Noli aemulari. An exhortation to despise this world; and the short prosperity of the wicked; and to trust in Providence.
An exhortation not to enuie nor imitate the euil, who for most part prosper in this world, and are damned eternally: but to flee euil and doe good, duly considering that God diuersly permitteth and punisheth the wicked, and likewise comforteth and afflicteth the iust, al for their good.
1Be not emulous of evildoers; nor envy them that work iniquity.Salmo dello stesso Davidde. Non voler imitare i maligni, e non portar invidia a coloro, che operano l'iniquità.A Psalme to Dauid him self. HAVE no emulation toward the malignant: neither enuie them that doe iniquitie.Psalmus ipsi David. Noli æmulari in malignantibus, / neque zelaveris facientes iniquitatem: 2For they shall shortly wither away as grass, and as the green herbs shall quickly fall.Perocché seccheranno ben presto, come il verde fieno, e come la tenera, erbetta appassiranno velocemente.Because they shal quickely wither as grasse: and as the blossomes of herbes they shal soone fal.quoniam tamquam fœnum velociter arescent, / et quemadmodum olera herbarum cito decident. 3Trust in the Lord, and do good, and dwell in the land, and thou shalt be fed with its riches.Spera nel Signore, ed opera il bene, e abiterai la terra, e sarai pasciuto di sue ricchezze.Hope in our Lord and doe good: and inhabite the land, and thou shalt be fed in the riches therof.Spera in Domino, et fac bonitatem; / et inhabita terram, et pasceris in divitiis ejus. 4Delight in the Lord, and he will give thee the requests of thy heart.Metti la tua consolazione nel Signore, ed ei ti darà quello, che il tuo cuore domanda.Be delighted in our Lord: and he wil geue thee the petitions of thy hart.Delectare in Domino, / et dabit tibi petitiones cordis tui. 5Commit thy way to the Lord, and trust in him, and he will do it.Esponi al Signore il suo stato, e in lui confida, e farà egli.Reuele thy way to our Lord, and hope in him: and he wil doe it.Revela Domino viam tuam, / et spera in eo, et ipse faciet. 6And he will bring forth thy justice as the light, and thy judgment as the noonday.E renderà manifesta come la luce, la tua giustizia, e la tua virtù come il mezzodì:And he wil bring forth thy iustice as light: and thy iudgement as midday:Et educet quasi lumen justitiam tuam, / et judicium tuum tamquam meridiem. 7Be subject to the Lord and pray to him. Envy not the man who prospereth in his way; the man who doth unjust things.Sta Soggetto al Signore, e pregalo. Non riscaldarti per ragion di colui, che è prosperato nelle sue vie; dell'uomo, che fa ingiustizie.be subiect to our Lord, and pray him. Haue no emulation in him, that prospereth in his way: in a man that doth iniustices.Subditus esto Domino, et ora eum. / Noli æmulari in eo qui prosperatur in via sua; / in homine faciente injustitias. 8Cease from anger, and leave rage; have no emulation to do evil.Lascia andare lo sdegno, e metti da parte l'impazienza: non averne invidia per poi fare il male.Cease from wrath, and leaue furie: haue not emulation that thou be malignant.Desine ab ira, et derelinque furorem; / noli æmulari ut maligneris. 9For evildoers shall be cut off: but they that wait upon the Lord, they shall inherit the land.Imperocché saranno sterminati i maligni: ma quelli, che aspettano in pazienza il Signore, saranno eredi della, terra.Because they that are malignant, shal be cast out: but they that expect our Lord, the same shal inherite the land.Quoniam qui malignantur exterminabuntur; / sustinentes autem Dominum, ipsi hæreditabunt terram.
10For yet a little while, and the wicked shall not be: and thou shalt seek his place, and shalt not find it.E un po' di pazienza, e il peccatore più non sarà; e cercherai del luogo dov'ei si stava, e nol troverai.And yet a litle while, and the sinner shal not be: and thou shalt seeke his place, and shal not find it.Et adhuc pusillum, et non erit peccator; / et quæres locum ejus, et non invenies. 11But the meek shall inherit the land, and shall delight in abundance of peace.I mansueti poi saranno eredi della terra, e goderanno abbondanza di pace.But the meeke shal inherite the land, and shal be delighted in multitude of peace.Mansueti autem hæreditabunt terram, / et delectabuntur in multitudine pacis. 12The sinner shall watch the just man: and shall gnash upon him with his teeth.Il peccatore mirerà di mal occhio il giusto, e digrignerà i denti contro di lui.The sinner shal obserue the iust: and shal gnash vpon him with his teeth.Observabit peccator justum, / et stridebit super eum dentibus suis. 13But the Lord shall laugh at him: for he foreseeth that his day shall come.Ma il Signore si farà beffe di lui, perché vede, che il suo giorno verrà.But our Lord shal scorne him: because he foreseeth that his day shal come.Dominus autem irridebit eum, / quoniam prospicit quod veniet dies ejus. 14The wicked have drawn out the sword: they have bent their bow. To cast down the poor and needy, to kill the upright of heart.I peccatori sguainaron la spada, tesero il loro arco, Per abbattere il povero, e il miserabile, per trucidare gli uomini di retta cuore.Sinners haue drawen out the sword; they haue bent their bowe; That they may deceine the poore and needie: that they may murder the right of hart.Gladium evaginaverunt peccatores; / intenderunt arcum suum: / ut dejiciant pauperem et inopem, / ut trucident rectos corde. 15Let their sword enter into their own hearts, and let their bow be broken.La loro spada trapassi i loro cuori, e l'arco loro si spezzi.Let their owne swordes enter into their hartes: and let their bowe be broken.Gladius eorum intret in corda ipsorum, / et arcus eorum confringatur. 16Better is a little to the just, than the great riches of the wicked.Più giova il poco al giusto, che le molte ricchezze al peccatore.Better is a litle to the iust, aboue much riches of sinners.Melius est modicum justo, / super divitias peccatorum multas: 17For the arms of the wicked shall be broken in pieces; but the Lord strengtheneth the just.Perocché le braccia del peccatore saranno rotte; ma il Signore corrobora i giusti.Because the armes of sinners shal be broken in pieces: but our Lord comfirmeth the iust.quoniam brachia peccatorum conterentur: / confirmat autem justos Dominus.
18The Lord knoweth the days of the undefiled; and their inheritance shall be for ever.Il Signore ha cura de' giorni degli uomini senza macchia; e la eredità loro sarà eterna.Our Lord knoweth the daies of the immaculate: and their inheritance shal be for euer.Novit Dominus dies immaculatorum, / et hæreditas eorum in æternum erit. 19They shall not be confounded in the evil time; and in the days of famine they shall be filled:Non saranno confusi nel tempo cattivo, e ne' giorni di carestia saranno satollati:They shal not be confounded in the euil time, and in the dayes of famine they shal be filled:Non confundentur in tempore malo, / et in diebus famis saturabuntur: 20Because the wicked shall perish. And the enemies of the Lord, presently after they shall be honoured and exalted, shall come to nothing and vanish like smoke.Imperocché i peccatori periranno; E i nemici del Signore appena saranno stati messi in onore, ed esaltati, mancheranno, e spariran come fumo.because the sinners shal perish. But the enemies of our Lord forth with as they shal be honoured and exalted, vanishing shal vanish as smoke.quia peccatores peribunt. / Inimici vero Domini mox ut honorificati fuerint et exaltati, / deficientes quemadmodum fumus deficient. 21The sinner shall borrow, and not pay again; but the just sheweth mercy and shall give.Il peccatore prenderà in prestito, e non restituirà: ma il giusto è misericordioso, e donerà.The sinner shal borrow, and not pay: but the iust is merciful and wil geue.Mutuabitur peccator, et non solvet; / justus autem miseretur et tribuet: 22For such as bless him shall inherit the land: but such as curse him shall perish.Perocché quelli, che a lui danno benedizione, saranno eredi della terra: ma quei, che lo maledicono, andranno in perdizione.Because they that blesse him shal inherite the land: but they that curse him shal perish.quia benedicentes ei hæreditabunt terram; / maledicentes autem ei disperibunt. 23With the Lord shall the steps of a man be directed, and he shall like well his way.Dal Signore saran diretti i passi dell'uomo, e le sue vie saranno approvate da lui.With our Lord the steppe of man shal be directed: and he shal like wel of his way.Apud Dominum gressus hominis dirigentur, / et viam ejus volet. 24When he shall fall he shall not be bruised, for the Lord putteth his hand under him.Se egli cadrà non sarà infranto, perché il Signore pone sotto di lui la sua mano.When he shal fal, he shal not be brused: because our Lord putteth his hand vnder.Cum ceciderit, non collidetur, / quia Dominus supponit manum suam.
25I have been young and now am old; and I have not seen the just forsaken, nor his seed seeking bread.Sono stato giovane, perocché son già vecchio, e non ho veduto derelitto il giusto, né la stirpe di lui cercante del pane.I haue bene yong, for I am old: and I haue not sene the iust forsaken, nor his seede seeking bread.Junior fui, etenim senui; / et non vidi justum derelictum, / nec semen ejus quærens panem. 26He sheweth mercy, and lendeth all the day long; and his seed shall be in blessing.Ogni giorno egli è liberale, e da in prestito: in benedizione sarà la sua stirpe.Al the day he is merciful and lendeth: and his seede shal be in blessing.Tota die miseretur et commodat; / et semen illius in benedictione erit. 27Decline from evil and do good, and dwell for ever and ever.Fuggi il male, e opera il bene, ed avrai un'abitazione sempiterna.Decline from euil, and doe good: and inhabite for euer and euer.Declina a malo, et fac bonum, / et inhabita in sæculum sæculi: 28For the Lord loveth judgment, and will not forsake his saints: they shall be preserved for ever. The unjust shall be punished, and the seed of the wicked shall perish.Imperocché il Signore ama la rettitudine, e non abbandonerà i suoi santi: eglino saran conservati in eterno. Gli ingiusti saran puniti, e perirà la stirpe degli empj.Because our Lord loueth iudgement, and he wil not forsake his sainctes: they shal be preserued for euer. The vniust shal be punished: and the seede of the impious shal perish.quia Dominus amat judicium, / et non derelinquet sanctos suos: / in æternum conservabuntur. / Injusti punientur, / et semen impiorum peribit. 29But the just shall inherit the land, and shall dwell therein for evermore.Ma i giusti saranno eredi della terra, e la abiteranno in perpetuo.But the iust shal inherite the land: and shal inhabite for euer and euer vpon it.Justi autem hæreditabunt terram, / et inhabitabunt in sæculum sæculi super eam. 30The mouth of the just shall meditate wisdom: and his tongue shall speak judgment.La bocca del giusto parlerà meditazioni di saggezza, e la lingua di lui di buone cose ragionerà.The mouth of the iust shal meditate wisedome, and his tong shal speake iudgement.Os justi meditabitur sapientiam, / et lingua ejus loquetur judicium. 31The law of his God is in his heart, and his steps shall not be supplanted.La legge del suo Dio egli ha nel suo cuore, e i piedi di lui non saran vacillanti.The law of his God in his hart: and his steppes shal not be supplanted.Lex Dei ejus in corde ipsius, / et non supplantabuntur gressus ejus. 32The wicked watcheth the just man, and seeketh to put him to death,Il peccatore adocchia il giusto, e cerca di ucciderlo,The sinner considereth the iust: and seeketh to murder him.Considerat peccator justum, / et quærit mortificare eum. 33But the Lord will not leave him in his hands; nor condemn him when he shall be judged.Ma il Signore non lo abbandonerà nelle mani di colui, né lo condannerà, quando di lui farassi giudizio.But our Lord wil not leaue him in his handes: neither wil he condemne him, when iudgement shal be geuen of him.Dominus autem non derelinquet eum in manibus ejus, / nec damnabit eum cum judicabitur illi.
34Expect the Lord and keep his way: and he will exalt thee to inherit the land: when the sinners shall perish thou shalt see.Aspetta il Signore, e osserva sua legge, ed egli ti esalterà, affinchè erede tu sii della terra: quando i peccatori siano periti allor vedrai.Expect our Lord, and keepe his way: and he wil exalt thee, that thou mayst inherite the land: when the sinners shal perish thou shalt see.Exspecta Dominum, et custodi viam ejus, / et exaltabit te ut hæreditate capias terram: / cum perierint peccatores, videbis. 35I have seen the wicked highly exalted, and lifted up like the cedars of Libanus.Io vidi l'empio a grande altezza innalzato, come i cedri del Libano.I haue seene the impious highly exalted, and aduanced as the ceders of Libanus.Vidi impium superexaltatum, / et elevatum sicut cedros Libani: 36And I passed by, and lo, he was not: and I sought him and his place was not found.E passai, ed ei più non era, e ne cercai, e non si trovò il luogo dov'egli era.And I passed by, and behold he was not: and I sought him, and his place was not found.et transivi, et ecce non erat; / et quæsivi eum, et non est inventus locus ejus. 37Keep innocence, and behold justice: for there are remnants for the peaceable man.Custodisci l'innocenza, e osserva la rettitudine, perocché qualche cosa rimane per l'uomo di pace.Keepe innocencie, and see equitie: because there are remaynes for the peaceable man.Custodi innocentiam, et vide æquitatem, / quoniam sunt reliquiæ homini pacifico. 38But the unjust shall be destroyed together: the remnants of the wicked shall perish.Ma gli iniqui tutti periran malamente; quel che resta degli empj andrà in perdizione.But the vniust shal perish together: the remaines of the impious shal perish.Injusti autem disperibunt simul; / reliquiæ impiorum interibunt. 39But the salvation of the just is from the Lord, and he is their protector in the time of trouble.La salute de' giusti vien dal Signore, ed egli è lor protettore nel tempo della tribolazione.But the saluation of the iust is of our Lord: and he is their potector in the time of tribulation.Salus autem justorum a Domino; / et protector eorum in tempore tribulationis. 40And the Lord will help them and deliver them: and he will rescue them from the wicked, and save them because they have hoped in him.E il Signore gli aiuterà, e gli libererà, e li trarrà dalle mani de' peccatori, e li salverà, perché in lui hanno sperato.And our Lord wil helpe them, and deliuer them: and he wil take them away from sinners, and saue them: because they haue hoped in him.Et adjuvabit eos Dominus, et liberabit eos; / et eruet eos a peccatoribus, et salvabit eos, / quia speraverunt in eo.
36:1
Haydock
Himself. Hebrew has simply, "for David," (Calmet) as well as the Greek of the Vatican. "It is a mistake in Bellanger to say in general that the Greek adds "a psalm," since this is true only with respect to the edition of Aldus and Complutensian, says Berthier. But he is not quite accurate, as Erasmus inserts "a psalm" in his edition of St. Jerome's Septuagint; and the Alexandrian copy, which is equally famous with that of the Vatican, has [unto the end, a psalm] for David. Grabe has indeed marked all but the last word as a peculiarity, or not to be found in Origen's copy. But he has published his edition with such accuracy, that we may distinguish what his manuscript contained from other interpolations. It were to be wished that the same attention had been paid to the Vatican copy. But hitherto all the editors have taken the liberty to make alterations without specifying where; so that we can have no security that we ever quote the real manuscript of the Vatican. The learned prefect, Zacagni, gives abundant proof of this in his letter to Grabe, which has been published by Kennicott, Diss. 2. Yet any of these editions may be quoted as the Greek or Septuagint, as we have yet no copy perfectly authentic: and the learned are not even agreed which standard ought to be followed. If that which presents the greatest number of Origen's corrections be preferable, the Alexandrians manuscript must bear away the psalm . If the reverse, the glory must be given to its rival in the Vatican, which approaches the nearest to the koine, or to the edition of St. Lucian. See Kennicott. These remarks may be of service, as Berthier often seems inclined to place the Vatican edition on the same level with the Latin Vulgate. (Haydock)
Calmet
This psalm is alphabetical. The Syriac, Septuagint, etc., read, (ver. 28) the unjust, etc., avilim; a word which seems now to be deficient in the Hebrew, which has no verse beginning with a. (Calmet)
Houbigant
Some other derangement has taken place. (Houbigant)
Worthington
The verses might be so divided as to begin every second verse with a fresh letter, and so to retain 42 verses. See ver. 7., and 20. The matter is of no great importance. The prophet has comprised several duties in alphabetical order, to help the memory, (Berthier) and to excite attention. (Worthington)
Calmet
He may predict the death of Saul, (Rabbins) or hint at the rebellion of Absalom in his old age; (ver. 25.; Ferrand) or rather he may comfort the captives at Babylon, promising them liberty, and denouncing the fall of their oppressors, above ten times. He admonishes them not to be scandalized at the distress of the just, and the prosperity of the wicked. (Calmet)
Haydock
Emulous. Hebrew, "Fret not thyself." (Protestants) "Mingle not with;" (Berthier; Pagnin) "contend not." (St. Jerome) (Haydock)
Calmet
Envy. Their splendour is deceitful. (Calmet)
Worthington
Be not, therefore, seduced (Haydock) to imitate the wicked (Menochius) nor offended, that they should prosper here. (Worthington)
36:2
Calmet
Wither. Hebrew, "be cut down." (Calmet)
Haydock
Fall. Hebrew, "wither." (St. Jerome) (Haydock)
Calmet
This admirably describes the transient glory of sinners, Isaias 40:6., and James 1:10. (Calmet)
Menochius
All life is short. (Worthington) (1 Peter 1:24.) (Menochius)
36:3
Berthier
Riches. Septuagint and Houbigant read emune, "abundance." Hebrew begins with a. The sense is much the same. (Berthier)
Symmachus
"Thou shalt feed on faith," (St. Jerome) or "incessantly." (Symmachus)
Calmet
The Jews entertained the greatest desire of the promised land. (Calmet)
Calmet
It may here denote our soul, (Origen) the Church, (St. Augustine) the Scriptures, (St. Athanasius) or heaven. (St. Jerome, etc.) (Calmet)
Worthington
Trust in God and be content. He will give thee what is requisite. (Worthington)
36:4
St. Augustine
Heart. Provided they be rational. (St. Augustine)
Calmet
He will enable thee to repose in peace, and to taste innocent pleasures in the Lord. (Calmet)
36:5
Haydock
Commit. Literally, "lay open." Hebrew, "roll." (Haydock)
This expresses the most unbounded confidence, Psalm 54:23., and Proverbs 16:3.
Menochius
Do it. Whatever may be proper. He will display thy justice, (ver. 6.) and free thee from anxiety, (Calmet) taking care of thee, 1 Peter 5:7. (Menochius)
36:6
St. Augustine
Day. This will appear at the last judgment. (St. Augustine)
36:7
Haydock
Be. Hebrew dom, begins only this verse with d. The other letters occupy two verses, (Berthier) the second of which may commence with any of the letters. (Haydock)
Haydock
"Be silent to the Lord; wait upon Him." (St. Jerome) (Haydock)
Calmet
If he should suffer thee to be afflicted, envy not those who are in a more prosperous condition, nor give way to indignation, ver. 8. (Calmet)
St. Augustine
None can be truly subjected to God, who do not comply with his laws and pray. (Origen) (St. Augustine)
Haydock
We must wait patiently for his aid, Lamentations 3:26., and Isaias 30:15. "Allow the gods to judge what's best for us." (Juvenal, Sat. 13.) (Haydock)
36:8
Evil. Repining (Menochius) at the ways of Providence, etc. (Calmet) (ver. 1.)
Haydock
Reflect on God's will. (Haydock)
St. Augustine
Laboras; sed in via Dei. (St. Augustine)
Berthier
Hebrew, "be not angry nevertheless (ac, a word which Houbigant deems useless) to do evil;" (Montanus) or "against the wicked," (Prin. dis.) as lehareah may be perhaps signified; though it is more usually taken for a verb, as the points decide. (Berthier)
36:9
Worthington
Land of the living. (Worthington)
Berthier
David knew that many truly pious people would never obtain riches in the land of Chanaan, even though they might have remained there, if the nation had been faithful. He therefore comforts them with the prospect of a better land. If this were not the meaning, the Church would put these canticles in the mouth of her children to little purpose. (Berthier)
36:10
Haydock
And shalt. Hebrew, "and it shall not be." (Protestants) "it, or he shall not subsist." (St. Jerome) (Haydock)
Calmet
The state of the wicked is not therefore so enviable. The captives witnessed the fall of the great Colossus, the empire of the Babylonians. (Calmet)
36:11
Berthier
Meek. Hebrew hanavim, also means "the afflicted." (Berthier)
Calmet
Captives, ye shall be reinstated in your dear country. Our Saviour alludes to this text, (Matthew 5:4.) and the Fathers beautifully explain it of heaven. (Eusebius; St. Augustine) (Calmet)
Haydock
What is now become of those who have heretofore filled the world with tumult and bloodshed to obtain dominion! They are confined to the land where everlasting horror and no order dwells. They would wish they had never existed, as our Saviour mentions; while those who passed through life unknown, or despised, but always seeking God, are now arrived at the summit of all their wishes. (Haydock)
Berthier
O holy religion! thou explainest all these things. The just have ceased to exist: but their better part has inherited the land of the living. Yet a little while, and all will be in order, and in its proper place; though that of the wicked deserves not the name. (Berthier)
36:12
Haydock
Watch. Hebrew, "plot against." (Haydock)
Haydock
Teeth. In rage to destroy him, (Calmet) whose virtue is a continual censure of his impiety. (Haydock)
36:13
Berthier
Laugh. This expression is often used to denote the triumph of divine justice, whose day will set all right: that day (2 Timothy 4:8.) which ought to be constantly before our eyes. (Berthier)
Calmet
God cannot indeed mock at any one. (Calmet)
Haydock
But the wicked "deserve scorn and vengeance." (Haydock)
St. Jerome
Digni sunt ut irrideantur in vindicta . (St. Jerome)
The day of their judgment or condemnation is at hand, (Ezechiel 21:25., and 1 Kings 26:10.; Haydock) when they will be sought for in vain (ver. 10.; Calmet) by their foolish admirers. They will seek to hide themselves from the indignation of the Lamb.
36:14
Haydock
Heart. Hebrew, "of way." Protestants, "such as be of upright conversation." Only those whose heart is pure, will observe the right path. (Haydock)
36:15
Worthington
Broken. In the form of imprecation, he foretells the event. (Worthington)
Berthier
Hebrew is in the future, to imply as much. (Berthier)
36:16
Haydock
Wicked. Hebrew, "of many wicked," or "of the impious great ones." (Haydock)
St. Jerome
What the just man hath, is preferable to the immense riches of sinners, acquired by injustice. In this sense Hesiod and Psittacus said, "half is more than all." The wicked are never satisfied, Ecclesiastes 4:6., and Proverbs 13:25. Riches are a dangerous temptation, (Calmet) and the sentence is generally true, "every rich person is either unjust or the heir of one who has been such," (Haydock) aut haeres injusti. (St. Jerome)
Berthier
It is difficult for the rich to enter heaven; and the unjust are certainly excluded. Yet if we confined our views to this world, it is evident that the rich may better procure the sweets of life. (Berthier)
36:17
Arms of the body, brachia. All that they have admired perishes in death, (Calmet) while the just then possess true riches.
36:18
Days, or "ways," according to some copies of Septuagint. (St. Augustine, etc.) God approves the conduct of the just. He takes notice of the time of their sufferings, and comforts them during life, (Calmet) yea, for ever.
36:20
Haydock
Because. Only this verse begins with c, as the seventh does with d. (Haydock)
Berthier
Smoke. All their riches shall vanish, and their works be disregarded by God. But they will not be annihilated, as they would desire; otherwise the justice of God would not be executed on them. (Berthier)
Haydock
There is a continual antithesis between the good and bad. The latter shall shortly lose all their splendour. "I fear, lest offending the gods, I may receive glory among men," said the poet Ibicus, (Calmet) conformably to our Saviour's declaration concerning the vain-glorious, they have received their reward, Matthew 6:6. Hebrew, "shall be as the fat of lambs, consumed and reduced to smoke." (Haydock)
Calmet
St. Jerome seems to have read differently, "boasting like unicorns, they shall be consumed, as smoke, they shall be consumed." Syriac and Chaldean intimate that they shall be like victims, "fattened" for slaughter, and burnt. (Calmet)
36:21
Haydock
Give. Having both the will and the power to be liberal. (Haydock)
Calmet
"He shall lend without expecting any advantage, while the wicked falls into such misery as not to be able to pay his debts. This is not always the order of Providence. (Calmet)
Menochius
But the just is often enabled by economy to relieve his brethren, at the same time that the libertine wastes his estate, (Berthier) or at least unjustly defers to pay his debts. (Menochius)
36:22
Berthier
Bless him. The just, (ver. 21.; Prin. disc.) or rather the Lord, ver. 20. (Berthier)
Haydock
"Are blessed of him," etc. (St. Jerome) (Chaldean) (Haydock)
36:23
Berthier
With. Or by the decrees of the Lord. The Hebrew and Septuagint have, "By," para. (Berthier)
Haydock
God gives grace to do all good, (Proverbs 16:9.; Calmet) and likes the way which He points out. The just also find the greatest consolation in virtue. (Haydock)
36:24
Haydock
Him. To break the fall. Hebrew, "the Lord upholdeth him with his hand." (Protestants) (Haydock)
Origen † AD 253
The just man is like a courageous wrestler, who may slip, but yields not. (Origen; Eusebius)
Worthington
His fall is not mortal, (Calmet) though he may be guilty of venial sin, Proverbs xxiv. (Worthington)
36:25
Haydock
Seeking, in vain. (Haydock)
Menochius
Roman and Gothic Ps.[Psalters?] read, "wanting." This does not condemn the mendicant orders. (Menochius)
Calmet
Nothing was more unusual under the old law than the extreme distress of the just: yet Job and Lazarus were reduced to it. They were not, however, discontent. (Calmet)
Haydock
They found the bread of life in conformity to God's will, John 4:34. (Haydock)
Their souls were enriched with grace, which was never wanting, as the Fathers explain this passage. (Berthier) (Amos 8:11.)
Calmet
It is certain that there were poor among the Jews; (Deuteronomy 15:11.) and who would assert that they were all wicked, or the children of such? Yet the prophet had not witnessed (Calmet) any person renowned for virtue reduced to this condition, (Haydock) though he does not deny but it might be possible. (Calmet)
Menochius
The proposition may be restrained to those who have been very charitable, and who are not often thereby reduced to want, Daniel 4:24. (Genebrard) (Menochius)
Berthier
But the word just is more comprehensive; and St. Paul gives several instances of persecuted saints (Hebrew xi.) which is confirmed by the parable, or rather by the history, of Lazarus. (Berthier)
Worthington
At any rate, the Church is never deprived of the word of God. (St. Augustine) (Worthington)
36:26
Calmet
Lendeth. "To receive interest," daneizei, from God, Proverbs 19:17. (St. Augustine, etc.) (Calmet)
Origen † AD 253
He maketh know the divine word. (Origen)
36:27
Berthier
Dwell in the land of the living, rather than in that of promise, from which many just people were banished during the captivity. (Berthier)
Worthington
He who complies with these two conditions, will inherit heaven. (Worthington)
36:28
Calmet
Saints. Hebrew, "merciful ones." He will free them from captivity. (Calmet)
Haydock
Punished. This sentence seems to be improperly omitted in Hebrew, which otherwise neglects the letter a, as the Chaldean, Syriac, and St. Jerome do as well as a few copies of the Septuagint. The Roman edition with the Arabic and Ethiopic, reads amomoi ekdikethesontai, "the innocent shall be avenged," (Calmet) or "punished;" which is inaccurately put for anomoi ekdiochthesontai, the wicked shall be punished, or "expelled;" (Berthier) though Grabe prefers the former verb. (Haydock)
Calmet
St. Cyril acknowledges both readings. (Calmet)
36:31
Origen † AD 253
Supplanted. The devil shall have no advantage over the just, (Calmet) who aim constantly at perfection. (Origen)
36:32
Worthington
Death, mortificare. Some read perdere, or occidere. The wicked are constantly laying snares for destruction, (Calmet) and to draw others into mortal sin. (Worthington)
36:33
Haydock
Judged, "by him." Illi seems to be superfluous; (Berthier) or it implies that God will revise the sentence of wicked judges. (Haydock)
Origen † AD 253
The just have nothing to fear. God will pass an equitable sentence, and the condemnation of men shall do no harm. (Origen)
The mistakes of human tribunals prove the necessity of a general judgment.
36:34
Calmet
See the truth of these maxims. (Calmet)
Haydock
While the wicked enjoy power they often conceal their injustice, which appears as soon as the veil is removed by death, when people cease to fear them. (Haydock)
36:35
Calmet
Cedars, etc. Septuagint have read differently from the present Hebrew and present a more beautiful sense. (Calmet)
Haydock
Protestants, "and spreading himself like a green bay-tree, (marginal note: or "a green tree that groweth in his own soil,") yet he passed away, and lo," etc. (Haydock)
Calmet
Ezrach, denotes an evergreen, (Rabbins) "a laurel covered with verdure." (Calmet)
Houbigant has "a cedar," ezrach.
36:36
Berthier
I passed. This is better than the Hebrew, "it has passed," transivit, as a tree changes not its place, and all the ancient interpreters agree with us. (Berthier)
Haydock
His place, is not expressed in Hebrew. But it implies that every vestige of the proud is soon lost. This might serve to curb the violence of those who disturb mankind! (Haydock)
Calmet
The wicked may here refer to Nabuchodonosor, the devil, Judas, etc. (Calmet)
St. Ambrose
We may behold the riches of sinners with our bodily eyes: but if we consider them with the eyes of faith, they presently vanish. (St. Ambrose; St. Augustine)
36:37
Worthington
Remnants, or rewards. (Worthington)
Calmet
Hebrew acharith, "the reward," (Pagnin) "the last end of man is peace," (Montanus; Haydock) or "the posterity (ver. 38.) of such a man shall be happy." (Calmet)
Symmachus
"There are future things for the peaceful." (Symmachus)
Haydock
The expectations of the just are not confined to this world. They have something laid up for heaven, whereas the wicked have nothing. (Haydock)
Berthier
These lose all by death; and the thought makes them take refuge in the foolish hope of being annihilated. (Berthier)
36:38
Worthington
Together. At the last day, (Haydock) or all without exception shall perish; the wicked, with their posterity and riches. (Worthington)
36:39
Worthington
Salvation. This is an effect of God's grace. (Worthington)
36:1
For Dauids and euery iust mans instruction.
Neither be thou offended that the wicked do prosper in this world, nor imitate them that thou maist also prosper.
36:2
For al this life, and consequently the prosperitie therof is shorte, and vncertaine.
36:3
Put thy trust in God, liuing content in this world:
& he wil geue thee that is necessarie.
36:5
Commend al thyn affaires to God.
36:6
Partly making vertue appeare to the comfort of the vertuous, and example of others in this life, but especially in the next world.
36:9
the land of the liuing.
36:13
Mat•
36:15
By way of imprecation (as in manie other places) the prophet forsheweth that wicked men shal fal into the euils, which they prepare for others.
36:24
Though the iust fal of frailtie orignorance into venial sinne, yet Gods grace shal stay him that he fal not into mortal. The iust falleth seuen times in the day, & riseth. Prou. 24.
36:25
So king Dauid obserued: and it very rarely happeneth, that the iust or their children are ••cle. 2. destitute of necessarie sustenance in this vvorld. If it chance in some, it is to their greater merite, and is manifestly recompensed in spiritual giftes. In which sense S. Basil expoundeth, that it is alwayes verified For God euer rewardeth good workes either temporally, or spiritually, or both wayes. S. Augustin also (conc. 3. in hunc Psal.) exemplifieth in Abraham, Isaac, and Iacob with al his familie, who were forced to goe into other countries by reason of famine. and by Gods prouidence were there susta ned, Gen. 12. 26. 46 and S Paul among his other tribulations mentioneth famine and thirst. 2. Cor. 11. v. 27. Seing therfore these so iust persons sought their bread in necessitie, he expoundeth this holie Scripture in the Allegorical sense, that the Church from her beginning in Ierusalem to the end of the world, neuer wanteth the true word of God, true faith and doctrin, which is the spiritual bread vvher vvith the soule is nourished.
36:27
In these tvvo prīciples, declining frō euil and doing good, true iustice consisteth.
and he that finally obserueth these tvvo pointes, meriteth and shal possesse heauen.
36:30
Concordance Pro. 31. Isa. ••.
36:32
to draw him to mortal sinne, which is death of the soule.
36:37
rewardes.
36:39
mans iustice and wel doing is not of his owne powre but of Gods grace.
36:1
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 4.3
But not to pass away from our subject, come, let us take in our hands and examine this psalm, which the pure and stainless souls sing to God, saying:
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… So that the prophet says: “I have hated the congregation of the malignant, and will not sit with the ungodly.” And in the thirty-sixth Psalm, which he has filled with moral precepts, he has put at the very beginning: “Be not malignant amongst the malignant, neither be envious of those who do iniquity.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… Hear him saying, “Why art thou so sorrowful, O my soul, and why dost thou so disturb me? Trust in God, for I will confess unto Him.” ( ib. xlii. 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.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 15
“How then,” you will say, “is such an one well off, who is wicked?” Nay, it will not be so unto the end. Hear what saith the Prophet; (
St John Chrysostom † AD 407 Homilies on Colossians 9
… lxxviii. 30 , Sept.) And that they ought to be above bribes, “If riches become abundant, set [not] your heart upon them” ( Ps. lxii. 10 .); and that they ought to keep glory in subjection, “Nor shall his glory descend together after him.” ( Ps. xlix. 17 .) And not to envy the wicked, “Be not envious against them that work unrighteousness.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
What is this? As the prophet David exhorted, saying, “Be not thou envious against the workers of iniquity” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
[7.] Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children (cf.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.3
3. “Be not envious because of evil-doers, neither be envious against the workers of iniquity” (
36:2
St John Chrysostom † AD 407 Two Homilies on Eutropius 1.4
… the grass withereth and the flower faileth” or “They shall wither away quickly as the grass, and as the green herb shall they quickly fail”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.5
5. For us then, what are we? Already we are begotten of Him; but because we are such in hope, he saith, “Beloved, now are we sons of God.” Now already? Then what is it we look for, if already we are sons of God? “And not yet,” saith he, “is it manifested what
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.3
3. “Be not envious because of evil-doers, neither be envious against the workers of iniquity” ( ver. 1 ). “For they shall soon wither like the grass, and shall fade like the herbs of the meadow” (
36:3
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 31
… The passages, therefore, which he adduces are not really contrary to the statement that no person is without sin in this life. He does not, for his own part, explain in what sense it is declared that “there is none that doeth good, no, not one.” These are his words: “Holy David indeed says, ‘Hope thou in the Lord and be doing good.’”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.4
4. What shouldest thou do then? “Trust in the Lord” (
36:4
St Basil the Great † AD 379 The Hexæmeron 8.8
… For what would you have done until the evening? You are not pressed by guests, nor expected at banquets. Let me then employ this bodily fast to rejoice your souls. You have often served the flesh for pleasure, to-day persevere in the ministry of the soul. “Delight thyself also in the Lord and he shall give thee the desire of thine heart.”
St Gregory of Nyssa † AD 395 On the Making of Man 19.4
4. It seems to me that I may take the great David and the wise Solomon as my instructors in the interpretation of this text: for both understand the grace of the permitted delight to be one,—that very actual Good, which in truth is “every” good;—David, when he says, “Delight thou in the Lord
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.31
164. In this food let us delight of which the prophet says: “Delight thou in the Lord.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… For to “the sinner,” it says, “saith God, what hast thou to do to declare my statutes?” ( Ps. l. 16 .) There was a time when the Jews were carried away captive, and when the Persians were urgent with them, and called upon them to sing those divine songs unto them, they said, “How shall we sing the Lord’s song in a strange land?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… this is fruition of good things, and pleasure, and cheerfulness, and joy, and blessedness. Or rather, say as many things as I may, I shall still be unable to give you any such representation of it as should be, but the trial of it alone can give a knowledge of this goodly thing. Wherefore also the Prophet saith, “Delight thyself in the Lord” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 22
… “Delight thyself in the Lord, and He shall give thee the desires of thine heart” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.18
… Therefore the admonition is given in the book of Psalms, “Delight thyself in the Lord, and He shall give thee the desires of thine heart.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.27
27. But whoever desires from the Lord that “one thing,” and seeks after it,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 26.4
… and lest it be said to us, “How can I believe with the will if I am drawn?” I say it is not enough to be drawn by the will; thou art drawn even by delight. What is it to be drawn by delight? “Delight thyself in the Lord, and He shall give thee the desires of thy heart.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.4
“Delight thyself in the Lord” ( ver. 4 ). As if thou hadst put the question, and hadst said “Show me the riches of that land, in which thou biddest me dwell,” he says, “Delight thyself in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.7
… “And He shall humble the false-accuser.” No false-accuser can be more suitably recognised here than the devil. False accusation is his business. “Doth Job worship God gratis?” But the Lord Jesus doth humble him, by His grace aiding His own, in order that they may worship God gratis, that is, may take delight in the Lord.
36:5
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 4.5
… take a low view of the meaning of the commandments, but well and nobly, with a lofty disposition, they have regard to the promises which are above, thirsting for heaven as a congenial abode, whence God, approving their dispositions, promises with an oath to give them choice honours, appointing and establishing them “above His chief joy;” for He says thus:
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 1
… Peter saying “Depart from me because I am a sinful man:” Matthew styling himself a publican even in the days of his Apostleship: David crying out and saying “My iniquities have gone over my head, and as a heavy burden have been burdensome to me:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… Let us say it not with the tongue only, but also with the mind. Let us not call ourselves sinners, but also count over our sins, going over them each specifically. I do not say to thee, Make a parade of thyself, nor accuse thyself before others: but be persuaded by the prophet when he saith, “Reveal thy way unto the Lord.” (
St Jerome † AD 420 Against the Pelagians 2
xxxvii. 5, 6 . He shall make thy righteousness as the light.
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.2
… Let this then be “a part of your wisdom, to know whose gift it is.” “Commit thy way unto the Lord; trust also in Him, and He shall bring it to pass: and He shall bring forth thy righteousness as the light, and thy judgment as the noonday.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 35
… “Commit thy way unto the Lord; trust also in Him, and He shall bring it to pass,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.6
6. “Behold” (you say), “I do long after it, I do ask for it, I do desire it. Shall I then accomplish it?” No. Who shall then? “Reveal thy way unto the Lord: trust also in Him, and He shall bring it to pass” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 108
True indeed is the promise of David’s Psalm, for through him the Spirit of truth gave this promise to them that believe, “Commit thy way unto the Lord, trust also to him; and he shall bring it to pass; and he shall bring forth thy righteousness as the light and thy judgment as the noonday.”
36:6
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 57
… And I rejoiced to see the sons of the Church, and they made me glad by their presence. But the Lord is their recompenser. And as Theodorus was about to leave me for you, he said to me: Remember me. And I said to him: If I forget thee, O Jerusalem, let my right hand be forgotten, yea let my tongue cleave to my throat if I remember thee not
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 35
… Nay, I live because you triumph.” Premature, however, this forwardness of his to triumph over pride may perhaps be, as if it were now vanquished, whereas its last shadow is to be swallowed up, as I suppose, in that noontide which is promised in the scripture which says, “He shall bring forth thy righteousness as the light, and thy judgment as the noonday;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.6
“And He shall bring forth thy righteousness as the light” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.4
… as, “Righteousness and judgment are the habitation of His seat;” and this, “He shall make thy righteousness as clear as the light, and thy judgment as the noon-day;”
36:7
St Cyprian of Carthage † AD 258 On Jealousy and Envy 8
… even if for the time deprived of a sword, yet armed with the hatred of an infuriate mind. And accordingly the Holy Spirit says in the Psalms: “Be not jealous against him who walketh prosperously in his way.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.1
1. I have been defeated, and own my defeat. I subjected myself to the Lord, and prayed unto Him.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.8
8. “What should I do then?” Hear what thou shouldest do. “Submit thee to the Lord, and entreat Him” (
36:8
Origen † AD 254 Origen Against Celsus 4.72
… Besides, the Scripture, which tells us not to be angry at all, and which says in the thirty-seventh Psalm , “Cease from anger, and forsake wrath,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.9
… yes! murmur against Him, when thou seest the wicked flourishing. What of happiness did He promise? What, save in the Resurrection of the Dead? But what in this life? That which was His portion. His portion, I say! Dost thou, servant and disciple, disdain what thy Lord, what thy Master bore?…
36:9
Origen † AD 254 Origen Against Celsus 7.29
… , which speaks thus of the land of the righteous, “Those that wait upon the Lord they shall inherit the earth;” and a little after, “But the meek shall inherit the earth, and shall delight themselves in the abundance of peace;” and again, “Those who bless Him shall inherit the earth;” and, “The righteous shall inherit the land, and dwell therein for ever.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.9
… “For evil-doers shall be cut off. But those that wait upon the Lord,”—not upon any one that can deceive them; but verily on Him who is the Truth itself,—“But those that wait upon the Lord, they shall inherit the land.” What “land,” but that Jerusalem, with the love of which whosoever is inflamed, shall come to peace at the last.
36:10
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.10
“Yet a little while, and the sinner shall not be” (
36:11
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
And besides, since in the Old Testament the prophet used to say continually, “The meek shall inherit the earth;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.1
… But” because “the doers of the law shall be justified,” and, “faith worketh by love:” it saith, “Great peace have they who love Thy law, and nothing is an offence to them.” To this sentiment also agrees the passage which we have chanted in course; “But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.11
11. “But the meek shall inherit the land” (
36:12
St Cyprian of Carthage † AD 258 On Jealousy and Envy 8
… And accordingly the Holy Spirit says in the Psalms: “Be not jealous against him who walketh prosperously in his way.” And again: “The wicked shall observe the righteous, and shall gnash upon him with his teeth. But God shall laugh at him; for He seeth that his day is coming.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.1
1. Then follow these words: “The wicked plotteth against the just, and gnasheth upon him with his teeth” (
36:13
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.1
1. Then follow these words: “The wicked plotteth against the just, and gnasheth upon him with his teeth” ( ver. 12 ): “But the Lord shall laugh at him” (
36:14
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.30
30. ‘The wicked have drawn out the sword, they have bent their bow, to slay the righteous in heart; let their sword enter into their own heart and their bows be broken.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.2
2. “The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright heart” (
36:15
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.2
2. “The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright heart” ( ver. 14 ). “Their weapon shall enter into their own heart” (
36:16
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.3
… That it does no mischief to the righteous. How then, for instance (you ask), did it do no mischief to the man, whom it thus stripped of his goods, whom it reduced to straitened circumstances by taking away his possessions? He has still cause to sing, “A little that a righteous man hath, is better than great riches of the ungodly” (
John Cassian † AD 435 The Conferences of John Cassian 24.13
… met.’” And therefore it is better for us with unbroken continuance to aim at this very slender profit in the desert, from which no secular cares, no worldly distractions, no pride of vainglory and vanity can detract, and which the pressure of no daily wants can lessen (for “a small thing that the righteous hath is better than great riches of the ungodly”
36:17
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.4
4. …“For the arms of the wicked shall be broken” (
36:18
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.6
6. Therefore “the Lord does strengthen the righteous.” In what way does He strengthen them? “The Lord knoweth the ways of the spotless ones” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.7
7. “And their inheritance shall be for ever” (
36:19
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.8
8. “They shall not be ashamed in the evil time” (
36:20
St John Chrysostom † AD 407 Homilies on First Corinthians 39
[13.] Since then in the last day the enemies of God shall be destroyed, together with death and the devil and the evil spirits, let us not be dejected at the prosperity of the enemies of God. For the enemies of the Lord in the moment of their glory and exaltation fail; “yea, like smoke have they failed away.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.9
9. “For the wicked shall perish. But the enemies of the Lord, when they shall begin to glory, and to be lifted up, immediately shall consume away utterly, even as the smoke” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.10
10. “The wicked borroweth, and payeth not again” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.13
… and when thou hast made progress, and hast passed by him, thou observest him by the eye of faith; thou seest his end, thou sayest to thyself, “Lo! he who so swelled before, is not!” just as if it were some smoke that thou wert passing near to. For this too was said above in this very Psalm, “They shall consume and fade away as the smoke.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 135
… But I have found support in those who care nought for this present life, but await the enjoyment of everlasting blessings, and these furnish me with manifold consolation. But the loving Lord “caused judgment to be heard from heaven; the earth feared and was still, when God arose to judgment.” But the wicked shall perish.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.5
… because all bad men fall inwardly, while through the support of temporal dignity they seem outwardly to rise. Wherefore their very raising up is their fall, because, while they rely on false glory, they are emptied of true glory. Hence, again, he says, Consuming away as smoke shall they consume away (
36:21
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.8
… However, we trust ourselves more readily to a just than to a prudent man, to put it in the way people generally do. But, according to the definition of the philosophers, where there is one virtue, others exist too, whilst prudence cannot exist without justice. We find this stated also in our writers, for David says: “The just showeth mercy and lendeth.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.3
21. It is in this very matter that we stand before all other living creatures, for they do not understand how to do good. Wild beasts snatch away, men share with others. Wherefore the Psalmist says: “The righteous show eth mercy and giveth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.10
… Thus it is, “the wicked borroweth, and payeth not again:” he will not requite Him from whom he hath received; he will not return thanks; nay, he will even render evil for good, blasphemies, murmuring against God, indignation. Thus it is that he “borroweth, and payeth not again; but the righteous showeth mercy, and lendeth” (
36:23
St Augustine of Hippo † AD 430 The Confessions 5.7
… and out of the blood of my mother’s heart, through the tears that she poured out by day and by night, was a sacrifice offered unto Thee for me; and by marvellous ways didst Thou deal with me. It was Thou, O my God, who didst it, for the steps of a man are ordered by the Lord, and He shall dispose his way.
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.3
… “Work out your own salvation with fear and trembling: for it is God that worketh in you, both to will and to do, of His good pleasure;” for “the will is prepared by God,” and “the steps of a good man are ordered by the Lord, and He delighteth in his way.”
St Augustine of Hippo † AD 430 Of Holy Virginity 42
… both obedience, whereby we keep His commandments, and repentance whereby we excuse not our sins, are wished for and asked, it is plain that, when it is done, it is by His gift that it is possessed, by His help that it is fulfilled, yet more openly is it said by reason of obedience, “By the Lord the steps of a man are directed, and He shall will His way:”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 1.1
… Now, therefore, in the name and with the help of our Lord and Saviour Jesus Christ, I undertake the task, that all my readers may know that acuteness of mind and elegance of style are of no use to a man unless the Lord directs his steps.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.30
… else, I am ignorant, since our justification is from it, in what other gift from Him we ought to rejoice. Hence, I suppose, it is written, “The will is prepared of the Lord;” and in the Psalms, “The steps of a man will be rightly ordered by the Lord, and His way will be the choice of his will;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 32
… It is certain that it is we that will when we will, but it is He who makes us will what is good, of whom it is said (as he has just now expressed it), “The will is prepared by the Lord.” Of the same Lord it is said, “The steps of a man are ordered by the Lord, and his way doth He will.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 2
… But who is there who flees to grace except when “the steps of a man are ordered by the Lord, and He shall determine his way”?
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.42
… But I think that it was in reference to the kingdom of heaven, and not to an earthly kingdom, that it was said, “Incline my heart unto Thy testimonies;” or, “The steps of a man are ordered by the Lord, and He will will His way;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.59
… and yet when you have done this be not lifted up, as if by your own works, nor boast as if you had not received this. For it is God who worketh in you both to will and to do for His good will, and your steps are directed by the Lord, so that you choose His way.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.11
11. “For such as shall bless Him shall inherit the land” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.12
12. Observe what follows: “The steps of a good man are ordered by the Lord; and he delighteth in His way” (
John Cassian † AD 435 The Conferences of John Cassian 3.12
… For “By the Lord,” and not by free-will, “are a man’s steps directed,” and “although the righteous fall” at least by free will, “he shall not be cast away.” And why? because “the Lord upholdeth him with His hand:”
Pope St Leo I the Great † AD 461 Sermons 71
… When the just man falls he shall not be overthrown, because the Lord will stretch out His hand
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 8.15
… For to the beautiful promise to the righteous “though he fall, he shall not be utterly broken,”
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… “Thou hast thrust sore at me that I might fall, but the Lord was my help ,” and “Though he fall, he shall not be cast away, for the Lord upholdeth him with His hand
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.14
14. “Though he fall, he shall not be utterly cast down; for the Lord upholdeth his hand” (
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St Cyprian of Carthage † AD 258 On the Lord's Prayer 21
21. For daily bread cannot be wanting to the righteous man, since it is written, “The Lord will not slay the soul of the righteous by hunger;” and again “I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging their bread.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.2
… “I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.36
… If he has not that, let him be content with the pay he will get for his service. Here is a good witness to this fact, who says: “I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… For, “Seek ye,” saith He, “the kingdom of Heaven, and all these things shall be added unto you” ( Matt. vi. 33 ): throwing in, by way of additional boon, what the other holds out as the main thing: and the Psalmist says, he has “never seen the righteous forsaken, nor his seed begging their bread.” (
St Jerome † AD 420 The Letters of St. Jerome 22.32
… “Seek ye first the kingdom of God and all these things shall be added unto you.” The Lord will never allow a righteous soul to perish of hunger. “I have been young,” the psalmist says, “and now am old, yet have I not seen the righteous forsaken nor his seed begging bread.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.1
1. “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
5. “He is always merciful, and lendeth” (
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Tertullian † AD 220 On Monogamy 6
These accordingly, I suppose, are they in whom my origin is counted. All others I ignore. And if I glance around at their examples—(examples) of some David heaping up marriages for himself even through sanguinary means, of some Solomon rich in wives as well as in other riches—you are bidden to “follow the better things;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.14
… I do not know that even this is sufficient for one who is to instruct others in virtue. For he who has received this charge, not only needs to be free from evil, for evil is, in the eyes of most of those under his care, most disgraceful, but also to be eminent in good, according to the command, “Depart from evil and do good.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… And there are others whom reason cleanses, by cutting them off from the passions. These I imagine to be meant by those whom men have made Eunuchs, when the word of teaching distinguishing the better from the worse and rejecting the one and commanding the other (like the verse, Depart from evil and do good),
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 73
… “Wash thine heart from wickedness, how long shall there be in thee thoughts of thy labors?” ( Jer. iv. 14 .) Let us also wash ourselves, not with mire, but with fair water, with alms-doing, not with covetousness. First get free from rapine, and then show forth alms-deeds. Let us “decline from evil, and do good.” (
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 2
Now the Lord Himself not only shows us what evil we should shun, and what good we should do, which is all that the letter of the law is able to effect; but He moreover helps us that we may shun evil and do good,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.7
7. Observe therefore what follows, and be not slothful. “Depart from evil, and do good” (
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St Jerome † AD 420 The Books of Samuel and Kings 1
… And we find the four-lettered name of the Lord in certain Greek books written to this day in the ancient characters. The thirty-seventh Psalm, moreover, the one hundred and eleventh, the one hundred and twelfth, the one hundred and nineteenth, and the one hundred and forty-fifth, although they are written in different metres, have for their
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.8
8. “For the Lord loveth judgment, and forsaketh not His Saints” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.11
… for his life is not like other men’s.” Therefore he “seeks to slay him.” What? Doth the Lord, who keepeth him, who dwelleth with him, who departeth not from his lips, from his heart, doth He forsake him? What then becomes of what was said before: “And He forsaketh not His Saints”?
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.10
10. “The righteous shall inherit the land” (
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Origen † AD 254 Origen Against Celsus 5.19
… Our hope, then, is not “the hope of worms, nor does our soul long for a body that has seen corruption;” for although it may require a body, for the sake of moving from place to place, yet it understands—as having meditated on the wisdom (that is from above), agreeably to the declaration, “The mouth of the righteous will speak wisdom”
Origen † AD 254 Origen Against Celsus 7.49
… These truths are fully investigated by all who wish to attain a perfect knowledge of Christianity, and who know that “the mouth of the righteous speaketh wisdom, and his tongue talketh of judgment; the law of his God is in his heart.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.11
11. “The mouth of the righteous speaketh wisdom” (
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St Augustine of Hippo † AD 430 City of God 22.2
… For certainly they were men to whom Jesus said, “It is written in your law,” though in another place we read, “The law of his God is in his heart.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.11
“The law of his God is in his heart” ( ver. 31 ). Lest haply thou shouldest think him to have that on his lips, which he hath not in his heart, lest thou shouldest reckon him among those of whom it is said, “This people honour Me with their lips, but their heart is far from Me.” And of what use is this to him?
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.11
“The wicked watcheth the righteous, and seeketh to slay him” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.12
12. “The wicked therefore watcheth the righteous, and seeketh to slay him. But the Lord will not leave him in his hands” (
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Origen † AD 254 Origen De Principiis 2.3.7
… and thus the prediction is more worthily fulfilled, “Blessed are the meek, for they shall inherit the earth;” and, “Blessed are the poor in spirit, for they shall inherit the kingdom of heaven;” and the declaration in the Psalm, “He shall exalt thee, and thou shalt inherit the land.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.4
… 4 ). “The earth” is here to be taken as that stedfastness in God, with a view to which it is said, “The Lord is the portion of mine inheritance, yea, I have a goodly heritage.” With a view to this it is said, “Wait on the Lord and keep His ways, and He shall exalt thee to inherit the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.13
… What will become of them? What follows? “When the wicked are cut off, thou shall see it.”…
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 14
… I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceful man.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.1.7
… So that again a divine utterance had its fulfillment: “I have seen the impious highly exalted and raising himself like the cedars of Lebanon and I have passed by, and behold, he was not and I have sought his place, and it could not be found.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.2
… Also Jeremiah said:— Let not the mighty glory in his might, nor the rich in his riches . And again the blessed Apostle said:— Whosoever glorieth, let him glory in the Lord . And David said:— I saw the wicked exalted and lifted up as the cedar of Lebanon; and when I passed by he was not, and I sought him and found him not.
St John Chrysostom † AD 407 Homilies on Colossians 9
… xlix. 17 .) And not to envy the wicked, “Be not envious against them that work unrighteousness.” ( Ps. xxxvii. 1 .) And to count power as nothing, “I saw the ungodly in exceeding high place, and lifting himself up as the cedars of Libanus, and I passed by, and lo! he was not.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.13
“I have seen the ungodly lifted up on high, and rising above the cedars of Libanus” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.11
… flower I have passed over in loftiness of heart, unto Thee I have come, and thence I have looked back upon them, and have seen that “All flesh is grass, and all the glory of man as the flower of grass:” as in a certain place is also said, “I have seen the ungodly man to be exalted and raised up like the cedars of Lebanon: I passed by, and, lo! he was not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 146.5
… For I know not whither he who spake thus hath passed. For he spake in pride; and I know not whither such men pass, save that I look into another Psalm, and see that their passage is an evil one. “I beheld the wicked lifted up above the cedars of Libanus, and I passed by, and, lo, he was not; and I sought him, and his place was not found.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.13
“I passed by, and, lo, he was not! I sought him, and his place could nowhere be found!” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.14
… even as thou usedst to hold fast that purse, that it might not be snatched from thy grasp by the thief, even so “keep innocency,” lest that be snatched from thy grasp by the devil. Be that thy sure inheritance, of which the rich and the poor may both be sure. “Keep innocency.” What doth it profit thee to gain gold, and to lose innocence?
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.15
15. “But the transgressors shall be destroyed in the self-same thing” (
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St Jerome † AD 420 Against the Pelagians 2
39 . The salvation of the righteous is of the Lord.
St Jerome † AD 420 The Books of Samuel and Kings 1
… And we find the four-lettered name of the Lord in certain Greek books written to this day in the ancient characters. The thirty-seventh Psalm, moreover, the one hundred and eleventh, the one hundred and twelfth, the one hundred and nineteenth, and the one hundred and forty-fifth, although they are written in different metres, have for their
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.16
16. “But the salvation of the righteous is of the Lord, and He is their strength in the time of trouble” (
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 21
… He brought me up also out of the lowest pit, and out of the mire and clay
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.16
16. “But the salvation of the righteous is of the Lord, and He is their strength in the time of trouble” ( ver. 39 ). “And the Lord shall help them, and deliver them; He shall deliver them from the sinners” (
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Supra petivit Psalmista divinum auxilium contra peccatores, et ostendit malitiam eorum; hic autem docet contemnendam esse eorum felicitatem. Titulus non est novus. Intentio autem Psalmi hujus est ostendere, quod non reputentur prosperitates impiorum. Circa quod Psalmista tria facit. Primo enim praemittit intentionem Psalmi. Secundo ponit rationes in generali, ibi, quoniam tamquam fenum. Tertio explicat in speciali, ibi, noli aemulari in eo. Circa primum duo facit. Primo enim removet a bonis malorum aemulationem. Secundo zelum, neque zelaveris. Dicit ergo, noli aemulari. Hic ponit unum ex parte peccatorum per modum designationis. Et ex hoc ponit malignantes et facientes iniquitatem. Aliud ponit ex parte bonorum per modum prohibitionis, et ponit duo: scilicet, noli aemulari, et neque zelaveris. Peccatores autem designat primo, quantum ad pravam ipsorum intentionem, quia malignantes: malignitas enim pertinet ad cor; unde dicitur malignus quasi malus ignis, quando scilicet aliquis facit ex prava intentione aliquid, illud est malignum consilium. Secundo quantum ad pravitatis executionem; unde dicit, facientes iniquitatem; sed justo cuilibet dicit, noli aemulari et cetera. Secundum philosophum, in 2 Ethicorum, quatuor ad idem genus spectant: scilicet misericordia, invidia, zelus, et Nemesis: et haec omnia important tristitiam de eventibus aliorum; sed misericordia et invidia de his quae eveniunt bonis, alia vero duo de his quae eveniunt malis. Invidia enim est tristitia de prosperitate bonorum, sed misericordia est tristitia de miseria bonorum. Zelus proprie est, quando quis tristatur de bono alterius; non ex eo quod ipse bonum habet, sed ex eo quod ipse non habet. Nemesis est tristitia de bonis quae indignis eveniunt. Sed quia loquitur hic de malis, non facit mentionem de duobus primis. Advertendum est autem hic, quod si aliquis indignetur sive aemuletur de prosperitate malorum, non vituperatur secundum philosophos, qui tractaverunt de prosperitate civili, in qua possunt aliqua videri magna, secundum se considerata, non respicientibus ad aeterna. Si vero ad spiritualia comparentur, cum nullum temporale quantumcumque magnum possit spiritualibus comparari, in talibus aemulatio locum non habet; et ideo non sunt aemulandi mali de hujusmodi bonis sibi provenientibus. Unde theologi attendentes divinam providentiam in his bonis quae indistincte bonis et malis, dignis et indignis proveniunt, non tristantur quando indignis adveniunt. Considerant enim quod justa Dei ordinatione disponuntur, vel ad eorum correctionem, vel ad eorum damnationem: et quod hujusmodi bona sunt quasi nihil in comparatione ad futura quae servantur bonis. Et ideo hujusmodi tristitia prohibetur; unde dicit, noli aemulari, idest indignari, in malignantibus, pro eo quod florent. Prov. 3: ne aemuleris hominem injustum et cetera. Item neque zelaveris facientes iniquitatem; quasi dicat: ne tristeris si non habes quae habent illi; quia reservantur tibi meliora. Eccl. 9: non zeles gloriam peccatoris. Non enim scis et cetera. Quoniam tamquam fenum. Hic ponit rationes in generali. Et primo, quare non est aemulandum; secundo, quare non zelandum. Spera in domino. Dicit ergo, quoniam tamquam fenum; quasi dicat, non est aemulandum in malignantibus, quia id parum est, et transitorium.
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Et ideo dicit, tamquam fenum velociter arescent et cetera. Ponit enim exemplum de rebus quae florent et fructificant, et cito decidunt: sic est de homine, qui floret, viret, et cito decidit. Ps. 89: mane sicut herba transeat et cetera. Et haec duae similitudines pro eodem ponuntur ad majorem, scilicet manifestationem. Vel aliter, duo sunt in homine, quae magna esse videntur. Primum est decor, quando videntur homine vivere in gaudiis. Sap. 2: nullum sit pratum et cetera. Et ideo dicit, tamquam fenum. Vel aliter, quia decor gaudii cito deficit. Job 20: gaudium hypocritae ad instar puncti. Psal. 128: fiant sicut fenum tectorum, quod priusquam evellatur, exaruit. Isa. 40: omnis caro fenum, et omnis gloria ejus quasi flos agri. Secundum est celsitudo saecularis potestatis designata per herbas olerum, quae crescunt, et tamen totum transit. Et ideo dicit, tamquam olera. Vel per fenum intelliguntur majores, per herbam vero minores. Non ergo indignandum est de bonis eorum. Item non est zelandum super facientes iniquitatem, quia tibi promittuntur majora. Et hoc ostendit cum dicit.
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Spera in domino. Et quia prosperitas temporalis in tribus consistit, scilicet in divitiis, voluptatibus, et honoribus: Joan. 2: omne quod est in mundo etc.: ideo, secundum quod etiam prosperitas spiritualis in tribus consistit, tria facit. Primo enim ponuntur divitiae; secundo voluptates, ibi, delectare; tertio gloria, ibi, educet, quas promittit Deus sperantibus in se. Circa primum tria facit. Primo ostendit modum acquirendi spirituales divitias; secundo ubi sunt quaerendae, ibi, et inhabita terram; tertio promittit illas abundanter, ibi, et pasceris. Circa primum duo facit, secundum quod in acquisitione duo exiguntur. Primo enim proponitur finis; secundo ponitur conatus ad finem, ibi, et fac bonitatem. Dicit ergo, spera in domino, idest spera te habiturum bona domini, idest ipsum dominum. Ps. 15: dominus pars hereditatis meae et cetera. 1 Pet. 1: regeneravit nos in spem vivam per resurrectionem Jesu Christi ex mortuis in hereditatem incorruptibilem et cetera. Et hic est finis intentus. Vel, spera in domino, idest de Deo, scilicet de auxilio domini. Eccl. 2: qui timetis Deum et cetera. Secundo dicit quod conetur ad acquirendum finem bona operando; et ideo subjungit, et fac bonitatem, idest omnia opera virtutum. Ps. 33: declina a malo, et fac bonum. Deinde cum dicit, et inhabita terram, ostendit ubi quaerendae sunt istae divitiae. Hoc non potest intelligi de materiali terra, quia etiam injusti inhabitant eam; sed exponitur de quadruplici terra; et primo de terra viventium quae est gloriae. Psalm. 26: credo videre bona domini in terra viventium, quam inhabites per desiderium. Phil. 3: nostra conversatio in caelis est. Item de anima tua. Luc. 8: quod autem cecidit in terram bonam etc. et hanc inhabites semper ad conscientiam revertendo. Sap. 8: intrans in domum meam conquiescam cum illa. Tertia terra est Ecclesia militans. Ps. 64: visitasti terram et inebriasti eam etc. et hanc inhabites per confessionem fidei, non recedendo ab Ecclesia. Quarta terra est propriae carnis. Gen. 3: spinas et tribulos germinabit tibi, et hanc inhabites extirpando vitia et inserendo virtutes. Consequenter ostendit quod abundanter hae divitiae tribuentur, cum dicit, et pasceris in divitiis ejus. Vel caelestis patriae, vel Ecclesiae, vel jucunditatis, vel abstinentiae carnis. Hieronymus habet, peregrinare in terra, et pascere fide, idest sis sicut peregrinus non reputando terrena, et pascere fide, per fidem possidendo invisibilia. Secundum est voluptas spiritualis, quae promittitur cum dicit.
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Delectare. Et circa hoc duo facit, secundum quod hic delectationis laetitia consistit in duobus: scilicet in consequendo desiderium, et implendo suum propositum: secunda est ibi, revela. Dicit ergo de primo, delectare et cetera. Prov. 13: desiderium si compleatur delectat animam. Si Deo inhaeres, impletur desiderium tuum. Sed quia ad hoc requiritur ut sit justum desiderium, non enim est Deus auctor injustitiae; ideo primo ponit radicem justi desiderii, scilicet quod homo delectetur in Deo per amorem; unde ait, delectare in domino, idest totus amor tuus sit in Deo. Philip. 4: gaudete in domino semper. In Graeco habetur, delitiare: quasi dicat: non sis contentus de necessariis ad salutem, sed quaere superabundantias exquisitas, sicut deliciosi homines non sunt contenti communibus cibis. Job 22: tunc super omnipotentem deliciis affluens. Et tunc, dabit tibi petitiones cordis tui: non dicit carnis: petitiones enim cordis secundum Origenem sunt quae cor desiderat: verbi gratia, secundum eum, si oculus posset petere, desideraret pulchros colores, auditus autem dulces sonos: sic cordis objectum, cum sit veritas et justitia, haec desiderantur ab eo. Et haec, inquit, dabit tibi. Matth. 7: petite et dabitur vobis. Vel, cordis, ait, idest, quando erunt cordis, Deus exaudiet antequam clamet. Isa. 65: antequam clament, ego exaudiam. De secundo dicit, revela et cetera. Cum enim impletur propositum alicujus, tunc gaudet. Ad quod implendum duo sunt praenecessaria. Primo, quod recurrat ad Deum. Secundo quod fiduciam habeat de eo: et sic tertio impletur.
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Dicit ergo, revela domino viam tuam, scilicet propositum tuum, quantum ad primum. Sed nonne scit Deus, qui scit cogitationes hominum? Psalmista loquitur per similitudinem, revela domino etc., idest recurre ad ipsum pro impletione tui propositi, et hoc in oratione. Psal. 118: vias meas annuntiavi tibi et cetera. Quodlibet enim negotium debet incipere ab oratione, sicut etiam Plato dicit, et Scipio faciebat. Sed petitioni tuae addas spem; et ideo dicit, spera in eo, quantum ad secundum. Et sic tertio implebitur petitio tua. Et hoc est quod subdit, et ipse faciet, idest implebit vias tuas. Vel aliter, revela domino viam tuam, idest peccata tua. Job 13: vias meas in conspectu ejus arguam, et ipse erit salvator meus. Et ideo bene dicit: spera in eo, scilicet veniam peccatorum, et ipse faciet, idest remittet tibi peccata tua. Tertium quod promittit est gloria, cum dicit.
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Et. Ubi primo promittit gloriam; secundo ostendit quomodo perveniatur ad illam, ibi, subditus esto domino. Circa primum duo facit. Primo enim promittit gloriam quam consequitur. Secundo ostendit modum consecutionis, ibi, et judicium. Dicit ergo, et educet et cetera. Sancti suam justitiam occultant. Matth. 6: attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis. Sed nihil occultum est quod non reveletur. Luc. 12. Unde Deus revelat vel hic, vel in futuro; et ideo dicit, educet, idest extra ducet. Job 28: profunda fluviorum scrutatus est, et abscondita produxit in lucem. Secundum originem simile est, sicut si aliquis habens fidelem servum quem manumittere intendit, gloriatur in eo. Isa. 49: servus meus es tu Israel, quia in te gloriabor. Et hoc erit in judicio: unde sequitur, et judicium tuum tamquam meridiem, idest judicium quo judicaberis non habebit tenebras. Duo autem requiruntur volenti pervenire ad gloriam quae promittitur. Primum est humilitas. Job 22: qui humiliatus fuerit, erit in gloria: unde dicit, subditus esto domino: 2 Mach. 9: justum est subditum esse domino et mortalem et cetera. Secundum est oratio per quam pervenitur ad Deum, qui est gloria nostrae beatitudinis; et ideo subdit, et ora eum. Jac. ult.: multum valet deprecatio justi assidua.
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Noli aemulari. Supra posuit duas rationes quare non est aemulandum neque zelandum super peccatores: et erat una ex parte peccatorum quorum felicitas brevis est; alia vero ex parte bonorum, quia meliora sunt eis promissa: hic autem explicat in speciali. Et primo quid sit circa primum; secundo quid circa excellentiam justorum: tamen utrumque mixtum, ibi, melius est modicum. Circa primum duo facit. Primo reiterat sententiam et exponit cujus rationem assignare intendit; secundo assignat rationem, ibi, desine ab ira. Dicit ergo, noli aemulari in eo. Hic repetit scientiam quam supra posuit, et exponit quod dixerat, noli aemulari in malignantibus. Posset autem quis quaerere quid in eis prohibet aemulandum. Dico quod temporalis prosperitas est illa: et ideo dicit, noli aemulari, idest indignari, in eo qui prosperatur in via sua et cetera. Quod potest intelligi conjunctim sic, noli aemulari etc. quasi dicat: qui facit injustitiam, prosperatur, de quo etiam justi aemulantur. Psal. 72: zelavi super iniquos et cetera. Item potest legi divisim: et sic sunt duae rationes quare indignetur contra eos. Una, quia omnia eis ad votum succedunt; et ideo dicit, in eo qui prosperatur, idest si vides eos prosperari. Prov. 1: prosperitas stultorum perdet eos. Item si vides quod invalescant super justos, noli indignari. Sic dicebat Baruch 4: animaequior esto populus Dei, memorabilis Israel. Nocentes peribunt qui te vexaverunt; et qui gratulati sunt in tua ruina punientur. Et ideo dicit, et in homine faciente injustitias.
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Deinde cum dicit, desine, assignat rationem praedictae admonitionis, et hanc duplicem. Unam ex parte ejus cui fit monitio: aliam ex parte peccatorum ibi, adhuc pusillum. Circa primum duo facit. Primo enim ostendit periculum praesens, si non acquiescat monitioni; secundo periculum futurum, ibi, noli aemulari ut maligneris. Ubi primo ponit periculum culpae; secundo poenae, ibi, quoniam qui malignantur. Circa periculum poenae duo facit. Primo enim ponit delinquentium poenam; secundo praemium sustinentium, ibi, sustinentes autem dominum. Dicit ergo, desine ab ira. Ecce praesens periculum, quia indignatio est ira, et ipsa ira est mala. Eph. 4: omnis amaritudo et ira et indignatio et clamor et blasphemia tollatur a vobis cum omni malitia. Et ideo dicit: deside ab ira: Jac. 1: ira viri justitiam Dei non operatur. Et derelinque furorem. Ira et furor idem sunt; sed differunt secundum magis et minus: quia furor nihil aliud est quam ira accensa: Prov. 27: impetum concitati spiritus ferre quis poterit? Ergo, desine ab ira, in corde, et derelinque furorem, in opere. Noli aemulari ut maligneris. Ecce futurum periculum culpae. Quando enim aliquis indignatur propter prosperitatem aliorum, declinat aliquando a justitia; et ideo dicit. Noli aemulari ut maligneris, idest ne forte inducat te in injustitiam: Malach. 3: vanus est qui servit Deo, et quod emolumentum quia custodivimus praecepta ejus? Quoniam qui malignantur. Ecce periculum poenae futurum. Nota, quod omnes peccatores malignantur. Quando enim peccat quis vel ex infirmitate, vel ex ignorantia, non malignatur; sed quando ex electione peccat, tunc malignatur. Primi de facili corriguntur, sed tertii difficile: Eccl. 1: perversi difficile corriguntur.
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Et ideo dicit, exterminabuntur, idest extra fines ponentur, scilicet justitiae et boni: Job 18: expellet eum de luce in tenebras, et de orbe transferet eum: sic exterminabuntur qui malignantur: sed, sustinentes dominum, idest qui non sic indignantur ut malignentur, sed expectant in futurum, ipsi hereditabunt terram, scilicet viventium: possidebunt enim eam hereditario jure, sicut heredes: Rom. 8: si autem filii, et heredes. Illa autem caelestis patria dicitur terra, propter stabilitatem: Eccl. 1: terra in aeternum stat. Et, ut dicit Augustinus, sicut terra nostra se habet ad caelum, ita superior vita beatorum se habet ad caelum superius, scilicet ad Deum, a quo illuminatur et fecundatur: Apoc. 25: claritas Dei illuminabit eam.
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Deinde cum dicit et, assignat rationem ex parte malorum: et circa hoc duo facit. Dixerat enim, noli aemulari in eo qui prosperatur in via sua, in homine faciente injustitias. Primo ergo rationem assignat, quod non est aemulandum eorum prosperitati. Secundo, quod non eorum injustitiae, ibi, observabit peccator. Circa primum duo facit. Proponit enim primo periculum imminens malis. Secundo fructum justorum, ibi, mansueti, quia oppositum per opposita melius innotescit. Circa primum duo facit. Primo enim denunciat destructionem eorum, quantum ad seipsos. Secundo quantum ad locum ipsorum, ibi, et quaeres. Dicit ergo quantum ad seipsos, adhuc pusillum, et non erit peccator. Si non erit; ergo non patietur poenas aeternas. Respondeo. Non erit in gloria in qua nunc est, sed in Inferno: Job 7: qui descendit ad Inferos non ascendet, nec revertetur ultra in domum suam, neque eum cognoscet amplius locus ejus, quoniam est pusillum. Contingit quidem quod peccatores dejiciuntur in brevi: Eccl. 10: omnis potentatus vita brevis. Sed si etiam toto tempore vitae suae sint in prosperitate, adhuc illud tempus comparatum aeternitati nihil est et pusillum: Aggaei 2: adhuc unum modicum est, et ego movebo caelum et terram. Quantum ad locum vero dicit, et quaeres locum ejus, et non invenies. Tripliciter exponitur hic locus. Primo namque locus, idest opportunitas. Dicitur enim de aliquo quod habet locum quando posset alicubi habere opportunitatem. Peccator autem habet locum in isto mundo: quia est opportunus ad minus ad exercitium justorum. Sed quando hoc exercitium cessabit, tunc non habebit locum; et ideo tolletur a justis. Secundo quia aliquando non desinit aliquis peccare, et tamen remanet locus ejus. Sed finaliter etiam locus ejus non remanebit, nec invenietur. Ubi modo rex Assyriorum? Ubi Nero? Et finaliter omnia regna mundi evacuabuntur: 1 Cor. 15: demum finis, cum tradiderit regnum Deo et patri, cum evacuaverit omnem principatum et potestatem et virtutem. Tertio, secundum Origenem, locus peccatoris est illud in quo quiescit, ubi sunt temporalia et terrena. Ergo locus ejus est iste mundus. Sed hic transibit: Luc. 21: caelum et terra transibunt et cetera. Et ideo si in eis ponimus locum nostrum, non transibit.
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Deinde cum dicit, mansueti, ponit fructum justorum. Hic autem est duplex. Unde primo ponit fructum divitiarum. Secundo voluptatum, ibi, et delectabuntur. Hoc enim homines in isto mundo desiderant, et utrumque promittitur justis. Dicit ergo, mansueti et cetera. Per mansuetos signat justos: illi enim sunt justi, qui possident cor suum in puritate. Et quia nihil ita trahit hominem extra se sicut ira, et mansuetudo temperat eam; ideo vocat justos mansuetos. Hieronymus dicit, mites: Matth. 5: beati mites, quoniam ipsi possidebunt terram, idest dabitur eis in possessionem terra viventium. Augustinus contra Valentinum dicit, quod Christus nihil accepit de veteri testamento quantum ad promissiones: quod patet Matth. 5. In veteri autem testamento promittebantur temporalia et terrena. Ad litteram. Mansueti autem inhabitant terram istam, quia illi infestantur qui alios infestant. Sed mansueti nullos infestant. Non debent ergo ab aliis merito infestari. Sed tamen specialiter hereditabunt illam terram viventium, sicut jam dictum est. Secundo ponuntur eorum deliciae, cum dicit, et delectabuntur in multitudine pacis. Haec enim pax est valde delectabilis. Dicit autem, in multitudine, quia ibi est multiplex pax; hic vero sunt bella. Quoddam est enim ad homines; sed hoc non erit ibi, quia omnes erunt in unum pacifici: Isa. 32: sedebit populus meus in pulchritudine pacis et cetera. Item hic est bellum contra carnem, quae concupiscit adversus spiritum: Gal. 5: caro concupiscit adversus spiritum, et spiritus adversus carnem: haec enim sibi invicem adversantur etc. sed tunc habebunt pacem ad invicem: Job 5: sciens, quod pacem habeat tabernaculum tuum. Item voluntas contra se est divisa per diversa desideria; tunc autem non erit divisa, sed unita in domino: Psal. 75: in pace factus est locus ejus. Item hic est bellum ad Deum propter peccata: Isa. 59: peccata sive iniquitates vestrae diviserunt inter vos et Deum vestrum; sed illic omnes habebunt pacem cum illo: Job 22: acquiesce ei, et habeto pacem cum eo et cetera.
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Observabit. Supra posuit unam rationem, quare non debent viri Dei indignari super peccatorem, quia scilicet ejus prosperitas non est stabilis; hic ponit aliam, quia scilicet peccatores non possunt nocere justis: et circa hoc duo facit. Primo enim proponit eorum malignitatem, quam in corde cogitant contra justos. Secundo eorum conatum exteriorem, ibi, gladium evaginaverunt. Circa primum duo facit, secundum quod interior eorum malitia est duplex. Primo enim ostendit quod mali insidiantur bonis. Secundo, quod turbantur contra eos, ibi, et stridebit. Dicit ergo. Observabit peccator justum, si aliquid forte possit habere contra eum: Luc. 14: ipsi autem observabant eum. Sic peccatores observant bonos insidiando eis, et sancta eorum studia pervertendo. Ecclesiae enim bona in mala convertentes insidiantur et cetera. Sed contra hoc dicitur Prov. 24: ne insidieris, et quaeras impietatem in domo justi et cetera. Secundo turbantur contra justum. Dicunt enim, Sap. 2: quoniam dissimilis est aliis vita illius et cetera. Unde, stridebit super eum dentibus suis, scilicet commovebuntur ad iram. Loquitur ad modum aprorum: Ps. 111: peccator videbit, et irascetur: Act. 7: stridebant dentibus in eum.
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Deinde eum dicit, dominus autem, ostendit, quod haec eorum malitia non habet effectum intentum, quia irridentur a Deo: et circa hoc duo facit. Primo enim ponit irrisionem. Secundo ejus rationem, ibi, quoniam prospicit. Dicit ergo, dominus irridebit eum, idest facit eum vel considerat irrisibilem. Et ratio est, quia dominus vidit eum attentare magna, et tamen scit quod statim debet mori; et ideo subdit, quoniam prospicit quod veniet dies ejus, scilicet in promptu; et hoc est ei debitus dies, scilicet condemnationis: Job 21: in diem perditionis servatur malus, et ad diem furoris ducetur. De hac die dicit hic. Non ergo turbari debetis contra eos, dicit Psalmista, quia non possunt praevalere contra vos.
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Consequenter cum dicit, gladium, addit de conatu malorum exteriori: et circa hoc tria facit. Primo enim ostendit eorum conatum. Secundo finem intentum, ibi, ut decipiat. Tertio conatus hujus eventum, ibi, gladius eorum. Circa primum duo facit, secundum quod est duplex conatus eorum contra bonos. Primo enim ostendit conatum eorum per apertam persecutionem. Secundo per fraudulentam calumniam, ibi, intenderunt arcum. Dicit ergo quantum ad primum, gladium evaginaverunt peccatores. Per gladium intelligitur omnis aperta facti persecutio: Luc. 22: si percutimus in gladio? Persecutio etiam verbi dicitur gladius: Ps. 56: lingua eorum gladius acutus. Et hic gladius est gladius Diaboli, qui per linguam hominis multos interficit. Hic autem gladius est in vagina, quamdiu est in corde; sed quando profertur, est sicut jam evaginatus. Cavendum est ergo primum ut non habeamus eum. Secundo, et si haberetur, non evaginemus eum. Quia si tenetur in vagina, primo contrahit rubiginem, tandem tamen consumitur et tepescit odium et voluntas injuriandi. Quantum ad secundum dicit, intenderunt arcum suum. Arcus a longinquo percutit, et non videtur trahens cum eo, sicut videtur percutiens cum gladio: et ideo arcus signat persecutionem dolosam. Consequenter ostendit quid intendunt, cum dicit, ut decipiat. Circa quod duo facit, secundum quod duo intendunt. Primo enim intendunt decipere. Secundo occidere, ibi, ut trucident. Dicit ergo, ut decipiant et cetera. Decipere est per actum dolosum: Job 12: ipse novit et decipientem, et eum qui decipitur. Sed, pauperem et inopem. Pauper est qui parum habet: inops est qui eget ope. Vel secundum Glossam: pauper est qui sibi non sufficit; inops vero, qui non sustentatur alterius ope. Et hoc dicit, quia tales non habent subvenientem. Occisio designatur per gladium, vel corporaliter vel spiritualiter: Hebr. 11: in occisione gladii mortui sunt. Eventus autem conatus eorum est, quia revertetur in caput suum. Et primo ostendit quantum ad gladium, dicens, gladius eorum et cetera. Tu eximis gladium contra alium, et forte non percutis eum, quia forte ei nocere non potes; tamen ex ipso spiritualiter tu es percussus: Prov. 1: ipsi quoque contra sanguinem suum insidiantur et cetera.
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Secundo quantum ad arcum; unde dicit, et arcus eorum confringatur: Ps. 75: ibi confregit potentias arcuum, scutum, gladium et bellum. Hoc autem erit quando destruetur dolositas eorum ne implere possint quod coeperunt: Job 5: qui dissipat cogitationes malignorum ne possint et cetera.
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Melius. Supra Psalmista assignavit rationem quare non debemus aemulari malos et prosperitatem eorum, ex dejectione eorum sumptam; hic autem assignat sumptam ex parte justorum. Et primo ostendit dignitatem justorum. Secundo subjungit monitionem ad sectandam justitiam, ibi, expecta. Circa primum duo facit. Primo proponit intentum. Secundo manifestat propositum, ibi, quoniam brachia. Dicit ergo, melius est modicum et cetera. Intentio ejus est probare quod bona justorum praeeminent bonis peccatorum. Et sic minus habentes non aemulantur plus habentes; unde dicit, melius etc. quasi dicat: contingit justum parum habere et peccatorem satis. Sed quid melius? Respondet, quod parum justi: Prov. 16: melius est parum cum justitia, quam multi fructus cum iniquitate. Cujus ratio est, quia quae rationem boni habent, ex hoc solum habent, quod utilia sunt ad finem, et non propter aliud: intantum enim bona sunt inquantum utilia; postquam autem incipiunt esse nociva, non sunt bona; sicut est de medicina, si plus quam ad sanitatem sit necessaria, accipias, jam non est bona. Res autem mundi bonae sunt, inquantum instrumentaliter deserviunt ad virtutem. Quando ergo habes tantum de eis quod sufficiunt ad virtutem, bonae sunt; si autem a virtute abducuntur, sunt malae: et ideo melius est parum habere de eis cum justitia, quia hoc est bonum, quam multum cum injustitia, quia hoc est malum. Et hoc etiam intelligendum est de omnibus aliis divitiis spiritualibus, scilicet parum de sapientia cum justitia, et sic de aliis.
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Deinde cum dicit, quoniam, probat quod melius est. Cujus triplex est ratio. Primo ex parte diuturnitatis. Secundo utilitatis, ibi, mutuabitur. Tertio virtutis, ibi, os justi. Circa primum duo facit. Primo enim proponit contritionem malorum. Secundo firmitatem bonorum. Dicit ergo, quoniam brachia etc.: quasi dicat: ideo bona justorum pauca sunt meliora quam impiorum multa, quia sunt stabilia, illa vero non. Et hoc est quod dicit, quoniam brachia. Nomina membrorum corporalium designant virtutes, seu actus eorum membrorum. Nomine ergo brachii designatur virtus hominis operativa: unde, brachia peccatorum conterentur, idest virtus operativa ipsorum destruetur: Job 38: brachium excelsum confringetur. Sed hoc brachium conteritur quandoque a Deo, quandoque a Diabolo, quandoque simul ab utroque. A Deo conteritur, quando intendit nocere justis, et impeditur in suo proposito: Job 5: dissipat cogitationes malignorum, ne possint implere manus eorum quod ceperant. A Diabolo vero, quando homo proponit facere bonum, et impeditur a Satana: 1 Thes. 2: voluimus venire ad vos, sed impedivit nos Satanas: sicut cum quis proponit facere eleemosynam, et retrahitur a cupiditate. Ab utroque autem simul, a Deo quidem per auctoritatem ad probandum, a Diabolo vero per executionem: Job 1 et 2 cap. Secundo cum subdit, confirmat autem etc., ostendit quod justi sunt diuturni, et firmi, et stabiles. Dicit ergo, confirmat autem justos dominus. Licet justitia sit virtus et firmitas animi, tamen non inest homini a seipso: unde 1 Cor. 1: non glorietur omnis caro in conspectu ejus; ex ipso autem vos estis in Christo Jesu etc. usque in domino glorietur. Homo enim in se factus est infirmus: Ps. 6: miserere mei Deus, quoniam infirmus sum. Et ideo indiget confortari ab aliquo, maxime a Deo, a quo quidem confirmatur, quandoque in temporalibus, inquantum expedit justo ad salutem; sed in spiritualibus semper, et hoc interiori gratia. Item bonis verbis. Item bonis exemplis. De primo Rom. 1: gratiae spiritualis ad confirmandos vos. 2 Thess. 2: in gratia exhortetur corda vestra, et confirmet et cetera. Ps. 10: spiritu principali confirmat me. De secundo Psal. 118: confirma me in verbis tuis: Act. 15: verbo plurimo consolati sunt fratres, et confirmaverunt eos. De tertio Luc. 22: conversus confirma fratres tuos: 1 Pet. 2: Christus passus est pro nobis et cetera. Et 4: Christo igitur in carne passo et cetera. Unde in 5: ipse perficiet confirmabit et cetera. Confirmatur per exemplum crucis de qua dicitur (ab Augustino Enar. in hunc Psalm. Ser. 2, n. 4), crux enim finita est in poena, sed manet in gloria: a locis enim suppliciorum transit ad frontes imperatorum. Qui tamen dedit honorem suis poenis, quid faciet fidelibus suis?
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Consequenter cum dicit, novit dominus, manifestat propositum. Et primo dicit de stabilitate justorum. Secundo de contritione injustorum, ibi, quia peccatores. Justi autem dupliciter confirmantur a Deo: quia primo bona eorum stabiliuntur; secundo a malis curantur, ibi, non confundentur. Sed duplex est bonum, scilicet bonum viae et bonum finis: et in utroque justi stabiliuntur. Quantum ad primum dicit, novit dominus. Quantum ad secundum dicit, et hereditas. Dicit ergo, novit dominus: Heb. 4: omnia nuda et aperta sunt oculis ejus. Sed praecipue quod sibi affinis et familiaris fuerit: 2 Tim. 2: novit dominus qui sunt ejus; et eos quos approbat: et sic dicitur hic, novit dominus, idest approbat, dies immaculatorum. Sed Job 15, dicitur: quis est homo ut immaculatus sit, et ut justus et cetera. Respondeo dicendum, quod verum est quod ex se nullus est immaculatus, si macula intelligatur peccatum mortale; sed tamen per gratiam, sic. Si vero macula intelligatur originale peccatum, sic nullus est immaculatus. Dies isti tripliciter possunt intelligi. Quia primo dies praesentis vitae; et licet sint communes bonis et malis, tamen boni eis bene utuntur: Gen. 25: mortuus est in senectute bona provectaeque aetatis et plenus dierum. Impii autem male utuntur eis: Psal. 54: viri sanguinum et dolosi non dimidiabunt dies suos. Et quia dies justorum sunt pleni et ideo approbati, illorum vero dimidiati, et ideo non approbantur. Item et isti sunt mali et pauci, tamen Deus novit eos. Alii opera virtutum: Rom. 13: sicut in die honeste ambulemus: et isti sunt approbati a Deo. Alii dies aeternitatis et justitiae: et isti sunt dies justorum, sed soli Deo noti: Isa. 64: oculus non vidit absque te, quae praeparasti expectantibus te. Bonum vero finis ostendit, cum dicit, et hereditas eorum in aeternum erit. Istud dicitur hereditas in quo est stabilimentum et finis alicujus. Justi finem suum habent in re aeterna: Psal. 15: dominus pars hereditatis meae: Thren. 3: pars mea. Et ideo non potest eorum hereditas deficere. Impii autem ponunt finem suum in mundanis: Sap. 2: haec est pars nostra etc. et ideo non manet. Et de istis dicitur 1 Pet. 1: in hereditatem conservatam in caelis.
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Deinde cum dicit, non confundentur, ostendit quomodo justi tueantur contra mala. Et hoc dupliciter: quoddam enim est malum, quod bono est contrarium; et quoddam est malum per defectum boni, ibi, et in diebus famis. Dicit ergo quantum ad primum, non confundentur in tempore malo, idest in tempore adversitatis: Amos 5: prudens in tempore illo tacebit, quia tempus malum est. Est enim tempus malum dupliciter: vel de praesenti, et hoc est tempus adversitatis quod est malum; unde non confundentur in tempore malo, idest in tempore adversitatis. Mali enim in tempore adversitatis confunduntur, non boni: tunc nempe confunditur quis, quando perdit in quo sperat; sed quando id manet in quo sperat, non confunditur. In adversitate autem perduntur temporalia, in quibus boni non sperant: et ideo non confunduntur tempore adversitatis. Vel de futuro in die judicii: et in eo impii confundentur per erubescentiam de peccatis: Psalm. 6: confundantur et erubescant valde velociter. Justi autem honorabuntur: Rom. 2: his quidem qui secundum patientiam boni operis gloriam et honorem et cetera. Quantum ad secundum malum, quod est per defectum boni, subjungit, et in diebus famis saturabuntur. Hoc tripliciter exponitur. Ad litteram enim hoc potest exponi de fame temporali: nam aliquando Deus providit quod fames esset apud infideles, apud fideles vero abundantia, quia fideles sibi invicem communicabant quae habere poterant. Aliquando etiam providetur a Deo fidelibus ne egeant: Job 5: in vastitate et fame ridebis, sic et Elias satiatur tempore famis, 3 Reg. 17. Ad probationem tamen nostram aliquando famis necessitas servos Dei praeoccupasse probatur. Unde apostolus ait de seipso 2 Cor. 11: in fame et siti et cetera. Vel quia servi Dei modico contenti saturantur: Phil. ult.: scio et humiliari, scio et abundare: ubique et in omnibus institutus sum, et satiari, et esurire, et abundare, et penuriam pati. Impii autem multa volunt et multa quaerunt; et ideo in diebus famis non saturabuntur. Exponas etiam de fame verbi Dei. Et in his diebus hoc saturantur justi: Matth. 5: beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Vel tertio exponitur de fame quae erit in futura vita, ubi justi saturabuntur, et injusti esurient: Isa. 65: servi mei comedent, et vos esurietis. Origenes in Glossa, Exod. 16: qui non colligebat manna in die sexto, esuriebat in die septimo. Nunc est dies sextus: et ideo qui non colligit nunc, esuriet tunc, ibi, consequenter cum dicit, quoniam peccatores peribunt, ostendit quomodo conterentur brachia peccatorum. Et ponit tria. Primo casum impiorum. Secundo ordinem cadendi, ibi, inimici. Tertio modum: ibi, quemadmodum fumus. Dicit ergo, quia peccatores peribunt; quasi dicat: ideo justi conservantur, quia perditio debetur solis peccatoribus, sed salus justis: Job 3: conteret multos et innumerabiles, et stare faciet alios pro eis. Ordo cadendi est, quia tolluntur in altum ut fortius cadant: Job 30: elevasti me, et quasi super ventum ponens elisisti me valide.
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Et ideo dicit, inimici vero domini mox ut honorificati fuerint et exaltati, Psalm. 72: dejecisti eos dum allevarentur. Sed modus est sicut fumus, quia si dispergitur non reparatur. Et hoc est quod ait, deficientes quemadmodum fumus deficient; Jac. 4: quae est vita vestra? Vapor est ad modicum parens.
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Mutuabitur peccator. Supra ostendit quod pauca justorum bona praeponderant multis malorum bonis ratione stabilitatis; hic autem ostendit idem ratione utilitatis. Et primo ostendit quod bona justorum sunt fructuosa, sed malorum e converso. Secundo ostendit hoc experimento, ibi, junior fui. Tertio concludit principale intentum, ibi, declina. Circa primum duo facit, secundum quod duplex fructus provenit homini: unus enim est ex bonis possessis, alius ex operibus quae fecit. Unde primo ostendit quod fructuosi sunt boni, quantum ad primum. Secundo quantum ad secundum, ibi, apud dominum. Circa primum duo facit. Primo enim praemittit fructuositatem bonorum, et contrarium malorum. Secundo assignat rationem, ibi, benedicentes. Circa primum duo facit. Primo ostendit infructuositatem malorum. Secundo fructuositatem bonorum, ibi, injusti autem. Dicit ergo, mutuabitur peccator. Legatur primo, secundum superficiem litterae. Duplex signum est quod aliquis deficiat in temporalibus. Unum, quando indiget mutuum accipere: Deut. 28: ipse foenerabitur tibi, et tu non foeneraberis ei. Et ideo dicit, mutuabitur peccator, idest mutuum accipiet. Aliud signum est, quando quis mutuum consumpsit, et reddere non potest: unde dicit, et non solvet, Eccl. 29: solidi vix reddet dimidium. Et e converso, unum signum abundantiae est, quod habeat unde gratis det: unde dicit, justus autem miseretur, idest per misericordiam gratis subvenit indigentibus: Job 31: ab infantia crevit mecum miseratio et cetera. Aliud est signum, quando homo est promptus reddere quod debet: unde dicit, et retribuet, scilicet debitum: Rom. 13: reddite omnibus debita. Sed quid est hoc quod dicit? Numquid justi semper abundant terrenis, et mali non? Immo videtur contrarium; Jac. 2: nonne Deus elegit pauperes in hoc mundo? Sed Deus secundum istam expositionem loquitur secundum statum veteris testamenti, in quo servantibus legem promittuntur temporalia bona, transgredientibus vero mala, ut saltem per temporalia traherentur ad spiritualia. Tamen in illis bonis signantur promissa quaedam spiritualia: et ideo oportet exponere etiam quantum ad illos qui in veteri testamento pertinebant ad novum testamentum. Oportet ergo hoc altius exponere, mutuabitur et cetera. Et potest referri ad duplex mutuum. Homo enim aliquid a Deo mutuatur, et aliquid a ministro Dei, scilicet homine. Dicitur autem peccator homo quicumque. Dicit ergo, mutuabitur, scilicet a Deo, quia, quid habes quod non accepisti? 1 Cor. 4. Et hoc est quasi mutuum: quia ad hoc dat nobis Deus quaecumque bona, ut ex eis crescamus in his quae ad honorem Dei sunt: Luc. 19: et ego veniens cum usuris utique exegissem illam. Et sic retribuimus ei per gratiarum actionem. Sed Deus peccatori dedit bona naturalia; temporalia vero aliquando largitur et spiritualia: sed peccator non solvit per spiritualem profectum et gratiarum actionem: Isa. 1: filios enutrivi et exaltavi, ipsi autem spreverunt me. A ministro enim Dei accipit homo mutuum. Praelati namque et doctores sunt quidam campsores. Item Luc. 19: vocatis decem servis dedit eis decem mnas, et ait ad illos, negotiamini dum venio. Ergo sunt negotiatores. Doctor ergo dat populo doctrinam, quasi pecuniam: Psalm. 11: eloquia domini eloquia casta, argentum igne examinatum et cetera. Sed dat verba domini, non sua. Boni autem retribuunt, quia faciunt quod audiunt; sed mali non, quia non implent obediendo: Ezech. 33: audient verba tua, et non facient ea. Justus autem quod accepit a Deo, quicquid sit illud et quocumque modo, expendit in alio: 1 Pet. 4: unusquisque prout accepit gratiam in alterutrum illam administrantes: et sic miserebitur. Item regratiatur Deo, et sic retribuet: Psalm. 115: quid retribuam domino et cetera. Ratio assignatur, quia benedicentes. Hic sunt tres sensus secundum Glossam. Benedicentes ei, scilicet Deo in omnibus gratias agentes et jussa sequentes, hereditabunt terram, scilicet viventium: 2 Cor. 9: qui seminat in benedictionibus, de benedictionibus et metet vitam aeternam. Vel secundum literam, haereditabunt terram, idest terram promissionis. Et loquitur populo carnali: Isa. 1: si volueritis, et audieritis me, bona terrae comedetis. E contrario qui maledicunt Deo, scilicet non solum verbo, sed facto, vel occasionaliter, disperibunt: Psalm. 1: iter impiorum peribit. Origenes exponit aliter, benedicentes ei, scilicet justo, benedicentur. Quicquid enim fit justo, Deus accipit sibi factum: Luc. 10: qui vos spernit, me spernit. Et Matth. 25: quod uni ex minimis meis fecistis, mihi fecistis. Hereditabunt terram, justo debitam: Matth. 10: qui recipiunt justum in nomine justi et cetera.
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Maledicentes autem ei, scilicet justo, disperibunt: Gen. 27: qui maledixerit tibi, sit ille maledictus. Sed Hieronymus habet aliter, peccator deficiet, ut non solvet; sed justus miseretur et retribuet. Qui benedicti a Deo, hereditabunt terram: Prov. 10: benedictio domini divites facit. Injusti vero qui maledicti sunt a Deo, idest puniti, disperibunt; et ideo sunt steriles: Gen. 3: maledicta terra in opere tuo.
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Deinde cum dicit, apud, ostendit bonorum fructuositatem quantum ad opera. In operibus autem duo ostenduntur. Et primo eorum prosperitas. Secundo eorum reparatio, ibi, cum ceciderit. Sed quia prosperitas est ex electione Dei, primo ostenditur quod est ex parte Dei diligentis. Secundo, quod est ex parte hominis dilecti, ibi, et viam ejus volet. Dicit ergo, apud dominum gressus hominis dirigentur, idest a Deo processus hominis dirigetur quod homo directe intendat in finem ultimum. Hoc enim non est homini a se: Hier. 10: non est hominis via ejus, nec viri est ut ambulet et dirigat gressus suos; sed est a Deo: Prov. 10: hominis est animum praeparare, et domini gubernare linguam: omnes viae hominum patent oculis ejus: Psalm. 16: perfice gressus meos in semitis tuis, ut non moveantur vestigia mea. Dirigit autem Deus gressus hominis in via veritatis cognoscendae, ut non labatur in errorem: Psalm. 24: dirige me in veritate tua, et doce me et cetera. Item in via justitiae ut declinet a malo et faciat bonum: Psalm. 26: dirige me in semitam rectam et cetera. Quantum ad secundum dicit, et viam ejus volet. Hoc dupliciter potest intelligi: ut dicatur primo: et homo directus a Deo volet viam ejus, scilicet Dei; quasi dicat: Deus sic dirigit hominem quod non cogit eum, sed facit eum recte et eligere bonum, et id quod est Dei. Phil. 2: qui operatur in nobis et velle et perficere. Vel aliter. Et dominus volet, idest acceptabit et remunerabit viam ejus, idest bona opera nostra: Prov. 4: quae a dextris sunt novit dominus. Consequenter cum dicit, cum ceciderit, ostendit bonorum in operibus infructuositatem, quantum ad eorum reparationem: et circa hoc duo facit. Primo enim ponit ipsam reparationem. Secundo ipsius causam assignat et rationem, ibi, quia dominus supponit manum suam. Dicit ergo, cum ceciderit. Directio viatoris sic est, ut aliquando cadat: sed comprehensoris est non cadere. Viator tamen etsi forte ceciderit, Deus reparat eum: et hoc est quod dicit, non collidetur. Hoc autem potest intelligi de secundo casu, scilicet temporalis adversitatis: 2 Reg. 1: quomodo ceciderunt fortes, nolite annunciare in Geth et cetera. Et sic justus si cadit non collidetur, quia patienter sustinet: Jac. 1: patientia opus perfectum habet et cetera. Sed peccator dum cadit colliditur, quia impatiens est. Vel de casu venialis peccati, quia nullus est qui tale peccatum non committat aliquando: Jac. 3: in multis offendimus omnes. Et sic sensus est. Si ceciderit hoc casu, non collidetur, ut mortaliter peccet; unde dicitur Prov. 24: septies in die cadit justus, et resurgit. Quod si referatur ad casum peccati mortalis, quo aliquando justus cadit, ut David per adulterium et homicidium, et sicut Petrus negando Christum; sic peccatores ex casu colliduntur, dum desperati nolunt ad poenitentiam redire. Unde Eph. 4: desperantes semetipsos tradiderunt et cetera. 2 Cor. 12: lugeam multos ex his, qui ante peccaverunt, et non egerunt poenitentiam et cetera. Sed justus non colliditur per desperationem, sed redit ad poenitentiam: unde David dicit, peccavi domino: et dictum est ei, 2 Reg. 12: dominus transtulit peccatum tuum. Item Petrus flevit amare, Matth. 26. Mich. 7: non laeteris inimica mea, quia cecidi, consurgam.
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Deinde cum dicit, junior fui, ostendit experimento quod bona justorum sunt fructuosa, sed non malorum. Et ponit illud diuturnum de duobus. Primo de immunitate bonorum a malis. Secundo de profectu eorum in bono, ibi, tota die. Circa primum duo facit. Primo enim ostendit immunitatem a malo, quantum ad ipsum justum. Secundo quantum ad semen ejus, ibi, nec semen ejus. Circa primum duo facit. Primo enim ponit diuturnitatem experimenti. Secundo ipsum experimentum, ibi, non vidi. Dicit ergo, junior fui. Ac si diceret ei aliquis: unde habes haec omnia quae dicis de bonis justorum et cetera. Respondet, quia ab experimento, junior fui et cetera. Hoc dupliciter potest exponi. Primo de aetate corporali secundum quod homo primo floret in juventute, et postea senex fit: Ps. 89: mane floreat, et transeat. Sed contra hoc dicit Augustinus, tu David, semper fuisti in terra tua: et si in illa non fuit justus derelictus, non tamen est mirum si alibi est derelictus. Et ideo vult Augustinus quod loquatur in persona Ecclesiae. Et haec habet aetatem pueritiae in Abel, juventutis in patriarchis, senectutis in apostolis, senectam in fine mundi. Praetermittit duas medias aetates, et ponit extremas: et sic fuit a principio mundi, et erit usque ad finem. Et haec distinctio ponitur Gal. 4. Vel potest intelligi de spiritualitate: quia quamdiu homo delectatur in puerilibus et vanis, sic est puer mente; sed quando delectatur in maturis, fit senex. Et haec distinctio ponitur 1 Cor. 13: cum essem parvulus, loquebar et cetera. Cum autem factus sum et cetera. Et ideo dicit: sive in statu puerili, sive in statu senectutis, hoc judicavi, quod scilicet ipse justus sit immunis a malis, et quantum ad se, et quantum ad semen ejus. Ideo ostendit dicens, non vidi justum derelictum, quantum ad se. Si hoc referatur ad bona temporalia, non videtur hoc verum, quia de justis dicitur Hebr. 11, egentes, angustiati et cetera. Respondeo. Dicendum, quod licet subtrahantur eis bona temporalia, non tamen deseruntur a Deo, quia totum hoc cedit in bonum eorum, vel pro bonis, vel ut tollatur causa alicujus mali, ut dicit Augustinus: Matth. 6: primum quaerite regnum Dei, et haec omnia, scilicet spiritualia, adjicientur vobis. Verum est, sed si Deus videt expedire ad nostram salutem. Quantum ad semen ejus dicit: nec semen ejus quaerens panem: Exod. 20: ego sum Deus Zelotes, reddens misericordiam in millia his qui diligunt me, et custodiunt praecepta mea: Luc. 1: misericordia ejus a progenie in progenies timentibus eum. Et ideo sicut ipsi non derelinquuntur, ita nec semen eorum. Et potest referri ad panem temporalem, quantum ad vetus testamentum; sed secundum spiritualem intellectum panis iste intelligitur participatio Christi, scilicet veritas, sapientia et justitia: Joan. 6: ego sum panis vivus et cetera. Hic est panis qui dat delicias regibus, Gen. 49. Et dicit, quaerens panem, quia iste panis praesto est quaerentibus eum. Sed contra: Abraham justus fuit et Isaac: Ismael autem et Esau, qui fuerunt filii justorum, non habent spiritualem panem. Respondeo. Apostolus solvit, quod filii promissionis computantur filii justorum. Ergo semen est ille qui imitatur eum. Unde tam filii carnales qui imitantur patres in bono, quam discipuli qui imitantur magistrum, sunt semen spirituale, scilicet illi qui imitantur eorum doctrinam in opere. Tota die. Hic ostendit aliud signum experientiae, sive aliud experimentum, et dicit quod aliud quod expertus de viro justo est quia tota die, idest toto tempore vitae suae, miseretur, miseriis aliorum, et commodat, scilicet spiritualia et temporalia: Ps. 111: jucundus homo qui miseretur et commodat: vel actu, vel promptitudine.
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Et ideo, semen illius in benedictione erit: Gen. 22: multiplicabo semen tuum sicut stellas caeli et cetera.
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Declina a malo. Supra ostendit Psalmista quod bona justorum sunt meliora quantum ad fructum; hic autem prorumpit in exhortationem ad illa. Circa hoc duo facit. Primo enim ponitur exhortatio ad ista. Secundo ponitur fructus, ibi, dominus amat. Justitia habet duas partes: recedere a malo, et facere bonum. Et ideo dicit, declina a malo, et fac bonum. Hae autem duae partes justitiae correspondent praeceptis legis: justitia enim regulatur lege. In lege sunt quaedam praecepta affirmativa, quae implentur faciendo bonum; et quaedam sunt negativa, quae implentur declinando a malo. Item per haec duo perficitur naturalis inclinatio appetitus, cujus sunt duo objecta; scilicet bonum et malum; quia appetitus naturaliter tendit in bonum, et refugit malum falsum. Sed dicit, declina a malo. Est autem duplex malum. Unum, quod facit homines malos, et hoc vere dicitur malum. Aliud malum est, quod non facit homines malos, scilicet malum poenae. Primum est peccatum; et de hoc intelligitur cum dicit, declina a malo, idest a peccato: Eccl. 9: non zeles hominem in peccato suo. Et non dicit quod non faciat malum, quia in hoc intelligitur sola negatio, sed, declina a malo, ut scilicet voluntatem faciendi non habeat. Isa. 1: quiescite agere perverse, discite benefacere. Haec duo frequenter introducuntur in sacra Scriptura. Sed quandoque praemittitur bonum, sicut ibi, Ps. 44: dilexisti justitiam, et odisti iniquitatem. Quandoque praemittitur vitatio mali, sicut Isa. 7: ut sciat reprobare malum, et eligere bonum. Et ratio est, quia duplex est ordo. Unus scilicet intentionis; et secundum hunc ordinem semper prius debet praemitti bonum quam vitatio mali, quia ad hoc vitat malum, ut faciat bonum. Alius est ordo executionis: et secundum hunc ordinem prius praecipitur ut vitet malum: quia omnes nascimur filii irae; et non possumus fieri justi nisi expellamus malum. Et inhabita in saeculum saeculi. Hic ponitur fructus justitiae; quasi dicat: si declinaveris a malo, et feceris bonum, inhabitabis, sed non dicit explicite ubi, sed quantum, quia in saeculum saeculi. Sed est sensus, inhabita, quasi intus habita. Sensibilia dicuntur exteriora bona, quia exteriori sensu capiuntur. Interiora bona sunt spiritualia et intelligibilia. Cum ergo dicit, inhabita, dicit intra possessionem spiritualium bonorum habitabis: Cant. 1: introduxit me rex in cellaria sua. Et dicit, in saeculum saeculi, idest in perpetuum: Exod. 15: introduces eos, et plantabis, et cetera. Quia dominus amat judicium. Hic ponitur ratio quare inhabitet in saeculum saeculi; quasi dicat, ideo inhabitabit, quia hoc statutum est ex divino judicio. Probat hoc, scilicet quod inhabitet semper et libenter, quia dominus amat judicium: Isa. 61: ego dominus diligens judicium. Et inducitur quod hic dicitur, duplici ratione: quia sic est ratio ejus quod dicit, declina a malo etc. ut scilicet sis, scilicet imitator Dei, quia dominus amat judicium; et hoc est declinare a malo et facere bonum. Vel ad hoc refertur, inhabita in saeculum saeculi, quia hoc justum est. Et Deus amat judicium. Justum enim est ut si homo non velit relinquere Deum, non relinquatur ab eo, qui est aeternus. Et ideo non relinquentur ab eo justi, qui volunt esse cum eo.
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Et ideo dicit, non derelinquet sanctos suos. Et ex hoc sequitur quod, in aeternum conservabuntur, quia aeternus est et potens: Ps. 11: tu, domine, servabis nos et custodies nos et cetera. Isa. 33: non rumpentur funiculi.
Injusti. Hic ponitur forma judicii, quae erit bonis et malis. Primo ergo ponit quid dabitur malis in judicio. Secundo, quid bonis, ibi, justi. Malis immittet punitionem: quia, injusti punientur: Eccl. 21: in finem illorum, scilicet peccatorum, Inferni et tenebrae et poena: 2 Thes. 1: dabunt poenas in interitu aeternas. Item exterminationem, quia semen impiorum peribit. Hic loquitur secundum existimationem hominum. Mali autem cum moriuntur, credunt saltem in filiis vivere. Sed dicit quod semen eorum peribit, idest vel carnales filii qui proprie imitantur eorum malitiam, vel sectatores falsae doctrinae aliquorum, sicut semen Arii.
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Justis autem duo retribuet: contra punitionem dabit remunerationem; unde dicit, justi autem hereditabunt terram, quasi hereditate eam possidentes: Ps. 68: hereditate acquirent eam et cetera. 1 Petr. 1: regeneravit nos in spem vivam. Contra exterminationem hereditatem, quia, inhabitabunt in saeculum saeculi super eam, idest in hac terra viventium semper erunt.
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Os justi meditabitur. Hic ostendit, quod bona justorum majora sunt, quantum ad usum virtutis, quia injusti habent os pronum ad malum. Primo ergo agit de spiritualibus bonis justorum. Secundo de perversitate malorum, ibi, considerat. Circa primum duo facit. Primo enim ponit spiritualia justorum praeeminentia. Secundo ponit fructum ipsorum bonorum, ibi, non supplantabuntur. Bona spiritualia in duobus consistunt: scilicet prout sunt in ore et prout sunt in corde. In ore justi non est nisi bonum et veritas: Eph. 4: deponentes mendacium, loquimini veritatem. Est autem duplex veritas: et utraque habet justi praemia. Prima est de divinis. Secunda est de humanis. Quantum ad primum dicit, os justi meditabitur sapientiam. Sed non videtur bene dicere: quia meditari est actus cordis, non oris. Respondeo dicendum, quod meditabitur, idest meditata loquetur, vel modulabitur. Et multiplicare aliqui meditantur sapientiam. Quidam meditantur Christum, qui est sapientia Dei patris saltem credendo: Deut. 4: haec est sapientia vestra et intellectus coram populis. Quidam acquiescendo cum intelligentibus: Eccl. 6: si dilexeris audire, sapiens eris. Quidam in ea psallendo; Colos. 3: psallentes in cordibus vestris domino: Prov. ult.: os suum aperuit sapientiae, et lex clementiae in lingua ejus. Sed os justi meditabitur sapientiam docendo: 1 Cor. 2: sapientiam loquimur inter perfectos. Origenes autem dicit: imperiti pessimum vitium habent, ut superfluos eos dicant, qui studium doctrinae impendunt: imitantes rerum vocabula, eorum studium contemnunt, loquacitatem suam, inertiam et imperitiam approbantes. Quantum ad secundum dicit, et lingua ejus. Hoc tripliciter exponitur, lingua ejus loquetur judicium, idest cum judicio et discretione sermonem proferet: Ps. 111: disponet sermones ejus in judicio: Eccl. 21: verba prudentum statera ponderabuntur. Alio modo secundum quod refertur ad judices: quia judex, sive os justi, sive lingua judicis, justum judicium loquitur in sententiando. Vel lingua justi loquetur de judiciis Dei: et convertet peccatores ad poenitentiam ex consideratione divini judicii: Job 19: fugite a facie gladii, quoniam ultor iniquitatum gladius est. Sed quare dicit in futuro, meditabitur, et loquetur? Respondeo dicendum, quod loquitur in futuro, ut designet continuitatem meditationis; quasi dicat: continue loquitur et meditatur. Vel dicit hoc de futuro, quia modo modicum quid de sapientia possumus loqui, sed in futuro poterimus magna meditari de sapientia, et plura loqui de judiciis Dei. Sed contingit quod aliquis non habet in corde quod loquitur ore: Matth. 15: populus hic labiis me honorat, cor autem eorum longe est a me. Non sic de viro justo: sed sicut loquitur, ita habet in corde: quia infixam habet in memoria per meditationem, et in voluntate per amorem, legem Dei.
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Propter hoc dicit, lex Dei ejus in corde ipsius, idest legem et judicium loquitur et meditatur. Et ideo, non supplantabuntur gressus ejus. Et ponit hic fructum bonorum operum, quia non deficient neque fraudabuntur: quia qui habet sacram Scripturam et legem Dei in corde, non decipitur a Diabolo: Ps. 118: in corde meo abscondi eloquia tua, ut non peccem tibi. Nam lex est lucerna: et ideo qui sciunt eam, non offendunt.
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Considerat peccator. Hic agit de consideratione malorum. Et primo ponit cogitationes malorum contra bonos. Secundo defensionem bonorum. Dicit ergo, considerat peccator justum, scilicet insidiose, quomodo possit nocere. Ps. 21: ipsi vero consideraverunt. Prov. 24: ne insidieris et quaeras impietatem in domo justi. Et quaerit mortificare eum. Ubi ostenditur ejus crudelitas, vel intentio. Prov. 1: pedes ejus ad malum currunt, et festinat et cetera. Sap. 2: morte turpissima condemnemus eum. Sed justi defenduntur.
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Primo, quia evadunt eorum persecutionem; unde dicit, dominus autem non derelinquet eum in manibus ejus; quia licet ad horam impii habeant potestatem super justos, non tamen semper. Psal. 124: non relinquet dominus virgam peccatorum super sortem justorum et cetera. Secundo, quia liberantur divino judicio. Unde dicit, quod non solum hic liberantur, sed nec damnabuntur. Cum judicabitur illi, idest justo, idest ad utilitatem justi. Vel, illi, idest peccatori condemnabitur. Matth. 12: resurgent in judicio, idest in condemnationem.
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Expecta. Multa locutus est Psalmista in praemissis ad commendationem justorum et dejectionem malorum: et haec omnia retulit ad hoc ut sequamur justitiam, et declinemus malum; hic autem inducit exhortationem ad justitiam. In duobus servatur justitia: scilicet in his quae sunt ad Deum, et in his quae sunt ad proximum. Circa hoc ergo tria facit. Primo proponit exhortationem; secundo ostendit praemium, ibi, et exaltabit te; tertio probat quoddam quod proposuit ibi, vidi impium. Ordinat ergo exhortando ad Deum. Primo per expectationem; secundo per obedientiam. Dicit ergo, expecta dominum: ubi dicit duo. Primo, quod si aliquam molestiam pateris, non statim desperes, nec turberis contra Deum, sed expecta quousque succurrat. Ps. 39: expectans expectavi dominum, et intendit mihi. Et sic hortatur ad sapientiam. Secundo hortatur ad longanimitatem; quasi dicat, si nondum remuneratus es de bonis tuis, non frangaris, sed expecta remunerationem. Habac. 2: si moram fecerit, expecta eum et cetera. Jac. 3: expectat agricola pretiosum fructum terrae patienter ferens. Et custodi vias ejus. Expectatio est in malis, custodia est in bonis. Custodi ergo vias, scilicet charitatis et praeceptorum, et serva cum diligentia. Prov. 4: omni custodia serva et cetera. Job 23: vestigia ejus secutus est pes meus: viam ejus custodivi. Ps. 118: scrutabor legem tuam et cetera. Et exaltabit te. Hic ponitur praemium sive fructus, hoc est fructum bonorum, ut ab eo exaltentur. Eccl. 15: exaltabit illum apud proximos suos. Sap. ult.: in omnibus honorasti populum. Et ad quid? Ut haereditate capias terram. Mirum est quod dicit: cum terra sit infima, quomodo exaltabit, ut capias eam? Et dicendum quod terra de qua loquitur, est terra viventium: et haec est in alto, quasi stabilitas aeternorum et spiritualium bonorum: et ad hanc non pervenit, quamdiu mens jacet in imis, sed oportet quod exaltetur. Isa. 58: sustollam te super altitudinem terrae. Vel etiam potest intelligi de ista terra. Illi ergo hereditate capiunt terram, qui terrae dominantur: et tales sunt qui habent cor elevatum a terra, quia non habent cor pressum ad terram, sicut sunt servi terrae et possessio terrae. Et ideo oportet, ad hoc quod capiant eam, ut exaltentur. Prov. 4: glorificaberis ab ea, cum eam et cetera. Cum perierint peccatores videbis. Isti laetabuntur de perditione malorum. Psal. 17: laetabitur justus, cum viderit vindictam et cetera. Job 22: videbunt justi, et laetabuntur. Sed non propter perditionem impiorum, quia Deus non propter ipsam laetatur. Sap. 1: non laetatur in perditione virorum: sed de divina justitia. Isa. ult.: egredientur et videbunt cadavera virorum, qui praevaricati sunt in me. Item de divina misericordia ipsis exhibita, qua sunt liberati a malis, sive a poenis damnatorum. Et ad hoc videndum oportet quod sit etiam exaltatus: quia si es deprehensus, non videbis perditionem ipsorum. Psalm. 72: hoc labor est ante me, scilicet facta peccatorum, donec et cetera.
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Vidi impium. Hic probat duo circa perditionem peccatorum. Primo ponit prosperitatem ipsorum; secundo perditionem; unde dicit: vidi impium, idest quemcumque peccatorem, superexaltatum, idest supra statum suae conditionis: et supra alios homines, quantum ad statum mundi. Job 21: quare impii vivunt, confortati sunt, roborati divitiis et cetera. Et elevatum sicut cedros Libani. Hic est duplex littera. Vel supra cedros Libani, quae inter omnes arbores majorem altitudinem habet; quasi dicat: excellenter super alios vidi eum. Eccl. 10: positum stultum, idest peccatorem, in dignitate sublimi. Amos 2: altitudo cedrorum quasi altitudo illius, et fortis ipse quasi quercus. Sed quare impii vivunt, est duplex ratio. Una, quia quandoque sublimantur mali propter peccata hominum. Job 34: qui regnare facit hominem hypocritam propter peccata populi. Et ideo mali sunt quasi flagella Dei ad populum cum dominantur. Isa. 20: vae Assur virga furoris mei, et baculus ipse est. Alia ratio est, ut mali cum dominantur, gravius pereant. Job 30: elevasti me, et quasi super ventum ponens elisisti me valide. Unde quandoque in eo quod magis desiderant, magis dejiciuntur. Alia ratio est ad instructionem justorum, ut non multum reputent haec temporalia, quae etiam boni habent et mali, ut dicit Augustinus. Job 21: verumtamen non sunt in manu eorum bona sua, sicut bona animae. Non curo de eis. Item ut juste damnentur, qui abutuntur bonis datis. Isa. 1: filios enutrivi et exaltavi et cetera. Vel hoc potest referri ad haereticum, qui elevatur in suo sensu. Et finaliter dicitur, et transivi. Hic primo ostendit dejectionem peccatoris; secundo ostendit destructionem loci ejus. Dicit autem, transivi. Non dicit, transivit, quasi dicat, transivi ego per considerationem. Exod. 3: transibo, et videbo. Quamdiu homo defigit oculum in rebus mundi, videtur ei quod mali sunt potentes; quando autem mente transit ad spiritualia et Dei judicia, pro nihilo reputat eos. Unde, transivi, per conversionem: quia quamdiu aliquis est saecularis affectu et corpore, placent ei res mundi: sed quando affectu transit ab eis, pro nihilo habet in saeculo abundantes. Psal. 14: ad nihilum deductus est et cetera. Et ideo sancti viri reputantur superbi, quia non appretiantur nec reputant homines propter divitias vel dignitates, si non suppetant eis virtutes; unde sequitur, et ecce non erat etiam in praesenti, quia nihil reputat justus homo gloriam peccatorum, quae videtur aliquid. 1 Mach. 2: gloria hominis peccatoris stercus et vermis est; hodie extollitur et cras non invenietur. Jer. 4: aspexi terram, idest gloriam terrenam, et ecce vacua erat, et nihil. Vel secundum Origenem, non erat, quia quando homo elevatur ad divina, conformatur divino intellectui: et quae sunt futura, sunt ei quasi praesentia. Unde qui videt quod tempus hujus vitae est breve, damnationem impiorum videt quasi praesentem. 1 Cor. 1: elegit Deus quae non sunt, ut ea quae sunt, destrueret.
36:36
Unde dicit, quaesivi eum, et non est inventus locus ejus, idest dignitates ejus, vel familia et domus ejus; quasi dicat, non solum ipse, sed quicquid ad eum pertinet, destruitur. Job 20: oculus qui eum viderat, non videbit, neque ultra intuebitur eum locus ejus. Vel locus ejus, idest mundus in quo quiescit, quia transit mundus et concupiscentia ejus. 1 Cor. 7: praeterit enim figura hujus mundi.
36:37
Custodi innocentiam, et vide aequitatem. Hic exhortatur ad justitiam quae est ad proximum: et circa hoc tria facit. Primo ponit exhortationem; secundo praemium, ibi, quoniam sunt; tertio exponit quod dixerat, ibi, salus. Proximo debet homo facere, ut primo ei non noceat; secundo, ut debita reddat. Quantum ad primum dicit, custodi innocentiam, nihil nocendo. Job 22: salvabitur innocens, salvabitur autem in munditia manuum suarum. Et vide aequitatem. Alia littera habet, directionem, idest rectitudinem et justitiam, vide, idest judica: Job 6: id quod justum est, judicate. Quoniam sunt reliquiae homini pacifico, hoc est praemium justorum. Origenes dicit, quod quando spiritus separatur a carne, ossa hominis dicuntur reliquiae; ita quando anima recedit, quod remanet, scilicet corpus, dicitur reliquiae: et ideo non solum praemiabitur in anima, sed etiam corpus ejus ad immortalitatem perducetur. 1 Cor. 15. Vel reliquiae dicitur quicquid est homini post hanc vitam, quae sunt multae; quasi dicat, non terminabitur in vita ista, sed etiam in fine vitae sunt alia mala. Unde alia littera habet, extremum vitae ejus est pax. Consequenter ponit damnationem malorum. Mali habent duo. Primo quia ipsi pereunt; secundo, quia nihil dimittunt post eos.
36:38
Ideo dicit, injusti autem disperibunt. Job 4: et quia nullus intelligit, in aeternum peribunt. Et simul reliquiae impiorum interibunt. 1 Cor. 2: quae interibunt cum eis in Gehenna. Vel reliquiae, idest omnia quae habuerunt, scilicet divitiae quae pereunt, fama, quae putrescet, semen quod peribit. Job 22: nonne succisa est erectio, et reliquias eorum devorabit ignis? Salus autem justorum. Probat quod reliquiae justorum salvantur. Et primo ostendit in generali quae sunt; secundo ostendit ordinem consequendi eas; tertio causam hujus salutis. Duo sunt in reliquiis: salus in bonis, et ereptio a malis. Quantum ad primum dicit, salus autem justorum a domino est solo, in quo sperant, non ab alio. Origenes dicit, apud dominum; quasi dicat, in nullo creato, sed in solo Deo. Isa. 45: Israel salvatus est in domino salute aeterna.
36:39
Quantum ad secundum dicit, et protector eorum in tempore tribulationis, scilicet praesentis, ut nec etiam corporaliter opprimantur. 1 Cor. 10: faciet cum tentatione etiam proventum ut possitis sustinere, vel in die judicii, vel in morte. Nahum 1: bonus dominus et confortans in die tribulationis, et sciens sperantes in se. Ordo est quadruplex. Primo adjuvatur ad bene operandum. Unde, adjuvabit, idest cooperabitur. Psal. 120: auxilium meum a domino. Isa. 28: omnia enim opera nostra operatus es in nobis.
36:40
Et liberabit, scilicet a malis, et eruet eos a peccatoribus, vel quantum ad praesentem statum, quando justi liberabuntur, et non sequentur peccatorum vias. Psal. 1: beatus vir qui non abiit et cetera. Vel in die judicii, quando segregabit oves ab haedis. Vel a Daemonibus in morte cujuslibet: quia tunc Daemones veniunt, quaerentes si aliquid suum inveniant. Joan. 14: venit princeps mundi hujus. Et finalis salus, quia salvabit eos. Et causa est, quia speraverunt in eo, quia haec salus debetur sperantibus.
36:6
Universalistic ideas are expressed in Ps. 36:6-8; 93; 95-100; 145, and in the wisdom literature. …
36:7
… Other precisions: for example, that one verse (Jer. 21:7) has 42 words and 160 letters; that in four verses (Gen. 18:5; 24:55; Num. 12:14; Ps. 36:7) there is a wāw added through the fault of the scribes which must not be taken into account; etc.
36:11
The 2nd b. ("Blessed are the meek," οἱ πραεῖς) of the Vulgate, placed in 3rd position in most Greek codices, substantially reproduces the 1st. Apart from the proclamation "blessed," it is a citation of Ps. 36:11. In the Septuagint, πραεῖς translates ʿānāw (46 times) and ʿānî (7 times); the distinction between πτωχός and πραεῖς, as between ʿānî and ʿānāw, is minimal in biblical language, …
… Justice and mercy (cf. Ps. 36:11; Is. 56:1; Jer. 23:6; Dan. 9:7; Cor. 1:3; Eph. 2:4) belong to God in a proper, formal, and eminent sense, identifying the apparent antinomy of their concepts in the higher unity of the Godhead. …
36:25
HEXAPLA - Ps. 36:25-37:20 (Syrian numbering) - Syro-Hexaplar version with variants, in many verses, of Aquila and Symmachus, of the Sexta (Ps. 36:25), of the Septuagint (Ps. 37:3) and of a Syriac version …
36:27
moral theology; as likewise omissions that have a relation to the final end. The Scholastics enclosed the whole object of moral theology in the general precept: «Declina a malo et fac bonum» (Ps. 36, 27), that is: negative precepts and positive precepts.
36:35
In literature the metaphor "cedar of Lebanon" signifies power, beauty or inconsiderate pride (Zech. 11:1; Ezek. 31:2; 17:3, 22; Amos 2:9). With reference to the cedar of Lebanon the prevalence of the just is wished for (Ps. 91:13) or the pride of the wicked is condemned (Ps. 28:5; 36:35). The bridegroom in Cant. 5:15 and even divine wisdom (Ecclus. 24:17) are described with the image of the cedar.
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.