Exultate, justi. An exhortation to praise God, and to trust in him.
The prophet exhorteth to praise God, 4. describing his powre, prouidence, mercie, and wisdom. 16. no saluation but by him. 20. and therfore prayeth for his helpe.
1A psalm for David. Rejoice in the Lord, O ye just: praise becometh the upright.Salmo di David. Esultate nel Signore, o giusti: a coloro, che sono retti sta bene il lodarlo.The Psalme of Dauid. REIOYCE ye iust in our Lord: praysing becometh the righteous.Psalmus David. Exsultate, justi, in Domino; / rectos decet collaudatio. 2Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings.Lodate il Signore sulla cetera: cantate inni a lui sul saltero da dieci corde.Confesse ye to our Lord on the harpe: on a psalter of ten strings sing to him.Confitemini Domino in cithara; / in psalterio decem chordarum psallite illi. 3Sing to him a new canticle, sing well unto him with a loud noise.Cantate a lui un nuovo cantico: cantate a lui inni soavi con alto suono.Sing ye to him a new song: sing wel to him in iubilation.Cantate ei canticum novum; / bene psallite ei in vociferatione. 4For the word of the Lord is right, and all his works are done with faithfulness.Perocché diritta ell'è la parola del Signore, e tutte le opere di lui sono nella fedeltà.Because the word of our Lord is right, and al his workes are in faith.Quia rectum est verbum Domini, / et omnia opera ejus in fide. 5He loveth mercy and judgment; the earth is full of the mercy of the Lord.Egli ama la misericordia, e la giustizia: della misericordia del Signore è ripiena la terra.He loueth mercie and iudgement: the earth is ful of the mercie of our Lord.Diligit misericordiam et judicium; / misericordia Domini plena est terra. 6By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:Dalla parola del Signore i cieli ebbero sussistenza, e dallo spirito della sua bocca tutte le loro virtudi.By the word of our Lord the heauens are established: and by the spirit of his mouth al the power of them.Verbo Domini cæli firmati sunt, / et spiritu oris ejus omnis virtus eorum. 7Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.Ei che raduna le acque del mare quasi in un otre, e gli abissi ripone ne' suoi serbatoi.Gathering together the waters of the sea, as it were in a bottel: putting the depthes in treasures.Congregans sicut in utre aquas maris; / ponens in thesauris abyssos. 8Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.La terra tutta tema il Signore, e dinanzi a lui tremino tutti gli abitatori dell'universo.Let al the earth feare our Lord: and let al the inhabitantes of the world be moued at him.Timeat Dominum omnis terra; / ab eo autem commoveantur omnes inhabitantes orbem.
9For he spoke and they were made: he commanded and they were created.Perocché egli disse, e furon fatte le cose: comandò, e furon create.Because he said, and they were made: he commanded and they were created,Quoniam ipse dixit, et facta sunt; / ipse mandavit et creata sunt. 10The Lord bringeth to nought the counsels of nations; and he rejecteth the devices of people, and casteth away the counsels of princes.Il Signore manda in fumo i disegni delle nazioni, e vani rende i pensieri de' popoli, e rende vani i consigli de' principi.Our Lord l dissipateth the counsels of nations: and he reproueth the cogitations of people, and he reproueth the counsels of princes.Dominus dissipat consilia gentium; / reprobat autem cogitationes populorum, / et reprobat consilia principum. 11But the counsel of the Lord standeth for ever: the thoughts of his heart to all generations.Ma il consiglio del Signore è stabile per tutta l'eternità: i pensieri del cuore di lui per tutte le etadi, e generazioni.But the counsel of our Lord abydeth for euer: the cogitations of his hart in generation and generation.Consilium autem Domini in æternum manet; / cogitationes cordis ejus in generatione et generationem. 12Blessed is the nation whose God is the Lord: the people whom he hath chosen for his inheritance.Beato il popolo, che ha per suo Dio il Signore; il popolo, cui egli si elesse per sua eredità.Blessed is the nation, whose God is our Lord: the people whom he hath chosen for his inheritance,Beata gens cujus est Dominus Deus ejus; / populus quem elegit in hæreditatem sibi. 13The Lord hath looked from heaven: he hath beheld all the sons of men.Dal cielo mirò il Signore; vide tutti i figliuoli degli uomini.Our Lord hath looked from heauen: he hath sene al the children of men.De cælo respexit Dominus; / vidit omnes filios hominum. 14From his habitation which he hath prepared, he hath looked upon all that dwell on the earth.Da quella mansione sua, ch'ei preparò, gettò lo sguardo sopra tutti coloro, che abitano la terra.From his prepared habitation he hath looked vpon al, that inhabite the earth.De præparato habitaculo suo / respexit super omnes qui habitant terram: 15He who hath made the hearts of every one of them: who understandeth all their works.Egli che formò a uno a uno i loro cuori, egli che le opere loro tutte conosce.Who made their hartes seuerally: who vnderstandeth al their workes.qui finxit sigillatim corda eorum; / qui intelligit omnia opera eorum. 16The king is not saved by a great army: nor shall the giant be saved by his own great strength.Non trova salvezza il re nelle molte squadre: e il gigante non si salverà per la sua molta fortezza.The king is not saued by much powre: and the gyant shal not be saued in the multitude of his strength.Non salvatur rex per multam virtutem, / et gigas non salvabitur in multitudine virtutis suæ.
17Vain is the horse for safety: neither shall he be saved by the abundance of his strength.Fallace mezzo per la salute è il cavallo; e la molta sua robustezza nol salverà.The horse fayleth to safetie, and in the abundance of his force he shal not be saued.Fallax equus ad salutem; / in abundantia autem virtutis suæ non salvabitur. 18Behold the eyes of the Lord are on them that fear him: and on them that hope in his mercy.Ecco gli occhi del Signore sopra color, che io temono, e sopra color, che confidano nella sua misericordia.Behold the eies of our Lord be vpon them that feare him: and on them, that hope vpon his mercie.Ecce oculi Domini super metuentes eum, / et in eis qui sperant super misericordia ejus: 19To deliver their souls from death; and feed them in famine.Per liberare le anime loro dalla morte, e per sostentarli nel tempo di fame.That he may deliuer their soules from death: and nourish them in famine.ut eruat a morte animas eorum, / et alat eos in fame. 20Our soul waiteth for the Lord: for he is our helper and protector.L'anima nostra aspetta in pazienza il Signore, perché egli è nostro aiuto, e protettore.Our soule expecteth our Lord: because he is our helper and protector. Because in him our hart shal reioyce:Anima nostra sustinet Dominum, / quoniam adjutor et protector noster est. 21For in him our heart shall rejoice: and in his holy name we have trusted.Perché in lui si rallegrerà il nostro cuore, e nel nome santo di lui porrem nostra speranza.and we haue trusted in his holie name.Quia in eo lætabitur cor nostrum, / et in nomine sancto ejus speravimus. 22Let thy mercy, O Lord, be upon us, as we have hoped in thee.Sia sopra di noi, o Signore, la tua misericordia, conforme noi in te abbiamo sperato.Let thy mercie ô Lord be made vpon vs: as we haue hoped in thee.Fiat misericordia tua, Domine, super nos, / quemadmodum speravimus in te.
32:1
Calmet
David. There is no title in Hebrew; and the Greek copies vary. This psalm may be considered as a continuation of the former, with the last verse of which it may be well connected. (Calmet)
Ferrand
Some suppose that David composed it after he had been rescued from the giant Jesbibenob, ver. 16., and 1 Paralipomenon 20:4. (Ferrand.)
Berthier
It is not certain that he is the author; but as other psalms without a title are ascribed to him, we have no reason to deny that he wrote this. (Berthier)
Calmet
But we need not refer it to any particular event. (Calmet)
Calmet
Upright. But it is not seemly in the mouth of a sinner, Ecclesiasticus 15:9., (Worthington) and Psalm 69:16. (Calmet)
32:2
Calmet
Psaltery. Hebrew nebel, (Haydock) which does not resemble the modern psaltery. (Calmet)
Worthington
We must carefully observe mortification, and the decalogue. (Worthington)
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Berthier
New. Interesting, like the canticle of the lamb, or of redemption, Apocalypse. [Apocalypse v.?] Public worship and music are very useful, when performed with attention. (Berthier)
Worthington
The prophet invites all to praise God for the blessings granted by Christ in the new law. (Worthington)
Haydock
Noise, proceeding from the heart, the cry of which alone penetrates heaven. (Haydock)
32:4
Faithfulness. He always fulfils his promises, and his laws are just; (Worthington) therefore he deserves our praise. (Calmet) (Psalm 144:13.)
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Judgment. God joins these virtues together, (Worthington) as we ought to do. (Haydock) (Luke 6:36., and Matthew 5:48.)
St. Augustine
He punishes the wicked, and rewards the good. But his mercy displays itself on the earth, as there is no misery in heaven. (St. Augustine)
Calmet
Its effects appear more since the coming of our Saviour. (Calmet)
32:6
Mouth, by his command. (Euthymius) (Genesis 1:6.)
Berthier
The Fathers here find the blessed Trinity expressed; (Calmet; Menochius) and the Council of Trent admonishes us to follow their unanimous interpretation, which is here adopted by Baumbgarte, a Protestant, 1719. St. John 1:1. informs us that all was made by the Word, from whom the Father and the Holy Spirit cannot be separated. (Berthier)
Calmet
Seneca (consol. 8.) seems to have had some idea of this mystery. Quisquis formator universi fuit, sive ille Deus est potens omnium; sive incorporalis Ratio, ingentium operum artifex; sive divinus Spiritus, per omnia maxima et minima aequali intentione diffusus. The power of them may designate the stars and angels, which the Hebrew styles "the army" of heaven, Isaias 24:21., and Matthew 26:53. (Calmet)
Haydock
The word of God is omnipotent, (Worthington) "the Creator....both of visible and invisible things." (Nicene Creed) (Haydock)
32:7
Berthier
As in. This is agreeable to St. Augustine, and some ancient psalters; though the Septuagint have "like a bottle" made of leather, osei askon. Moderns would translate, "like a heap." But Symmachus and St. Jerome agree with us, (see Psalm 77:13.; Calmet) as well as the Chaldean and Houbigant. God has made the bed of the sea capable of containing such quantities of water, some of which evaporate and descend again from the clouds, to make the earth fruitful. Yet many take no notice of this admirable economy. (Berthier)
Theodoret and St. Athanasius understand the clouds to be meant by this vessel; but the former sentiment seems better. These waters, as well as hail, etc., are instruments of God's vengeance, Deuteronomy 32:34. The depths have the same import. God calls them forth at pleasure, (Amos 5:8., and Genesis 7:11.) and confines them within bounds, Job 38:11.
32:9
Calmet
Created. Hebrew, "on foot," to express God's absolute dominion. (Calmet)
Berthier
This passage shews that bra means properly created out of nothing, Genesis 1:Matter did not exist before God spoke. (Berthier)
32:10
Berthier
And....princes. This seems to be lost in Hebrew, as all the Greeks have recognised it. (Berthier)
Calmet
God prepares the causes and means when he forms his decrees, which are wholly independent. He is not forced to wait for a favourable opportunity. (Calmet)
Worthington
He confounded the tongues at Babel, and his absolute decrees are always executed. (Worthington)
32:12
Worthington
God made choice particularly of the Jews, as he does now of Christians. (Worthington)
32:14
Berthier
Prepared. St. Jerome, "from his most established throne;" whence he beholds all the conduct of men, (Calmet) though he fill all places, and work in all. (Berthier)
Worthington
His power and wisdom (ver. 15.) are infinite. (Worthington)
32:15
St. Jerome
Every one, sigillatim. Hebrew yachad, means also "together;" whence the Origenists inferred (Haydock) that all souls were made at first with Adam. (St. Jerome)
Berthier
Thus they explained how they came to be all infected. (Berthier)
Haydock
But God rather creates them when he infuses them into the body. (Denis the Carthusian) (Haydock)
Amama
St. Augustine could never decide this important question. This text only proves that God is equally Creator of all; (Ecclesiasticus 18:1.; Calmet) and He alone made the hearts and souls of all men, as katamonas implies, Psalm 4:10., and Geneb. (Amama)
32:16
Calmet
Giant. Or Hebrew, "strong man." Monarchs and the stoutest men have been overthrown by Providence, like Pharao and Sennacherib, and the giant Og. (Calmet)
Berthier
History proves that great armies have not always gained the victory, Psalm 65:13., and 146:10. (Berthier)
32:17
Safety. Either of himself or his master. (Worthington) (Proverbs 21:31.)
This can only be attributed to God's protection, ver. 18.
32:20
Haydock
Waiteth. Hebrew, "longeth." (Haydock)
Haydock
Protector. Hebrew, "shield." Infidels deride the confidence of the just, as an effect of pride, supposing it to be beneath the dignity of God to take notice of so small a creature, while he governs so many worlds. But if there be other worlds besides this, God is sufficient for all; (Berthier) and he will not neglect the work which his hands have deigned to form. (Haydock)
32:22
Worthington
Thee. All-perfect Being, shew thy protection to all who trust in thee. (Worthington)
Calmet
He who wishes to receive much, ought to increase his hopes. (Calmet)
Theodoret
"Who is so full of hope as boldly to say, by my hope measure thy mercy?" (Theodoret)
32:1
not in your selues
praise is not comelie in the mouth of a sinner. Eccli. 15.
32:2
in mortification offering your bodies a liuing hoste, Rom. 12.
of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments, without which no praise pleaseth God.
32:3
praising God for the grace of Christ in the new testament.
32:4
Gods rules and precepts are most iust and right.
he performeth whatsoeuer he promiseth.
32:5
God euer ioyneth these vertues together.
32:6
Gods word i• omnipotent.
32:7
vnknowen, •• riches hid in secrete places.
32:10
As in Babylon he confounded their tongues.
32:11
his absolute wil is alwayes fulfilled.
32:12
the people of Israel in the old testament: and Christians of al nations in the new.
32:13
Gods per petual prouidence.
32:15
Gods wisdom infinite.
32:16
No powre in earth is of anie force without God.
32:17
of his master
or of him selfe.
32:21
O God which hast al perfection, shew thy mercie in protecting, and sauing al that trust in thee.
32:1
St Athanasius of Alexandria † AD 373 Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) 1
… We rejoice at the said tidings, and pray that even if any be left still far from us, and if any appear to be in agreement with the Arians, he may promptly leave their madness, so that for the future all men everywhere may say, ‘One Lord, one faith .’ For as the psalmist says, what is so good or pleasant as for brethren to dwell in unity
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 19
… not in the cause of wife or husband only, but if brothers do this, they also shall enjoy the benefit. Wherefore the Prophet hath said, “What is good, what is pleasant, but that brethren should dwell together?” (
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.38
Blessed, therefore, is the olive tree “whose iniquities are forgiven, and whose sins are covered;” blessed is it “to which the Lord hath not imputed sin.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.17
… and ye fools, be at some time wise;” there, the reward is full wisdom and perfect knowledge. “For we see now through a glass in an enigma,” says the apostle, “but then face to face: now I know in part; but then I shall know even as also I am known.” Here, the precept is, “Exult unto the Lord, our helper,” and, “Rejoice, ye righteous, in the Lord;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.1
1. “Rejoice in the Lord, O ye righteous:” rejoice, O ye righteous, not in yourselves, for that is not safe; but in the Lord. “For praise is comely to the upright” (
32:2
St Augustine of Hippo † AD 430 On Christian Doctrine 2.16
26. Not a few things, too, are closed against us and obscured by ignorance of music. One man, for example, has not unskillfully explained some metaphors from the difference between the psaltery and the harp.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.2
2. “Praise the Lord with harp:” praise the Lord, presenting unto Him your bodies a living sacrifice. “Sing unto Him with the psaltery for ten strings” (
32:3
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.3
3. “Sing unto Him a new song:” sing unto Him a song of the grace of faith. “Sing skilfully unto Him with jubilation” (
32:4
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… but the Word is not a work nor of those that praise, but is praised with the Father and worshipped and confessed as God , being His Word and Wisdom, and of the works the Framer. This too the Spirit has declared in the Psalms with a most apposite distinction, ‘the Word of the Lord is true, and all His works are faithful
St Gregory of Nyssa † AD 395 The Great Catechism 4
… It is enough if we call to mind one testimony, and leave the discovery of more to those who are inclined to take the trouble. “By the Word of the Lord,” it is said, “the heavens were established, and all the power of them by the breath of His mouth
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.12
… to believe is enjoined upon you, without permission to question. For it is written, “Abraham believed God, and it was accounted to him for righteousness.” Language is vain to set forth, not only the generation of the Son, but even the works of God, for it is written: “All His works are executed in faithfulness;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.4
4. “For the Word of the Lord is right:” for the Word of the Lord is right, to make you that which of yourselves ye cannot be. “And all His works are done in faith” (
32:5
Origen † AD 254 Origen Against Celsus 4.28
… for a little time Thou rebukest, and admonishest, reminding them of their sins.” How can we assert that “God, leaving the regions of heaven, and the whole world, and despising this great earth, takes up His abode amongst us only,” when we have found that all thoughtful persons must say in their prayers, that “the earth is full of the mercy of the Lord ,”
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 2.5
… for then would he have learned that “the earth is full of the goodness of the Lord”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… Let it rise to Him, and be enlightened by Him. “Come near,” saith he, “to Him.” And what shall we have? “And be enlightened.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.5
5. “He loveth Mercy and Judgment:” for He loveth Mercy, which now He showeth first; and Judgment, wherewith He exacteth that which He hath first shown. “The earth is full of the Mercy of the Lord” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.6
6. “Thy mercy, O Lord, is in the heavens, and Thy truth reacheth even unto the clouds” ( ver. 5 ). I know not what Mercy of Him he meaneth, which is in the heavens. For the Mercy of the Lord is also in the earth. Thou hast it written, “The earth is full of the Mercy of the Lord.”
John Cassian † AD 435 The Conferences of John Cassian 21.22
… “If thou offerest rightly, but dost not divide rightly, hast thou not sinned?” For those offerings of fasts, which we thoughtlessly extort by violently tearing our bowels, and fancy that we rightly offer to the Lord, these He execrates who “loves mercy and judgment” saying: “I the Lord love judgment, but I hate robbery in a burnt offering.”
Pope St Leo I the Great † AD 461 Sermons 72
We must not, therefore, indulge in folly amid vain pursuits, nor give way to fear in the midst of adversities. On the one side, no doubt, we are flattered by deceits, and on the other weighed down by troubles; but because “the earth is full of the mercy of the Lord
32:6
St Irenaeus of Lyons † AD 202 Against Heresies 1.22
1. The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect: “By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.8.3
… “For He commanded, and they were created; He spake, and they were made.” Whom, therefore, did He command? The Word, no doubt, “by whom,” he says, “the heavens were established, and all their power by the breath of His mouth.”
Tertullian † AD 220 Against Hermogenes 45
… They did not even mention any Matter, but (said) that Wisdom was first set up, the beginning of His ways, for His works. Then that the Word was produced, “through whom all things were made, and without whom nothing was made.” Indeed, “by the Word of the Lord were the heavens made, and all their hosts by the breath of His mouth.”
Tertullian † AD 220 Against Praxeas 7
… passage seems to say that She was created by the Lord with a view to His works, and to accomplish His ways, yet proof is given in another Scripture that “all things were made by the Word, and without Him was there nothing made;” as, again, in another place (it is said), “By His word were the heavens established, and all the powers thereof by His Spirit”
Tertullian † AD 220 Against Praxeas 19
… But (if we are to follow the heretics), the Gospel itself will have to be rejected, because it tells us that all things were made by God through the Word, without whom nothing was made. And if I am not mistaken, there is also another passage in which it is written: “By the Word of the Lord were the heavens made, and all the hosts of them by His Spirit.”
St Hippolytus † AD 235 Against the Heresy of One Noetus 12
… All things were made by Him, and without Him was not anything made.” And beneath He says, “The world was made by Him, and the world knew Him not; He came unto His own, and His own received Him not.” If, then, said he, the world was made by Him, according to the word of the prophet, “By the Word of the Lord were the heavens made,”
Origen † AD 254 Origen De Principiis 1.3.7
… “By the word of the Lord were the heavens strengthened, and all their power by the Spirit of His mouth.”
Origen † AD 254 Origen De Principiis iv.section24
… “All things were created by Him; and without Him was not anything made.” And David, intimating that the mystery of the entire Trinity was (concerned) in the creation of all things, says: “By the Word of the Lord were the heavens made; and all the host of them by the Spirit of His mouth.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.42
… To our discussion of the Word we may here add the passage,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.4
In the forty-fourth Psalm: “My heart hath breathed out a good Word. I tell my works to the King.” Also in the thirty-second Psalm: “By the Word of God were the heavens made fast; and all their strength by the breath of His mouth.”
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 10
… and this Son is the image and offspring of the Father, and not His brother; and the Spirit in like manner is the Spirit of God, as it is written, “God is a Spirit.” And in earlier times we have this declaration from the prophet David: “By the word of the Lord were the heavens stablished, and all the power of them by the breath (spirit) of His mouth.”
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 46
… But by whom does He give it, save by Him through Whom all things were made? For the providence over all things belongs naturally to Him by Whom they were made; and who is this save the Word of God, concerning Whom in another psalm
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… Who does not see, that the brightness cannot be separated from the light, but that it is by nature proper to it, and co-existent with it, and is not produced after it? Again, when the Father says, ‘This is My beloved Son ,’ and when the Scriptures say that ‘He is the Word’ of the Father, by whom ‘the heavens were established
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… For he says, ‘The Lord by Wisdom founded the earth, by Understanding He established the heavens.’ And as here by Understanding, so in the Psalms, ‘By the Word of the Lord were the heavens made.’ And as by the Word the heavens, so ‘He hath done whatsoever pleased Him.’ And as the Apostle writes to Thessalonians, ‘the will of God is in Christ Jesus
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… But if what is from the heart is eternal, then what is ‘From the womb’ is eternal. And if the ‘Only-begotten’ is ‘in the bosom,’ therefore the ‘Well-beloved’ is ‘in the bosom.’ For ‘Only-begotten’ and ‘Well-beloved’ are the same, as in the words ‘This is My Well-beloved Son
St Basil the Great † AD 379 De Spiritu Sancto 16
… nor could the Son, who works according to the likeness of the Father, need co-operation, but the Son too wills to make perfect through the Spirit. “For by the word of the Lord were the heavens made, and all the host of them by the breath [the Spirit] of His mouth.”
St Basil the Great † AD 379 De Spiritu Sancto 19
… He existed; He pre-existed; He co-existed with the Father and the Son before the ages. It follows that, even if you can conceive of anything beyond the ages, you will find the Spirit yet further above and beyond. And if you think of the creation, the powers of the heavens were estab lished by the Spirit,
St Basil the Great † AD 379 The Letters 8.11
… The second is change from the worse to the better. The third is the resurrection of the dead. In these you will find the Holy Ghost cooperating with the Father and the Son. There is a bringing into existence of the heavens; and what says David? “By the word of the Lord were the heavens made and all the host of them by the breath of His mouth.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.75
75. Who is it, Who made all things by His Word,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.24
… O Lord and Maker of all things, and specially of this our frame! O God and Father and Pilot of men who are Thine! O Lord of life and death! O Judge and Benefactor of our souls! O Maker and Transformer in due time of all things by Thy designing Word,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
XIV. This Spirit shares with the Son in working both the Creation and the Resurrection, as you may be shewn by this Scripture; By the Word of the Lord were the heavens made, and all the power of them by the breath of His Mouth;
St Gregory of Nyssa † AD 395 Against Eunomius 2.9
… For it has ever been believed by those who follow the Divine word that all the creation, sensible and supramundane, derives its existence from the Father, the Son, and the Holy Ghost. He who has heard that “by the word of the Lord were the heavens made, and all the host of them by the breath of His mouth
St Ambrose of Milan † AD 397 On the Holy Spirit 1.3
… Certainly not; for as here he says that all things were created by the Son, and that all things in the heavens consist in Him, so, too, it cannot be doubted that all things in the heavens have their strength in the Holy Spirit, since we read: “By the word of the Lord were the heavens established and all the strength of them by the Spirit of His mouth.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.5
35. But do we suppose that the substance of the earth exists without the operation of the Holy Spirit, without Whose work not even the expanse of the sky endures? For it is written: “By the Word of the Lord were the heavens established, and all the strength of them by the Spirit of His Mouth.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.9
… For every creature exists both of the will, and through the operation and in the power of the Trinity, as it is written: “Let Us make man after Our image and likeness;” and elsewhere: “By the word of the Lord were the heavens established, and all their power by the Spirit of His mouth.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.11
… “Thou hast,” it is said, “made them all in wisdom.” Do we here understand that Wisdom was without a share in the things that were made? But “all things were made by Him.” And David says: “By the Word of the Lord were the heavens established.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.22
170. Consider now lest perchance something may not beseem Him, or if this displease thee, O Arian, drag Him down from His fellowship with the Father and the Son. But if thou choose to drag Him down thou wilt see the heavens reversed above thee, for all their strength is from the Spirit.
St Ambrose of Milan † AD 397 On the Mysteries 3
… But why should I say, “working”? As regards His presence He was moving. Was He not working Who was moving? Recognize that He was working in that making of the world, when the prophet says: “By the word of the Lord were the heavens made, and all their strength by the spirit of His mouth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… And this is a higher thing than miracles. For we are equally bound to believe and to obey God, whether speaking or working miracles. Since both works and miracles come of His words. For both the heaven and everything else was established in this way. (
St Jerome † AD 420 To Pammachius against John of Jerusalem 15
… “But we were speaking of the other matters pertaining to the faith, that is to say, that all things visible and invisible, the heavenly powers and terrestrial creatures have one and the same creator, even God, that is, the Holy Trinity, as the blessed David says,
St Augustine of Hippo † AD 430 The Confessions 11.5
… nor didst Thou hold anything in Thy hand wherewith to make heaven and earth. For whence couldest Thou have what Thou hadst not made, whereof to make anything? For what is, save because Thou art? Therefore Thou didst speak and they were made, and in Thy Word Thou madest these things.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.6
6. “By the Word of the Lord were the heavens made firm:” for not by themselves, but by the Word of the Lord were the righteous made strong. “And all the strength of them by the Breath of His Mouth” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.7
Moreover the Word must also possess Spirit
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
If then the Word of God is quick and energising , and the Lord did all that He willed ; if He said, Let there be light and there was light, let there be a firmament and there was a firmament ; if the heavens were established by the Word of the Lord and all the host of them by the breath of His mouth
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.7
7. “He gathereth the waters of the sea together as into a bottle:” He gathered the people of the world together, to confession of mortified sin, lest through pride they flow too freely. “He layeth up the deep in storehouses” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.46
… so that we plainly see fulfilled what is written, Gathering the waters of the sea together as in a bottle (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.8
8. “Let all the earth fear the Lord:” let every sinner fear, that so he may cease to sin. “Let all the inhabitants of the world stand in awe of Him” (
32:9
St Irenaeus of Lyons † AD 202 Against Heresies 2.2.5
… It too, therefore, was made by His Word, as Scripture tells us in the book of Genesis that He made all things connected with our world by His Word. David also expresses the same truth [when he says] “For He spake, and they were made; He commanded, and they were created.”
Origen † AD 254 Origen Against Celsus 6.60
… and after accomplishing so much on the first day, to do so much more again on the second, and third, and fourth, and fifth, and sixth?” We answered to the best of our ability this objection to God’s “commanding this first, second, and third thing to be created,” when we quoted the words, “He said, and it was done; He commanded, and all things stood fast;”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.5
5. And another of the prophets confirms this, speaking of God in his hymns as follows: “He spake and they were made; he commanded and they were created.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.20
… For now, too, ‘he spake, and they were made; he commanded, and they were created.’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
22. If then God also wrought and compounded out of materials, this indeed is a gentile thought, according to which God is an artificer and not a Maker, but yet even in that case let the Word work the materials, at the bidding and in the service of God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… made under the Law’), then it is said, that He took flesh and became man, and in that flesh He suffered for us (as Peter says, ‘Christ therefore having suffered for us in the flesh ,’ that it might be shewn, and that all might believe, that whereas He was ever God, and hallowed those to whom He came, and ordered all things according to the Father’s will
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.16
… for what things the Father willeth, the Son willeth the same. One, because the creative works of Christ are no other than the Father’s; for the creation of all things is one, the Father having made them through the Son: For He spake, and they were made; He commanded, and they were created , saith the Psalmist
St Gregory of Nyssa † AD 395 Against Eunomius 4.2
… by flowing or by dissevering Himself from conjunction with Himself, nor did He bring it by means of gradual growth from being small to completeness of magnitude, nor was He fashioned into the form of earth by undergoing mutation or alteration, but His will sufficed Him for the existence of all things that were made: “He spake and they were generated
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
… For the divine operation works by the power of a command, not in the execution of a ministry; for God, when He works, does not fashion anything by toil or art, but “He spake and they were made.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.85
… He determined that the earth should be created, and it was created. Who carried together the stones on his shoulders? who supplied the expenses? who furnished assistance to God as He toiled? These things were made in a moment. Would you know how quickly? “He spake and they were made.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.104
104. And so He needed no helper. For He needed none when He made the world, so as to need none when He would redeem it. No legate, no messenger, but the Lord Himself made it whole. “He spake and it was done.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.16
… He who had been the persecutor of Christ confesses Him. He had read Solomon more, in any case, than Arius hath, and he was well learned in the Law, and so, because he had read, he said not that Christ was created, but that He was begotten. For he had read, “He spake, and they were made: He commanded, and they were created.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… 14 .) What is the use of the moon? hear him saying, “He made the moon for seasons.” ( Ps. civ. 19 .) And that all things seen and those not seen are made, is a thing that he has also clearly taught us by saying, “Himself spake, and they were made, He commanded, and they were created.” (
St Augustine of Hippo † AD 430 The Confessions 11.5
… because there was no place wherein it could be made before it was made, that it might be; nor didst Thou hold anything in Thy hand wherewith to make heaven and earth. For whence couldest Thou have what Thou hadst not made, whereof to make anything? For what is, save because Thou art? Therefore Thou didst speak and they were made,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.4
… He said, “Let there be light, and the light was made.” Again, “Let there be a firmament, and it was made:” if indeed He said, and it was not done, He was wearied. In another place briefly, “He spake, and they were made; He commanded, and they were created.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 20.2
… But when in that same book of Genesis we read, “God said, Let there be light, and there was light; God said, Let there be a firmament, and the firmament was made, and all the rest were made immediately at His word: to which also the psalm testifies, saying, “He spake, and they were made; He commanded, and they were created,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.9
9. “For He spake, and they were made:” for no other one made those things which are to fear; but He spake, and they were made. “He commanded, and they were created” (
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.2
… of God alone, and His command sufficed to fashion the heavens, form the earth, create the sea, thrones, and seats, and angels, and archangels, and principalities, and powers, and in a word to create all the armies of heaven, and those countless thousands of thousands of the Divine hosts (“For He spake and they were made, He commanded and they were created”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 59
… light, from ignorance to knowledge of the glory of His name, our hope resting on Thy name which is primal cause of every creature,—having opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.16
… for “the Lord scatters the counsels of the nations
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.10
10. “The Lord bringeth the counsel of the heathen to nought;” of them that seek not His Kingdom, but kingdoms of their own. “He maketh the devices of the people of none effect:” of them that covet earthly happiness. “And reproveth the counsels of princes” (
32:11
St Augustine of Hippo † AD 430 The Confessions 6.14
… Thence we fell again to sighs and groans, and our steps to follow the broad and beaten ways of the world; for many thoughts were in our heart, but Thy counsel standeth for ever.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.11
11. “But the counsel of the Lord standeth for ever;” but the counsel of the Lord, whereby He maketh none blessed but him that submitteth unto Himself, standeth for ever. The thoughts of His Heart to all generations” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.12
12. “Blessed is the nation whose God is the Lord:” one nation is blessed, belonging to the heavenly city, which hath not chosen save the Lord for their God: “And the people whom He hath chosen for His own inheritance” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.13
13. “The Lord looketh from Heaven; He beholdeth all the sons of men” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.14
14. “From His prepared habitation:” from His habitation of assumed Humanity, which He prepared for Himself. “He looketh upon all the inhabitants of the earth” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
… Say not then, how came God to neglect such and such a one who was no formalist ( ἄπλαστος ) and a good man, though a Gentile? For in the first place no man can possibly know for certain whether a person is no formalist, but He only who “formed ( πλάσαντι ) the hearts severally.” (
St John Chrysostom † AD 407 Homilies on Colossians 2
Why then deceive we ourselves? See, thou sayest these things to me. What wilt thou say to God, “that fashioned our hearts one by one” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… and knowing well that their warmth was but for a season, He placed not confidence in them as in perfect disciples, nor committed all His doctrines to them as though they had already become firm believers.” Now, to know what is in the heart of men belongs to God alone, “who hath fashioned hearts one by one” (
St Jerome † AD 420 To Pammachius against John of Jerusalem 22
… Or is it the case that rational creatures, longing for bodily existence, sink by degrees to earth, and at last are tied even to human bodies? Surely (as the Church teaches in accordance with the Saviour’s words, “My Father worketh hitherto and I work”; and the passage in Isaiah, “Who maketh the spirit of man in him”; and in the Psalms,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.15
15. “He fashioneth their hearts singly:” He giveth spiritually to their hearts their proper gifts, so that neither the whole body may be eye, nor the whole hearing; but that one in this manner, another in that manner, may be incorporated with Christ. “He understandeth all their works” (
John Cassian † AD 435 The Conferences of John Cassian 7.13
… and is a discerner of the thoughts and intents of the heart; and there is no creature invisible in His sight, but all things are naked and open to His eyes.” And the blessed David says: “Who fashioneth their hearts one by one;” and again: “For He knoweth the secrets of the heart;”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 9.10.5
5. Behold, the eyes of the Lord are upon them that fear him, upon them that hope in his mercy, to deliver their souls from death.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xcv. 7, 8 ), and thou wilt be stayed up speedily. And if thou have a crown even on thy head, and art high-minded, thou wilt learn that “a king is not saved by a great host, neither shall a giant be saved by the greatness of his might” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.16
16. “A king shall not be saved by much strength:” he shall not be saved who ruleth his own flesh, if he presume much upon his own strength. “Neither shall a giant be saved by much strength” (
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Origen † AD 254 Origen's Commentary on the Gospel of John 1.42
… This is scarcely the place to show how the word “horse” is often used in passages spoken for our encouragement in sacred learning. I only cite two of these: “A horse is deceitful for safety,”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.18
… Whoever, then, receives Him will no longer be afraid of those who are armed with the specious discourses of the heterodox, those chariots of Ephraim said to be destroyed by the Lord, nor the horse, the vain thing for safety,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… He does not say, My portion is in the meadows, or in the woods, or the plains, except perchance those wooded plains in which the Church is found, of which it is written: “We found it in the wooded plains.” He does not say, My portion consists of herds of horses, for “a horse is a vain thing for safety.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.17
17. “A horse is a deceitful thing for safety:” he is deceived, who thinketh either that through men he gaineth salvation received among men, or that by the impetuosity of his own courage he is defended from destruction. “In the abundance of his strength shall he not be saved” (
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Tertullian † AD 220 The Five Books Against Marcion 2.19
… God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.” “For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.18
18. “Behold, the Eyes of the Lord are upon them that fear Him:” because if thou seek salvation, behold, the love of the Lord is upon them that fear Him. “Upon them that hope in His mercy” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.35
… But he did devise and execute with the same faith things which correspond to them, and tend in the same direction. For by his word and advice he opened the stores of those who possessed them, and so, according to the Scripture dealt food to the hungry, and satisfied the poor with bread, and fed them in the time of dearth,
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
[7.] Humble then thine heart, thou too, that thou mayest draw God unto thee. “For the Lord is nigh unto them that are of a contrite heart.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.19
19. “To deliver their souls from death, and to keep them alive in famine” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.20
20. “My soul shall be patient for the Lord:” that hereafter it may be filled with dainties incorruptible, meanwhile, whilst here it remaineth, my soul shall be patient for the Lord. “For He is our Helper and Defender” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.12
… iii. 11 ). Hence again it is written, My son despise not thou the discipline of the Lord , nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth ( Heb. xii. 5, 6 ). Hence the Psalmist says, Many are the tribulations of the righteous, and out of all these hath the Lord delivered them (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.21
21. “For our heart shall rejoice in Him:” for not in ourselves, wherein without Him there is great need; but in Himself shall our heart rejoice. “And we have trusted in His holy Name” (
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St John Chrysostom † AD 407 Homilies on Philippians 3
… For that he may persuade us not to leave the whole matter to the prayers made for us, and contribute nothing ourselves, behold how he lays down his own part, which is Hope, the source of all good, as the Prophet says. “Let thy mercy, O Lord, be upon us, according as we have hoped in Thee.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.22
22. “Let Thy mercy, O Lord, be upon us, according as we have hoped in Thee” (
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Titulus non est novus. Est enim, in finem Psalmus David. In Psalmo praecedenti egit Psalmista de sui justificatione; in hoc autem agit de dignitate justorum: et circa hoc duo facit. Quia primo exhortatur justos ad spiritualem laudem. Secundo exprimit eorum dignitatem, ibi, beata gens. Circa primum duo facit. Primo enim exhortatur ad spiritualem jucunditatem et laudem. Secundo assignat rationem gaudii et laudis, ibi, quia rectum est. Circa primum duo facit. Primo enim exhortatur ad jucunditatem et laudem. Secundo modum eorum exponit, ibi, confitemini domino et cetera. Circa primum duo facit. Ponit enim primo exhortationem. Secundo assignat ejus rationem, rectos decet collaudatio. Dixerat enim, dixi, confitebor (...) et tu remisisti (...) et pro hac orabit et cetera. Ergo, justi, quia justificati estis, exultate in domino, non in mundo: alias non estis justi: non enim est justus qui non gaudet in justitia. Deus autem ipse est justus, et ipse est justitia; Ps. 10: justus dominus et cetera. Et ideo, justi exultate in domino: Habacuc 3: ego autem in domino gaudebo, et exultabo in Deo Jesu meo. Sed quare dicit, exultate justi in domino, et non dicit, exultate omnes in domino? Ratio est: quia, rectos decet collaudatio, scilicet Dei. Videndum est igitur si sunt recti, et quomodo eos decet laus. Res non dicitur recta nisi per hoc quod conformatur regulae et mensurae. Mensura autem et regula voluntatis humanae est justitia et voluntas divina. Illi ergo qui non habent rectum affectum, non possunt bene collaudare Deum, quia nolunt voluntatem suam conformare voluntati divinae, sed divinam volunt potius conformari suae. Et ideo multa Deus facit, quae ipsi non approbant. Sed qui Dei voluntati se aptant, illi gaudent in prosperis et adversis; et ideo dicit, collaudatio, quia de omnibus laudant, non in aliquibus tantum. Item unanimiter. Eccl. 15: non est speciosa laus in ore peccatoris: Isa. 4: exultatio his qui salvati fuerunt de Israel.
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Deinde cum dicit, confitemini domino. Ponit modum laudis et jucunditatis. Sciendum est autem quod in laude Dei praecipue intenditur quod affectus hominis tendat in Deum, et dirigatur. Item consonantiae musicae immutant hominis affectum. Unde Pythagoras videns quod juvenis insaniret ad sonum Phrygium, mutari modum fecit; ita furentis adolescentis animum ad statum mentis pacatissimae temperavit, ut dicit Boetius in proemio musicae suae. Inde est quod excogitatum est, quod in omni cultu aliquae consonantiae musicae exerceantur, ut animus hominis excitetur ad Deum. Hujus autem consonantiae dupliciter consueverunt exerceri: quandoque scilicet in instrumentis musicis, quandoque vero in cantionibus. Et ideo primo ostendit primum modum: quia, in cithara. Secundo secundum, ibi, cantate ei. Affectus enim hominis per instrumenta et consonantias musicas dirigitur, quantum ad tria: quia quandoque instituitur in quadam rectitudine et animi firmitate: quandoque rapitur in celsitudinem: quandoque in dulcedinem et jucunditatem. Et ad hoc, ut vult philosophus in 8 Pol., c. 7, tria genera cantus sunt instituta. Quia ad primum est cantus doristicus, qui est primi et secundi toni, ut volunt quidam. Ad secundum est cantus Phrygius, qui est tertii toni. Ad tertium est cantus hippolidicus, qui est quinti toni et sexti. Alii sunt post superinventi. Et sic est in instrumentis, quia quaedam instrumenta faciunt primum, sicut tibia, et tuba: quidam faciunt secundum, ut organum: quidam tertium, ut Psalterium et cithara: Ps. 80: Psalterium jucundum cum cithara. Sed quia Psalmista intendit hic inducere ad exultationem, non facit mentionem nisi de istis duobus, scilicet Psalterio et cithara. Verum quia omnia in figura contingebant illis, 1 Cor. 10: non solum istis instrumentis utebantur ad hoc, sed in figura. Cithara habet sonum ab imo, et signat laudem quae surgit ab imis, idest terrenis; Psalterium vero habet sonum a supremo, et signat laudem quae est de bonis caelestibus. Dicit autem, decem chordarum, quia per eas signantur decem praecepta Decalogi, in quibus tota doctrina spiritualis consistit.
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Consequenter cum dicit, cantate, agit de cantu humanae vocis. Sciendum est autem secundum litteram, quod duplex est modulatio: quaedam enim est per simplicem cantum, et quaedam est organizando. Primum tangit, cum dicit, canticum novum. Secundum, ibi, in vociferatione. Secundum spiritualem intellectum, de duobus debet homo exultare: scilicet de bonis gratiae susceptis, et de bonis gloriae expectatis. Per prima bona innovamur. Ephes. 4: renovamini spiritu mentis vestrae: Rom. 6: in novitate vitae ambulemus. Ille ergo cantat canticum novum, qui exultat in Deo de renovatione gratiae: Apoc. 14: cantabant sancti canticum novum. Ille vero bene psallit in vociferatione, qui de bonis gloriae cantat, et canticum quod homo corde concipit, exprimit verbis. Vel in jubilatione, seu in jubilo, secundum Hieronymum. Est autem jubilus laetitia ineffabilis, quae verbis exprimi non potest; sed voce datur intelligi gaudiorum latitudo immensa. Illa autem quae non possunt exprimi, sunt bona gloriae: 1 Cor. 2: oculus non vidit, nec auris audivit et cetera. Et ideo dicit, bene psallite ei in jubilatione, quia cantu exprimi non valent. Sed dices. In veteri testamento erant musica instrumenta, et cantica vocis. Quare ergo Ecclesia illa dimisit, haec vero assumpsit? Ratio duplex mystice assignatur: quia erant figuralia. Secunda ratio est, quod Deus laudatur mente et voce, non instrumentis. Alia ratio habetur ex verbis philosophi, qui dicit quod contra sapientiam est quod homines instruantur in lyris et musicis, quia occupant animum in sui operatione; sed simplex debet esse musica, ut a corporalibus retrahantur divinis laudibus mancipati.
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Secundo cum dicit, quia, assignat rationem gaudii et laudis. Ratio autem laudis et gaudii duplex est. Una ex parte Dei, de quo est exultandum. Secunda ex parte effectuum ejus, ibi, verbo domini. Circa primum tria facit. Primo ponit ex quibus ex parte Dei. Et primo, quia rectum est verbum domini, idest instructio: Ps. 118: lucerna pedibus meis et cetera. Vel ipsa promissio: Prov. 8: justi sunt omnes sermones mei etc. usque recti sunt intelligentibus. Secundo quia, omnia opera ejus in fide, idest fideles: Psal. 144: fidelis dominus in omnibus verbis suis, et sanctus in omnibus operibus suis. Multum autem habetur gaudium, quando invenitur homo fidelis: Prov. 20: virum autem fidelem quis inveniet? Vel, in fide, ait, quia opera Dei sunt bona merita. Haec autem non sunt meritoria nisi fiant in fide, quia sine fide impossibile est placere Deo, Hebr. 11. Vel, rectum verbum, et opera ejus. Sed quibus? In fide idest in fidelibus: in infidelibus enim non apparent opera Dei et verba recta. Tertio quia diligit: et circa hoc duo facit. Primo enim ostendit affectum Dei cum dicit, diligit dominus. Secundo manifestat per signum, ibi, misericordia domini plena est terra. Inter omnia quae faciunt gaudere de domino, sunt duo, scilicet misericordia et justitia: Prov. 20: misericordia et veritas custodiunt regem. Per justitiam enim subditi defenduntur. Tolle justitiam, et nullus securus et laetus erit. Item sine misericordia omnes timent, et non diligunt.
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Hoc de Deo dat intelligi, cum dicit, diligit dominus misericordiam et judicium. Diligit enim in seipso, quia in opere sunt haec: Ps. 24: universae viae domini misericordia et veritas. Item diligit in unoquoque: Mich. 6: indicabo tibi o homo quid sit bonum, et quid dominus requirat a te. Utique et cetera. Et ideo ait, exultate, quia vere misericordiam diligit Deus: nam misericordiam domini plena est terra. Ecce manifestat per signum. Omnis enim plenitudo terrae procedit ex misericordia Dei, quia terra est non temporalibus, sed spiritualibus bonis plena; et maxime post adventum Christi. Act. 2: repleti sunt omnes spiritu sancto et cetera. Omnia enim haec sunt ex misericordia Dei: Rom. 9: non est volentis neque currentis, sed Dei miserentis. Dicit autem, terra etc. non caelum, quia in caelo nulla est miseria, et ideo non indiget misericordia; sed terra ubi repletur homo multis miseriis, indiget plenitudine misericordiae.
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Deinde cum dicit, verbo, ponitur causa gaudii ex parte divinorum effectuum. Moyses in principio creationis rerum facit mentionem de tribus: de caelo, de aqua, et de terra: Gen. 1: in principio creavit Deus caelum et terram: et infra: spiritus domini ferebatur super aquas. Secundum hoc ergo Psalmista dicit primo effectum Dei in caelis. Secundo in aquis, ibi, congregans. Tertio in terra, ibi, timeat dominum omnis terra. Dicit ergo, verbo domini caeli firmati sunt. Secundum Glossam exponitur litteraliter et mystice. Et utroque sensu tractantur haec verba quae sunt ex parte Dei, scilicet dominus, verbum et spiritus oris. Dominus est nomen potestatis, et potentia appropriatur patri. Verbum est conceptio mentis, unde et sapientia genita dicitur. Et verbum est filius. Spiritus ejus est spiritus sanctus. Dicitur autem spiritus oris, quia verbo appropriatur os: unde idem est dictum, ac si diceret, spiritus verbi; quia ipse est spiritus filii et veritatis. Et licet indivisa sint opera Trinitatis in divinis: Jo. 5: quaecumque pater facit; haec et filius facit similiter; hic tamen secundum appropriationem loquitur. In caelo autem sunt duo mirabilia: scilicet ejus perpetuitas, quia incorruptibile; et ejus virtus, per quam totus mundus inferior immutatur, per calorem videlicet in aestate, per frigus vero in hyeme. Perpetuitas autem caeli contingit ex natura formae suae: nam formae elementorum sunt particulares, et non implent totam potentiam materiae: unde materia eorum remanet in potentia ad aliam formam. Forma vero caeli habet totalitatem quamdam, et replet totam potentiam materiae. Sed forma artificiati procedit ex forma artificis. Forma autem concepta in corde patris est verbum. Ergo formatio omnis rei attribuitur verbo; unde dicit, verbo domini caeli firmati sunt. Virtus autem caelorum est in movendo. Omnis autem motus posterior derivatur a priori sicut a causa. Primus motus in rebus quae sunt per voluntatem est motus amoris: quia omnis motus in rebus quae voluntatem habent, est motus voluntatis. Et ideo dicit Dionysius, 4 cap. de Div. Nom., quod divinus amor non sinit eum esse sine germine; movet autem ipsum ad operandum et cetera. Necesse est ergo quod virtus caelorum sit a spiritu: et ideo dicit, et spiritu oris ejus omnis virtus eorum. Mystice per caelos intelliguntur apostoli: hi firmati sunt verbo domini, scilicet Christi, vel filio domini: et hoc est exoratio ejus et doctrina. Luc. 22: ego pro te rogavi, ut non deficiat fides tua et cetera. Item virtus eorum firmata est per spiritum sanctum. Luc. ult.: sedete in civitate, quoadusque induamini virtute ex alto.
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Deinde cum dicit, congregans sicut in utre aquas maris, ostendit effectum Dei in aquis. In aquis autem duo mirabilia sunt consideranda. Unum, quod aquae congregantur in unam partem terrae, et non occupant totam superficiem, quod est mirabile propter duo. Primo, quia naturalis ordo est quod sic aqua circumdat totam terram, sicut aer aquam. Item mare est altius terra. Secundo, quia licet aqua continue evaporet per calorem solis, tamen in eadem quantitate conservatur. Et ideo duo dicit: scilicet quod congregantur in unum ex mandato Dei. Hier. 5: posui arenam terminum mari, praeceptum sempiternum quod non praeteribit: et commovebuntur, et non poterunt, et intumescent fluctus ejus et non transibunt illud. Job 38: quis conclusit ostiis mare etc. usque tumentes fluctus ejus? Et ideo dicit, congregans sicut in utre aquas maris. Aqua congregata in utre habet tremorem et elevationem, non tamen defluit; quia retinetur a pelle utris; sic aqua congregata in mare habet tumorem, et tamen non fluit, quia continetur virtute divina. Gen. 1: congregentur aquae et cetera. Aliud mirabile est, quod continue evaporat, et non minuitur. Unde, sicut quidam philosophi dicunt, per virtutem caloris solis tota aqua siccaretur secundum naturam. Et ideo contra hoc dicit, ponens in thesauris abyssos. Abyssus, secundum Augustinum, dicit profunditatem aquarum immeabilem: et habet duplicem interpretationem; ab a, quod est sine, et basi, quod est fundamentum: quasi sine fundamento, et sine candore, quia profunda est et obscura. In thesauro sunt tria: quia thesaurus quamdam multitudinem auri dicit, et illud quod in thesauro ponitur, conservatur; unde dicitur quasi theca auri. Item ponitur, ut ad utilitatem extrahatur. Hoc totum est in abysso: quia in ea est immensa abundantia sive multitudo aquarum. Secundo in abysso conservatur aqua et non decidit; tertio extrahuntur ad utilitatem, cum elevantur vapores ex eis, et generantur pluviae, et irrigatur terra. Ps. 17: apparuerunt fontes aquarum. Mystice exponitur dupliciter: de bonis et de malis. De bonis, ut per aquas maris intelligamus populos. Apoc. 17: aquae multae populi sunt, et gentes et linguae. Quasi ergo aquas maris populos hujus mundi congregat in Ecclesia sicut in utre. Comparatur autem Ecclesia utri propter unitatem; et quia uter de pelle fit mortui animalis; per hoc insinuatur quod ad hoc aliqui ad Ecclesiam venient, ut mortificent membra sua, quae sunt super terram; nam quasi caeli apostoli confirmati sunt, et ex his congregati sunt in Ecclesia populi. Ponens abyssos, idest profunditatem divinorum sensuum, in thesauris, sacrae Scripturae. Isa. 33: divitiae salutis, sapientia et scientia; timor domini ipse est thesaurus ejus. Vel abyssos prius, scilicet peccatores profundos et obscuros tenebris vitiorum, ponens thesauros auri Ecclesiae. Magnus thesaurus Ecclesiae Paulus est et Matthaeus et Magdalena, qui quondam fuerant quasi quaedam abyssus. In malis vero aqua maris intelligitur tribulatio hujus vitae. Ps. 68: intraverunt aquae usque ad animam meam. Deus autem confirmat caelos, non tamen aufert eis infirmitates; quia sic gratia conservatur interius, quod infirmitates exterius non excludat. Et ideo dicit quod congregat tribulationes eorum, scilicet caelorum, idest virorum caelestium, in utre, idest in corporibus eorum, ponens abyssos, idest persecutores Ecclesiae in thesauris, quia non dat eis libertatem saeviendi contra Ecclesiam quantum volunt.
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Tertio, cum dicit, timeat, ostendit effectum Dei in terra. Et primo praemittit monitionem; secundo ostendit effectum Dei circa terram, ibi, quoniam ipse dixit et cetera. Circa primum duo facit. Primo enim ponit monitionem; secundo exponit eam, ibi, ab eo autem et cetera. Dicit ergo, timeat dominum et cetera. Sed quare hic posuit monitionem, cum locutus sit de effectibus aliis in quibus nulla monitione usus est, sed solum de terra? Ratio est, quia omnis alia creatura obedit Deo ad nutum, nisi homo terrenus; et ideo dicit, omnis terra, idest omnis homo terrenus, timeat dominum. Eccl. ult.: Deum time, et mandata ejus observa: hoc enim est omnis homo. Nam metonymica locutio est haec ut intelligatur continens pro contento, cum dicit, terra, idest habitatores terrae. Secundo exponit monitionem, dicens, ab eo autem etc.: bona scilicet commotio ad servitium Dei: quia ipse solus trahit. Joan. 6: nemo potest venire ad me, nisi pater qui misit me, traxerit eum.
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Deinde cum dicit, quoniam, ostendit effectum duplicem circa terram. Et primo effectum creationis; secundo gubernationis, ibi, dominus dissipat. In creatione autem sunt duo consideranda: scilicet ipsa formatio, et ipsa creatio. Utrumque autem est hic. Nam primo ostendit ipsam formationem, cum dicit, ipse dixit et cetera. Secundo ipsam creationem, cum addit, ipse mandavit et cetera. Dicit ergo, quoniam ipse dixit: Augustinus 7 super Gen. ad Litt.: omnis formatio est per verbum, quia res creatae se habent ad Deum sicut artificiata ad artificem. Unde sicut omnes formae artificiati sunt a forma concepta in mente artificis, ita omnis forma rerum est a verbo divino concepto. Unde ipse dixit, idest concepit verbum ab aeterno, et secundum illud omnia facta sunt; quasi dicat: genuit verbum in quo erat ut fieret omnia, et sic est formatio. Secundo creatio: quia, mandavit et creata sunt. Dicere namque importat verbum formatum. Mandare importat monitionem, vel emanationem solum. Unde mandare importat creationem materiae informis. Eccl. 8: sermo illius potestate plenus est. Mystice, dixit et facta sunt, semine gratiae: mandavit, in opere veritatis. Psal. 103: emitte spiritum tuum et cetera. Quantum vero ad opus gubernationis dicit.
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Dominus. Quia stabilis manens immutat omnes. Et primo ponitur omnium mutatio; secundo sua stabilitas, ibi, consilium. Circa habitatores terrae advertendum est, quod quidam sunt parvi, quidam magni; et utrique mutantur. Quantum ad parvos dicit, dominus dissipat et cetera. Ubi duo tangit, scilicet propositum quod est de fine, et consilium de his quae sunt ad finem. Et hoc immutatur quia non agit secundum quod consiliatur, sed secundum quod Deus disponit. Isa. 8: inite consilium et dissipabitur. Et hoc est quod dicit, dominus dissipat consilia gentium. Et specialiter dissipavit consilium volentium dissipare legem Christi. Et cogitationes reprobat populorum, humana scientium: talium enim propositum reprobat dominus. Quantum ad magnos dicit, et reprobat consilia principum: quasi dicat, non solum populorum, sed et principum consilia reprobat; quia non est in potestate eorum, quod intentum assequantur effectum, sed in ordinatione divina. Job 11: adducit consiliarios in stultum finem.
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Deinde cum dicit, consilium autem, ponitur stabilitas Dei, quia consilium suum stat, et cogitatio sua perseverat. Sed numquid consilium est in Deo? Videtur, quod non: quia importat dubitationem. Respondeo. Dicendum, quod aliter accipitur consilium in Deo, et aliter in nobis. Scientia enim in nobis importat discursum, in Deo vero certitudinem. Sic de consilio, cum est in nobis, dicit inquisitionem; cum autem dicitur de Deo, importat ordinationem respectu omnium ad debitum finem. Isa. 46: consilium meum stabit, et omnis voluntas mea fiet. Act. 5: si ex Deo est consilium, non poteritis stare, et dissolvere illud. Cogitationes cordis ejus, idest propositum voluntatis ejus manet: quia si mutat sententiam, non mutat consilium. Isa. 55: non enim cogitationes meae cogitationes vestrae, neque viae meae viae vestrae.
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Beata gens. Supra hortatus est justos ad jucunditatem; hic ponit eorum dignitatem: et circa hoc duo facit. Primo enim proponit eorum dignitatem; secundo probat, ibi, in caelo. Dignitas sanctorum maxima est; quia ipsi soli perveniunt ad quod omnes homines naturaliter desiderant. Si unus vel pauci pervenirent ad unum ad quod omnes pervenire desiderarent, hoc esset magna dignitas. Omnes autem desiderant tendere ad beatitudinem, ad quam tamen soli justi perveniunt, quia eam consequentur in futuro perfecte, nunc vero inchoative et in spe. Ergo dignitas justorum est magna. Circa eorum beatitudinem hic inchoatam et in futuro perficiendam, duo tangit: materiam scilicet et causam, ibi, populus. Dicit ergo, beata gens. De beatitudine diversi diversa senserunt. Et secundum diversas opiniones de hac sunt diversae sectae philosophorum. Quidam enim posuerunt eam in bonis corporalibus, sicut Epicurus. Quidam in operibus activae vitae, ut Stoici. Quidam in veritatis contemplatione, ut Peripatetici. Quaerere beatitudinem in eo quod est infra nos, est vanum, quia beatitudo est supra nos. Quod autem est supra nos, hoc est Deus. Ergo beatitudo hominis est inhaerere Deo. Unumquodque enim perfectum est, si inhaeret proprio bono. Proprium autem bonum hominis est Deus. Ps. 72: mihi autem adhaerere Deo bonum est. Deo autem potest quis inhaerere mente, scilicet intellectu et voluntate, non sensu, quia hic etiam brutis est communis. Dupliciter ergo inhaeret homo Deo: scilicet per intellectum contemplando et cognoscendo, et per affectum amando. Et quia haec imperfecta sunt in via, perfecta vero in patria; ideo hic beatitudo est imperfecta, ibi perfecta. Et ideo dicit, beata gens. Et quare? Quia dominus est Deus ejus, idest habet Deo mentem conjunctam. Propterea, beatus populus cujus est dominus Deus ejus. Hebr. 11: non confunditur Deus vocari Deus eorum. Sed quae causa est ejus? Numquid natura, fortuna, vel propria virtus? Non. Sed electio divina. Joan. 15: non vos me elegistis, sed ego elegi vos. Item ibidem 6: nemo potest venire ad me, nisi pater meus qui misit me, traxerit eum. Et ideo subdit, populus quem elegit; quasi dicat, ideo beati, quia a Deo electi. Eph. 1: elegit nos in ipso ante mundi constitutionem. Et hoc, in hereditatem, idest ut ipsi simus ejus hereditas. Hereditas importat stabilem possessionem. Deus autem possidet omnia per dominum. Sed soli justi subduntur ei per voluntatem: unde in hereditatem eos elegit, idest ad habendam justitiam sempiternam. Sap. 1: justitia perpetua est et immortalis. Isa. 19: hereditas mea Israel. Dominus ergo Deus eorum quia eo fruuntur. Et ipsi sunt hereditas Dei, quia ei subjiciuntur.
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Deinde cum dicit, de caelo, probat eorum dignitatem per discussionem divini judicii: et circa hoc tria facit. Primo enim praemittit certitudinem divini judicii. Secundo subdit vanitatem humanae prosperitatis, ibi, non salvabitur rex. Tertio efficaciam gratiae in sanctis, ibi, ecce oculi domini. Circa primum duo facit. Primo certitudinem divini judicii pensat ex ejus altitudine; secundo ex ejus causalitate. Et primo ostendit eam ex primo; secundo ex secundo, ibi, qui finxit. Circa primum duo facit. Primo enim ostendit certitudinem divini judicii ex ejus altitudine. Secundo removet dubitationem, ibi, de praeparato. Dicit ergo, de caelo et cetera. Quanto aliqua virtus est altior in ordine et genere virtutis, tanto est efficacior ad opera quae illi virtuti conveniunt. Et ideo quanto aliqua virtus cognitiva est subtilior, tanto est efficacior in cognoscendo. Nihil adeo est sublime sicut divinus intellectus; et ideo efficacia ejus in cognoscendo est maxima. Et ideo dicit, de caelo, idest altitudine divinae majestatis. Sicut enim nihil est altius caelo in corporalibus, ita nihil altius Deo in spiritualibus. Et ideo quia de alto respicit, ideo, videt omnes filios hominum; quia quanto plus ex alto videt, tanto plures videt: Prov. 16: omnes viae hominum patent oculis ejus.
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Deinde cum dicit, de praeparato, removet dubitationem. Aliqui enim crediderunt Deum habitare in caelis, quasi in remotis non cognosceret humana: Job 22: circa cardines caeli perambulat, et nostra non considerat. Hoc excludit Psalmista dicens, de praeparato habitaculo; quasi dicat: nullus praepararet sibi locum ad impediendum se. Secus foret si alius praepararet. Stultus enim rex esset si praepararet sibi sedem ubi non posset regere regnum: et hoc est quod dicit, de praeparato habitaculo, idest de caelo quod sibi praeparavit ut esset habitaculum suum: non quidem quod comprehendatur eo, sed quia magis relucet in eo gloria sua, respexit, inquit, super omnes qui habitant terram, idest carnem, eam domando: Psalm. 112: quis sicut dominus Deus noster qui in altis habitat, et humilia respicit et cetera. Psal. 102: dominus in caelo paravit sedem suam et cetera. Vel de caelo, idest Christo. Angelis vel apostolis respexit oculo misericordiae suae ad salvandum homines.
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Deinde cum dicit, qui finxit, probat certitudinem divinae cognitionis ex ejus causalitate: et circa hoc duo facit. Primo enim ponit ejus causalitatem. Secundo concludit certitudinem cognitionis ejus, ibi, qui intelligit. Stultum esset dicere, quod aliquis faciens aliquod opus operatum, ignoraret usum ejus: frustra enim faceret, cum usus sit finis ejus; et ideo alibi dicit: Psalm. 93: qui finxit oculos, non considerat? Quomodo ergo potest esse quod faceret aliquid proportionatum ad cognoscenda particularia nisi ipse cognoscat ea? Homo namque cognoscit singularia per intellectum et animam et cor suum. Ergo Deus qui facit illud cor, cognoscit ea. Et nota, quod verba habent pondus suum. Dicit enim, corda, ut excludat unitatem intellectus in omnibus: nam diversi diversos habent intellectus. Dicit autem, singillatim, ut ostendat quod anima non est duplex: alias non diceretur finxisse singillatim, sed unam, ex qua omnes, et sic similiter singillatim. Ergo ipse singulas per se animas finxit, scilicet per creationem, cum sit anima substantia per se subsistens, non ex materia. Item dixit, finxit, ut ostendat quod non de substantia Dei fit; alias non diceretur ficta, sed consubstantialis. Et dicit signanter, finxit, quia fingere figulorum est qui vili materiae pulchram formam imprimunt; sic Deus corpori luteo animam creando infundit: 2 Cor. 4: habemus thesaurum istum in vasis fictilibus: Rom. 9: numquid dicit figmentum illi qui se finxit, quid me fecisti sic? Et ex hoc concludit quod intelligit omnia opera eorum: qui enim scit causam, scit effectum. Causa autem omnium effectuum humanorum est cor. Deus autem scit cor. Ergo et ejus opera. Finxit intelligitur de figmento gratiae, quia ab ipso sunt dona gratiae, et hoc singillatim, quia divisiones gratiarum sunt, 1 Cor. 12. Et hoc quia ipse intelligit opera eorum adjuvando et promovendo.
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Non salvatur. Supra Psalmista ostendit dignitatem sanctorum ex certitudine divini judicii, ex qua probare intendit dignitatem sanctorum; nunc in parte ista ostendit humanae prosperitatis vanitatem: et circa hoc duo facit. Primo enim ostendit quod nulla potestas temporalis potest homines ad salutem justorum perducere. Secundo ostendit, quia hoc facit misericordia Dei, ibi, ecce oculi domini. Dicit ergo, non salvatur rex. Sed quia potestas saecularis est triplex: una quae consistit in multitudine subditorum, alia in robore corporis, et alia in divitiis exterioribus; ideo ostendit quod nullum eorum potest perducere ad salutem. Et primo de prima potestate, et haec est regia; et ideo dicit, non salvatur rex per multam virtutem. Hieronymus habet, in multitudine et cetera. Psalm. 145: nolite confidere in principibus, in filiis hominum, in quibus non est salus. Immo si aliquando habent salutem, hoc est per Deum: Psalm. 143: qui das salutem regibus. Secundo ostendit quod non est salus in robore corporis; unde dicit, et gigas non salvabitur in multitudine virtutis suae, idest roboris: Baruch 3: ibi fuerunt gigantes nominati, illi qui ab initio et cetera. Tertio, quod non in divitiis. Et ponit duo adminiculativa; scilicet equum, et abundantiam rerum. Quantum ad primum dicit, fallax equus etc. idest quantumcumque habeat bonum equum, tamen non potest salvari corporaliter vel spiritualiter: Prov. 21: equus paratur ad diem belli, dominus autem salutem tribuet.
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Quantum ad secundum dicit, in abundantia autem virtutis suae non salvabitur, idest rerum exteriorum: Prov. 11: qui confidit in divitiis suis, corruet: Isa. 31: vae qui descendunt in Aegyptum ad auxilium in equis sperantes. Mystice, moraliter et allegorice sic exponitur, quod homo non salvatur propria virtute, quodcumque bonum obtineat. Est enim triplex bonum per quod videtur quis consequi posse salutem. Primum est potentia; et quantum ad hoc dicit, non salvatur rex per multam virtutem. Si vero sit potens ut regat alios, hoc non est per virtutem suam, sed habet a Deo. Secundum est constantia; et hanc non habet per virtutem suam: unde dicit, et gigas non salvabitur in multitudine virtutis suae. Tertium est bona dispositio corporis et fortitudo; unde dicit, fallax equus, scilicet corpus forte et robustum est fallax. Vel est universaliter, in abundantia virtutis suae, idest undecumque habeat aptitudinem ad bonum, non salvatur nisi ei Deus salutem tribuat: Psal. 29: ego dixi in abundantia mea, non movebor in aeternum. Avertisti et cetera. Hoc est quod dicitur Hiere. 9: non glorietur sapiens in sapientia sua, et non glorietur fortis in fortitudine sua, et non glorietur dives in divitiis suis.
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Deinde cum dicit, ecce oculi, ostenditur efficacia divinae misericordiae ad salvandum. Et primo ponit misericordiam salvantem. Secundo affectum sanctorum ex hac consideratione conceptum, ibi, anima nostra. Circa primum tria facit. Primo enim ostendit divinam misericordiam. Secundo, in quibus habet effectum divina misericordia, ibi, super metuentes eum. Tertio, quem effectum habet, ibi, ut eruat. Dicit ergo, ecce oculi domini. Divinam enim misericordiam insinuat per respectum Dei. Psalm. 118: aspice in me, et miserere mei. In quo autem respicit, subdit, super metuentes et cetera. Habac. 1: mundi sunt oculi tui ne videas malum, et respicere ad iniquitatem non poteris. Respice ergo super eos, qui timorem habent et spem. Unum sine altero non sufficit; quia timor sine spe desperat, et spes sine timore praesumit. Timor autem consurgit ex consideratione divinae potestatis. Hier. 10: quis non timebit te o rex gentium? Spes vero consurgit ex Dei misericordia. Ex primo consurgit fuga peccati, ex secundo spes veniae. Effectum autem divinae misericordiae ostendit cum dicit, ut eruat a morte et cetera. Ubi duplicem effectum ostendit: quia liberat a malo; et quantum ad hoc dicit, ut eruat a morte. Item confirmat in bono; et quantum ad hoc dicit, et alat eos.
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Dicit ergo, ut eruat a morte animas eorum, a morte corporali, et morte peccati, et a morte futurae damnationis in resurrectione. Oseae 13: de manu mortis liberabo eos et cetera. Confirmat etiam in bono: unde ait: et alat eos in fame, idest in necessitate; et loquitur de alimento corporali. Ps. 144: oculi omnium in te sperant, domine, et tu das illis escam in tempore opportuno. Et de alimento spirituali. Deut. 8: non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Et de alimento sacramentali. Jo. 6: caro mea vere est cibus. In loco pascuae ibi me collocavit: Ps. 22.
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Consequenter cum dicit, anima, ostendit quis effectus sequitur in istis ex hac consideratione. Et est duplex. Primus effectus sperandi. Secundus orandi, ibi, fiat misericordia tua et cetera. Circa primum duo facit. Primo enim ostendit, quomodo in eis consurgit effectus spei. Secundo assignatur ratio, ibi, quoniam adjutor. Dicit ergo ita, oculi domini super metuentes eum et cetera. Et ideo anima nostra sustinet dominum, idest si qua mala nobis a Deo immittuntur, patienter sustineamus. Jac. 1: sufferentiam Job audistis. Item expectando ejus promissa. Sustinet ergo punientem et promittentem. Et est duplex ratio. Una est propter experientiam beneficiorum; alia vero propter spem futurorum. Ibi, in eo laetabitur. Experientia beneficiorum est in bonorum promotione; unde dicit, quoniam adjutor. Item in protectione a malis; et ideo dicit, et protector.
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Speramus autem futuram jucunditatem; unde ait, in eo laetabitur cor nostrum, idest in ejus visione. Isa. 66: videbitis et gaudebit cor vestrum. Job 22: tunc super omnipotentem deliciis afflues et cetera. Et hoc gaudium est hic imperfectum, sed ibi, in patria scilicet, est perfectum. Et hoc ideo, quia, in nomine sancto ejus speravimus. Ponitur enim hic et pro quia. Nomen sanctum ejus est nomen misericordiae ejus; quasi dicat, ideo, laetabimur, quia, speravimus in nomine sancto ejus, idest in ejus bonitate, vel in ejus misericordia, et non in meritis nostris.
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Deinde cum dicit, fiat misericordia, ponitur orandi effectus: nam oratio interpres est spei; et ideo sequitur spem. Et licet quodlibet particulare beneficium sit ex misericordia divina, duo tamen specialiter sunt ex hac. Primum est beneficium incarnationis: Luc. 1: per viscera misericordiae Dei nostri et cetera. Fiat misericordia tua, scilicet ut carnem suscipias et liberes nos, super nos, idest supra nostra merita. Aliud beneficium est salutis; et hoc est super nos, quia non ex operibus justitiae quae fecimus nos, sed secundum suam misericordiam salvos nos fecit. Tit. 3: quemadmodum speravimus in te, quia, nullus speravit in domino, et confusus est, Eccl. 2.
32:2
v. 2 confitemini, laudantes gratias agite Domino in cithara, in psalterio tur sollemnis in coetu magno instrumentis musicis sonantibus v. 3 bile, insolitum (Ag. Gen)? Aliquid novi deprehendi potest in subsede destruendis 602811118 gentium. Ceterum fortasse intelligi potest cantieum : cantemus denuo, iterum cum nova quadam animi erga clangore tubae scil. cf. 26,6. En canticum hoc loco eo quoque novum est cum tot 61 1ungantur instrumenta musica. sincerum, verum, sine ullo dolo aut ulla fallacia, e£ omnia opera eius in fide, in fidelitate ; cf. Deut. 32, 4 Deus fidelis et absque ulla iniquitate, iustus et rectus; diligit iustitiam (hebr, Hier, Aq quinta) et iudicium, ubique ius valere vult; opera 1usta et iudicia iusta ei placent; misericordia Domini plena est terra, הסד gratia eius et. benignitate impleta est terra; cuncta enim communicatione quadam 80 parlücipatone eius bonitatis exsistunt et continentur (unde bene quinta τῆς χάριτος πλήρης ἡ γῆ). Praeclarum huius communicationis. documentum est ipsum creationis opus
32:6
v. 6 verbo Domini coeli firmati sunt facti narrandi in Gen. 1 : dixit Deus : fiat, et factum est (inde quoque originem ducit Memra in targumim), et spiritu oris eius omnis virtus eorum, spiritus oris eius est ipsum verbum, prolatum, quare hoc membrum ad verbum, mandatum, voluntatem Dei etiam refert omnem exercitum eorum, omnem ornatum eorum (Hier) ; at melius intelliges : omnes stellas, « quae exercitus instar ordinatae etetinstructa acie progre- Hebraeiintelligunt stellas in coelo tamquam in acie ordinatas ». E 00610rum altitudine nos ducit ad considerationem profundi maris, ita complectens totum universum : congregans sicut in üfre aquas maris, eas continuo colligens, posito scil. termino ne transirent fines suos (Prov. 8, 29), cf. 103, 9 terminum posuisti quem non transgredientur neque convertentur operireterram. Veteres omnes exprimunt נאד ἐν ἀσχῷ Sym ; textus mas. fert 32 vallum, cum allusione ad Ex. 15,8 ; sed prius hoc loco unice consentaneum est; ponens in thesauris 81/8808, dans, collocans in celhs promptuarii fluctus; habet Deus in thesauris, sicut niveset grandinem (Iob 38, 22), ita fluctus ; utrem et thesauros appellat maris locum et molem (Gen.); cf. Gen. 7, 11 rupti sunt omnes fontes abyssi magnae. E consideratione operum Domini perveniendum est ad eius maiesta- {15 venerationem
32:8
v. 8 /imeat Dominum omnmnis terra, ab eo commoveantur omnes inhabitantes orbem, prae reverentia formident, sacro quodam timore eum prosequantur et obstupescant ob eius potentiae magnitudinem, quae praeclaro modo ob oculos ponitur
32:9
v. 9 quoniam ipse dixit et facta sunt, ipse mandavit et. creata sunt ; cf. Gen. 1, 3. 6. 9. [1 ete, Uti res inanimatas suo imperio subiectas habet, ita consilia quoque et conatus gentium ;
32:10
v. 10 Dominus dissipat consilia gentium, - dissolvit consilium. gentium (Hier), irritum reddit; cf. Is. 8, 10 inite consilium et dissipabitur ; loquimini verbum et non fiet; reprobat, inanes facit, cogitationes populorum ; tertium. membrum : reprobat consilia principum, ali non habent ; solum ex sexta affertur λογισμοὺς ἀρχόντων. Dominus scit cogitationes hominum, quoniam vanae sunt (93, 11);
32:11
v. 11 consilium autem Domini in aeternum manet, cogitationes cordis eius in generatione et generationem ; Dominus exercituum decrevit, et quis poterit infirmare ? et manus eius extenta, et quis avertet eam (Is. 14, 27) ? Quia igitur Dominus, Iahve, adeo est potens, merito béaía praedicatur gens
32:12
v. 12, cuius Deus est Iahve, populus quem elegit in hereditatem sibi ; cf. Ex. 19, 5.6. Deut. 32,9. Ps. 46,5; 67, 10. Quae hic leguntur v. 10-12, videntur dici de eventu simili ei, de quo agitur 47, 5-9. - Insigni modo exhibetur nobis divina providentia atque gubernatio
32:13
v. 13 de coelo respexit Dominus, vidit omnes filios hominum ; unusquisque ita oculis eius sistitur, ac 51 esset unicus terrae habitator ; attente respicit > 1ta unico intuitu, ut nihil esset in singulis quod unicum illius aspectum fugeret ) Ag.);
32:14
v. 14 mutabilia immobiliter gubernat ita prospiciens de sua sede firma, ut ipse de sua immutabili natura nihil moveatur (4g.). Et quomodo eum quidquam posset latere
32:15
v. 15 qui finzit sigillatim corda eorum, fingens pariter per singulos corda . eorum (Hier), LXX χατὰ μόνας ἀντὶ τοῦ ἀφωρισμένως, παρὰ τὰ λοιπὰ ζῶχ ἡ (Eus.), sigillatim, singillatim. (uti legitur apud Aug. Ag.) seu singulatim, unumquodque cor discretim creavit; « singula quaedam corda dans nobis » (Aug. M. 36, 296, et explicat: singillatiin membra for- . mata sunt omnia, singillatim habent opera sua); et qui finxit. corda, pariter infelligit omnia opera eorum ; « habes ergo omnipotentem, omnia scientem, omnia gubernantem, omnibus providentem, stabilem, firmum, immutabilem Deum » (Ag.). Quomodo providentiam suam erga populum suum exhibet ? Ad hoc respondetur in subsequentibus ; et priore loco quidem docetur, in quanam re spes salutis ac liberationis non sit ponenda
32:16
v. 16 non salvatur rex per multum virtutem, in multitudine exercitus (Hier) seu magni- (udine exercitus (hebr), neque gigas in magnitudine-roboris salvabitur, alia subsidia, quae homo accersit, pariter vana sunt ; uno exemplo id demonstratur ν.
32:17
17 fallax equus ad salutem, et in magnitudine roboris sui non salvabit (hebr); quamvis sit robustus, equitem suum tamen periculo non eripiet ; Sym οὐ διασώσει; 1tem sexta; syr non liberans sessorem suum ; minus bene LXX vulg non salvabitur. autem in nomine Domini invocabimus (19, 8) ; nune positive docetur, ubinam sit salus v. 18 ecce oculi Domini super metuentes eum,.cura sperant gratiam eius, αὖ eruat a morte animas eorum et vivificet eos in fame (Hier); piis suis cultoribus qui spem suam in gratia et benignitate Dei collocant, providet, ne periculo mortis neve annonae inopiae pore invasionis, obsidionis hostilis ad liberationem a gladio et fame ? Impiis quippe OS pestem, gladium, malas bestias, famem minatur; cf. Deut. 32, 23-25. Ier. 24, 10; 29, 17. Ez. 5, 12. stis haec sit 1261 agendi ratio cum suis, reliquit est, ut omnes plena fiducia se Deo committant. Hünc animorum sensum nomine omnium psalmista exprimit
32:20
v. 20 anima nostra sustinet Dominum, potius ad animi affectum designandum et intimum desiderium ; et ratio affertur ; auxilium nostrum et clipeus noster est (hebr, Hier); LXX cor nostrum et in nomine sancto eius speravimus ; modo enim auxilium, chpeus, alias petra, saxum, arx, munimentum appellatur, quibus appellationibus unum illud nomen essentiale, Iahve, aliqua ratione in sua pro populo significatione declaratur. Concluditur : /ia4 misericordia tua, hebr gratia tua, super nos, quemadmodum speravimus in te, sicuti speramus in te (perf. hebr notione praesentis temporis ad designandum statum permanentem, vel actionem saepe repetendam). Senvidetur, quod Ag. sentit : « ut ad spei rationem misericordiae quoque mensura reddatur » — ut ita largiatur Deus quemadmodum sperant. Vix puto precantibus talem. commensurationem in mentem venire, neque eos, si venerit, eam efflagitaturos esse, sed poüus, ut Deus ultra mensuram. spei nostrae nobis propitius sit : adauge fidem, adauge spem, ita oramus ! vix quisquam petierit : da mihi tantum, quantum meretur spes mea!
32:1
… through the grace of justification and raised to new life (Rom. 6:3-11; 7:24). Mere non-imputation is not reconcilable with the fullness of the meaning of these texts, and in vain have Protestants invoked others, where there is talk of non-imputation (Ps. 32:1; II Cor. 5:19), of the covering of sins (I Pt. 4:8). The sentiment of Tradition is in perfect harmony with Scripture when it observes, for example with St. Augustine, that God no longer …
32:11
… Already in the Old Testament the psalmist, thinking back on the gift of the manna, exclaimed: «Cogitationes cordis eius in generationem et generationem... ut alar eos in fame» (Ps. 32, 11, 19). In the New Testament the Eucharist, as the fruit of a rethinking of love, is present in that trembling: «Desiderio desideravi hoc Pascha manducare vobiscum» (Lc. 22, 15), and …
32:18
… dramatically in Giotto's Last Judgment) and to his turning away corresponds the execution of the wicked man by a presence that condemns him inexorably (Jn. 3:20). Likewise the elect, with full humility and trust, go to meet the gaze that turns toward them (Ps. 32:18-21), even while they still have nothing to offer him but a first glimmer of good will (Jn. 3:21; Ps. 62:2-3).
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.