Ad te, Domine, levavi. A prayer for grace, mercy, and protection against our enemies.
A general prayer of the faithful against al enemies, 4. with desire to be directed in the way of godlines, 7. and to be pardoned for sinnes past. 9. acknowledging Gods meeknes, 17. our weaknes, necessitie of helpe, and hope in God: 22. concludeth with prayer for the whole Church.
1Unto the end, a psalm for David. To thee, O Lord, have I lifted up my soul.Salmo di Davidde. A Te, o Signore, innalzai l'anima mia:Vnto the end, the Psalme of Dauid. TO THEE ô Lord I haue lifted vp my soule:In finem. Psalmus David. Ad te, Domine, levavi animam meam: 2In thee, O my God, I put my trust; let me not be ashamed.Dio mio, in te confido, non abbia io da arrossire.my God in thee is my confidence, let me not be ashamed:Deus meus, in te confido; non erubescam. 3Neither let my enemies laugh at me: for none of them that wait on thee shall be confounded.Né mi deridano i miei nemici; imperocché tutti coloro, che ti aspettano non rimarranno confusi.Neither let mine enemies scorne me: for al that expect thee, shal not be confounded.Neque irrideant me inimici mei: / etenim universi qui sustinent te, non confundentur. 4Let all them be confounded that act unjust things without cause. Shew, O Lord, thy ways to me, and teach me thy paths.Siano confusi tutti coloro, che invano commettono l'iniquità. Mostrami le tue vie, o Signore, e insegnami i tuoi sentieri.Let al be confounded that do vniust thinges in vayne. Lord shew me thy wayes: and teach me thy pathes.Confundantur omnes iniqua agentes supervacue. / Vias tuas, Domine, demonstra mihi, / et semitas tuas edoce me. 5Direct me in thy truth, and teach me; for thou art God my Saviour; and on thee have I waited all the day long.Fa ch'io cammini nella tua verità, e ammaestrami, perché tu se' il Dio mio Salvatore, e te ho io aspettato tutto il giorno.Direct me in thy truth, and teach me: because thou art God my Sauiour, and thee haue I expected al the day.Dirige me in veritate tua, et doce me, / quia tu es Deus salvator meus, / et te sustinui tota die. 6Remember, O Lord, thy bowels of compassion; and thy mercies that are from the beginning of the world.Ricordati di tue misericordie, o Signore, delle tue misericordie, che furono ne' secoli addietro.Remember ô Lord thy commiserations, and thy mercies: that are from the beginning of the world.Reminiscere miserationum tuarum, Domine, / et misericordiarum tuarum quæ a sæculo sunt. 7The sins of my youth and my ignorances do not remember. According to thy mercy remember thou me: for thy goodness’ sake, O Lord.Non ti ricordare de' delitti di mia giovinezza, né delle mie ignoranze. Secondo la tua misericordia abbi memoria di me, o Signore, per la tua benignità.The sinnes of my youth, and my ignorances doe not remember. According to thy mercie remember thou me: for thy goodnesse ô Lord.Delicta juventutis meæ, et ignorantias meas, ne memineris. / Secundum misericordiam tuam memento mei tu, / propter bonitatem tuam, Domine.
8The Lord is sweet and righteous: therefore he will give a law to sinners in the way.Il Signore è buono, e giusto; per questo ei darà a' peccatori la legge della via da tenere.Our Lord is sweete, and righteous: for this cause he wil geue a law to them that sinne in the way.Dulcis et rectus Dominus; / propter hoc legem dabit delinquentibus in via. 9He will guide the mild in judgment: he will teach the meek his ways.Condurrà gli umili alla giustizia; insegnerà le sue vie ai mansueti.He wil direct the milde in iudgement: he wil teach the meeke his wayes.Diriget mansuetos in judicio; / docebit mites vias suas. 10All the ways of the Lord are mercy and truth, to them that seek after his covenant and his testimonies.Tutte le vie del Signore (sono) misericordia, e verità per coloro, che cercano il testamento di lui, e i suoi comandamenti.Al the wayes of our Lord, be mercie and truth, to them that seeke after his testament and his testimonies.Universæ viæ Domini, misericordia et veritas, / requirentibus testamentum ejus et testimonia ejus. 11For thy name’s sake, O Lord, thou wilt pardon my sin: for it is great.Pel nome tuo, o Signore, tu per donerai il mio peccato; perché egli è grande.For thy name ô Lord thou wilt be propitious to my sinne: for it is much.Propter nomen tuum, Domine, / propitiaberis peccato meo; multum est enim. 12Who is the man that feareth the Lord? He hath appointed him a law in the way he hath chosen.Che uomo è quello, che teme il Signore? (Dio) ha data a lui la legge della via, ch'egli elesse.Who is the man that feareth our Lord? he appoynteth him a law in the way, that he hath chosen.Quis est homo qui timet Dominum ? / legem statuit ei in via quam elegit. 13His soul shall dwell in good things: and his seed shall inherit the land.L'anima di lui sarà nella copia de' beni, e la stirpe di lui avrà in retaggio la terra.His soule shal abide in good things: and his seede shal inherite the land.Anima ejus in bonis demorabitur, / et semen ejus hæreditabit terram. 14The Lord is a firmament to them that fear him: and his covenant shall be made manifest to them.Il Signore è sostegno di color che lo temono; e il testamento di lui è per essere ad essi manifestato.Our Lord is a firmament to them that feare him: &c. his testament that it may be made manifest to them.Firmamentum est Dominus timentibus eum; / et testamentum ipsius ut manifestetur illis. 15My eyes are ever towards the Lord: for he shall pluck my feet out of the snare.Gli occhi miei sempre rivolti al Signore; perché egli trarrà dal laccio i miei piedi.Myne eies are alwayes to our Lord: because he wil plucke my fecte out of the snare.Oculi mei semper ad Dominum, / quoniam ipse evellet de laqueo pedes meos.
16Look thou upon me, and have mercy on me; for I am alone and poor.A me volgi il tuo sguardo, e abbi pietà di me, perché io son solo, e son povero.Haue respect to me, and haue mercie on me: because I am alone and poore.Respice in me, et miserere mei, / quia unicus et pauper sum ego. 17The troubles of my heart are multiplied: deliver me from my necessities.Le tribolazioni del mio cuore sono moltiplicate: tu mi libera da' miei affanni.The tribulations of my hart are multiplied: deliuer me from my necessities.Tribulationes cordis mei multiplicatæ sunt: / de necessitatibus meis erue me. 18See my abjection and my labour; and forgive me all my sins.Mira la mia abbiezione, e le mie pene, e perdona tutti li miei peccati.See my humiliation, and my labour: and forgeue al my sinnes.Vide humilitatem meam et laborem meum, / et dimitte universa delicta mea. 19Consider my enemies for they are multiplied, and have hated me with an unjust hatred.Pon mente a' miei nemici, come son molti di numero, e ingiustamente mi odiano.Behold mine enemies, because they are multiplied, and with vniust hatred hated me.Respice inimicos meos, quoniam multiplicati sunt, / et odio iniquo oderunt me. 20Keep thou my soul, and deliver me: I shall not be ashamed, for I have hoped in thee.Custodisci l'anima mia, e dammi salute: non abbia io da arrossire, perché ho sperato in te.Keepe my soule, and deliuer me: I shal not be ashamed, because I hoped in thee.Custodi animam meam, et erue me: / non erubescam, quoniam speravi in te. 21The innocent and the upright have adhered to me: because I have waited on thee.Gli innocenti, e quelli di retto cuore si sono uniti con me, perché io ti ho aspettato.The innocent and righteous haue cleaued to me: because I expected thee.Innocentes et recti adhæserunt mihi, / quia sustinui te. 22Deliver Israel, O God, from all his tribulations.O Dio, libera Israele da tutte le sue afflizioni.Deliuer Israel ô God, out of al his tribulations.Libera, Deus, Israël / ex omnibus tribulationibus suis.
24:1
Haydock
David. This word alone occurs in Hebrew. Septuagint and St. Jerome add also Psalm. (Haydock)
Grotius
These variations prove that we cannot depend much on the titles; and the learned do not look upon them as the word of God. The psalm may have been composed, when David was persecuted by his son, (Berthier) or by Saul. It may also allude to the captives. This is the first of the seven alphabetical psalms. The 33d, 35th, 110th, 111th, 118th, and 144th, are of the same description, being written in this manner (Calmet) on account of their importance, (Kimchi) or to help the memory, (Berthier) or for copies, to teach young people to write. (Grotius)
Each verse forms a distinct sentence, not much connected with the rest. We perceive some derangement in the present Hebrew copies of this psalm, as the letters are not in proper order, though it might easily be restored by altering the divisions, etc. The Jews have been less attentive to preserve these divine canticles (Calmet) than their Thalmudical songs. (Pellican in Psalm 85:9.)
The Septuagint and St. Jerome seem to have had better copies. Christ, the Church, (Calmet) or any pious soul, may address this fervent prayer to God under affliction.
Calmet
Lifted up in the true spirit of prayer, (Berthier) with fervour and confidence, Deuteronomy 24:15., and Lamentations 3:41. (Calmet)
Haydock
Attention is requisite to obtain a petition, (Worthington) as well as fervour, etc. (Haydock)
24:2
In thee. Hebrew bec. Thus the second verse will properly begin with b, (Capel; Houbigant) though the Jews place my God first, as it is in the Vulgate, Deus meus, in te, etc. (Haydock) Ashamed. Septuagint Compl. adds, "for ever."
24:3
Calmet
Laugh. Saying scornfully where is their God? (Calmet)
Berthier
Wait. This is often urged (Isaias 42:23.) as comprising all the science of a spiritual life. We must neither despair nor omit the means of salvation. (Berthier)
Calmet
Those who hope for the accomplishment of God's promises, will not be disappointed. (Calmet)
24:4
Berthier
All, is not expressed in Hebrew or some copies of the Septuagint. (Berthier)
St. Jerome
Cause. No one can have reason to do so. But those who injure their harmless brethren, are more reprehensible, (Haydock) and the psalmist foretells that they will be put to shame. (St. Jerome)
Worthington
This manner of praying frequently occurs in the psalms, to signify the event, and the approbation of the just. (Worthington)
Haydock
Shew. The forth verse ought to begin here with d, as in Hebrew. (Haydock)
Calmet
Paths. The mysterious ways of Providence, (Eusebius) or the law which is unknown to many, (St. Athanasius) and practised by still fewer. (Calmet)
24:5
Haydock
And teach. If the verse were to commence thus, (Calmet) v would not be out of its place. (Haydock)
Berthier
Without God's direction, we cannot walk in the narrow path. (Berthier)
Worthington
Long. We must never cease to desire the knowledge of true doctrine. (Worthington)
24:6
Calmet
World. God's truth or fidelity in performing his promises, and his tender mercies towards his people, are the motives most frequently urged. (Calmet)
24:7
Berthier
Ignorances. Hebrew, "defects," as youth is more apt to omit duties than to act very wickedly. Yet it is difficult to decide how grievous such sins may be. (Berthier)
Haydock
Passion and ignorance then concur to lead the inexperienced astray. (Haydock)
Worthington
From the first use of reason, many are careless, and neglect to learn their duty. (Worthington)
24:8
Calmet
Righteous. Though he is always ready to receive the penitent, he will punish the obstinate with severity. (Calmet; Worthington)
St. Augustine
Yet he points out the means of obtaining his favour. (St. Augustine)
Calmet
A law. Hebrew, "will instruct." (Calmet)
24:9
Haydock
Mild. Only rebels are made the victims of justice. (Haydock)
24:10
Berthier
Seek. Hebrew, "keeps." But no one seeks after the law, who does not strive to keep it. (Berthier)
St. Augustine
Jesus Christ shewed mercy at his first coming, and he will display truth at his second, judging all with equity. (St. Augustine)
Calmet
Testimonies. When God gave the law to manifest his will, he attested heaven and earth, that all might observe it carefully. (Calmet)
Worthington
The law is God's covenant, and the testimony of his will. He mercifully preventeth us with his grace, and will reward with truth and justice. (Worthington)
24:11
St. Jerome
Great. "Original sin is common to all, and will not be washed away, except God be pleased to destroy it in baptism." (St. Jerome)
Calmet
David had committed adultery; and all must acknowledge their manifold guilt. (Calmet)
Berthier
Though the guilt had been remitted, the punishment due to David's crime was to be endured in this life, and he ought daily to pray for pardon. (Berthier)
Worthington
The aversion from God in sin is great, and standeth in need of his gracious remission. (Worthington)
24:12
Berthier
He hath. This may be understood either of God, or of man, who has chosen a state of life. (Berthier)
Haydock
Provided he be guided by the fear of the Lord, (Calmet) all things will turn to his advantage. (Haydock)
24:13
Berthier
Dwell. Hebrew intimates, "all night" at rest; yet so that he must only enjoy temporal goods like a traveller. (Berthier)
Menochius
We ought to look up to heaven as to our true country, (Calmet) of which Palestine was only a figure, Psalm lxviii. (Menochius)
Haydock
The land, is not expressed in Hebrew, "his seed shall receive (good) for an inheritance." (Haydock)
Worthington
Five blessings are here promised to those who fear the God: instruction, a supply of necessities, a progeny to imitate his virtues, protection, and heaven. (Worthington)
24:14
Haydock
Firmament, or strong support. (Haydock)
Calmet
Hebrew, "the secret of the Lord is for them," etc. He conceals nothing from his friends. (Calmet)
Robertson
Both these senses are good, (Berthier) and the Hebrew words are nearly allied. (Robertson)
Berthier
All who fear God, ought to interest themselves, and pray that he would enlighten the ignorant, and convert sinners. (Berthier)
Menochius
The uncertain and hidden things of thy wisdom thou hast made manifest to me, Psalm 50:8. (Menochius)
24:15
Berthier
Lord. Our prayers are not heard, because they are not like this: fervant, incessant, and humble. We have all to fear from our passions, which are the most dangerous snares. (Berthier)
24:16
Haydock
Alone. Desolate, (Psalm 21:21.) without any assistant. (Haydock)
Worthington
Such is man destitute of God's grace. (Worthington)
24:17
Berthier
Multiplied. Hebrew, "enlarged." So in the gradual for the second Sunday of Lent, we read dilatatae. (Berthier)
Worthington
Afflictions must be endured. (Worthington; Sen.[Seneca?] ep. 12.)
24:18
Kennicott
See. The word kum, "arise," may be wanting, as the verse should begin with k, (Calmet) unless it be lost. Manuscript 2, repeats the former verse, perhaps to fill up the space. (Kennicott)
Berthier
Forgive. Hebrew or "bear." (Berthier; St. Jerome; Menochius)
Worthington
If the cause be removed, the affliction will have an end. (Worthington)
24:19
Berthier
Unjust. Hebrew also, "cruel," (Haydock) or "violent." But St. Jerome agrees with the Septuagint. Our spiritual enemies are the most dangerous and unrelenting, and we are too often off our guard. (Berthier)
Worthington
The wicked, through hatred of God, (Haydock) seek to draw others into sin. (Worthington)
24:20
Worthington
Soul. David was most concerned for it; (Berthier) and those who sincerely place their confidence in God, will never be confounded. (Worthington)
24:21
Calmet
Adhered. Hebrew, "innocence, etc., have kept me." (Calmet)
Haydock
Those faithful subjects, who have accompanied me in my flight, stand guard to protect me. Requite them, O Lord, and grant peace to all my people. (Haydock)
Menochius
My example encourages them to follow thy law, and they will be staggered, if thou grant not my request. (Menochius)
24:22
Worthington
Deliver. Hebrew pede, "redeem." All the 22 (Haydock) letters of the alphabet are complete without this supplication for all Israel, or for the Church. (Worthington)
Houbigant
It might form a part of the last verse, or belong to the next psalm; unless it be a conclusion like that of Psalm xxxiii., (Calmet) out of the alphabetical order. (Houbigant)
Calmet
Israel. St. Augustine and some ancient psalters read, "Me, O God of Israel, from all my tribulations." (Calmet)
24:1
This Psalme perteyneth more properly to the new testament. And is artificially composed: the verses beginnīg with distinct letters in order of the Hebrew Alphabet, to the last verse.
my min•, to be attētiue.
24:2
not be frustrate of my petition.
24:3
that patiently expect the time when God wil assist.
24:4
This maner of praying is frequent in the Psalmes, signifying as a prophecie, that so it wil come to passe and the conformitie of the iust to Gods iustice.
24:5
in true faith and religion.
al our life we must desire more and more knowledge of true doctrin.
24:7
from the first vse of reason, at which time manie are careles,
& negligent to lerne how to serue God.
24:8
As God is sweete in geuing good motions:
so he is seuere to them that resist his grace.
24:10
God mercifully p euenteth with his grace:
and iustly rewardeth good workes.
Gods law is his couenant with man:
and testimon e of his wil.
24:11
sinne in respect of auersien from God is great & nedeth •e grace.
24:12
He that feareth God which is the beginning of wisdome receiueth fiue spiritual commodities here mentioned:
God iustructeth him by his law.
24:13
bestoweth al necessaries vpon him:
others shalimitate his good example.
24:14
God wil protect him:
According to Gods couenant he shal enioy the manifest sight of God for his eternal reward.
24:16
Amans weaknes without Gods helpe.
24:17
Tribulatiōs can not be auoided, but must necessarily be suffered: therfore ô God g•ue vs grace to passe through them without sinne.
24:18
myn affliction.
take away the cause and affliction wil be mitigated.
24:19
Concordance Ioan. 15.
wicked men of poured do end your to draw others into sinne.
24:20
Those that hope in God shal neuer be confounded.
24:22
Al The letters of the Alphebet being complete in this Psalme, this last verse beginneth with Pere, Redeeme, praying God to redeme and deliuer Israel, that is, the whole Church from tribulations.
24:1
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 51
… Surely it was a marvellous thing that a man, alone in such a desert, feared neither the demons who rose up against him, nor the fierceness of the four-footed beasts and creeping things, for all they were so many. But in truth, as it is written, ‘He trusted in the Lord as Mount Sion
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… boldly, ‘Who shall separate us from the love of God ?’ For such men, being confirmed in the Lord, and possessing an unshaken disposition towards Him, and being one in spirit (for ‘he who is joined to the Spirit is one spirit’), are sure ‘as the mount Sion;’ and although ten thousand trials may rage against them, they are founded upon a rock, which is Christ
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 23.5
… for this also is said, “To Thee, O Lord, I have lifted up my soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.2
2. “Unto Thee, O Lord, have I lift up my soul” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.14
… For these are the words of the righteous, not of the ungodly; of one who is returning to the Father, not departing from the Father. …Is it perhaps said, “My soul is in my hands,” in this sense, as if he offered it to God to be quickened? Whence in another passage it is said, “Unto Thee, O Lord, have I lifted up my soul.”
24:2
Origen † AD 254 Origen's Commentary on the Gospel of John 10.16
… And first, let us fix our attention on the words of John, beginning, “And Jesus went up to Jerusalem.” Now Jerusalem, as the Lord Himself teaches in the Gospel according to Matthew, “is the city of the great King.” It does not lie in a depression, or in a low situation, but is built on a high mountain, and there are mountains round about it,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.2
2. “Unto Thee, O Lord, have I lift up my soul” ( ver. 1 ): with spiritual longing have I lift up the soul, that was trodden down on the earth with carnal longings. “O my God, in Thee I trust, I shall not be ashamed” (
24:3
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.18
… What then of Him who answered Job out of the whirlwind and cloud, Who is slow to chastise and swift to help, Who suffers not utterly the rod of the wicked to come into the lot of the righteous, lest the righteous should learn iniquity?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.3
3. “And let not my enemies mock me.” And let them not mock me, who by ensnaring me with serpent-like and secret suggestions, and prompting me with “Well done, well done,” have brought me down to this. “For all that wait upon Thee shall not be confounded” (
24:4
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.8
… I am the Lord God, that is my name. I will not give my glory to another, nor my powers to graven images.” Also in the twenty-fourth Psalm: “Show me Thy ways, O Lord, and teach me Thy paths, and lead me unto Thy truth, and teach me; for Thou art the God of my salvation.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… For perfect goodness, He says, is God’s alone, even if a man is called perfectly good. As for instance, A good man out of the good treasure of his heart bringeth forth good things. And, I will give the kingdom to one who is good above Thee. …Words of God, speaking to Saul about David. Or again, Do good, O Lord, unto the good
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.7
… Moreover, the ways of the Lord are straight, as it is written: “Make Thy ways known unto me, O Lord.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 34
… “The Saviour in the gospel declares, ‘Blessed are the pure in heart; for they shall see God.’ David also says, ‘Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that is innocent in his hands, and pure in his heart;’ and again in another passage, ‘Do good, O Lord, unto those that be good and upright in heart.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.4
4. “Let them be confounded who do vain things unrighteously.” Let them be confounded who act unrighteously for the acquiring things that pass away. “Make Thy ways, O Lord, known to me, and teach me Thy paths” (
John Cassian † AD 435 The Conferences of John Cassian 3.14
… “Show me Thy ways, O Lord, and teach me Thy paths:” and “open Thou mine eyes: and I shall see the wondrous things of Thy law:” and “teach me to do Thy will, for Thou art my God;” and again: “Who teacheth man knowledge.”
24:5
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.2
… and the time of sowing is also a rainy season. Since therefore the winter, a winter not of the elements, but of souls, has now set in, let us too sow in this winter that we may reap in the summer; let us sow tears, that we may reap gladness. This is not my word, it is a prophetic promise, “They who sow in tears, shall reap in joy.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.5
5. “In Thy truth guide me:” avoiding error. “And teach me:” for by myself I know nothing, but falsehood. “For Thou art the God of my salvation; and for Thee have I waited all the day” (
John Cassian † AD 435 The Conferences of John Cassian 3.13
And truly the saints have never said that it was by their own efforts that they secured the direction of the way in which they walked in their course towards advance and perfection of virtue, but rather they prayed for it from the Lord, saying “Direct me in Thy truth,” and “direct my way in thy sight.”
24:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.6
… for men deem of Thee as though Thou hadst forgotten. “And that Thy mercies are from eternity.” And remember this, that Thy mercies are from eternity. For Thou never wast without them, who hast subjected even sinful man to vanity indeed, but in hope; and not deprived him of so many and great consolations of Thy creation.
24:7
Tertullian † AD 220 On the Apparel of Women ii.6
… “Behold!” say they, “instead of white or black, we make it yellow ,—more winning in grace.” And yet such as repent of having lived to old age do attempt to change it even from white to black! O temerity! The age which is the object of our wishes and prayers blushes (for itself)! a theft is effected! youth, wherein we have sinned,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
… For in the case of madmen too, we see them going over precipices, when no man pushes them. When therefore, an old man has the diseases of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, “Remember not the sins of my youth, and my ignorances.” (
St Jerome † AD 420 The Letters of St. Jerome 76.1
1. Although I am conscious of many sins and every day pray on bended knees, “Remember not the sins of my youth nor my transgressions,
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 42
… “Not as though I had already attained, either were already perfect.” In the seventh chapter he makes this statement: “Forgetfulness and ignorance have no connection with sin, as they do not happen through the will, but through necessity;” although David says: “Remember not the sins of my youth, nor my sins of ignorance;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.7
7. “Remember not the offences of my youth and of my ignorance” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.2
… this thou didst before thou knewest; thou didst iniquity being in ignorance; God giveth pardon: now thou hast discovered it, forsake it, that to thy ignorance pardon may easily be given; and that with a clear face thou mayest say to God, “Remember not the sins of my youth, and of my ignorance.”
24:8
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.2
14. Therefore we ought to believe that God is good, eternal, perfect, almighty, and true, such as we find Him in the Law and the Prophets, and the rest of the holy Scriptures,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 14
… For to show that it was of grace and mercy, hear what David saith; “The Lord executeth righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel” ( Ps. ciii. 6, 7 ): and again; “Good and upright is the Lord, therefore will He give laws to them that are in the way.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 33.7
7. Let them take heed, then, who love His gentleness in the Lord, and let them fear His truth. For “The Lord is sweet and right.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.8
… but the Lord is upright too, who after the mercy of vocation and pardon, which is of grace without merit, will require merits meet for the last judgment. “Wherefore He will establish a law for them that fail in the way.” For He hath first bestowed mercy to bring them into the way.
24:9
St Augustine of Hippo † AD 430 The Confessions 7.9
… “Because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes;” that they “that labour and are heavy laden” might “come” unto Him and He might refresh them, because He is “meek and lowly in heart.” “The meek will He guide in judgment; and the meek will He teach His way;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 48.2
… and obey God with a lowly heart, submitting yourselves in meekness to Him who governs you, who will guide the meek in judgment, and will teach them His way.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 93.5
… as he worketh in the children of unbelief; whom he is constantly stirring up to tempt and disturb the righteous. For because he is cast out, who once had dominion interiorly he wageth war exteriorly. Although then by means of his persecutions, “the Lord doth direct the meek in judgment;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.9
9. “He will guide the meek in judgment.” He will guide the meek, and will not confound in the judgment those that follow His will, and do not, in withstanding It, prefer their own. “The gentle He will teach His ways” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.6
… Whence in another Psalm he said, “The meek shall He guide in judgment; them that are gentle will He teach His way.”
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St Augustine of Hippo † AD 430 Letters of St. Augustin 104.12
… in the prayer, “Teach me Thy way, O Lord; I will walk in Thy truth.” Those ways and this way are not different; but in one way are comprehended all those of which in another place the Holy Scripture saith, “All the ways of the Lord are mercy and truth.”
St Augustine of Hippo † AD 430 City of God 12.27
… For from that man all men were to be derived—some of them to be associated with the good angels in their reward, others with the wicked in punishment; all being ordered by the secret yet just judgment of God. For since it is written, “All the paths of the Lord are mercy and truth,”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.31
… For to sinners punishment is justly due, because “the Lord God loveth mercy and truth,” and “mercy and truth are met together;” and “all the paths of the Lord are mercy and truth.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.11
… there preceded none of those things which they might first give, and it should be given to them again. He saved them for nothing. But to the rest who were blinded, as is there plainly declared, it was done in recompense. “All the paths of the Lord are mercy and truth.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.25
… For “there is no unrighteousness with God;” but “His judgments are unsearchable, and His ways are past finding out; all the ways of the Lord are mercy and truth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.6
… But the Lord Himself, in His predestinating knowledge, loveth more that future life of ours that is yet to come, such as He knows it will be hereafter in us, in order that by so loving us He may draw us onward to its possession. Wherefore, as all the ways of the Lord are mercy and truth,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.10
10. “All the ways of the Lord are mercy and truth” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.8
8. “He shall abide for everlasting in the sight of God” ( ver. 7 ); according to what, or because of what? “His mercy and truth who shall seek for Him?” He saith also in another place, “All the ways of the Lord are mercy and truth, to men seeking His testament and His testimonies.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.16
… “In the multitude of Thy mercy; Hearken to me in the truth of Thy Salvation.” Because He hath said, “of Thy mercy,” he hath added truth also: for “mercy and truth” are all the ways of the Lord.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.3
… “For Thou hast said, Mercy shall be built up for ever: Thy truth shall be established in the Heavens:” in which mercy and truth are repeated, “for all the ways of the Lord are mercy and truth,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.15
… why should I at the end fear Thy righteousness, when with Thy mercy going before Thee Thou blottest out my sins, and by showing forth Thy truth fulfillest Thy promises? “Mercy and truth go before Thy face.” For “all the paths of the Lord are mercy and truth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.2
… Through this sweet exercise is gained also what he subjoineth: “My meditation shall be in Thy statutes, and I will not forget Thy word” ( ver. 16 ). “My meditation” shall be therein, that I may not forget them. Thus the blessed man in the first Psalm “shall meditate in the law” of the Lord “day and night.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
… 75 ). “O let Thy merciful kindness be my comfort, according to Thy word unto Thy servant” ( ver. 76 ). Mercy and truth are so spoken of in the Divine Word, that, while they are found in many passages, especially in the Psalms, it is also so read in one place, “All the paths of the Lord are mercy and truth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.19
… So did Queen Esther, so did holy Daniel, so did the three men in the furnace, so do other associates in their sanctity confess. But it may be asked, in what sense it is here said, “All Thy ways are truth;” since in another Psalm it is read, “All the ways of the Lord are mercy and truth.”
Pope St Leo I the Great † AD 461 Letters 12
… But there stand on our one hand the gentleness of mercy, on our other the strictness of justice. And because “all the paths of the Lord are loving-kindness and truth
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St Augustine of Hippo † AD 430 The Confessions 10.4
… Let them breathe freely at the one, and sigh over the other; and let hymns and tears ascend into Thy sight out of the fraternal hearts—Thy censers. And do Thou, O Lord, who takest delight in the incense of Thy holy temple, have mercy upon me according to Thy great mercy, “for Thy name’s sake;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.11
11. “For Thy Name’s sake, O Lord, Thou wilt be favourable to my sin; for it is manifold” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.12
12. “Who is the man that feareth the Lord?” from which fear he begins to come to wisdom. “He shall establish a law for him in the way, which he hath chosen” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.13
13. “His soul shall dwell in good, and his seed shall, by inheritance, possess the earth” (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.33.1
1. A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past—[such a man] does indeed “judge all men, but is himself judged by no man.”
St John Chrysostom † AD 407 Homilies on Philippians 14
… And what? Is it best to envy, or to rejoice with one another? Let us search out all these things, and we shall find that virtue, like a truly kind mother, places us in safety, while vice is a treacherous thing, and full of danger. For hear the prophet, who saith, “The Lord is a stronghold of them that fear Him, and His covenant is to show them.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.14
14. “The Lord is the stay of them that fear Him” (
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St Jerome † AD 420 The Letters of St. Jerome 133.7
… “mine eyes are ever toward the Lord: for it is he that shall pluck my feet out of the net.”
St Augustine of Hippo † AD 430 The Confessions 4.6
… and I imagined it would suddenly annihilate all men, as it had power over him. Thus, I remember, it was with me. Behold my heart, O my God! Behold and look into me, for I remember it well, O my Hope! who cleansest me from the uncleanness of such affections, directing mine eyes towards Thee, and plucking my feet out of the net.
St Augustine of Hippo † AD 430 The Confessions 10.34
… Such desire I to be. I resist seductions of the eyes, lest my feet with which I advance on Thy way be entangled; and I raise my invisible eyes to Thee, that Thou wouldst be pleased to “pluck my feet out of the net.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 48.3
… —whatever you do, I say, “do all to the glory of God,” who “worketh all in all,” and be so “fervent in Spirit” that your “soul may make her boast in the Lord.” Such is the course of those who walk in the “straight way,” whose “eyes are ever upon the Lord, for He shall pluck their feet out of the net.”
St Augustine of Hippo † AD 430 Of Holy Virginity 41
… do ye, in order that ye may love with full glow of affection Him, Whom ye are free to love, being loosened from ties of marriage, account as altogether forgiven unto you, whatever of evil, by His governance, ye have not committed. For “your eyes ever unto the Lord, forasmuch as He shall pluck out of the net your feet,”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.5
… for I am weak.” On account of the former, saying, “Mine eyes are ever towards the Lord; for He shall pluck my feet out of the net.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.15
15. “Mine eyes are ever unto the Lord; for He shall pluck my feet out of the snare” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.12
12. “Keep me from the trap which they have laid for me” ( ver. 9 ). What was the trap? “If thou consentest, I spare thee.” In the trap was set the bait of the present life; if the bird love this bait, it falleth into the trap: but if the bird be able to say, “The day of man have I not desired: Thou knowest:” “He shall pluck his feet out of the net,” etc.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.3
… They who persecuted me and had seized me, thought my feet entangled, “but their feet were entangled, and they fell, but we are risen, and stand upright.” For mine eyes are ever unto the Lord, for He shall pluck my feet out of the net.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.16
16. “Look upon me, and have mercy upon me; for I am single and poor” (
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St Augustine of Hippo † AD 430 Letters of St. Augustin 220.10
10. But perhaps you again ask of me how you can do these things, entangled as you are with so great worldly difficulties. Pray earnestly, and say to God, in the words of the Psalm: “Bring Thou me out of my distresses,”
St Augustine of Hippo † AD 430 City of God 19.6
… Surely it were proof of more profound considerateness and finer feeling were he to recognize the misery of these necessities, and shrink from his own implication in that misery; and had he any piety about him, he would cry to God “From my necessities deliver Thou me.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 79
… up on high, led captivity captive, and gave gifts unto men?” Forasmuch, however, as there is, owing to the defects that have entered our nature, not to the constitution of our nature, a certain necessary tendency to sin, a man should listen, and in order that the said necessity may cease to exist, learn to say to God, “Bring Thou me out of my necessities;”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 2
II. “We must next ask,” he says, “whether sin comes from will, or from necessity? If from necessity, it is not sin; if from will, it can be avoided.” We answer as before; and in order that we may be healed, we pray to Him to whom it is said in the psalm: “Lead Thou me out of my necessities.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 9
… For it is more prone to evil than to good if by means of it man can be with sin and cannot be without sin.” The answer is this: It came by the freedom of choice that man was with sin; but a penal corruption closely followed thereon, and out of the liberty produced necessity. Hence the cry of faith to God, “Lead Thou me out of my necessities.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.17
17. “The tribulations of my heart have been multiplied” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.7
… “Likewise men provoking that dwell in the tombs:” that is, every way dead, taken up with dead works. For these men provoke Him to anger by withstanding justice: for those fettered men perchance would walk, and are not able, and are praying of God that they may be able, and are saying to Him, “From my necessities lead me forth.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
… end, his captains desiring to slay him, he utterly forbade them, saying, “Let him curse, that the Lord may look upon mine abasement, and that he may requite me good for this cursing this day.” And in the Psalms too in his chanting, he said, “Consider mine enemies, that they are multiplied, and they hate me with unjust hatred,” and “forgive all my sins.”
St Augustine of Hippo † AD 430 The Confessions 7.9
… and the meek will He teach His way;” looking upon our humility and our distress, and forgiving all our sins.
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 15
… But may God, into whose cognizance the “groaning of them that are bound enters,” look upon our humility, and our labor, and forgive us all our sins.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.20
… “Adam, where art thou?” “They say unto Him, Lord, come and see.” What means this “see”? Have pity. For the Lord sees when He pities. Hence it is said to Him, “Look upon my humility [affliction] and my pain, and forgive all my sins.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.18
… and my travail, wherein I bear with the unruly ones that are mingled with me. “And forgive all my sins.” And, propitiated by these sacrifices, forgive all my sins, not those only of youth and my ignorance before I believed, but those also which, living now by faith, I commit through infirmity, or the darkness of this life.
John Cassian † AD 435 The Conferences of John Cassian 20.8
… “Take away,” he says, “the evil of your thoughts from mine eyes. Cease to do evil, learn to do well. Seek judgment, relieve the oppressed: judge the orphan, defend the widow. And come, reason with Me, saith the Lord: and though your sins were as scarlet, yet shall they be as white as snow, though they were red as crimson, they shall be as white as wool.”
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St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… speak unto the heart of Jerusalem, for she hath received of the Lord’s hand double for sins.” ( Is. xl. 1, 2 .) And again; “Grant us peace, for Thou hast repaid us every thing.” ( ib. xxvi. 12 , LXX.) And David saith; “Behold mine enemies, for they are multiplied; and forgive all my sins.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… xi. 30 .) And again, “I have delivered such an one to Satan.” ( 1 Cor. v. 5 .) And the prophet says, “for she hath received of the Lord’s hand her sins double” ( Isa. xl. 2 ); and again David, “Behold mine enemies that they are multiplied above the hairs of my head and [with] an unjust hatred have they hated me”: “and forgive Thou all my sins.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.19
19. “Consider mine enemies, how they are multiplied” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.20
20. “Keep my soul, and deliver me.” Keep my soul, that I turn not aside to imitate them; and draw me out from the confusion wherein they are mingled with me. “Let me not be confounded, for I have put my trust in Thee” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.21
21. “The innocent and the upright have cleaved to me, for I have waited for Thee, O Lord” (
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St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.57
… righteousness, nor to the left hand, in a reckless delight in sin, shall enter into the land of promise, where we shall have no longer either to pray that sins may be forgiven to us, or to fear that they may be punished in us, having been freed from them all by that Redeemer, who, not being “sold under sin,” “hath redeemed Israel out of all his iniquities,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.22
22. “Redeem Israel, O God, out of all his troubles” (
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Supra Psalmista posuit Christi tribulationem et divinum auxilium; hic subjungit orationem: et circa hoc duo facit. Primo ponitur oratio. Secundo orantis merita, judica me domine et cetera. Circa primum tria facit. Primo proponitur oratio. Secundo subditur fiducia ex oratione concepta, ibi, dulcis et rectus. Tertio continuat orationis instantiam, ibi, oculi mei. Circa primum tria facit. Primo petit liberari ab hostibus. Secundo petit dirigi in bona justitiae, ibi, vias tuas. Tertio petit remitti sibi peccata, ibi, reminiscere. Circa primum tria facit. Primo proponitur praeparatio ad orandum, secundum illud Eccl. 18: ante orationem praepara animam tuam et cetera. Secundo ponitur petitio, ibi, non erubescam. Tertio ponitur petitionis ratio, ibi, etenim universi. Dupliciter enim praeparatur ad orandum. Vel per erectionem mentis in Deum, quia, ut Damascenus dicit, oratio est ascensus intellectus in Deum. Vel per fiduciam quam quis habet de Deo. Quantum ad primum dicit: o domine, ego levavi animam meam ad te per contemplationem, bonitatem tuam inspiciens, et per amorem: Thre. 3: levemus corda nostra cum manibus ad Deum. Propter secundum, quia nullus impetrat nisi confidenter oret: Jac. 1: postulet in fide, nihil haesitans: Hebr. 4: adeamus cum fiducia ad thronum gloriae, sive gratiae ejus; ideo dicit, in te Deus meus confido. 2 Cor. 3: fiduciam talem habemus per Christum ad Deum, non quod sufficientes simus cogitare a nobis aliquid. Consequenter ponitur petitio: et ponit duo. Unum, quod pertinet ad ipsum secundum se. Secundum, quod pertinet ad ipsum per comparationem ad hostes. Quantum ad primum dicit, non erubescam. Erubescit quis a tribus. Vel quando opprimitur ab hoste, vel quando frustratur spe, vel quando recogitat peccatum quod fecit. De hoc Rom. 6: quem fructum habuistis tunc in illis, in quibus nunc erubescitis? De secundo Rom. 5: spes non confundit, quia caritas et cetera.
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Unde dicit, neque irrideant me inimici mei, idest non habeant facultatem me irridendi ad quod parati sunt: Sap. 5: hi sunt quos aliquando habuimus in derisum, et in similitudinem improperii: Job 12: deridetur justi simplicitas.
Quantum ad secundum dicit, etenim. Hic ponitur ratio petitionis, et est duplex: quasi dicat, peto non erubescere, et non irrideri. Et primo ostendit quibus non debeatur confusio. Secundo ostendit quibus debeatur, ibi, confundantur et cetera. Dicit ergo quantum ad primum: etenim qui sustinent te non confundentur. Illi sustinent eum qui cum longanimitate eum expectant: Habac. 2: si moram fecerit, expecta eum, quia veniens veniet: Eccl. 2: nullus speravit in eo et confusus est.
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Confundantur. Hic ostendit quibus debeatur confusio sive erubescentia, quia, iniqua agentes. Est autem duplex confusio: scilicet bona et mala: Eccl. 4: est confusio adducens peccatum, et est confusio adducens gloriam et gratiam. De prima dicitur Hier. 8: confusi sunt quia abominationes fecerunt. Haec confusio est poenae, et damnationis aeternae. Sed de bona confusione sequitur postea. Quinimmo confusione bona non sunt confusi: et ideo hic agitur de utraque confusione. Si enim intelligatur de mala confusione, tunc non optat, sed praenunciat; quasi dicat: confundantur omnes qui male agunt, scilicet me persequentes: Hier. 17: confundantur qui me persequuntur. Supervacue, quia non possunt habere intentum in persequendo: Hier. 1: bellabunt adversum te, et non praevalebunt. Item, omnes iniqua agentes, idest peccatores confundantur damnatione sua supervacue scilicet iniqua agentes: quia in ipso actu peccati elongantur a Deo, et impediuntur a fine intento, scilicet beatitudine: Sap. 3: inutilia sunt opera eorum, vel inhabilia. Item potest intelligi de bona confusione; et sic dicit, confundantur etc. optando, ut ad poenitentiam convertantur.
Vias. Consequenter petit promoveri ad bona. Et primo ponit petitionem. Secundo rationem ejus, ibi, quia tu es Deus. Est autem duplex bonum: scilicet activae et contemplativae vitae. Primo ponitur bonum vitae activae. Secundo vitae contemplativae, ibi, dirige me. In activa vita est duplex modus procedendi: scilicet communis per praeceptum, specialis per consilia. Quantum ad primum dicit, vias tuas domine, demonstra mihi. Viae domini quibus itur ad Deum, sunt praecepta: Matth. 19: si vis ad vitam ingredi, serva mandata: Ezech. 18: si in praeceptis meis ambulaverit, et fecerit ea, hic justus est, et vita vivet. Per has enim vias venit dominus ad nos, maxime per praeceptum caritatis: Joan. 14: si diligitis me, mandata mea servate. Has vias ego non cognosco; et ideo ostende eas mihi, et quantum ad intellectum, et quantum ad affectum. Quantum ad primum dicitur Isa. 30: erunt oculi tui videntes praeceptorem tuum, et audies vocem post tergum monentis. Quantum ad secundum dicit, et semitas. Via est publica et communis; sed semita est brevis et non est communis, sed quaedam abbreviatio communis viae. Item consilia sunt via ad Deum, sed arctiora et breviora: Hier. 6: state supra vias vestras, scilicet servate praecepta: et interrogate de semitis, idest custodite consilia: Isa. 40: rectas facite semitas Dei. Ad contemplativam autem vitam duo pertinent. Primo, ut quis notis bene utatur ad alia inquirenda, et ut ignota discat.
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Quantum ad primum dicit, dirige me in veritate tua, idest propter veritatem: quasi, veritas tua dirigat: Ps. 42: emitte lucem tuam, et veritatem tuam. Et doce me, quantum ad secundum dicit, non solum per Scripturam et creaturas, sed etiam interius: Joan. 6: omnis qui audivit a patre, et didicit, venit ad me. Quia tu es Deus salvator meus. Hic ponitur ratio praemissae petitionis: et est duplex. Una ex parte Dei. Alia ex parte petentis. Ex parte Dei est, quia ipse est salvator, et creator humanae salutis, quae consistit praecipue in cognitione veritatis: 1 Tim. 2: qui vult omnes homines salvos fieri, et ad agnitionem veritatis pervenire. Unus enim est Deus, et unus mediator Dei et hominum Christus Jesus vere salvator: Isa. 45: dominus justus, et salvans non est praeter me. Item ex parte petentis, quia non expecto ab alio doceri nisi a te. Quem sustinui tota die: Ps. 36: sustinentes dominum ipsi hereditabunt terram. Item ibid. confortetur cor tuum, et sustine dominum.
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Reminiscere. Hic petit peccatorum remissionem et cetera. Hic duo facit. Primo ponit petitionem in generali. Secundo explicat eam in speciali, ibi, delicta. In generali autem petit misericordiam. Hic proprie respicit miseriam. Maxima miseria est culpa. Miseria autem felicitati opponitur, quae consistit principaliter in actu virtutis perfectae. Secundo in bonis exterioribus. Ergo miseria consistit principaliter in actu peccati. Secundo in detrimentis et exterioribus rebus: Prov. 14: miseros facit populos peccatum. Et ideo petit misericordiam contra peccata. In hac ergo misericordia sunt duo: scilicet usus sive effectus misericordiae, qui vocatur miseratio. Secundum est ipsa misericordia, quae vocatur misericordia secundum quod est virtus. Quando igitur Deus miseretur actu, tunc dicitur misericors; sed videtur oblivisci quando actu non miseretur; unde dicit, reminiscere miserationum tuarum: Ps. 76: aut obliviscetur misereri Deus? Tamen hoc ipso quod differt misereri, facit propter bona nostra, licet secundum opinionem hominum videatur oblitus, quando non miseretur actu; quasi dicat, reminiscere, ne apud iniquos videaris oblitus. Et misericordiarum. Hoc dicit propter multos effectus misericordiae divinae ad humanam naturam: quae a saeculo sunt, idest ab initio creaturae: Luc. 1: misericordia ejus a progenie et cetera.
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Delicta. Hic explicat quare indigeat misericordia; quasi dicat, hic peto misericordiam, quia habeo peccata, quae ut sic loquatur, sunt digna misericordia. Et ponit tria quae faciunt ad dimissionem peccati. Primo ponit genus peccati: et est duplex: unum transgressionis, et aliud omissionis: et haec, scilicet peccata omissionis, vocantur delicta, quasi leviora, et aliquo modo magis venia digna, quia difficile est quod homo a delicto se totaliter custodiat; et ideo dicit, delicta: Gal. ult.: si praeoccupatus fuerit homo in aliquo delicto, vos qui spirituales estis, hujusmodi instruite in spiritu lenitatis. Secundo ex parte peccantis: quia quanto magis homo est praeditus ratione, et est in majori statu, tanto peccatum est gravius in eo. Et ideo peccata quae in juventute fiunt, minus imputantur quam illa quae fiunt in senectute: Isa. 65: peccator centum annorum maledictus erit. Et ideo dicit, delicta juventutis. Ad litteram pro illis quae committuntur in juventute, orat, prout dicitur Gen. 8: proni sunt spiritus hominis in malum, idest in peccatum, ab adolescentia sua: Eccl. 11: adolescentia et voluptas vana sunt. Vel, juventutis, idest originalis, quia homo nascitur filius irae. Et quamdiu homo est juvenis, est in domo patris: sic quamdiu homo est peccator, est in domo Diaboli, quae domus est ruinosa: Job 1: venit ventus a regione deserti, et concussit quatuor angulos domus, et oppressit omnes filios et cetera. Vel, juventutis, idest peccata ex superbia commissa. Juvenes naturaliter sunt superbi et praesumptuosi. Tertio ex motivo ad peccandum; quia peccata quae per ignorantiam committuntur, sunt minora; unde dicit, et ignorantias meas ne memineris: 1 Tim. 1: misericordiam consecutus sum, quia ignorans feci in incredulitate: Ps. 78: ne memineris iniquitatum nostrarum antiquarum, sed recorderis misericordiae. Consequenter ponitur ratio petitionis. Non petit sibi peccata dimitti propter sua merita, quia misericordia non habet meritum. Et ideo allegat duo ex parte Dei, scilicet misericordiam et bonitatem, quae in Deo sunt ut in subjecto, sed differunt ratione. In Deo autem consideratur bonitas, scilicet communicatio bonorum in creaturis, quia bonum est diffusivum sui. Misericordia vero dicit specialem profusionem bonitatis ad removendam miseriam; et ideo, secundum misericordiam tuam memento mei tu, non peccatorum: Dan. 9: non in justificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis: Psal. 78: cito anticipent nos misericordiae tuae, quia pauperes facti sumus nimis. Non solum propter misericordiam qua parcis miseris sis memor tantum, sed propter bonitatem tuam, qua bona facis omnia; et haec bonitas est ipse Deus, quia ipse est esse bonitatis.
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Dulcis. Supra petivit Psalmista sibi sua peccata dimitti per misericordiam divinam: hic autem ponit fiduciam ex misericordia divina conceptam: et circa hoc duo facit. Primo ponit causam fiduciae. Secundo ponit ipsam fidem conceptam, ibi, propter nomen tuum. Circa primum duo facit. Primo proponit causam fiduciae circa divinam bonitatem. Secundo ponit divinae bonitatis effectum, ibi, propter hoc legem dabit et cetera. Notandum quod circa divinam bonitatem dicit duo: scilicet dulcedinem et rectitudinem, quia dulcis et rectus. Dulcedo proprie est in corporalibus, metaphorice autem dicitur in spiritualibus. Unde oportet quod in spiritualibus dulcedo sumatur ad similitudinem corporalis. Habet autem hoc dulcedo corporalis, quod reficit gustum corporalem et quietat et delectat: similiter et spiritualis dulcedo quietat et reficit et delectat spiritualem gustum. In Deo autem est essentialis dulcedo: Sap. 16: dulcedinem quam habes in filios ostendebas. Sed apud homines dulcedo dicitur inquantum satisfaciunt, vel sibi vel aliis, in malis sive in peccatis; sed in Deo non est nisi in bonis; et ideo subdit, et rectus dominus: Ps. 118: justus es domine, et rectum etc.; ita ut dulcedo ad misericordiam, rectitudo ad justitiam referatur.
Propter. Hic ponit effectus divinae bonitatis. Est autem triplex gradus hominum, in quibus judicium divinae bonitatis invenitur. Primus gradus est peccatorum. Secundus poenitentium. Tertius justorum. Quantum autem ad peccatores manifestat Deus suam bonitatem, eos corrigendo; unde dicit, propter hoc, idest propter dulcedinem et rectitudinem suam. Dabit legem delinquentibus in via: Gal. 3: lex propter transgressionem posita est. Et ideo bonitas Dei est quod delinquentes corrigit. Et dicit, delinquentibus, quia, ut dicitur 1 Tim. 1, justo non est lex posita. Item dicit, in via, quia in via est status merendi et peccandi. Vel, in via, scilicet fidei, quia dicitur via qua itur ad Deum: Heb. 11: accedentem ad Deum oportet credere. Ergo etiam si in fide delinquitur reducitur ad Deum per correctionem. Vel dabit legem charitatis: Rom. 13: plenitudo legis est dilectio, ut ex charitate habeant remissionem peccatorum: Prov. 10: universa delicta operit charitas. Vel, delinquentibus in via justitiae eos corripiendo: Baruch 3: viam autem sapientiae nescierunt: et de his ponit legem.
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Secundus effectus est, quod poenitentes dirigit; unde dicit, diriget mansuetos in judicio. Mansuetatur autem bestia, quando deposita ferocitate subditur hominibus: sic homines quando deponunt peccata, subduntur Deo; et ideo dicit, in judicio, scilicet correctionis, quia per judicium correctionis proficiunt ad meliora, et in futuro judicio magis proficient, in quo poenitentes pervenient ad hereditatem aeternae vitae, et audient sententiam pro se: Prov. 16: hominis est animum praeparare, et domini gubernare linguam. Mansuetudo est virtus mitigans iram, quae ira valde impedit cognitionem, et maxime in maribus invenitur. Haec autem virtus maxime debet appeti; unde dicit Dionysius in Epist. ad Demophilum, quod Moyses propter nimiam mansuetudinem fuit dignus apparitione divina. Tertius effectus est, quod justos instruit: unde dicit, docebit mites vias suas. Mansuetus dicitur, qui de feritate ducitur ad pietatem, vel humilitatem; sed mites dicuntur, qui semper tales fuerunt. Isti miserentur a Deo, quia disciplina domini acquiritur ab homine secundum quod est homo, non secundum quod est bestia: Job 33: docet nos super jumenta terrae. Proprium hominis, scilicet ratio, pervertitur per passionem irascibilis et concupiscibilis; et mansuetudo temperat passionem irascibilis et temperantia passionem concupiscibilis. Et ideo qui sunt mites, merentur accipere domini doctrinam: Isa. 28: quem docebit scientiam, et quem intelligere faciet auditum? Ablactatos a lacte, avulsos ab uberibus. Exponit consequenter vias quas docet: unde dicit, universae viae domini. Viae domini sunt processus ejus in aliquo opere; quasi dicat: ego inveni istam viam. Processus autem domini in operibus suis ad duo referuntur: scilicet ad misericordiam et justitiam: nam si aliquid dicitur de Deo et de homine, de utroque intelligitur secundum modum suum. Cum ergo dicitur misericordia de Deo, accipitur secundum modum Dei, et in homine secundum modum hominis. Misericordia in homine est cum compatitur in miseriis alienis; justitia quando reddit unicuique quod suum est. Hoc autem non hoc modo est in Deo, quia Deus est impassibilis, et non compatitur; quia compassio est cum alio in se assumpta passio de aliena tribulatione. Item nulli aliquid debet. Est ergo misericordia in Deo, quando repellit miseriam unjuscujusque rei, ut miseriae large pro defectu sumantur. Justitia est in Deo, quando unicuique dat secundum suam proportionem. Et haec duo invenimus in omnibus operibus Dei: quia in prima earum institutione non invenitur ratio justitiae, sed misericordiae; quia nihilo nihil debetur; sed quando jam res fuerunt institutae, tribuit eis omnia rebus competentia secundum proportionem; et in hoc manifesta est divina justitia. Et sic etiam facit in effectibus gratiae: quia prima justificatio peccatoris est misericordiae; et post justificato dat praemia justitiae, quia dat secundum suam proportionem.
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Et sic praecedit misericordia, et postea sequitur justitia; et ideo dicit, universae viae domini misericordia et veritas: Tob. 3: omnes viae tuae misericordia et veritas: Psalm. 144: miserationes ejus super omnia opera ejus. Item 118: veritas tua et cetera. Sed quibus videntur viae domini misericordia et justitia? Non iniquis et peccatoribus: immo videtur eis quod sint crudeles et injustae. Ezech. 18: non est aequa via domini, dicunt peccatores: sed bonis et justis viae domini videntur tales, ut dictum est. Psalm. 72: quam bonus Israel Deus his qui recto sunt corde. Et dicit, quibus viae domini sunt misericordia et veritas et justitia quia requirentibus testamentum ejus et testimonia ejus. Hieronymus habet, custodientibus. Sed quid est testamentum ejus et testimonia ejus? Testamentum generaliter est omne pactum Dei; testimonia vero sunt omnes Dei promissiones. Deus autem promittit adjutoria, et adhuc adhibet miracula. Vel testamentum accipitur pro novo testamento in quo omnes promissiones sunt impletae; testimonia, scilicet vetus testamentum, quod est testimonium novi: Act. 10: huic omnes prophetae testimonium perhibent. Vel testimonium dicitur quasi testata veritas: Deut. 7: custodivit testamentum, quod juravit patribus vestris. Vel testamentum dicitur testificatio legis mentis secundum juristas; testatio autem potest dici manifestatio, vel certificatio, vel certitudo: testes enim manifestant et certificant; et sic testamentum dicitur quasi manifestatio et certificatio mentis divinae, sive quod aliquid velit Deus. Vel secundum Papiam, testamentum in sacra Scriptura dicitur esse pactum vel placitum: testimonium autem dicitur omne quod ab extranea re sumitur ad faciendum fidem.
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Propter. Hic ponitur fiducia concepta ex divina misericordia et justitia: et circa hoc duo facit. Primo ponit fiduciam quam habet pro seipso. Secundo invitat alios ad confitendum, ibi, quis est homo? Circa primum duo facit. Primo ponit suam fiduciam. Secundo rationem ejus assignat. Dicit ergo quod dominus dabit legem etc., et hoc ad bonitatem ejus pertinet; et ideo dicit, ego confido quod ipse propitiabitur peccato meo, idest remittet mihi peccatum: Luc. 7: quis est hic, qui etiam peccata dimittit? Et hoc faciet non propter merita nostra, quia haec merentur poenam, sed propter nomen tuum. Nomen Dei accipitur hic non solum secundum quod dicitur, sed res significata per nomen, quae est divina bonitas: quasi dicat: propter bonitatem suam remittet mihi peccatum: Psalm. 78: salvum fac propter nomen tuum, idest ut glorificetur nomen tuum. Et maxime competit nomini Jesu Christi quod est nomen salutis, ut dicitur Matth. 1. Et quare? Propter nomen tuum; quia tantum est peccatum meum, quod ex merito non meretur remissionem: unde dicit, multum est enim, idest magnum et grave, multitudine et pluralitate peccatorum: Jac. 3: in multis offendimus omnes; ad minus venialiter: Prov. 24: septies in die cadit justus, et resurget. Vel multum, gravitate: Psalm. 37: iniquitates meae supergressae sunt caput meum, et sicut onus grave gravatae sunt super me. Vel hoc dicitur contra Novatianos qui se Catharos dicebant, idest puros. Novatus sacerdos fuit tempore Decii; et hic dicebat, quod nullus poterat redire ad poenitentiam post Baptismum postquam lapsus fuerat. Sed si hoc esset verum, frustra diceret Psalmista 26: propitiaberis peccato meo.
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Quis. Hic invitat alios ad confitendum. Et primo ponit quid necesse est ex parte nostra. Secundo quid sperandum a Deo. Ex parte autem nostra requiritur; quod subjiciamur alias frustra confideremus. Prima ergo subjectio est per timorem: Eccl. 1: timor domini initium sapientiae; unde dicit, quis est homo qui timet dominum? Eccl. 2: qui timetis dominum, credite illi, et non evacuabitur merces vestra. A Deo autem speranda sunt tria, secundum quod tria sunt in homine: scilicet intellectus, voluntas et virtus operativa. Deus ergo intellectum instruit, voluntati satisfacit, et virtutem roborat. Quantum ad primum dicit, legem statuit ei in via quam elegit; idest, homo qui timet dominum, elegit viam, scilicet servire Deo: Psalm. 2: servite domino in timore: Isa. 30: haec est via, ambulate in ea. Et in hac instruit qualiter homo procedat. Hieronymus habet, docebit eum: et hoc ponendo legem facit. Voluntas autem hominis ad duo refertur in isto mundo. Primo, ut bona possideat. Secundo, quod illa bona filiis suis dimittat, et in his etiam Deus temporaliter timentibus eum satisfacit.
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Unde quantum ad primum dicit, anima ejus in bonis demorabitur. Sed melius est ut hoc spiritualiter intelligamus. Et videtur hic duo dicere: scilicet affluentiam bonorum. Anima ejus in bonis demorabitur, ut accipiatur pro voluntate, cujus objectum est bonum. Ergo tunc in bonis homo moratur, quando satiatur spiritualibus: Psalm. 102: qui replet in bonis desiderium tuum; idest bonis praesentis vitae, scilicet spiritualibus virtutibus, et in futuris bonis gloriae. Secundo dicit firmitatem: et semen ejus hereditabit terram. Et semen, idest opera hominis spiritualis, quae opera sunt filii nostri. Et hic, hereditabit terram: scilicet quando dabitur hereditas illa, scilicet terra viventium: Ps. 26: credo videre bona domini in terra viventium. Vel, semen, idest corpus nostrum glorificatum, haereditabit terram, illam propter bona opera.
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Quantum ad tertium dicit, firmamentum est dominus timentibus eum. Et primo ponit confirmationem virtutis operativae. Secundo ponit finem, et testamentum. Dicit ergo, alii homines propter timorem mundi infirmantur, quia vacillant; sed timor Dei facit fortes: quia, ut dicitur Eccl. 34: qui timet dominum, nihil trepidabit. Et ideo subditur: spes ejus est, firmamentum: et hic usque ad hoc firmatur quousque manifestet ei testamentum suum, idest suam possessionem. Hoc ergo testamentum est, vel promissio quam facit de adventu Christi, qui quidem adventus manifestatus est Simeoni timorato; vel promissio de vita aeterna: Jo. 14: ego diligam eum, et manifestabo ei meipsum. Hieronymus habet sic, secretum domini timentibus eum, foedus illius manifestabitur illi. Promissio enim vitae aeternae est in secreto, ut dicitur Isa. 64: oculus non vidit, Deus, absque te, quae praeparasti diligentibus te. Et hoc datur timentibus eum: Psalm. 39: quam magna multitudo dulcedinis tuae domine, quam abscondisti timentibus te. Et hoc secretum est foedus quod promisit timentibus eum: Malach. 4: vobis timentibus nomen meum orietur sol justitiae.
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Oculi. Supra Psalmista posuit fiduciam conceptam ex divina misericordia, et ad hoc etiam alios invitavit; hic autem iterato ex concepta fiducia continuat orationem. Et circa hoc duo facit. Primo praemittit praeparationem ad orandum: Eccl. 18: ante orationem praepara animam tuam. Secundo ponit ipsam orationem, ibi, respice. Circa istam autem partem duo facit. Primo ponit orationem in qua orat pro se. Secundo ex parte inimicorum, ibi, respice inimicos meos. Circa primum duo facit. Primo petit misericordiam. Secundo assignat rationem miserendi, ibi, tribulationes: praeparatio orationis est elevatio mentis in Deum; unde oculi, scilicet cordis: Eph. 1: illuminatos habentes oculos cordis nostri. Isti oculi, scilicet intellectus et fidei, dicuntur specialiter esse ad dominum: Psalm. 122: ad te levavi oculos meos et cetera. Et hoc propter fiduciam conceptam, quoniam ipse evellet de laqueo pedes meos: Eccl. 9: nescit homo finem suum; sed sicut pisces capiuntur hamo, et aves laqueo sic homines a Diabolo tempore malo. Haec mala sunt occasiones peccati. Et quando homo cadit in peccatum, tunc ligatur laqueo affectus ejus, qui dicitur peccatum hominis: hunc laqueum solvit solus Deus: Psalm. 123: laqueus contritus est, et nos liberati sumus. Et quomodo? Adjutorium nostrum in nomine domini.
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Consequenter petit misericordiam; et ideo dicit, respice in me et miserere mei et cetera. Avertere videtur oculos, cum non impendit effectum misericordiae suae, sed respicit cum impendit; unde ad aspectum Christi Petrus flevit, Luc. 22: sic dicit, respice in me et cetera. Sap. 4: misericordia est in sanctos ejus. Hic ponitur ratio quare misericordia indiget, quia, unicus. Hoc uno modo intelligitur sic, quia qui non habet subsidium in se, oportet ut revertatur ad Deum: Psalm. 120: auxilium meum a domino. Habent enim homines duplex subsidium in mundo: unum amicorum, aliud rerum; sed hic neutrum habet: quia non amicorum: unde dicit, quia unicus, idest solitarius absque adjutorio propinquorum et amicorum; Eccl. 51: respiciens eram adjutorium hominum, et non erat. Item non rerum, quia pauper: Psalm. 87: pauper sum ego, et in laboribus a juventute mea. Vel aliter. Duo requiruntur ad hoc quod homo juvetur a Deo. Primo, quod totaliter cor suum tendat ad Deum: Psalm. 26: unam petii a domino, hanc requiram, ut inhabitem in domo domini omnibus diebus vitae meae: Luc. 10: porro unum est necessarium. Et hoc est quod dicit, quia unicus: idest in unum intendo. Secundo, quod sit contemptor rerum mundanarum; alias non est unicus, nec placeret Deo tantum: ideo dicit: quia pauper sum, idest contemno omnia propter te.
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Tribulationes. Hic ponit tria pertinentia ad miseriam: duo videlicet pertinentia ad poenam; tertium pertinens ad culpam. Est autem duplex poena. Una est ex necessitate inflicta. Alia voluntarie assumpta. Poenae inflictae habent duo; quia affligunt interius cor, et exterius cogunt corpus. Quantum ad primum dicit, tribulationes cordis mei multiplicatae sunt, idest ex diversis rebus, et multis tribulationibus quae eveniunt, perveniunt tribulationes usque ad cor, sicut tribuli pungentes. Thre. 1: multi gemitus mei, et cor meum moerens. Quantum ad secundum dicit, de necessitatibus meis eripe me. Tribulationes vocat necessitates, inquantum sunt utiles tribulationes, ut dicitur Rom. 3: tribulatio patientiam operatur, patientia probationem; probatio autem spem: spes autem non confundit: Jac. 1: patientia opus perfectum habet. Glossa: patientia non vincitur, perfectus probatur. Et ideo sunt utiles, inquantum humiliant: Rom. 5: non solum autem tribulamur, sed gloriamur in tribulationibus et cetera. Vel tribulationes dicuntur penuriae: Deut. 8: afflixit te penuria: sicut dicitur Rom. 17: necessitatibus communicantes. Vel propter violentiam quae est necessitas quaedam. Poena autem assumpta interius est humilitas spiritus coram Deo; unde dicit, vide, idest considera humilitatem meam: Lucae 1: respexit humilitatem ancillae suae. Item est etiam humilitas exterius manifesta, quae est quidam labor; unde dicit, et laborem meum: Psalm. 72: in labore hominum non sunt et cetera. De bonis hominibus dicitur Sap. 3: bonorum laborum gloriosus est fructus. De culpa dicit, dimitte omnia peccata mea. Eccl. 28: deprecanti tibi peccata solventur. Et nota quod per tria consequitur quis remissionem peccatorum: scilicet per tribulationes quae remissionem peccatorum operantur, si patienter portantur: Tob. 3: in tempore tribulationis peccata dimittis, et post tempestatem tranquillum facis, et post lacrymationem et fletum exultationem infundis. Item per humilitatem: 3 Reg. 21: quia humiliatus est Achab coram me, non inducam malum in diebus ejus: Psalm. 50: cor contritum et humiliatum et cetera. Item per laborem: Deut. 26: respexit humilitatem nostram, et laborem, et angustias, et eduxit nos de Aegypto in manu forti.
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Et ideo dicit, dimitte universa delicta mea.
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Respice. Hic orat petens auxilium contra adversarios. Et primo inducit Deum ad considerandum inimicos. Secundo petit auxilium contra eos, ibi, custodi. Tertio assignat rationem, ibi, non erubescam. Dicit ergo, respice, oculo misericordiae: inimicos meos, ut miserearis eorum, et convertas eos: Matth. 5: orate pro persequentibus et calumniantibus vos: Prov. 16: cum placuerit domino via ejus, inimicos quoque ejus convertet ad pacem. Et hoc peto orando, quia tunc habebo pacem. Quoniam multiplicati sunt: Psal. 118: multi sunt qui persequuntur me et tribulant me. Et odio iniquo oderunt me. Est autem duplex odium. Primum odium est bonum, quando quis odit peccatum sive peccatorem propter culpam: Ps. 138: perfecto odio oderam illos. Item est odium iniquum, quando quis odit naturam vel justitiam; ideo dicit, et odio iniquo oderunt me, idest injusto et sine causa: Joan. 15: ut impleatur sermo qui in lege eorum scriptus est, quia odio habuerunt me gratis.
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Custodi. Hic petit auxilium contra inimicos, quia multi sunt et iniqui: ideo petit duplex auxilium. Primo ut custodiat eum in persecutionibus ne praevaleant temporaliter vel spiritualiter, vel ut custodiat eum ut non corruat in peccatum. Secundo, ut liberet eum a malis; unde dicit, et erue me, scilicet a malis totaliter, ut abundantia in patria perfruatur. Prima ratio ponitur cum dicit, non erubescam; quia si non liberes et custodias, veniam in confusionem. Et hoc non debet esse, quia speravi in te: Dan. 30: non est confusio confidentibus in te. Alia ratio, quia innituntur mihi amici tui.
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Aliquando Deus aliquem liberat non propter propria merita, sed ne amici Dei pereant cum eo cui innituntur: cum dicit, innocentes et recti adhaeserunt mihi. Innocentes dicuntur qui declinant a malo, recti qui operantur bonum: Eccl. 13: omne animal diligit sibi simile. Et quare? Quia sustinui te, idest quia speravi in te: Ps. 26: confortetur cor tuum, et sustine dominum. Hieronymus habet, simplicitas et veritas.
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Libera. Hic ponit Psalmista petitionem pro toto populo; unde dicit, libera, Deus, Israel, idest populum illum, vel eos quos praedestinasti ad hoc ut videant Deum, ex omnibus tribulationibus suis. Et hoc erit perfecte in patria, quando complebitur illud Apoc. 21: absterget Deus omnem lacrymam ab oculis eorum, et jam non erit ultra neque luctus neque clamor et cetera.
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v. 1 ad te Domine, levavi animam meam, hebr 1 imp. melius explicabis de tempore praesenti ; ad te extollo, din animam meam; « forma seu per- . Ps. 24, 7. 108 160410 orationis est in mentis elevatione » (Gen.) repetitur cum affectu: Deus meus; iam spem firmam enuntiat fore ut ope divina immunis evadat ab ignominia et opprobrus inimicorum
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v. 2 in te confido, non erubescam ne permittas me obrui confusione, neque irrideant me inimici mei, ne laetentur (Hier), ne iubilent inimici mei mihi 1.6. de me, in meum opprobrium. Et quanta firmitate speiidse obtenturum esse confidat sibique promittat, enuntiatur sententia generali
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v. 3 efenim universi qui sustinent te, qui sperant in te (Hier), sustinere in vulg haud raro. induit notionem exspectandi, sperandi v. 5.21; 26,14; 36,9 ubi exprimitur LXX ὑπομένειν, non confundentur; Deus enim sperantesin se non derelinquit; horum est ipse firmum subsidium ; sed merito confundantur omnes iniqua agentes supervacue, hebr rebelles, seu apostatae, ut Zus. refert, quinta habet, οἱ ἀπεστατοῦντες, supervacue, scil. qui lacessunt (Ag.), LXX διαχενῆς frustra, sine successu; Theod. videtur eos intelligere, qui non ob aliquam calamitatem vel naturalem imbecilhtatem labuntur, sed qui ipsis sceleribus delectantur; hebr ריקם vacuis manibus i.e. ut nihil prosperi successus habeatur (cf. Gen. 31,42. Ex. 3,21. 2 Sam. 1,32. Is. 55,11 etc.). Quo tutius servetur a confusione et ab opprobrus, petit a Domino, ut edoceatur de viis rectis
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v. 4 vias fuas, Domine, demonstra mihi; recte ac probe vivendi rationes, quas Deus exigat, fac me scire (hebr), semitas tuas edoce me, quibus scil. nos incedere tu vis, proin practicam praeceptorum legisque Dei cognitionem et intelligentiam efflagitat ; atque idem instantius exorat
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v. 5 : Deus meus, te sustinui tota die. Tali autem suppletione amittitur stichus pro *; sed etiam in Ps. 34 alphabetico deest distichon *, quare haec littera omitti posse videtur. Cum fervore et fiducia mentem ad Deum dirigit psalmista v. 5 dirige me, deduc me (Hier, hebr) in veritate tua, in vera doctrina quae in lege a Deo data est, et doce me, ne unquam a recto tramite aberrem; quia tu es Deus salvator meus, Deus salutis meae (hebr), in uno Deo tota ratio salutis meae consistit; quam fidem iterum profitetur : ef (e sustinui tota die, in te spero sem- .per; cf. v. 3. Psalmista quo efficacius petitiones e Deo commendet v. 4. B, Deo quasi in memoriam revocat, quae beneficia olim. contulerit; neitaque haec quasi frustra collata sint, opus est ut recta via in omnibus servetur. Hac vero commemoratione beneficiorum ex priscis temporibus iam satis clare indicatur psalmistam gerere personam totius nationis et nomine totius populi fundere preces vel populo typo orationis praeire;
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v. 6 reminiscere miserationum tuarum Domine, et misericordiarum. tuarum quae (quia) a 8866010 sunt, scil. quomodo olim populum sibi elegerit, eduxerit ex Aegypto, per saecula benigne foverit. Verum quoties populus in Deum contumacia sua peccavit? quare quam maxime opus est implorare veniam
24:7
v. 7 delicta iuventutis meae, aetatis prioris, iuventus populi est prisca periodus in Aegypto, in deserto, in occupatione terrae e! ignorantias meas, hebr et scelera mea, quae patrata sunt postea et quae adhuc in populo perstant, ne memineris; pro qua petitione nihil aliud. relinquitur, nisi recursus ad Dei misericordiam et gratuitum favorem : secundum misericordiam tuam memento mei tu ; non ullo meo merito veniam hanc et misericordiam assequi peto, verum propter bonitatem tuam, Domine, eam consequi unice spero (cf. 72600. qui peccata iuventutis de populo in Aegypto explicat; cf. Ez. 20, 6 sq.). In huius Dei benignitatis laude et praeconio merito diutiusimmoratur
24:8
v. 8 dulcis et rectus Dominus ; quare non statim peccatores perdit ; sed propter hoc legem dabit delinquentibus in via, peccatoribus viam ostendit, qua ab errore et peccatis revertantur; diriget mansuetos in iudicio, afflictos deducit, ut בג 1udicio, in via recta, secundum normam verl et recti vitam agant medus in tribulationibus ; docebit mites vias suas, miseros peculiari cura instruit, ne a viis Domini, a lege et praeceptis aberrent. Quare totus agendi modus Dei dulcis est et rectus
24:10
v. 10 universae viae Domini misericordia et veritas, benignitatem et veritapraestat requirentibus testamentum. eius et testimonia eius, ns qui foedus Dei et legem eius servant; legem vocat testimonia seu testificationes Dei, quia lex clare testatur, quaenam sint normae ac praecepta et voluntas Dei pro hominibus. Pacti, foederis, legis seu testificationis mentione facta non possunt non memoriae obversari multiplices populi transgressiones; unde funditur oratio
24:11
v. 11 propter nomen tuum, Domine, propitiaberis, peccato meo, multum est enim ; quia nomen tuum invocatum est super nos; quia nos vocamur populus Dei et tu Deus Israel, gloria et honor nominis tui agitur, ut culpam et poenam peccati a nobis removeas, ne scil. iusta tua indignatione reddamur miseri, id quod maculam tuae gloriae inferret apud gentes. Quo magis agnoscitur et sentitur peccatorum multitudo, eo maiore fervore venia est exoranda. | Venia peccatorum concessa Deus in suos maxime benignum se exhibet :
24:12
v. 12 quis est homo qui timet Dominum ? legem statuit ei; iam Ag. bene monuit (quod recentiores monent) : « non tam interrogat quam in universum pronuntiat, Deum homini ipsum timenti, quisquis ille sit, legem statuere ac ducem se viae rectae praebere; sic dictum in Deuteronomio : quisest homo qui aedificavit domum novam ? vadat. » Iam recensentur bona quae Deus suis largiturus est : docet eum in via; ps. 24, 13-90. | 101 bonum ; alterum assignatur
24:13
v. 13 anima eius in. bonis demorabitur ; prosperitas enim ex lege merces est pietatis (Lev. 26, 2-13. Deut. 28, 1-14) et non solum ipse fruetur bonis, etiam filii eius 1n. beata possessione proprietatis paternae vitam degent : e/ semen eius hereditabit terram (cf. Ex. 20, 12. Deut. 4, 1; 5, 33. Prov. 2, 21). Aliud bonum continetur familiaritate quadam cum Deo
24:14
v. 14 hebr סיד bene vertit Sym ὁμιλία timentibus Deum contingit familiaris quaedam consuetudo cum Deo qua 11118 amice utitur; vertit Hier : secretum Domini timentibus eum, item Theod ; amicitiae quippe est consilia cum amico communicare; alia amicitiae exhibitio exprimitur in LXX οἱ vulg firmamentum, est Dominus timentibus eum ; firmum eorum fulcrum et certissima opitulatio, invictos videhcet illos superioresque hostibus reddens ( Theod.) et testamentum. ipsius, ut manifestetur illis, LXX xai ἡ δια- — θήχη αὐτοῦ τοῦ δηλῶσαι αὐτοῖς foedus quasi cum timentibus inüt, ut mani- . festet illis, ut illos doceat secreta sua, ut notum illis faciat quid vel ipsi agere debeant vel Deus ipse facturus sit(Ag.); hebr vertunt Sym - "Theod xai τὴν συνθήχην αὐτοῦ δηλώσει αὐτοῖς, item Hier et pactum suum ostendet eis 1.e. bona et promissa quae pacto continentur ; hebr verte : ut pactum suum eis notum faciat, i.e. familiaritas Dei cum suis in eo praecipue manifestatur, ut bona et promissa foederis 115 largiatur. Cum itaque talis sit Deus,
24:15
v. 15 oculi mei semper ad Dominum, omnis spes, exspectatio, fiducia in Deum dirigitur, quoniam ipse evellet de laqueo pedes meos, de rete (hebr, Hier); ipse me eruet incolumem ex insidus hostium, quas mihi struunt. Spes autem haec firma comitem habet et incitamentum precationem
24:16
v. 10 respice in me et "miserere mei, quia unicus et pauper sum ego, solus (Hier, Sym μόνος, omni ope destitutus ( 7600 .( , et afflictus. Idque in sequentibus explicat
24:17
v. 11 tribulationes cordis mei multiplicatae sunt ;ita veteres LXX ἐπλης- ᾿θύνθησαν, similiter Aq quinta, Theod sexta, Sym πλατεῖαι, itala: dilatatae sunt (cf. Sabatier). Textum hebr corrigunt : הרחב tribulationes dilata (?) ; emendat Baethgen (ex Cant. 6, 5) הרהיבו angustiae conturbant cor meum ; de necessitatibus meis erue me, de angustus meis educ me (hebr, Hier). Ut hoc impetret, obsecrat Deum v, 18 vide humilitatem meam, - afflictionem meam (hebr, Hier) e£ laborem meum, molestiam qua laboro, et dimitte universa delicta mea; precatur veniam, ne scil. peccata impedimento sint quominus exaudiatur. Alia affertur ratio, cur depre- 08010 apud Deum admittenda sit
24:19
v. 19 respice inimicos meos, quoniam multiplicati sunt et praeter numerum, quam maxime odio et inimici- - liis invalescunt, e/ odio iniquo oderunt me, odio violentiae, oppressionis (hebr) me oderunt. Quare eo magis flagitare oportet
24:20
v. 20 custodi animam meam, vitam meam, me et erue me, salva me ab inimicis ; non erubescam, ne sinas me pudore suffundi, quoniam speravi in fe; — cum ad te confugerim et in te sperem, tuae partes sunt, ut vitam - E meam tuearis; nein te sperasse mihi pudori sit ; tibi parum. decorum, salutem servi b neglexisse (Ag.). ; Bene autem adiungitur quaenam sint partes ipsius hominis orantis et ad quid ipse omnibus viribus adniti debeat :
24:21
v. 21 integritas et rectitudo servabunt me, quia exspectavi te; ut scil. mereatur exaudiri a Deo et protegi, ipse τε ex sua parte operam dare debet integritati morum et rectae vitae suae dispositioni ; vel sequi debet simplicitatem et aequitatem (uti verba hebr Hier vertit hic et 3 Reg. 9, 4) et in isto studio probitatis opus est firmam in Deo spem retinere eiusque opem exspectare. Similiter vertit Sym : τελειότης xol ἁπλότης φυλάξει με. Ahiter LXX et vulg : innocentes et recti adhaeserunt pct quia sustinui te ; explica cum Gen. hi socii mei sunt. | Alphabeto versibus descripto et finito additur suspirium :
24:22
v. 22. libera, Deus, Israel ey omnibus tribulationibus suis; breviter tota psalmi precatio comprehenditur. Simul hoc additamentum indicium esse potest, in psalmo hoc non unum aliquem orare, verum totius - populi supplicationem exprimi. Atque id quidem in ipso psalmo innui | videtur; cf. v. 6. 7. 17-19. Simile additamentum cernitur in psalmo alphabetico 34 (33) v. 23. - |
24:4
In Ezekiel it is said that impurity is contracted through idolatrous acts (Ezek. 20:7, 18, 30, 31; 22:3, 4; 23:7, 17) or in any case by straying from God (ibid. 15:11; 20:43). In Ps. 24:4 there is mention of purity of heart. …
24:50
Besides documents for the most part financial, which concern Egyptian churches or monasteries, some non-documentary texts are also found on Egyptian o.: the most copious contribution in this regard is given by W. E. Crum (v. bibl.) in Coptic ostraca with Ps. 24, 50, 103, 117, with the fragment of Lc. 1, 28.42 and liturgical texts in honor of the Virgin; elsewhere in o. edited by J. G. Tait (v. bibl., p. 145) one reads Io. 2, 12-14; hymns to the …
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.