Judica me, Deus. The prophet aspireth after the temple and altar of God.
The iust inuocateth Gods sentence against the deceiptful, that seeke his spiritual ouerthrow, 4. acknowledgeth his helpe, from almightie God the B. Trinitie, in whose vision glorie consisteth.
1A psalm for David. Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man.Salmo di Davidde. Fammi ragione, o Signore, e prendi in mano la causa mia: liberami da una nazione non santa, dall'uomo iniquo, e ingannatore.A Psalme of Dauid. IVDGE me ô God, & discerne my cause from the nation not holie, from the vniust and deceitful man deliuer me.Psalmus David. Judica me, Deus, et discerne causam meam de gente non sancta: / ab homine iniquo et doloso erue me. 2For thou art God my strength: why hast thou cast me off? and why do I go sorrowful whilst the enemy afflicteth me?Perocché tu sei, o Dio, la mia fortezza: perché mi hai tu rigettato, e perché son io contristato, mentre mi affligge il nimico?Because thou art God my strength: why hast thou repelled me? and why goe I sorowful, whiles the enemie afflicteth me?Quia tu es, Deus, fortitudo mea: quare me repulisti ? / et quare tristis incedo, dum affligit me inimicus ? 3Send forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles.Fa spuntare la tua luce, e la tua verità: elleno mi stradino, e mi conducano al tuo monte santo, e a' tuoi tabernacoli.Send forth thy light and thy truth: they haue conducted me, and haue brought me into thy holy hil, and into thy tabernacles.Emitte lucem tuam et veritatem tuam: / ipsa me deduxerunt, et adduxerunt / in montem sanctum tuum, et in tabernacula tua. 4And I will go in to the altar of God: to God who giveth joy to my youth.E mi accosterò all'altare di Dio, a Dio, il quale da letizia alla mia giovinezza. Te io loderò sulla cetra, Dio, Dio mio:And I wil goe in to the altar of God: to God, which maketh my youth ioyful.Et introibo ad altare Dei, / ad Deum qui lætificat juventutem meam. / Confitebor tibi in cithara, Deus, Deus meus. 5To thee, O God my God, I will give praise upon the harp: why art thou sad, O my soul? and why dost thou disquiet me?e perché, o anima mia, se' tu nella tristezza, e perché mi conturbi? Spera in Dio; imperocché ancora canterò le lodi di lui, salute della mia faccia, e Dio mio.I'wil confesse to thee on the harpe ô God my God: why art thou sorowful ô my soule? and dost thou trubel me?Quare tristis es, anima mea ? / et quare conturbas me ? / Spera in Deo, quoniam adhuc confitebor illi, / salutare vultus mei, et Deus meus. 6Hope in God, for I will still give praise to him: the salvation of my countenance, and my God.Hope in God, because yet wil I cōfesse to him: the saluation of my countenance, and my God.
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Calmet
David. Septuagint add, "it has no title, in Hebrew," being composed by the same author, and on the same subject, as the preceding [psalm]. (Calmet)
Worthington
David teaches the faithful how to begin a good work; and priests how they ought to officiate at Mass. (Worthington)
Calmet
Holy. Hebrew, "merciful." The Babylonians and their king, treated the Jews with great cruelty. (Calmet)
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Worthington
Me. Without thy assistance, I can do nothing. My enemies seem too strong, while thou appearest to disregard my prayer. (Worthington)
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St. Chrysostom
Light, your Messias, as the Jews confess, (Jarchi) truth, the holy Spirit. (St. Chrysostom)
St. Jerome
Both the titles may be applied to our Saviour. (Berthier) (St. Jerome)
Calmet
We are in the utmost distress; be pleased to send us relief. (Calmet)
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Haydock
Youth. St. Jerome, "the God of my joy and exultation." (Haydock)
Hammond
Syriac and Arabic agree with us, and Gil means, (Calmet) a young man, in Arabic and Hebrew. (Hammond)
Berthier
People in youth, shew for the effects of joy. (Berthier)
Worthington
Accompanied with light, and a pure intention, we may offer sacrifice to God, who changeth our corruptions into newness of life. (Worthington)
Calmet
The Levites might sing near the altar, but could not offer victims. (Calmet)
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Worthington
My God. This word is singular; but the former "Elohim," is plural, to intimate one God in three persons. (Worthington)
Calmet
Harp. Hebrew cinnor, which Symmachus renders, "the psaltery." The sons of Core were chiefly door-keepers: but they also played on musical instruments. (Calmet)
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Worthington
God. Trust in God, whom I hope to see face to face. (Worthington)
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Holie Dauid often prefiguring Christ, here representeth euerie faithful seruant of God, and particularly when they beginne a great and holie worke; as when Priestes celebrate the diuine Sacrifice, they with their assistantes recive by interchangeable verses this Psalme.
After that we haue examined, and prepared our selues to the most holie Sacrifice and Sacrament, according to S Paules admonition (let a man proue himselfe, and so eate this bread, and drinke this chalice, 1 Cor 11) we pray God, to iudge betwen our true sincere intention, and the vniust deceipful endeuoures of our enimie:
and so to deliuer and protect vs from sutle malice.
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VVith thee I can do anie thing, without thee nothing,
thou semest sometimes not to regard •e,
whiles tentations are more sensible then thy grace.
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As thou hast sent Christ the light and truth into this world, grant vs the same now in particular.
These two giftes of God, the light of knowing our duties and truth with sincere intention to performe the same haue brought vs into thy Church, and vnto thy Altar.
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Accompanied with light of truth, and sincere intention, we confidently approch to thyn Altar ô God,
vvho changest our old corruption into newnes of li•e.
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But to this purpose we praise God on the harpe, mortisying our affections.
The former word is of the plural number in hebrevv, Eloim, the other of the singular, signifying the Blessed Trinitie, one God.
The former word is of the plural number in hebrevv, Eloim, the other of the singular, signifying the Blessed Trinitie, one God.
Thou needest not therfore my soule, be pensiue, or desolate.
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But trust in God,
praise him,
vvhom I hope to see face to face,
the true eternal God.
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St Gregory of Nazianzus † AD 389 Miscellaneous Letters 3.65
Our reverend brother Eupraxius has always been dear to me and a true friend, but he has shewn himself dearer and truer through his affections for you, inasmuch as even at the present time he has hurried to your reverence, like, to use David’s words, a hart to quench his great and unendurable thirst
St Augustine of Hippo † AD 430 The Enchiridion 55
… and it is for this reason that the Psalmist cried, “Judge me, O God,” and then added, as if in explanation, “and distinguish my cause from that of an ungodly nation.”
St Augustine of Hippo † AD 430 The Correction of the Donatists 2
… but those who were joined in their suffering were separated by the difference of its cause. Accordingly, in the psalm, we must interpret of the true martyrs, who wish to be distinguished from false martyrs, the verse in which it is said, "Judge me, O Lord, and distinguish my cause from an ungodly nation."
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… Another parallel occurs in the case of the term “judgment,” which must be taken in one way, where it is said, “They that have done good unto the resurrection of life, and they that have done evil unto the resurrection of judgment;” and in another way, where it is said, “Judge me, O God, and discern my cause, in respect of an ungodly nation.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 43.9
… In the former place, judgment is used in the sense of inflicting pain; here, it is used in the sense of discernment. How so? Just because so expounded by him who says, “Judge me, O God.” For read, and see what follows. What is this “Judge me, O God,” but just what he adds, “and discern my cause against an unholy nation”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 44.17
… just as the sinner, making confession, and seeking the physician, said to Him, “Judge me, O God, and discern my cause against the unholy nation,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 52.6
… Of what sort, then, is the judgment now? I have already, in former lessons, as far as I could, put you in mind, beloved, that there is a judgment spoken of, not of condemnation, but of discrimination; as it is written, “Judge me, O God, and plead [discern, discriminate] my cause against an unholy nation.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 76.2
… and such is the reason also why the one loveth Him, and the other loveth Him not. It is the very reason, whereof it is declared in the sacred psalm, “Judge me, O God, and plead my cause against an unholy nation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.2
2. “Judge me, O Lord, and separate my cause from the ungodly nation” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.7
… For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He giveth “salvation ready to be revealed at the” last time. For by such men to Him is said, “Destroy not with ungodly men my soul:” and, “Judge Thou me, O God, and sever my cause from the nation unholy.”
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Origen † AD 254 Origen's Commentary on the Gospel of John 2.4
… This, I conceive, is the reason why David says,
Origen † AD 254 Origen's Commentary on the Gospel of John 2.10
… Consider however, whether the divine Scriptures do not in many places teach this; as where the Saviour says, “Or have ye not read that which was spoken at the bush, I am the God of Abraham and the God of Isaac and the God of Jacob. He is not God of the dead but of the living.” And
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.13
122. As for me, Lord Jesu, though I am conscious within myself of great sin, yet will I say: “I have not denied Thee; Thou mayest pardon the infirmity of my flesh. My transgression I confess; my sin I deny not. If Thou wilt Thou canst make me clean. For this saying, the leper obtained his request. Enter not, I pray, into judgment with Thy servant.
St John Chrysostom † AD 407 Homilies on Philippians 4
… iii. 14 .) And again, “These things are good and profitable unto men.” ( Tit. iii. 8 .) Listen to a certain other one who saith, “Alms do deliver from death” ( Tob. xii. 9 .); If Thou takest away pity, “Lord, Lord, who shall stand” ( Ps. cxxx. 3 .); and it is said, If Thou enterest “into judgment with thy servant” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.70
… But inasmuch as the Spirit of God, who knows so much better than we do all the past, and present, and future of the human race, foresaw and foretold that the life of man would be such that “no man living should be justified in God’s sight,”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.3
… and that we should only imperfectly employ these in every instance, He foresaw who willed so true an utterance to be spoken by the prophet: “In Thy sight shall no man living be justified.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.8
[ 2nd. ] If, however, I am asked the second question which I have suggested,—whether there be a sinless man,—I believe there is not. For I rather believe the Scripture, which says: “Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.14
… Accordingly [the Lord] rebukes certain men, saying, “Why will ye contend with me in judgment?” This [the Psalmist] averts, saying, “Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.17
That illustrious testimony of God, therefore, in which Job is commended, is not contrary to the passage in which it is said, “In Thy sight shall no man living be justified;”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.21
… or all who are even now so living, or shall hereafter so live: all these are great, they are all righteous, and they are all really worthy of praise,—yet they are by no means without sin: inasmuch as, on the authority of the same Scriptures which make us believe in their virtues, we believe also that in “God’s sight no man living is justified,”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.33
… so that in respect of His most perfect rule of equity and truth “no man living can be justified in His sight.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.23
… In some cases, too, He declines to help even His righteous servants, so long as they are capable of still higher elevation, to the attainment of a perfect righteousness, in order that (while in His sight no man living is justified
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 3
… There are indeed passages of Scripture, in which I apprehend it is definitely stated that no man who lives on earth, although enjoying freedom of will, can be found without sin; as, for instance, the place where it is written, “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 65
… “Forgive us our debts, as we forgive our debtors?” And do they prove this to be wrong which is written, “In Thy sight shall no man living be justified?”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 70
… but whoever doubts the possibility of this sinless state after this present life ; is foolish. For my own part, indeed, I am unwilling to dispute the point even as respects this life. For although that passage seems to me to be incapable of bearing any doubtful sense, wherein it is written, “In thy sight shall no man living be justified”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 38
“They also, says he, “quote the text: ‘For in thy sight shall no man living be justified.’”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.14
… but He who seeth better, whose Divine glance penetrateth into deeper things, discovereth it may be something, He seeth it may be something, He discovereth something. How much better mayest thou say to Him, “Enter not into judgment with Thy servant”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.3
“For Thou, O God, art my strength: why hast Thou cast me off, and why go I mourning, while the enemy harasseth me?” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… To them may these words justly be addressed: Oh! unthankful opponent of Christ, altogether wicked, and the slayer of his Lord, mentally blind, and a Jew in his mind, hadst thou understood the Scriptures, and listened to the saints, who said, ‘Cause Thy face to shine, and we shall be saved;’ or again, ‘Send out Thy light and Thy truth
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
6. Such then, as we have above described, is the madness and daring of those men. But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the New Testament and the Old. For the Prophets say: ‘Send out Thy Word and Thy Truth
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… and Thou art shining wondrously from the everlasting mountains, is said to God, I think of the Angelic powers which aid our efforts after good. And you have heard David’s words; The Lord is my Light and my Salvation, whom then shall I fear? And now he asks that the Light and the Truth may be sent forth for him,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.19
… “Let God be true and every man a liar.” Does the Spirit lie Who is the Spirit of Truth? and Whom we have shown to be called the Truth, since John called Him too the Truth, as also the Son? And David says in the psalm: “Send out Thy light and Thy truth, they have led me and brought me to Thy holy hill and to Thy tabernacles.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.4
4. But in order that she may do this, hear what she says, what she supplicates, what she prays for. Pray thou for what thou hearest; pray for it when thou hearest it; let these words be the voice of us all: “O send out Thy Light and Thy Truth. They have led me, and brought me on unto Thy holy hill, and into Thy Tabernacles” (
John Cassian † AD 435 The Conferences of John Cassian 9.29
… My tears have been my meat day and night,”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… But through vice a man goes out from the presence of the Lord; as Cain when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, ‘And I will go in to the altar of God, even to the God that delighteth my youth
St Ambrose of Milan † AD 397 On the Mysteries 8
43. The cleansed people, rich with these adornments, hastens to the altar of Christ, saying: “I will go to the altar of God, to God Who maketh glad my youth;”
St Ambrose of Milan † AD 397 Concerning Virgins 2.2
… Then too Mary, taking her timbrel, shall stir up the choirs of virgins, singing to the Lord because they have passed through the sea of this world without suffering from the waves of this world. Then each shall rejoice, saying: “I will go to the altar of God; to God Who maketh my youth glad;”
St John Chrysostom † AD 407 Homilies on First Corinthians 2
[2.] “Unto my God.” Out of great affection he seizes on that which is common, and makes it his own; as the prophets also from time to time use to say, (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.5
“Then will I go in unto the Altar of God” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.5
5. “The pleasant psaltery, with the harp.” I remember that we once intimated to your charity the difference of psaltery and harp.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.104
104. There is a third reason of the highest importance which I will further mention, and then dismiss the rest. I remembered the days of old,
St Augustine of Hippo † AD 430 The Confessions 13.14
… I shall for ever confess unto Thee. In the morning I shall stand in Thy presence, and shall see “the health of my countenance,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.6
6. And again, in order that he may draw the sound from that sounding-board below, he addresses his soul: he says, “Why art thou sorrowful, O my soul, and why dost thou disquiet me?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.5
… except that we may not remain blind, as those unto whom it is said, “But now ye say we see: therefore your sin remaineth.” For the Lord giveth sight to the blind, not by their own merits, but in the felicity He giveth to His chosen, which is the meaning of “the felicity of Thy chosen:” as, the help of my countenance, is not of myself, but is my God.
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In praecedenti Psalmo David narravit suum desiderium; nunc autem adhibet orationem ad implendum desiderium. Et primo ponit orationem; secundo effectum ejus, ibi, quare tristis es. Circa primum duo facit. Primo proponit orationem in generali; secundo in speciali, ibi, ab homine iniquo. Et primo petit judicium; secundo judicii effectum. Petit ergo, judica me Deus. Sed videtur praesumptionis esse: quia ipse dicit, non intres in judicium et cetera. Psal. 142. Respondeo. Dicendum, quod est duplex judicium: scilicet severitatis, et misericordiae seu aequitatis. Primum est, quando attenditur solum res et non conditio; et hoc est timendum. De hoc dicit Psal. 142: non intres in judicium etc. quia justitiae nostrae nihil sunt in conspectu Dei, ut dicitur Isa. 64. Et hoc judicium est sine misericordia, ut dicitur Jacob. 2. Secundum est, quando consideratur non solum natura rei, sed conditio personae. Psal. 102: misertus est dominus timentibus se, quoniam ipse cognovit figmentum nostrum. Et hoc petit. Vel aliter. Est duplex judicium: scilicet discussionis, cum merita discutiuntur: et hoc non petit hic, quia discussio est timenda Job 9: verebar omnia opera mea, sciens quod non parces delinquenti. Aliud est discretionis, scilicet separationis a malis: et hoc petit; et ideo subdit, et discerne causam meam. Et hoc refertur ad praesentem statum: et sic petimus discerni a malis, etsi non loco, saltem causa. Multa enim sunt communia nobis et eis: quia locus est eventus fortunae, sed causa non, quia eisdem rebus aliter utuntur boni et aliter mali: quia in adversis boni rutilant per patientiam, mali vero fumant per impatientiam. Si vero ad futurum judicium referamus, petimus distingui: quia causa malorum judicabitur ad condemnationem, bonorum ad salutem. In speciali autem petit judicari quantum ad duo: videlicet quantum ad liberationem a malo, et quantum ad promotionem in bono. Petit ergo liberari a malo, vel praesenti vel futuro; unde dicit, ab homine iniquo et doloso erue me. Homo iniquus dicitur Diabolus. Matth. 13: inimicus homo hoc fecit. Vel alius homo seductor, sive injustus quicumque. Et dicitur iniquus ille qui injustitiam intendit aperte: dolosus vero propter occultam fraudulentiam. Prov. 12: dolus in corde cogitantium mala. Ab his ergo liberatur quis dupliciter. Uno modo, ut non seducatur occulta dolositate. Alio modo, ut non opprimatur adversitate, quia tu es Deus meus. Hic ponitur ratio liberationis; et est duplex: una ex parte Dei qui potest; unde dicit, tu es fortitudo mea. Isa. 12: fortitudo mea et laus mea dominus. Et dicitur fortitudo nostra effective, quia ab ipso est. Isa. 40: qui dat lasso virtutem, et his qui non sunt fortitudinem et robur multiplicat. Alia ratio est ex parte sua, scilicet malorum quae patitur.
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Quaedam mala patimur secundum opinionem, quia cum sumus in adversitatibus, videmur repulsi a Deo; unde dicit, quare me repulisti? Sed non repellet dominus plebem suam, Ps. 94. Et sic est tantum opinatum malum hoc. Aliud est verum; unde sequitur, quare tristis incedo? Tristis scilicet vel tristitia saeculi, quae mortem operatur: et sic est sensus: quare tristis incedo, scilicet temporaliter, dum affligit me inimicus, homo malus, temporaliter. Vel, tristis incedo, tristitia bona quae operatur poenitentiam in salutem. Et sic est sensus, quare tristis incedo, tantum; quia etiam laetitia adjungenda est poenitentiae.
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Emitte. Hic ponit promotionem in bono. Et primo petit divina bona quibus promovetur; secundo petit promotionem pro illa. Petit autem duo bona: lucem et veritatem. Ad Deum pervenitur passibus mentis, et per cognitionem. Heb. 4: illis promittitur introitus qui credunt. Duo sunt necessaria cognitioni: scilicet lux, et cognitum. Eph. 5: omne quod manifestatur lumen est. Et ideo duo petit: scilicet lucem et veritatem: ad quae per me non valeo venire. Et ideo dicit, emitte lucem tuam et veritatem tuam. Idem est lux et veritas hic, quia accipiuntur pro Christo, emitte lucem tuam, idest Christum. Joan. 1: erat lux vera et cetera. Et veritatem tuam, quia ipse Christus veritas est. Joan. 14: ego sum via, veritas et vita; quasi dicat, Deus pater emitte Christum. Vel lux hic accipitur pro lege, quia Prov. 6: mandatum domini lucerna, et lex lux. Et veritatem, idest novum testamentum. Consequenter ponitur promotio in bono. Et ponit primo directionem in accedendo, ibi, ipsa me deduxerunt, scilicet lux et veritas me duxerunt ad te. Vel, deduxerunt, idest abstraxerunt a malis, et adduxerunt in montem sanctum tuum, et in tabernacula tua. Haec oratio respondet desiderio praecedentis Psalmi, transibo in locum et cetera. Et quia adhuc non sufficit, peto adduci per Deum ad montem et cetera. Jerusalem erat in pede montis in latere Aquilonis. Et sic primo perveniebant ad montem qui illuc ibant. Secundo ibant ad habitationem. Tertio ad locum sacrificii, scilicet altare. Et etiam ibi non quiescit spiritus meus, sed ascendit ad Deum; et ideo dicit, adduxerunt me in montem sanctum tuum, et in tabernacula tua, idest ad habitationem. Et iterum non quiescit ibi, sed vadit ad domum Dei, idest ad altare. Ideo dicit, introibo ad altare Dei; et non quiescit ibi ne videatur idolatra, sed vadit ad Deum, qui laetificat juventutem meam. Mystice autem in monte et in tabernaculo Ecclesia praesens designatur, vel Ecclesia caelestis; quasi dicat: deduxerunt me in Ecclesiam tuam. Isa. 2: erit praeparatus mons domus domini in vertice montium et cetera. Et tabernacula, idest diversitates sanctorum, quae sunt quaedam peregrinationes super terram; Heb. 11. Et haec Ecclesia dicitur porta caeli. Gen. 28: non est hic aliud nisi domus Dei et porta caeli. Et ideo etiam dicitur altare Dei, idest ipse Deus. Apoc. 21: ipse Deus est templum: quia omnia sacrificia spiritualia sunt offerenda in Deo, non in re terrena. Et ibi erit laetitia. Isa. 66: videbitis, et gaudebit cor vestrum. Matth. 25: intra in gaudium domini tui. Et ideo dicit, laetificat juventutem meam: idest erit ibi renovatio et juventus: quia, ut dicitur Eph. 4, omnes apparebimus in mensuram aetatis plenitudinis Christi: et ideo dicit, juventutem. Psal. 102: renovabitur ut aquilae juventus tua. Et hunc Psalmum dicunt presbyteri cum accedunt ad altare: quia haec duo, scilicet laetitia et renovatio, sunt necessaria illis qui ad caeleste altare accedere volunt. Levit. 10: quomodo potuit comedere aut placere domino in caeremoniis mente lugubri? Item non est ibi vetustas peccati. 1 Joan. 2: scribo vobis juvenes. Vel totum quod dictum est refertur ad caelestem patriam, in qua desiderio debemus stare, et ad illam desideranter pergere: et hoc designat cum dicit, in montem sanctum tuum. Exod. 15: introduces eos, et plantabis in monte hereditatis tuae; quia est ibi stabilitas status. Item est ibi societas sanctorum; unde dicit: et in tabernacula tua. Num. 24: quam pulchra tabernacula tua, Jacob et cetera. Ps. 83: quam dilecta tabernacula tua, domine virtutum. Et dicuntur tabernacula, quia licet sint homines cives secundum gratiam, tamen secundum conditionem humanae naturae sunt ibi hospites. Tertio altare designat humanitatem Christi. Isa. 33: regem in decore suo videbunt. Et Christus dicitur altare Dei. Hebr. ult.: habemus altare, de quo edere non habent potestatem qui tabernaculo deserviunt; quia sicut omnia sacrificia carnalia offerebantur in altari, ita omnes orationes offeruntur per Christum. Unde omnis oratio terminatur, per Christum dominum nostrum. Sed quia non est quies in humanitate, ideo ulterius tendit ad divinitatem: unde dicit, ad Deum et cetera. Job 22: super omnipotentem deliciis afflues, et elevabis ad Deum faciem tuam.
42:4
Effectus orationis est confessio laudis; unde dicit: confitebor tibi in cythara Deus: et hoc dicit propter affectum: quia Is. 51: gaudium et laetitia invenietur in ea. Et dicit, in cythara, ad differentiam Psalterii; quia Psalterium sonat a superiori, sed cythara ab inferiori; unde, confitebor in cythara, quia sumus liberati a malis mundi. Et Psalterio, quia consequuti sumus illa gaudia superna.
42:5
Quare tristis et cetera. Totum hoc quod sequitur, expositum est supra in praecedenti Psalmo.
42:3
v. 3 emitte lucem tuam, favorem tuum, lumen vultus tui (4, 1) et veritatem tuam, fidelitatem tuam nobis ו ipsa me ducent et introducent in montem sanctum tuum et ad tua ו Cum de destructione templi non fiat mentio, sed templum et altare adhuc exsistens supponatur, psalmista exsules ob oculos habet prioris abductionis (4 Reg. 24, 12-16 ; cf. Ier. 24, 5 ; 29, 1 seq.) vel etiam anterioris de qua mentio est Dan. 1,3. Laeto animo sibiiam fingit reditum
42:4
v. 4 et introibo ad altare Dei, bene potest cum Sym sententia adiungi ad emitte, ut introeam ἵνα ἔλθω, ad Deum laetitiae et exsultationis meae (hebr, Hier), similiter Sym πρὸς τὸν Θεὸν τὴν εὐφροσύνην τῆς εὐθυμίας μου, LXX vulg qui laetificat iuventutem meam, sed hebr גיל alias apud LXX, vulg rite explicatur ἀγαλ- λίασις exsultatio (44, 16; 64, 13. Is. 16, 10. Ier. 48, 33. Os. 9, 1. Ioel 1, 16. Iob 3, 22); unde hoc loco nihil legendum est de iuventute, neque poeta se iuvenem fatetur. Et ibi coram altari Dei gratiarum actionem laudemque Dei spondet se persoluturum : confitebor tibi in cithara, cum musica sacra in templo levitis esset concredita (1 Par. 25, 1. 3. 6), ipse psalmista se levitam esse satis indicat. At quae laetus sib1 animo fingit, procul absunt, solo desiderio tenentur ; praesto sunt afflietiones, unde tertio repetit : quare tristis es anima mea etc. tione piorum ; simili contumelia obruunt inimici Ecclesiam, persecutionibus et impugnationibus obnoxiam. In hoc psalmo exemplum et doctrina omnibus afflictis et ludibriis aliorum expositis proponitur: adest moeror, verum maior et 81807102 exsurgit spes ac fiducia, praesertim 42, 1 iudica causam meam, quae ultimatim est causa gloriae Dei, quae deficere nequit; gloriam meam alteri non dabo (Is. 42, 8. 48, 11).
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.