Exaltabo te, Domine. David praiseth God for his deliverance, and his merciful dealings with him.
King Dauid by voice and instrument rendereth thankes to God for his peaceable state in the kingdom, 5. inuiteth others to reioyce in Gods benefites, teaching by his owne example that God sometimes geueth more conforth sometimes sheweth his wrath, but al for our good.
1A psalm of a canticle, at the dedication of David’s house.Consagrazione della casa.A Psalme of Canticle, in the dedication of Dauids house.Psalmus cantici, in dedicatione domus David. 2I will extol thee, O Lord, for thou hast upheld me: and hast not made my enemies to rejoice over me.Io ti glorificherò, o Signore, perché tu mi hai protetto, e non hai rallegrati del mio danno i miei nemici.I WIL exalt thee ô Lord, because thou hast receiued me: neither hast e delighted myne enemies ouer me.Exaltabo te, Domine, quoniam suscepisti me, / nec delectasti inimicos meos super me. 3O Lord my God, I have cried to thee, and thou hast healed me.Signore Dio mio, io alzai a te le mie grida, e tu mi sanasti.O Lord my God I haue cried to thee, and thou hast healed me.Domine Deus meus, clamavi ad te, et sanasti me. 4Thou hast brought forth, O Lord, my soul from hell: thou hast saved me from them that go down into the pit.Signore, tu traesti fuor dall'inferno l'anima mia; mi salvasti dal consorzio di quelli, che scendono nella fossa.Lord thou hast brought forth my soule out of hel: thou hast saued me from them that goe downe into the lake.Domine, eduxisti ab inferno animam meam; / salvasti me a descendentibus in lacum. 5Sing to the Lord, O ye his saints: and give praise to the memory of his holiness.Santi del Signore, cantate inni a lui, e celebrate la memoria di lui, che è santo.Sing to our Lord ye his sainctes: and confesse to the memorie of his holines.Psallite Domino, sancti ejus; / et confitemini memoriæ sanctitatis ejus. 6For wrath is in his indignation; and life in his good will. In the evening weeping shall have place, and in the morning gladness.Perché egli nella sua indegnazione flagella, e col suo favore da vita. La sera saravvi il pianto, e al mattino allegrezza.Because wrath is in his indignation: and life in his wil. At euening shal weeping abide: and in the morning gladnesse.Quoniam ira in indignatione ejus, / et vita in voluntate ejus: / ad vesperum demorabitur fletus, / et ad matutinum lætitia. 7And in my abundance I said: I shall never be moved.Ma io nella mia abbondanza avea detto: Non sarò soggetto a mutazione giammai.And I said in my abundance: I wil not be moued for euer.Ego autem dixi in abundantia mea: / Non movebor in æternum. 8O Lord, in thy favour, thou gavest strength to my beauty. Thou turnedst away thy face from me, and I became troubled.Signore, col tuo favore tu avevi dato stabilità alle prosperevoli cose mie; Rivolgesti da me la tua faccia, ed lo fai in costernazione.O Lord in thy wil, thou hast geuen strength to my beautie. Thou hast turned away thy face from me, and I became trubled.Domine, in voluntate tua præstitisti decori meo virtutem; / avertisti faciem tuam a me, et factus sum conturbatus.
9To thee, O Lord, will I cry: and I will make supplication to my God.A te, o Signore, alzerò io le mie grida, e al mio Dio presenterò la mia orazione.To thee ô Lord I wil crie: and I wil pray to my God.Ad te, Domine, clamabo, / et ad Deum meum deprecabor. 10What profit is there in my blood, whilst I go down to corruption? Shall dust confess to thee, or declare thy truth?Qual vantaggio del sangue mio, quand'io cadrò nella corruzione? Forse la polvere canterà le tue lodi, od annunzierà la tua verità?What profite is in my bloud, whiles I descend into corruption? Shal dust confesse to thee, or declare thy truth?Quæ utilitas in sanguine meo, / dum descendo in corruptionem ? / numquid confitebitur tibi pulvis, / aut annuntiabit veritatem tuam ? 11The Lord hath heard, and hath had mercy on me: the Lord became my helper.Il Signore mi udì, ed ebbe pietà di me: il Signore si fe' mio aiuto.Our Lord hath heard, and had mercie on me: our Lord is become my helper.Audivit Dominus, et misertus est mei; / Dominus factus est adjutor meus. 12Thou hast turned for me my mourning into joy: thou hast cut my sackcloth, and hast compassed me with gladness:Cangiasti per me in gaudio i miei lamenti: facesti in pezzi il mio sacco, e mi inondasti di allegrezza:Thou hast turned my mourning into ioy vnto me: thou hast cut my sackcloth, and hast compassed me with gladnes.Convertisti planctum meum in gaudium mihi; / conscidisti saccum meum, et circumdedisti me lætitia: 13To the end that my glory may sing to thee, and I may not regret: O Lord my God, I will give praise to thee for ever.Affinchè tua laude sia la mia gloria, ed io non sia più trafitto: Signore Dio mio, te io canterò in eterno.That my glorie may sing to thee: and I be not compunct: Lord my God for euer wil I confesse to thee.ut cantet tibi gloria mea, et non compungar. / Domine Deus meus, in æternum confitebor tibi.
29:1
Worthington
Dedication, when David sung after he had (Haydock) built a magnificent palace, 2 Kings 5. (Worthington)
Haydock
David's, ledavid, or "to David," which some rather join with Psalm, (Muis) and explain the house of the tabernacle or temple; though it seems more probably to relate to the altar, which David erected, after the pestilence (Calmet) had destroyed 70,000, 2 Kings 24:25. There seems to be nothing respecting a dedication in the psalm; whence we may conjecture that the title is not very authentic. The Greeks (Berthier) prefixed "unto the end," in the Roman Septuagint, but not Grabe's, etc. (Haydock)
Selden
The Rabbins inform us that this psalm was used when people brought their first fruits to the temple, and that it will be sung at the dedication of the temple, which the expect the Messias will erect. (Selden, Syn. 3:13.)
Calmet
The Fathers explain it of Christ's resurrection. (Calmet)
Berthier
It may be put in the mouth of a just man leaving this world. (Berthier)
Worthington
the title of Psalm, most properly belongs to those which were played upon instruments; as a canticle refers to vocal music. When the instrument preceded, it was called A psalm of a canticle; as a canticle of a psalm intimated that man gave out the psalm, and instruments followed. (Worthington)
Menochius
These distinctions are given by St. Chrysostom, etc. (Menochius)
29:2
Berthier
Extol. Or publish thy great goodness and power, (Haydock) in the same sense as we say Hallowed be thy name. (Berthier)
Worthington
Though God can receive no increase of glory, we must shew our gratitude. (Worthington)
Calmet
Me. Thou hast not suffered my people to be wholly destroyed, nor myself to perish in consequence of my vain curiosity. (Calmet)
Worthington
David sings this psalm in thanksgiving for his many deliverances. (Worthington)
29:3
Calmet
Healed me. I expected to die every moment, and I had made choice of the scourge of pestilence, that I might not be more screened than my subjects, 2 Kings 24:13. (Calmet)
29:4
Hell. Preserving me from great dangers of sinning, (Worthington) or from death.
Calmet
Saved. Hebrew, "granted me life." This may all be explained of Christ's resurrection. (Calmet)
29:5
Calmet
Saints. Hebrew, "who have obtained mercy." Priests and faithful people come to return thanks, because God has turned away the scourge. (Calmet)
Calmet
Memory, or name, Exodus 3:15. (Calmet)
Worthington
It is from God, and not from ourselves, that holiness comes. (Worthington)
29:6
Calmet
Hebrew, "momentary is his indignation;" or rather, "from his indignation comes destruction," roga, as the Septuagint constantly (Haydock) agree, Job 20:5., and Isaias 28:12., etc. (Calmet)
Prin. dis. Berthier
"The miseries which are inflicted, are in consequence of his indignation." (Prin. dis. Berthier)
St. Augustine
We are not miserable unless we have deserved it. (St. Augustine)
Worthington
Even in chastising, God considers our welfare. (Worthington)
Haydock
He takes no pleasure in our torments, but delights to crown us with life and happiness. (Haydock)
Haydock
Eternal joys are the fruits of the short sorrows of this world, (Berthier) which is represented as one night or evening. (Haydock)
29:7
Calmet
Moved. David thought himself invincible; and, out of vanity, ordered his subjects to be numbered. God shewed his displeasure only for three days, and all was in confusion, ver. 8. (Calmet)
Worthington
Though we may imagine that we are firmly established, we must acknowledge that all our strength is derived from God, who sometimes leaves us to experience our own weakness. (Worthington)
29:8
Berthier
Beauty. So Septuagint and Syriac have read ledre, (Calmet) instead of leharri, "my mountain," Sion, which David had taken from the Jebusites. The sense is much the same, though the reading of the Septuagint seem more natural. Symmachus has followed another copy. (Berthier)
Calmet
"Thou hast given strength to my first father." (Calmet)
Haydock
The present Hebrew is rejected by Houbigant, (Berthier) though it be conformable to Aquila, St. Jerome, etc. How necessary is it for us to be convinced, that all we have is the gift of God! (Haydock)
Berthier
In prosperity man is too apt to give way to presumption. (Berthier)
Calmet
David had yielded to this temptation, not being sufficiently aware how jealous God is of his rights. (Calmet)
Menochius
He confesses this mistake. Hebrew, "I was terrifies." (Menochius)
29:9
Haydock
Will 1:We must not cease to pray, (Worthington) as we are always beset with enemies. (Haydock)
Calmet
This text may be explained, "I prayed," that I might suffer instead of my people, 4 Kings 24:17. (Calmet)
Haydock
But here the prophet seems rather to beg that he may not die, in order that he may publish God's praises. (Haydock)
29:10
Berthier
Profit. The wicked on his death bed, cannot pray thus, as the justice of God is interested to punish his crimes, and to prevent their continuance. After death there is no merit; so that we ought to make good use of our time. (Berthier)
Origen † AD 253
Corruption. The Fathers explain this of Jesus Christ. What good will my death procure, if I do not rise again? (Origen; St. Jerome)
Calmet
Truth. See Psalm 87:11., and Baruch 2:17. (Calmet)
Menochius
The dead cannot make their voice heard in this world, though they may praise God in the other. (Menochius)
29:11
Berthier
The Lord. Hebrew points determine, "Lord, hear," etc. But the Greek interpreters agree with the Vulgate, which seems better. (Berthier)
Haydock
St. Jerome, however, makes this a prayer. "Hear," etc. (Haydock)
29:12
Calmet
Joy. When thou orderest the angel, 2 Kings 24:16. (Calmet)
St. Augustine
Sackcloth, of human nature, which was cut, and the price of our redemption came forth. (St. Augustine; St. Jerome)
Du Hamel
Thou hast changed my mourning weeds for robes of joy. (Du Hamel)
29:13
Haydock
Regret. Or be filled with grief, compungar. (Haydock)
Haydock
Hebrew, "that glory may sing thee, (or thy praise) and may not be silent." (St. Jerome; Symmachus) (Haydock)
Du Hamel
Glory often signifies the tongue. (Du Hamel)
Berthier
My is added, to shew that this was David's glory, (Haydock) who considered God in all events. (Berthier)
Haydock
Protestants supply the word my. (Haydock)
Chaldean, "that the great ones of the world may praise thee incessantly."
Worthington
Ever. In this my happy change. (Worthington)
Calmet
Those who suppose that David sung this, when he purified his house from the abominations of Absalom, explain his illness (ver. 2.) to mean the anxiety caused by that revolt, 2 Kings 16:21. (Bossuet) (Calmet)
Haydock
He gives thanks for the favour which God had shown him on that, or on any other occasion. (Haydock)
Calmet
He might consider this purifying as a sort of dedication, as it was customary to dedicate even private houses, Deuteronomy 20:5. (Calmet)
29:1
The general name of Psalme common to this whole booke conteyning in al 150. is more particularelie appropriated to some, which more specially were playde vpon musical instruments as on the Psalter, Harpe, &c. Others are called Canticles, which were most vsuallie songue with humaine voices. So this, called a Psalme of Canticle, signifieth that voyces begane the musike and instruments were adioyned. As contrariwise others are called Canticles of Psalmes, where instruments begane and voices folowed.
After manie great tribulations, King Dauid prospering built an excellent house or palace. (2. Reg. 5. v. 11. Paralip. 14. v. 1.) And at his first dwelling therein, made this Psalme, beginning himselfe to sing the same with voice, other musitians ioyned with him in the praises of God and thankesgeuing for his benefites.
29:2
Though God in himselfe is most high, and neither nedeth, nor can be exalted by men, yet the royal prophet knew it vvas his dutie to sing thankes and praises to him,
for his deliuerie from manie trubles, and dangers. e not suffering his enemies to be delighted in his ruine.
29:3
conserued my bodie in health amōgst innumerable dangers.
29:4
Preserued my soule from greater dāgers of sinnes, and so from hel.
29:5
Ye that are iust and holie praise God for it, from vvhom it cometh, and not from your selues:
confesse his mere goodnes vvithout your desertes.
29:6
vvhen he is angrie,
yet he meaneth vvel vnto vs.
The state of a iust mans life is often changed from sorovv to comforte, and from comforte to sorovv.
29:7
Though vve suppose our selues firmly established:
29:8
yet God of his good vvil tovvardes vs sometimes geueth strength, and corege,
sometimes suffereth vs to our ovvne vveakenes,
29:9
therfore we must stil crie and pray for Gods helpe,
29:10
in manner here expressed of the like.
29:13
finally in this my good state
I shal alvvayes confesse and praise thee.
29:1
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… but corruption , saith He, I see not, and shall not abide in death. Thou hast made known to Me the ways of life . Behold here is plainly preached a life after death. Come also to the 29th Psalm, I will extol Thee, O Lord , for Thou hast lifted Me up, and hast not made My foes to rejoice over Me
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.2
2. It is then whole Christ who speaketh. “I will exalt Thee, O Lord, for Thou hast taken Me up” (
29:2
St Ambrose of Milan † AD 397 On the Holy Spirit 3.15
108. Lastly, you have read that the Father is both Lord and God: “O Lord my God, I will call upon Thee, hear Thou me.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 52
… The law says: “Thou shall not covet.” Faith says: “Heal my soul, for I have sinned against Thee.” Grace says: “Behold, thou art made whole: sin no more, lest a worse thing come unto thee.” Health says: “O Lord my God, I cried unto Thee, and Thou hast healed me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.3
3. “O Lord, My God, I have cried unto Thee, and Thou hast healed Me” (
29:3
Origen † AD 254 Origen De Principiis iv.1.23
… “Thou hast delivered my soul from the lowest hell.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.25
In the twenty-ninth Psalm: “O Lord, Thou hast brought back my soul from hell.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… This may serve to shame them to refrain their tongue from evil, or may teach them the depth of their folly. Now it is written, ‘Become my strong rock and house of defence, that Thou mayest save me
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… Come also to the 29th Psalm, I will extol Thee, O Lord , for Thou hast lifted Me up, and hast not made My foes to rejoice over Me . What is it that took place? Wert thou rescued from enemies, or wert thou released when about to be smitten? He says himself most plainly, O Lord , Thou hast brought up My soul from hell
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.3
… But thou insultest the Lord, when thou art neither treated with injustice nor ill-will by Him, but receiving blessing of Him day by day. Consider, then, that if God chose to search out rigourously what is done against Him, we should not live a single day. For the prophet saith, “If Thou wilt be extreme to mark iniquity, O Lord, O Lord, who shall stand?”
St John Chrysostom † AD 407 Homilies on Philippians 4
… And again, “And let our people also learn to maintain good works.” ( Tit. iii. 14 .) And again, “These things are good and profitable unto men.” ( Tit. iii. 8 .) Listen to a certain other one who saith, “Alms do deliver from death” ( Tob. xii. 9 .); If Thou takest away pity, “Lord, Lord, who shall stand” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 28
… Moreover, the Lord says by the Prophet, as though speaking of the future, “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thy Holy One to see corruption.” Which again, in prophetic language he speaks of as actually fulfilled, “O Lord, Thou hast brought my soul out of hell: Thou hast saved me from them that go down into the pit.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 30
… Thou hast saved me from them that go down into the pit.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.4
4. “O Lord, Thou hast brought back My Soul from hell, and Thou hast saved Me from them that go down into the pit” (
29:4
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.5
5. “Sing to the Lord, O ye saints of His.” The prophet seeing these future things, rejoiceth, and saith, “Sing to the Lord, O ye saints of His. And make confession of the remembrance of His holiness” (
29:5
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… There he says, Thou wilt not leave, prophetically: and here he speaks of that which is to take place as having taken place, Thou hast brought up. Thou hast saved Me from them that go down into the pit . At what time shall the event occur? Weeping shall continue for the evening, and joy cometh in the morning
St Jerome † AD 420 The Letters of St. Jerome 60.6
6. Let me come then to my proper subject. I will not beat my breast with Jacob and with David for sons dying in the Law, but I will receive them rising again with Christ in the Gospel. The Jew’s mourning is the Christian’s joy. “Weeping may endure for a night but joy cometh in the morning.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 41
… “For anger is in His indignation, and in His pleasure is life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.6
… from this evening weeping will tarry, as long as God’s people are, amid labours and temptations, awaiting the day of the Lord. “And exultation in the morning.” Even to the morning, when there will be the exultation of the resurrection, which hath shone forth by anticipation in the morning resurrection of the Lord.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.7
… “And I will exult in the morning of Thy mercy.” With reason in another Psalm is said, “In the morning I will stand by Thee, and I will meditate.” With reason also of the Lord Himself the Resurrection was at dawn, that there should be fulfilled that which hath been said in another Psalm, “In the evening shall tarry weeping and in the morning exultation.”
Pope St Leo I the Great † AD 461 Sermons 12
… For if between men that is the lasting friendship which is based upon similarity of character notwithstanding that such identity of wills is often directed to wicked ends, how ought we to yearn and strive to differ in nothing from what is pleasing to God . Of which the prophet speaks, “for wrath is in His indignation, and life in His pleasure
29:6
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… Shall we look at David himself? When he was in pleasure and rejoicing, from his many trophies, from his victory, from his crowns, from his luxurious living, from his confidence, see what sort of things he said and did: “But I said in my prosperity,” says he, “I shall never be moved.” (
St Jerome † AD 420 Against the Pelagians 2
Ps. xxx. 6, 7 . I said I shall never be moved…Thou didst hide Thy face.
St Augustine of Hippo † AD 430 On Continence 32
… But this we have learnt from his own confession: for soon after he added, “Lord, in Thy will Thou hast given strength to my beauty; but Thou hast turned away Thy Face, and I was troubled.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.13
… This evil comes upon those who leave the presence of God, that is, His loving-kindness. Thus the Psalmist says, "I said in my prosperity, I shall never be moved." But observe what follows, "Lord, by Thy favor Thou hast given strength to my honor; Thou didst hide Thy face, and I was troubled;"
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 31
… except it be because there so quickly steals over our human soul, by reason of our will (without which we can do nothing well), the inclination to esteem simply as our own accomplishment whatever good we do; and so each one of us says in his prosperity: “I shall never be moved?”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 13
… “Be Thou my helper, forsake me not.” By saying, “Forsake me not,” he shows that if he were to be forsaken, he is unable of himself to do any good thing. Wherefore also he says: “I said in my abundance, I shall never be moved,”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 24
… For they learn that in the right way itself they ought to rejoice with trembling; not with arrogation to themselves of confidence of abiding as if by their own strength; not with saying, in their abundance, “We shall not be moved for ever.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.4
… but that the Lord in mercy, to teach him humility, took away what He had given; and he was on a sudden reduced to poverty, and confessing the mercy of God in his recollection, he said, “In my abundance I said, I shall never be moved.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.7
7. “But I said in my abundance, I shall not be moved for ever” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.9
… but “Thou, Lord, in Thy Will hast afforded strength to my beauty.” “I said in my fulness, I shall not be moved,” but from Thee came whatever fulness I had. And to prove to me that it was from Thee, “Thou didst turn away Thy Face from me, and I was troubled.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 4
But it, when lifted up, is forsaken, and, being forsaken, it is recalled to fear. For hence David says again, I said in mine abundance, I shall not be moved for ever (
29:7
St Jerome † AD 420 The Letters of St. Jerome 122.1
… It is with full confidence that the righteous man prays and says, “Turn us, O God of our salvation, and cause thine anger toward us to cease,” and again, “Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face and I was troubled.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 27
He asserts that “no evil is the cause of anything good;” as if punishment, forsooth, were good, although thereby many have been reformed. There are, then, evils which are of use by the wondrous mercy of God. Did that man experience some good thing, when he said, “Thou didst hide Thy face from me, and I was troubled?”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.50
… David, indeed, because he had said, ‘In my prosperity I said, I shall never be moved,’ confesses how injurious his confidence had proved to himself: ‘Thou didst turn away Thy face,’ he says, ‘and I was troubled.’”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 13
… But in order that he might be taught whose that was, of which he had begun to boast as if it were his own, he was admonished by the gradual desertion of God’s grace, and says: “O Lord, in Thy good pleasure Thou didst add strength to my beauty. Thou didst, however, turn away Thy face, and then I was troubled and distressed.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 24
… “Lord,” said he, “in Thy favour Thou gavest strength to my honour; Thou turnedst away Thy face from me, and I became troubled.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.4
… “All men are liars, I said.” Therefore, “in my abundance I said;” so great was the abundance, that I dared to say, “I shall never be moved.” What next? “O Lord, in Thy favour Thou gavest strength to my beauty.” But “Thou turnedst away Thy Face from me, and I was troubled.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.8
8. “O Lord, in Thy will Thou hast afforded strength unto my beauty” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 4
But it, when lifted up, is forsaken, and, being forsaken, it is recalled to fear. For hence David says again, I said in mine abundance, I shall not be moved for ever ( Ps. xxix. 7 ). But he added a little later what he underwent for having been puffed up with confidence in his virtue, Thou didst turn thy face from me, and I was troubled (
29:8
Origen † AD 254 Origen's Commentary on Matthew 12.28
… But, from these things, let him who is able inquire whether the exchange of the true Israel given by God, “who redeems Israel from all his transgressions,”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 27
… There are, then, evils which are of use by the wondrous mercy of God. Did that man experience some good thing, when he said, “Thou didst hide Thy face from me, and I was troubled?” Certainly not; and yet this very trouble was to him in a certain manner a remedy against his pride. For he had said in his prosperity, “I shall never be moved;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.9
9. “Unto Thee, O Lord, will I cry, and unto my God will I pray” (
29:9
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.115
In the fifth Psalm: “But in the grave who will confess unto Thee?” Also in the twenty-ninth Psalm: “Shall the dust make confession to Thee?”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… Full well did He once, in a certain place, blame those who participated vainly in the shedding of His blood, while they did not delight themselves in the flesh of the Word, saying, ‘What profit is there in my blood, that I go down to corruption
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.6
24. Therefore, because what is useful is also just, it is just to serve Christ, Who redeemed us. They too are just who for His Name’s sake have given themselves up to death, they are unjust who have avoided it. Of them it says: What profit is there in my blood?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.13
… Have I not given My Body for you? Have I not sought death, which had no part in My Godhead, but was necessary for your redemption? Are these the thanks I am to receive? Is it this that My Blood hath gained, even as I spake in times past by the mouth of the prophet: ‘What profit is there in My Blood, for that I have gone down to corruption?’
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.21
… Death was before my eyes, lest madness should gain any footing whilst things were thus. Thou, O Lord, didst come between, and madest of twain one. Thou didst restrain the armed men, saying, If ye run together to arms, if those shut up in My temple are troubled, “what profit is there in My blood.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 28
28. That He descended into hell is also evidently foretold in the Psalms, where it is said, “Thou hast brought Me also into the dust of the death.” And again, “What profit is there in my blood, when I shall have descended into corruption?”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… and no longer say as some do, “Help, Lord; for the godly man teaseth.” By their impious words they make of none effect the cross of Christ, subject the Son of God to the devil, and would have us now understand the Lord’s lamentation over sinners to apply to all men,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.21
… Give heed to my soul,” but this in secret: but “because of mine enemies deliver” even my body. For mine enemies it will profit nothing if soul alone Thou shalt have delivered; that they have done something, that they have accomplished something, they will believe. “What profit is there in my blood, while I go down into corruption?”
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… and so again by the words “The Lord heard me and had mercy upon me,” and again, “He smelled a sweet savour
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.11
11. “The Lord hath heard, and had mercy on Me, the Lord hath become My helper.” Nor did “He suffer His holy One to see corruption” (
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.21
… Thou didst restrain the armed men, saying, If ye run together to arms, if those shut up in My temple are troubled, “what profit is there in My blood.” Thanks then be unto Thee, O Christ. No ambassador, no messenger, but Thou, O Lord, hast saved Thy people, “Thou hast put off my sackcloth and girded me with gladness.”
St Jerome † AD 420 The Letters of St. Jerome 108.22
… Once she wept but now laughs for evermore. Once she despised the broken cisterns of which the prophet speaks; but now she has found in the Lord a fountain of life. Once she wore haircloth but now she is clothed in white raiment, and can say: “thou hast put off my sackcloth, and girded me with gladness.”
St Augustine of Hippo † AD 430 The Confessions 8.12
… For Thou didst so convert me unto Thyself, that I sought neither a wife, nor any other of this world’s hopes,—standing in that rule of faith in which Thou, so many years before, had showed me unto her in a vision. And thou didst turn her grief into a gladness,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.36
… This is the song of the Psalmist at the dedication of his house: "Thou hast turned for me my mourning into gladness; Thou hast removed my sackcloth, and girded me with gladness, that my glory may sing praise unto Thee, and not be silent."
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.4
… justification has not yet taken place. There is that in it which itches, which pricks. Accordingly in the Psalm what saith he concerning this same perfection of righteousness? “Thou hast turned for me my mourning into joy: Thou hast put off my sackcloth, and girded me with gladness; to the end that my glory may sing to thee, and that I be not pricked.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.12
12. “Thou hast turned My mourning into joy to Me” (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.19
… but he called the life according to virtue the ‘man after God,’ and by the ‘created’ in Christ he meant the two people who are renewed in Him. Such too is the language of the book of Jeremiah; ‘The Lord created a new salvation for a planting, in which salvation men shall walk to and fro
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… And the “He gave,” do not imagine to mean here an agency, but a permission only. But “slumber” ( καταάνυξις lit. piercing) is a name he here gives to the habit of soul inclinable to the worse, when incurably and unchangeably so. For in another passage David says, “that my glory may sing unto Thee, and I may not be put to slumber” (
St Augustine of Hippo † AD 430 The Confessions 13.14
… the anger of the Lord be overpast, whereof we also were once children who were sometimes darkness, the remains whereof we carry about us in our body, dead on account of sin, “until the day break and the shadows flee away.” “Hope thou in the Lord.” In the morning I shall stand in Thy presence, and contemplate Thee; I shall for ever confess unto Thee.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.13
13. “That my glory should sing unto Thee, and I should not be pricked” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… xxx. 12 , LXX.): that is, I may not alter, may not be changed. For as a man who is hushed to slumber in a state of pious fear would not easily be made to change his side; so too he that is slumbering in wickedness would not change with facility. For to be hushed
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In praecedenti Psalmo hortatus est propheta alios ad gratiarum actiones; hic autem ipse gratias agit. Titulus, Psalmus cantici in dedicatione domus David. Sicut supra dictum est, Psalmi cantici dicuntur, quia prius cantabatur, et post sequebatur Psalmus: quasi, Psalmus sequens canticum. Sed legimus quod David domum Deo non dedicavit, quia prohibitus fuit per Nathan a domino, 2 Reg. 7. Sed hic non dicitur domus domini, sed David. Legitur 2 regum 5, quod post mortem Saulis cepit Hierusalem, et ibi fecit domum suam. Et consuetum est, quod quando quis intrat domum, facit solemnitatem. Et posset dici quod tunc iste Psalmus cantatus fuit ab ipso David, quando primo intravit domum illam novam ut inhabitaret ibi. Tamen melius intelligitur quod referatur ad mysterium domus David, idest Christi, qui est Ecclesiae caput et corpus. Et haec eadem dicitur tabernaculum. Supra dictum est, pro consummatione tabernaculi; hic autem, in dedicatione domus. Tabernaculum est militantium: et sic praesens Ecclesia dicitur tabernaculum. Apoc. 21: ecce tabernaculum Dei cum hominibus et cetera. Domus est quiescentium: sic Ecclesia expectat quietem patriae: Psal. 121: in domum domini ibimus. Utraque haec habet constructionem, quae fuit in ordinatione suae incarnationis: et dedicationem, quae fuit in resurrectione, quando corpus Christi indutum est gloria immortalitatis. Super corpus Christi continue construitur; et per conversionem fidelium dedicabitur, quando erit in gloria. Psalmus iste dividitur in duas partes. In prima in generali commemorat beneficia pro quibus gratias agit. Secundo in speciali, ibi, ego autem dixi. Circa primum duo facit. Primo agit gratias de propriis beneficiis. Secundo invitat alios ad gratias agendas de communibus, ibi, psallite domino sancti ejus. Circa primum tria facit. Primo ponit gratiarum actionem. Secundo commemorat beneficia, ibi, quoniam suscepisti me. Tertio exponit, ibi, domine Deus. Dicit ergo, domine, exaltabo te, non faciendo te altiorem, sed confitendo et laudando tuam altitudinem: Eccl. 43: benedicentes dominum, exaltate illum quantum potestis. Et assignat duo beneficia, quare exaltat: unum ex parte Dei, et aliud ex parte inimicorum: et secundum est effectus primi. Ex parte Dei, quia suscepisti me in tuam protectionem, quando elegit eum et protexit, ut habetur 1 Reg. 16, usque in finem. Vel Deus suscipit justos, quando unit sibi, qui per unionem caritatis adhaerent sibi. Sed Christum hominem univit sibi suscipiendo in unitatem perfectam: Psal. 3: tu autem domine susceptor meus es et cetera. Ex parte inimicorum: quia, non delectasti. Hoc enim non est odiosum valde quod inimici gaudeant de eo; quia non gaudent nisi de malo suo, et nullus optat malum nisi sibi exoso: Eccl. 18: si praestes concupiscentias ejus animae tuae, faciet te in gaudium inimicis tuis. Sed certum est quod David non venit in gaudium inimicis, quia Saul non est assecutus propositum suum de eo. De Christo autem non videtur: Matth. 27: insultabant enim ei jam crucifixo: vah qui destruis templum Dei et cetera. Item, etiam viris justis mali insultant, et laetantur super eos: Job 30: derident me juniores tempore, nunc in eorum canticum versus sum, et factus sum in proverbium eis. Sed dicendum, quod si ad horam Judaei de Christo gavisi sunt, non tamen finaliter: quia Christo resurgente nomen ejus magis invaluit: Mich. 7: ne laeteris inimica mea, quia cecidi; consurgam.
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Deinde cum dicit, domine Deus meus, ostendit quomodo liberatus sit. Et primo a malis interioribus. Secundo ab exterioribus, ibi, domine eduxisti. Malum interius est infirmitas, vel corporalis vel spiritualis. Haec duo potuerunt esse in David et in nobis, sed in Christo non nisi corporalis, propter passibilitatem: et ideo dicit, clamavi, scilicet David: Ps. 119: ad dominum, cum tribularer, clamavi. Item Christus clamavit, etsi inquantum Deus sit exauditor: Hebr. 5: cum clamore valido et lacrymis et cetera. Sequitur, et sanasti me. Dicit quia ab utraque infirmitate; Christum vero sanavit a corporali solum passibilitate. Consequenter dicit se esse liberatum ab exterioribus malis, domine eduxisti. Et primo ab imminentibus. Secundo ab illis a quibus est praeservatus, ibi, salvasti. Dicit ergo, domine eduxisti etc. hoc ad litteram non potest intelligi de David: quia non erat erutus de Inferno, quando hunc Psalmum fecit. Potest intelligi de eo secundum metaphoram, quasi liberatus sit a mortali periculo. Sed ad litteram intelligitur de Christo, cujus anima educta est de Inferno a Deo: Psal. 15: ne derelinquas animam meam in Inferno. Item convenit illis qui per Christum resuscitati sunt: Zach. 9: tu autem in sanguine testamenti tui eduxisti vinctos tuos de lacu in quo non erat aqua.
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Secundo dicit se praeservatum a mortali periculo, cum subdit, salvasti me a descendentibus in lacum. Ad litteram lacus accipitur pro concavitate: mos enim fuit antiquitus quod sepeliebantur in profundis concavitatibus: salvasti me, ait, a descendentibus in lacum; quasi dicat, liberasti me a periculis mortis. Sed de Christo exponitur optime, quia per lacum intelligitur damnatio aeterna: quia licet Christus descenderit in Infernum; non tamen illuc descendit tamquam ad damnationem, sed ut liberaret eos qui erant in lacu; quasi dicat, dedisti mihi, ut non assimilarer descendentibus in lacum: Psal. 87: factus sum sicut homo sine adjutorio, inter mortuos liber. Vel, in lacum, idest in peccatum; immunis enim fuit a peccato.
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Deinde cum dicit, psallite domino sancti ejus etc., inducit alios primo ad gratiarum actionem. Secundo commemorat beneficia, ibi, quoniam ira in indignatione ejus. Ubi duo facit: quia primo ostendit qui sunt qui gratias Deo debent. Secundo de quo, ibi, confitemini. Dicit ergo, psallite. Ecce qualiter Psalmus cantici. Psallite, inquam vos sancti: quia Eccl. 15: non est speciosa laus in ore peccatoris: Apoc. 19: laudem dicite Deo nostro omnes sancti ejus. Sed de quo? Confitemini, gratias agendo, memoriae sanctitatis ejus. Uno modo memoriae potest intelligi, quia Deus memor est nostri: Hier. 2: recordatus sum tui, et cetera. Et dicit, sanctitatis ejus. Et dupliciter potest intelligi: vel quia haec memoria provenit ex sanctitate, idest ex misericordia et bonitate sua: Levit. 11: sancti estote, quia ego sanctus sum: vel quia memor est nostri ut sanctificet nos: Levit. 20: ego dominus qui sanctifico vos. Alio modo, memoriae, scilicet nostrae, quia nos recordamur sanctitatis Dei; quasi dicat, confitemini commemorando sanctitatem ejus: Isa. 63: miserationum domini recordabor.
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Secundo, cum dicit, quoniam ira, commemorat beneficia omnibus exhibita. Ubi duo facit. Primo proponit haec beneficia, quae spectant ad Dei clementiam. Secundo clementiae ejus ostendit signum, ibi, ad vesperum. Dicit ergo, quoniam ira et cetera. Misericordia Dei non est sine justitia; ideo ponit primo justitiam. Secundo misericordiam: justitiam, cum dicit, quoniam ira. Hic ira accipitur pro effectu irae, idest pro vindicta; indignatio vero non pro commotione irae in Deo, sed pro justitia Dei, secundum quam detestatur impium: quia Sap. 14: similiter odio sunt Deo impius et impietas ejus; quasi dicat, in indignatione ejus, idest Dei justitia judicante peccata in ira, idest vindicta. Hieronymus planius, quoniam ad momentum est ira ejus; quasi dicat, si aliquando irascatur suis, hoc est ad correctionem brevi tempore: Isa. 54: in momento indignationis abscondi et cetera. Ezech. 18: nolo mortem peccatoris morientis. Hieronymus, vita in propitiatione ejus; quasi dicat, punit ad momentum, et post repropitiatur, et reddit vitam: Job 5: percutit, et manus ejus medetur. Ostendit autem clementiae et misericordiae ejus signum secundum litteram, cum subdit, ad vesperum demorabitur; quasi dicat, in brevi tempore dominus a tristitia ducit ad consolationem: quia si aliquis tristis sit vespere, mane erit laetus. Triplex autem ratio assignari potest, quare vespere tristitia insit, et mane laetitia. Una est ex exteriori dispositione: quia vespere principium est tenebrarum, quae contristant; mane vero lucis, quae laetificat: unde caeci ut laetentur cantant: Tob. 5: quale gaudium mihi erit, qui in tenebris sedeo, et lumen caeli non video? Secundo ex interiori: mane est hora sanguinis, qua homo disponitur ad gaudium; vespere est hora melancholiae, qua homo disponitur ad tristitiam. Tertio ex natura somni. Somnus enim est quies animalium: unde tristitia per somnum quietatur. Mystice littera est plana: quia, ad vesperum dominicae sepulturae fuit tristitia, quia adhuc fideles flebant mortem Christi. Sed ad matutinum, propter nuncium resurrectionis, laetitia. Si ad totum genus humanum referatur, sic, ad vesperum, idest peccatum primi parentis, tristitia; quia, ut habetur Genes. 3, post meridiem vergente jam sole ad occasum peccavit Adam. Et iste fletus non potest dici brevis, quia etiam post reparationem gratiae manent reliquiae ejus. Sed in matutino, idest in Christo, laetitia. Vel vespere quando lux spiritualis incipit in homine deficere, et tunc in eo est fletus; sed quando relucet in eo, tunc est gaudium: Psal. 5: mane astabo tibi, et videbo.
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Ego autem dixi in abundantia. Supra gratias egit de beneficiis divinis, hic autem prosequitur totum ordinem quomodo hoc sit adeptus. Ubi tria facit. Primo ponit processum suae directionis. Secundo suum recursum ad orationem, ad te domine clamabo. Tertio ostendit orationis exauditionem, ibi, audivit dominus. Secundum Glossam prima intelliguntur de Christo, et de quolibet homine. Et primo exponamus quomodo intelliguntur de quolibet homine: Eccl. 10: initium omnis peccati superbia. Et ideo in processu directionis primo ponitur praesumptio de se confidentium. Secundo falsitas praesumptionis, ibi, domine in voluntate. Tertio praesumptionis poena, ibi, avertisti faciem tuam a me. Dicit ergo, ego dixi, idest corde praesumpsi, in abundantia, corporalis prosperitatis: non movebor, idest non deficiam: Apoc. 18: sedebo regina et cetera. Eccl. 11: in die bonorum ne immemor sis et cetera. Vel in abundantia, spiritualium bonorum, sicut Adam erat in Paradiso: Ezech. 28: plenus sapientia, perfectus decore in deliciis. Et in hac abundantia dicunt, non movebor. Contra quod dicitur 1 Corinth. 10: qui se existimat stare, videat ne cadat.
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Falsitatem praesumptionis ostendit cum dicit, domine in voluntate tua et cetera. Decor hominis temporaliter est prosperitas temporalis: ideo comparatur flori: Isa. 40: omnis caro fenum. Hic autem decor de sui natura non habet virtutem per mensuram, sicut habetur Jac. 1: sicut flos feni pertransibit. Exortus enim est sol cum ardore, et arefecit fenum, et flos ejus decidit, et decor vultus ejus deperiit: ita et dives et cetera. Sed unde habet virtutem et firmitatem et constantiam? Certe, ex voluntate Dei. Et ideo dixi, sed praesumptuose, quia non movebor. Sed non est ita; immo quamdiu tibi placuit, praestitisti decori meo virtutem. Bene in perpetuum, quia haec sanctis in patria sunt aeterna; hic autem ad velle suum. Item decor potest accipi pro virtute spirituali: Prov. ult.: fortitudo et decor et cetera. Hic etiam ex sui natura non est fortis: quia habemus hunc decorem in vasis fictilibus, 2 Cor. 4, Luc. ult.: sedete in civitate, donec induamini virtute ex alto. Et ideo dicit, praestitisti decori meo virtutem, sed in voluntate tua: Rom. 9: cujus vult miseretur. Et hoc probat per effectum: quia quando avertisti faciem tuam, perii. Dicitur autem Deus avertere faciem suam ab homine, ut eum non videat, vel ut non videatur ab eo. Videt autem omnes simplici visione et notitia; sed quosdam visione misericordiae: Ps. 24: respice in me, et miserere mei. Avertisti ergo faciem tuam a me, ne mei miserearis. Et statim, factus sum conturbatus, vel spiritualiter incidendo in peccatum, vel temporaliter in adversitatem. Vel, avertisti faciem tuam, ne videaris a me. Et hoc videtur sonare littera Hieronymi. In adversis quibuscumque fortitudo hominis est habere oculos ad Deum: Psal. 76: memor fui Dei, et delectatus sum. Avertisti ergo ne viderem. Et factus sum conturbatus. Sed si exponatur de Christo tunc in hoc, ego dixi, non quidem praesumptuose, sed scientiae certitudine, in abundantia mea, idest virtutum et gratiarum: Joan. 1: vidimus gloriam ejus, gloriam quasi unigeniti a patre. Non movebor, a voluntate Dei: Joan. 8: quae placita sunt ei, facio semper. Et hoc, quia, praestitisti decori meo virtutem, scilicet faciendi miracula, et resistendi adversariis: Rom. 1: praedestinatus est filius Dei in virtute. Et hoc patet: quia quando avertisti faciem tuam a me: in passione: Psal. 21: Deus Deus meus, quare me dereliquisti, factus sum conturbatus, non in ratione, sed in sensualitate: Joan. 12: nunc anima mea turbata est.
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Ad te. Consequenter recurrit ad orationem cum dicit, ad te domine, clamabo et cetera. Et primo ponit orationem. Secundo assignat rationem, ibi, quae utilitas. Tertio ostendit orationis exauditionem, ibi, audivit dominus. Circa primum duo facit. Quia primo orat pro amotione mali. Secundo pro assecutione boni, ibi, et ad Deum meum deprecabor. Dicit ergo, ad te domine clamabo, ut clamor intelligatur oratio quae fit ad remotionem mali, in Christo passionis. in peccatore peccati, in homine adversitatis. Et ad Deum meum deprecabor. Deprecatio est propter bonum dandum: Christo scilicet gloriam, peccatori gratiam, homini afflicto prosperitatem. Vel clamor referatur ad afflictionem cordis, deprecatio ad assiduitatem orationis: Jac. ult.: multum valet deprecatio justi assidua.
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Deinde cum dicit, quae utilitas in sanguine. Dupliciter assignat. Et primo in universali. Secundo in speciali, ibi, numquid confitebitur. Dicit ergo, quae utilitas? Si de Christo exponatur, in sanguine Christi maxima fuit utilitas: Matth. 26: pro multis effundetur in remissionem peccatorum. Sed si cito resuscitatus non fuisset, sed ejus resurrectio fuisset dilata usque ad finem mundi, nulla utilitas fuisset in eo, vel et jam si corpus ejus fuisset totaliter putrefactum. Sed numquid suffecit passio ad salutem? Sic. Sed si hoc non fuisset, scilicet quod non surrexisset, et cito, non fuisset credita ejus divinitas: et sic homines non fuissent utilitatem consecuti. In speciali ostendit, dicens numquid confitebitur tibi. Dupliciter dicitur pulvis. Uno modo pulvis peccatorum intelligitur: Psalm. 1: tamquam pulvis quem projicit ventus a facie terrae. Per mortem Christi peccatores, qui pulvis sunt, ad duo bona post resurrectionem pervenerunt; ut scilicet confiterentur peccata sua: Act. 2: his auditis compuncti sunt corde et cetera. Et ideo dicit, numquid confitebitur tibi pulvis? Scilicet peccator, si descendam in corruptionem putrefactionis; quasi dicat, non. Aliud bonum est confessio veritatis fidei; unde, aut annunciabit veritatem tuam? Vel numquid pulvis resolutus ex corpore, modo erit materia, ut per apostolos confiteantur tibi populi veritatem, vel ipsi apostoli veritatem tuam? Si exponatur de homine, tunc sic: numquid confitebitur, idest si moriar, non potero te laudare.
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Tertio cum dicit, audivit dominus. Ostendit orationis exauditionem. Et primo ponitur exauditio. Secundo exauditionis modus, ibi, et misertus. Tertio fructus, ut cantet. Dicit ergo, audivit dominus et cetera. Dixerat supra, clamabo; hic autem dicit se exauditum, audivit enim dominus, quia exaudivit: Isa. penul.: eritque antequam clament, ego exaudiam, adhuc illis loquentibus ego audiam: Joan. 11: pater, gratias ago tibi, quoniam exaudisti me: ego autem sciebam quia tu semper me audis. Deinde ponitur modus: et misertus est mei. Et primo ipsum modum ostendit. Secundo exponit, ibi, convertisti et cetera. Dicit Glossa, clamabo, contra mala, et deprecabor pro bonis; et in utroque sum exauditus. Quia quantum ad primum, misertus est mei, removendo omne malum poenalitatis. Quantum ad secundum, dominus factus est mihi adjutor. Et quod consecutus sum gloriam immortalitatis: Psalm. 27: adjutor meus et protector meus; in ipso speravit cor meum, et auditus sum. Et floruit caro mea. Exponit modum, cum dicit, convertisti. Secundum quod loquitur de Christo, duo dicit. Primo enim ostenditur commutatio de malis ad bonum, quantum ad interiora. Secundo quantum ad exteriora, ibi, conscidisti. Christus planctum habuit in tempore passionis in se: quia, tristis est anima mea et cetera. Matth. 26. Et in suis, Joan. 16: quia plorabitis et flebitis et cetera. Hunc planctum convertisti, ait, in gaudium resurrectionis. Quantum ad se: Psalm. 20: domine, in virtute tua laetabitur rex, scilicet Christus. Quantum ad suos: quia gavisi sunt discipuli viso domino, Joan. 20. Secundo ostenditur commutatio facta de malis ad bona, quantum ad exteriora: quia, conscidisti. Saccus est pannus austerus, et imponitur renibus tempore tristitiae, et fit de pilis caprarum. Sic saccus est caro Christi secundum quod habet similitudinem carnis peccati. Caprae enim et haedi peccatores significant: quia pro peccatis offerebantur, ut habetur in Glossa. Concidisti saccum meum, idest scindi permisisti clavis et lancea, et restituisti mihi immortalitatem: et ideo dicit circumdedisti. Vel de quolibet justo potest intelligi planctum commutatum in gaudium: Joan. 16: tristitia vestra vertetur in gaudium: Tob. 3: post lamentationem et fletum exultationem infundis.
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Deinde cum dicit, ut cantet, ponitur fructus exauditionis. Fructus autem est gloria Dei; et quod cedat ad gloriam Dei, dupliciter potest intelligi, vel de gloria resurrectionis Christi, vel de gloria sanctorum; unde dicit, gloria mea, mihi data in resurrectione, vel danda sanctis in patria, cantet tibi, idest sit tibi mea laus: Joan. 17: ut filius tuus clarificet te, et hoc sit in perpetuum; unde dicit, domine Deus meus in aeternum confitebor tibi: Psalm. 83: beati qui habitant in domo tua: in saecula saeculorum laudabunt te.
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v. 3 clamavi, ad te et sanasti rne ; recolitur in gratiarum actione magnitudo periculi
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v. 4, in tanto discrimine versabatur populus, ut interitus eius instare videretur : eduzisti, ascendere fecisti, ab. inferno animam meam, vitam meam, 'me ; salvasti me, vivificasti me, a descendentibus in lacum; magna calamitas quasi mors designatur ; cf. Os. 13, 1 Israel deliquit in Daal;et mortuus est ; Deus dicitur vivificare, suscitare, quando populum periculo eripit (cf. Ez. 37, 1 seq. Os. 6, 2). Hier: vivificasti me ne descenderem in lacum ; ita Aq Sym targum quoque Pro qua 1126781106 debitae persolvendae sunt. Deo laudes
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v. 5 psallite Domino sancti eius, pii Dei cultores, qui Dei benevolentiam et gratiam experti sunt; et confitemini memoriae et laudate memoriam seu celebrate monumentum quod Deus suis operibus sibi condidit, ut exstaret memoria sanctitatis eius, quia sibi et nomini sanoto suo id tribui debuit, ne populus interiret. Hac liberatione suae sanctitati memoriam et monumentum erexit; nam ut sanctus debuit et reum castigare et populum suum electum eripere, Verum multo magis elucet eius in suos benevolentia,
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v. 6 quoniam ad momentum est ira eius (hebr, Hier), quasi tempus durat; ira in indignatione eius nequit intelhgi, vel qui elici potest sensus, non est ad rem ; dum ira eius est solum per momentum, vifa in voluntate eius, gratia eius et benevolentia durat per vitam, misericordia sempiterna misertus sum tui; Ps. 102, 9 non in perpetuum irascetur etc., misericordia autem ab aeterno et usque in aeternum. Et quam celeriter Deus suis in afflictione opem ferat, declaratur per modum proverbii : ad vesperum demorabitur fletus et ad matutinum laetitia, s vespere fletus contingat, mane iam adest laetitia (Gen.), Iàm psalmista mentem et oculos dirigit ad tempus praeteritum, ad occasionem calamitatis
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v. 7 ego autem dixi in abundantia mea, 1n quiete mea, dum omnia iucunde ac suaviter mihi fluerent, cogitavi mecum audacter mihi promittens stabilem securitatem ac felicitatem: non tiae :
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v. 8 Domine, 1n beneplacito tuo posuisti monti meo fortitudinem (hebr, Hier), ita quoque Aq et sexta ; populus coece confidebat fieri non posse, ut Deus montem suum sanctum et populum periculo exponi permitteret. Similiter tempore Michaeae, Ieremiae populus sibi promisit securitatem : numquid non Dominus in medio nostrum ? non venient super nos mala ; nolite confidere in verbis mendacii dicentes : templum Domini (Mich. 3, 11; Jer. 7, 4). Pro הררי legerunt LXX הדרי unde v. 8 Domine; praestitisti decori meo virtutem, i. e. conditioni meae florenti et rebus meis praeclaris in voluntate tua, secundum tuum bene- ^. Verum incaute praesumentibus irruit calamitas -avertisti faciem tuam ] a me, favorem tuum mihi subtraxisti, hebr abscondisti faciem tuam, ef x. factus sum .conturbatus ; firma est persuasio nihil calamitatis posse E contingere nisi Deo ob culpam se avertente. In rebus arctis populus ad - Deum clamat v. 9 Deum meum deprecabor, tuam gratiam implorare volo; iam Deo proponuntur rationes quibus ad opem ferendam move- — - atur. Neque enim quidquam lucri pro Dei gloria ex populi ruina exsur-- get v. 10 quae utilitas in sanguine meo, 1n morte mea quid lueri? dum descendo in corrüptionem, in foveam, in sepulerum. Neque enim in Orco promovebitur laus-et gloria Dei : numquid confitebitur tibi pulvis? aut annuntiabit verifatem tuam? cf. 6, 6. Is. 38, 18 non infernus contitebitur tibi, neque mors laudabit te; vivens, vivens ipse confitebitur tibi. In hebr continuatur precatio in v. 11 audi lahve et miserere mei, Iahve esto adiutor meus; eodem modo Aq Theod Hier, syr, quinta, sexta, targum. Cum allocutio ad Deum etiam in v. 12 habeatur, uti in v. 10, etiam eam haberi in v. 14 neque modum loquendi subito interrumpi, assumendum erit; insuper longiorem texi orationem congruit rerum conditioni. Sed LXX, Sym, vulg statim subiungunt exauditionem v. 11 audivit Dominus et misertus est mei, Dominus factus est adiutor meus ; et quomodo factus sit adiutor, explicat v. 12 convertisti planctum meum in gaudium mihi, εἰς χόρον Aq Sym quinta, sexta, in chorum (Hier); festiva saltatione celebratur liberatio ; conscidisti, solvisti (hebr, Hier) 3 saccum meum, vestimentum luctus lugubre et asperum, ef circumde- 1 disti me laetitia, accinxisti (hebr, Hier); cf. Is. 61, 3; 66 00118 et sal- ς᾽ 4 tatione cf. Ex. 15, 20; 32, 49. Iud. 11, 34; 94, 21; 1 Sam. 18, 6... Ὁ Jer. 31, 4 etc. Hoc autem beneficium nullo unquam tempore oblivioni dandum erit, αὐ cantet tibi gloria mea, anima mea ; cf. 7, 6, et laus haec debet esse continua ; ita hebr et non taceat; item Hier, Aq Sym. Theod ; syr canam tibi gloriam et non silebo ; LXX οὐ μὴ χατανυγῶ, ut non doleam i. e. neque unquam me pigebit ; ef non compungar, neque 6 unquam me poenitebit, nunquam intermittam laudes tuas (Ag. Gen.); nam hoc psalmistae enuntiatur propositum : Domine Deus meus, in 7 aeternum confitebor tibi, laudabo te. - . | Wm ἡ Ad David. psalmum refert Eus., Dávid ob patratum in Uriam scelus ad mortem usque esse delapsum et usque ad lacum et infernum deductum ; sed acta poenitentia in fletu et sacco atristitia et scelerum confessione translatum Deo gratias egisse (v. 1) et luctum in laetitiam esse mutatum (v. 12) ; dedicationem domus . David intelligi de anima David, quae peccato patrato deserta fuisset a Spiritu sancto, et poenitentia iterum dedicata. Etiam de Dayide explicat Ag., verum de Davide, qui gratias agit de peste a populo aversa, "postquam vidit se exauditum (cf. 1 Par. 21, 17-28). David vero templum dedicavit, cum cessante peste in area/Ornan lá qua templum exstruendum erat) altare erexit et sácrificiis oblatis dixit: haec est. domus Dei et hoc altare in holocaustum Israel (1 Par. 22, 1). Neque enim dedicatio domus de palatio regio David apte intelligitur et quod additur 7115 erit, uti in reliquis titulis designatio auctoris, non autem appositio ad domum
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.