘their feet were bound together, and they fell, but we have arisen and stand upright.’
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.6
… nor will you, if you fly for refuge to the mercies of God, and win over by your tears Him Who will have mercy, and avert by your conversion what remains of His wrath. As yet, this is gentleness and loving-kindness and gentle reproof, and the first elements of a scourge to train our tender years: as yet, the smoke
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.2
27. It concerns my interest to believe Him to be good, for “It is a good thing to trust in the Lord.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.3
… “The Lord is my helper, I will not fear what man can do unto me;” that is, not the one person of a man, but the one flesh, the one frailty of human birth. It added also: “It is better to trust in the Lord than to trust in man.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.62
… And far be it from you to despair of yourselves, because you are bidden to have your hope in Him, not in yourselves. For cursed is every one who has hope in man; and it is good rather to trust in the Lord than to trust in man, because blessed are all they that put their trust in Him.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.9
… “And fire burneth from His face.” And the ardour of love after repentance burns by the knowledge of Him. “Coals were kindled from Him.” They, who were already dead, abandoned by the fire of good desire and the light of righteousness, and who remained in coldness and darkness, re-enkindled and enlightened, have come to life again.
17:9
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The feet of the Lord —His immoveableness and eternity. In the Psalm: “And thick darkness was under His feet.”
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… “As He spake to our fathers, to Abraham and to his seed for ever.” In these few words is comprehended the whole mystery of the economy. For, with the purpose of saving the race of men, and fulfilling the covenant that was made with our fathers, Christ has once “bowed the heavens and come down.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… as they say, He had His promotion now, how did the Son Himself make mention of that His glory before and above the world, when He said, ‘Glorify Thou Me, O Father, with the glory which I had with Thee before the world was .’ If, as they say, He was then exalted, how did He before that ‘bow the heavens and come down;’ and again, ‘The Highest gave His thunder
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.8
… Thou comest and what dost Thou bestow on the nations? I come to gather all nations, and I will leave on them a sign . For from My conflict upon the Cross I give to each of My soldiers a royal seal to bear upon his forehead. Another also of the Prophets said, He bowed the heavens also, and came down; and darkness was under His feet
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.23
… the ink was ready, the informer at hand. This the majority even of us, who were not overcome, had to endure, not falling in mind, though prevailed upon to sign, and so uniting with men who were in both respects wicked, and involving ourselves in the smoke,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.3
… It added also: “It is better to trust in the Lord than to trust in man.” Here, too, it did not denote one particular man, but a universal condition. Then, immediately after it added, speaking of many: “It is better to put confidence in the Lord than to put confidence in princes.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… “And ye shall be witnesses to Me.” He hinted at the Ascension. [“And when he had spoken these things. ] Which they had heard before, and He now reminds them of. [“He was taken up.”] Already it has been shown, that He went up into heaven. [“And a cloud, etc.”] “Clouds and darkness are under His feet,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
And in another way, by the “darkness” he shows the invisibleness. “And darkness” (it says) “was under His feet.” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.2
… “Ye are the light of the world.” On the other hand, he should exhibit everything involved in darkness and wrapped up in the mist of symbols to others who are themselves nothing but mist and darkness, those of whom it is said “And there was darkness under his feet,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.8
… which hath been raised above the Scriptures, in that it passeth by and transcends the announcements of all words and languages. Therefore hath God lowered the Scriptures even to the capacity of babes and sucklings, as it is sung in another Psalm, “And He lowered the heaven, and came down:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.10
10. “And He bowed the heaven, and came down” (
17:10
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 12
… As smoke vanisheth, let them vanish; as wax melteth before the face of fire, so let the sinners perish from the face of God;’ and again, ‘All nations compassed me about, and in the name of the Lord I requited them
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 31
… The same David says elsewhere, “God hath ascended jubilantly, and the Lord with the sound of the trumpet.” For conquerors are wont to return from battle with the sound of the trumpet. Of Him also it is said, “Who buildeth up His ascent in heaven.” And again, “Who hath ascended above the cherubims, flying upon the wings of the winds.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.7
… so that to “be exalted,” should be this, become high, that Thou mayest not be understood; which has reference to the silence spoken of above. For it is of this exaltation thus said in another Psalm, “And He ascended upon Cherubim, and flew:” and, “He made darkness His secret place.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.11
11. “And He mounted above the cherubim, and did fly” (
17:11
Origen † AD 254 Origen Against Celsus 6.17
… For he ought not to have adulterated or polluted this worship with what we call “idolatry,” but what the many would describe by the term “superstition.” Now, according to a Hebrew figure of speech, it is said of God in the eighteenth Psalm , that “He made darkness His secret place,”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.23
… We must, therefore, show how and when the name of darkness is taken in a good sense. Darkness and clouds and tempest are said in Exodus to be round about God, and in the seventeenth Psalm,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
Therefore this darkness of the body has been placed between us and God, like the cloud of old between the Egyptians and the Hebrews; and this is perhaps what is meant by “He made darkness His secret place,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
For as, when He threatens, He shows a dark cloud;—as on Mount Sinai; for “Moses,” it is said, “entered into the cloud, and into the thick darkness; and as a vapor, so went up the smoke;” and the prophet said, when speaking of His threatening, “Dark water in clouds of the air;”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.2
… For on Mount Sinai Moses enters into the whirlwind and the mist where God was; and it is written of God, “He has made darkness his secret place.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.12
12. “And hath made darkness His hiding place” (
17:12
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.76
76. This depressed and kept me humble, and persuaded me that it was better to hear the voice of praise than to be an expounder of truths beyond my power; the majesty, and the height, and the dignity, and the pure natures scarce able to contain the brightness of God, Whom the deep covers, Whose secret place is darkness,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.32
… He removed all the thorns and stumbling blocks which were in our way, upon which the enemy relied in their attack upon us. He took hold of one, grasped another, thrust away a third. He became to some a stout wall and rampart, to others an axe breaking the rock in pieces, or a fire among the thorns,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.13
13. “In respect of the brightness in His sight” (
17:13
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
Was then the manna not from heaven? How then is it said to be from heaven? In the same manner as Scripture speaketh of “fowls of heaven” ( Ps. viii. 8 ); and again, “The Lord thundered from heaven.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.14
14. “And the Lord hath thundered from heaven” (
17:14
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.5
35. At the same time, becoming does not always imply creation; for we read: “Lord, Thou art become our refuge,” and “Thou hast become my salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.15
15. “And He sent out His arrows, and scattered them” (
17:15
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… For it is said, “To me to live is Christ, and to die is gain.” ( Philip. i. 21 .) They have freed themselves from all bonds. Truly, “The voice of gladness is in the tabernacles of the righteous.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
… For there there is neither death nor enmity; the tabernacles of the saints are permanent abodes; and among those saints is exultation, joy, gladness. For “the voice of rejoicing” (it is said) is “in the tabernacles of the righteous.” (
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… The strong man is bound, and his goods are spoiled. What the Father says is fulfilled, “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.16
16. “And the fountains of water were seen. And the fountains of water springing up into everlasting life,” which were made in the preachers, were seen. “And the foundations of the round world were revealed” (
17:16
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.17
17. “He hath sent down from on high, and hath fetched Me (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 134
… As to the foes of the truth I cry with the prophet, “Their memorial is perished with a noise, but the Lord shall endure for ever.” As to ourselves, I sing with the Psalmist, “He sent from above, He took me, He drew me out of many waters, He delivered me from my strong enemy.”
17:17
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… But the righteous man, although he appears dying to the world, uses boldness of speech, saying, ‘I shall not die, but live, and narrate all Thy marvelous deeds
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.18
18. “He hath delivered Me from My strongest enemies” (
17:18
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 56
… Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves], and highly profitable, for they tend to unite us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.19
19. “They have prevented Me in the day of My affliction” (
17:19
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 48
… For [such conduct] is the gate of righteousness, which is set open for the attainment of life, as it is written, “Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it.”
Origen † AD 254 Origen's Commentary on Matthew 12.13
… But as in the case of the better things many gates are first spoken of, and after the gates, one, in the passage, “Open to me the gates of righteousness, I will enter into them, and will make full confession to the Lord,” and “this is the gate of the Lord, by it the righteous shall enter;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.79
… Moabites and Ammonites, who were not permitted even to enter the Church of the Lord, frequent our most holy rites. We have opened to all not the gates of righteousness,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.2
20. He stands, then—but not alone, for before Him go angels, saying: “Lift up the gates, O ye the princes.” What gates? Even those of the which the Psalmist sings in another place also: “Open to me the gates of righteousness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.20
20. “And hath brought Me forth into a broad place” (
17:20
Origen † AD 254 Origen's Commentary on Matthew 12.13
… Now the gates of Zion may be conceived as opposed to the gates of death, so that there is one gate of death, dissoluteness, but a gate of Zion, self-control; and so a gate of death, unrighteousness, but a gate of Zion, righteousness, which the prophet shows forth saying, “This is the gate of the Lord, the righteous shall enter into it.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.21
21. “And the Lord shall reward Me according to My righteousness” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… If I said, My foot is moved: Thy mercy, O Lord, assisted me. According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul.” Seeing also that our heart is strengthened in the fear of the Lord, and in patience, let us say: “And the Lord became my protector; and He brought me forth into a large place.”
17:21
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.22
22. “Because I have kept the ways of the Lord” (
17:22
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… a rod out of the root of Jesse, and a flower shall spring out of this root, and the spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of godliness, and He shall be full of the spirit of the fear of the Lord.” And in the Psalms our Lord is called the stone, as follows:
Origen † AD 254 Origen's Commentary on the Gospel of John 1.41
… Those, on the other hand, who have known Him as a rod will partake along with it, not in His perfection, but in the flower which comes before the fruit. Last of all, before we come to the word Logos, Christ was a stone,
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… neither after Thee shall there be any other son consubstantial and of one glory with the Father. And to know Thee is perfect righteousness, and to know Thy power is the root of immortality. Thou art He who, for our salvation, was made the head stone of the corner, precious and honourable, declared before to Sion.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.6
6. But I must proceed to my former statement that Christ is called the Stone in the Prophets. For in ancient times David said concerning Him:— The stone which the builders rejected has become the head of the building .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.3
… a Lion He is also called in opposition to the lion our adver sary, who roars and devours those who have been deceived . For the Saviour came, not as having changed the gentleness of His own nature, but as the strong Lion of the tribe of Judah
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 2
… It is a great evil to despise a threat. He who despises threatening will soon experience its reality in the execution of it. Nothing is so profitable as to converse concerning hell. It renders our souls purer than any silver. For hear the prophet saying, “Thy judgments are always before me.” (From
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.15
… therefore the corner-stone which connects both walls is reckoned twice. Jechonias then as prefiguring the Lord was, as it were, a type of the corner-stone; and as Jechonias was not permitted to reign over the Jews, but they went unto Babylon, so Christ, “the stone which the builders rejected, is made the head of the corner,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.10
… And what was so different as the circumcision and uncircumcision, having one wall from Judæa, the other from the Gentiles? But they are joined together by the corner stone. “For the stone which the builders rejected, the same is become the head of the corner.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 41.1
… for our Lord Jesus Christ, making use of a prophetic testimony to assert His authority, called Himself “the Stone.” Yea such a stone, “that whosoever shall stumble against it shall be shaken; but on whomsoever it shall fall, it shall grind him to powder.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.2
… Accord ingly, Jacob himself, because he understood what he had seen, placed a stone there, and anointed it with oil. Now ye recognise the anointing; recognise The Anointed also. For He is “the Stone which the builders rejected; He was made the Head of the corner.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.23
23. “Nor have I walked impiously apart from My God.” “For all His judgments are in My sight” (
17:23
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 20
… 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.’ And in another passage: ‘I shall be blameless with Him.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.24
24. “And I shall be undefiled with Him, and I shall keep Myself from Mine iniquity” (
17:24
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… And the light of the Lord having first dawned upon us, and the holy Sunday on which our Lord rose shining upon us, we should rejoice and be glad with the joy which arises from good works, during the seven weeks which remain—to Pentecost—giving glory to the Father, and saying, ‘This is the day which the Lord hath made: we will rejoice and be glad in it,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.24
… Now the Prophet Zacharias says, And it shall come to pass in that day, that there shall not be light, and there shall be cold and frost one day; (the cold on account of which Peter warmed himself;) And that day shall be known unto the Lord ; (what, knew He not the other days? days are many, but this is the day of the Lord’s patience, which the Lord made
St John Chrysostom † AD 407 Homilies on Ephesians 1
… It is not such, however, He requires, but such as the Prophet speaks of; “And according to the cleanness of my hands.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
“In His sight,” he says. For this is the highest virtue, to do that which is well-pleasing in the sight of God, as the Prophet also says, “And according to the cleanness of my hands in His eye-sight.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 70.3
… What then is the Creator? O Lord, hear us. Make us, for that Thou hast made us. Make us good, for that Thou hast made us enlightened men. These white-robed, enlightened ones hear Thy word by me. For enlightened by Thy grace they stand before Thee. “This is the day which the Lord hath made.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.25
25. “And the Lord shall reward Me according to My righteousness (
17:25
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 46
… since it is written, “Cleave to the holy, for those that cleave to them shall [themselves] be made holy.” And again, in another place, [the Scripture] saith, “With a harmless man thou shalt prove thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show thyself perverse.”
Tertullian † AD 220 On Exhortation to Chastity 10
… seeing that, if prayer blush, the holy minister (of prayer) itself is suffused too? For there is a prophetic utterance of the Old Testament: “Holy shall ye be, because God is holy;” and again: “With the holy thou shalt be sanctified; and with the innocent man thou shalt be innocent; and with the elect, elect.”
Tertullian † AD 220 On Modesty 18
… and with an innocent man, innocent Thou wilt be; and with an elect, elect Thou wilt be; and with a perverse, perverse Thou wilt be.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.96
… “Blessed is he who findeth a true friend, and who speaketh righteousness to the listening ear.” Also in the same place: “Hedge thine ears with thorns, and hear not a wicked tongue.” Also in the seventeenth Psalm: “With the righteous Thou shalt be justified; and with the innocent man Thou shalt be innocent; and with the froward man Thou shalt be froward.”
St Gregory of Nyssa † AD 395 On Virginity 24
… so the saintliness of a life is transmitted from him who has achieved it, to those who come within his circle; for there is truth in the Prophet’s saying
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.26
26. “With the holy Thou shalt be holy” ( ver. 25 ). There is a hidden depth also, wherein Thou art known to be holy with the holy, for that Thou makest holy. “And with the harmless Thou shalt be harmless.” For Thou harmest no man, but each one is bound by the bands of his own sins.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.6
6. “How good is the God of Israel!” But to whom? “To men right in heart” ( ver. 1 ). To men perverse what? Perverse He seemeth. So also in another Psalm He saith: “With a holy man holy Thou shalt be, and with the innocent man innocent Thou shalt be, and with the perverse man perverse Thou shalt be.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.14
… Then planted in the House of God and increased by the Spirit, like a fruitful olive tree, she became the home of every virtue, turning her mind away from every secular and carnal desire, and thus keeping her soul as well as her body virginal, as was meet for her who was to receive God into her bosom: for as He is holy, He finds rest among the holy
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 1
… Whence it is written, “The mouth of the wicked devoureth iniquity.” And the Lord, speaking by the prophet, saith, “With the holy thou wilt show thyself holy; and with the froward thou wilt show thyself froward; and with the excellent thou wilt show thyself excellent ( electus ); and with the innocent man thou wilt show thyself innocent.”
17:26
Theodotus † fl. AD 160 Excerpts of Theodotus 1
XLII. “With the holy Thou wilt be holy.” “According to thy praise is thy name glorified;” God being glorified through our knowledge, and through the inheritance. Thus also it is said, “The Lord liveth,” and “The Lord hath risen.”
Tertullian † AD 220 The Five Books Against Marcion 5.18
… with his neighbour;” and again, using the very words in which the Psalm expresses his meaning, (he says,) “Be ye angry, and sin not;” “Let not the sun go down upon your wrath.” “Have no fellowship with the unfruitful works of darkness;” for (in the Psalm it is written,) “With the holy man thou shalt be holy, and with the perverse thou shalt be perverse;”
Tertullian † AD 220 On Modesty 18
… and with an innocent man, innocent Thou wilt be; and with an elect, elect Thou wilt be; and with a perverse, perverse Thou wilt be.”
St Methodius † AD 311 Oration on the Palms 1
… Let us all come together cheerfully; let us all receive Him gladly, and hold our feast with all honesty. Instead of our garments, let us strew our hearts before Him. In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, “Blessed is He that cometh in the name of the Lord;”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.33
171. The desire to attain to like virtues also stands one in good stead; just as again good-will brings about a likeness in character. For Jonathan the king’s son imitated the gentleness of holy David, because he loved him. Wherefore those words: “With the holy thou shalt be holy,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.70
… For there was also present on this occasion that multitude of people at whose hand the prophecy had already received a fulfilment, when they met Him in a mighty concourse on His approach, and hailed Him with the acclaim, “Blessed is He that cometh in the name of the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.27
27. “And with the chosen Thou shalt be chosen.” (
17:27
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 25-2
… 5. But if the Gentiles are honouring the same God that gave the law to Moses and made the promise to Abraham, and Whose word the Jews dishonoured,—why are they ignorant, or rather why do they choose to ignore, that the Lord foretold by the Scriptures has shone forth upon the world, and appeared to it in bodily form, as the Scripture said: “The
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.28
28. “For Thou wilt make whole the humble people” (
17:28
St Augustine of Hippo † AD 430 The Confessions 4.15
… “For Thou wilt light my candle; the Lord my God will enlighten my darkness;
St Augustine of Hippo † AD 430 The Confessions 13.8
… to which nought which is inferior to Thee will suffice to yield a happy rest, and so not even herself. For Thou, O our God, shalt enlighten our darkness;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.8
… and of the light which exists only as the production of this wisdom it is said, "Thou wilt light my candle, O Lord; my God, Thou wilt enlighten my darkness."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.8
… At best thou art but an eye, thou art not the light. And what good is even an open and a sound eye, if the light be wanting? Acknowledge therefore that of thine own self thou art no light to thyself; and cry out as it is written, “Thou, Lord, wilt light my candle: Thou wilt enlighten, O Lord, my darkness with Thy Light.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 14.6
… What does he know but earth, of earth? He speaks the things of men, knows the things of men, minds the things of men; carnal, he judges carnally, conjectures carnally: lo! it is man all over. Let the grace of God come, and enlighten his darkness, as it saith, “Thou wilt lighten my candle, O Lord; my God, enlighten my darkness;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.8
… By which addition he shows that this very thing, that the soul is righteous and harmless, she has not by herself, but by God who giveth brightness and light. For of this he says in another Psalm, “Thou, O Lord, wilt light my candle.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.29
29. “For thou wilt light My candle, O Lord” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.17
… 14 ). What is the distinction in vows? This is the distinction, that thyself thou censure, Him thou praise: perceive thyself to be a creature, Him the Creator: thyself darkness, Him the Enlightener, to whom thou shouldest say, “Thou shalt light my lamp, O Lord my God, Thou shalt enlighten my darkness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.4
… in like manner as the faces of emperors are spoken of, truly a kind of sacred face is that of God in His own image: but unrighteous men know not in themselves the image of God. In order that the countenance of God may be lightened upon them, they ought to say what? “Thou shalt light my candle, O Lord my God, Thou shalt light my darkness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.7
7. Behold, “Be the Lord magnified:” wilt thou never, wilt thou nowhere? In Him was something, in me nothing: but if in Him is whatsoever I am, be He, not I. But thou then what? “But I am needy and poor” ( ver. 5 ). He is rich, He abounding, He needing nothing. Behold my light, behold whence I am illumined; for I cry, “Thou shalt illumine my candle, O Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 139.11
11. “For darkness shall not be darkened by Thee” ( ver. 12 ). Do not thou then darken thy darkness; God darkeneth it not, but enlighteneth it yet more; for to Him is said in another Psalm, “Thou, Lord, shalt light my candle: my God shall enlighten my darkness.”
17:29
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… pray without ceasing .’ For he knew that believers are strong while employed in thanksgiving, and that rejoicing they pass over the walls of the enemy, like those saints who said, ‘Through Thee will we pierce through our enemies, and by my God I will leap over a wall
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… For either being tempted they are known, like Abraham, or suffering they are approved, like Job, or being oppressed and deceitfully treated, like Joseph, they patiently endure it, or being persecuted, they are not overtaken; but as it is written, through God they ‘leap over the wall
St Augustine of Hippo † AD 430 On the Holy Trinity 12.6
… It is so said in the Psalms, “Salvation belongeth unto the Lord; Thy blessing is upon Thy people;” as if the words were spoken to some one else, not to Him of whom it had been said, “Salvation belongeth unto the Lord.” And again, “For by Thee,” he says, “I shall be delivered from temptation, and by hoping in my God I shall leap over the wall;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.30
30. “For by Thee shall I be delivered from temptation” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.16
… to know in what manner both God doth care for things human, and it is well with evil men, and good men labour. Great is the importance of the question; therefore, “and this labour is before me.” As it were there is standing in my face a sort of wall, but thou hast the voice of a Psalm, “In my God I shall pass over the wall.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.31
… for that “His way is undefiled.” “The words of the Lord have been proved by fire.” The words of the Lord are tried by the fire of tribulation. “He is the Protector of them that hope in Him.” And all that hope not in themselves, but in Him, are not consumed by that same tribulation. For hope followeth faith.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
… so that through him in truth the prophecy obtained its fulfillment, which declares that “Ethiopia stretcheth out her hand unto God.”
St Augustine of Hippo † AD 430 The Confessions 1.4
4. What, then, art Thou, O my God—what, I ask, but the Lord God? For who is Lord but the Lord? or who is God save our God?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.32
32. “For who is God, but the Lord?” ( ver. 31 ) whom we serve. “And who God, but our God?” And who is God, but the Lord? whom after good service we sons shall possess as the hoped-for inheritance.
Pseudo-Clement The Recognitions of Clement 2.44
… the Lord thy God is one God.’ Yea, also the saints, filled with the Spirit of God, and bedewed with the drops of His mercy, cried out, saying, ‘Who is like unto Thee among the gods? O Lord, who is like unto Thee?’ And again, ‘Who is God, but the Lord; and who is God, but our Lord?’
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Another girdle I know, the soldierly and manly one, I mean, from which the Euzoni of Syria and certain Monozoni take their name. And it is in respect of this too that God saith in an oracle to Job, “Nay, but gird up thy loins like a man, and give a manly answer.” With this also holy David boasts that he is girded with strength from God,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.33
33. “God, who hath girded me with strength” (
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St Basil the Great † AD 379 The Letters 8.12
… and just as the senses in the case of their being in any way diseased, or injured, require only proper treatment and then readily fulfil their own functions; just so the mind, imprisoned in flesh, and full of the thoughts that arise thence, requires faith and right conversation which make “its feet like hinds’ feet, and set it on its high places.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.95
… and my lips bound, to use the words of wisdom, by divine knowledge, and, as I would add, loosed in due season: before my tongue had been filled with exultation, and become an instrument of Divine melody, awaking with glory, awaking right early, and laboring till it cleave to my jaws: before my feet had been set upon the rock,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.34
34. “Who hath made my feet perfect like harts’ feet” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.25
25. What then followeth? “The loftiest hills are for the stags” ( ver. 18 ). The stags are mighty, spiritual, passing in their course over all the thorny places of the thickets and woods. “He maketh my feet like harts’ feet, and setteth me up on high.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… and I will not turn again till they are consumed. I will break them, and they shall not be able to stand: they shall fall under my feet.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.35
35. “Who teacheth my hands for battle” ( ver. 34 ). Who teacheth me to work for the overthrow of mine enemies, who strive to shut the kingdom of heaven against us. “And Thou hast made mine arms as a bow of steel.” And Thou hast made my earnest striving after good works unwearied.
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St Augustine of Hippo † AD 430 The Confessions 8.1
… There is yet another kind of impious men, who “when they knew God, they glorified Him not as God, neither were thankful.” Into this also had I fallen; but Thy right hand held me up,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.36
36. “And Thou hast given me the defence of my salvation, and Thy right hand hath held me up” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… and rise up to help me. Bring out the sword and stop the way against them that persecute me: say to my soul, I am thy salvation.” And Thou hast made my arms like a brazen bow. And Thou hast given me the protection of Thy salvation: and Thy right hand hath held me up.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.37
37. “Thou hast enlarged my steps under me” (
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St Jerome † AD 420 The Letters of St. Jerome 122.1
… thou didst hide thy face and I was troubled.” He means to say, “when I forsook the foulness of my faults for the beauty of virtue, God strengthened my weakness with His grace.” Lo, I hear His promise: “I will pursue mine enemies and overtake them: neither will I turn again till they are consumed,”
St Augustine of Hippo † AD 430 The Correction of the Donatists 2
… the mistress only imposed on her a proper discipline in her haughtiness. Again I ask, if good and holy men never inflict persecution upon any one, but only suffer it, whose words they think that those are in the psalm where we read, "I have pursued mine enemies, and overtaken them; neither did I turn again till they were consumed?"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.38
38. “I will follow up mine enemies, and seize them” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.39
39. “I will break them, and they shall not be able to stand” (
John Cassian † AD 435 The Conferences of John Cassian 7.21
… Each one then of the saints when he looks on the destruction of his foes and his own triumphs, exclaims with delight: “I will follow after mine enemies and overtake them: and I will not turn until they are destroyed. I will break them and they shall not be able to stand: they shall fall under my feet,”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.88
… What Moses is to conquer him by stretching out his hands upon the mount, in order that the cross, thus typified and prefigured, may prevail? What Joshua, as his successor, arrayed alongside the Captain of the Lord’s hosts? What David, either by harping, or fighting with his sling, and girded by God with strength unto the battle,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.40
40. “And Thou hast girded me with strength to the war” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.41
41. “And thou hast given mine enemies the back to me” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.17
… neither shall my sword save me. For Thou hast saved us from them that afflict us: and hast put them to shame that hate us.” But further: “Thou hast guided me with strength unto the battle, and hast subdued under me them that rose up against me. And Thou hast made mine enemies turn their backs upon me, and hast destroyed them that hated me.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.30
… let their sword enter into their own heart and their bows be broken.’ And again: ‘Their memorial is perished with a sound’ and ‘their name hast thou blotted out forever and ever’; for when they also were in trouble they ‘cried out and there was none to save: unto the Lord, and he heard them not.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.42
42. “They have cried out, and there was none to save them” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.2
… It hath been said of some men, “They cried, and there was no one to save them; to the Lord, and He hearkened not unto them.”
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St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… Their punishment is recorded by the same Prophet in another place where he says: I will beat them small as the dust before the wind, like the mire of the streets I will destroy them
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.26
… so that if he had considered present things as of much worth, he would not have possessed only a mantle. But so did he contemn the vanity of the life that now is, and regard all gold as clay cast into the street,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.43
43. “And I will beat them as small as dust before the face of the wind” (
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Theodotus † fl. AD 160 Excerpts of Theodotus 1
XLIII. “A people whom I knew not hath served me;”
St Justin Martyr † AD 165 Dialogue with Trypho 28
… and in every place a sacrifice is offered unto My name, even a pure sacrifice: for My name is honoured among the Gentiles, saith the Lord; but ye profane it.’ And by David He said, ‘A people whom I have not known, served Me; at the hearing of the ear they obeyed Me.’
Tertullian † AD 220 An Answer to the Jews 3
… Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences of peace. For “a people,” he says, “whom I knew not hath served me; in obedience of the ear it hath obeyed me.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… “Hear the sound of the trumpet. And they said, We will not hear: for this cause the nations shall hear, and they who shall feed their cattle among them.” In the seventeenth Psalm: “Thou shalt establish me the head of the nations: a people whom I have not known have served me: at the hearing of the ear they have obeyed me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
… Thus did the prophets cry aloud in the person of Christ, saying, “A people whom I have not known, have served Me; as soon as they heard Me, they obeyed Me; the strange children have dealt falsely with Me. The strange children have waxed aged, and have halted from their paths.” (
St Augustine of Hippo † AD 430 City of God 17.16
… Whence our King Himself says through the prophecy of a certain psalm, “Thou wilt deliver me from the contradictions of the people; Thou wilt make me head of the nations. A people whom I have not known hath served me: in the hearing of the ear it hath obeyed me.”
St Augustine of Hippo † AD 430 City of God 20.30
… But after the glory, to wit, of His resurrection,—for before it happened the evangelist said that “Jesus was not yet glorified,” —He was sent unto the nations in the persons of His apostles; and thus the saying of the psalm was fulfilled, “Thou wilt deliver me from the contradictions of the people; Thou wilt set me as the head of the nations,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.86
… and Tamar sitting in this dress at the gate of Ænan or Ænaim, which means fountain, is a type of the Church called from among the nations. She ran as a hart to the springs of water, to meet with the seed of Abraham; and there she is made fruitful by one who knows her not, as it is foretold, "A people whom I have not known shall serve me."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 12.4
… None of all this took place in the rest of the nations, and yet was that fulfilled which was spoken of Him, “A people whom I have not known, hath served Me.” And how if it did not know Him? “Hath obeyed Me by the hearing of the ear.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.3
… He has continued lame until now in them who are at this day Jews. For the broad part of the thigh signifies the multitude of increase. Of whom the Psalm, when it prophesied that the Nations should believe, speaketh, saying, “A people whom I have not known, hath served Me; by the hearing of the ear it hath obeyed Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.44
44. “Thou wilt deliver Me from the contradictions of the people” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.23
… afterward “see.” For they came to us with the Gospel; and that has been preached to us, which as yet we do not see, and which on hearing of it we believed, which by believing it, we shall come to see: even as the Bridegroom Himself speaks in the Prophet, “A people whom I have not known served me. In the hearing of me with the ear it obeyed me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.5
… be thou cast into the sea, and it shall be done:” that is, through your most faithful preaching it shall come to pass, that this mountain, that is, I Myself, be preached among the Gentiles, be glorified among the Gentiles, be acknowledged among the Gentiles, and that be fulfilled which was predicted of Me, “A people whom I have not known shall serve Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.9
… But inasmuch as he continueth, “but that the nations should glorify God for His mercy:” that when the time came on, that should be fulfilled which by the Prophet He saith, “a people whom I have not known hath served Me, in the hearkening of the ear it hath obeyed Me:”
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St Barnabas † AD 61 The Epistle of Barnabas 9
He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, “In the hearing of the ear they obeyed me.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… For they knew not what they read, but erroneously substituted one thing for another. The prophet, therefore, cried against them, saying, ‘Falsehood and faithlessness have prevailed among them.’ The Lord also therefore said concerning them, ‘The strange children have dealt falsely with Me; the strange children have waxen old
St Augustine of Hippo † AD 430 Against Lying 27
… For those were signified, whether by her which had the issue, or by him which had been four days dead, whom even He Who knew all things did in a certain sort know not. For both she bore the type of the people of the Gentiles, whereof the prophecy had gone before, “A people whom I have not known hath served Me:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.10
… This, then, they in no wise understood; and yet by occasion of this they foretold our salvation, that the Lord would go to the dispersion of the Gentiles, and would fulfill that which they read but did not understand. “A people whom I have not known served me, and by the hearing of the ear obeyed me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.45
45. “Thou shalt make Me the head of the Gentiles. A people whom I have not known have served Me.” The people of the Gentiles, whom in bodily presence I have not visited, have served Me. “At the hearing of the ear they have obeyed Me” (
Pope St Leo I the Great † AD 461 Letters 162
… so we will have no dealings with rebel heretics, remembering the Lord’s command, who says, “Give not that which is holy to the dogs, nor cast your pearls before swine .” Surely it is altogether unworthy and unjust to admit to freedom of discussion men whom the Holy Spirit describes in the words of the prophet, “the sons of the stranger have lied unto me
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St Irenaeus of Lyons † AD 202 Against Heresies 4.41.2
… And those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. And that such is the case He has declared in Isaiah: “I have begotten and brought up children, but they have rebelled against Me.” And again, where He says that these children are aliens: “Strange children have lied unto Me.”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… He shall call Me, Thou art my Father and the upholder of my salvation. And I will make him My first-born, higher than the kings of the earth ; while in what we might call the majority of Psalms the Person of the Son is introduced, as in the seventeenth: A people whom I have not known hath served Me
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… For thus in the Psalms was it before declared, saying, ‘The strange children have acted falsely by Me.’ And by Isaiah the prophet; ‘I have begotten and brought up children, and they have rejected Me.
St Augustine of Hippo † AD 430 City of God 16.39
… So that Jacob was at one and the same time blessed and lame: blessed in those among that people who believed in Christ, and lame in the unbelieving. For the breadth of the thigh is the multitude of the family. For there are many of that race of whom it was prophetically said beforehand, “And they have halted in their paths.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.46
46. “The strange children have lied unto Me.” Children, not to be called Mine, but rather strange children, to whom it is rightly said, “Ye are of your father the devil,” have lied unto Me. “The strange children have waxen old” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.10
… How shall we bear His convictions; or what reply shall we make, when He reproaches us not only with the multitude of the benefits for which we have continued ungrateful, but also with His chastisements, and reckons up the remedies with which we have refused to be healed? Calling us His children indeed, but unworthy children, and His sons, but strange sons
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, “As it is written, For this cause I will confess to Thee among the Gentiles, O Lord, and will sing unto Thy Name.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.47
47. “The Lord liveth, and blessed be my God.” “But to be carnally minded is death:” for “the Lord liveth, and blessed be my God. And let the God of my salvation be exalted” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.48
48. “O God, who givest Me vengeance, and subduest the people under Me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.49
49. “From them that rise up against Me Thou wilt exalt Me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.50
50. “For this cause will I confess to Thee among the Gentiles, O Lord” (
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Theodotus † fl. AD 160 Excerpts of Theodotus 1
XLIV. “Magnifying the salvations of His king.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.51
51. “Magnifying the salvation of His King” (
Pseudo-Clement The Second Epistle of the Same Clement 10
… See, then, what evils he committed because of a woman, and how this righteous man sinned, and gave command that the husband of this woman should be killed in battle. Ye have seen what wicked schemes he laid and executed, and how , because of his passion for a woman, he perpetrated a murder— he , David, who was called “the anointed of the Lord.”
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In praecedenti Psalmo Psalmista petivit orando liberari ab inimicis; hic autem liberatus gratias agit. Et primo gratias agit de beneficio liberationis. Secundo prorumpit in laudem liberatoris, ibi, caeli enarrant gloriam Dei. Titulus. In finem puero domini David. Et locutus est verba cantici hujus in die qua eripuit eum dominus de manu inimicorum ejus, et de manu Saulis. Et Psalmus iste de verbo ad verbum habetur 2 Reg. 22. Et historia est, quia 1 Reg. 19, legitur quomodo Saul quaerebat eum occidere: et eo mortuo 2 Reg. 2: iterum Abner et filius ejus fuit contra eum. Tandem victoriam habuit David contra eos. Et ideo fecit hunc Psalmum. Et Hieronymus dicit idem. Et quia per David significatur Christus, omnia ista referri possunt ad Christum, vel secundum caput, vel secundum corpus, scilicet Ecclesiam quia liberata est a Saule, idest morte: Saul enim interpretatur petitio, quia ad petitionem populi datus fuit, immo potius extortus. Unde non fuit datus ad permanendum. Sic Christus primo sustinet mortem, postea remanet quietus, secundum Glossam. Liberatur etiam ab inimicis omnibus, Judaeis et Daemonibus, et quantum ad corpus suum, idest Ecclesiam. Dividitur autem ista pars in tres. In prima in generali commemorat beneficium liberationis. In secunda ostendit potentiam liberantis, ibi, commota est. In tertia modum liberationis, ibi, misit de summo et cetera. Circa primum duo facit. Primo commemorat affectum quem concepit ex beneficio praedicto. In secundo ostendit effectum inde sequentem, ibi, laudans. Duplex affectus surrexit in eo ex hujusmodi beneficio; scilicet amoris et spei. Et primo ponit primum. Secundo secundum, ibi, Deus meus. Primo ponit affectum amoris ad Deum. Secundo rationem ejus, ibi, fortitudo. Dicit ergo: o domine qui me liberasti, ego semper, diligam te, quia in te manebo: Jo. 15: manete in dilectione: Ro. 8: certus sum, quia neque vita neque mors, neque Angeli, neque creatura alia poterit nos separare a caritate Christi. Diligere enim est rationabilium, amare generale est: Judic. 5: qui diligunt te, sicut sol in ortu suo splendet, ita rutilant. Ratio autem dilectionis alicujus est propter proprium bonum. Unde quando quis reputat bonum suum dependere ab aliquo, haec est ratio quare diligat eum.
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David reputabat totum bonum suum a Deo; unde dicit, diligam te, quia tu es fortitudo mea. Fortitudo habet firmare animum, ne quis recedat a bono propter difficultates imminentes. Quomodo autem sit ejus fortitudo, ostendit. Homo indiget fortitudine ad duo. Primo in bonis, ut stabiliatur in eis: et ideo dicit, dominus firmamentum, idest firmum fundamentum: 2 Reg. 22: dominus petra mea: Matth. 7: omnis qui audit verba mea et facit ea, similis est viro aedificanti domum suam supra petram. Item in malis: et hoc ad duo. Uno modo antequam adveniat, ut fugiat: unde dicit, refugium meum: Prov. 14: turris fortissima nomen domini: Psal. 103: petra refugium herinaciis. Alio modo, postquam evenerint, ut liberet; unde dicit, et liberator meus.
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Deus meus. Hic ponit affectum spei: et differt inter spem et amorem: quia amor est vis unitiva: amamus enim aliquid inquantum reputamus illud nostrum; et ideo dicit quod ipse est fortitudo sua: Isa. 12: fortitudo et laus mea dominus, et factus est mihi in salutem. Spes importat defensionem ab extrinseco; et utrumque Deus facit. Vel sic. Objectum spei est bonum arduum futurum, possibile adipisci. Sicut ergo quis amat propter bonum jam datum, ita sperat futurum ex fiducia ex amore concepta, et ex similibus, inquantum credit similia in futurum recipere. Et ideo hic tria facit. Primo sperat refugium et firmamentum quod est in bonis. Secundo petit protectorium quod est in malis, quae jam evenerunt. Dicit ergo primo, Deus meus adjutor meus: Psal. 95: nisi quia dominus adjuvit me, paulo minus habitasset in Inferno anima mea et cetera. Et ideo sperabo in eum: Eccl. 2: qui timetis dominum, sperate in illum, et cum oblectatione venient vobis misericordiae. Secundo speramus liberari a malis, quibus nondum subjecti sumus, quia defendit nos. Primo, ne laedamur. Secundo, quod ea vincamus et pro victoria coronat. Quantum ad primum dicit, protector meus. Hieronymus habet, scutum, quod protegit ne transfigi possit a malis; sic facit Deus: Ps. 63: protexisti me Deus a conventu malignantium. Quantum ad secundum dicit, et cornu salutis, quia animalia cornu impingunt; ita virtus Dei contra adversarios resistit, quia pugnat, ut vincat mala temporalia et spiritualia: Psal. 43: in te inimicos nostros ventilabimus cornu: et in nomine tuo spernemus insurgentes in nobis: 1 Reg. 2: exultavit cor meum in domino, et exaltatum est cornu meum in Deo meo, idest virtus mea. Quantum ad tertium, et susceptor meus. Quando quis vincit, suscipitur cum triumpho; sic etiam facit Deus: Joan. 14: iterum veniam et accipiam vos ad me ipsum, ut ubi sum ego, et vos sitis: Ps. 72: cum gloria suscepisti me. Simile habetur 2 Reg. 22. Consequenter ponit effectum sequentem, scilicet laudem. Laus est sermo elucidans magnitudinem virtutis, vel ex hoc saltem sequitur. Primo ergo ponit laudem. Secundo ejus efficaciam.
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Dicit ergo, laudans invocabo dominum; quasi dicat: ex hoc laudem propriam non habeo, sed quaero tuam, quia tu fecisti; Isa. 63: miserationum domini recordabor: laudem domini super omnibus, quae retribuit mihi. Et invocabo, te, secure cum efficacia, quia sic invocans, salvus ero ab inimicis meis: Joel. ult.: quicumque invocaverit nomen domini, salvus erit.
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Circumdederunt. Hic ponitur necessitas liberationis. Et primo magnitudinem liberationis ostendit. Secundo orationem quam fundit ad Deum, in tribulatione. Tertio ponit exauditionem, exaudivit. Nota quod ista tria sic sunt ad invicem ordinata, iniquitas, mors et Infernus, quod ex iniquitate homo inducitur ad mortem, et per mortem deducitur ad Infernum: et sicut primum est via ad secundum, ita est secundum ad tertium. Et ideo primo dicit de primo progressu. Secundo de secundo, quod de morte vadunt ad Infernum, ibi, dolores Inferni et cetera. Primo duo facit. Primo ponit modum. Secundo viam ad eam, scilicet iniquitatem, torrentes iniquitatis. Dolor mortis maximus est: 1 Reg. 15: siccine separas amara mors? Eccl. 41: mors, quam amara est memoria tua. Unde quando quis non potest eam effugere, tunc circumdant eum dolores; et tanto magis, quanto sunt ineffugabiles. Via est iniquitas: quasi: ideo timeo eam, quia, torrentes iniquitatis conturbaverunt me. Torrens est fluxus aquae decurrentis cum impetu: Job 6: sicut torrens qui raptim transit in convallibus. Impetus ergo subitus iniquitatis interioris, puta subitae tentationis et gravis, est torrens impellens ad peccatum. Vel exterioris, sicut impetus alicujus hostis. Et hi, conturbaverunt me.
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Dolores. Hic prosequitur secundum progressum; et ideo dicit, dolores Inferni, idest similes infernalibus: Gen. 57: lugens in Infernum descendam. Vel dolores qui concipiuntur ex timore Inferni. Et hi circumdant quando inevitabiles sunt. Et veniunt hi dolores, quia praeoccupaverunt me laquei mortis. Quae mors? Prov. 21: qui congregat thesauros lingua mendacii, vanus et excors est: et impingetur ad laqueos mortis. Ecce necessitas. Sed remedium apposuit orationis. Et primo ponitur oratio; et ideo dicit, in tribulatione mea invocavi dominum. Oseae 6: in tribulatione sua mane consurgent ad me: Baruch 3: nunc domine Deus et cetera. Isa. 55: quaerite dominum dum inveniri potest et cetera. Ps. 49 invoca me in die tribulationis et eruam te: Sap. 7: invocavi, et venit in me spiritus sapientiae. Consequenter ponitur orantis devotio, quia, ad dominum meum clamavi, idest cum magnitudine devotionis orantis: Ps. 119: ad dominum cum tribularer et cetera. Heb. 5: cum clamore valido et lacrymis offerens, exauditus est: et dicit, ad dominum meum clamavi, non alienum. Deut. 10: dominum Deum tuum adorabis et cetera. Tertio ponitur exauditio, exaudivit. Duo dixerat: se invocasse et clamasse. Et ideo dicit exauditam vocem et clamorem. Unde? De templo sancto vocem meam exaudivit. Templum Dei est ipsa excellentia suae sanctitatis, quia dominus est templum suum: Apoc. 21. Templum non vidi in ea: dominus enim Deus omnipotens templum illius est et cetera. Item templum est ipse Christus: Joan. 2: hoc autem dicebat de templo corporis sui, in quo Deus est per unionem personae. Item anima justa, in qua Deus est per gratiam. 1 Cor. 3: templum enim Dei sanctum est, quod estis vos. Item beata virgo: Psal. 5: adorabo ad templum sanctum tuum, in qua, idest per quam exaudivit nos Deus: Ps. 33: exaudivit me, et ex omnibus tribulationibus meis eripuit me. Item Ecclesia: Ps. 10: dominus in templo suo. Et de quolibet templo isto exaudivit: 3 Reg. 18: si quis cognoverit plagam cordis sui, et expanderit manus suas in domo hac, tu exaudies in loco habitationis tuae.
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Et non solum orationem dicit exauditam, sed etiam clamorem; ideo dicit, et clamor meus in conspectu ejus introivit in aures ejus. Et dicit, in conspectu, idest in oculis ejus, quia omnia videt: Exo. 3: videns vidi afflictionem et cetera. Vel in conspectu, idest in beneplacito: vel in corde, ubi ipse solus conspicit: 1 Reg. 16: homo videt ea quae apparent, Deus autem intuetur cor. Et introivit in aures ejus, per acceptationem: Jac. 5: clamor eorum in aures domini. Vel in aures, idest in clementiam ejus: Eccl. 15: oratio humiliantis se nubes penetrat.
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Commota. Supra egit Psalmista de affectu concepto ex beneficiis liberationis; hic agit de potentia liberantis. Potentia agentis ostenditur ex effectu agentis; quae autem hic dicuntur, possunt ad duplicem Dei effectum pertinere: scilicet ad illum qui ostenditur in corporalibus, et ad effectum redemptionis. Et forte verius ad utrumque: quia ea quae hic dicuntur sub figura corporalium, spiritualiter complentur per effectum redemptionis. Effectus autem divinae potentiae maxime manifestatur in rebus corporalibus, quia spiritualia minus sunt nobis nota; et praecipue in illis quas homines admirantur; et haec sunt commotiones elementorum, scilicet terrae, aeris, aquae et ignis. Dividitur ergo pars ista in tres partes. Primo ostendit Dei potentiam in effectibus qui sunt circa terram. Secundo in permutationibus aeris. Tertio in permutationibus aquarum. Secunda, ibi, inclinavit caelos. Tertia, ibi, apparuerunt fontes aquarum. Sed si ad mysterium referatur, dividitur in duo. Primo ostendit fructum divinae redemptionis factae per Christum. Secundo modum ipsius, ibi, inclinavit caelos. Prima in duo. Ad primum referendo, primo agit de effectu terrae, quae est ab imo. Secundo de eo, qui a summo ascendit. Si mystice, sic ostenditur duplex effectus redemptionis: scilicet poenitentia peccatorum, et devotio justorum, ibi, ascendit. Sed secundum quod refertur ad corporalem effectum, qui est ab imo terrae, maxime mirabilis effectus est terraemotus et cetera. Hic tria tangit. Primo ipsam commotionem. Secundo id quod mirabilem eam reddit. Tertio ejus causam. Dicit ergo, commota est et contremuit terra. Dupliciter aliquid movetur. Uno modo movetur aliquid de loco in locum: et sic non movetur terra. Alio modo ad modum trementis: et sic mirabilem facit esse terraemotum concussio montium: quia si terra mollis moveretur, non esset mirabile; sed quando moventur montes, tunc mirabile est; et ideo dicit, conturbata sunt, quia videntur stabilitatem amisisse. Prima causa est voluntas divina; et hanc exprimit metaphorice cum dicit, quoniam iratus est eis, scilicet Deus. Sicut cum dominus turbatur, qui ei assistunt, tremunt; ita ad commotionem Dei omnia turbantur. Mystice designatur per hoc commotio hominum ad poenitentiam. Item inter eos quidam sunt minores: et hi designantur per terram; unde dicit, commota est et contremuit terra, idest qui prius peccatores erant et terreni: Is. 51: posuisti ut terram cor tuum, et quasi viam transeuntibus. Haec commota est per affectum a terrenis ad caelestia, et hoc a tremore quem concepit de poenis: Is. 26: a timore tuo domine concepimus, et quasi parturivimus et peperimus spiritum salutis. Quidam sunt magni; et hi dicuntur montes, idest superbientes in saeculo. Commota sunt, per Christi adventum. Montium fundamenta sunt illa in quibus firmantur, scilicet divitiae, potestates et honores: Ps. 45: transferuntur montes in cor maris, puta turbantur quando veniunt adversitates; et post totaliter commoventur: Is. 23: dominus exercituum cogitavit hoc ut detraheret omnem superbiam gloriae, et ad ignominiam deduceret universos inclytos terrae. Omnia regna et potestates quae habent initium, habebunt occasum: ratio est, quoniam turbatus est eis. Hoc potest dupliciter intelligi. Si de malis, non est dubium quin ex vindicta Dei, quae dicitur ira, transferentur; si de bonis, idest quoniam ira Dei eis innotuit, ideo convertuntur. Innotuit enim per eum: Rom. 1: revelatur ira Dei de caelo super omnem impietatem et injustitiam hominum eorum qui veritatem Dei in injustitia detinent.
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Ascendit. Hic ponitur corporaliter exponendo effectus, qui est a summo. Effectus autem terrae a summo est, quando terra caelesti igne in aliqua sui parte comburitur: et circa hoc duo facit. Primo tangit materiam ipsam. Secundo accensionem ignis et combustionem. Materia ejus est fumus siccus resolutus ascendens quousque inflammetur; et ideo dicit, ascendit fumus in ira ejus, idest in voluntate ejus, idest Dei per quam sic punit. A facie, idest a potestate ejus, ignis exardescit, idest accenditur; et carbones, idest materia combustibilis hic incenditur. Mystice per hoc innuuntur duo: scilicet devotio orationis, et inflammatio caritatis. Ascendit: et ex hoc consideratur ira Dei contra peccatores. Ascendit fumus, devotae orationis: Apoc. 8: ascendit fumus aromatum, idest ignis caritatis: a facie ejus, idest Christi, exardescit: Luc. 12: ignem veni mittere in terram. Carbones succensi sunt ab eo, scilicet isti susceptivi accensionis. Carbo aliquando habuit ignem; sic homo a principio habuit caritatem, sed extinctus erat; sed isti succensi sunt a Christo. Item carbones non humidi sic incenduntur, sed humidi, non: sicut humidi fluxu carnalium: Ps. 119: sagittae potentis acutae cum carbonibus et cetera. Commota est et contremuit terra; fundamenta montium conturbata sunt et commota sunt, quoniam iratus est eis. Deus irasci dicitur, quia ad modum irati se habet non in se, sed quantum ad effectum: dominus autem iratus facit tremere servum, et leo catulum. Pro quo sciendum, quod virtus continens membra dimittitur exterius, et revertitur interius, puta ad cor quasi fugiens, et cedens malo imaginato: vel virtuti surgenti contra eam cui resistere non potest, et membra tremunt, sicut murus cum concutitur fundamentum. Anima enim continet corpus, et est quasi fundamentum ejus; et pars animae partem corporis. Unde concusso fundamento concutitur murus; et concussa virtute concutitur membrum. Sic ergo effectus irae in animali est tremor. Dicitur autem animal tremere, quando concutitur pars ejus, toto in eodem loco manente: et similiter quia contingit hoc in terraemotu, dicitur terra tremere per similitudinem ad animalia. Dicitur enim Deus irasci terrae in terraemotu. Vel sic. In homine sunt quatuor: scilicet ratio, vires sensitivae, natura, res et corpus. Sed in mundo sunt Deus, Angeli, animalia, plantae, et elementa. Videmus enim quod ad malum imaginatum, cui corpus non potest resistere, corpus statim tremit; non ex cognitione, sed quodam naturali ordine sive naturaliter, inquantum virtus mali imaginati est potentior. Et similiter Deus cum vertit virtutem suam super terram, licet non cognoscat iram, naturaliter tremit. Fundamenta, idest aliquae concavitates sive terra concava, qua mota montes concutiuntur. Quoniam iratus et cetera. Prima causa est voluntas Dei sive virtus ejus volens in eis agere: sed mediantibus causis secundis hoc agit; ita quod omnes causae secundae comparantur ad terram sicut imaginatum malum commovens membra. Ascendit fumus. Ubi nota secundum philosophum, quod a terra humida resolvitur virtute caloris solis vapor calidus et humidus; a terra autem sicca vapor siccus et calidus; sed naturaliter plus ascendit secundus quam primus. Hic enim assimilatur igni, ille aeri: et hunc vaporem Psalmista vocat fumum, secundum calidum et siccum. Philosophus vero vocat eum materiam incendii. Sursum enim latus hic vapor cum modico augmento caloris factus, per modum circulationis accenditur. Qui quidem fumus siccus si habeat longitudinem et latitudinem, postquam accensus est, vocatur flamma. Est enim flamma, secundum philosophum, spiritus sicci ardoris. Si longitudinem tantum, vocatur daly sive titiones et aegibes sive caprae et sidera. Daly quidem quando est materia illa incendii longa, continua sine scintillatione. Caprae vocatur quando est cum scintillatione, idest quando videtur salire et discurrere, sicut caprae. Sidera, quando est materia discontinua, et videtur volare sicut sidera: et hoc habet minimum de materia. Est et aliud genus siderum, quod est frigus expellens calidum: et talia sidera non videntur volare, sed magis projici, ut dicit philosophus: et generantur non ex fumo omnino sicco, sed vapore magis humido et calido; qui secundum naturam suam non tantum ascendit sicut siccus, sicut dictum est. Et quia est siccum, patitur a frigido et repercutitur, et inferius projicitur. Et fit hoc in die et in sereno: alias extingueretur a densitate et humiditate aeris. Et quia videtur in die, signum est, quod est prope terram. Accenditur autem dupliciter; et per continuationem, sicut superior flamma accendit inferiorem lucernam; sive per motum a frigore et constrictione, sive conglobatione calidi. Sic ergo dicit, ascendit fumus, idest exhalatio sicca: in ira ejus, idest per voluntatem ipsius volentem agere in eo. Et ignis, idest ille fumus qui vocatur ignis etiam a philosopho in principio Metaph., quasi eo quod non habeat proprium nomen: sicut exhalatio humida quae vocatur vapor; sed dicitur ignis, quia disposita est ad ascensionem, et quia est calida et sicca sicut ignis. Iste enim ignis exarsit, idest accensus est, scilicet a Deo tamquam a prima causa: qui quidem ignis accensus vocatur dalus, flamma et sidera: sidera dico generata primo modo, ut dictum est. Et carbones succensi sunt ab eo, idest sidera secundo modo generata. Vel sic. Commota est et cetera. Vapor siccus virtute caloris solis a terra elevatus, aliquando est subtilis: et tunc elevatur superius, et facit intensionem, ut dictum est supra. Aliquando in superficie terrae est aliquantulum grossior; unde a frigore repercussus non tantum ascendit, et est ventus; aliquando in terram elevatur grossior vapor siccus, qui propter suam grossitiem et terrae soliditatem et profunditatem non expirat extra, sed clauditur in terra, et congregatur in aliqua concavitate terrae simili sibi, et coarctatur ab aliquo corpore non sibi simili in specie, et sic agitatur in terrae visceribus: et sic commovet eam: nec mirum, cum videamus ventum in mari facere undas quasi montes, et in terra elevare arbores et aedificia facere corruere, et in aere tempestates maximas facere. Quod autem ventus sit causa terraemotus, signum est quod ante terraemotum consuevit fieri tranquillitas a ventis; sed post terraemotum sunt venti. Materia autem terraemotus subtiliata per calorem solis expirat a terra: et sic cessat terraemotus et fit ventus. Causa terraemotus est impulsio unius venti ab alio: et propterea non potest esse in tota terra simul, sed durant per ducenta miliaria ad plus, ut dicit Seneca. Et dicit quod terraemotus divisit Siciliam a Calabria, et Hispaniam ab Africa. Et durat aliquando per quadraginta dies; aliquando per unum annum. Item nota quod terra solida a qua non potest vapor exire exterius, apta est ut cito moveatur: ea enim quae est de natura lapidea, non leviter movetur et concutitur; oportet tamen ab aliqua parte porosam esse, unde ingrediatur vapor; ut per poros intret, et per soliditatem contineatur. Et si dicas, si ingrediatur non potest egredi, dicendum quod non potest semper hoc facere: quia aliquando semper continuatur ingressus et elevatio vaporis ad locum illum. Et iterum, quia calidum non vadit inferius, ad hoc cooperatur unda maris claudens poros, et pro frigore recludens inferius. Unde loca cavernosa circa mare faciunt frequenter terraemotum. Item nota quod iste vapor continue egreditur de terra quantum ad aliquid, et propterea tempore terraemotuum animalia quae portant caput juxta terram saepe ex hoc inficiuntur per vaporem illum venenosum egredientem de terra.
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Inclinavit. Hic agit de ventis. Ubi nota quod materia venti est vapor vel exhalatio sicca calefacta, sed non ita subtiliata quod possit ad supremum locum ascendere, nec ita calefacta: unde impeditur a frigore et ingrossatur et repercutitur inferius: et haec repercussa movet aerem. Habet tamen tantum de caliditate quod non ita vincitur a frigore ut convertatur ad terram; et dicitur, caligo, et dicitur, sub pedibus, quia non est alta sicut illa quae accenditur in flamma. Aliquando autem non statim repercutitur, sed agitat nubes, quia non totaliter vincitur, nec directe redit inferius ad terram: et propter hunc motum tortuosum quasi nititur sursum ascendere, et non valet propter repercussionem; et hoc est quod dicit.
Et volavit. Hic agit de permutationibus aeris secundum corporales effectus: et est triplex permutatio: scilicet in ventis, in nubibus et tonitruis: et agit de qualibet. Circa primum proponit tria. Primo causam effectivam omnium istarum transmutationum. Secundo materiam. Tertio modum. Causa autem omnium istorum est corpus caeleste, quod suo motu causat has alterationes aeris; et ideo dicit, inclinavit caelos, idest virtutem caelestium corporum ordinavit ad hos effectus: quia hoc habent a Deo. Et descendit. Licet Deus immobilis manens omnia operetur, dicitur tamen moveri per effectum, inquantum facit mobiles effectus. Sap. 7: omnibus mobilibus mobilior est sapientia; et secundum hoc dicitur descendere, inquantum facit descendere virtutem caelorum. Materia ventorum est caligo, sive fumus siccus; non ita subtilis quod ascendat usque ad ignem, sed subsistens; et dicit, sub pedibus, idest sub potestate ejus; et totum est a Deo. Modus. Ascendit super Cherubim. Notandum quod Judaei fingunt quod sicut rex habet currum, ita habet Deus etiam currum, qui est Cherubin; et imaginantur Deum corporalem et similem Cherubin. Et ideo in Psalmo Hieronymi etiam de verbo ad verbum dicitur, equitavit super Cherubin. Et isti habent falsam imaginationem; quia quae imaginabiliter dicuntur in Scriptura, signa sunt spiritualis veritatis. Divina autem sapientia moveri dicitur, inquantum motum causat in mobilia. Quidquid autem causat Deus in istis inferioribus, causat ministerio spiritualis creaturae: unde dicit Augustinus quod Deus movet corporalem creaturam mediante spirituali: sed non facit hoc sua virtute spiritualis creatura, sed Deo praesidente. Et dicitur hoc specialiter facere Cherubin, quia interpretatur plenitudo scientiae: et Deus omnia per suam scientiam facit. Et dicitur esse super Cherubim, quia scientia Dei excedit scientiam Angelorum. Et ideo facit hoc Deus, volans, idest volare faciens. Et per Cherubin, idest per suam scientiam, et super eos qui excedit illos: et dixit volavit, quia motus venti non est uniformis: et dicit, pennas ventorum, propter velocitatem motus eorum. Mystice hic ponitur mysterium incarnationis. Et primo ponitur Christi incarnatio, per quam exivit et venit in mundum. Secundo ejus ascensio, qua ivit ad patrem, ibi, ascendit super Cherubim. Tertio ea quae post Christi ascensionem in Ecclesia facta sunt, et posuit tenebras. Dicit ergo, inclinavit caelos et descendit, et cetera. Si quis magnus facit humilitatem alicui parvo de villa, dicitur facere injuriam et dejectionem toti loco cui praesidet. Sic filius hominis dicitur humiliare se et inclinare caelos, quia voluit venire ad nos humilis. Descendit, idest visibilis apparuit: Baruch, 3: post haec in terris visus est, et cum hominibus conversatus est. 1 Joan. 1: quod vidimus et audivimus et manus nostrae contrectaverunt de verbo vitae. Descendit ergo per humilitatem accipiendo carnem humanam, moriendo et docendo humilia. Vel, inclinavit caelos, idest praedicatores, et descendit, faciens eos dicere capacia hominibus. Et caligo, idest Diabolus et omnes mali, sub pedibus ejus, idest Christi: Psal. 109: ponam inimicos tuos scabellum pedum tuorum.
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De ascensione dicit, ascendit super Cherubim. Eph. 4: qui descendit, ipse est et qui ascendit super omnes caelos ut adimpleret omnia. Super Cherubim, idest super ordines Angelorum: Eph. 1: constituens eum ad dexteram suam in caelestibus super omnem principatum et potestatem et virtutem et dominationem et cetera. Et omnia subjecit sub pedibus ejus, et ipsum dedit caput super omnem Ecclesiam, quae est corpus ipsius: Hier. 32: fortissime, magne, potens, dominus exercituum nomen tibi, magnus consilio et incomprehensibilis cogitatu. Et dicit specialiter, super Cherubim, quia non solum ascendit ut est etiam eis superior, sed quia eis est incomprehensibilis. Volavit, volavit, duplex volatus intelligitur hic. Primo inquantum fama ejus post ascensionem in brevi tempore per totum mundum crevit; unde dicit, super pennas ventorum, idest plus quam pennae quae sparguntur impulsu ventorum, quia in modico tempore ante tres annos: Psal. 18: in omnem terram exivit sonus eorum et cetera. Quia ante destructionem Hierusalem. Vel, volavit etc. ascendens in caelum factus invisibilis, et volavit ab aspectu nostro: Act. 1: nubes suscepit eum ab oculis eorum. Item volavit super pennas ventorum, idest super scientiam Angelorum: Ps. 103: qui facit Angelos suos spiritus et cetera. Unde dicitur in Lib. 5 de causis, quod prima causa superior est omni narratione: et non deficiunt linguae a narratione ejus, nisi quia deficiunt a narratione esse ipsius, quia est super omnem causam. Et dicit Commentator, quod ejus non est judicium nec cognitio. Et posuit tenebras, et cetera. Sicut dictum est, quae hic inducuntur ad ostendendum Dei miram potentiam, qua David liberatus est, possunt referri ad corporales effectus in figura, et ad spirituales in mysterio. Primo ergo introducit Psalmista secundum quod exponitur secundum corporales effectus excellentiam divinae potentiae in aere: et hoc tripliciter: scilicet quantum ad ventos, quantum ad pluvias et nubes, et quantum ad fulgura. Et quia de ventis supra dictum est, dicendum est de pluviis in aere. Secundum ergo nubes et pluvias, invenimus duplicem commutationem in aere; unam de sereno in nubilum, aliam de nubilo in serenum. Primo ergo ponit primam commutationem. Secundo secundam, ibi, prae fulgore. Circa primum tria facit. Primo ostendit nubilosi temporis obscuritatem. Secundo adhibet similitudinem. Tertio ponit obscuritatis causam. Dicit ergo quantum ad primum: posuit tenebras latibulum suum. Dicitur quod Deus habitat in caelo. Unde quando nubes occultant caelum, videtur Deus habitare in occulto: Ezech. 32: caelum nube tegam.
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Et posuit similitudinem de tabernaculo: et ideo dicit, in circuitu ejus tabernaculum ejus. Tabernaculum enim ponitur et deponitur sicut nubes. Dicit, tenebrosa aqua in nubibus aeris. Consequenter agit de secunda. Prae fulgore etc. et utitur tali similitudine: quando venit lux, expelluntur tenebrae; et sic Deo ostendente lumen suum, fugit obscuritas nebularum.
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Et ideo dicit: prae fulgore in conspectu ejus nubes transierunt, prae fulgore luminis a facie tua nubes transierunt, sicut fulgore sive splendore solis, nubes fugiunt et liquefiunt, ut in Lib. Meteo. dicitur. Dali vel titiones ponuntur in transitu nubium: quia similem causam generationis habet grando et fulgur, sive ignis. Antiqui vero dicunt, quod generantur in loco supremo; quod ostendit fortiorem congelationem a forti frigore causari. Unde plus requirit de frigore nix quam aqua: pluviae et grando plus quam nix: et tantum potest esse frigus, quod statim condensat in grandinem: aliquando prius in aquam, et postea in grandinem. Et dicunt, quod vapores superius elevati congelantur multum, et ideo generantur grossi grandines. Sed philosophus e contra dicit, quod grossiores essent in montibus, et in hyeme: cujus contrarium videmus, quia grossiores sunt in valle, et fiunt in vere et autumno, et generantur in loco propinquo. Item secundum philosophum, aliquando veniunt angulares, quod est signum quod veniunt de propinquo: anguli enim citius liquefiunt. Unde sciendum, quod naturale est quod oppositum fortius agat in oppositum. Constat autem quod in nubibus admiscetur frigidum et calidum; ergo quando calor aeris circumstans constringit frigidum quod non potest consumere, tunc frigidum agit interius circumdante extra calore. Titiones autem cadentes habent duplicem causam generationis: unam per fumum superius ascendentem usque ad locum inflammationis, qui inflammatur; et sic secundum inflammationem descendit quousque invenit materiam combustibilem. Et hoc tetigit quando dixit, carbones succensi sunt ab eo. Et hic tangit alium modum, qui est per contrariam resistentiam. In nube autem aliquando est aliquid calidum, et istud a frigido exteriori constringitur interius et multiplicatur, ita quod materiam grossam adducit et cadit: et ideo carbones, ignis et grando habent similem generationem, scilicet constrictionem frigoris vel caloris, ut dictum est. Dicit ergo, prae fulgore in conspectu ejus et cetera. Et haec transierunt simul cum carbone et grandine, quae generantur ex nubibus, ut dictum est.
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Hic agit de tertia permutatione. Et primo de tonitruo. Secundo de fulgoribus, ibi, misit sagittas. Sciendum quod Psalmista loquitur hic secundum hanc similitudinem, quod quicquid fit in caelo, attribuatur Deo. Unde sonum auditum in caelo accipit, quasi vox Dei esset. Est autem duplex sonus in caelo. Unus qui est in tonitruo; et hic, licet aliqui dicant extinctionem ignis in nube, Psalmista reprobat, et dicit quod fit per concussionem ventorum: ita et nubes. Et ideo Psalmista dicit, intonuit de caelo dominus. Item aliquando nubes grossae ex quibus grandines generantur quandoque cum sonitu: unde philosophus dicit, quod aliquando ante grandinem est fragor nubium, aliquando non: sicut enim vapor calidus et siccus expulsus a frigido, scindes nubem facit sonum, ut patet in fulgure, sic vapor humidus congelatus in grandinem, et expulsus a calido, scindit aliqualiter et facit sonum. Et ideo dicit, altissimus dedit vocem suam, idest manifestavit potentiam suam et sequitur, grando et carbones ignis, quae ex his nubibus generantur, ut dictum est. Vel sic, intonuit de caelo. Nota quod aliquando ad locum superiorem ascendit vapor humidus: et quia est de natura aquae, fiunt ex eo impressiones humidae, quae sunt nebula, ros, caligo, pluvia, grando, et nix, et hujusmodi. Diversificantur autem ista aliquando diversitate quantum ad caloris et frigoris tenuitatem et spissitudinem. Aliquando enim ascendit vapor siccus; et si solus ascendit, facit ventos; si autem sit comprehensus ille vapor siccus in vapore humido, tunc quando vapor humidus sursum ascendit, et incipit inspissari propter frigus, vapor siccus in vapore illo humido inclusus facit agitationem magnam et inflammatur: talis enim vapor cito inflammatur, ut est videre in vapore qui egreditur de ventre hominis: et haec inflammatio causa est fulguris et coruscationis. Agitatus autem vapor siccus in interioribus nubibus multiplicem sonum facit. Si etiam sic inflammatus percutiat latera nubis, et non scindat, tunc micat non clare; sicut si aliquis aliquem splendorem videret per pannum: est enim nubes aliquantulum pervia, unde aliqualiter videtur. Sonat autem sicut sonus flammae in medio incendio. Aliquando etiam sine inflammatione, et per consequens sine coruscatione fit sonus, quasi tumultuans: et hoc fit cum percutit, non inflammatus in lateribus nubis. Si autem percutiat latera et scindat, tamen cum difficultate quadam, et hoc in parte grossiori nubis, tunc est terribilis sonus, quasi aliquis pannum immensae latitudinis scinderet, et tunc visus fulguris vel coruscationis est curvus: quia non recte egreditur de nube, ut dictum est. Aliquando scindit nubem virtute magna et quasi subito, et totus vapor simul egreditur; et tunc sonat sicut vesica inflammata, vel si uter inflatus frangeretur super caput alicujus: et percutit aerem percussione fortissima. Aliquando vapor ille siccus ex inflatione crescit, et quaerens majorem locum facit dissolvere nubem subito, et sonare ad modum viridium lignorum crepidantium in igne, vel ovorum maxime; et hoc maxime apparet in castaneis, quibus in igne positis cum humidum incipit resolvi, et majorem locum quaerere, frangit testam resistentem, et cum impetu et sono magno exit. Aliquando etiam non valens exire extinguitur; et sonat ad modum ferri candentis in aqua extincti; quem sonum vocat philosophus sisinum, vel stridorem. Aliquando etiam ille vapor facit diversa foramina in locis nubis minus spissis, et tunc facit quasi sonum sibili, sicut ventus quando exit per foramina. Aliquando antequam incendatur erumpit de nube, et tunc sonat sicut folles fabriles cum sufflant.
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Fulgura. Hic describit motum fulgurum, et comparat ea sagittae propter vehementiam venti a quo moventur. Et dissipavit eos, scilicet peccatores, qui aliquando ex eis moventur: secundum diversitatem enim ventorum est diversitas motus fulguris: nam sicut superius cum de modo ventorum agebatur dixit, volavit volavit etc. ut ostenderet diversum modum ventorum, ita hic dicit, fulgura etc. ut ostendat diversum motum fulgurum. Dicit, conturbavit eos, quia dicit Plinius (Lib. 2, c. 12), quod secundum fulgura sunt augurationes; quia quandoque est bonum signum, scilicet quando fiunt ab oriente: aliquando non est bonum; et ideo homines augurantes conturbantur propter praesagia futurorum.
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Et apparuerunt. Hic agit de generatione aquarum, quae ex aliquibus principiis emanant, quae fontes dicuntur, ex quibus est omnis generatio aquarum. Hi autem dupliciter generantur. Aliquando ex causa consueta et naturali: sicut cum vapores super terram elevantur, et ex hac elevatione infrigidantur superius, et descendunt et fiunt pluviae: ita etiam ex calore terrae interius, et quando vapores non exeunt, congregantur et resolvuntur in aquam, et fiunt fontes aquarum. Sicut pluviae generantur in aere, ita fontes in terra; et ideo circa montes a quibus vapores non exeunt, fiunt fontes. Et hoc est quod dicit, apparuerunt fontes aquarum. Aliquando generantur fontes ex subversione terrae ex terraemotu, ex cujus commotione apparent venae aquae in profundo terrae submersae; et ideo dicit, et revelata sunt fundamenta orbis terrarum. Philosophus. Subversio est a vento intus incluso, sicut ventus in aere commovet aerem. Sed quando retinetur ventus fit terraemotus: et uterque ventus videtur ira Dei. Et ideo dicit facta per terram, sicut terraemotum. Mystice secundum spirituales effectus: et sicut supra ostensum est mysterium incarnationis signans ipsam incarnationem per quam descendit, et ascensionem; ita hic designantur ea quae secuta sunt post. Primo ergo ostendit ejus occultationem. Secundo Ecclesiae congregationem, ibi, in circuitu ejus. Tertio apostolorum praedicationem, ibi, tenebrosa aqua. Quantum ad primum dicit, posuit tenebras. Glossa distinguit quadrupliciter tenebras. Primo humanitatem: Ezech. 32: solem nube tegam. Isa. 45: vere tu es Deus absconditus. Secundo species sacramentales, sicut Baptismus, et alia sacramenta, in quibus divina virtus operatur secrete. Tertio latuit in fide fidelium: 2 Cor. 5: quamdiu sumus in corpore, peregrinamur a domino. Quarto latenter operatur aliquid per malos, qui sunt tenebrae: Jo. 1: lux in tenebris lucet, et tenebrae eam non comprehenderunt. Aliquando mali permittuntur aliquid facere contra sanctos; sed his tenebris existentibus, tabernaculum ejus, idest Ecclesia, est in circuitu ejus: Ps. 45: sanctificavit tabernaculum suum altissimus: Apo. 21: ecce tabernaculum Dei cum hominibus etc. per fidem et caritatem, inquantum sibi inhaerent tamquam medio, qui eis aequaliter favet, ut dicit Glossa. Tenebrosa aqua in nubibus aeris. Hic agit de praedicatione apostolorum. Et primo ponit qualitatem praedicationis. Secundo conditionem praedicantium, ibi, nubes. Tertio praedicationis effectum, apparuerunt fontes aquarum. Dicit ergo, tenebrosa aqua, idest doctrina, in nubibus, idest in prophetis et praedicatoribus. Hos vocat nubes, quia a terrenis elevati in nubibus compluunt verbum Dei: Isa. 60: qui sunt isti qui ut nubes volant et cetera. Et 45: rorate caeli desuper, et nubes pluant justum. Vel dicit, in nubibus aeris, idest apostolis elevatis a terra: Isa. 5: mandabo nubibus ne pluant super eam imbrem. Et dicuntur apostoli aqua tenebrosa in comparatione ad fulgorem, idest Christum, qui apparebit videntibus eum; 1 Cor. 13: videmus nunc per speculum in aenigmate, tunc autem facie ad faciem. Vel aliter, et sic punctetur: tenebrosa aqua in nubibus aeris: prae fulgore in conspectu ejus nubes transierunt: postea sequitur, grando et carbones ignis et cetera. Et distinguitur duplex doctrina: scilicet prophetarum, et haec est obscura, quia velamen habet, ut dicitur 2 Cor. 3: usque in hodiernum diem idipsum velamen in lectione veteris testamenti manet non revelatum, quoniam in Christo evacuatur. Ideo dicitur, tenebrosa aqua in prophetis, idest doctrina. Sed doctrina novi testamenti est clara; et ideo dicit, prae fulgore; tota est una dictio, idest fulgida quia, ut dicitur Eph. 3: aliis in generationibus non est agnitum: Ps. 147: non fecit taliter omni nationi. Consequenter agit de ipsis doctoribus, et comparantur nubibus, sagittis et fulgoribus: nubibus pro praedicatoribus. Et dicit tria. Primo eorum transitum; nubes. Qualitatem praedicationis, grando et carbones ignis. Auctoritatem praedicandi, intonuit. Nubes, idest apostoli, transierunt, de Judaeis ad gentes: Job. 37: nubes spargunt lumen suum, quae lustrant per circuitum. Act. 13: vobis oportebat primum loqui verbum Dei; sed quia et cetera. Grando nocet multum fructibus et floribus, et eorum praedicatio fuit quasi grando comminationis. Et carbones ignis, idest verba inflammantia; et auctoritas, quia dominus per eos loquebatur. Unde, intonuit de caelo dominus, idest ipsis apostolis intonuit verba comminationis, Matth. 10: non enim vos estis qui loquimini sed spiritus patris vestri qui loquitur in vobis et cetera. Et altissimus dedit vocem suam, scilicet mansuetudinis inflammando: Jac. 1: in mansuetudine suscipite insitum verbum et cetera. Et primo sequitur verbum, grando, ex secundo, carbones ignis. Vel aliter, intonuit, super Christum: Joan. 12: venit vox de caelo dicens: et clarificavi, et iterum clarificabo; dicebat turba quae audiebat tonitruum factum esse. Et altissimus dedit vocem suam, in transfiguratione. Luc. 3: hic est filius meus dilectus. Misit sagittas. Comparantur hic isti doctores sagittis propter fervorem spiritus sancti in eis: Isa. 49: posuit me quasi sagittam electam. Et 27: qui egredientur impetu a Jacob, et implebunt faciem orbis semine. Et dissipavit eos, quia aliis odor vitae in vitam, aliis fuerunt odor mortis in mortem. 2 Cor. 2: fulgura multiplicavit. Haec dicit propter claritatem miraculorum: Job. 38: numquid mittes fulgura et ibunt et reverentia dicent tibi, adsumus. Et conturbavit eos, idest fecit eos obstupescere Act. 3, dicitur de miraculo Petri, quod repleti sunt omnes stupore et extasi in eo quod contigerat. Apparuerunt fontes. Hic ponitur effectus praedicationis. Et primo ponitur effectus. Secundo principium, ab increpatione. Et est duplex effectus. Unus ostenditur cum dicit, apparuerunt fontes aquarum, idest documenta sapientiae: Isa. 41: aperiam in supinis collibus flumina, et in medio camporum fontes: ponam desertum in stagna aquarum, et terram inviam in rivos aquarum. Item 12: haurietis aquas in gaudio de fontibus salvatoris. Vel dona spiritus sancti: Zach. 13: erit fons patens domui David et habitatoribus Hierusalem, in ablutionem peccatoris et menstruatae. Alius effectus ponitur cum dicit, revelata sunt fundamenta: scilicet sancti patriarchae, supra quos fides nostra fundata est; quia quod in eis dictum vel factum est figuraliter, revelatum est per apostolos. Principium autem horum est, quando Christus incoepit increpare Matth. 4: poenitentiam agite; appropinquavit et cetera. Luc. 13: nisi poenitentiam egeritis, omnes simul peribitis. Ab inspiratione spiritus irae tuae, quando inspiravit quod omnes turbaremur contra peccata.
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Misit. Supra egit Psalmista de potentia liberantis; hic prosequitur per ordinem beneficium liberationis: et circa hoc duo facit. Primo agit gratias de liberatione quantum ad praeterita. Secundo quantum ad futura quae sperat, ibi, et ero immaculatus cum eo. Circa primum tria ponit. Primo narrat a quibus sit liberatus. Secundo liberationem, ibi, et factus est. Tertio liberationis causam, ibi, salvum me fecit. Circa primum duo facit. Primo se ostendit liberatum a magnis tribulationibus. Secundo exponit quomodo tribulationes sint magnae, ibi, eripuit me. Dicit Glossa secundum litteram, misit de summo; quasi dicat: Deus potens est, quia omnia praedicta facit, scilicet commovere etc. intonuit etc. habens summam potestatem. Et hoc, de summo, scilicet potestate accepit me, eripiendo; et assumpsit me, idest elevavit me: protegendo de aquis multis, idest de multis tribulationibus. Ps. 33: multae tribulationes justorum, et de omnibus et cetera. Eccl. 51: liberasti me de portis tribulationum quae circumdederunt me, et a pressura flammae quae circumdedit me. Mystice misit Deus proprium filium suum de summo, idest de caelo: Joan. 8: descendi de caelo, non ut faciam voluntatem meam et cetera. Hoc est quod petebat: Psal. 143: emitte manum tuam de alto. Et liberavit me de aquis multis. Ps. 18: a summo caelo egressio ejus et cetera. Vel spiritum sanctum: Thren. 1: de excelso misit ignem. Et accepit me, infirmum ad sanandum. Et assumpsit me de aquis multis, scilicet Baptismi, vel de multitudine peccatorum. Vel, misit de summo, idest viris justis gratiam suam: Jac. 1: omne datum et cetera. Et accepit me, ad poenitentiam: Isa. 40: sicut pastor gregem suum pascet, in brachio suo congregabit agnos et cetera. Oseae 11: ego quasi nutritius Ephraim, portabam eum in brachiis meis. Vel populorum: quia fideles de multitudine gentium sunt assumpti.
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Eripuit. Hic probat quomodo tribulationes sunt multae. Et primo ex conditione inimicorum. Secundo ex persecutione eorum, ibi, quoniam confortati sunt. Conditio inimicorum nociva est valde, quia potentes et odientes; unde, eripuit me de inimicis meis fortissimis, et ab his qui oderunt me. Potentes mystice sunt peccata carnalia: Eccl. 18: si praestes animae tuae concupiscentias ejus, faciet te in gaudium inimicis tuis: Isa. 49: numquid tollitur a forti praeda? Odientes sunt Daemones. Exod. 1: oderunt Aegyptii filios Israel: Psal. 88: concidam a facie ipsius inimicos ejus et cetera. Consequenter ponitur persecutio. Dupliciter potest quis liberari ab inimicis: vel quod non permittat se vinci, vel quod fugiat. Utrumque autem excludit a se. Primo, quia fortes et confortati, idest multiplicati, vicerunt eum, nec potuit fugere: et hoc est quod dicit, praevenerunt me, praecludentes modo viam ad fugiendum: Thren. 4: velociores fuerunt persecutores nostri aquilis caeli, super montes persecuti sunt nos; et hoc, in die afflictionis, quia tunc homo debilior est quando est afflictus: Thren. 1: omnes persecutores ejus apprehenderunt eam inter angustias. Auxilium liberatoris ponit duplex.
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Primo contra invalescentes hostes; unde dicit et factus est dominus protector meus, ut non noceant: Psal. 63: protexisti me a conventu malignantium et cetera. Secundo, contra prudentes; unde sequitur, eduxit me in latitudinem, de angusto in quo eram positus nesciens quid facerem, dans vias quid facerem. Vel in latitudinem caritatis: Psal. 118: latum mandatum tuum nimis. Causa liberationis est duplex: scilicet divina gratia, et meritum humanum.
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Unde dicit, salvum me fecit, quoniam voluit me. Haec est potentissima causa liberationis, scilicet voluntas sua: Eph. 1: qui operatur omnia cum consilio voluntatis suae; et tamen subsequenter operatur ibi aliquid meritum humanum: 1 Cor. 15: gratia Dei in me vacua non fuit. Et ideo subdit, retribuet mihi dominus et cetera. Ubi tria facit. Primo proponit meritum. Secundo in quo consistit. Tertio ponit viam perveniendi ad hoc meritum. Secunda, ibi, quia custodivi et cetera. Tertia, ibi, quoniam omnia judicia. Meritum hominis consistit in duobus: scilicet in operatione boni, et in evitatione mali: Ps. 33: declina a malo, et fac bonum.
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Et ideo quantum ad primum dicit, retribuet mihi dominus secundum justitiam meam, quam ipse in me operatus est: Sap. 3: justorum animae in manu Dei sunt et non tanget illos tormentum malitiae et cetera. Prov. 11: seminanti justitiam merces fidelis. Quantum ad secundum dicit, secundum puritatem manuum mearum retribuet mihi, idest innocentiam: Job 22: salvabitur innocens, salvabitur autem in munditia manuum suarum. Non privabitur bonis et cetera. Ps. 83: haec autem justitia consistit in observatione viarum Dei: Ps. 118: viam mandatorum tuorum cucurri.
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Et ideo dicit, quia custodivi vias domini: Job 23: vestigia ejus secutus est pes meus: viam ejus custodivi, et non declinavi ex ea, et quia non impie gessi, recedendo a Deo, quia per peccatum homo recedit a Deo, et inquinatur: Ps. 43: non recessit retro cor nostrum. Quomodo pervenit ad hoc?
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Quia, omnia judicia ejus in conspectu meo. Valet valde ad operandum bona et evitanda mala cogitare divina judicia: Job 19: fugite a facie gladii, quoniam ultor iniquitatum est gladius. Et custodivi hoc, quia justitias ejus repuli a me, de industria peccando: Job 21: dixerunt Deo, recede a nobis. Et sequitur, perveniet eis inundatio. Qui ex infirmitate vel ignorantia peccat, faciliter veniam consequitur.
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Et ero. Supra commemoravit Psalmista beneficium liberationis de praeterito; hic de futuro quantum ad spem. Et primo commemorat beneficia in generali. Secundo in speciali, quae accepit, et quae sperat, ibi, Deus meus impolluta via ejus. Tertio commendat justitiam divinam. Circa primum duo facit. Primo proponit orationem ad Deum. Secundo commendat spem exauditionis, ibi, quoniam tu illuminas. Tria proponit. Primo propositum perseverandi in innocentia. Secundo meritum retributionis. Tertio rationem assignat. Secunda, ibi, retribuet. Tertia ibi, cum sancto sanctus eris. Dicit ergo, et ero immaculatus cum eo, idest adhaerebo Deo, quia loquitur ex persona sui et aliorum, quorum quidam innocentes sunt: et ideo dicit, et ero, idest stabo et perseverabo in innocentia: Eccl. 31: beatus vir qui inventus est sine macula; vel, ero immaculatus cum eo, idest adhaerebo Deo: 1 Cor. 6: qui autem adhaeret Deo, unus est spiritus etc., conservans te ab omni macula: Job 27: donec deficiam, non recedam ab innocentia mea. Quidam sunt poenitentes: et ad hoc pertinet ne iterum in peccatum labantur (et ideo dicit, et observabo me ab iniquitate mea): sicut canis qui revertitur ad vomitum, et sus lota in volutabro luti, 2 Pet. 2 Eccl. 26: in duobus contristatum est cor meum, et in tertio iracundia mihi advenit. Vir bellator deficiens prae inopia, et vir sensatus contemptus, et qui transgreditur de justitia in peccatum, Deus paravit illum ad romphaeam. Consequenter ponit spem retributionis cum dicit, et retribuet mihi dominus secundum justitiam meam. Et est duplex retributio. Una, quae datur pro bonis impletis: et propter hoc dicit, retribuet mihi dominus secundum justitiam meam. Anselmus: justitia est rectitudo voluntatis propter se servata. Vel secundum opera hominis reddet ei: Ps. 62: reddet unicuique secundum opera sua. Dicit, observabo, et, retribuet, quia si homo aliquando fuit justus et fecit opera justitiae, et non observat se a peccatis, vel non conservat se in operibus justitiae, ideo mortificatur, nec meretur retributionem: Ezech. 18: omnes justitiae ejus non recordabuntur.
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Alia est quae datur pro beneficiis; unde dicit; retribuet secundum puritatem manuum mearum in conspectu oculorum ejus. Aliquando habent exterius tantum manus, idest operationes puras, et illis Deus non retribuet: sed quando habent puras in corde operationes, tunc retribuet. Et hoc est, in conspectu oculorum ejus, non illis bonis quae sunt in conspectu nostro, sed in conspectu Dei: Isa. 64: oculus non vidit Deus absque te. Et quid retribuet? Jucunditatem ineffabilem, et augmentum gratiae, quae proveniunt ex mandatis Dei servatis: Psal. 18: in custodiendis illis retributio multa. Et retribuet secundum puritatem manuum mearum, idest operum. Dicitur autem opus impurum, ratione carnalis affectus: Is. 1: manus vestrae sanguine plenae sunt. Item ratione inanis gloriae: Matth. 6: attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis; alioquin mercedem non habebitis. Gregorius: vecordia est magna agere, et laudi inhiare, quae unde caelum mercari potuit, inde vanum et transitorium sermonem quaerit.
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Consequenter ponitur ratio retributionis; ideo sequitur, cum sancto. Circa hoc duo facit. Primo ponit rationem retributionis. Secundo exponit eam, ibi, quoniam tu populum. Primi duo versus dupliciter possunt intelligi. Uno modo, ut intelligatur ad Deum loqui; et sic est literalis sensus; quasi dicat, tu dominus, cum sancto sanctus eris. Et sic dicit duo: scilicet quod Deus sit remunerator et adprobator bonorum. Secundo, quomodo est reprobator malorum; unde sequitur, et cum innocente et cetera. Et cum perverso perverteris. Est autem sciendum quod nominat scilicet sanctum, innocentem, et electum. Electus autem potest dupliciter intelligi. Uno modo a Deo; hoc est commune omnibus sanctis: Ephes. 1: elegit nos Deus ante mundi constitutionem et cetera. Alio modo dicitur electus qui habet excellentiam innocentiae et sanctitatis: Cant. 5: dilectus meus candidus et rubicundus, electus ex millibus. Si primo modo sumatur electus, tunc secundum ponit ex parte nostra, et tertium ex parte Dei. Si secundo modo, sic proponit duo, quae ex parte nostra sunt. Primum est operatio boni quae fit propter Deum; et quae proprie habet rationem sanctitatis: quia omnia quae ordinantur ad Deum, dicuntur sancta: et hoc est quod dicit, domine, tu eris sanctus cum sancto, sanctitatem in eo causando: Lev. 21: ego Deus qui sanctifico vos. Vel sic. Tu eris sanctus effective, idest ostendens te amare et adprobare sanctitatem: non enim ostendit se nisi per opera; substantiam enim ejus non videmus. Nec aliter est sanctus cum sancto, nisi ostendendo sanctitatem: non est enim visibilis nunc nobis, ut dicamus quod conformat se sancto in motibus exterioribus, sicut de homine qui diversis diversimode se conformat, maxime amicis: quia omne animal diligit sibi simile; et quod diligit quis, illud remunerat. Unde ostendens te sanctum, quando remunerabis, inquit, sanctitatis opera? Et cum viro innocente innocens eris, effective et remunerando. Et cum electo, quem tu diligis, electus eris, quia facies quod ipse te eliget: Joan. 15: non vos me elegistis, sed ego elegi vos primordialiter: Deut. 4: dilexit patres tuos, et elegit semen eorum post eos. Et 26: Deum elegisti hodie, ut sit tibi Deus, et obedias ejus imperio: et dominus elegit te hodie, ut sis ei populus peculiaris, et faciet te excelsiorem cunctis gentibus, ut sis populus sanctus. Vel, electus, idest excellenter separatus. Et cum perverso perverteris, idest permittes eum esse perversum. Vel perversi sunt illi qui non sequuntur illos quos debent sequi. Qui ergo non sequitur voluntatem Dei, videtur perversus. Ergo tu contra voluntatem Dei, et Deus contra voluntatem tuam; quasi dicat: tu vis habere beatitudinem, et Deus dabit miseriam: Lev. 26: si ambulaveritis mihi ex adverso, et ego contra vos adversus incedam, et percutiam vos septies propter peccata vestra.
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Et ideo dicit, cum perverso perverteris, idest agens contra voluntatem perversorum. Alio modo potest legi, ut referat sermonem ad aliquem hominem: et sic homo cum sancto homine, vel cum Christo sanctus eris: quia non audies de Deo nisi sanctitatem. Exod. 37: cum viro religioso tracta de sanctitate: et cum innocente innocens eris, quia secundum conversationem informantur mores: 1 Cor. 15: corrumpunt bonos mores colloquia mala. Et cum perverso perverteris. Eccl. 13: qui tetigerit picem, inquinabitur ab ea, et qui communicat superbo et cetera. Consequenter exponit praemissa secundum primam lecturam. Quare eris domine cum sancto? Quia, tu populum humilem salvum facies, idest in hoc quod humilem salvum facies, ostendit te cum sancto sanctum esse: Jacobi 4: humilibus dat gratiam: Matth. 19: sinite parvulos venire ad me, talium enim est regnum caelorum: Psalm. 137: excelsus dominus, et humilia respicit. Quare cum perverso perverteris? Quia oculos superborum humiliabis: Luc. 14: omnis qui se exaltat humiliabitur: Isa. 2: oculi sublimes humiliati sunt, et incurvabitur altitudo virorum. Et dicit, oculos, quia superbia in hoc consistit, quod homo aspectum suum ad majora quam sit sua proportio, erigit: Isa. 16: superbia ejus et arrogantia ejus plusquam fortitudo ejus. Et ideo Psalm. 130: domine non est exaltatum cor meum, neque elati sunt oculi mei.
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Quoniam. Hic convertit se ad orationem; quasi dicat: ita justus es. Quoniam tu illuminas lucernam meam. Et duo facit. Primo refert gratiarum actionem de beneficio suscepto. Secundo ponit petitionem de suscipiendo, ibi, Deus meus, illumina tenebras meas. Dicit ergo, tu illuminas et cetera. Hoc totum potest secundum litteram dupliciter exponi: ut per lucernam intelligatur prosperitas, per tenebras intelligatur adversitas. Sicut quando homo est laetus, videntur sibi clara omnia; quando est tristis, videntur sibi omnia obscurari.
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Hoc est ergo quod dicit, quoniam tu illuminas lucernam meam domine, quia tu dedisti mihi prosperitatem, et continue das: illumina tenebras meas, idest si quid adversitatis remansit in me, expelle et remove a me. Alio modo potest intelligi moraliter, ut per lucernam intelligatur mens sive anima hominis: Prov. 20: lucerna domini spiramentum hominis. Mens ergo hominis est quasi lucerna Dei accensa divino lumine: Psal. 4: signatum est super nos et cetera. Quamdiu sine peccato sumus, lucerna nostra accensa est, idest anima nostra splendet lumine gratiae; sed quando aliquid tenebrae corruptibilis carnis remanet, est extincta: Rom. 7: ego ipse mente servio legi Dei, carne autem legi peccati. Et hoc est quod dicit, quoniam tu illuminas lucernam meam, idest quia anima mea illuminata est lumine gratiae. Illumina tenebras meas, idest remove a me defectus et corruptiones, per quae homo incidit in tenebras. Vel potest legi allegorice, ut dicantur verba quasi ex persona Christi, vel cujuscumque viri justi. In Ecclesia sunt multi lucentes, sicut fideles et sancti: Philip. 2: inter quos lucetis sicut luminaria in mundo, verbum vitae continentes. Item multi tenebrosi, sicut infideles et peccatores: Ephes. 5: eratis aliquando tenebrae et cetera. Ergo homo orans pro Ecclesia vel Ecclesia pro se, dicit, quoniam tu illuminas lucernam meam, idest fideles qui lucent, illumina tenebras, idest peccatores.
Spem exauditionis ponit cum dicit, quoniam. Hic facit duo. Primo tangit liberationem a malo. Secundo victoriam super malo. Dicit ergo, oro quia spero, in te, idest in virtute tua, eripiar a tentatione, idest a quacumque tribulatione sive impugnatione: 1 Cor. 10: fidelis Deus qui non patietur vos tentari supra id quod potestis. Et in Deo meo transgrediar murum, idest victoriam a peccato virtute Dei habebo. Tunc enim hostis habet victoriam civitatis, quando transgreditur murum. Murus iste est quaecumque difficultas quae impedit nos ad bene operandum, sive peccata quae provocant nos ad male faciendum. Hieronymus dicit, frangam murum, quia non possumus esse in mundo sine peccato: 1 Joan. 1: si dixerimus quia peccatum non habemus et cetera. Sed transgredimur, quia superamus illud, dum non consentimus concupiscentiis ejus.
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Sequitur, Deus. Supra commemoravit in generali beneficia quae in futurum expectat a Deo, quia, in te eripiar etc.: hic in speciali prosequitur ea. Et notandum, quod loquitur ad modum habentis adversitatem et adversarios de quibus sperat victoriam: in qua triplex est gradus. Primo, ut persequatur adversarios fugientes, et sicut captos destruat. Secundo ut in eis regnet, ibi, et praecinxisti me. Tertia, ut exaltetur, ibi, et eripies me. Circa primum tria facit. Primo commendat suum adjutorem, scilicet Deum. Secundo, ostendit quomodo a Deo jam data sunt ei quaedam, per quae idoneus est ad persequendum eos. Tertio agit de persecutione. Secunda, ibi, Deus qui praecinxisti. Tertia, ibi, persequar. Prima in duo. Primo commendat Deum. Secundo commendationem probat, ibi, quoniam quis et cetera. Commendat ergo Deum de tribus: quod sit justus in opere, verax in sermone, et quod sit misericors in subventione. Quantum ad primum dicit, eripiar a tentatione, dum considero divinae justitiae puritatem, quia, Deus meus impolluta via ejus. Iterum dum considero ejus dispositionem, quia nihil injustum est in eo: Ezech. 18: numquid via mea aequa non est, et non magis viae tuae pravae sunt? Vel via Dei per quam Deus vadit ad animam est impolluta. Et est: haec charitas: 1 Cor. 12: adhuc excellentiorem viam vobis demonstro, idest ut securi eatis. Haec est impolluta, quia charitas non agit perperam, idest perverse. Vel via Dei est ipse Christus, quia peccatum non fecit: Isa. 35: via sancta vocabitur, et non transibit per eam pollutus: et erit via recta, ita ut stultus non erret per eam. Vel via Christi est virgo beata: Psal. 76: in mari via tua haec est impolluta: Can. 4: tota pulchra es, amica mea et cetera. Is. 54: dilata locum tentorii tui. Quantum ad secundum dicit, eloquia domini. Et loquitur ad similitudinem auri et argenti, quod si sit purum, probatur per ignem. Unde sicut aurum per ignem purgatum nihil habet impuritatis, ita sunt purgata verba domini: Prov. 8: justi sunt omnes sermones mei, et non est in eis quidquam contrarium atque perversum et cetera. Igne examinata: Psal. 11: eloquia domini eloquia casta, argentum et cetera. Et dicuntur igne examinata, scilicet spiritus sancti: Job 12: auris verba dijudicat, et fauces comedentis saporem. Nullus potest examinare verba nisi habeat ignem spiritus sancti: 1 Cor. 2: animalis homo non percipit quae sunt spiritus Dei. Verum, quia est verax, implebit quod promisit.
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Et propter hoc dicit, protector est omnium sperantium in se: Eccl. 2: quis speravit in domino, et confusus est? Consequenter probat commendationem: quia hae sunt proprietates: quod sit justus, quod sit verax, et quod sit misericors. Si ergo ista bene conveniunt Deo meo, non quaeras alium. Sed nullus alius Deus est praeter ipsum.
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Et ideo dicit, quis Deus praeter dominum? Quasi dicat, nullus: Isa. 42: ego sum dominus: hoc est nomen meum: Deut. 6: audi Israel, dominus Deus tuus unus est. In hoc differebant Judaei ab aliis. Et quia alii colebant elementa mundi, vel homines vel Angelos, hi vero dicebantur factores eorum; sed Judaei colebant verum Deum factorem eorum. Dicit ergo quod ipse est Deus totius creaturae. Secundo, quod ipse colebatur specialiter a Judaeis. Dicit ergo quantum ad primum, quis Deus praeter dominum, scilicet totius creaturae factorem? Judith 16: tibi serviat omnis creatura tua. Aut quis Deus praeter Deum nostrum, specialiter. 1 Reg. 2: non est sanctus ut dominus: neque enim est alius extra te, et non est fortis sicut Deus noster: Psal. 75: notus in Judaea Deus et cetera. Qui dicitur noster specialiter pietate, et cultura, et unione naturae, et carnis assumptione, et redemptione. In hoc confunduntur Manichaei: quia hic est Deus et dominus visibilium, et quod Deus veteris testamenti est verus Deus, quia nullus Deus praeter eum.
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Deus. Hic ostendit quomodo habet a Deo idoneitatem ad vincendum, Deus enim aliquando dat virtutem alicui ad bene operandum; nec tamen sufficit nisi Deus protegat eum exterius. Primo ergo ostendit quomodo Deus dedit virtutem interius. Secundo, quomodo juvat exterius, ibi, dedisti mihi protectionem. Tria sunt necessaria alicui ad vincendum: scilicet quod sit fortis: Prov. ult.: fortitudo et decor indumentum ejus: Luc. 11: fortis armatus custodit atrium suum: quod sit agilis, et quod sit doctus in bello; et haec tria dicit se habere. Secundo, ibi, qui perficit pedes meos. Tertio, ibi, qui docet manus. Circa primum duo facit. Primo confitetur sibi datam fortitudinem a Deo. Secundo debitum fortitudinis usum. Dicit ergo, Deus qui praecinxit me virtute ad bellum et cetera. Milites praedicti praecinguntur armis et gladio ut sint expediti et parati ad pugnam: 1 Mach. 3: Judas Machabaeus induit se lorica sicut gigas: et succinxit se arma bellica in praeliis. Haec est fortitudo, scilicet virtus quae data est mihi a Deo, non solum in corporalibus bellis, sed et in spiritualibus, quae non vincerem sine virtute Dei. Et ideo dicit, praecinxit me virtute: Eph. 6: confortamini in domino et in potentia virtutis Dei: Isa. 40: qui dat lapso virtutem, et his qui non sunt, fortitudinem et robur multiplicat. Vel praecinxit ad modum currentis ne impediatur ex defluxu vestium. Ita virtus Dei retinet affectum ne defluat ad terrena. Et ideo sequitur, et posuit immaculatam viam meam: 1 Reg. 25: benedictus Deus, qui custodivit servum suum a malo: Ps. 118: beati immaculati in via. Vel via ista est via charitatis, quae non agit perperam, ut supra dictum est.
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Qui. Hic ponitur agilitas, quae necessaria est ad pugnandum. 1 Reg. 24, dicitur quod egressus est Saul contra David super petras abruptissimas, quae solis cervis perviae sunt; quasi dicat, tantam agilitatem mihi contulit Deus, quod quasi cervus ibam per montes. Et super excelsa statuit me. In montibus declivibus vestigia hominis non figuntur: sed Deus dedit ei tantam gratiam ut non laberetur in eis. Mystice legitur sic. Cervus transcendit sine laesione spinas et silvas: sic spiritualis affectus pertransit sine laesione et infectione mala, sive delectationes mundi: Gen. Pen.: Nephtalim cervus emissus dans eloquia pulchritudinis: Is. 25: tunc saliet sicut cervus claudus. Et super excelsa statuit me, idest super caelestia statuit mentem meam defixam: Habac. 3: super excelsa mea deducet me victor.
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Consequenter ponitur doctrina militaris; unde ait, qui docet manus meas ad praelium. Doctrina militaris acquiritur scientia et perfectio exercitio. Primo ergo scientiam sive doctrinam quaerit, quia haec doctrina necessaria est militibus. Prov. 24: cum dispositione initur bellum. Sed iste edoctus a Deo dicit quantum ad secundum, posuisti ut arcum aereum brachia mea, idest brachia quasi infatigabilia mihi ad bellandum dedisti. Vel, qui docet etc., idest contra vitia et Daemones, docet nos operari ad superandos hostes, qui caeli portas claudere conantur. Postea mutans personam dicit, posuisti et cetera. Alia littera habet, confregisti arcum aereum, idest brachium meum. Psal. 143: benedictus dominus Deus meus, qui docet manus meas ad praelium et cetera. Nota, quod excellentia agilitatis et excellentia fortitudinis est in leonibus, qui ex siccitate nimia, non habent medullam in ossibus; et haec contingunt ex magna inaequalitate elementorum immixta: et ideo parum vivunt; et hoc non decet in homine propter operationes ejus: unde hujusmodi dicuntur ex speciali munere data David, ut dicitur Eccl. 47: lusit cum leonibus quasi cum agnis: et ursis similiter fecit sicut cum agnis eorum. Et similiter sibi data est a Deo ex gratia doctrina pugnandi, mystice. Oportet nos in spirituali bello esse doctos. Eccl. 11: multae insidiae sunt dolosi: quas non possumus evadere nisi habeamus et doctrinam et auxilium divinum. Job 39: gloria narium ejus, idest Daemonis, terror contemnit pavorem nec cedit gladio. 1 Cor. 4: licet is qui foris est noster homo corrumpatur, tamen qui intus est, renovatur de die in diem.
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Et dedisti. Hic ostendit quomodo praedicta sibi data conservantur a Deo exterius; unde dicit, praecinxisti me virtute: et tamen protegit me: et dedisti mihi protectionem salutis tuae, idest protexisti me ad salutem: quia non sufficiunt praedicta nisi adsit protectio Dei. Ps. 63: protexisti me Deus a conventu malignantium et cetera. Et dextera tua suscepit me, idest favor gratiae tuae me in bello confortavit. De hoc bello, Ezech. 3: manus domini erat mecum confortans me. Vel, dextera tua, idest filius tuus, suscepit me, idest naturam meam. Vel, me, infirmum ad curandum, et disciplina tua, correxit me in finem, idest finaliter et perfecte. Prov. 3: quem diligit dominus corrigit et castigat, et quasi pater in filio complacet sibi: unde, disciplina tua correxit me in finem. Quantum ad secundum dicit, disciplina et cetera. Contingit aliquando quod aliquis dubitat, aliquando errat. Ille autem, scilicet Deus errata corrigit; unde disciplina tua correxit me in finem, ut supra dictum est. Item dubitata dirigit: et disciplina tua ipsa me docebit. Ps. 118: bonitatem et disciplinam et scientiam doce me.
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Quantum ad tertium dicit, dilatasti gressus meos subtus me, quasi dans agilitatem, et in ea foves illos qui latos habent gressus quando non arctantur. Vel spiritualiter, quando cor est promptum per caritatem ad bonum. Ps. 118: viam mandatorum tuorum cucurri, cum dilatasti cor meum. Et non sunt infirmata vestigia mea, quia non deficit. Vel vestigia, idest signa quae in itinere relinquuntur.
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Persequar. Supra Psalmista posuit idoneitatem suam ad vincendum; hic autem agit de victoria, quomodo persecutus est fugientes: et circa hoc duo facit. Primo ponit persecutionis modum; secundo ostendit impotentiam resistendi, ibi, confringam illos, nec poterunt stare. Circa primum tria facit. Primo ostendit persecutionem esse justam; secundo efficacem; tertio perseverantem. Justam, cum dicit, persequar inimicos, non amicos, sed inimicos. 1 Mach. 3: persecutus est Judas inimicos perscrutans eos, et qui perturbabunt populum suum succendit flammis. Sed non videtur quod liceat bonis viris facere persecutionem contra aliquos. Gal. 4: quomodo tunc is qui secundum carnem natus fuerat, persequebatur eum qui secundum spiritum, ita et nunc. Ergo carnalium est inferre persecutionem, et spiritualium est pati. Sed dicendum, quod affectus persequendi distinguit persecutionis genus. Quidam enim persequuntur amore et zelo. Psal. 68: zelus domus tuae comedit me; et hoc faciunt ut ad bonum sive ad salutem perducant, vel malum impediant. Psal. 100: detrahentem secreto proximo suo, hunc persequebar: et hoc modo persequuntur boni malos sive peccatores. Quidam persequuntur ex odio, inferentes malum, et impedientes bonum: et hoc modo persequuntur mali, sive carnales, viros justos. Ps. 70: persequimini et comprehendite eum et cetera. Vel, persequar inimicos meos, idest carnales affectus, comprehendam illos, non illi comprehendent me, secundum Glossam. Et ostendit quomodo est efficax ad persequendum inimicos: unde dicit, et comprehendam illos. Tunc ostenditur efficax, quando pervenit ad finem ut capiat eos. 2 Reg. 5: si ascendam ad Philistiim, et si dabis eos in manu mea? Et dixit dominus ad David: ascende et cetera. Et supra: ingrediebatur proficiens atque succrescens, et dominus Deus exercituum erat cum eo. Item ostendit, quomodo est perseverans, quia non convertar, scilicet a persecutione injustorum: donec deficiant, idest donec consumantur. 2 Reg. 1: sagitta Jonathae nunquam rediit retrorsum. Moraliter, inimici nostri sunt motus concupiscentiae qui in nobis sunt, et movent continua bella. Rom. 7: video aliam legem in membris meis, repugnantem legi mentis meae et cetera. Hos debemus persequi et comprehendere et ligare, eis dominari et refraenare. Et non convertar, idest desistam persequi, donec deficiant, a rebellione. 2 Reg. 8: percussit David Philistaeos, et humiliavit eos. Sed haec non deficiunt in vita ista: licet enim semper minuantur, nunquam tamen totaliter extirpantur. Exod. 15: evaginabo gladium meum, interficiet eos manus mea. Allegorice dicitur de Christo, qui persequitur inimicos nostros Judaeos, et alios peccatores, puniens eos corporaliter et spiritualiter.
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Confringam. Hic excludit eorum potentiam resistendi; quasi dicat, non resistent mihi, quia, confringam illos, idest ita vires eorum diminuam, quod, nec poterunt stare. Ps. 35: ceciderunt omnes qui operantur iniquitatem, expulsi sunt nec potuerunt stare. Job 38: brachium excelsum confringetur, idest non durabunt adversum me, vel non poterunt resistere. Levit. 28: persequimini inimicos vestros, et corruent coram vobis. Et hoc ideo, quia venient in potestatem meam: et hoc est quod dicit. Cadent subtus pedes meos. Hoc etiam debemus nos facere de malis motibus et peccatis vel Daemonibus. Malach. 4: calcabitis impios cum fuerint cinis sub planta pedum vestrorum. Luc. 10: ecce dedi vobis potestatem calcandi super serpentes et supra omnem virtutem inimici, et nihil vobis nocebit. Gen. 4: subtus te erit appetitus tuus, et tu dominaberis illius.
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Et hoc totum est ex eo quia, et praecinxisti. Hic agit de eorum totali derelictione: et commemorat duo. Primo divinum beneficium; secundo finale eorum exterminium, ibi, et comminuam eos et cetera. Et quia ea quae dixit, videntur ad gloriam suam pertinere, ideo attribuit ea Deo. Et primo excludit propriam virtutem; secundo ostendit inimicorum dejectionem, supplantasti; tertio eorum auxilii destitutionem, ibi, clamaverunt. Dicit ergo: o domine, tu fecisti hoc mihi, et praecinxisti me virtute ad bellum, idest tota virtus quam habeo ad bellandum, est a te, non a me. Isa. 40: qui dat lapso virtutem, et his qui non sunt fortitudinem multiplicat, et robur. Et supplantasti insurgentes in me subtus me. Ponit dejectionem inimicorum, de qua tria dixit: scilicet fugam, dedisti dorsum: diminutionem, confringam: et eorum casum, quia cadent; et hoc Deo attribuit, non eodem ordine. Primo ponit casum inimicorum suorum; quasi dicat, inimici mei cadent, subtus me. Isa. 40: deficient pueri et laborabunt; et juvenes de infirmitate cadent; sed tu hoc fecisti: et supplantasti insurgentes in me, subtus me, idest virtutem abstulisti, ne possent mihi resistere. Levit. 26: persequentur quinque de vestris centum alienos.
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Secundo ponit fugam inimicorum, et inimicos meos dedisti mihi dorsum. Isa. 45: dorsa regum vertam. Tertio agit de fractione: et odientes me disperdidisti, in gentibus quas non noverunt. Clamaverunt.
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Hic ostendit, quod omnino sunt desolati; unde dicit, clamaverunt, nec erat qui salvos faceret, quia nec auxilium hominum habebant; nec etiam deorum, quos ipsi dicebant creatores rerum. Hier. 2: ubi sunt dii tui quos fecisti? Surgant, et liberent te in die afflictionis tuae; unde sequitur: clamaverunt ad dominum, nec exaudivit eos. Isa. 1: cum multiplicaveritis orationes vestras, non exaudiam vos. Sed contra. Isa. penul.: antequam clament, ego exaudiam. Psalm. 90: clamabit ad me, et ego exaudiam eum. Et dicendum, quando recta intentione quis clamat, sive orat, tunc exauditur; et Deus suam orationem adprobat et exaudit. Joan. 9: si quis Dei cultor est, scilicet recta intentione, hunc exaudit; sed quando simulata oratione et ficta clamat ad Deum, non exaudit. Jac. 4: petitis et non accipitis, eo quod male petatis, idest mala intentione, vel injusta petitione. Prov. 1: tunc invocabunt, et non exaudiam: mane consurgent et non invenient. Consequenter ostendit eorum totalem destructionem; unde dicit, et comminuam eos.
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Quando pulvis projicitur, nullum vestigium remanet, quia ventus ipsum dispergit; sic quando mali destruuntur, nullo modo remanent; ideo dicit, et comminuam eos ut pulverem ante faciem venti. Psal. 2: impii tamquam pulvis quem projicit ventus a facie terrae, scilicet sunt dispersi. Psalm. 9: periit memoria eorum et cetera. Sed quia aliqui destruuntur aliquando cum honore, ostendit quod mali sive peccatores viliter consumuntur et inhoneste; unde dicit, ut lutum platearum delebo eos. Job 20: si ascenderit usque ad caelum superbia ejus, scilicet peccatoris, et caput ejus nubes tetigerit, quasi sterquilinium in fine perdetur. Psal. 68: deleantur de libro viventium. Isa. 17: rapietur sicut pulvis montium a facie venti (scilicet peccator) et sicut turbo coram tempestate. Job 13: redigentur in lutum cervices vestrae.
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Eripies. Supra commemoravit Psalmista inimicorum persecutionem, et omnimodam destructionem; hic autem commemorat suam exaltationem, qua promotus est in regem; et circa hoc duo facit. Primo ponit exaltationem; secundo gratiarum actionem, ibi, vivit dominus. Circa primum duo facit. Primo proponit suam exaltationem super Judaeos; secundo ponit devotionem gentilium, ibi, populum; tertio proterviam Judaeorum, ibi, filii alieni. Hoc magis specialiter pertinet ad Christum, quam ad David. Et ideo circa hoc duo facit. Primo ostendit quomodo liberatur a contradictione Judaeorum; secundo quomodo datur ei potestas contra gentes. Dicit ergo, non solum odientes me disperdisti, sed eripuisti me de contradictionibus populi. Si intelligatur de David, multum contradixerunt ei Judaei. 2 Reg. 20: non est nobis pars in David, neque hereditas in filio Isai. Revertere in tabernacula tua Israel. Et etiam Christo contradixerunt, ut patet in Evangelio. Hebr. 12: recogitate eum qui talem sustinuit adversus semetipsum contradictionem et cetera. Et ex hac ereptus fuit David, et etiam Christus. Constitues me in caput gentium; quasi dicat: Judaei nolunt me dominari super se; sed tu me fecisti dominum et Judaeorum et gentium. Et hoc maxime convenit Christo, ut dicitur Eph. 1: ipsum dedit caput super omnem Ecclesiam, quae est corpus ipsius.
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Deinde ponitur devota subjectio gentilium; unde dicit, populus quem non cognovi servivit mihi: populus scilicet extraneus, puta Ismaelitarum et Moabitarum, qui, ut habetur 2 Reg. 8, facti sunt ei sub tributo. Similiter et Christo: quia quos non cognovit visitando eos corporaliter, servierunt et obedierunt ei. Matth. 15: non sum missus nisi ad oves quae perierunt domus Israel, scilicet corporaliter visitare. Vel, non cognovi, idest non adprobavi dando ei legem et prophetas. Isa. 55: ecce gentes quas nesciebas vocabis, et gentes quae te non cognoverunt, ad te current. In auditu auris obedivit mihi: quia licet non videant me, ex solo auditu fidei per apostolos obedierunt. Isa. 65: invenerunt me, qui non quaesierunt me. Rom. 10: fides ex auditu. Vel, in auditu auris obedivit mihi, quia statim cum audissent, sicut dicitur Matth. 4, relictis omnibus secuti sunt eum.
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Filii. Hic ponitur protervia Judaeorum; et vocat eos filios alienos, quia olim fuerunt filii generati a Deo per gratiam et doctrinam legis. Exod. 4: primogenitus meus Israel; sed tamen alieni facti sunt. Isa. 1: filios enutrivi et exaltavi. Et sequitur, abalienati sunt retrorsum. Et sunt alieni triplici ratione: quia mentiti sunt mihi, quia inveteravi, quia, claudicaverunt. Alienatur quis a Deo, quando non servat fidelitatem: et quantum ad hoc dicit, mentiti sunt mihi, idest fregerunt pactum. Item quando non sequuntur patrum fidelium vestigia; unde, inveterati sunt. Res inveterata est propter interitum. Isti fuerunt a principio novi. 1 Paral. 12, cum dicunt: tui sumus, o David, et tecum filii Isai; sed paulatim tepuerunt. Aliud est quando totaliter recedit: unde dicit, claudicaverunt a semitis suis, quasi uno pede debiles, vetus testamentum male servantes, et novum respuentes. Vel si referatur ad Christum, filii alieni mentiti sunt mihi, quia pepigerunt pactum cum Deo: Exo. 24: omnia quaecumque locutus est Deus, faciemus; postea fregerunt: Ps. 65: mentientur tibi in multitudine virtutis tuae inimici tui. Item virtus quae fuit in patribus, in filiis non est: ideo, inveterati sunt: Baruch 3: quid est, Israel, quod in terra inimicorum es, et inveterasti in terra aliena? Item claudicaverunt a semitis suis, idest praeceptis legis: quia uno pede incedunt, scilicet sensu litterali, non spirituali. Item literaliter etiam, claudicaverunt, quia sequebantur solum traditiones Pharisaeorum: 3 Reg. 18: usquequo claudicatis in duas partes? Si dominus est Deus, sequimini eum.
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Vivit. Hic ponitur gratiarum actio: et circa hoc tria facit. Primo proponit eam. Secundo ponit ejus materiam, ibi, Deus qui dat et cetera. Tertio prorumpit in laudes Dei, ibi, propterea vivit dominus. Et loquitur ad modum regis de Deo. Antiquitus modus salutandi regem fuit. Vivat rex. Hoc convenit Deo: quia ipse est vita aeterna: Ps. 35: apud te est fons vitae. Et ideo dicit, vivit dominus. Ezech. 33: vivo ego, dicit dominus Deus. Ipse enim est dator vitae hominibus: Joan. 1: quod factum est in ipso vita erat. Item aliis optatur benedictio, sed ipse est ipsa benedictio, benedictus Deus meus. Deus meus dicitur filius: Is. 9: filius datus est nobis: Ps. 66: benedicat nos Deus, Deus noster, benedicat nos Deus: Dan. 3: benedictus es domine Deus patrum nostrorum, et laudabilis et benedictus in saecula: et quia nos benedictionibus implet. Tertio optat ejus exaltationem: et exaltetur Deus salutis meae, idest auctor et dator salutis gratiae in praesenti, et gloriae in futuro: Ps. 43: tu es ipse rex meus et Deus meus, qui mandas salutes Jacob. Item ibid. 73: operatus est salutem in medio terrae. Non petit ut exaltetur in se, quia altissimus est: Ps. 86: fundavit eam altissimus; sed ut exaltetur in cognitione nostra. Et dicit, salutis meae, idest qui me salvat: Isa. 45: Deus justus et salvans non est praeter me: Act. 4: non est aliud nomen datum hominibus sub caelo. Vel, Deus qui salvat me, exaltetur per suum effectum, ut salvet me non solum in infimis, sed etiam in excelsis: Matth. 21: benedictus qui venit in nomine domini, hosanna in altissimis: Eccl. 43: exaltate illum quantum potestis: major est enim omni laude: Psal. 98: exaltate dominum Deum nostrum; et adorate scabellum pedum ejus quoniam sanctum est.
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Deus. Hic ponitur materia gratiarum actionis, et pro beneficio liberationis a malo, et pro beneficio promotionis ad bonum; unde dicit, Deus et cetera. Et hoc potest dici in persona Ecclesiae: quia qui persequuntur eam, subjicientur sibi: Isa. 60: venient ad te curvi filii eorum qui humiliaverunt te, et adorabunt vestigia pedum tuorum. Sicut Paulus qui condemnavit Stephanum prostratus est: unde pia vindicta est, dum rebellis subditur et humiliatur: ideo tu es liberator. Joan. 8: si filius vos liberaverit et cetera. Meus de inimicis meis, non qualibuscumque, sed, iracundis: Prov. 27: ira non habet misericordiam: unde major gloria a ferventibus malis liberari. Et ab insurgentibus in me: Ps. 26: insurrexerunt in me testes iniqui et cetera. Exaltabis me. Ut ostendat Dei providentiam hoc dicit, idest in quo credunt deprimere exaltantur: Phil. 2: propter quod et Deus exaltavit illum: Gen. 7: multiplicatae sunt aquae, et elevaverunt arcam in sublime.
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A viro iniquo eripies me idest a fraudulentis: Ps. 139: eripe me domine ab homine malo, a viro iniquo eripe me. Consequenter concluditur gratiarum actio propter praedictas causas.
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Propterea confitebor tibi in nationibus domine etc. idest coram omni populo te laudabo: Tob. 12: benedicite Deum caeli, et coram omnibus viventibus confitemini ei. Et nomini tuo Psalmum dicam. In Psalmo intelligitur bona operatio: quia quicquid boni facimus, debemus facere in gloriam nominis Dei. Magnificans salutes regis ejus. Hieronymus habet, sic magnificanti et facienti tibi, scilicet magnificanti et facienti, secundum literam nostram, Deus qui das vindictas. Et est Deus inquantum magnificans. Et ponit duo: unum ad statum regni, aliud ad personam, quia utrumque magnificatum est. Quantum ad primum dicit, magnificans salutes regis ejus, quia promovisti me ad regnum. Vel, regis, idest Christi, per cujus nomen omnes salvantur: Act. 4: non est aliud nomen datum et cetera.
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Quantum ad personam dicit, et faciens misericordias Christo suo David et semini ejus usque in saeculum, quia multiplicavit semen suum sicut promisit.
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22, !, David locutus est Domino verba carminis huius, quo opem sibi a Deo factam grato animo recolit et beneficia sibi collata in hostium deiectione et sui exaltatione celebrat. — - Textus utroque loco exhibitus multoties varius est. Animum gratum ipsa dilectionis Dei professione effundit : diligam te, Domine, fortitudo. mea ; quomodo Deus sit robur suum, variis titulis prosequitur : Iahve petra mea, et arx mea et liberator meus, Deus saxum meum, ad eunxr confugio et scutum meum et cornu saluüs meae et וו meum. Ita commode hebr. reddes ; 2 22.2 Κύρις πέτρα μου, Dominus petra mea ; quae appellatio Dei, petra seu saxum hebr frequens reperitur Deut. 32, 4. Is. 17, 10; 30, 29 et -Ps. 19, 15; 28, 1 ; 62, 3, 7, etc. Primus stichus diligam te... non legitur 9 Reg; sed additur ibi ad
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v. 3: refugium meum, salvans me, abiniuria servabis me. In
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v. 4 LXX αἰνῶν laudans invocabo Dominum ; at 2 Reg. αἰνετόν, laudabilem invocabo Dominum ; ita. hebr, Hier laudatum invocabo, Aq Sym ὑμνητὸν, et ab inimicis meus salvus ero. lta in exordio iam 0 totum psalmi argumentum : laudem Dei et salutem sibi collatam. In quot ac quantis periculis constitutus fuerit, variis imaginibus exponit
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v. 3 : circumdederunt me dolores mortis, funes mortis (hebr, Hier, Aq σχοινία) ; mors funibus quasi iniectis eum ad orcum pertrahere 7 voluit, e£ torrentes iniquitatis, pernicie, conturbaverunt me ; ad parallelismum | melius. congruit 2 heg circumdederunt me aestus, intraverunt aquae usque ad. animam meam ; veni in altitudinem maris et tempestas demersit me. Alia imagine exhibentur pericula
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v. 6 dolores, funes, inferni circumdederunt me ; etiam hie non ὠδῖνες; dolores, sed funes (cum Hier) esse explicandos, patet quoque ex altero membro, praeoccupaverunt me laquei mortis, orcus et mors funibus me capere et laqueis positis me perdere studebant. Hisce periculis obiectus
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v. 1 in tribulatione mea invocavi Dominum ; fervorem declarat dicens clamavi (2 Sam haud bene repetitur invocavi (אקרא ; ef exaudivit de templo sancto suo vocem meam (cf. 3 Reg. 8, 30), et clamor meus (erat) in auribus eius ; ita 2 Sam ; pluribus hie in psalmo. Cm Quomodo precibus annuerit Deus, describitur per modum theophaniae, qua Deus in vehementi tempestate descendit et fulguribus ac grandine hostes in fugam coniicit. Descensus Dei indicatur terrae motu ; contremiscit creatura, cum appropinquat maiestas divina, cuius subhmitas et terror illa vehementissima commotione exprimitur : commota est et contremuit terra, titubavit. et contremuit terra. (cf. Iud. 5, 4; montium conturbata sunt, contremuerunt, vacillabant, trepidabant, quoniam iratus erat; illud 678 non habetur hebr ; Deus nec terrae nec et indignatione contra hostes ad iudicium descendit, terra et montes contremiscunt ad terrorem 11101018 et ultoris Dei adumbrandum. Haee ira describitur in
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v. 9; manifestatur ira anhelitu vehementiore quasi quodam vapore, ardore faciei et flammantibus oculis ; quae magis aucta et exaggerata habes 1n v. 9 ascendit fumus in ira eius ; cf. Deut. 29, 20 furor eius fumet ; Ps. 74, 1; 80, 5 hebr; fumus in naso eius; anhelitus et vapor irae augetur appellatione fumi ; ita ardens facies irati : ignis ἃ facie eius exarsit ; oculorum flammas cernis : carbones arseruní ex eo. appropinquantis exhibetur. Et primo quidem ipsum coelum densis et caliginosis nubibus ad terram inclinari videtur
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v. 10 inclinavit coelos et descendit, et caligo sub pedibus eius, cf. Nah. 1, 3 Dominus in tempestate et turbine viae eius et nebulae pulvis pedum 6:08. Mox nubibus conglobatis ante fulgura et tonitrua oriri solet ventus vehementior
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v. 11 el ascendit super cherubim et volavit ; imago familiaris 6% nota ex Ex. 25, 22; Num 7, 89; 1 Reg. 6, 2; volavit super pennas ventorum ; — ef. Ps. 103, 3 qui ponis nubem ascensum tuum, qui ambulas super pennas ventorum ; bene : volitabat, ferebatur super pennas ventorum ; Scribitur enim ,רידא male autem 2 Sam וורא xoi ὥφθη ἐπὶ πτερύγων ἀνέμων. Vento exorto simul cum densis nubibus crescit caligo ; v. 12 E et posuit tenebras latibulum suum in circuitu suo, undique Deus | obseuritate, nubibus caliginosis quasi obvolutus est ; tabernaculum eius (est) tenebrosa aqua, nubes aeris ; AqSym non efferunt nubes, | sed i» παχύτητι, 2 Sam fertur ,חשרת id quod Baethgen praefert et ex COM usu neohebraeo explicat : « sprühendes Wasser ». Verum Deus est | natura sua lux, quare tenebris nubium obtegi non potuit-v. 13 prae fulgore in conspectu eius, hebr ex fulgore coram eo nubes transierunt, fulgore divino percussae transeunt ; ubi fulgor est, evanescere videntur, et loco nubium apparet tamquam effectus et effusio fulgoris grando | et carbones ignis; describitur prima quasi fulguratio, prooemium et initium tempestatis, quam sequitur tonitru. Sententia valde brevis — habetur 2 Sam : ex fulgore coram eo ardebant carbones ignis; qui | - textus omnino eommendandus est omissione grandinis. Textus 2 Sam . omissis nubibus etiam facilius intelligitur. . - Iam Dominus ex nubibus Sonn exercét in hdiles David v. 44 | δὲ intonuit de coelo Dominus et altissimus dedit vocem suam, vox eius E est tonitru ; cf. Ps. 98, 3-9 septem voces, tonitrua Domini; hisce iunguntur grando et carbones ignis, fulgura ; hoc additamentum p non legitur 2 Sam, et bene omitti potest in psalmo ; 2 Sam melius E habetur de coelo intonuit, quam in ps. in coelo (hebr). Fragore toni- - truum terror incutitur, fulminibus quasi sagittis hostes petuntur v. 15 E meae, et factus est Dominus in fulerum mihi (2 Sam fulerum mihi), firmamentum meum (Hier), e£ eduzit me in latitudinem, ex angustus in spatiosum locum ; salvum me fecit, liberavit me, quia complacuit in me. Ita transitus fit ad sequentia. | | Pluribus explicatur illud quoniam voluit me ; v. 24 hebr imperfectum commode per praesens exprimes ad explicandam sententiam generalem : e£ retribuit mihi Dominus secundum iustitiam meam : comparatione cum hostibus instituta David a Deo electus habuit 1us regni, et potuit suam integritatem, iustitiam operum, 1. e. puritatem non amovi a me (hebr, Hier), 2 Sam et statuta eius, non recessi ab eustodivi me ab iniquitate mea (hebr, Hier) ; 2 Sam et sum etc. In v. 25 pergitur hebr, uti in v. 24, in praeterito : et retribuit mihi Dominus etc. ; 2 Sam secundum puritatem meam ; in ps. repetitur : secundum DURS manuum mearum. cum hominibus : v. 26 cum sancto sanctus eris, cum pio te exhibes benignum, mitem, pium ; cum viro innocente innocens eris, innocenter ages cn cum ה integrum te praebebis ) Ag.) Sym πρὸς ὅσιον ὁσίως πράξεις, xal μετὰ τοῦ χεχαριτωμένου χαριτωθήσῃ, v. 21 cum electo electus eris, cum puro te exhibes purum, e£ cum perverso perverteris, cum perverso, fallaci, vafro vafre quoque ages (Gen.) ; nam malo nodo malus parandus est cuneus ; de tali valet illud : comprehendam sapientes in astutia corum 1 εὖ 3, 19), vel ut Theodoretus explanat : : « digressis a via recta et in contraria ambulantibus congruum viae finem praeparas ». Idem enuntiatur Lev. 26, 23 : si ambulaveritis ex adverso mihi, ego quoque contra vos adversus incedam ; ita fit, si Deus mala hominum consilia in perniciem auctorum convertit (Ag. Calm.). Eadem consideratio enuntiatur in v. 28 quoniam tu populum humiexcelsos (Hier) , aliter 2 Sam, ubi vertit Hier oculis tuis excelsos humiliabis, LXX ὀφθαλμοὺς ἐπὶ ὑψηλῶν ταπεινώσεις (ἐπὶ μετεώρων). Hane considerationem ad se transfert v. 29 quoniam tu illuminas lucernam meam, 2 Sam quia tu lumen meum, lahve; omnem felicitatem ab uno Domino exspectat ; unde illumina tenebras meas, adiuva inopiam meam. Et in quantum a Deo speret et efflagitet adiutorium, seu lumen, favorem, exponit v. 30 quoniam in te eripiar a tentatione, a perieulo et calamitate ; Hier in. te enim curram accinctus; textus mass, sicut Hier Aq Sym praebent curram ; ergo videtur sensus esse: Ὡς ₪ duc) rs. 17, 30-31. > eurram 1. e. aggrediar turmam ; alii textu mutato : perfringam vallum, et in Deo meo transgrediar murum ; cuncta quae meae felicitati opponuntur facile Deo adiutore removebo, omnia. impedimenta superabo. Hane autem spem fovet, quia Dei agendi ratio est sancta, sincera : impolluta, perfecta, via eius ; Deus est verax, eloquia Domini igne examinata ; cf. 11, 7 ; promissa eius sunt probatissima, sine ulla scoria falsitatis (Ag.) ; Deus suos tuetur : scutum est omnium sperantium in se (Hier). | - Laude et admiratione Dei hanc considerationem concludit et simul sibi viam parat denuo recolendi qualem protectorem Deum expertus sit v. 32 quoniam quis Deus praeter Dominum ? aut quis est petra, firmum refugium ac tutela, praeter Deum nostrum ? petra, saxum ut nomen Dei in hebr ponitur, cf. Deut. 32, 4. 15. 18. 30. 31. Is. 44, 8. me virtute, fortitudine me' instruxit, lumbis accinctis opus est ad gnaviter operandum, e£ posuit immaculatam viam meam, viam. perfectam, sine offendiculo, viam planam mihi dedit, me per vitae semitas tutam 86 securum duxit (2 Sam et exploravit ויתר erit emendandum, sicut in ps 1n). Ad bellum feliciter gerendum optime ei erat provisum. Opus est promptitudine, celeritate in hostibus aggrediendis, persequendis, in evadendis periculis v. 34 coaequans pedes meos cervis (Hier), veloces eos faciens similiter 80 pedes cervorum, ef super excelsa statuens me, mihi loca excelsa, tuta, secura concessit ; me in 115 collocavit, quando ad evadenda pericula opus erat ; cf. 60, 3 dum anxiaretur cor meum, in petra exaltasti me; Hab. 3, 19; v. 35 qui docet manus meas ad proelium, robur ad feriendum fortiter, celeriter mahi dedit et arte pugnandi me instruxit, e£ posuisti ut arcum aereum brachia mea, brachia mea fortissima, quasi aerea firma effecisti; at hebr brachia mea arcum aereum contenderunt ; tam firma brachia ei erant, αὖ arcum ad contendendum difficillimum potuerit usu continuo "adhibere ; insuper gavisus est tutela divina v. 36 dedisti mihi clipeum salutis tuae (hebr, Hier) et dextera tua fulsit me, confortavit (Hier; hoc membrum non legitur 2 Sam) et benignitas tua magnificavit me (hebr); auxilio seu salute Dei quasi scuto protectus est; et bonitate Dei seu mansuetudine (Hier) magnus effectus est. Ita ex 2 Sam habefur in v. 36 distichon; in LXX et vulg versus ille satis est onustus repetita sententia : disciplina tua, institutio tua, me correxit continuo, me docuit. Iter planum et expeditum habuit Deo favente v. 31 dilatasti gressus meos subtus me, in lato spatio me posuisti; et non vacillarunt tali mei ; longissimam viam firmis pedibus sine fatigatione emetiri potuit. | valuerit et quid valeat contra hostes; ponuntur hebr modo tempora imperf. modo praeterita ; illa tempore praesenti explicabis, seil. quid agere valeat, ad quid praestandum paratus sit, quandocumque occasio oblata fuerit ; ita v. 38 persequar inimicos meos et comprehendam eos et non revertar donee consumam eos (Hier) ; 2 Sam persequar et delebo eos etc. ; quanto gaudio afficiatur imagine victoriae reportandae, manifestat repetitione v. 39 confringam illos nec poterunt stare, surgere, cadent subtus pedes meos ; 2 Sam delebo eos et confringam eos et non surgent. Id autem efficere potuit et denuo efficiet, si occasio tulerit, quia Deus eum armavit v. 40 e£ praecinzisti me virtute ad bellum et supplantasti, incurvasti, insurgentes in me subtus me ; ali םג fugam coniecti sunt. v. 41 inimicos meos dedisti mihi dorsum, fecisti eos (et mihi dedisti tamquam) fugientes, terga dantes vel vertentes, ef odientes me, disperdidi eos (hebr) ; frustra opem exquisierunt v. 42 clamaverunt, 2 Sam circumspexerunt ; Deus el victoriam completam . concessit v. 43 comminuam eos, comminui eos et disieci uf pulverem ante faciem venti, ut lutum platearum delebo eos,hebr evacuavi eos seu effudi eos, sed erit emendandum, uti legitur 2 Sam אדקם contrivi eos ; in 2 Sam habetur : comminui eos ut pulverem terrae, ut lutum platearum contrivi eos, qui textus in priore sticho praeferri debet ; nam illud ante faciem venti non congruit ad comminui, debet alia notio suppleri. | Hostibus ita superatis David pacem obtinuit 40 dominationem amplam nactus est (v. 44-46) v. 44 eripies me, liberasti me (2 Sam) de meus) cum alio populo subire debeat ; itaque inimici interni 66) 8 externi devicti sunt ; pax regnat tandem obtenta. Et David rex exaltatus est : constitues me, posuisti me in caput gentium (2 Sam custodisti me ad caput gentium, scil. ut essem caput gentium). Quomodo alienigenis quoque dominetur, exponitur in sequentibus : populus quem non cognovi, alienigena gens, peregrina adeoque ignota antea (Ag.), servivit mihi; et quid sola nominis eius victoriarumque fama valuerit, declaratur v. 45 in auditu auris, solo rumore rerum quas gessi audito obediit mihi, se mihi subiecit ; filii alieni mentiti sunt. mihi, incolae regionis peregrinae, barbari ementiti sunt subiectionem, simulaverunt iniecto rem intelliges ; v. 46 filii alieni inveterati sunt, Hier : deffuent ; exhausti sunt; vim ac vigorem perdiderunt, quasi senio confecti et impotes, e£ claudicaverunt a semitis suis, vias suas priscas relinquere coacti sunt; aliter hebr et exierunt trementes ex castellis suis ; ita Concluditur carmen actione gratiarum et laude divina (v. 41.51) v. 47 vivit Dominus, Iahve vivus est deus, potentissime operans qui meum, ef ezaltetur Deus salutis meae (2 Sam saxum salutis meae). .« Deo gratias agit pro rebus felicissime gestis et illi laudem omnem adseribens eum Deum auxili sui ac salutis vocat » (Ag.) ; breviter - colligit quae in psalmo pluribus exposuit eorumque summam quandam hie ponit v. 48 Deus qui das vindictas mihi et subdis, subdidisti, populos sub me, v. 19 liberator meus de inimicis meis iracundis, ἐξ ἐχθρῶν μου ὀργίλων, at generatim consideratur אף ut particula (ea caret 2 Sam); etiam ab insurgentibus in me ezaltabis me. Hier elevas me, a viro iniquo, a viro violentiae eripies me, eripis me vel eripuisti (2 Sam a viro violentiarum) v. 50 propterea confitebor tibi in nationibus, laudes . tuas celebrabo inter nationes ; cf. 9, 12 annuntiate inter gentes studia eius ; notat Ag. « insolite hoc loco dicit in gentibus, cum alibi semper soleat dicere in populis, in ecclesia magna, in consilio iustorum et his - similia ». Cum ex opinione populorum victoria adscribatur deo victoris et clades etiam deo victi quasi infirmiori et a fortiore deo superato, . res praeclare gestae a Davide apud tribus vicinas cedebant in honorem Iahve et dum David victorias suas celebrat et aliis annuntiat, eo ipso laudes 1876 apud eos promulgat; et nomini tuo psalmum dicam, > psallam, Hier cantabo. Quod in v. 51 dicitur magnificans, faciens, refer grammatice ad v. 50 Domine : magnificans salutes regis eius, Deus regem suum quem elegit multiplici salute donat et celebrem et eximium facit, faciens misericordiam christo suo David et semini eius in saeculum, sicut promisit 2 Reg. 1, 15. Ps. 88, 4, 27-38. Is. 55, 3. - Davidi enim promissus erat thronus aeternus et simul ei dictum erat misericordiam a posteris eius non iri ablatum ; quare misericordiae David fideles appellantur Is. 55, 3 (cf. Ier. 33, 17). Hic versus postmodum additus est ; cf. 1 Mach. 2, 57 David in sua misericordia consecutus est sedem regni in saecula. De bellis a Davide gestis legenda sunt 2 Reg. 5, 6-9 contra Iebusaeos, 5, 17-26 contra Philisthaeos et item 8, 1 sq contra Moab, regem Soba, contra Syriam, filios Ammon, Amalec, Edom ; 2 Reg. 10, 7 sq; 12, 26; 18, 1sq. 2 1, 15-21.
17:3
Throughout the composition, moreover, one discerns the same spiritual situation as in the individual psalms (e.g., 16, 27, 30, 38, 60) imploring the immediate help of the Lord, refuge and deliverer (καταφυγή and βύστης) of the faithful who have recourse to him to escape from impending danger (Ps. 17, 3; 60, 5; 70, 4; 90, 1 ff.; 114, 2-5; 142, 9 = καταφεύγομεν and βύσαι ἡμᾶς [ἐκ κινδύνου] of the S. t. p.). Significant in this regard is the comparison with the most ancient
17:5
… (Sanhedhrin, III b) sees in it 'ōl "yoke," whence his gloss id est absque iugo (= bēli 'ōl) in Iudc. 19, 22 (Vulg.); T. K. Cheyne, H. Gressmann (who adduces the Babylonian gods of the underworld Belili), and others, seeing in II Sam. 22, 5 (= Ps. 17, 5) where B. is in parallelism with "death," an allusion to the subterranean abyss, which does not allow the dead to rise again, derive jā' al from 'ālah "to ascend" and understand …
17:6
… No one can escape it by a "pact" (Is. 28:15, 18). The sorrows of the f. are those of death (II Sam. 22:6; Ps. 17:6; 115:3). With one foot in the abyss, the faithful one "cries out from the depths" to God to be delivered (Ps. 129:1; Ecclus. 51:9). The f. personified like death (Job 28:22; Is. 5:14; …
17:15
… 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; I …
17:26
… direct or mediated, of Christ — not any sort of naivety, not the puerility that makes one accessible to the seductions of evil and error (2 Cor. 11:3). "In life, one wants a little malice, says St. Teresa, and not so much simplicity!" (Ep. 270, n. 3; cf. Ps. 17:26-27; Prov. 9:4, 16). Simplicity must be allied with Christian maturity (1 Cor. 14:20), with the evangelical art of insinuating oneself even into the heart of one's neighbor, however ill-disposed, …
17:32
The Old Testament has a very lofty concept of God. This already appears in the various names, among which the principal ones are: 'El, 'Elōhim, Jahweh; also fairly frequent is the form 'Elōah (cf. Is. 44:8; Ps. 17:32; Dan. 11:17 etc.), which designates divinity in general or is the proper name of the true God (cf. Deut. 32:15; Heb. 3:3 and often in Job). …
17:38
… For this reason Sacred Scripture insists on the necessity, especially in the spiritual life, of constancy (Eccli. 2, 16; 27, 12; Ps. 17, 38; Mt. 10, 22; Io. 4, 34; 17, 4; I Cor. 9, 24; 15, 58; II Io. 8, 9, etc.); which in the end comes down to the maxim of popular common sense: "he who perseveres wins."
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.