Beati quorum. The second penitential psalm.
Forgeuenes of sinnes is a happie thing: 3. wherto manie are brought by affliction geuing them vnderstanding, so mouing them to confesse their sinnes, 6. pray for remission, 10, not despaire, but hope in Gods mercie, and so reioyce with sincere hart.
1To David himself, understanding. Blessed are they whose iniquities are forgiven, and whose sins are covered.Dello stesso Davidde, salmo di intelligenza. Beati coloro, ai quali sono state rimesse le iniquità, e i peccati, de' quali sono stati ricoperti.To Dauid himselfe vnderstanding. BLESSED are they, whose iniquities are forgeuen: and whose sinnes be couered.Ipsi David intellectus. Beati quorum remissæ sunt iniquitates, / et quorum tecta sunt peccata. 2Blessed is the man to whom the Lord hath not imputed sin, and in whose spirit there is no guile.Beato l'uomo, cui Dio non imputò peccato, e nello spirito di lui simulazione non è.Blessed is the man, to whom our Lord hath not imputed sinne, neither is there guile in his spirit.Beatus vir cui non imputavit Dominus peccatum, / nec est in spiritu ejus dolus. 3Because I was silent my bones grew old; whilst I cried out all the day long.Perché io mi tacqui si consumarono le mie ossa, mentre io per tutto il giorno alzava le strida.Because I held my peace, my bones are inueterated, whiles I cried al the day.Quoniam tacui, inveteraverunt ossa mea, / dum clamarem tota die. 4For day and night thy hand was heavy upon me: I am turned in my anguish, whilst the thorn is fastened.Perché dì, e notte si aggravò sopra di me la tua mano; mi avvolgeva nella mia miseria, mentre portava fitta la spina.Because day and night thy hand is made heauie vpon me: I am turned in my anguish, whiles the thorne is fastened.Quoniam die ac nocte gravata est super me manus tua, / conversus sum in ærumna mea, dum configitur spina. 5I have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against my self my injustice to the Lord: and thou hast forgiven the wickedness of my sin.A te il delitto mio feci noto, e non tenni ascosa la mia ingiustizia. Io dissi: Confesserò contro di me stesso al Signore la mia ingiustizia, e tu mi rimettesti l'empietà del mio peccato.I haue made my sinne knowen to thee: and my iniustice I haue not hid. I said: I wil confesse against me my iniustice to our Lord: and thou hast forgeuen the impietie of my sinne.Delictum meum cognitum tibi feci, / et injustitiam meam non abscondi. / Dixi: Confitebor adversum me injustitiam meam Domino; / et tu remisisti impietatem peccati mei. 6For this shall every one that is holy pray to thee in a seasonable time. And yet in a flood of many waters, they shall not come nigh unto him.Per questo porgerà preghiere a te ogni uomo santo nel tempo opportuno. Certo, che quando inonderanno le grandi acque a lui non si accosteranno.For this shal euerie holie one pray to thee, in time conuenient. But yet in the floud of manie waters, they shal not approche to him.Pro hac orabit ad te omnis sanctus / in tempore opportuno. / Verumtamen in diluvio aquarum multarum, / ad eum non approximabunt.
7Thou art my refuge from the trouble which hath encompassed me: my joy, deliver me from them that surround me.Tu se' mio asilo nella tribolazione, da cui son circondato: tu mia letizia, liberami da coloro, che mi assediano.Thou art my refuge from tribulation, which hath compassed me: my exultation, deliuer me from them that compasse me.Tu es refugium meum a tribulatione quæ circumdedit me; / exsultatio mea, erue me a circumdantibus me. 8I will give thee understanding, and I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee.Io ti darò intelligenza, e ti insegnerò la via, per cui tu hai da camminare: terrò fissi gli occhi miei sopra di te.I wil geue thee vnderstanding, and wil instruct thee in the way, that thou shalt goe; I wil fasten mine eies vpon thee.Intellectum tibi dabo, et instruam te in via hac qua gradieris; / firmabo super te oculos meos. 9Do not become like the horse and the mule, who have no understanding. With bit and bridle bind fast their jaws, who come not near unto thee.Guardatevi dall'esser simili al cavallo, e al mulo, i quali son privi del bene dell'intelletto. Stringi col morso, e colla briglia le mascelle di coloro, che si ritiran da te.Doe not become as horse and mule, which haue no vnderstanding. In bit and bridle binde fast their cheekes, that approch not to thee.Nolite fieri sicut equus et mulus, / quibus non est intellectus. / In camo et freno maxillas eorum constringe, / qui non approximant ad te. 10Many are the scourges of the sinner, but mercy shall encompass him that hopeth in the Lord.Molti i flagelli pei peccatori: ma la misericordia sani a guardia di colui, che spera nel Signore.Manie are the scourges of a sinner, but him that hopeth in our Lord mercie shal compasse.Multa flagella peccatoris; / sperantem autem in Domino misericordia circumdabit. 11Be glad in the Lord, and rejoice, ye just, and glory, all ye right of heart.Nel Signore rallegratevi, ed esultate, o giusti, e gloriatevi voi tutti, che siete di retto cuore.Be ioyful in our Lord and reioyse ye iust, and glorie al ye right of hart.Lætamini in Domino, et exsultate, justi; / et gloriamini, omnes recti corde.
31:1
St. Augustine
Understanding; (Protestants mascil.; Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God's grace. (St. Augustine)
Haydock
Alexandrian Septuagint, ["A psalm] to David," of understanding; which is taken from some other copy. (Haydock)
Abenezra
Some suppose this word has been inserted from ver 8. (Abenezra)
Agellius
But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius)
Calmet
This is wholly of a moral nature. The Jews style it the heart of David, because it displays his sentiments of contrition. (Calmet)
Bellarmine
He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine)
Calmet
The Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, etc.) (Calmet)
Pagnin
Are they. Hebrew, "The blessings of him whose iniquity." (Pagnin)
But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans 4:7.
Berthier
Sins; or, "who is screened from the punishment of sin." (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier)
St. Gregory
Covered, by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory)
Worthington
Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. 1:13.) says, "None affirmeth but an infidel." Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., etc.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington)
Berthier
This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier)
Haydock
God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from guile. He cannot suppose that we are just by imputation of Christ's justice, unless we be really so. (Haydock)
Calmet
By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet)
St. Gregory
"If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession." (St. Gregory)
Berthier
But, replies a Lutheran commentator, "God does not forget sin." What is this to the purpose, as long as the sin does not subsist in the offender? He allows that "the pardon of sin is inseparable from sanctification." Renew a right spirit within my bowels, Psalm 50:12. (Berthier)
Calmet
The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet)
Menochius
Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God's justice. (Menochius)
31:2
Calmet
Spirit. Symmachus has "heart," or "mouth." (Calmet)
Eusebius † AD 339
The latter is also in some copies of the Septuagint. (Eusebius)
Calmet
The Roman and Alexandrian Septuagint have it, though Grabe substitutes spirit, (Haydock) which is recognised by St. Jerome (ad. Sun.), Hebrew, etc. Nothing is so contrary to true repentance as hypocrisy. (St. Augustine, etc.) (Calmet)
Worthington
If we do not co-operate with God's grace, our sins will never be effaced, though, before remission, our works can only dispose us to receive pardon. "God (and meritorious) works follow." (St. Augustine) (Worthington)
31:3
Challoner
Because I was silent, etc. That is, whilst I kept silence, by concealing, or refusing to confess my sins, thy hand was heavy upon me, etc. (Challoner)
Theodoret
The cry was then only an effect of vanity, like that of the Pharisee, full of his own merits; (St. Augustine; St. Jerome; Calmet) or David was silent till Nathan made him know his fault, which he afterwards ceased not to deplore. (Theodoret)
Berthier
It is supposed that he had continued impenitent for above a year. But he might fell remorse during that time, ver. 5. (Berthier)
Calmet
Cried. Hebrew, "roared," like a lion. (Calmet)
Worthington
Because I acknowledged not my grievous sins, I was much afflicted. I prayed, but to little purpose. (Worthington)
Menochius
Wishing to conceal the cause of my grief, (Calmet) I pined away, (Haydock; Lamentations 3:4.) and suffered greatly, because I did not confess. (Menochius)
31:4
Haydock
I am turned, etc. That is, I turn and roll about in my bed, to sek for ease in my pain, whilst the thorn of thy justice pierces my flesh, and sticks fast in me. Or, I am turned; that is, I am converted to thee, my God, by being brought to a better understanding by thy chastisements. In the Hebrew it is, my moisture is turned into the droughts of summer. (Challoner) (Protestants) (Haydock)
Haydock
But the Septuagint may have taken l for a preposition before shaddi, as the Greek interpreters say nothing of this moisture, which is the interpretation of modern Jews; and St. Jerome has (Berthier) "I was turned or occupied, in my misery;" versatus sum in miseria mea. There is no peace for the wicked. (Haydock)
God has not punished David exteriorly till after the admonition of Nathan, when so many evils poured upon him. But the king must have experienced cruel agonies of mind, till he was prevailed on by this wise physician to confess his fault, (Calmet) and thus let out the imposthume, which would not allow him to enjoy any repose.
Haydock
Fastened. St. Jerome, "while the summer (or heat; aestas) was burning incessantly," sela. Hebrew becharbone kayits means also in gladios spina. "The thorn has been turned into swords for my affliction;" (Berthier) or I have been as grievously tormented, as if a thorn or sword had pierced me. (Haydock)
Worthington
Thy divine Providence chastises me, and my conscience tells me that I have deserved all my sufferings. (Worthington)
Haydock
Many of the ancients read, while the thorn is broken, confringitur, Ps. Rom.[Roman Psalter?]; St. Gregory; Calmet) which causes the extraction to be more difficult. (Haydock)
Calmet
This thorn may denote sin, which like a weed, had infected David's soul. (Theodoret) (Calmet)
31:5
Calmet
Sin. Or as some psalters read, "of my heart," with the Septuagint, Cassiod., etc. (Calmet)
St. Jerome
"I know that thou wilt readily forgive the sins which are fully laid open before thee." (St. Jerome)
Calmet
David no sooner perceived that he was the unjust man (Haydock) whom Nathan had described, than he exclaimed, "I have sinned;" and at the same moment God forgave him, 2 Kings 12:7. (Calmet)
Berthier
If this psalm relate to his repentance, it seems he had already had recourse to God; but this is doubtful, as he appears to have entered into himself only after the prophet's reproach. Nothing can more effectually give peace to the soul than an humble confession, which costs human pride a great deal, when it must be made to our brethren. (Berthier)
Menochius
The Jews were sometimes obliged to confess to God's minister, Leviticus 4:5., and Numbers 5:7. (Menochius)
31:6
Calmet
Holy. Even the angels rejoice at the sinner's conversion, Luke 15:7. The saints take part in the welfare of their fellow creatures, and praise God for his mercies shewn unto them. (Calmet)
Piscator
Time. During this life, (Isaias 55:6., Ecclesiastes 9:10.; Chaldean; Muis) or when they shall be treated in like manner. (Piscator)
Worthington
As I now repent, so must those who are afflicted, pray that they may obtain pardon; then they will not be oppressed, though their miseries may appear very great, like a deluge. (Worthington)
Berthier
Yet. Hebrew rak, "surely." (Berthier)
Haydock
"Therefore shall every merciful one pray unto Thee, finding time; that when many waters shall inundate, they may not approach unto him." (St. Jerome) (Haydock)
Haydock
A deluge denotes great calamities, Isaias 43:2. Even the terrors of the last day will not disturb the just, (Calmet) nor will they inspire the wicked with true repentance. (Haydock)
31:7
Calmet
Refuge. Hebrew, "hiding," (Psalm 30:21.; Haydock) or asylum. (Calmet)
Haydock
Which. Hebrew, "thou shalt surround me with songs of deliverance. Sela." Or "my praise saving, thou wilt environ me always." (St. Jerome) (Haydock)
Berthier
Perhaps th may now occupy the place of m, as the Greeks all agree; and the sense is at least the same. (Berthier)
31:8
Calmet
Fix. Hebrew, "consult with my eyes concerning thee." The Vulgate, better. (Calmet)
Haydock
Protestants marginal note, "my eye shall be upon thee." (Haydock)
31:9
Calmet
Do not. This may be spoken by God, or by the psalmist; as an admonition to hear the counsel of those divinely commissioned. (Calmet)
Calmet
Who come. Protestants, "lest they come near," (Haydock) and threaten to bite or to run over thee. (Calmet)
St. Jerome
But the Hebrew may have the sense of the Vulgate, qui non accedunt. (St. Jerome)
Menochius
It may be a prayer, that God would offer a sort of violence to restrain the sallies of the sinner, (Haydock) and to convert him; (Worthington) or God threatens the obstinate with rigour of his justice. Many delude themselves, thinking that he will always treat them with lenity, and be ready to receive them. (Berthier) (Isaias 37:29.) But the prophet admonishes them not to follow their senses alone, nor to imitate brute beasts, as he had done with regard to Bathsabee and Urias. (Menochius)
Xenophon
The bit (camus) was a sort of muzzle, "to hinder horses from biting." (Xenophon)
31:10
Worthington
Many. Sinners deserve much punishment. But if they will repent they may find mercy. (Worthington)
Berthier
This may be also the declaration of God, though the prophet seem to speak in the next verse. (Berthier)
Calmet
God humbles the pride of haughty monarchs, like Sennacherib and Nabuchodonosor, treating them like beasts. (Calmet)
31:11
Calmet
Glory, which is lawful when God is the object, 1 Corinthians 1:31. My glory I will not give to another, Isaias 42:8. (Calmet)
Haydock
Hebrew, "praise him." (St. Jerome) (Haydock)
Worthington
Joy is the end of true penance, to which the prophet invites all. (Worthington)
31:3
Because I was silent, etc.... That is, whilst I kept silence, by concealing, or refusing to confess my sins, thy hand was heavy upon me, etc.
31:4
I am turned, etc.... That is, I turn and roll about in my bed to seek for ease in my pain whilst the thorn of thy justice pierces my flesh, and sticks fast in me. Or, I am turned: that is, I am converted to thee, my God, by being brought to a better understanding by thy chastisements. In the Hebrew it is, my moisture is turned into the droughts of the summer.
31:1
1. Vnderstanding.] VVhen Dauid had sinned and somewhile neglected to Vexation geueth vnderstanding. confesse his fault, Gods mercie by affliction made him to vnderstand his owne estate, who then repenting, confessing, and sorowing for his sinnes made this Psalme which is therfore intitled Vnderstanding: or, Instruction of Dauid. It geueth Sinne must be punished. vs also to vnderstand, and to know, saith S. Augustin, that we must neither trust in our owne merites, nor presume to escape punishment of sinne. Thy first vnderstanding therfore or lesson, must be, to know thy self to be a sinner The Good workes are of gra⸢c⸣e nex is, that when with faith thou beginnest to worke wel by loue, thou attribute not this to thyn owne streingth, but to the grace of God.
1. VVhose sinnes are couered. 2. not imputed.] Caluin and his complices gether in epist. ad Ro. c. 4. Protestantes expound this place contrary to many other clere places. poyson of these holie wordes, denying that sinnes are truly taken away, but only couered, and stil remayne say they in the iustest. VVhich sense would make this Scripture contrarie to other places Isaie 6. thyn iniquitie shal be taken away, and thy sinne shal be cleansed. Ioan. 1. The lambe of God which taketh away the sinne of the world. Act. 3. Be penitent and conuert, that your sinnes may be put out. 1. Cor. 6 you are washed, you are sanctified, you are iustified. & the like, which shew the true real taking away of sinnes, true sanctification, and iustification. As S. Ierom (or some other ancient authentical autor) explicateth contrarie to the exposition of ancient fathers. this place saying: Sinnes are so couered by baptisme & penance, that they are not to be reueled in the day of iudgement not imputed in him that diligently purgeth him selfe in this world, or by martyrdom. S. Augustin teacheth the same saying: Sinnes are couered, are wholly couered, are abolished. Neither must you vnderstand (saith he) that sinnes are couered, as though stil they were, and liued. VVhy then did the prophet say; sinnes are couered? they are not to be punished. More clerly, li. 1. c 13. cont. duas Epist. Pelag. The Pelagians calumniating. Catholiques, as if they taught, that sinnes are not taken away, but shauen, as heares are cut with a rasor; the rootes remaining in he flesh. vvhich (he answereth) none affirmeth but an infidel. Likewise S. Gregorie teacheth, that a sinner couereth his sinnes wel, when with contrarie vertues he ouerwhelmeth former vices, and with good deedes blotteth out former euil deedes. He couereth God couering or not imputing sinne doth quite take them away. them euil, when either for shame, or feare, or obstinacie, or desperation he concealeth his sinnes, omitting to confesse them. God couereth sinnes, as a phisition couereth woundes, by applying medicinal plaster, which in deede cureth them. Thus ancient, lerned holie Fathers expound this text. Further explicating, that albeit thinges couered, and only therby hidde from men, do remaine as they were before they were hid, yet whatsoeuer is hid to God, is in dede vtterly taken away, for nothing that is, can be hid from God. And the The contrarie doctrin is iniurious to God. to Christ. contrarie doctrin of Protestants is iniurious either to Gods powre, if they say he can not quite take away sinnes, or to his mercie, if he wil not, or to his iustice, if he neuer punish sinnes euer remayning, and to his truth if he repute otherwise, then in deede the thing is. It is also iniurious to Christ, to say, his bloud and death is not effectual to take away sinnes. iniurious to innumerable places of holie Scripture, which affirme plainly that sinnes by Gods grace are to holie Scriptures. to glorified S inctes. vtterly taken away Finally it is iniurious to Sainctes in heauen, arguing them as stil infected with sinnes, if in dede sinnes yet remaine in them. which is most absurde, and blasphemie to speake And yet foloweth by necessarie consequence. For if the iustest liued & died in sinne, they should remaine eternally in sinne.
This Psalme sheweth how Dauid was brought to vnderstand his sinnes, to confesse, bewayle, and obtaine remission of them.
The first blessing of a sinner is the forgeuenes of his sinnes.
•om. 4. •. P••. 4.
by charitie, which couereth themultitude of sinnes. 1. Pet. 4.
31:2
2. Neither is there guile in his spirite.] In remission of sinnes the penitent necessarily Sincere repentance is a necessarie dispotion to remission of 〈…〉e. After remissiō it is satisfactorie and meritorious. must so cooperate, that he haue no guile in his spirite, or hart, for if he haue, then he faileth of the forsaide blessednes, and his iniquities are not forgeuen, nor his sinnes couered to God, but to be imputed and punished Yet the repentance of a sinner be it neuer so sincere, hartie, and without guile doth not merite remission of sinne, but only disposeth therto. But after remission it is satisfactorie for the paine due for sinnes, and meritorious of glorie. According as S. Augustin here teacheth saying. Good (or meritorious) workes goe not before faith, and remission, but folow the same.
Satisfaction being made.
VVhen sinners repent sincerly without guile, then God forgeueth: without which cooperation none is iustified.
31:3
because I acknowledged not my greuous sinnes, I was stil sore afflicted.
Waxed as if they vvere old.
though otherwise I ceased notto pray but without any fruict or good effect.
31:4
thy diuine prouidence reducing me,
by remorse of myn owne conscience which telleth me that I deserue al this affliction.
31:5
therfore I do no longer dissēble with men nor am silent to thee, but expresly acknowlege my sinnes.
31:6
As I do now recal my selfe being stricken with Gods heauie hand; so must euerie one that wil be purged from his sinnes and sanctified pray to thee, when he is afflicted.
Though calamities be meruelous great like to a diluge:
yet they shal not opresse him, that relieth vpon God.
31:8
God speaketh. promising by these tribulations to geue his seruants vnder standing, and instruction:
with perpetual protection.
31:9
Be not therfore careles, like to brute beastes, but consideratiue of your actions.
The Prophet or anie iust soul besecheth God to held this straict hand of discipline ouer sinners, for their conuersion.
31:10
Sinners deserue much punishment.
but repenting, and trusting in God shal finde his mercie.
31:11
The end of true penance is ioyto which therfore the prophet inuiteth al penitents.
31:1
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 50
… that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.3
… And therefore David said beforehand, “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin;”
Tertullian † AD 220 Scorpiace 6
… And concerning the happiness of the man who has partaken of these, David says: “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.15
… and Thrones and Dominions doing service, and every man of you and every woman receiving salvation. Even now let your ears ring, as it were, with that glorious sound, when over your salvation the angels shall chant, Blessed are they whose iniquities are forgiven, and whose sins are covered
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.1
… Ye that are clothed with the rough garment of your offences, who are holden with the cords of your own sins , hear the voice of the Prophet saying, Wash you, make you clean, put away your iniquities from before Mine eyes : that the choir of Angels may chant over you, Blessed are they whose iniquities are forgiven, and whose sins are covered
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.24
… For among men of ancient and modern days, each is supposed to have had some special success, as each chanced to have received from God some particular virtue: Job unconquered patience in misfortune, Moses and David
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… for Baptism carries forgiveness of Past, not of Present sins; and its purification must not be played with, but be genuinely impressed upon you; you must be made perfectly bright, and not be merely coloured; you must receive the gift, not of a mere covering of your sins, but of a taking them clean away. Blessed are they whose iniquities are forgiven
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.73
… Among the kings, David is celebrated, whose victories and trophies gained from the enemy are on record, but his most characteristic trait was his gentleness,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.3
18. Why, then, should there be no thought of the Son in this place, seeing that all these things hold good of the Son also? If they do not so, then deny His Godhead, and so mayest thou deny what is proper to be said of God. His Blessedness cannot be denied, Who bestows blessings, for “Blessed are they whose iniquities are forgiven.”
St Ambrose of Milan † AD 397 Concerning Repentance 2.5
35. But the apostles, having this baptism according to the direction of Christ, taught repentance, promised forgiveness, and remitted guilt, as David taught when he said: “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin.”
St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 7
… What spirit could be kinder than his? He was indeed justified in saying “Lord remember David and all his meekness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… But the other two, whereof one is blissful, having been given by God, the other praiseworthy (cf. Ar. Eth. i. 12), which is accomplished by ourselves together with God, let us both choose and be emulous of. And of those two, one doth David pronounce blessed, when he says, “Blessed are they whose iniquities are forgiven” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 26
… xxii. 30; xxx. 31 , LXX.); and, “Thy youth shall be renewed as an eagle’s” ( Ps. ciii. 5 , LXX.); and, “Shine, O Jerusalem; behold, Thy King cometh!” ( Isa. lx. 1; Zech. ix. 9 ); and, “Blessed are they whose iniquities are forgiven.” (
St Jerome † AD 420 The Letters of St. Jerome 69.7
7. How then can you say that all sins are drowned in the baptismal laver if a man’s wife is still to swim on the surface as evidence against him? The psalmist says:—“Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity.”
St Jerome † AD 420 The Letters of St. Jerome 133.9
… Leave to God His power over what is His own; He does not need you to justify His actions. I am the hapless being against whom you ought to direct your insults, I who am for ever reading the words: “by grace ye are saved,” and “blessed is he whose transgression is forgiven, whose sin is covered.”
St Augustine of Hippo † AD 430 The Confessions 10.3
4. But yet do Thou, my most secret Physician, make clear to me what fruit I may reap by doing it. For the confessions of my past sins,—which Thou hast “forgiven” and “covered,”
St Augustine of Hippo † AD 430 City of God 17.20
… for even his faults are overcome by great piety, through the most salutary humility of his repentance, that he is altogether one of those of whom he himself says, “Blessed are they whose iniquities are forgiven, and whose sins are covered.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.2
2. “Blessed are they whose unrighteousness is forgiven, and whose sins are covered” (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.6
… to declare, ‘I say,’ at this time His righteousness, that He might be just, and the justifier of him which believeth in Jesus.” And David says: “Blessed are they whose iniquities are forgiven, and whose sins are covered.”
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St Justin Martyr † AD 165 Dialogue with Trypho 141
… So that if they repent, all who wish for it can obtain mercy from God: and the Scripture foretells that they shall be blessed, saying, ‘Blessed is the man to whom the Lord imputeth not sin;’
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 31
… Whence in the psalm, which the apostle cites in testimony of this grace of God, it is said, “Blessed is the man to whom the Lord will not impute sin, and in whose mouth is no guile.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 15
… Now if there is any sin which is unavoidable, how is God said to be righteous, when He is supposed to impute to any man that which cannot be avoided?” We reply, that long ago was it declared in opposition to the proud, “Blessed is the man to whom the Lord imputeth not sin.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness chapter44
… body,” who are righteous, without any sin,—and this, either by not consenting to the lusts thereof, or because that must not be accounted as any sin which is such that God does not impute it to them by reason of their godly lives (although the blessedness of being without sin is a different thing from the blessedness of not having one’s sin imputed to him),
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 41
… Who will boast that he has a pure heart? or who will boast that he is pure from sin?” And thus God’s mercy is even then necessary, by which he is made “blessed to whom the Lord has not imputed sin.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.2
2. “Blessed are they whose unrighteousness is forgiven, and whose sins are covered” ( ver. 1 ): and whose sins are buried in oblivion. “Blessed is the man to whom the Lord hath not imputed sin, nor is there guile in his mouth” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.3
3. “Because I kept silence, my bones waxed old:” because I made not with my mouth “confession unto salvation,” all firmness in me has grown old in infirmity. “Through my roaring all the day long” (
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St Basil the Great † AD 379 The Letters 42.2
… Learn then, brother, that it is not he who begins well who is perfect. It is he who ends well who is approved in God’s sight. Give then no sleep to your eyes or slumber to your eyelids
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.42
… like Jonah and David, he wished in himself to die and gave not sleep to his eyes, nor slumber to his eyelids,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
Thou seest that everywhere the Scripture calleth sins “thorns.” For David also saith, “I was turned into mourning when a thorn was fixed in me.” (
St Jerome † AD 420 The Letters of St. Jerome 108.1
… lest that by any means, when I have preached to others, I myself should be a castaway;” and “It is good neither to eat flesh nor to drink wine;” and “I humbled my soul with fasting;” and “thou wilt make all” my “bed in” my “sickness;” and “Thy hand was heavy upon me: my moisture is turned into the drought of summer.”
St Jerome † AD 420 Against the Pelagians 2
… Suppose that we do not such things as they, suppose we keep ourselves from every form of sin; to refrain from speaking the truth is certainly sin. In the Septuagint, however, we do not find the words “because I have been silent,” but “because I was pricked,” that is with the consciousness of sin; and thus the words of the
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… “My moisture,” he says, “is turned into the drought of summer. I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my sin.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.4
4. “Because day and night Thy Hand was heavy upon me:” because, through the continual punishment of Thy scourges, “I was turned in misery, while a thorn was fixed through me” (
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St Hippolytus † AD 235 The Refutation of All Heresies 7.14
… This, he says, is what is declared: “I have recognised my sin, and I know my transgression, (and) about this I shall confess for ever.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.6
… thy wounds surpass not the great Physician’s skill. Only give thyself up in faith: tell the Physician thine ailment: say thou also, like David: I said, I will confess me my sin unto the Lord: and the same shall be done in thy case, which he says forthwith: And thou forgavest the wickedness of my heart
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.13
122. As for me, Lord Jesu, though I am conscious within myself of great sin, yet will I say: “I have not denied Thee; Thou mayest pardon the infirmity of my flesh. My transgression I confess; my sin I deny not.
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.6
… They are many, and various, and different, and all lead to heaven. The first way of repentance is condemnation of sins. “Declare thou first thy sins that thou mayest be justified.” Wherefore also the prophet said “I said, I will speak out, my transgression to the Lord, and thou remittedst the iniquity of my heart.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 7
Now to this end God hath opened to us many ways. For, “Tell thou first,” saith He, “thy sins, that thou mayest be justified” ( Isa. xliii. 26 ); and again, “I said, I have declared mine iniquity unto Thee, and Thou hast taken away the unrighteousness of my heart” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
What then is the medicine of Repentance and how is it made up? First, of the condemnation of our own sins; “For” (it is said) “mine iniquity have I not hid” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… If thou speak of the [sins] of others, thou art nowise profited, neither hast thou gained anything, but hast ruined thyself. If thou confessest thy own [sins] to the Lord, thou hast great reward: for one says, “I said, I will confess against myself mine iniquity to the Lord, and Thou forgavest the impiety of my heart.” (
St Jerome † AD 420 The Letters of St. Jerome 122.2
… “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.”
St Jerome † AD 420 Against the Pelagians 2
In Psalm xxxii. 5 . One who speaks of himself as “holy,” yet confesses his transgression.
St Augustine of Hippo † AD 430 The Confessions 1.5
… I confess and know it, but who will cleanse it? or to whom shall I cry but to Thee? Cleanse me from my secret sins, O Lord, and keep Thy servant from those of other men. I believe, and therefore do I speak; Lord, Thou knowest. Have I not confessed my transgressions unto Thee, O my God; and Thou hast put away the iniquity of my heart?
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.8
… for in Thy sight shall no man living be justified.” There is therefore need of the mercy of God, which “exceedingly rejoiceth against judgment,” and which that man shall not obtain who does not show mercy. And whereas the prophet says, “I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my heart,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.5
… “I said, I will confess against myself my unrighteousness to the Lord:” I said, I will confess, not against God (as in my ungodly crying, when I kept silence), but against myself, my unrighteousness to the Lord. “And Thou forgavest the iniquity of my heart” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.14
… here be thou pierced with the thorns of repentance; in such sort that thou do that which hath been spoken of, “Turned I have been in sorrow, when the thorn was piercing: my sin I have known, and mine iniquity I have not covered: I have said, I will declare against me my shortcoming to the Lord, and Thou hast remitted the ungodliness of my heart.”
John Cassian † AD 435 The Conferences of John Cassian 20.6
… “I have acknowledged my sin, and mine unrighteousness have I not hid. I said: I will acknowledge against myself mine unrighteousness to the Lord,” so that we may be able effectually to say also what follows: “And Thou forgavest the iniquity of my heart;”
John Cassian † AD 435 The Conferences of John Cassian 20.7
… “I have acknowledged my sin, and mine unrighteousness have I not hid;” and: “My tears have been my meat day and night;” so that in the end it may be vouchsafed to him to hear these words: “Let thy voice cease from weeping, and thine eyes from tears: for there is a reward for thy labour, saith the Lord;”
John Cassian † AD 435 The Conferences of John Cassian 20.8
… “Depart from me all ye that work iniquity, for the Lord hath heard the voice of my weeping:” Moreover by means of confession of sins, their absolution is granted: for “I said: I will confess against myself my sin to the Lord: and Thou forgavest the iniquity of my heart;” and again: “Declare thine iniquities first, that thou mayest be justified.”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.39
… Nay, the prophet’s conception of the working of God is far different, when He says, By the word of the Lord were the heavens established, and all their power by the breath of His mouth
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.20
… and His goings forth are front the beginning, from the days of eternity . But assuredly as to the places, thou being an inhabitant of Jerusalem, knowest also beforehand what is written in the hundred and thirty-first psalm. Lo! we heard of it at Ephrathah, we found it in the plains of the wood
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.24
… do Thou now receive Cæsarius, the firstfruits of our pilgrimage; and if he who was last is first, we bow before Thy Word, by which the universe is ruled; yet do Thou receive us also afterwards, in a time when Thou mayest be found,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.8
… And whereas the prophet says, “I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my heart,” he yet immediately adds, “For this shall every saint pray unto Thee in an acceptable time.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.6
6. “For this shall every one that is holy pray unto Thee in an acceptable time:” for this wickedness of heart shall every one that is righteous pray unto Thee. For not by their own merits will they be holy, but by that acceptable time, that is, at His coming, who redeemed us from sin. “Nevertheless in the flood of great waters they shall not come nigh him” (
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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 John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
Think, what thou singest on that occasion, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” ( Ps. cxvi. 7 .) And again, “I will fear no evil, for Thou art with me.” ( Ps. xxiii. 4 .) And again, “Thou art my refuge from the affliction which encompasseth me.” (
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.3
… if I shall descend into hell, Thou art there.” Whither wilt thou go? whither wilt thou flee? Wilt thou hear counsel? If thou wouldest flee from Him, flee to Him. Flee to Him by confessing, not from Him by hiding: hide thou canst not, but confess thou canst. Say unto Him, “Thou art my place to flee unto;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.7
7. “Thou art my refuge from the pressures, which have compassed me about:” Thou art my refuge from the pressure of my sins, which hath compassed my heart. “O Thou, my Rejoicing, deliver me from them that compass me about” (
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St Gregory Thaumaturgus † AD 270 Four Homilies 1
… Come, then, ye too, dearly beloved, and let us chant the melody which has been taught us by the inspired harp of David, and say, “Arise, O Lord, into Thy rest; Thou, and the ark of Thy sanctuary.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… : “I will instruct thee, and teach thee in the way wherein thou shalt go:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.8
8. Diapsalma. The answer of God: “I will give thee understanding, and will set thee in the way in which thou shalt go;” I will give thee understanding after confession, that thou depart not from the way in which thou shouldest go; lest thou wish to be in thine own power. “I will fix Mine Eyes upon thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.22
… “Let my prayer come near in Thy sight, O Lord” ( ver. 169 ): for, “The Lord is nigh unto them that are of a contrite heart.” “Give me understanding, according to Thy word.” He claimeth a promise. For he saith, “according to Thy word,” which is to say, according to Thy promise. For the Lord promised this when He said, “I will inform thee.”
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St Hippolytus † AD 235 The Refutation of All Heresies 10.29
… Since man has free will, a law has been defined for his guidance by the Deity, not without answering a good purpose. For if man did not possess the power to will and not to will, why should a law be established? For a law will not be laid down for an animal devoid of reason, but a bridle and a whip;
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… and this it does, that from these physical objects the moral impulses of man may be explained; and thus their conduct shewn to be either bad or righteous. For instance, in the case of the bad, as when it charges, ‘Be ye not like to horse and mule which have no understanding
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
3. Yet even in this state, the man-loving Word, who came for this very reason, that He might seek and find that which was lost, sought to restrain them from such folly, crying and saying, ‘Be ye not as the horse and the mule which have no understanding, whose cheeks ye hold in with bit and bridle
St Gregory of Nyssa † AD 395 Against Eunomius 4.7
… His phrase runs thus:—“Inasmuch,” he says, “as the generated essence leaves no room for community to anything else (for it is only-begotten ), nor is the operation of the Maker contemplated as common.” O marvellous insolence! as though he were addressing his harangue to brutes, or senseless beings “which have no understanding
St Jerome † AD 420 Against Vigilantius 2
… so that there is nothing to separate us from swine, nothing wherein we differ from the brute creation, or from horses, respecting which it is written: “They were toward women like raging horses; everyone neighed after his neighbour’s wife.” This is that which the Holy Spirit says by the mouth of David:
St Augustine of Hippo † AD 430 The Confessions 10.7
11. What then is it that I love when I love my God? Who is He that is above the head of my soul? By my soul itself will I mount up unto Him. I will soar beyond that power of mine whereby I cling to the body, and fill the whole structure of it with life. Not by that power do I find my God; for then the horse and the mule, “which have no understanding,”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.37
… And you have, in accordance with this view, quoted a passage of Scripture, and, adopting its language, have compared men of no understanding to the cattle, which, of course, have not intellect. A statement the like to which occurs in another passage of Scripture: “Be ye not as the horse or as the mule, which have no understanding.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… Does he not clearly enough show that a man by his own will takes his stand in the law of God? Then again, there are so many commandments which in some way are expressly adapted to the human will; for instance, there is, “Be not overcome of evil,” and others of similar import, such as, “Be not like a horse or a mule, which have no understanding;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 5
… “Wish not to be as the horse or as the mule, which have no understanding;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.4
… The garment that was looked for is in the heart, not on the body; for had it been put on externally, it could not have been concealed even from the servants. Where that wedding garment must be put on, hear in the words, “Let thy priests be clothed with righteousness.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 57.10
… it is done as it pleased the Lord; blessed’ therefore ‘be the Name of the Lord. Naked came I out of my mother’s womb, naked shall I return to the earth.’ Naked outwardly, well-clothed within. Naked as regards these rags, these corruptible rags outwardly, clothed within. With what? ‘Let thy priests be clothed with righteousness.’”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 76.4
4. These things thou disregardedst, nor didst look upon them as a man, but as an irrational animal. The Prophet cried out to thee, and cried in vain. “Be ye not like to horse and mule, which have no understanding.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.6
… he hath this intelligence, who hath prudence. Therefore when many by evil lusts wore out in themselves the image of God, and by perversity of their manners extinguished the very flame, so to say, of intelligence, the Scripture cried aloud to them, “Become not ye as the horse and mule which have no understanding.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.9
9. “Be not ye like unto horse or mule, which have no understanding:” and therefore would govern themselves. But saith the Prophet, “Hold in their jaws with bit and bridle.” Do Thou then, O God, unto them “that will not come nigh Thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.4
… He sitteth upon thee, He ruleth thee: fear not lest thou stumble, and fall headlong: that indeed is thy infirmity; but consider Who sitteth upon thee. Thou art an ass’s colt, but thou carriest Christ. For even He on an ass’s colt came into the city; and that beast was gentle.…“Be not ye as the horse or as the mule, which have no understanding.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.6
… And this “understanding” whoever neglects in himself, and holds it in less account than the other parts of his nature, and casts it off, just as if he had it not, is addressed in the Psalm, “Be ye not as the horse and the mule, which have no understanding.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.15
… but God hath made man for beasts to minister to: is it to his strength then, and not to his understanding? Nay. But he “understood not;” and he who was made after the image of God, “is compared to the beasts without sense, and is made like unto them.” Whence it is said elsewhere, “Be ye not like to horse and mule, in which there is no understanding.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.3
… Whence certain men despising in themselves that peculiar and especial thing which from their Maker they had received, the Maker Himself reproveth, saying, “Do not become like horse and mule, in which there is no understanding.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 22
… The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles.” “Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… 5 .) Or dost thou see men in honor who deserve it not? “Fret not thyself at them that do wickedly. For as the grass shall they be dried up, and as the green herb shall they soon fall away.” ( ib. xxxvii. 1, 2 ) Dost thou see both righteous and sinners punished? be told that the cause is not the same. For “many” he says, “are the plagues of sinners.” (
St Jerome † AD 420 Against the Pelagians 1.28
… Every impious person is wicked and a sinner; but we cannot conversely say every sinner and wicked person is also impious, for impiety properly belongs to those who have not the knowledge of God, or, if they have once had it, lose it by transgression. But the wounds of sin and wickedness, like faults in general, admit of healing. Hence, it is written,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.10
10. “Many are the scourges of the sinner:” much is he scourged, who, confessing not his sins to God, would be his own ruler. “But he that trusteth in the Lord, mercy compasseth him about” (
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground:” and “In vain have I struck your children: they have not received correction.” In the Psalms also: “Many are the scourges of the sinners:”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.7.15
17. Thus far Africanus. And the lineage of Joseph being thus traced, Mary also is virtually shown to be of the same tribe with him, since, according to the law of Moses, intermarriages between different tribes were not permitted.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.23
23. We know then for certain that the Lord was to be born of a Virgin, but we have to shew of what family the Virgin was. The Lord sware in truth unto David, and will not set it aside. Of the fruit of body will I set upon thy throne
St Augustine of Hippo † AD 430 City of God 14.7
… But joy is used in a good sense: “Be glad in the Lord, and rejoice, ye righteous.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.20
… as though He would say, “You know that Christ is David’s Son, answer Me, how He is also David’s Lord?” And that they might not say, “He is not David’s Lord,” He introduced the testimony of David himself. And what doth he say? He saith indeed the truth. For you find God in the Psalms saying to David, “Of the fruit of thy body will I set upon thy seat.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.11
11. “Be glad in the Lord, and rejoice, ye righteous:” be glad, and rejoice, ye righteous, not in yourselves, but in the Lord. “And glory, all ye that are right in heart” (
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Hic incipit quarta deca primae quinquagenae. Et sicut in prima decade sunt Psalmi in quibus fit mentio de persecutione Absalonis; in secunda de persecutione Saulis; in tertia de persecutione populi, ita in ista quarta de tribulatione quam boni a peccatoribus sustinent: 2 Petr. 2: habitans apud eos qui de die in diem animam justam iniquis operibus cruciabant. Dividitur autem haec deca in duas partes. Quia primo commendatur justorum dignitas. Secundo imploratur auxilium contra persecutiones impiorum, in 4 Psalm. 34: judica domine nocentes me. Circa primum duo commemorat. Primo gratiam justificantem. Secundo dignitatem justorum, ibi, Ps. 32: exultate justi et cetera. Tertio monet justos ut in justitia sistant, ibi, Ps. 33: benedicam dominum. Hujus Psalmi novus est titulus, scilicet intellectus David. Hieronymus habet, eruditio David. In multis Psalmis sequentibus est invenire titulum hunc. Et signatur per hoc, quod in omnibus Psalmis in quibus hic titulus dicitur, tractatur aliqua veritas communis, non solum pertinens ad unam personam, sed quasi ad providentiam Dei, vel ad aliquid aliud arduum. Et licet in omnibus Psalmis quaedam sint ad eruditionem, ista tamen ad hoc principaliter ordinantur. Specialiter vero iste Psalmus intitulatur ab intellectu quem debet habere poenitens, qui debet intelligere se peccatorem, et gratiam Dei liberantis: Lev. 5: si intellexerit homo delictum et cetera. Hunc intellectum dat vexatio, Isa. 28: beati quorum. Iste est secundus Psalmus poenitentialium. In primo enim egit de contritione cordis, in isto vero de confessione; et dividitur in tres partes. In prima enim ponitur remissio peccatorum. In secunda, via ad remissionem, ibi, quoniam tacui et cetera. Tertio desiderium sanctorum de remissione, ibi, pro hac orabit. Circa primum duo facit. Primo enim ponitur aliquid quod est ex parte Dei. Secundo illud quod est ex parte hominis, ibi, nec est in spiritu. In peccato namque primo est offensa Dei. Secundo macula. Tertio reatus poenae. Contra haec tria ordinat tria. Quia Deus remittit offensam, maculam tegit, reatum poenae tollit, non imputando peccatum. Quantum ad primum dicit, beati quorum remissae sunt et cetera. Sed quia beatitudo est duplex, scilicet rei et spei, isti tales, scilicet quorum remissae sunt iniquitates, sunt beati in spe; qui tandem erunt beati in re. Beatus enim ille est spe, in quo praecedit causa beatitudinis, et via quae est virtus, et praecipue perfecta: unde in quo virtus perfecta apparet, potest dici beatus in spe: sicut arbor bene florens potest dici fructificans. Post corruptionem enim primi hominis isti flores non erant, sed spinae peccatorum. Et ideo beatitudo peccatoris quae est in spe, non est hujusmodi, sed quod Deus remittat peccatum, et sic fructificat: Hier. 4: novate vobis novale et cetera. Remissae: Isa. 40: dimissa est iniquitas illius: Luc. 6; dimittite, et dimittetur vobis. Quantum ad secundum dicit, et quorum tecta sunt peccata. Peccata sunt maculae animae: Hier. 2: quam vilis facta es et cetera. Quando quis habet in se turpe, et illud tegitur, tunc oculos intuentis turpitudo non offendit. Deus autem tegit turpitudinem peccatorum: sed quomodo? Totaliter, scilicet abluendo animam. In peccato enim duplex est deformitas. Una scilicet ex privatione gratiae qua privatur peccator: et haec totaliter tollitur, et non tegitur, quia datur ei gratia. Alia macula est ex actu peccati praeterito: et haec non deletur, quia non datur ei quod non fecerit, sed quod non imputetur ei ad culpam: et haec tegitur.
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Quantum ad tertium dicit, beatus vir cui non imputavit dominus peccatum. De reatu poenae intelligitur, quia poena non ei reservatur pro peccato: Dan. 3: omnia induxisti super nos et cetera. Secundum Glossam, triplex peccatum hic insinuatur: peccatum originale, actuale mortale, et actuale veniale. Primum signatur per iniquitatem, quae est quaedam inaequalitas: et hoc est in originali, inquantum in ea vires animae recedunt ab aequalitate innocentiae; et hoc dimittitur et diminuitur, quia aufertur reatu et remanet actu. Dicit autem pluraliter iniquitates, quia in diversis diversa originalia, et in uno unum. Secundum signatur per peccatum actuale mortale. Actualia enim peccata mortalia dicuntur tegi, quando non imputantur peccatori jam ad culpam. Tertium signatur per peccatum veniale, quod non imputat dominus. Peccatum enim veniale non imputatur ad poenam aeternam. Vel primum dicit propter peccatum quod est ante Baptismum. Secundum propter peccata quae sunt post Baptismum. Tertium vero post confessionem, quia non imputabitur peccatum ad poenam. Sed ex parte hominis requiritur quod non fictus confiteatur; alias non consequitur gratiam: Sap. 1: spiritus sanctus disciplinae effugiet fictum. Et ideo, nec est in spiritu ejus dolus, ut aliud habeat interius, et aliud praetendat exterius.
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Quoniam tacui. Secunda pars est, ubi ponitur via perveniendi ad remissionem peccatorum: et circa hoc tria facit. Primo enim ponit statum peccati. Secundo conversionem, quae est causa remissionis peccati, ibi, delictum meum. Dicit ergo, quoniam tacui et cetera. Contradictio videtur hic. Cum enim clamet tota die, dicit se tacere. Respondeo. Tacebat ab eo quod dicendum erat, sed clamabat quod dicendum non erat, nedum clamandum. Et in utroque est peccatum. De primo Isa. 6: vae mihi quia tacui. Debet enim peccator dicere peccata sua: Job 16: si tacuero, non recedit a me; nunc autem et cetera. Ergo quoniam tacui peccata mea, inveteraverunt ossa mea, idest interior fortitudo defecit. Saepe in Scriptura sacra per membra corporalia intelliguntur virtutes interiores. Unde per ossa in quibus est fortitudo, intelligitur interior virtus. Et quia inveterascit quod deficit, idest minuitur, inde dicit: inveteraverunt ossa mea: Baruch 3: quid est Israel, quod in terra inimicorum es, inveterasti et cetera. De secundo Isa. 5: expectavi, ut faceret judicium, et ecce iniquitas: justitiam, et ecce clamor. Et hoc est quod dicit. Dum clamarem tota die. Clamabat enim se justum, clamabat de poena, et tacebat de culpa. Sed quid fecit dominus? Convertit eum aggravando manum domini, gravamen inferentem, quoniam die ac nocte. Secundo conversione consequente, conversus sum et cetera. Dicit ergo, die ac nocte, idest continue, gravata est et cetera. Manus domini aliquando consolatur: Ezech. 3: manus domini erat mecum confortans me. Aliquando aggravat, sicut hic 1 Reg. 5, dicitur manus domini gravissima: Isa. 26: in tribulatione et cetera.
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Et ideo dicit, conversus sum in aerumna mea, idest in miseria quam patior pro peccatis. Dum configitur spina, dum spina, idest remorsus conscientiae, infigitur cordi meo. Vel pro spina dorsi quae tenet totum hominem rectum, dum configitur. Et signat superbiam, quae quando constringitur, corrigitur homo. Vel quare clamabas? Propter gravitatem, inquit, manus tuae. Et hoc ideo quia non sum conversus ad te, sed ad peccatum. Et hoc dum spina peccatorum configitur, idest firmatur in me, et sic spina, idest peccatum, intelligitur. Vel dum ratio, quae sicut spina est, regens dorsum deprimitur. Vel secundum Hebraeos, conversus est humor meus in siccitatem aestatis, idest ex aggravatione manus tuae, quicquid in me carnale et humidum fuit, conversum est in siccitatem aestatis. Hieronymus habet, versatus sum in miseria mea dum exardescit messis, idest ad modum messis arui.
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Deinde cum dicit, delictum. Primo ponit confessionem. Secundo ejus efficaciam ostendit, ibi, dixi, confitebor. Sed quia duo debet homo confiteri, scilicet bona omissa, et mala commissa; quantum ad primum dicit, delictum meum, scilicet quod dimisi facere quod debui: cognitum tibi feci: non quod Deus non cognoscat; sed quando homo recognoscit peccatum suum, tunc vult etiam quod Deus cognoscat, ut ignoscat. Quantum ad secundum dicit, injustitiam meam non abscondi: Job 31: si abscondi quasi homo peccatum meum et cetera. Prov. 28: qui abscondit scelera sua et cetera. Efficacia vero confessionis ostenditur, cum dicit, dixi, confitebor. Confessionis effectus est remissio peccatorum. Dicit ergo, dixi, idest proposui in corde me: confitebor domino, idest ad honorem domini: Jos. 7: da gloriam domino Deo Israel, et confitere et cetera. Injustitiam meam, non bona mea: adversum me, non pro me. Aliquis confitetur peccatum suum, sed contra proximum, dicens, alius induxit me. Contra naturam, ex fragilitate sic accidit. Contra Deum, non potui resistere: 2 Reg. ult.: ego sum qui peccavi, ego sum qui inique egi. Vel, adversum me, idest propositum meum, quo manere in peccato proponebam. Sequitur remissio, et tu remisisti: Eccl. 2: remittit in tempore tribulationis peccata. Sed contra: tanta est efficacia confessionis, quod non solum quando quis actu confitetur, sed habens propositum confitendi consequitur remissionem. Ante ergo remittitur ei quam confiteatur: Isa. 65: et erit antequam clamet, ego exaudiam. Quid ergo facit confessio? Dicendum quod propositum operandi operatur ex virtute rei propositae, ut fiat. Unde si cesset operatio illius rei, cessat effectus. Et ideo necesse est perseverare in proposito. Tamen in confessione actuali peccatorum, et absolutione virtute clavium, dimittitur ei de poena, et propter verecundiam amplius ei gratia confertur, et multa bona consequitur.
Hic tertio ponit desiderium sanctorum de remissione peccatorum: et circa hoc tria facit. Primo enim proponitur sanctorum ad hoc desiderium. Secundo peccatorum monitio, nolite fieri sicut equus. Tertio concluditur Psalmus in gratiarum actione, ibi, laetamini. Circa primum duo facit. Primo enim exprimit desiderium sanctorum ad remissionem peccatorum in generali. Secundo in speciali suiipsius refugium ostendens, ibi, tu es. Circa primum duo facit. Primo enim proponit desiderium sanctorum signo orationis; secundo orationis effectum ostendit, ibi, verumtamen in diluvio. Dicit ergo, dixi, confitebor (...) pro hac re, idest pro remissione peccatorum. Et dicit tria. Primo quid orandum, scilicet ut remissionem consequamur: omnes enim peccavimus; 1 Joan. 1: si dixerimus quia peccatum non habemus et cetera. Et ideo petenda est remissio: Eccl. 38: ora dominum, et ipse curabit te: Matth. 6: dimitte nobis debita nostra. Secundo quis debet orare, scilicet, sanctus omnis: Jac. ult.: multum valet deprecatio justi assidua.
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Tertio, quando; quia, in tempore opportuno, scilicet gratiae et praesentis vitae, quia novissime clausa est janua, Matth. 25; 2 Cor. 6: ecce nunc tempus acceptabile et cetera. Jo. 9: venit nox, quando nemo potest operari.
Deinde cum dicit, verumtamen, ostenditur effectus orationis, quia, in diluvio aquarum multarum. Aqua potest hic accipi tripliciter. Uno modo voluptates: Gen. Pen.: effusus es sicut aqua. Alio modo falsae doctrinae: Prov. 9: aquae furtivae dulciores sunt. Tertio tribulationes: Ps. 68: intraverunt aquae usque ad animam meam. Sequitur, ad eum non approximabunt. Quod dicit, ad eum, dupliciter potest intelligi. Uno modo, ut ly, eum, referatur ad sanctum; quasi dicat, quamvis oret sanctus, patitur tamen aquas multas, sed eum non obruunt, sive sint aquae voluptatis, sive falsae doctrinae; sive tribulationis: unde, non approximabunt: Isa. 43: cum transieris per aquas, tecum ero, et flumina non operient te: Psalm. 43: transivimus per ignem et aquam et cetera. Alio modo ut ly eum referatur ad Deum: et sic loquitur mutata persona: quia primo ad Deum loquitur, modo ad alios; quasi dicat, qui sunt in diluvio aquarum multarum, sicut dictae sunt, non appropinquabunt ad Deum.
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Consequenter cum dicit, tu es refugium et cetera. Exprimitur desiderium sanctorum in speciali: et circa hoc duo facit. Primo exprimit desiderium ut liberetur. Secundo effectum desiderii, ibi, intellectum. Circa primum duo facit. Primo enim ostendit, unde concipit spem orandi. Secundo subdit petitionem, erue a circumdantibus me. Spem autem petendi concipit ex duobus. Primo, quia Deus est speciale justorum refugium. Secundo, quia eorum speciale refugium in tribulatione. Ergo dicit, tu es refugium meum a tribulatione quae circumdedit me. Tribulatio circumdat quando undique opprimit, ita quod non patet refugium ab aliqua parte: Psalm. 39: circumdederunt me mala quorum non est numerus et cetera. Sed in hac tribulatione non est refugium nisi ad Deum: 2 Paral. 20: cum ignoremus quid agere debeamus et cetera. Psalm. 90: qui habitat in adjutorio altissimi et cetera. Sic ergo habeo, inquit, ad quem refugiam, habeo et in quo consoler, quia, exultatio mea: 2 Cor. 1: qui consolatur nos in omni tribulatione nostra: Ps. 93: secundum multitudinem dolorum meorum in corde meo, consolationes tuae laetificaverunt animam meam. Deinde exprimit quid petit cum dicit, erue me a circumdantibus, idest a tribulatione quae circumdedit me. Et quia tribulatio debet fieri ab aliquo, oportet quod si tribulatio circumdat, quod innitentes sint circumdantes, scilicet Daemones et persecutores: et ideo dicit, a circumdantibus me.
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Secundo, cum dicit, intellectum, ostendit effectum suae orationis. Deus est qui loquitur, intellectum tibi dabo etc. quasi dicat Deus, petis a me ut eruam te, et ego tria tibi faciam: dabo enim tibi donum intellectus, et te instruam et te custodiam. Tria enim sunt necessaria homini a Deo. Primo, ut gratiae donum percipiat, ut per hoc anima hominis perficiatur ad prompte agendum. Sed quia quantumcumque homo haberet donum gratuitum, nisi Deus movet animam ad opus bonum, non sufficit; ideo oportet quod post gratiam praevenientem Deus operetur et moveat ad bonum. Sed gratia et donum recipitur secundum modum naturae nostrae: et non eo modo, quo possit ad omnia vitanda; et ideo necessaria est super hoc protectio Dei et defensio. Et ideo primo ponit donum intellectus, cum dicit, intellectum tibi dabo: Eccl. 15: implevit eum dominus spiritu sapientiae et intellectus. Et hoc necessarium est homini, ut scilicet cognoscat peccatum suum: et quod non possit salvari nisi per Deum. Secundo ponit debitum usum hujus doni, cum dicit, instruam te: Isa. 54: ponam filios tuos doctos a domino. Tertio custodiam, cum dicit, in via hac, scilicet mandatorum, qua gradieris, firmabo super te oculos meos, idest protegam te: 2 Par. 16: oculi domini contemplantur universam terram, et praebent fortitudinem his qui corde perfecto credunt in eum.
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Consequenter cum dicit, nolite, convertit se ad peccatores, ut ad poenitentiam redeant: et circa hoc duo facit. Primo ponit monitionem. Secundo comminationem, ibi, in camo. Dicit ergo: Deus dat homini intellectum, sed et intellectu excedit animalia. Qui ergo indignum se reddit dono intellectus, comparatur animalibus; et ideo dicit, nolite fieri sicut equus et mulus et cetera. Secundum Glossam equus est animal superbum; mulus vero animal pigrum, unde non currit. Illi sunt ergo sicut equi, qui per superbiam extolluntur: Hier. 8: omnes reversi sunt ad cursum suum quasi equus impetu vadens ad praelium. Illi sunt sicut mulus, qui tarde ad viam Dei veniunt: Prov. 13: vult et non vult piger. Vel per mulum intelliguntur luxuriosi. Mulus luxuriosus est, tamen non generat: sic peccata luxuriae infructuosa sunt: Rom. 6: quem ergo fructum habuistis tunc in illis in quibus nunc erubescitis? Vel equus portat sessorem indifferenter, et mulus onus quodcumque: peccatori duo imponuntur, sessor, scilicet Diabolus, et onus, scilicet peccatum. Non ergo sitis sicut equus, non discernens inter sessores, an scilicet Christus sit, vel Diabolus. Nec sicut mulus, qui quodlibet onus, scilicet peccatum, indifferenter portat.
Deinde cum dicit, in camo, ponitur comminatio. Et primo per modum orationis. Secundo per modum praenunciationis, ibi, multa. Dicit ergo, in camo et cetera. Sic metaphorice. Si homo se habet sicut homo, Deus tractat eum sicut hominem, monitionibus et doctrinis; sed quando recedit a dignitate hominis, tractatur sicut brutum animal, quod coercetur poenis et violentia, scilicet, in camo et fraeno; quasi dicat, monui quod non fiant sicut equus et mulus: quod si non acquiescunt, fac eis sicut equo et mulo, scilicet, in camo et fraeno maxillas eorum constringe, comprimendo scilicet loquacitatem, et subtrahendo cibos, quibus utuntur ad voracitatem. Locutioni enim et gustui deservit maxilla: Isa. 37: ponam circulum in naribus tuis, et fraenum et cetera. Vel, in camo et fraeno, idest in majori et minori tribulatione.
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Secundo cum dicit, multa, praenunciat; et primo quid paratur malis: quia multa flagella: a Deo: Ps. 49: arguam te, et statuam contra faciem tuam. A sua conscientia: Prov. 12: quasi gladio pungitur conscientiae. A potestate: Rom. 13: vindex est in iram ei qui male agit: Prov. 26: flagellum equo, et camus asino, et virga in dorso imprudentium. Secundo quid paratur bonis. Sperantem et cetera. Misericordia potest esse nominativi casus, ut sic intelligatur quod ipsum misericordia circumdabit qui sperat in domino. Vel potest esse ablativi casus, ut intelligatur quod dominus misericordia sua circumdabit sperantem in se. Et hoc est quando undique subvenit in miseriis hominum: Ps. 102: qui coronat te in misericordia et cetera. Ultimo concluditur Psalmus gratiarum actione, cum dicit.
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Laetamini. Haec est autem consuetudo in Psalmis poenitentialibus, quod incipiunt in luctu, et finiunt in laetitia: quia hoc facit poenitentia. In hac autem conclusione hortatur justos et rectos ad bonam operationem, et rectam intentionem, dicens, laetamini in domino et exultate justi; quasi dicat: duo sunt necessaria homini: scilicet recta operatio: et hoc facit justitia: et recta intentio: et hoc facit laetitia. Dicit ergo, laetamini justi, et exultate. Secundum Glossam, laetari est tacita suavitate gaudere; exultare vero est concitati animi fervore gaudere. Unde exultatio provenit ex interiori gaudio. Sed in quo? In domino, inquit, non in mundo: Phil. 4: gaudete in domino, iterum dico gaudete. Sequitur, et gloriamini omnes recti corde. Recti corde sunt, qui conformant voluntatem suam voluntati divinae: hi habent gloriari in Deo: 2 Cor. 10: qui gloriatur, in domino glorietur.
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.