In te, Domine, speravi. A prayer of a just man under affliction.
A prayer of a iust man excedingly afflicted stil confident in God, 11. describing his manie calamities (in respect of his enemies) vndeserued, 18. prayeth for his owne deliuerie, and their iust punishment. 20. praiseth and thanketh God for his goodnes. 24. exhorteth al others to do the same.
1Unto the end, a psalm for David, in an ecstasy.Salmo di David.Vnto the end, the Psalme of Dauid, for excesse of minde.In finem. Psalmus David, pro extasi. 2In thee, O Lord, have I hoped, let me never be confounded: deliver me in thy justice.In te ho posta, o Signore, la mia speranza, non resti io confuso giammai: salvami tu, che se' giusto.IN THEE ô Lord haue I hoped, let me not be confounded for euer: in thy iustice deliuer me.In te, Domine, speravi; / non confundar in æternum: / in justitia tua libera me. 3Bow down thy ear to me: make haste to deliver me. Be thou unto me a God, a protector, and a house of refuge, to save me.Piega le tue orecchie verso di me: affrettati a liberarmi. Sii tu a me Dio protettore, e casa di asilo per farmi salvo.Incline thine eare to me, make hast to deliuer me. Be vnto me for a God protector: and for a house of refuge, that thou mayst saue me.Inclina ad me aurem tuam; / accelera ut eruas me. / Esto mihi in Deum protectorem, / et in domum refugii, ut salvum me facias: 4For thou art my strength and my refuge; and for thy name’s sake thou wilt lead me, and nourish me.Imperocché mia fortezza, e mio rifugio se' tu; e pel nome tuo sarai mia guida, e mi darai il sostentamento.Because thou art my strength, and my refuge: and for thy name thou wilt conduct me, and wilt nourish me.quoniam fortitudo mea et refugium meum es tu; / et propter nomen tuum deduces me et enutries me. 5Thou wilt bring me out of this snare, which they have hidden for me: for thou art my protector.Mi trarrai fuora da quel laccio, che mi han teso occultamente, perché tu se' mio protettore.Thou wilt bring me out of this snare, which they haue hid for me: because thou art my protector.Educes me de laqueo hoc quem absconderunt mihi, / quoniam tu es protector meus. 6Into thy hands I commend my spirit: thou hast redeemed me, O Lord, the God of truth.Nelle mani tue raccomando il mio spirito: tu mi hai redento, o Signore Dio di verità.Into thy handes I commend my spirit: thou hast redeemed me ô Lord God of truth.In manus tuas commendo spiritum meum; / redemisti me, Domine Deus veritatis. 7Thou hast hated them that regard vanities, to no purpose. But I have hoped in the Lord:Tu hai in odio coloro, che senza pro vanno dietro alle vanità. Ma io sperai nel Signore:Thou hast hated them that obserue vanities, vnprofitably. But I haue hoped in our Lord:Odisti observantes vanitates supervacue; / ego autem in Domino speravi. 8I will be glad and rejoice in thy mercy. For thou hast regarded my humility, thou hast saved my soul out of distresses.Esulterò, e mi rallegrerò nella tua misericordia. Perocché tu gettasti lo sguardo sopra la mia abbiezione, salvasti dalle angustie l'anima mia.I shal reioyce and be ioyful in thy mercie. Because thou hast respected my humilitie, thou hast saued my soule out of necessities.Exsultabo, et lætabor in misericordia tua, / quoniam respexisti humilitatem meam; / salvasti de necessitatibus animam meam.
9And thou hast not shut me up in the hands of the enemy: thou hast set my feet in a spacious place.Né mi chiudesti tralle mani dell'inimico: apristi spazioso campo a miei piedi.Neither hast thou shut me vp in the handes of the enemie: thou hast set me feete in a large place.Nec conclusisti me in manibus inimici: / statuisti in loco spatioso pedes meos. 10Have mercy on me, O Lord, for I am afflicted: my eye is troubled with wrath, my soul, and my belly:Abbi misericordia di me, o Signore, perché io sono afflitto: per l'indignazione o turbato il mio occhio, il mio spirito, e le mie viscere:Haue mercie vpon me ô Lord because I am in tribulation: myne ei•is trubled for wrath, my soule, and my bellie:Miserere mei, Domine, quoniam tribulor; / conturbatus est in ira oculus meus, anima mea, et venter meus. 11For my life is wasted with grief: and my years in sighs. My strength is weakened through poverty and my bones are disturbed.Perché nel dolore si va consumando la vita mia, e ne' gemiti gli anni miei. Si è infiacchita nella miseria la mia fortezza, e le ossa mie sono in tumulto.Because my life is decayed for sorrowe: and my yeares for gronings. My strength is weakened for pouertie; and by bones are trubled.Quoniam defecit in dolore vita mea, / et anni mei in gemitibus. / Infirmata est in paupertate virtus mea, / et ossa mea conturbata sunt. 12I am become a reproach among all my enemies, and very much to my neighbours; and a fear to my acquaintance. They that saw me without fled from me.Presso tutti i miei nemici son divenuto argomento d'obbrobrio, e massimo pe' miei vicini, e argomento di timore pe' miei familiari. Quelli, che mi vedevano fuggivan lungi da me:Aboue al myne enemies I am made a reproch both to my neighbours excedingly: and a feare to my acquantance. They that saw me, fled forth from me:Super omnes inimicos meos factus sum opprobrium, / et vicinis meis valde, et timor notis meis; / qui videbant me foras fugerunt a me. 13I am forgotten as one dead from the heart. I am become as a vessel that is destroyed.Si scordaron di me in cuor loro, come d'un morto. Fui stimato qual vaso rotto:I am forgotten, from the hart as one dead. I am made as a vessel destroyed:Oblivioni datus sum, tamquam mortuus a corde; / factus sum tamquam vas perditum: 14For I have heard the blame of many that dwell round about. While they assembled together against me, they consulted to take away my life.Perocché io udiva i rimproveri di molti, che mi stavano intorno. Quando si raunarono contro di me, consultarono di por le mani sulla mia vita.because I haue heard the reprehension of manie that abide round about: In that whiles, they assembled together against me, they consulted to take my soule.quoniam audivi vituperationem multorum commorantium in circuitu. / In eo dum convenirent simul adversum me, / accipere animam meam consiliati sunt.
15But I have put my trust in thee, O Lord: I said: Thou art my God.Io però in te sperai, o Signore; io dissi: tu se' il mio Dio;But I haue hoped in thee ô Lord: I sayd: Thou art my God:Ego autem in te speravi, Domine; / dixi: Deus meus es tu; 16My lots are in thy hands. Deliver me out of the hands of my enemies; and from them that persecute me.Nelle mani tue la mia sorte. Strappami dalle mani de' miei nemici, e di coloro, che mi perseguitano.my lottes are in thy handes. Deliuer me out of the handes of my enemies, and from them that persecute me.in manibus tuis sortes meæ: / eripe me de manu inimicorum meorum, et a persequentibus me. 17Make thy face to shine upon thy servant; save me in thy mercy.Splenda il chiarore della tua faccia sopra il suo servo: salvami nella tua misericordia:Illustrate thy face vpon thy seruant, saue me in thy mercie:Illustra faciem tuam super servum tuum; / salvum me fac in misericordia tua. 18Let me not be confounded, O Lord, for I have called upon thee. Let the wicked be ashamed, and be brought down to hell.Ch'io non sia confuso, o Signore, perocché ti ho invocato. Siano svergognati gli empj, e condotti all'inferno:Lord let me not be confounded, because I haue inuocated thee. Let the impious be ashamed, and brought downe into hel:Domine, non confundar, quoniam invocavi te. / Erubescant impii, et deducantur in infernum; 19Let deceitful lips be made dumb. Which speak iniquity against the just, with pride and abuse.Ammutoliscano le labbra ingannatrici: Le quali perversamente parlano contro' del giusto per superbia, e disprezzo.let the deceitful lippes be made mute. Which speake iniquitie against the iust, in pride, and abuse.muta fiant labia dolosa, / quæ loquuntur adversus justum iniquitatem, / in superbia, et in abusione. 20O how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee! Which thou hast wrought for them that hope in thee, in the sight of the sons of men.Quanto è grande, o Signore, la molteplice bontà, che tu ascosa serbi per color, che ti temono! E la hai tu dimostrata perfettamente a vista de' figliuoli degli uomini con quelli, che sperano in te.How great is the multitude of thy sweetnesse ô Lord, which thou hast hid for them that feare thee. Thou hast perfited it for them that hope in thee, in the sight of the children of men.Quam magna multitudo dulcedinis tuæ, Domine, / quam abscondisti timentibus te; / perfecisti eis qui sperant in te in conspectu filiorum hominum ! 21Thou shalt hide them in the secret of thy face, from the disturbance of men. Thou shalt protect them in thy tabernacle from the contradiction of tongues.Li nasconderai nel segreto della tua faccia dai turbamenti degli uomini. Li porrai in sicuro nel tuo tabernacolo dalla contraddizione delle lingue.Thou shalt hide them in the secrete of thy face from the disturbance of men. Thou shalt protect them in thy tabernacle from the contradiction of tongues.Abscondes eos in abscondito faciei tuæ a conturbatione hominum; / proteges eos in tabernaculo tuo, a contradictione linguarum.
22Blessed be the Lord, for he hath shewn his wonderful mercy to me in a fortified city.Benedetto il Signore, perché la sua misericordia mostrò a me mirabilmente nella forte città.Blessed be our Lord: because he hath made his mercie merueilous to me in the fensed citie.Benedictus Dominus, / quoniam mirificavit misericordiam suam mihi in civitate munita. 23But I said in the excess of my mind: I am cast away from before thy eyes. Therefore thou hast heard the voice of my prayer, when I cried to thee.Ma nella costernazione dell'anima mio io dissi: Sono stato rigettato dalla vista degli occhi tuoi. Per questo tu esaudisti la mia orazione, mentre io alzava a te le mie grida.But I haue said in the excesse of my minde: I am cast away from the sight of thine eies. Therfore thou hast heard the voice of my praier, whiles I cried to thee.Ego autem dixi in excessu mentis meæ: / Projectus sum a facie oculorum tuorum: / ideo exaudisti vocem orationis meæ, dum clamarem ad te. 24O love the Lord, all ye his saints: for the Lord will require truth, and will repay them abundantly that act proudly.Santi del Signore, voi tutti amatelo; perché il Signore sarà fautore della verità, e renderà misura colma a coloro, che operano con superbia.Loue our Lord al ye his sainctes: because our Lord wil require truth, & wil repay them abundantly that doe proudly.Diligite Dominum, omnes sancti ejus, / quoniam veritatem requiret Dominus, / et retribuet abundanter facientibus superbiam. 25Do ye manfully, and let your heart be strengthened, all ye that hope in the Lord.Operate virilmente, e si fortifichi il cuor vostro, o voi tutti, che nel Signore avete posta speranza.Do ye manfully, and let your hart take courage, al ye that hope in out Lord.Viriliter agite, et confortetur cor vestrum, / omnes qui speratis in Domino.
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Theodoret
Ecstacy. This word is not in Hebrew nor in some of the best Greek copies. (Theodoret)
Haydock
It seems to be taken from ver. 23., (Calmet) and intimates that the just may recite this psalm in the latter times, (Worthington) when they shall be in the greatest perplexity. (Haydock)
St. Chrysostom
David composed it when he was obliged to flee from court, (1 Kings 19:1., and 27:1.; Calmet) or in the desert of Moan, seeing himself in the most imminent danger; (1 Kings 23:25.; Kimchi; Du Pin) though some refer this psalm to the conspiracy of Absalom, (Theodoret; Menochius) or to the unpremeditated fall of David, (Eusebius) or to the captives. (St. Chrysostom)
Berthier
Our Saviour repeated part of ver. 6., upon the cross; and he may perhaps be the object of the whole psalm. The Church prescribes only the six first verses to be recited at Complin. (Berthier)
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Calmet
Justice. Symmachus, "mercy." Thou art the judge between us. (Calmet)
Worthington
How grievous soever I may be afflicted, yet I trust in thee. (Worthington)
Du Hamel
"I fear that confusion which lasts for ever." (St. Augustine) (Du Hamel)
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Haydock
A God. Hebrew, "a rock of strength." Septuagint, "a God who holdeth his shield over me," uperaspisten. (Haydock)
Calmet
Refuge. Hebrew, "fortress." (Calmet)
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Haydock
Nourish. Hebrew, guide. (Haydock)
Calmet
Symmachus, "take care of me." (Calmet)
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Berthier
Spirit. Hebrew, ruach. Our Saviour determines the signification of this word, and shews that the saints of the Old Testament believed that the soul survived after its separation from the body, which some commentators have unguardedly said could not be clearly proved. This text may be applicable both to David and to Jesus Christ in a literal sense, as nothing contradictory would ensue, no more than from the prediction, out of Egypt I have called my son, being verified both in the Israelites and in the Messias; as both may truly be styled sons of God, though in a different sense. It is not so with that other prophecy, Behold a virgin, etc., which some say related both to the wife of the prophet and to the blessed Virgin: which cannot be, as they would not both have children, and still remain virgins. When two literal senses are admitted, they must not be contradictory. The verb is here in the future, both in Hebrew, Septuagint, and in the common Greek of the New Testament; (Luke 23:46.) though some manuscripts of the latter have the present tense, which is adopted by Protestants, etc. (Berthier)
Worthington
David commits his cause to God, being convinced that his promises would not be in vain. St. Stephen said in like manner, Lord receive my spirit; (Acts 7:58.) and "the saints use this prayer when they leave the body," (St. Jerome; Calmet) as well as on any other important occasion, particularly when they receive the holy sacrament. (Worthington)
Berthier
Redeemed, by freeing me from many dangers. The resurrection of Christ might be called a redemption; for which he had paid the price. (Berthier)
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Calmet
Vanities. Idols, (Calmet) superstitious practices, (Hammond) and lies. It may refer to Saul, who performed his promises so ill, and neglected the laws which he had made against witches. (Calmet)
Haydock
Protestants, "I have hated them that regard lying vanities." (Haydock)
Houbigant
The ancient interpreters, with St. Jerome, seem not to have seen the i, which changes the second into the first person, though here it would be less agreeable to the context. This i would appear unnecessary, if the present Hebrew were correct. (Berthier) (Houbigant)
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Haydock
Humility. Hebrew, "affliction, thou hast known the tribulations of my soul." (St. Jerome) (Haydock)
Calmet
Thou hast often rescued me from my enemies; and canst thou behold my present distress without pity? (Calmet)
Berthier
when God knows his friend to be in misery, he does not fail to relieve him. (Berthier)
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Calmet
Place. The psalms were commonly composed after the danger was over. David had escaped the lance and the servants of Saul. (Calmet)
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Haydock
Belly, or entrails. (Menochius) (Lamentations 1:20., and Ecclesiasticus 51:29.) (Haydock)
Calmet
David was filled with indignation at the conduct of his enemies. (Calmet)
Worthington
Both soul and body felt the effects of his great sorrow, (Haydock) which pervaded every part. (Worthington)
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Haydock
Poverty. Septuagint have read áni instead of haoni, "my iniquity," which seems less accurate, as David had not offended Saul. Symmachus has "malice," (Calmet) or "ill-treatment," kakosin. (Haydock)
Calmet
We may form some judgment of David's distress, from his being obliged to eat the consecrated bread at Nobe. (Calmet)
Berthier
Yet without making any change in the Hebrew, we may explain it in the sense of the Vulgate, as áve signifies to be "bent down." (Berthier)
Pr. disc
"Chastisements waste my strength." (Pr. disc.)
Berthier
Jesus was a man of sorrows. (Berthier)
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Haydock
Among. Literally, "above;" super. (Haydock)
Berthier
Houbigant would exchange l for m, in Hebrew "to all," etc., which seems more agreeable to the sequel, and does not contradict the Vulgate. (Berthier)
Menochius
David complains that none of his enemies were treated so severely as himself, (Haydock) though they were very wicked. (Menochius)
Calmet
They all looked upon him with disdain, and even his friends fled from him. This is the picture of the world. A man fallen into distress is an object of general contempt. (Calmet)
Haydock
Yet we ought rather to remember that such a one is sacred: sacra res est miser: and that he ought to excite our compassion. (Haydock)
Haydock
Fear. People are afraid to have it known that they were ever acquainted with me, (Calmet) lest they should be involved in my misery. (Haydock)
My friends dare not converse with me. (Worthington) Si malè res cedit, superest tibi nullus amicus: Omnia fortunae sunt inimica malae. (Lucian Anthol.) If fortune frown, no friend dares shew his face, All flee the wretched, and abhor their place.
30:13
Haydock
Heart, past recovery. Protestants, "dead man out of mind." (Haydock)
Calmet
Vessel means, "any thing." (Calmet)
Menochius
A broken pot is thrown away. (Menochius)
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Haydock
About. They blame me to my face. Hebrew, "fear on every side." (Haydock)
Berthier
But magor signifies also "dwelling," as well as "fear;" and this dread arose only from the multitude of enemies. (Berthier)
Calmet
Life. I was proscribed by Saul, (1 Kings 19:1.; Haydock) and they were only solicitous how to destroy me. (Calmet)
Menochius
They assembled to talk about my pretended (Haydock) faults, and to contrive my ruin, Jeremias 20:10. (Menochius)
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Theodoret
Lots. Roman Septuagint kleroi, as the same word, hittothai is rendered [in] Judges 21:22. Others explain "times," with the Roman Psalter, etc., in the same sense, to denote (Berthier) that all the vicissitudes of life, both prosperity and adversity, are at God's disposal. (Theodoret)
Calmet
If he protects me, all my enemies will rage in vain. (Calmet)
30:17
Calmet
Shine propitiously, so as to free me from this storm. (Calmet)
Worthington
Make me acquainted with the right path, and deliver me. (Worthington)
30:18
Calmet
Brought. Protestants, "be silent in the grave," (Haydock) or "in hell." This is a prediction. When I shall ascend the throne, they will be covered with shame. (Calmet)
Haydock
Let them enter into themselves before they die. (Haydock)
Berthier
Houbigant thinks that the Hebrew had formerly, "let them be silent, and descend into the grave;" which seems judicious. David inveighs against his spiritual enemies, and against manifest impiety. (Berthier)
30:19
Calmet
Iniquity. Hebrew, "harsh things;" calumnies. (Calmet)
Haydock
Abuse. Septuagint exoudenosei, as if they "made nothing" of the just. (Haydock)
Worthington
They seem to acknowledge no superior, and abuse their power. (Worthington)
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Haydock
Men. Thou comfortest thy servants internally, and often manifestest thy protection. (Haydock)
Worthington
This thou wilt do when it is expedient, though the reward of the just in this life is generally hidden. They are, nevertheless, in great esteem with thee. (Worthington)
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Haydock
Face. The malice of the wicked has its limits; while God defends his servants, admitting them as it were into his own presence and tabernacle, where none dare assault them. The Eastern princes did not allow any, but their great favourites to come into their presence. (Calmet) (Esther 5. and 15.) (Haydock)
Disturbance. Chaldean, "troops of the strong." Hebrew, "from the pride or vexations." God will protect his friends, both from an open attack and from malicious speeches.
Berthier
Thy is not expressed in Hebrew. (Berthier)
St. Jerome
"From the harshness of the great ones thou wilt protect them in the shade, from the contradiction of tongues." (St. Jerome)
Haydock
How shall we avoid the danger of being seduced by contradictory teachers, unless we have recourse to the Catholic Church? Tu curre ad Eccles. Cath. et protegeris; etc. (St. Augustine) (Haydock)
Bellarmine
Those who are united to God by contemplation and love, cannot be disturbed by men. (Bellarmine; Menochius)
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Calmet
In a. Symmachus, "as in a city shut up" with fortifications. (Calmet)
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Haydock
Excess. Septuagint, "in my ecstacy." Hebrew, "haste." Protestants, "consternation." (Symmachus) (Haydock)
Calmet
In sudden danger I exclaimed that all was lost; but God presently relieved me. Thus He prepared David for his exalted station; having taught him by affliction, to have pity on others. (Calmet)
Berthier
He experienced for a moment a sort of diffidence, before he had time to reflect. But he presently turned towards God. A Protestant commentator, who, in general, is very guarded in his expressions, and who applies all this psalm to the Messias, here falls into a horrible mistake, which he seems to have borrowed from Calvin: "The Messias," he says, "was to experience once, what the damned will feel for ever. For the punishment of the damned properly consists in the consternation and grief which they will feel, to see themselves separated for ever from the sight of God." He refutes himself, by saying that Jesus Christ shewed us how to pray, when we are abandoned in like manner. Does any one experience here the torment of the damned? or could Jesus ever be the object of God's hatred? It would have sufficed to say that he was destitute of all exterior succour, and internally felt those torments which the gospel mentions. (Berthier)
Worthington
Eyes. This he spoke in great agony of mind, which he would afterwards have recalled, like holy Job, (Job 3.; Job 42.) (Worthington)
30:24
Saints. Hebrew, "merciful ones;" Assideans, priests, etc.
Berthier
Truth. Hebrew, "will preserve the true;" (Calmet) or, "will observe the faithful." (Berthier)
Haydock
Abundantly. Septuagint, "that act with great pride," as St. Augustine reads, and as Hebrew and Vulgate may be rendered. (Haydock)
Worthington
The prophet exhorts all to persevere unto the end. (Worthington)
30:1
Perteyning to the new Testament.
especially to the iust trubled and almost distracted in mind in great affliction. See v. 23.
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How greuously soeuer I am afflicted yet I trust in thee,
therfore I pray thus.
Concordance 〈◊〉. 70.
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I offer and resigne my selfe to thee.
The first preceptis to lerne of our elders.
Concordance •••. 23.
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not suffered me to be shut vp.
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al my partes external and internal, body and mind are trubled.
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My freindes dare not conuerse with me, lest they incurre displeasure for my sake.
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Make thy •••ht so thine in my soule, that I may vnderstand that is right.
and through thy mercie deliuer me from the force of myne aduersaries.
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〈…〉ly ••hauing themselues •• if they had no superior, neither in earth nor in heauen, to whom they shal at last render account:
and abusing their present powre and authoritie, which they haue of God.
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As yet in this present life the reward of the iust is hidde:
but shal be made manifest in sight of al men.
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In the meane time the iust is in great estimation in the secrete knowledge of God.
title of honoure, as we speake to a king; your maiestie: or to a noble man, your Lord•hippe.
30:23
in myn extreme affliction being almost distracted in my mind I said that in reason I would not haue sayd. Holie Iob spake some thinges in such state of affliction ch. 3. & 42.
30:24
the prophet, or other iust person exhorteth al the seruants of God
30:25
to constancie.
long animitie
and final perseuerance to the end.
30:1
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.5
5. Wherefore I do not think that he is to be reckoned amongst the pious who presumes to inquire into anything beyond these things, not listening to this saying: “Seek not out the things that are too hard for thee, neither search the things that are above thy strength.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.18
225. They say He is inferior: I ask who has measured it, who is of so overweening a heart, as to place the Father and the Son before his judgment seat to decide upon which is the greater? “My heart is not haughty nor are mine eyes raised unto vanity,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
Do thou also then groan, even as that holy one, I forbid it not. “Rend,” as the prophet commanded, “thine heart, and not thy garments.” Out of deeps call upon God, for it is said, “Out of the depths have I cried to Thee, O Lord.”
St John Chrysostom † AD 407 Homilies on Colossians 9
… lxii. 12 , Sept.) But why doth he not so requite them day by day? “God is a judge,” he says, “righteous, and strong, and longsuffering.” ( Ps. vii. 11 .) That lowliness of mind is good, “Lord,” he saith, “my heart is not lifted up” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.2
2. “In Thee, O Lord, have I trusted, let Me not be put to confusion for ever” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.3
… 2 ). Hear Me in My humiliation, nigh at hand unto Me. “Make haste to deliver Me.” Defer not to the end of the world, as with all who believe on Me, My separation from sinners. “Be unto Me a God who protecteth Me.” Be unto Me God, and Protector. “And a house of refuge, that Thou mayest save Me.” And as a house, wherein taking refuge I may be saved.
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St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… for “He leadeth Joseph like a sheep ,” and, “led His people like sheep ,” and, “the good Spirit leadeth us in a land of righteousness .” “Strengthening us to godliness.” To strengthen man to godliness David says is the work of God; “For Thou art my strength and my refuge
St Gregory of Nyssa † AD 395 Against Eunomius 10.1
… And how can the word hold good, “No man hath seen God at any time ” and, “Whom no man hath seen nor can see ” and, “There shall no man see the face of the Lord and live ” if to be inside the door, or outside, or the finding pasture, denote the essence of the Father? For truly He is at the same time a “door of encompassing ” and a “house of defence
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.5
40. It would be a lengthy matter were I to pass in review each several place where we read of His being “made,” not indeed by nature, but by way of gracious dispensation. Moses, for example, saith: “Thou art made my Helper and Protector, to save me;” and David: “Be unto me for a God of salvation, and an house of refuge, that Thou mayest save me;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
… Learn, then, what this means: “He took upon Him the form of a servant.” It means that He took upon Him all the perfections of humanity in their completeness, and obedience in its completeness. And so it says in the thirtieth Psalm: “Thou hast set my feet in a large room. I am made a reproach above all mine enemies. Make Thy face to shine upon Thy servant.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.4
4. “For Thou art My strength, and My refuge” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.5
5. “Thou shalt bring Me out of this trap, which they have hidden for Me” (
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St Dionysius of Alexandria † AD 265 Exegetical Fragments 1.2
… Wherefore there is no profit. For where there is no excellence there is no profit. With reason, therefore, are the objects of such solicitude but vanity, and the spirit’s choice. Now this name of “spirit” he gives to the “soul.” For choice is a quality, not a motion. And David says: “Into Thy hands I commit my spirit.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 27
27. Next it is written that “He gave up the ghost.” This also had been foretold, by the Prophet, who says, addressing the Father in the Person of the Son, “Into Thy hands I commend My Spirit.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.6
6. “Into Thy hands I commend My Spirit” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.29
… and meditated iniquity is the more speedily loosed from not being too tightly bound by effected deed. Whence it is rightly said by the Psalmist, I said I will declare against myself my iniquities to the Lord , and thou forgavest the impiety of my heart (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.79
… Their suffering had driven them distracted, all were eager, were it possible, to add to his life a portion of their own. And when they failed, for it must needs be proved that he was a man, and, with his last words “Into thy Hands I commend my spirit,”
St Augustine of Hippo † AD 430 The Confessions 8.2
… The proud saw, and were enraged; they gnashed with their teeth, and melted away! But the Lord God was the hope of Thy servant, and He regarded not vanities and lying madness.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.7
7. “Thou hatest them that hold to vanity uselessly” (
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Eusebius of Caesarea † AD 339 The Life of Constantine 3.42
… and at the same time to visit the eastern provinces, cities, and people, with a truly imperial solicitude. As soon, then, as she had rendered due reverence to the ground which the Saviour’s feet had trodden, according to the prophetic word which says
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 27
… The Lord is the strength of my life; of whom then shall I be afraid? When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell ;’ and again the thirtieth Psalm, ‘Thou hast saved my soul from adversities; thou hast not shut me up into the hands of mine enemies; thou hast set my foot in a large room
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… ‘Our Passover, Christ, is sacrificed .’ He it was who was expected, He caused a light to shine at the prayer of the Psalmist, who said, ‘My Joy, deliver me from those who surround me
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 9
… Hence the cry of joy to Him for deliverance, “Thou hast saved my soul from the straits of necessity.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.8
8. “I will be glad, and rejoice in Thy mercy:” which doth not deceive me. “For Thou hast regarded My humiliation:” wherein Thou hast subjected me to vanity in hope. “Thou hast saved my soul from necessities” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.9
9. “And hast not shut me up into the hands of the enemy” (
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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.” On account of the latter, saying, “Mine eye is troubled with wrath.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.10
10. “Have mercy on me, O Lord, for I am troubled” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 174
… For, lo, they, who by their impious reasoning had confused the natures of our Saviour Christ, and dared to preach one nature, and therefore insulted the most holy and venerable Nestorius, high priest of God, their mouths held, as the prophet says, with bit and bridle
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St Augustine of Hippo † AD 430 The Confessions 11.9
… I shudder inasmuch as I am unlike it; and I burn inasmuch as I am like it. It is Wisdom itself that shines through me, clearing my cloudiness, which again overwhelms me, fainting from it, in the darkness and amount of my punishment. For my strength is brought down in need,
St Augustine of Hippo † AD 430 The Confessions 11.29
… But now are my years spent in mourning. And Thou, O Lord, art my comfort, my Father everlasting. But I have been divided amid times, the order of which I know not; and my thoughts, even the inmost bowels of my soul, are mangled with tumultuous varieties, until I flow together unto Thee, purged and molten in the fire of Thy love.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.11
… “My strength hath been weakened by want.” I want the health of this body, and racking pains come on me: I want the dissolution of the body, and death forbears to come: and in this want my confidence hath been weakened. “And my bones have been disturbed.” And my stedfastness hath been disturbed.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.1
… “for,” says one, “mine eye is disturbed by reason of anger.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.12
12. “I have been made a reproach above all mine enemies” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.13
13. “I have been forgotten, as one dead from the heart” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.14
14. “For I have heard the rebuking of many dwelling by in a circuit” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.15
15. “But I have hoped in Thee, O Lord; I have said, Thou art my God” (
Pope St Leo I the Great † AD 461 Sermons 24
… For hence it is that the Lord says to Abraham: “In thy seed shall all nations be blessed :” hence David, in the spirit of prophecy, sings, saying: “The Lord swore truth to David, and He shall not frustrate it: of the fruit of thy loins will I set upon thy seat
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 16
… And being ignorant, as men, of the end of the time which Providence had appointed unto them, they were unwilling at once to deliver themselves up into the power of those who conspired against them. But knowing on the other hand what is written, that ‘the portions’ of man ‘are in God’s hand
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.16
… For I see no desert for which out of the universal ungodliness of the human race Thou hast elected me particularly to salvation. And though there be with Thee some just and secret order in my election, yet I, from whom this is hid, have attained by lot unto my Lord’s vesture. “Deliver me from the hands of mine enemies, and from them that persecute me.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.72
… And was not Basil an Exarch? Was he not a general of those who are saved by faith? Did he not assign the different inheritances and abodes, according to the will of God, among his followers? So that he too could use the words, “The lot is fallen unto me in pleasant places; and “my fortunes are in Thy hands,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.17
17. “Make Thy Face to shine upon Thy servant” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.18
18. “O Lord, let me not be confounded, for I have called upon Thee” (
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 15
… “They bless with their mouth, but curse with their heart.” And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.” “Let the deceitful lips become silent,”
Origen † AD 254 Origen's Commentary on Matthew 13.6
… for as in them will be found the cause of their being impure, so also, because of their freedom of will, are they condemned to be speechless and deaf; for some men will suffer such condemnation if the prayer of the prophet, as spoken by the Holy Spirit, shall be given heed to, in which it is said of certain sinners, “Let the lying lips be put to silence.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.19
19. “Let the deceitful lips be made dumb” (
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St Gregory of Nyssa † AD 395 The Great Catechism 17
… why, for instance, the medical man felt the diseased part and devised this or that particular remedy for the removal of the complaint, when they expected another; but the patient looks to the end and aim of the good work, and receives the benefit with gratitude. Seeing, however, as says the Prophet
St Augustine of Hippo † AD 430 City of God 21.18
… However, they think that the divine oracles are not altogether silent on this point; for they ask to what purpose is it said, “How great is Thy goodness which Thou hast hidden for them that fear Thee,”
St Augustine of Hippo † AD 430 City of God 21.24
But that these perversely compassionate persons may see what is the purport of these words, “How great is the abundance of Thy sweetness, Lord, which Thou hast hidden for them that fear Thee,”
St Augustine of Hippo † AD 430 The Enchiridion 112
… but “in His anger.” Now, if this anger stood alone, or if it existed in the smallest conceivable degree, yet to be lost out of the kingdom of God, to be an exile from the city of God, to be alienated from the life of God, to have no share in that great goodness which God hath laid up for them that fear Him, and hath wrought out for them that trust in Him,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 15.3
… I call upon these not to leave the true and truthful Christ, in whom are hid all the treasures of wisdom and knowledge; not to forsake the abundance of His goodness which He has laid up for them that fear Him, and has wrought for them that trust in Him.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 51
… “for whosoever shall call on the name of the Lord shall be saved.” “How abundant,” says the Psalmist, “is the multitude of Thy goodness, O Lord, which Thou hast laid up for them that fear Thee, and hast perfected for them that hope in Thee!”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.2
… He knew that He was manifest, and He knew that He was hidden. He knew what in Him was exhibited, what concealed. He knew all this. “How great,” says the Psalm, “is the multitude of Thy sweetness, O Lord, which Thou hast hidden to them that fear Thee; which Thou hast wrought for them that hope in Thee!”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.5
… But thou seest another law in thy members resisting the law of thy mind;” not “resisting” yet powerless for aught, but “leading thee captive in the law of sin.” Behold, whence to thee who fearest that “plentifulness of sweetness is hidden!” to him that feareth it “is hidden,” how is it” wrought” out for him that “trusteth”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.20
20. “How great” is “the multitude of Thy sweetness, O Lord” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.6
6. God is loving to man, and loving in no small measure. For say not, I have committed fornication and adultery: I have done dreadful things, and not once only, but often: will He forgive? Will He grant pardon? Hear what the Psalmist says: How great is the multitude of Thy goodness, O Lord
St Augustine of Hippo † AD 430 The Confessions 13.8
… Give Thyself unto me, O my God, restore Thyself unto me; behold, I love Thee, and if it be too little, let me love Thee more strongly. I cannot measure my love, so that I may come to know how much there is yet wanting in me, ere my life run into Thy embracements, and not be turned away until it be hidden in the secret place of Thy Presence.
St Augustine of Hippo † AD 430 On the Holy Trinity 14.14
… Then, as divine Scripture promises, “His desire will be satisfied with good things,” good things unchangeable,—the very Trinity itself, its own God, whose image it is. And that it may not ever thenceforward suffer wrong, it will be in the hidden place of His presence,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.10
… which is the second petition of these four that remain: but then there will be no pardon of sins, because there will be no sins. And temptations molest this temporal life; but they will have no existence when these words shall be fully realized, “Thou shall hide them in the secret of Thy presence.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.3
… but, “I will be glad and exult in Thee,” namely, in the hidden things of the Son, where “the light of Thy countenance hath been stamped on us, O Lord:” for, “Thou wilt hide them,” saith he, “in the hiding place of Thy countenance.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.21
21. “Thou wilt protect them in Thy tabernacle from the contradiction of tongues” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 100.12
… In that rest, in that likeness to the Angels. But consider what I have said: there will there be no confession of sins. I said not, there will be no confession: for there will be confession of praise. Thou wilt ever confess, that He is God, thou a creature; that He is thy Protector, thyself protected. In Him thou shalt be as it were hid.
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St Gregory of Nyssa † AD 395 Against Eunomius 10.1
… so also He is termed a “tower of strength ,” and a “city of encompassing
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… of which evil hearing “the righteous man shall not be afraid” if only he be kept in “the tabernacle,” that is, in the true faith of the Catholic Church, from “the strife of tongues,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.22
22. “Blessed be the Lord; for He hath made His mercy marvellous, in the city of compassing” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.14
… let those strong men be made weak, those rich men be made poor, those just men acknowledge themselves sinners, those lions be made dogs. “Let them be converted at evening, and suffer hunger as dogs. And they shall go around the city.” What city? That world, which in certain places the Scripture calleth “the city of standing round:”
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St Hippolytus † AD 235 On the Psalms 2
On Psalm xxxi. 22 . Of the Triumph of the Christian Faith.
St Augustine of Hippo † AD 430 The Confessions 1.18
… These things I declare and confess unto Thee, my God, for which I was applauded by them whom I then thought it my whole duty to please, for I did not perceive the gulf of infamy wherein I was cast away from Thine eyes.
St Augustine of Hippo † AD 430 The Confessions 10.41
66. And thus have I reflected upon the wearinesses of my sins, in that threefold “lust,” and have invoked Thy right hand to my aid. For with a wounded heart have I seen Thy brightness, and being beaten back I exclaimed, “Who can attain unto it?” “I am cut off from before Thine eyes.”
St Augustine of Hippo † AD 430 Against Lying 27
… For both she bore the type of the people of the Gentiles, whereof the prophecy had gone before, “A people whom I have not known hath served Me:” and Lazarus, removed from the living, did as it were in that place lie in significative similitude where He lay, Whose voice that is, “I am cast out of the sight of thine eyes.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.23
… “Therefore Thou heardest, O Lord, the voice of my prayer, when I cried unto Thee.” Therefore putting a limit to correction, and showing that I have part in Thy care, Thou heardest, O Lord, the voice of my prayer, when I raised it high out of tribulation.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.11
11. “I am become feeble, and am bowed down greatly” ( ver. 8 ). He who calls to mind the transcendent height of the Sabbath, sees how “greatly” he is himself “bowed down.” For he who cannot conceive what is that height of rest, sees not where he is at present. Therefore another Psalm hath said, “I said in my trance, I am cast out of the sight of Thine eyes.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 42.17
17. “Why hast Thou rejected me?” “Rejected” me, that is to say, from that height of the apprehension of the unchangeable Truth. “Why hast Thou rejected me?” Why, when already longing for those things, have I been cast down to these, by the weight and burden of my iniquity? This same voice in another passage said, “I said in my trance”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.30
… When dost thou deign to bring near to thy table a poor man in rags? But again, this poor One the health of the countenance of God hath taken up: in His countenance He hath hidden His need. For of Him hath been said, “Thou shalt hide them in the hiding place of Thy countenance.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.24
… for the Lord will require truth.” Since “if the righteous shall scarcely be saved, where shall the sinner and the ungodly appear?” “And He will repay them that do exceeding proudly.” And He will repay them who even when conquered are not converted, because they are very proud.
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.3
… That truth, however, which is with men came through Jesus Christ, as the truth in Paul and the Apostles came through Jesus Christ. And it is no wonder, since truth is one, that many truths should flow from that one. The prophet David certainly knew many truths, as he says,
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 21
… moreover there is the profit of the earth .’ He had his own father David for an example, who had himself experienced the sufferings of persecution, and who supports them that suffer by the words, ‘Be of good courage, and He shall strengthen your heart, all ye that put your trust in the Lord
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.25
25. “Quit you like men, and let your heart be strengthened” (
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Supra enarravit propheta tribulationes, beneficia Dei, orationem suam, fiduciam et gratiarum actionem; hic autem exponit totum ordinem suae liberationis. Titulus, in finem Psalmus David pro extasi. Hieronymus non habet pro extasi, nec Hebraei: et forte Septuaginta addiderunt, propter hoc quod dicitur infra, in excessu. Extasis enim Graece, Latine dicitur excessus, qui est mentis, quoniam scilicet homo ponitur extra se. Et hoc dupliciter contingit: vel quia a superioribus allicitur, vel quia ab inferioribus depellitur. Animus ergo hominis si feratur extra se, dicitur vel allectus a supernis per contemplationem et amorem: quia divinus amor, ut dicit Dionysius, 4 cap. de Div. Nom., extasim facit, quia facit eum vivere non sua, sed Dei vita: Gal. 2: vivo ego, jam non ego, vivit vero in me Christus: vel impugnatus, vel territus ab inferiori: unde quando timet fit extra se: Act. 3: repleti sunt stupore et extasi. Et sicut vult Glossa, hoc modo hic accipitur extasis: agitur enim hic de tribulatione Christi in passione: unde Christus in cruce pendens ait, in manus tuas commendo spiritum meum, Luc. 23. Et de tribulationibus Ecclesiae: et hoc sub figura eorum quae contigerunt David. Vel intelliguntur verba Psalmi hujus quasi ab una persona prolata: quia caput corpus et membra sunt una persona: unde Christus loquitur pro se, et pro corpore suo: Isa. 61: quasi sponsum decoratum corona, et quasi sponsam ornatam monilibus suis: quia Christus et Ecclesia sunt una persona. Psalmus iste dividitur in duas partes. Quia primo praemittit orationem. Secundo ponit exauditionem, ibi, quam magna multitudo dulcedinis tuae. Sed quia oratio nititur spei, primo praemittit spem et orationem. Secundo assignat utriusque rationem: scilicet quare speret et oret, ibi, quoniam fortitudo. Circa primum duo facit. Primo enim praemittit spem. Secundo subjungit rationem, ibi, in justitia tua libera me. Circa spem duo facit. Primo ponit spei rectitudinem. Secundo certitudinem sive firmitatem, ibi, non confundar in aeternum. Dicit ergo. In te domine speravi: Hier. 17, dicitur: maledictus homo qui confidit in homine et cetera. Et ideo non potest spes esse recta in homine, sed in Deo: Eccl. 2: qui timetis dominum, sperate in illum et cetera. Et dicitur hoc ex persona Christi et Ecclesiae. Sed contra. Spes non habet locum in comprehensore; Christus autem fuit comprehensor. Ergo non habuit spem nec fidem, sed visionem. Respondeo. Sperare dicitur a spe; spes autem dicitur dupliciter: quandoque enim dicit virtutem; quandoque vero objectum ejus quod est bonum, sub duplici ratione: quia respicit Deum ut beatitudinem aeternam, et ut beatitudinis datorem. Hanc non habuit Christus, quia objectum ejus est bonum futurum, non habitum. Tamen aliqua alia expectanda erant a Christo per auxilium Dei, sicut gloria immortalitatis, conversio hominum, et hujusmodi. Et quantum ad hoc sperabat, licet virtus spei non fuerit ei necessaria.
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Secundo ponit firmitatem, quia, non confundar in aeternum, quia innititur Deo qui est incommutabilis; sed qui sperat in homine qui deficit, confunditur aliquando.
Deinde cum dicit, in justitia, subjungit orationem: ubi tria facit. Primo assignat causam quare petit liberari. Secundo petit celeritatem liberationis, ibi, inclina. Tertio ponit modum, esto mihi. Dicit ergo, o domine, spero, et ideo peto liberari. Sed qua causa? Non propter justitiam meam, sed, in tua justitia, quia justus es: Dan. 9: non in justificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis. Vel, in justitia tua, quam mihi dedisti, non mea: Rom. 10 dicitur: ignorantes Dei justitiam et cetera. Item peto velociter liberari, quia non possum pati afflictionem. Dilatio potest contingere dupliciter: una ratio potest esse, quia liberator est longe; alia vero quia piger. Deus videtur longe esse a nobis: unde quidam dixerunt quia non habet providentiam de nobis: Job 22: circa cardines caeli perambulat, nec nostra considerat. Et ideo peto, ut tu Deus qui in altis habitas, nec ego possum ad te accedere, inclina aurem tuam. Auris Dei est voluntas exaudiendi: et dicitur Deus nobis appropinquare, quando condescendit nostris infirmitatibus et miseriis; et ideo ait, inclina, idest condescende ex bonitate: et hoc cito et ideo, accelera ut eruas me: Isa. 8: voca nomen ejus, accelera: quia non tardat in necessitate. Modus est duplex liberandi: ut scilicet quod non laedatur in malis existens, vel quod mala fugiat.
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Deinde cum dicit, quoniam, ostendit quid movet eum. Et primo ad sperandum. Secundo ad orandum, ibi, miserere mei domine, quoniam tribulor. Circa primum duo facit. Quia primo movetur ad sperandum ex consideratione divinae conditionis. Secundo experimento beneficiorum, ibi, ego autem in domino speravi. Haec enim duo dant fiduciam. Conditionem autem Dei ostendit dupliciter. Primo per comparationem ad nos; secundo per comparationem ad adversarios, quia erant et adversarii et hostes, ibi, odisti observantes. Circa primum tria facit. Primo enim ponit habitudinem Dei ad nos; secundo, quid ex hoc speret, ibi, et propter nomen tuum. Tertio in spem erectus prorumpit in orationem, ibi, in manus tuas. Sciendum est autem, quod Deus habet habitudinem ad nos, quia est fortitudo nostra ad complendum omnia bona quae per eum facimus. Exod. 15: fortitudo mea et laus mea dominus et cetera. Item quia refugium nostrum ad vitandum mala. Ps. 103: petra (scilicet Deus) refugium herinaciis. Et ideo ait, spero de te propter ista duo. Et quid speret, ostendit ex persona viatoris, quia semper indiget ductore, procuratore et defensore. Primum pertinet ad viam; secundum ad vitam; tertium ad salutem. Et ideo quantum ad primum dicit, deduces, scilicet per viam salutis. Quantum ad secundum, et enutries, nutrimento virtutum, et etiam corporali. Psal. 22: dominus regit me, et nihil mihi deerit. Quantum ad tertium, educes me de laqueo, idest de fraudulenti insidia, quam mihi praeparaverunt. Prov. 1: veni nobiscum, insidiemur et cetera. Psal. 123: laqueus contritus est. Et ratio est, quia tu es protector meus; quasi dicat: ideo spero quia ista facies mihi, quia tu es protector meus.
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In manus. Prorumpit tertio in subitam orationem; et circa hoc duo facit. Primo recommendat se domino; secundo commemorat divinum beneficium, vel habitum vel mox secutum, ibi, redemisti et cetera. Dicit ergo quantum ad primum, in manus et cetera. Quod carius habet commendat ductori. Et ideo in vita ista periculosa spiritum meum commendo tibi Deo. Hoc fecit Christus in nostrum exemplum: unde in cruce dixit, in manus tuas et cetera. 2 Tim. 1: scio cui credidi et cetera. Ex persona Ecclesiae intelligitur; quasi dicat Ecclesia capiti Christo, tu dicis. In manus tuas commendo spiritum et cetera. Et ex hoc sequitur, scilicet ex cruce, redemptio nostra. Dicit autem, Deus veritatis, quia implevit quod promisit. Per comparationem autem ad adversarios dicit, odisti; quasi dicat; sic te habes ad me; sed quomodo ad adversarios? Quia odis eos, et merito, quia observant vanitates etc. illi scilicet qui in rebus mundi spem habent et figunt. Et hoc supervacue, quia deficiunt. Sap. 5: quid nobis profuit superbia et cetera. Item vanitates, auguria, vel somnia, vel pacta Daemonum; et tales odiuntur a Deo, quia sacrilegi et idolatrae. Psal. 39: beatus vir cujus est nomen domini et cetera.
Ego autem. Supra rationem suae spei assignavit ex divina conditione; hic autem assignat eam experimento divinorum beneficiorum. Circa quod duo facit. Quia primo proponit spem; secundo ejus effectum, ibi, exultabo. Dicit ergo: Deus odit malos: ego autem, qui non observo vanitates, speravi in solo Deo, non in Deo divitiarum. 1 Tim. 6. Effectus spei est spiritualis laetitia. Rom. 12: spe gaudentes. Et ponit modum laetitiae: quia, exultabo et laetabor. Est autem exultatio gaudium per signa exteriora extra exiliens. Laetitia vero dicit interiorem dilatationem cordis. Exultatio ergo dicit magnitudinem gaudii, laetitia moderationem. Et praemittit exultationem, quia homines inflammati amore Dei in principio plus gaudent, et post moderate. Laetabor, non in justitia mea, sed tua.
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Quoniam. Hic commemorat beneficium liberationis. Primo liberationem; secundo liberationis modum, ibi, nec conclusisti. A duobus dicit se liberatum: ab abjectione, et a tribulatione: primum opponitur honori; secundum prosperitati. Quantum ad primum dicit, humilitatem, idest abjectionem; quasi dicat, licet tu altus sis in caelis, tamen respexisti, hic abjectum, vel, humilitatem cordis. Luc. 1: respexisti humilitatem ancillae tuae. Quantum ad secundum dicit, salvasti de necessitatibus, idest tribulationibus, animam, non corpus; quia secundum corpus quandoque succumbunt, sed anima liberatur. Psal. 24: de necessitatibus meis libera me domine. Vel necessitates dicit passibilitates praesentis vitae; scilicet mortis, famis, penuriae indigentiae Rom. 12: necessitatibus sanctorum communicantes. Modus liberationis ostenditur. Primo quantum ad evasionem mali; secundo quantum ad conservationem in bono, ibi, quia statuisti. Dicit ergo quantum ad primum, nec conclusisti. Illud concluditur cujus nihil est extra. Deus permittit aliquem tentari ab hominibus, sed non concludit eum in manibus eorum, quia reservat aliquid ad quod hostis non potest, sicut in Job 1, quem primo sic conclusit super substantiam quod corpus non tangeret: deinde sic super corpus, quod non tangeret animam: unde dicit, verumtamen animam illius serva.
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Sed impii concluduntur in manibus inimici. Sed contra: Job 16: conclusit me apud iniquum et cetera. Respondeo. Verum est secundum intentionem inimici credentis se praevalere, sed non est verum simpliciter. Quantum ad secundum ait, statuisti etc. idest in loco libero et amplo, pedes, idest affectus, quia ex nulla parte impeditur quin benefaciat. Prov. 4: ducam te per semitas aequitatis, quas cum ingressus fueris, non arctabuntur gressus tui, et currens non habebis offendiculum. Vel iste locus spatiosus est vita aeterna. Baruch 3: o Israel quam magna est domus Dei etc. ubi steterunt pedes nostri. Psal. 121: stantes erant pedes nostri et cetera.
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Deinde cum dicit, miserere mei domine quoniam tribulor etc. rationem orationis assignat dupliciter. Primo in generali praemittit orationem, et ejus causam; secundo prosequitur utrumque in speciali, ibi, conturbatus est. Circa primum duo facit. Primo ponit petitionem in generali; secundo causam petitionis, ibi, miserere. Judith 8: indulgentiam ejus cum lacrymis postulemus. Et quare? Quoniam tribulor. Psal. 118: multi qui persequuntur me, et tribulant me. Sed contra: supra dicit, salvasti de necessitatibus animam meam. Respondeo. Dicendum, quod loquitur secundum diversa membra, vel secundum diversa tempora. Sequitur, conturbatus est. Ubi exponit in speciali primo tribulationem; secundo orationem, ibi, ego autem in te speravi. Circa primum duo facit. Quia primo quantum ad id quod est interius; secundo quantum ad id, quod est exterius, ibi, quoniam defecit. Quantum ad primum tria ponuntur: scilicet oculus, anima, et venter: per quae ratio, voluntas et sensualitas designantur: quando scilicet homine in tribulatione posito omnia ista commoventur. Et ideo dicit, oculus, interior. Eph. 1: illuminatos oculos cordis vestri: in ira, inimicorum persequentium, vel Dei punientis. Psal. 6: conturbatus est a furore oculus meus. Vel in ira, quia irascor contra malos: haec enim non excaecat oculum rationis, sicut facit ira per vitium; sed conturbat et obnubilat, quia non ita limpide videt. Anima mea, quantum ad voluntatem: quia proprium est voluntatis movere corpus, et voluntas movet omnia quae in nobis sunt. Psalm. 6: anima mea turbata est. Venter meus, idest infirmus: et signat sensualitatem. Hier. 4: ventrem meum doleo. Vel, anima mea, refertur ad sensualitatem, venter autem ad corpus; quasi dicat, sensualitas turbata est, et corpus. Vel refertur ad diversa membra Ecclesiae. Nam, oculi, doctores, anima, praelati, venter, alii sunt.
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Deinde cum dicit, quoniam et cetera. Exponit tribulationem quantum ad exteriora: tribulatio namque expellitur bonis praesentis vitae: quae tria sunt: scilicet deliciae carnis, divitiae et honores: 1 Jo. 2: omne quod est in mundo et cetera. Contra primum ponit dolorem; contra secundum paupertatem; et contra tertium opprobria. Secundum est, ibi, infirmata; tertium vero, ibi, super omnes inimicos. Circa primum duo facit. Primo enim ponit dolorem; secundo ejus signum, ibi, anni mei. Dicit ergo, tribulor, interius; et haec tribulatio venit ex interiori, quoniam defecit in dolore vita mea. Vita continuo procedit ad defectum. Sap. 5: continuo desivimus esse. Potest ergo qui tristatur dicere, vita mea defecit in dolore. Eccl. 38: a tristitia enim festinat mors: vel vita spiritualis. Rom. 1: justus meus ex fide vivit. Vel potest intelligi de vita qua quis gaudet de bono aliorum. 2 Cor. 7: nunc gaudeo, non quia tristes estis, sed quia contristati estis ad poenitentiam. Et dolor causat in eis defectum; unde, et anni mei, idest duratio vitae meae, in gemitibus, qui sunt signum doloris. De secundo dicit, infirmata et cetera. Divitiae confirmant homines. Eccl. 7: sicut protegit sapientia, sic protegit et pecunia. Et ideo paupertas refertur ad infirmitatem exteriorem. Sicut autem paupertas temporalis facit infirmitatem exteriorem, ita paupertas spiritualis infirmitatem spiritualem. Virtus, idest fortitudo corporalis, quae est in nervis et ossibus; et ideo subdit, ossa mea: quasi dicat: omnia in quibus fundabatur fortitudo ejus erant debilitata. Psal. 21: dinumeraverunt omnia ossa mea.
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Super. Propheta assignans suam exteriorem tribulationem, proposuit dolores contra delicias, paupertatem contra divitias; hic autem opprobria contra honores mundi. Circa quod tria facit. Primo proponit confusionem quam patitur; secundo inducit similitudinem, factus sum tamquam vas; tertio probationem, quoniam audivi. Circa primum tria facit, secundum quod triplex gradus invenitur despicientium alios: quidam enim manifeste inferunt opprobria; quidam ejus societatem vitant: quidam, qui omnino ejus obliviscuntur, et hoc pertinet ad contemptum: quia nullus obliviscitur ejus quod non contemnit. Primo ergo ponit primum, et dicit, super omnes inimicos et cetera. Hieronymus habet, apud omnes hostes meos factus sum opprobrium vicinis meis nimis; quasi dicat: non solum inimicis meis factus sum opprobrium, sed et vicinis. Et sunt verba Christi ex parte Ecclesiae. Vicini Ecclesiae sunt qui nondum sunt conversi, sed proponunt converti. Et dicit, opprobrium, propter poenam et propter culpam. Et quantum ad utrumque exponitur, ut dicat Christus ex parte Ecclesiae, factus sum opprobrium, propter poenas martyrum. Et hoc, super omnes inimicos, quia turpiores poenas sancti sustinuerunt quam latrones. 1 Cor. 4: spectaculum facti sumus et cetera. Item propter culpam, in Ecclesia sunt aliqui peccatores et malae vitae, ita quod propter eos Ecclesia est contemptibilis apud illos qui debebant accedere. Et bene, super omnes inimicos, quia turpior apparet vita eorum quam infidelium. Ezech. 5: ista est Hierusalem, in medio gentium posui eam et cetera. Item ibidem 16: justificasti sorores tuas in omnibus abominationibus et cetera. Item quantum ad secundum nullus adjungit se ei; unde dicit, timor notis, idest vicinis qui timent ad me accedere. Vel propter poenas quas patior, vel propter malam vitam malorum Christianorum. Et signum hujus subdit, qui videbant me, idest qui considerabant hujusmodi opprobria culpae et poenae, fugerunt a me foras, quia noluerunt converti. Job 6: fratres mei pertransierunt quasi torrens. Psal. 87: longe fecisti notos meos a me. Tertium est oblivio.
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Et hoc est quod ait, oblivioni datus sum. Sed quia homo quantumcumque diligat aliquem post mortem tradit eum oblivioni, ideo dicit, tamquam mortuus. Psal. 87: sicut vulnerati dormientes in sepulcris, quorum non es memor amplius. Haec ad Christum referuntur in persona sua: quia factus est in opprobrium. Psal. 68: propter te sustinui opprobrium, operuit confusio faciem meam. Item timor, quia fugerunt, discipuli. Item, oblivioni datus, quia, sperabamus quod ipse redempturus esset Israel, Luc. 24.
Deinde adducit exemplum, factus et cetera. Factus sum tamquam vas perditum, idest inutile de quo non curatur. Hier. 51: reddidit me quasi vas inane, absorbuit me quasi draco et cetera. Tertio probationem: et circa hoc duo facit. Primo enim inducit contemptum; secundo persecutionem quam patitur, ibi, in eo dum convenirent. Dicit ergo, factus sum opprobrium: quia audivi vituperationem, a viris meis. Hier. 20: audivi contumelias multorum et cetera. In circuitu. Augustinus: quandoque Christiani peccant; et infideles non dicunt, hoc faciunt mali; sed, hoc faciunt Christiani. Et si religiosi peccant, similiter. Et dicit in circuitu, quia non intrant ad veritatis considerationem: quia tunc dicerent, hoc faciunt mali Christiani. Ps. 11: in circuitu impii ambulant.
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Consequenter cum dicit, in eo, ostendit quomodo patitur persecutionem, et aggravat ex multitudine persequentium, cum dicit, in eo dum convenirent simul, idest unanimiter, adversum me: hoc timendum esset valde. Eccl. 26: a tribus timuit cor meum; delaturam civitatis, collectionem populi, et calumniam mendacem et cetera. Ex crudelitate ipsorum, non enim ad leve convenerunt, sed ad occidendum: unde, accipere animam meam, idest vitam, consiliati sunt. Hier. 18: tu scis, domine, omne consilium eorum adversum me in mortem. Gen. penul.: in consilio eorum non veniat anima mea.
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Ego. Supra Psalmista narravit mala quae patiebatur: hic autem refugium habet ad orationem. Et quia oratio vacua est nisi certae spei innitatur; ideo praemittit spem, et subjungit orationem, ibi, eripe me de manu et cetera. Circa primum duo facit. Primo enim ponit spem. Secundo assignat spei rationem, ibi, dixi Deus meus. Continuatio talis est, non dicit simpliciter, ego in te speravi, sed, ego autem et cetera. Glossa Augustini dicit, consuetum est, quod pueri vocantur mammontreca, quia volunt diu sugere mammas, sed matres opponunt amaritudinem ut abhorreant. Ubera nostra, quibus a domino lactamur, sunt prosperitas temporalis, et solatium amicorum. Quando videt Deus quod homines confidunt nimis in his et alliciuntur ab his, subtrahit ea, et ponit amaritudinem, ut ponant in solo Deo spem suam. Sic ille advertens dicit, audivi, inquit, vituperationem: et ideo dicit, ego autem etc.: quasi dicat: omnibus aliis contradicentibus et pugnantibus adversum me, solum in te fuit spes mea: Hier. 17: benedictus vir qui confidit in domino. Ratio spei duplex assignatur. Una ex cura et providentia Dei. Alia ex potestate ejus. Confidit ergo in eo primo, quasi commissus divinae curae, et a Deo susceptus: Deus enim ex sua virtute curam habet universorum: Sapient. 12: nec enim est alius Deus quam tu, cui cura est de omnibus. Item ejusdem 14: tu ergo, pater, cuncta gubernas providentia. Unde Deus omnium, specialiter tamen aliquorum habet curam: 1 Pet. ult.: omnem solicitudinem vestram projicientes in eum, quoniam ipsi cura est de vobis. Et ideo specialiter Deus est eorum. Et ideo dicit, speravi in te, quia Deus meus es tu. Secundo ex potestate; quia nisi esset potens, deficeret spes.
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Sed non ita de Deo sentit; unde ait, in manibus tuis sortes meae, idest omnia bona quae mihi donantur, sunt in potestate tua: Ephes. 1: in quo et sorte vocati sumus praedestinati et cetera. Sciendum est autem, quod triplex est sors: quaedam consultoria, quaedam divinatoria, et quaedam derisoria. Communiter loquendo, sors nihil aliud est nisi quoddam indicium divinae voluntatis requisitum. Et ideo in Glossa Augustini, sors non est aliquid mali, sed res in humana dubitatione divinam indicans voluntatem. Et ideo projicere sortes nihil aliud est, quam exquirere voluntatis divinae indicium. Ergo sors de sui ratione non dicit aliquid mali; sed efficitur mala ex duobus. Primo quando aliquis exquirit hoc indicium a quo non debet, ut a Daemone: et secundum hoc sortilegia damnantur inter alia quae pertinent ad infidelitatem. Secundo, si inquirat indicium in rebus, in quibus non est necesse. In duobus debet inquiri hoc indicium: in necessariis, et in non valentibus aliter sciri. Si enim non fuerit de necessariis, tunc est curiositas: et hoc est in sorte divinatoria: quia in hac solicitantur de futuris, et ideo vana, et reprobatur. In necessariis autem quae possunt aliter sciri, sortes etiam sunt prohibitae: quia hoc est tentare Deum, cum scilicet potest sciri auxilio humano, et recurritur ad divinum. Ponere autem sortes in distribuendis, quis habeat quid, vel in agendis, quid melius sit in temporalibus rebus, dico quod sors non vituperatur. Unde divisiones frequenter per sortes fiunt. Similiter etiam ad temporales dignitates, si eligantur sorte. Sed hoc non licet in spiritualibus, quia in eis homo dirigitur per spiritum sanctum: unde qui in eis faceret sortes, injuriaretur spiritui sancto. Unde apostoli ante spiritum sanctum posuerunt sortes super Matthiam; sed post spiritum sanctum elegerunt septem diacones sine sorte. In manibus, ergo ait, tuis sortes meae, idest quod datur secundum indicium tuae voluntatis, totum sub potestate tua est: Prov. 16: sortes mittuntur in sinu, sed a domino temperantur: alia littera habet, tempora mea, quanta scilicet et qualia: Dan. 2: ipse mutat tempora et aetates.
Deinde subjungit orationem cum dicit, eripe. Orat primo pro se. Secundo contra hostes, ibi, erubescant. Circa primum duo facit. Primo enim orat liberari a malis. Secundo promoveri ad bonum, ibi, illustra faciem tuam. In adversariis duo considerat. Et primo affectum; et hoc tangit cum dicit, de manu inimicorum, idest odientium me: Ps. 142: eripe me de inimicis meis et cetera. Isti sunt Diaboli: Matth. 13: inimicus homo et cetera. Item amici: Matth. 11: inimici hominis domestici ejus. Secundo effectum, quia persequuntur: Ps. 118: multi qui persequuntur me et tribulant me et cetera. Secundo orat promoveri ad bonum, cum dicit, illustra. Circa quod duo facit. Primo petit promoveri in bonis. Secundo, ut non deficiat a petitione, ibi, non confundar. Primum petit dupliciter. Primo secundum profectum sapientiae. Secundo secundum profectum justitiae, ibi, salvum me fac. Lumen rationis nihil aliud est quam quaedam participatio divini luminis: Ps. 4: signatum est super nos lumen et cetera. Hoc lumen non crescit in nobis nisi ab eadem causa a qua inchoatum est. Unde si volumus in eo proficere, oportet quod fiat per illustrationem divinae faciei: Ps. 42: emitte lucem tuam et cetera.
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Secundum profectum justitiae per quam pervenitur ad salutem, petit, cum dicit, salvum me fac, et hoc, propter misericordiam tuam, non propter merita mea: Tit. 3: non ex operibus justitiae quae fecimus nos et cetera. Quantum ad secundum dicit, non confundar, deficiendo scilicet in spe tua: vel, non confundar, fraudatus scilicet spe mea. Et hoc ideo, quia invocavi te: Joel. 2: omnis quicumque invocaverit nomen domini, salvus erit. Invocavi te. Glossa Augustini, invocas Deum, quando in te vocas Deum, quando in domo cordis tui invitas eum, quod prius necesse est mundari universis sordibus vel fraudibus: aliter enim vere non invocas. Si enim invocas Deum ut det tibi lucrum, lucrum invocas, non Deum. Gratis ergo invocas Deum o avare, ut te pecunia non te ipse Deus impleat. Numquid sine auro et argento non vis illum ad te venire? Quid ergo de his quae facit tibi Deus sufficit, cum ipse Deus non sufficit?
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Consequenter orat contra hostes, cum dicit, erubescant. Et primo ponit suam petitionem. Secundo assignat illorum meritum, ibi, quae loquuntur. Et notandum quod haec oratio magis intelligenda est per modum praenunciationis quam orationis; quasi dicat, erubescant, conformando voluntatem suam divinae justitiae. Contra primum tria ponit quae in eis venient: quia in judicio confundentur; unde dicit, erubescant. Quoniam dicet, Matth. 25: esurivi, et non dedistis mihi manducare etc. quoniam conscientia reprehendet eos: Isa. 1: erubescetis super hortis quos elegeratis cum fueritis et cetera. Secundo mittentur in supplicium aeternum: et hoc est quod dicit, et deducantur in Infernum: Ps. 48: sicut oves in Inferno positi sunt, mors depascet eos.
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Tertio obmutescent; unde dicit, muta fiant labia dolosa: Ps. 106: omnis iniquitas oppilabit os suum. Sed contra. Immo erunt loquentia: Apoc. 16: blasphemaverunt Deum et cetera. Item ingemiscent: Sap. 5: gementes prae angustia spiritus, et dicentes et cetera. Respondeo. Dicendum quod obmutescent a verbis superbiae et doloris illati sanctis.
Secundo, cum subdit, quae, assignat triplex illorum peccatum: et praecipue oris: quod ex tribus aggravatur: scilicet ex persona contra quam dicitur, ex eo quod dicitur, et ex radice ejus quod dicitur. Quantum ad primum dicit, adversus justum, quod pejus quam si contra peccatorem; quasi dicat: illa obmutescent quae modo loquuntur, de eo quod dicunt, quia injustitiam dicunt et falsa: Ps. 35: verba oris ejus iniquitas et dolus. Ex radice vero, quia aliquid aliquando dicitur contra virum justum ex ignorantia et deceptione; sed si ex prava radice procedit, tunc est malum. Et haec prava radix est duplex: scilicet superbia et abusio: Prov. 2: ubi fuerit superbia, ibi erit et contumelia. Item abutuntur bonis sibi datis; quia data sunt eis ut humilientur, et ipsi inde extolluntur. Hieronymus habet, et despectu, quia stulte alios contemnunt. Et haec est abusio, quia non utitur justo ut debet contemnendo ipsum.
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Quam. Psalmista supra praemisit tribulationem et orationem; hic autem accedit ad gratiarum actionem, tamquam exauditus. Ubi duo facit. Primo commemorat universaliter beneficia, quae Deus humano generi et sanctis confert. Secundo prorumpit ad gratias, ibi, benedictus dominus, quoniam et cetera. Et circa primum duo facit. Primo enim ostendit Dei misericordiam quantum ad dona collata sanctis. Secundo quantum ad mala a quibus tuetur eos, ibi, abscondes eos. Circa primum duo facit. Ostendit enim primo praeparationem bonorum. Secundo eorum adimpletionem, ibi, perfecisti eis. Dicit ergo, quam magna et cetera. Dulcedo in spiritualibus transumptive dicitur: sicut enim dulcedo corporalis delectat gustum carnis, ita quod mentem delectat interius, dicitur dulcedo. Contingit autem quandoque quod gustus carnis non bene dispositus delectatur in corrupto sapore, et tunc falso delectatur: sic affectus hominis quando non est bene ordinatus, delectatur in re quae non vere est delectabilis: sed si bene sit dispositus, delectatur in vero bono, scilicet divino. Et ideo bonitas substantialis Dei dicitur dulcedo Dei: Sap. 16: substantiam tuam et dulcedinem tuam quam in filios habes ostendebas. Vel dulcedo Dei dicitur eo modo quo aliquis dicitur amarum habere affectum, quando scilicet cogitat quomodo alios contristet: Eph. 4: omnis amaritudo tollatur a vobis. Ergo per contrarium dulcedo animi, quando proponit alios consolari. Unde dulcedo Dei propositum dicitur quo vult omnes homines salvos fieri, 1 Tim. 2: gustate et videte quoniam suavis est dominus; Psal. 33, item dulcis et rectus dominus. Ps. 24. Et quocumque modo dulcedo dicatur, continet delectationem: quia quamvis sit una et simplex in se, tamen est radix et fons omnis bonitatis. Et ideo quidquid delectat in mundo, totum est in Deo; ut sapientia, veritas, honores, excellentia, voluptas, et omnia hujusmodi in excessu sunt ibi. Et ideo dicit, quam magna multitudo, superexcedens secundum magnitudinem, infinite a nobis incomprehensibilis. Item similiter multitudo quantum ad dulcedinem effectus; quia quidquid homini potest provenire, totum est ex dulcedine bonitatis Dei: Sap. 12: o quam suavis est domine spiritus tuus in nobis. Isa. 54, ubi agitur de multitudine justorum: multi filii desertae et cetera. Quod vero ait, quam abscondisti etc. dupliciter potest intelligi. Uno modo: quod Deus abscondit se ab eis ut non cognoscant eum, ut scilicet crescat eorum desiderium. Alio modo, quod in abscondito reposuisti ut timentes te habeant eam: et hoc melius; quasi dicat: in abscondito reposuisti propter eos. Et quare? Quia illa dulcedo non est in sensibilibus bonis quae manifesta sunt nobis, sed est in invisibilibus; et non in rebus creatis, sed in invisibilitate ipsius Dei: Apoc. 2: vincenti dabo manna absconditum: 1 Cor. 2: oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit dominus diligentibus se. Praeparatio ergo bona est in abscondito; sed consummatio et expletio est manifesta; unde subdit, perfecisti eis et cetera. Inter illam praedestinationem et ejus effectum, ejus scilicet qui est in gloria, in medio est status gratiae, qui est inchoatio gloriae: et hac praetermissa tendit ad perfectum et dicit, perfecisti, idest perficies, et incepisti perficere id absconditum: 1 Cor. 13: cum venerit quod perfectum est, evacuabitur et cetera. Sed quibus? Eis qui sperant in te, ad quos perveniet haec perfectio, non ad eos qui in seipsis confidunt: Rom. 5: gloriamur in spe gloriae filiorum Dei. Sed tunc non erit abscondita, immo erit in conspectu filiorum hominum: quia illam gloriam omnes videbunt, boni et mali: Rom. 8: existimo quod non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis: Sap. 5: videntes mirabuntur in subitatione etc. usque quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est. Vel, filiorum, idest sanctorum qui plene videbunt: Ps. 106: videbunt recti et cetera. Vel, qui sperant in te, et hanc manifestant in conspectu filiorum hominum: Rom. 1: non enim erubesco Evangelium.
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Deinde cum dicit, abscondes, ostendit beneficia Dei in sanctos, per liberationem a malo. Sed quia duplex malum potest homo pati: scilicet in opere, et in verbo: primo ostendit quando protegit a primo malo. Secundo quomodo a secundo, ibi, proteges. Dicit ergo, abscondes et cetera. Loquitur similitudinarie; sicut si aliquis quaeratur ad mortem, quicumque illum absconderit in secretis suae domus, ibi tutus esset: sic est de sanctis. Impii persequuntur eos: sed Deus abscondit eos in abscondito, idest perducet ad illum locum absconditum suae dulcedinis: Gal. 3: vita vestra abscondita est cum Christo in Deo; sed hoc erit in futuro perfecte, quando videbunt eum facie ad faciem: 1 Cor. 13: tunc autem facie ad faciem videbimus eum sicuti est. Et hoc est quod ait, faciei tuae. Sed in praesenti etiam abscondit, inquantum videmus aliquid de dulcedine gloriae suae contemplando. Et intantum abscondit, inquantum homines turbare non possunt firmatos in Dei amore: Sap. 3: justorum animae in manu Dei sunt et cetera. Vel non sentiens conturbationes quas homines patiuntur in judicio: Sap. 5: turbabuntur timore horribili et cetera. Item inquantum homo absconditur in contemplatione, et non sentit turbationes mundi: Sap. 8: intrans in domum meam conquiescam in illa et cetera. Secundo ostendit quomodo absconduntur a maliloquis, cum dicit, proteges eos et cetera. Aliqui enim proteguntur a malefactoribus, sed non a maliloquis; ab hoc enim malo non omnes proteguntur. Unde Octavianus Tiberio respondit zelanti pro ipso contra male loquentes de eo, nolo super hac re mihi Tiberi turberis. Satis praestitum est nobis, ut nullus nos offendere posset. Dicit ergo, proteges eos in tabernaculo tuo. Hoc ad praesentem Ecclesiam respicit, quae tabernaculum est militantium: Isa. 4: tabernaculum erit in umbraculum diei ab aestu et cetera. Et hoc, a contradictione linguarum, quae vel blasphemando Deum, vel docendo falsa, contradicunt veridicae doctrinae, ut sunt schismata, et diversae haereses: Job 16: suscitatur falsiloquus adversus faciem meam, contradicens mihi. Si ergo recurratur ad tabernaculum Dei, idest ad Ecclesiam, et ad secreta fidei ejus, ibi invenitur defensio secura ab hujusmodi contradictione linguarum.
30:22
Consequenter cum dicit, benedictus, refert gratiarum actionem. Ubi duo facit. Primo enim gratias agit. Secundo inducit alios ad hoc, quibus praedicta beneficia sunt collata, ibi, diligite. Circa primum tria facit. Primo enim prorumpit in gratias. Secundo proponit misericordiam gratiarum, ibi, quoniam mirificavit et cetera. Tertio exponit causam, ibi, ego autem dixi. Dicit ergo, benedictus dominus; quasi dicat: ex quo protectus est sic populus sanctorum a Deo, nihil aliud restat nisi benedicere Deum, idest attribuere hoc ejus bonitati; Tob. 12: benedicite Deum, et enarrate omnia mirabilia ejus. Et quare? Quia mirificavit, idest mirabilem fecit, misericordiam suam mihi. Tunc enim videtur homo teneri ad gratiarum actiones, quando mirabiliter liberatur a magnis periculis. Et quomodo mirificavi? In civitate, inquit, munita; quasi dicat: ita liberavit me, quod fecit me sicut civitatem munitam. Alia littera, in civitate circumstantiae. Hebraei habent, obsessa. Hoc autem potest referri ad duas intentiones: et utrumque misericordiam Dei ostendit mirabiliter; quia in civitate munita ita liberavit me, quia fecit me sicut civitatem munitam contra mala. Et haec civitas est Ecclesia: Hier. 1: dedi te hodie in civitatem munitam, et in columnam ferream, et murum aeneum. Vel, in civitate obsessa, similiter mira misericordia est: quia sumus liberati a minori malo. Periculum enim magnum perferunt obsessi; et ideo dicit, eram in civitate obsessa, seu circumdata, et tamen liberavit me velut centrum a circumferentia. Circumferentia namque ponitur in gyro, centrum in medio. Populus Judaeorum qui in medio erat gentium, qui circumstabant Judaeam, ubi dicebantur laudes Deo, ubi sacrificia offerebantur, ubi prophetiae non cessabant. Modo autem in omnibus gentibus circumstantibus diffusa est misericordia Dei: Marc. ult.: euntes in mundum universum, praedicate Evangelium omni creaturae. In civitate ergo ait circumstante, scilicet in toto populo gentium.
30:23
Deinde cum dicit, ego autem, exponit materiam gratiarum. Ubi primo ponit magnitudinem. Secundo ponit exauditionem, ibi, ideo exaudisti et cetera. Dicit ergo, ego dixi in excessu mentis meae. Excessus contingit quandoque ex causa interiori; et hoc quando videt stupenda ex quibus fit extra se. Act. 3: repleti sunt stupore et extasi. Quandoque a causa superiori, quando scilicet contemplatur quis divina, et rapitur extra se supra se: 2 Cor. 5: sive mente excedimus Deo. Sic ergo elevatus ad divina dicit, projectus sum etc. idest perpendi me longe esse a te: quia quanto homo magis accedit ad Deum, tanto se minorem advertit. Job ult.: auditu auris audivi te, nunc autem oculus meus videt te et cetera. Vel si intelligatur quantum ad excessum causae inferioris, quod innuit littera Hieronymi, aliquando homo considerat gravitatem peccatorum vel malorum imminentium, et ex hoc reputat se derelictum: sicut Christus in persona suorum dixit Matth. 27: Deus Deus meus, ut quid me dereliquisti? Et sic dicit hoc David. Considerans mala quae mihi veniunt, projectus sum: Jonae 2: abjectus sum a conspectu oculorum tuorum.
Secundo cum dicit, ideo exaudisti, ponit exauditionem; quasi dicat, ideo, quia hoc dixi, exaudisti: Psalm. 10: respexit in orationem humilium. Sic publicanus Luc. 18, quoniam recognovit se peccatorem, descendit justificatus in domum suam: Eccl. 35: oratio humiliantis se nubes penetrat. Vel secundum Hieronymum, ponitur interrogative, ego dixi et cetera. Ergo ne exaudies? Quasi dicat: mirum est cum sim ita longe a te, quod me exaudias. Dum clamarem ad te. Glossa Augustini, clamor fit ad Deum non voce, sed corde; quia multi silentes labiis, corde averso nihil impetrare potuerunt. Clama ergo intus ubi Deus audit.
30:24
Consequenter cum dicit, diligite dominum, inducit illos quibus praedicta beneficia sunt collata ad gratias exhibendas. Et ordinat eos primo quantum ad affectum. Secundo quantum ad effectum, ibi, viriliter agite. Circa primum duo facit. Primo inducit eos ad diligendum Deum. Secundo rationem diligendi assignat, quoniam veritatem requiret. Dicit ergo quia exaudivit, et quia mirificavit, diligite dominum: Deut. 4: et nunc, Israel, audi praecepta et judicia, quae ego doceo te et cetera. Et qui sunt qui diligere debent, ostendit: quia, sancti: Cant. 1: recti diligunt te. Quoniam veritatem. Assignat causam diligendi. Redditur autem duplex causa, quare Deum diligere tenentur: quia quod diligunt sancti Deus diligit; et quod odiunt, Deus odit. Secunda est, ibi, et retribuet. Quantum ad primum dicit, quoniam veritatem requiret dominus, et retribuet abundanter facientibus superbiam; quasi dicat: diligere debetis dominum, quia diligit quod diligitis, et hoc requirit. Sancti diligunt veritatem; et ideo Deus qui veritatem requirit, debet a nobis diligi. Requirit autem Deus veritatem justitiae: Rom. 2: judicium Dei est secundum veritatem in eos qui talia agunt. Item vitae: Isa. 38: obsecro, domine, memento quaeso quomodo ambulaverim coram te in veritate et corde perfecto. Item doctrinae: Matth. 22: scimus, quia verax es, et viam Dei in veritate doces. Secunda ratio quare tenemini diligere Deum, est, quia punit quod oditis: punit enim Deus superbiam, quam sancti odiunt: et hoc est, quod dicit, et retribuet poenam scilicet, abundanter, idest supra seipsos: quia ipsi supra se extollunt: Isa. 16: superbia ejus et arrogantia ejus et indignatio ejus plusquam fortitudo ejus.
30:25
Deinde cum subdit, viriliter, ordinat eos quantum ad effectum. Et primo, ut sint fortes in opere, cum ait, viriliter agite: Prov. 18: qui mollis, et dissolutus est in opere suo, frater est sua opera dissipantis. Item ut sint fortes in corde, et confortetur cor vestrum: Psalm. 26: expecta dominum, viriliter age, et confortetur cor tuum, et sustine dominum.
30:1
v. 1 tu es refugium meum, Hier tu es protectio mea, a tribulatione quae circumdedit me, hebr ab angustia (ab hoste, Hier) custodies me ; exsultatio mea, erue me a circumdantibus me; hebr vertit Hier : laus mea, salvans cireumdabis me, uti habet Aq αἴνεσις μου, διασώζων περικυχλώσεις us, hebr plerumque vertunt : exsultationibus liberationis circeumdabis me— at num Deus — adducet amicos congratulantes ? quare aliqua emendatione opus erit, quam Aq Hier indicant, vel LXX? — Quis loquitur in v. 8? veteres iam in medio relinquunt (Ag. Gen.), ut vel Deum vel psalmographum audiamus admonentem ; recentiorum aliqui Deum (oberg, Baethgen) aliu poetam (Riehm, Duhm etc.) agnos- a cunt v. 8 intellectum tibi dabo, hebr docebo te (Hier doceam te) ef faeiem avertere videtur, ita benevolentiam suam convertendo faciem eam corrigit Baethgen textum mas., Duhm : consulam, dirigam oculos meos ad te (addit ad hebr LXX). Monet itaque, ut consilio suo obtemperent, ne per vim et verbera ad viam rectam revocari non obediunt, ad tuum servitium non aecedunt. LXX et Hier praemiseriis v. 10 multa flagella peccatoris, multi dolores (sunt) impio ; misericordia cireumdabit ; gratia, benignitas. Quare exsultandum est probis 80 pus, v. 11 /aetamini in Domino et exultate iusti, et gloria- hom. 4,6; colligit apostolus ex primis verbis Deum largiri iustitiam sine operibus legis — atque revera psalmista non ad sacrificia legis, sed ad unius Dei misericordiam refert remissionem peccatorum.
30:18
… The wicked are on the road to it (Ps. 9:18; 30:18; 54:16), as are the shameless woman and her accomplices (Prov. 2:18; 7:27); there are heaped up those who forget God, sinners (ibid. 9:18; 21:16), despisers of the Law (Eccl. …
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.