Audite haec, omnes gentes. The folly of worldlings, who live on in sin, without thinking of death or hell.
The royal prophet inuiting al states and sortes of men, to heare him attentiuely, 6 sheweth that al ought to feare eternal damnation, that liue wickedly 9. vainly and foolishly seeking (13. euen like brute beastes) carnal pleasures, which they can not long enioy, nor long escape hel. 16. confidently animating him selfe, and al good men, that trust not in this world.
1Unto the end, a psalm for the sons of Core.Vnto the end, to the sonnes of Core a Psalme.In finem, filiis Core. Psalmus. 2Hear these things, all ye nations: give ear, all ye inhabitants of the world.Udite queste cose, o nazioni quante voi siete: porgete le vostre orecchie, tutti voi abitatori della terra:HEARE these thinges al ye Gentiles: receiue with your eares al ye, that inhabite the earth.Audite hæc, omnes gentes; / auribus percipite, omnes qui habitatis orbem: 3All you that are earthborn, and you sons of men: both rich and poor together.E voi di stirpe oscura, e voi di nobil lignaggio: il povero insieme, ed il ricco.Al ye earthly persons, and children of men: together in one the rich and the poore.quique terrigenæ et filii hominum, / simul in unum dives et pauper. 4My mouth shall speak wisdom: and the meditation of my heart understanding.La mia bocca parlerà saggezza; e la meditazione del mio spirito parole di prudenza.My mouth shal speake wisedom, and the meditation of my hart prudence.Os meum loquetur sapientiam, / et meditatio cordis mei prudentiam. 5I will incline my ear to a parable; I will open my proposition on the psaltery.Terre intente le orecchie alla parabola: esporrò sul saltero il mio tema.I wil incline mine eare vnto a parable: I wil open my proposition on a Psalter.Inclinabo in parabolam aurem meam; / aperiam in psalterio propositionem meam. 6Why shall I fear in the evil day? the iniquity of my heel shall encompass me.Per qual ragione sarò io timoroso nel cattivo giorno? l'iniquità delle opere mie mi premerà d'ogni parte.Why shal I feare in the euil day? the iniquitie of my heele shal compasse me.Cur timebo in die mala ? / iniquitas calcanei mei circumdabit me. 7They that trust in their own strength, and glory in the multitude of their riches,Così quelli, che si confidano nella loro potenza, e si gloriano dell'abbondanza di lor ricchezze.They that trust in their strength: and glorie in the multitude of their riches.Qui confidunt in virtute sua, / et in multitudine divitiarum suarum, gloriantur. 8No brother can redeem, nor shall man redeem: he shall not give to God his ransom,Il fratello non riscatta, e un altr'uomo riscatterà? nissuno darà a Dio cosa atta a placarlo,A brother doth not redeme, man shal redeme: he shal not geue vnto God his reconciliation.Frater non redimit, redimet homo: / non dabit Deo placationem suam, 9Nor the price of the redemption of his soul: and shall labour for ever,Né il prezzo di riscatto per l'anima sua: ed ei sarà eternamente nell'afflizione,And the price of the redemption of his owne soule: and he shal labour for euer,et pretium redemptionis animæ suæ. / Et laborabit in æternum; 10And shall still live unto the end.E tuttavia viverà perpetuamente.and shal liue yet vnto the end.et vivet adhuc in finem.
11He shall not see destruction, when he shall see the wise dying: the senseless and the fool shall perish together: And they shall leave their riches to strangers:Non vedrà egli la morte, mentre ha veduto, che muoiono i saggi? l'insensato, e lo stolto perirerà egualmente. E lasceranno le loro ricchezze ad estranei,He shal not see death, when he shal see the wise dying the vnwise, and the foole shal perish together. And they shal leaue their riches to strangers:Non videbit interitum, / cum viderit sapientes morientes: / simul insipiens et stultus peribunt. / Et relinquent alienis divitias suas, 12And their sepulchres shall be their houses for ever. Their dwelling places to all generations: they have called their lands by their names.e i loro sepolcri saranno le loro case in eterno, E i loro tabernacoli per tutte le generazioni: diedero essi i loro nomi alle loro terre.and their sepulchers their houses for euer. Their Tabernacles in generation and generation: they haue renowmed their names in their landes.et sepulchra eorum domus illorum in æternum; / tabernacula eorum in progenie et progenie: / vocaverunt nomina sua in terris suis. 13And man when he was in honour did not understand; he is compared to senseless beasts, and is become like to them.E l'uomo posto in nobile condizione non ha avuto discernimento; è stato paragonato ai giumenti senza ragione, ed è divenuto simile ad essi.And man, when he was in honour, did not vnderstand: he was compared to beasts without vnderstanding, and became like to them.Et homo, cum in honore esset, non intellexit. / Comparatus est jumentis insipientibus, / et similis factus est illis. 14This way of theirs is a stumblingblock to them: and afterwards they shall delight in their mouth.Questo far di costoro è per essi uno scandalo, e quelli, che vengon dopo si compiaceranno de' lor dettati.This their way is a scandal to them: and afterward in their mouth they shal take pleasure.Hæc via illorum scandalum ipsis; / et postea in ore suo complacebunt. 15They are laid in hell like sheep: death shall feed upon them. And the just shall have dominion over them in the morning; and their help shall decay in hell from their glory.Sono stati messi nell'inferno a gregge, come le pecore: saran pascolo della morte. E i giusti al mattino avran dominio sopra di essi: e dopo la loro gloria ogni soccorso verrà meno per essi nell'inferno.As sheepe they are put in hel: death shal feede vpon them. And the iust shal rule ouer them in the morning: and their aide shal waxe old in hel from their glorie.Sicut oves in inferno positi sunt: / mors depascet eos. / Et dominabuntur eorum justi in matutino; / et auxilium eorum veterascet in inferno a gloria eorum.
16But God will redeem my soul from the hand of hell, when he shall receive me.Iddio però riscatterà l'anima mia dal potere dell'inferno, quando egli mi prenderà.Neuerthelesse God wil redeme my soule out of the hand of hel, when he shal take me.Verumtamen Deus redimet animam meam de manu inferi, / cum acceperit me. 17Be not thou afraid, when a man shall be made rich, and when the glory of his house shall be increased.Non ti faccia specie, quando un uomo sia diventato ricco, e sia cresciuta: in gloria la casa di lui.Feare not when a man shal be made rich: and when the glory of his house shal be multiplied,Ne timueris cum dives factus fuerit homo, / et cum multiplicata fuerit gloria domus ejus: 18For when he shall die he shall take nothing away; nor shall his glory descend with him.Imperocché morto che sia non porterà nulla seco, e non andrà dietro a lui la sua gloria.Because when he shal dye, he shal not take al thinges: neyther shal his glorie goe downe with him.quoniam, cum interierit, non sumet omnia, / neque descendet cum eo gloria ejus. 19For in his lifetime his soul will be blessed: and he will praise thee when thou shalt do well to him.Imperocché sarà benedetta l'anima di lui, mentre ei viverà: ti loderà quando tu gli avrai fatto del bene.Because his soule in his life shal be blessed: he wil confesse to thee when thou shalt do him good.Quia anima ejus in vita ipsius benedicetur; / confitebitur tibi cum benefeceris ei. 20He shall go in to the generations of his fathers: and he shall never see light.Anderà fin laggiù a trovare la progenie de' padri suoi, e non vedrà lume in eterno.He shal enter in, euen to the progenies of his fathers: and he shal not see light for euer.Introibit usque in progenies patrum suorum; / et usque in æternum non videbit lumen. 21Man when he was in honour did not understand: he hath been compared to senseless beasts, and made like to them.L'uomo posto in nobile condizione non ha avuto discernimento: è stato paragonato a' giumenti senza ragione, ed è divenuto simile ad essi.Man, when he was in honour, did not vnderstand: he was compared to beasts without vnderstanding, and became like to them.Homo, cum in honore esset, non intellexit. / Comparatus est jumentis insipientibus, / et similis factus est illis.
48:1
Calmet
Psalm. St. Ambrose adds, "of David." It is written in an enigmatical style, like the book of Ecclesiastes, and is very obscure. But the drift is, to impress the captives with a contempt of worldly grandeur, which will end in death. The redemption of mankind and the resurrection of Christ are foretold, ver. 8, 16, etc. (Calmet)
48:3
Calmet
Earth-born. Hebrew, "sons of Adam," a title belonging to the meanest. Progenies terrae. Perseus 6:56. (Calmet)
Haydock
So Callimachus styles the giants, "mud-born." (Haydock)
Haydock
Yet Houbigant explains it of the rich, (Berthier) who have lands, and leave their names to them, ver. 12. (Haydock)
Menochius
Of men. Hebrew ish, noblemen. (Menochius)
St. Athanasius
Ye just and (St. Augustine) and polite. (St. Athanasius)
48:5
Berthier
Proposition. Hebrew, "riddle." (Berthier)
Calmet
The ancients delighted in parables, which required attention to discern the meaning, and thus people had the pleasures of ingenuity. Music often accompanied their precepts. (Strabo 1:12.) (Calmet)
Haydock
Utile dulci. (Haydock)
St. Chrysostom
The psalmist intimates, that he had attended the best masters, (Calmet) even the Holy Ghost. (St. Chrysostom)
Worthington
He delivers the instructions which he had received from God, on the instrument of ten strings, to imply that we must keep the ten commandments. (Worthington)
Calmet
He listens if the instrument be in tune. (Calmet)
48:6
Challoner
The iniquity of my heel. That is, the iniquity of my steps, or ways: or the iniquity of my pride, with which, as with the heel, I have spurned and kicked at my neighbours: or the iniquity of my heel, that is, the iniquity in which I shall be found in death. The meaning of this verse is, why should I now indulge those passions and sinful affections, or commit now those sins, which will cause me so much fear and anguish in the evil day; when the sorrows of death shall compass me, and the perils of hell shall find me? (Challoner)
Haydock
The old serpent is constantly laying snares for our heel, Genesis 3:15. (Haydock)
St. Ambrose
Original (St. Jerome) and actual sin, (Eusebius) particularly final impenitence, (Rabbins) and the punishment of our transgressions, (Abenezra) are much to be feared, (Haydock) as well as concupiscence. (St. Ambrose)
Haydock
All that will fill us with alarm in the day of vengeance, will be the having been supplanted, like wrestlers, by our iniquity, (Calmet) of which we have not repented. (Haydock)
Worthington
Any such injustice must be dreaded, as it will bring on damnation. (Worthington)
Haydock
Instead of heel, Symmachus has "steps," including all the unjust actions of life. (Haydock)
48:7
Challoner
They that trust, etc. As much as to say, let them fear, that trust in their strength or riches; for they have great reason to fear: seeing no brother, or other man, how much a friend soever, can by any price or labour rescue them from death. (Challoner)
I address myself particularly to the rich, who are in the greatest danger.
48:8
Haydock
No. Protestants, "none of them can by any means redeem his brother; nor, etc. (Haydock)
Berthier
But the Septuagint translate as well, and the sense is the same, Matthew 16:26. (Berthier)
St. Ambrose
If Jesus Christ, thy brother, does not redeem thee, will any other do it? (St. Augustine) or though thy brother neglect, the man, Christ Jesus, will suffice. (St. Ambrose)
Haydock
But with respect to death, no redemption will be admitted. It is appointed for all once to die. [Hebrews 9:27.] (Haydock)
Calmet
A man shall be more precious than gold, says Isaias, (xiii. 12.) of the Babylonians, whom the enemy will not spare, for any consideration. We must therefore make good use of our time, Ecclesiastes 9:10., and Proverbs 11:4. (Calmet)
48:9
Challoner
And shall labour for ever, etc. This seems to be a continuation of the foregoing sentence; as much as to say, no man can by any price or ransom, prolong his life, that so he may still continue to labour here, and live to the end of the world. Others understand it of the eternal sorrows, and dying life of hell, which is the dreadful consequence of dying in sin. (Challoner)
Eusebius † AD 339
The just, on the contrary, who have laboured for eternity, shall see the death of the wicked, or of the wise of this world. (Eusebius, etc.)
St. Augustine
It may also be a prediction of Christ's life of sufferings and future glory, (Bossuet) or express the sentiments of infidels, who deny a Providence; because both good and bad perish alike, Ecclesiastes 3:18. (St. Augustine)
Calmet
Hebrew, "he rests for ever," (St. Jerome) or "shall he be undisturbed?" (Calmet)
Worthington
Both those who disbelieve a future state, and those who live as if they did, shall suffer. (Worthington)
Haydock
This verse is included within a parenthesis by Protestants, (For the redemption....is precious, and it, etc.) (Haydock)
48:11
Challoner
He shall not see destruction, etc., or shall he not see destruction? As much as to say, however thoughtless may be of his death, he must not expect to escape: when even the wise and the good are not exempt from dying. (Challoner)
Strangers. This is very distressing. (Pindar. Olym. x.) (Ecclesiastes 2:18.)
Worthington
The endeavours of the wicked to establish their families, will be vain, while they themselves shall never more return from the graves hither. (Worthington)
48:12
Calmet
Sepulchres. Hebrew Kobrom is better than the present Kirbam, their "interior," and is adopted by the Chaldean, Syriac, etc. (Calmet)
Haydock
"Their inward thought is, that their houses shall continue for ever." (Protestants) (Haydock)
Menochius
Called. That is, they have left their names on their graves, which alone remain of their lands, (Challoner) or, they have called cities and countries by their own names, as Alexander and Romulus did, Alexandria, (Haydock) and Rome. (Menochius, etc.)
Calmet
They have spread their fame throughout the world. (Calmet)
Berthier
Scarcely two translate the four last verses alike. (Berthier)
48:13
Haydock
Compared. Hebrew, "he is like dumb, or perishable beasts." (Haydock)
Calmet
So much is man degraded by his attachment to riches and pleasures. (Theodoret) (Calmet)
Calmet
Some explain this of Adam, (St. Chrysostom) reduced to the necessity of labouring, and dying, like brutes, ver. 21., and Ecclesiastes 3:18. (Calmet)
Worthington
This is a very serious reflection, to think that man should so far neglect the gifts of reason, as to strive for temporal advantages only, like irrational creatures. (Worthington)
48:14
They shall delight in their mouth. Notwithstanding the wretched way in which they walk, they shall applaud themselves with their mouths, and glory in their doings, (Challoner) though it be to their shame, Philippians 3:10.
St. Jerome
Hebrew, their posterity shall applaud their maxims, (Calmet) as many of their followers contributed to keep them in the delusion, (Haydock) which the damned will deplore, when it is too late, ver. 15. (St. Jerome)
Worthington
A thirst after worldly advantages has proved their ruin; yet they obstinately persist in their evil ways. (Worthington)
48:15
In the morning. That is, in the resurrection to a new life; when the just shall judge and condemn the wicked.
Challoner
From their glory. That is, when their short-lived glory in this world shall be past, and be no more. (Challoner)
Haydock
Sic transit gloria mundi. (Haydock)
Calmet
Then the world shall be turned upside down. (Calmet)
Haydock
The just shall have their day, (Menochius) when the beautiful palaces of the wicked shall be exchanged for darkness, and horrible torments. (Haydock)
Targum
"Their bodies shall grow old in hell, because they have stretched out their hand, and destroyed the habitation of the house of his majesty." (Targum)
St. Jerome
Their figure shall be destroyed in hell, after his dwelling. (St. Jerome)
Worthington
They can rescue themselves no more than sheep. Those whom they oppressed shall be their judges. All friends will forsake them. (Worthington)
Menochius
Crowds shall be confined to those mansions, where the fire is not extinguished. (Menochius)
48:16
Genebrard
Redeem. Chaldean and some Rabbins seem to understand this of purgatory. "He will draw me from hell, and give me a place in his habitation." (Genebrard)
Cassiodorus
Others explain it of Christ's resurrection, or of the liberation of the patriarchs from limbo. (Cassiodorus)
Berthier
It seems a full solution of the enigma, ver. 6. I repent, and shall have nothing to fear. (Berthier)
48:18
Him. "The glory of a man increases with his prosperity, but it does not go down with him when he descends" (St. Ambrose) into the grave. He there finds the same reception as the most ignoble.
48:19
Haydock
To him. The wicked are very selfish. They will seem grateful to those who are in power, and will cringe to get riches. (Haydock)
Calmet
Yea, they will seem to thank God for their prosperity, (Worthington) or rather, they will assume these appearances with men. Hebrew, "he will bless his soul during life, (Berthier) with all pleasures," Luke 12:19., and Deuteronomy 29:19. (Calmet)
Haydock
To him, is not in Hebrew, which insinuates, that people are flattered during their prosperity. (Haydock)
Haydock
Yet Houbigant would restore this word, "and he will praise thee when thou shalt have done him a kindness;" c may have been placed for i, as Symmachus seems to have read auto. (Haydock)
The proper use of riches is to do good, Luke 16:9.
48:20
Haydock
Fathers. Like them he shall die. (Haydock)
Calmet
Hebrew reads in the second person, with Syriac, Aquila, etc. (Calmet)
Yet Protestants, Montanus, and others agree with us and the Septuagint.
Haydock
And he. Hebrew, "they." The [] edition, however, has opsetai. Each individual, as well as the whole collection of the damned, shall be deprived of light and comfort. (Haydock)
Chaldean, "the just shall live like his fathers, a long and happy life; but the wicked shall enjoy no light in the life to come."
48:21
Calmet
Understand. Hebrew yabin, though (ver. 13.) we find yalin, "shall remain all night." (Calmet)
Worthington
But this is probably a mistake, as the prophet concludes with repeating this important instruction: (Berthier) Remember, O man, not to degrade thy rational soul. (Worthington)
Menochius
Thou wast honoured by all, and made to the likeness of God. (Menochius)
48:6
The iniquity of my heel.... That is, the iniquity of my steps or ways: or the iniquity of my pride, with which as with the heel, I have spurned and kicked at my neighbours: or the iniquity of my heel, that is, the iniquity in which I shall be found in death. The meaning of this verse is, Why should I now indulge those passions and sinful affections, or commit now those sins, which will cause me so much fear and anguish in the evil day; when the sorrows of death shall compass me, and the perils of hell shall find me?
48:7
They that trust, etc.... As much as to say, let them fear that trust in their strength or riches: for they have great reason to fear: seeing no brother or other man, how much a friend soever, can by any price or labour rescue them from death.
48:9
And shall labour for ever, etc.... This seems to be a continuation of the foregoing sentence: as much as to say no man can by any price or ransom prolong his life, that so he may still continue to labour here, and live to the end of the world. Others understand it of the eternal sorrows, and dying life of hell, which is the dreadful consequence of dying in sin.
48:11
He shall not see destruction, etc.... Or, shall he not see destruction? As much as to say, however thoughtless he may be of his death, he must not expect to escape; when even the wise and the good are not exempt from dying.
48:12
They have called, etc.... That is, they have left their names on their graves, which alone remain of their lands.
48:14
They shall delight in their mouth.... Notwithstanding the wretched way in which they walk, they shall applaud themselves with their mouths, and glory in their doings.
48:15
In the morning.... That is, in the resurrection to a new life; when the just shall judge and condemn the wicked. Ibid. From their glory.... That is, when their short-lived glory in this world shall be past, and be no more.
48:1
In this and diuers other titles, both before and ye: ensuing, is said, To the sonnes, or, for the sonnes of Core, a Psalme, or Canticle, or vnderstanding & the like; but in no place, a Psalme, Canticle &c. of the sonnes of Core, vvhich no way proueth that they vvere the authores of such Psalmes, but rather the contrarie.
48:2
Al ye nations and sortes of people,
that dwel vpon the earth, lerne this lesson vvhich I wil teach you.
48:5
Holie Dauid harkened to God inspiring him,
and declared to others that vvhich he receiued from God,
not only by his penne or tongue, but also for better instilling it into their mindes he sounded it vpon the instrument called the Psalter, vvhich had tenne stringes, signifying the obseruation of the tenne commandments.
48:6
What especial thing is there in this life, vvhy or for vvhich I or anie haue cause to feare •he dreadful day of iudgement?
Marry this we must feare, iniquitie, by which any supplanteth, defraudeth, oppresseth, or anie vvay wrongeth others, for that vvil inuolue the offender in the sentence of eternal damnation.
48:7
Such be they that trust in their present powre, riches, or other wordlie thing.
48:8
A mans owne brother can not helpe a sinner in that day,
much lesse anie other man; so the Hebrew phraise by zeugma, vnderstandeth an other negatiue particle.
48:9
stil suffer paine,
48:10
and not dye, but liue in eternal torments.
48:11
Al both wise and foolish do dye temporally: but the wise liuing in eternal ioy, the foolish liue in eternal paine,
those that beleue not anie other life after this,
and those that beleuing an other life, yet liue badly in this, shal perish in eternal damnation.
48:12
They shal neuer returne from their sepulchers,
to enioy againe their houses and earthlie possessions.
which vainely they labour to establish in their posteritie.
48:13
A most pithie and brief consideration, for man to thinke, how absurdly, he being endewed with reason, vnderstanding, & free wil, like vnto Angels, and capable of eternal glorie, setteth his vvhole studie, and care vpon corporal and temporal thinges, so making himselfe like vnto brute beastes.
48:14
This care of wordlie thinges is the stumbling block, and cause of eternal ruine:
yet they shal be obstinate, and praise their owne desires, stil persisting therin.
48:15
Amongst other creatures a sheepe can least helpe her selfe in miserie: euen so the damned in hel are altogether vnable to deliuer themselues from thence, or to get any relief,
in the general resurrection they shal be most of al in miserie, as euer dying and neuer dead: the iust vvhom they vvronged, shal be their iudges, al freindes shal faile them, after they haue passed their glorie, and pleasure in this vvorld.
48:16
The confidence of the iust.
48:18
He shal leaue al worldlie thinges and take nothing with him.
48:19
temporally:
so long as he enioyeth wordlie profites he wil seme gratful to God;
48:20
but they shal not see the true light of heauen.
48:21
Remember and consider ô worldlie man, that God made thee an excellent creature: which thou neglecting makest thyself like to a beast. As, v. 13.
48:1
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.25
… and immediately afterwards, In the Congregations will I bless thee, O Lord . For now that the one Church in Judæa is cast off, the Churches of Christ are increased over all the world; and of them it is said in the Psalms, Sing unto the Lord a new song, His praise in the Congregation of Saints
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.1
1. …“Hear ye these things, all ye nations” (
48:2
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.3
3. And again he saith, “both all ye earthborn, and sons of men” (
48:3
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… grounded in faith, rejoicing in hope, fervent in spirit, they have boldness to say, ‘My mouth shall speak wisdom, and the meditation of my heart shall be of understanding.’ And again, ‘I have meditated on all Thy works, and on the work of Thy hands has been my meditation.’ And, ‘If I have remembered Thee on my bed, and in the morning have meditated on Thee
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.11
… And again, as to the mouth likewise, we may see this same thing. For these had a mouth full of filth and of wickedness, therefore against such it is said by way of accusation, “Their mouth is full of cursing and bitterness;” not such was his, but “My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 4
… How was He silent? Interrogate Isaiah: “He was brought as a sheep to the slaughter, and as a lamb before his shearer was dumb, so He opened not His mouth.” “But He shall come manifestly, and shall not keep silence.” In what manner “manifestly”? “A fire shall go before Him, and round about Him a strong tempest.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.4
4. And what is it they are now to hear? “My mouth shall speak of wisdom, and the meditation of my heart understanding” (
48:4
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.11
… and reproaching such the Psalmist says, “They are like the deaf adder, that stoppeth her ears.” But his ear was the receptacle of the divine words, and this he again makes manifest, when he says, “I will incline mine ear to a parable, I will open my dark speech upon the harp.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.5
5. “I will incline mine ear to the parable, I will show my proposition upon the harp” (
48:5
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.6
6. And what hath he said? “And wherefore shall I fear in the evil day? The iniquity of my heel shall compass me” (
48:6
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
IX. This being so, if any be on the Lord’s side let him come with us, and let us adore the One Godhead in the Three; not ascribing any name of humiliation to the unapproachable Glory, but having the exaltations of the Triune God continually in our mouth.
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 2.3
… Well! is glory a precious thing which perishes like the power of grass? or wealth, the possessors of which are pronounced unhappy? “For woe” we read, “to the rich;” and again, “Woe unto them who trust in their strength and boast themselves in the multitude of their riches!”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.13
… What then can be more faithless than this? what more wretched than men devoted to it? When men endeavour with all eagerness to collect so frail and fleeting a thing, they do not hear what the prophet saith: “Woe unto them who trust in their power, and boast themselves in the multitude of their riches.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xxxiii. 16 ): and thou wilt find thyself able to be reasonable. If thou be rich, and in reputation, again thou wilt hear him singing, “Woe to them that trust in their own might, and boast themselves in the multitude of their riches,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
… Let us not then emulate these; but if any man has succeeded to virtue, if any man has obtained spiritual wealth, [him let us emulate]. For (it is said) “Woe to them that trust in their riches” (cf.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.12
… but they were seized by death in their guilt.” Nay, I say that either before the law, or in the time of the Old Testament, they were freed from sins,—not by their own power, because “cursed is every one that hath put his hope in man,” and without any doubt those are under this curse whom also the sacred Psalm notifies, “who trust in their own strength;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.7
7. But who are they whom the “iniquity of their heel shall compass”? “They who trust in their virtue, and in the abundance of their riches do glory” (
48:7
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… what favor can we possibly receive, when we plead righteous kinsmen and brethren, unless we be exceeding dutiful, and have lived in virtue? As the prophet too said, intimating the selfsame thing, “A brother redeemeth not, shall a man redeem?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 12
… For he who has once been cast in there, must remain for ever; there is no one to deliver him from his punishment, not father, not mother, not brother. And this the prophets themselves declared aloud; one saying, “Brother delivers not brother. Shall man deliver?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 21
… Now if, setting aside the excellence of her soul, it profited Mary nothing that the Christ was born of her, much less will it be able to avail us to have a father or a brother, or a child of virtuous and noble disposition, if we ourselves be far removed from his virtue. “A brother,” saith David, “doth not redeem, shall man redeem?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
… For assuredly, all these things shall be, and those whose doings have deserved those chambers of torture no man shall rescue, not father, nor mother, nor brother. “For a brother redeemeth not,” He saith; “shall a man redeem?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
[6.] But what, tell me? Art thou anxious about the end? It indeed is itself near, but each man’s life and death is nearer. For it is said, “the days of our years are seventy years; but if [one be] in strength, fourscore years.” ( Ps. xc. 10 ; [LXX. lxxxix. 10].) The day of judgment is near. Let us fear. “A brother doth not redeem; shall man redeem?” (
St Jerome † AD 420 The Letters of St. Jerome 54.18
… Marcella holds fast the Lord whom Anna received in her arms. Anna sang His praise when He was still a wailing infant; Marcella proclaims His glory now that He has won His triumph. Anna spoke of Him to all those who waited for the redemption of Israel; Marcella cries out with the nations of the redeemed: “A brother redeemeth not, yet a man shall redeem,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.8
8. There are some who rely on their friends, others rely on their virtue, others on their riches. This is the presumption of mankind which relieth not on God. He hath spoken of virtue, he hath spoken of riches, he speaketh of friends. “Brother redeemeth not, shall man redeem?” (
48:8
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
Now let each man enter into his own conscience, and reckoning up his transgressions, let him call himself to a strict account, that we be not then condemned with the world. ( 1 Cor. xi. 32 .) For fearful is that court, awful the tribunal, full of trembling the accounts, a river of fire rolls along ( ἕλκεται ). “A brother doth not redeem: shall man redeem?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… 26 ), and it is not possible even for those who wish it to go across, and stretch out a helping hand: but we must needs burn continually, no one aiding us, even should it be father or mother, or any whosoever, yea though he have much boldness toward God. For, it says, “A brother doth not redeem; shall man redeem?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.9
9. “He shall not give to God his propitiation, and the price of the redemption of his soul” (
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.12
… But I lay it down of Myself. I have power to lay it down, and I have power to take it again.” You see then in this, three; viz., God, the flesh, and the soul. He is God who speaks: the flesh in which He speaks: the soul of which He speaks. Is He therefore that man of whom the prophet says: “A brother cannot redeem, nor shall a man redeem”?
48:9
Origen † AD 254 Origen Against Celsus 6.13
… For before these individuals lived, the prophets distinguished between the two kinds of wisdom. It is sufficient for the present to quote from the words of David what he says regarding the man who is wise, according to divine wisdom, that “he will not see corruption when he beholds wise men dying.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.10
10. And what hath he said of such a man? “Yea, he hath laboured for ever, and shall live till the end” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.21
The niggardly are to be admonished to take notice that they do God , in the first place, this wrong; that to Him Who gives them all they render in return no sacrifice of mercy. For hence the Psalmist says. He will not give his propitiation to God , nor the price of the redemption of his soul (
48:10
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… for this stands written, ‘All flesh of fools is greatly tempest-tossed .’ While he associates with folly, he is tossed by a tempest, and perishes, as Solomon says in the Proverbs, ‘The fool and he who lacketh understanding shall perish together, and shall leave their wealth to strangers
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.11
11. “For he shall not see death, though he shall have seen wise men dying” (
48:11
Tertullian † AD 220 An Answer to the Jews 8
Then, after Alexander, who had reigned over both Medes and Persians, whom he had reconquered, and had established his kingdom firmly in Alexandria, when withal he called that (city) by his own name;
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
4. But all those who ‘call their lands by their own names
St Augustine of Hippo † AD 430 City of God 15.21
… The son of Cain, therefore, that is, the son of possession (and of what but an earthly possession?), may have a name in the earthly city which was built in his name. It is of such the Psalmist says, “They call their lands after their own names.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.14
14. But do those same aliens indeed serve them who are called their own? Hear in what they serve them, observe how they are ridiculed: why hath he said, “to strangers”? Because they can do them no good. Nevertheless, wherein do they seem to themselves to do good? “And their tombs shall be their house for ever” (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.4.3
… as says the prophet, “Man, being in honour, did not understand: he was assimilated to senseless beasts, and made like to them.”
Origen † AD 254 Origen Against Celsus 4.90
But we have a few remarks to make, out of a larger number, in answer to these statements of Celsus, that we may show the ingratitude towards his Maker which is involved in his holding these false opinions. For Celsus, although a man, and “being in honour,”
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 2
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14 ), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf.
St Basil the Great † AD 379 The Hexæmeron 9.2
… Their head is bent towards the earth and looks towards their belly, and only pursues their belly’s good. Thy head, O man! is turned towards heaven; thy eyes look up. When therefore thou degradest thyself by the passions of the flesh, slave of thy belly, and thy lowest parts, thou approachest animals without reason and becomest like one of them.
St Augustine of Hippo † AD 430 City of God 13.3
… For God ordained that infants should begin the world as the young of beasts begin it, since their parents had fallen to the level of the beasts in the fashion of their life and of their death; as it is written, “Man when he was in honor understood not; he became like the beasts that have no understanding.”
St Augustine of Hippo † AD 430 On the Holy Trinity 12.11
… and thus, while his honor is the likeness of God, but his dishonor is the likeness of the beast, “Man being in honor abideth not: he is compared to the beasts that are foolish, and is made like to them.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.46
… Just so does it happen in persons of adult age: whatever sins they commit, do not eliminate his manhood from man; nay, God’s work continues still good, however evil be the deeds of the impious. For although “man being placed in honour abideth not; and being without understanding, is compared with the beasts, and is like them,”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.2
… For what difference is there between a man and a brute beast, if he knows not how to discuss and determine his own quality and nature? so that there may justly be applied to him the statement of Scripture: ‘Man, although he was in honour, understood not; he is like the cattle, and is compared with them.’
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.15
… and do not despise any man who, in order that he may truly understand, understands that he does not understand that which he does not understand. With regard, however, to the passage in the inspired psalm, “Man, being in honour, understandeth not; he is compared to the senseless cattle, and is like unto them;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.37
… And you have, in accordance with this view, quoted a passage of Scripture, and, adopting its language, have compared men of no understanding to the cattle, which, of course, have not intellect.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.15
15. “And man though he was in honour perceived not, he was compared to the beasts without sense, and was made like to them” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.9
But wherefore this? What he hath written in the middle of the Psalm,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.24
… where is he now? Truly captive he crieth, “O Lord, who is like unto Thee?” I perversely willed to be like unto Thee, and I have been made like unto a beast! Under Thy dominion, under Thy commandment, I was indeed like: “But a man in honour set hath not perceived, he hath been compared to beasts without sense, and hath been made like unto them.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.10
… Moreover, the earth of its own accord used to yield fruits, for the benefit of the animals that were obedient to man, and there was neither rain nor tempest on the earth. But after the transgression, when he was compared with the unintelligent cattle and became like to them
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.30
… but if forsooth he should subject the soul to the body, and prefer the delights of the body, comparing himself in ignorance of his true dignity to the senseless beasts
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St Gregory of Nyssa † AD 395 On the Making of Man 17.5
5. Hence also, it seems to me, the great David pitying the misery of man mourns over his nature with such words as these, that, “man being in honour knew it not” (meaning by “honour” the equality with the angels), therefore, he says, “he is compared to the beasts that have no understanding, and made like unto them
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.16
16. “This their own way is an offence to them” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.6
… Thou dost garnish the body, the spirit is tormented. Give something to the spirit, and ye have given something to the dead man. But what wilt thou give him, when he desired one drop, and received not? For the man scorned to send before him anything. Wherefore scorned? “because this their way is a stumbling-block to them.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 51
… For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up.
Tertullian † AD 220 A Strain of the Judgment of the Lord 1
Or else to live wholly the life of sheep,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.1
1. “Like sheep laid in hell, death is their shepherd” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.9
… Two men Adam begat, and in one was unrighteousness, in one was righteousness: unrighteousness in Cain, righteousness in Abel. Unrighteousness seemed to prevail over righteousness, because Cain unrighteous slew Abel righteous in the night. Is it so in the morning? Nay, “but the righteous shall reign over them in the morning.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.2
… 33 ). For I consider to whom it was said, This is your hour, and the power of darkness ( Luke xxii. 53 ). If, then, the hour of light will be afterwards, since it is said to the elect, Ye are the light of the world ( Matth. v. 14 ), and as it is written, The righteous shall have dominion over them in the morning (
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St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… xlix. 16 .); and, “Who maketh men to be of one mind in a house” ( Ps. lxviii. 6 .): and, “Seven times a day do I praise Thee, because of Thy righteous judgments” ( Ps. cxix. 164 .): and, “At midnight will I rise to give thanks unto Thee, because of Thy righteous judgments” ( Ps. cxix. 62 .): and, “God will redeem my soul from the power of the grave” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.4
4. “Nevertheless, God shall redeem my soul” (
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Tertullian † AD 220 The Five Books Against Marcion 4.15
… Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… and this while the Scripture is ever and anon sounding in our ears, and saying, “In his sight the vile person is contemned, but he honoreth them that fear the Lord: ( Ps. xv. 4 .) the fear of the Lord excelleth every thing ; fear God, and keep His commandments; for this is the whole of man: ( Eccles. xii. 13 ;) be not thou envious of evil men; (
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… I water my couch with my tears” ( Ps. vi. 6 .): and, again, “I have eaten ashes like bread.” ( Ps. cii. 9 .) “What is man that thou art mindful of him?” ( Ps. viii. 4 .) “Man is like to vanity, his days are as a shadow that passeth away.” ( Ps. cxliv. 4 .) “Be not afraid when one is made rich, when the glory of his house is increased” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.5
5. …Perchance thy heart saith, Wretch that I am, I suppose to no purpose I have believed, God doth not regard things human. God therefore doth awaken us: and He saith what? “Fear not, though a man have become rich” (
48:17
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… 16 ): and thou wilt find thyself able to be reasonable. If thou be rich, and in reputation, again thou wilt hear him singing, “Woe to them that trust in their own might, and boast themselves in the multitude of their riches,” ( ib. xlix. 6 .) And, “As for man, his days are as grass” ( ib. ciii. 15 ), And “His glory shall not go down with him, after him” (
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.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
… The glory of this world is worthless and not enduring, or if it abides, it abides but till death, and after that is wholly extinguished. For “his glory,” it says, “shall not descend after him.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
… For what can hurt him who hath chosen the riches, the honor, the glory, the pleasure of the life to come? They are all firm, in them there is no variableness; all things here subject to reverse, and are for ever changing. For what wouldest thou have? glory? The Psalmist says, “His glory shall not descend after him.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.6
6. “Fear not, though a man be made rich, and though the glory of his house be multiplied.” Wherefore “fear not”? “For when he shall die, he shall not receive anything” (
Pope St Leo I the Great † AD 461 Sermons 17
… Let him amass what he may, let him hoard and store what he may, he will leave this world empty and needy, as David the prophet says, “for when he dieth he shall take nothing away, nor shall his glory descend with him
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Tertullian † AD 220 The Shows, or De Spectaculis 15
… It is not enough that we do no such things ourselves, unless we break all connection also with those who do. “If thou sawest a thief,” says the Scripture, “thou consentedst with him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.7
7. Let your love observe: “For his soul shall be blessed in his life” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.9
9. “He shall enter even unto the generations of his fathers” (
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St Irenaeus of Lyons † AD 202 Against Heresies 5.8.3
3. For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, “They have become as horses raging for the females; each one of them neighing after his neighbour’s wife.” And again, “Man, when he was in honour, was made like unto cattle.”
Tertullian † AD 220 A Treatise on the Soul 32
… For although some men are compared to the beasts because of their character, disposition, and pursuits (since even God says, “Man is like the beasts that perish”
Tertullian † AD 220 On the Resurrection of the Flesh 52
… With this view he adds, in a figurative sense, certain examples of animals and heavenly bodies: “There is one flesh of man” (that is, servants of God, but really human), “another flesh of beasts” (that is, the heathen, of whom the prophet actually says, “Man is like the senseless cattle”
St John Chrysostom † AD 407 Homilies on First Corinthians 9
I know that many hate us because of these words; but I feel no hatred towards them; rather I pity and bewail those who are so disposed. Even should they choose to strike, I would gladly endure it, if they would but abstain from this their savage mind. For not I alone, but the prophet also with me, banisheth all such from the family of men saying, (
St Augustine of Hippo † AD 430 The Confessions 13.23
… For this he doth by the discernment of his mind, whereby he perceiveth the things “of the Spirit of God;” whereas, otherwise, man being placed in honour, had no understanding, and is compared unto the brute beasts, and is become like unto them.
St Augustine of Hippo † AD 430 City of God 22.24
… but from the whole race He has not withdrawn the blessing of propagation once conferred. But though not withdrawn on account of sin, this power of propagation is not what it would have been had there been no sin. For since “man placed in honor fell, he has become like the beasts,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.9
But wherefore this? What he hath written in the middle of the Psalm, the same also he hath writ at the end: “Man, though he was in honour, understood not, was compared to the beasts without sense, and was made like to them” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… “Man that is in honour and understandeth not,”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.41.3
… For He said, “Beware of the leaven of the Pharisees and of the Sadducees.” Speaking of Herod, too, He says, “Go ye and tell that fox,” aiming at his wicked cunning and deceit. Wherefore the prophet David says, “Man, being placed in honour, is made like unto cattle.”
48:2
Supra Psalmista invitavit gentes ad gaudium et gratiarum actionem pro beneficiis populo Dei datis; hic autem monet eas ut confidant de Deo: et circa hoc duo facit. Primo excitat attentionem. Secundo prosequitur propositum. Titulus non est novus. Secundum autem titulum homo dupliciter redditur attentus. Uno modo dicitur attentus reddi aliquis ex parte auditorum, alio modo ex parte dicendorum, cum promittit se dicturum aliqua magna: Prover. 8: audite me, quia de rebus magnis locutura sum. Et hoc modo loquitur hic. Primo ergo reddit eos attentos ex parte eorum quibus loquebatur. Secundo ex parte dicendorum, ibi, os meum. Dicit ergo, quod ad omnem differentiam hominum et ad omnes pertinent, quae dicturus est. Et tangit quatuor differentias hominum. Unam ex diversitate populorum: quia alius erat populus Judaeorum, et alius gentium. Aliam ex parte locorum. Aliam ex parte originis. Quidam enim erant nobiles et insignes, quidam non. Aliam ex parte fortunae: quia quidam divites, quidam non. Primam ponit cum dicit, audite haec omnes gentes, non solum Judaeorum, quia haec ad omnes pertinet audire: et est hoc necessarium: Proverb. 1: audiens sapiens et cetera. Secundam ponit cum dicit, auribus percipite qui habitatis orbem, idest quacumque parte orbis: et dicit, auribus percipite, quia oportet audire et percipere: Matth. 13: qui habet aures audiendi audiat, idest attendat. Hieronymus habet, habitatores occidentis. Quasi sit quaedam prophetia: quia fides Christi praecipue viget in populo occidentis: quia in aquilonari sunt adhuc multi gentiles, et in Orientalibus sunt multi schismatici et infideles. Vel, audite haec omnes gentes, refertur ad malos; qui habitatis orbem, ad bonos qui dominantur terrae. Tertiam ponit cum dicit, quique terrigenae, idest ignobiles, et filii hominum, idest nobiles. Hieronymus habet, tam filii Adam quam filii singulorum, quia quidam nihil habent insigne ex parentibus. Mystice terrigenae dicuntur peccatores, qui terrae adhaerent per affectum; unde serpenti comparantur: Isa. 65: serpenti (idest terrenis) pulvis panis ejus. Filii hominum dicuntur boni, qui imaginem Dei et Christi, qui est filius hominis, habent.
48:3
Quartam ponit cum dicit, simul in unum dives et pauper; quasi dicat: omnes audiatis haec documenta: quia omnibus sunt utilia. Et quae sunt? Matth. 5: beati pauperes spiritu, quoniam ipsorum est regnum caelorum: Eccl. 31: beatus dives qui inventus est sine macula et cetera. Tamen aliquis est dives actu, sed non affectu: et hic potest esse sanctus, sicut Abraham et Ludovicus rex Franciae. Alius est dives actu et affectu: et hic non est sanctus. De hoc dicitur Matth. 19: facilius est camelum intrare etc. quia sicut est contra naturam intrare camelum per foramen acus; ita intrare divitem in regnum caelorum est contra justitiam divinam. Et tales sunt terrigenae; sed primi sunt filii hominum.
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Os meum. Hic reddit attentos ex promissione dicendorum. Quicumque docet, aut docet res aut docet verba. Quando praedicamus fidem et mores, docemus res; quando exponimus Scripturam, docemus verba. Primo ergo dicit de prima doctrina. Secundo de secunda, ibi, inclinabo. Rerum autem cognitio necessaria est ad duo: scilicet ad cognitionem veritatis, et ad usum operationis. Omnis ergo cognitio veritatis, quae nobis necessaria est de aliis rebus, referenda est ad cognitionem veritatis divinorum. Unde Augustinus dicit: qui scrutatur haec, non referens ad aeterna, est otiosus. Et ideo omnis cognitio veritatis pertinet ad sapientiam; et ideo dicit, os meum loquetur sapientiam: 1 Cor. 2: sapientiam loquimur inter perfectos. Id autem quod est necessarium quantum ad usum operationis, pertinet ad prudentiam, qua habetur directio rerum humanarum; et ideo dicit, et meditatio cordis mei prudentiam, scilicet loquetur: Prov. 10: sapientia est viro prudentia, quia sapientia comparata ad res humanas et materiales est prudentia. Inclinabo. Hic agit de secunda doctrina, scilicet verborum obscurorum: et sunt circa ea duo necessaria. Primo, ut studeat intelligere. Secundo, ut studeat ea exponere aliis.
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Quantum ad primum dicit, inclinabo in parabolam aurem meam. Parabola est sententia aliqua, quando habet obscuram similitudinem; quasi dicat: dabo studium ad intelligendum aliorum dicta: Prov. 1: animadvertet parabolam et interpretationem ejus; verba sapientium et aenigmata eorum. Vel, inclinabo aurem meam in parabolam, quam loquitur Deus: quia aenigmatice loquitur; quasi dicat: inclinabo intellectum meum ad vocem domini, qui loquitur parabolice. Aperiam in Psalterio propositionem meam. Propositio dicitur dupliciter. Uno modo id, quod prae aliis opto, et est illud quod magis desidero, illud, aperiam in Psalterio, idest in mea operatione, quia hic est optimus modus aperiendi propositum suum: quia si tu proponis intrare vitam aeternam, non manifestas propositum tuum, si non habes bonam operationem. Vel propositio est sermo obscurus, vel propositus causa tentationis; sic Samson, Judic. 14, proposuit problema: unde dicit: si non arassetis in vitula mea: et sic accipitur hic propositio. Et ideo Hieronymus dicit quod est sermo obscurus. Hebraei habent, divinationem meam, quod idem est.
48:6
Cur timebo. Proposito prooemio Psalmi in quo populi incitavit attentionem; hic procedit ad propositum principale, quod est inducere homines ad non timendum mala praesentia, ne confidant de bonis praesentibus; sed ejus timor et fiducia sit in Deo solo: et circa hoc duo facit. Primo ostendit de quo sit timendum. Secundo ostendit de quo non debeant timere, ibi, ne timueris. Circa primum duo facit. Primo proponit intentum. Secundo probat propositum, ibi, qui confidunt. Circa primum duo facit. Primo proponit quaestionem. Secundo ponit conclusionem. Quaestio est, cur timebo in die mala? Ubi primo videndum est, quae sit ista dies mala: quia omnes dies sunt a Deo. Sed dicuntur mali propter mala quae in eis contingunt: Eph. 5: redimentes tempus, quoniam dies mali sunt. Potest ergo dies mala dici in qua aliquod periculum evenit; et praecipue in qua imminet periculum aeternae damnationis, et haec est dies judicii: Soph. 1: vox diei domini amara: tribulabitur ibi fortis. Ergo, cur timebo in die mala? Idest quid faciet me timere in die illa? Et respondet, iniquitas calcanei mei circumdabit me. Nihil enim timendum est, nisi peccatum: quia nulla nocebit adversitas, si nulla dominetur iniquitas: Prov. 28: fugit impius nemine persequente: Eccl. 34: qui timet Deum nihil trepidabit; et ideo dicit, iniquitas calcanei. Per calcaneum possunt tria intelligi. Primo, quia est extrema pars corporis. Et ideo iniquitas calcanei mei est iniquitas quae perseverat usque ad finem vitae; et hoc modo accipitur calcaneum: Gen. 3: ipsa (scilicet mulier) conteret caput tuum, scilicet ratio superior; sed ipsa conteret caput serpentis: et tu insidiaberis calcaneo ejus, idest insidiaberis ei usque ad finem vitae. Item per calcaneum potest intelligi infirmitas carnis: quia quando homo deficit, calcaneus labitur. Et sic iniquitas calcanei, idest peccatum procedens ex infirmitate carnis, circumdabit me. Tertio persecutio injusta, quam quis movet contra alium; secundum illud Joan. 13: qui manducat panem meum, levabit contra me calcaneum. Et sic iniquitas calcanei, idest persecutio injusta, retorquetur contra persequentem, Prov. 5: iniquitates suae capiunt impium. Qui confidunt in virtute sua. Hic ponitur ratio quare sit timendum; quia propter peccatum. Et est duplex ratio quare sit timendum peccatum. Primo, propter impossibilitatem evadendi poenam peccati: Job 11: peribit ab eis refugium, et spes eorum abominatio animae. Alia ratio est propter mala quae malis imminent. Primo ergo ponit impossibilitatem evadendi poenam. Secundo ostendit mala imminentia malis, ibi, non videbit. Aliquis evadit poenas primo per auxilium extrinsecum. Secundo per propriam solicitudinem. Tertio propter defectum subjecti, ut quando moritur. Et ostendit quod nullo istorum modorum evadere potest. Primo propter auxilium. Secundo, quod nec per remedium a se exhibitum. Tertio, quod nec per defectum subjecti. Qui vult liberari per auxilium, quandoque liberatur ex potentia sui exercitus: Joan. 18: si regnum meum esset de hoc mundo, ministri mei et cetera. Quandoque per divitias: Prov. 6: omnem substantiam domus suae tradet, et liberabit se. Quandoque per amicos. Et ostendit quod nullum istorum potest a poena peccati liberare. Et licet secundum Glossam legatur aliter, tamen secundum Hebraeos legitur, quia Deus confidentes de se liberat. Frater non redimet; quasi dicat. Frater non redimet eos qui confidunt in eo. Et ideo primo ostendit quod per auxilium amicorum non juvatur a poena peccati, quia virtus amicorum modica est. Et ideo in virtute corporali amicorum non est confidendum.
48:7
Ideo dicit, qui confidunt in virtute sua, scilicet amicorum suorum, vel in virtute propria speciali: quia, est via quae videtur homini recta, novissima autem illius ducunt ad mortem, Prov. 14. Item qui confidunt in virtute divitiarum suarum, non liberantur per ista omnia a peccati poena: quia Prov. 11: qui confidunt in divitiis suis, corruent. Non enim confidendum est in divitiis corporalibus vel spiritualibus, sed quaerat homo prout potest salutem suam: Jer. 9: non glorietur sapiens in sapientia sua, et non glorietur fortis in fortitudine sua, et non glorietur dives in divitiis suis. Nec persona conjuncta sibi quantumcumque potest eum redimere, idest liberare a peccato, sive a poena: Ezech. 14: si fuerint tres viri in medio ejus Noe, Daniel et Job, ipsi justitia sua liberabunt animas suas. Sed postquam frater non potest redimere quantumcumque sibi propinquum, numquid redimet homo? Non, quia homo non potest aliquem eripere de manu Dei, sed solus Deus redimet eos. Et homo, scilicet Christus: homo, ut pretium, idest mors locum in eo habere possit, et Deus ut habeat virtutem redimendi, vel aliter, frater, idest Christus, qui est verus frater noster: Ps. 21: narrabo nomen tuum fratribus meis: Can. 8: quis mihi det te fratrem meum et cetera. Si non redimet iste, quis alius redimet? Quasi dicat, nullus. Non dabit Deo placationem suam. Hic ostendit quod non evadunt poenam propter aliquid quod faciunt dum sunt in peccato: quia duplici remedio indigent peccatores propter duplex malum quod incurrunt, scilicet offensam Dei, et reatum poenae.
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Et ideo indigent placare Deum: quod ipsi facere non possunt, quia ex quo ipsi non placent Deo, et sunt inimici Dei, nec eorum munera accipit: unde dicit, non dabit Deo placationem suam, quia non placent exteriora Deo, nisi sit interior gratia, quam non potest purus homo dare.
48:9
Item indigent absolvi a poena: et hoc etiam homo facere non potest; unde dicit, nec pretium redemptionis animae suae, scilicet purus homo potest dare; et ideo non potest liberare a poena: Ps. 88: quis est homo qui vivit et non videbit mortem, eruet animam suam de manu Inferi? Sed Christus qui est Deus et homo, dedit placationem pro nobis: Rom. 5: cum inimici essemus, reconciliati sumus Deo et cetera. Item solum pretium redemptionis: 1 Pet. 1: redempti estis de vana vestra conversatione et cetera. Vel, non dabit, idest non curabit dare placationem, et pretium redemptionis animae suae, ille scilicet qui confidit in divitiis. Et secundum hoc potest continuari alia littera, quae dicit, frater, Christus scilicet, non redimit, quia illi non curant placare Deum per poenitentiam, quia Christus non juvat eos qui nolunt se juvare. Et laborabit. Hic ostendit quod non evadet per defectum sui, quia semper punitur; unde dicit, laborabit in aeternum, idest punietur supplicio aeterno: Matth. 25: ibunt hi in supplicium aeternum, quia noluerunt hic laborare: Ps. 72: in labore hominum non sunt. Et quia quantum in se fuit, in aeternum peccaverunt, quia praeferunt peccatum legi Dei; et ideo non timent poenam, sed semper vellent facere peccatum.
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Et vivet adhuc in finem, idest vita ejus non deficiet in poenis: Job 20: luet quae fecit omnia, nec tamen consumetur.
48:11
Non videbit. Supra ostendit Psalmista, quod timendum est propter peccatum, quia nullum remedium est ad evadendum poenam; hic autem agit de malis quae imminent eis propter improvidentiam eorum: et circa hoc tria facit. Primo commemorat improvidentiam eorum de malis futuris. Secundo commemorat mala quae imminent, ibi, relinquent alienis. Tertio ponit spem de Deo qua sperat liberari ab his malis, ibi, verumtamen. Circa primum duo facit. Primo ostendit eorum improvidentiam. Secundo ignorantiae causam, ibi, cum viderit. Dicit ergo iste talis cui imminent tot mala: non videbit, idest non considerabit interitum, idest damnationem suam. Justorum enim est novissima memorari, Eccl. 7. Sed de istis dicitur Deut. 32: gens absque prudentia et sine consilio. Et quare injusti non praevident sibi? Redditur ratio Eccl. 9: hoc est pessimum inter omnia quae sub sole fiunt: quia eadem cunctis eveniunt. Et ideo non considerant quid eis possit evenire in futurum. Et ideo, cum viderit etiam sapientes morientes: sed videntes mortem corporalem non considerant eorum gloriam: Sapien. 4: videbunt finem sapientis, et non intelligent quid cogitaverit de illo Deus. Differentia est inter insipientem et stultum. Insipiens est qui habet scientiam humanam, et non considerat aeterna; stultus est qui non considerat etiam praesentia. Vel insipiens est qui non attendit mala praesentia, sed futura; stultus est qui attendit et non vitat; unde dicit, simul insipiens et stultus peribunt. Secundum Hieronymum, duplex est causa contemptus injustorum: diuturnitas vitae, et quia vident simul sapientes et insipientes mori.
Et relinquent. Hic ponit mala quae contingunt peccatoribus. Et primo ponit mala quae contingunt in praesenti. Secundo ponit mala quae evenient in futuro, ibi, sicut oves. Circa primum duo facit. Primo ponit mala quae eveniunt in praesenti, quantum ad bona extrinseca. Secundo quantum ad bona intrinseca, ibi, cum in honore. Et ostendit primo quid perdit malus per mortem. Dicit quod perdit divitias; unde dicit, relinquent alienis divitias suas: Hier. 17: fecit divitias, et non in judicio, in dimidio dierum suorum relinquet eas. Et dicit, suas, quasi a se possessas; vel quia non usus est eis ad utilitatem aliorum: Phil. 2: omnes quae sua sunt quaerunt. Et dicit, alienis, quia saepe alieni, idest extranei secundum carnem, accipiunt divitias suas: Ps. 38: thesaurizat, et ignorat cui congregabit ea. Quod si aliquando, etiam filiis dimittat divitias, tamen alieni sunt, ut dicitur Luc. 10: ille proximus qui fecit misericordiam in illo. Et contingit quod filii et nepotes nihil boni faciunt mortuis; sed residua sunt eis duo de rebus mundi, sepulcrum et fama hominum. Secundum, ibi, tabernacula. Quantum ad primum dicit: habuerunt domos et vineas et currus et multa pretiosa. Sed quid habebunt in morte? Pro palatio habebunt sepulcrum, et hoc, in aeternum, idest usque in diem judicii habitabunt in sepulcris. Vel ex hoc quod faciunt curiosa sepulcra, credunt habitare in aeternum in eo; sed decipiuntur, quia et sepulcra destruentur. Unde licet secundum opinionem eorum illa sepulcra sint domus eorum in aeternum, tamen non est ita. Hieronymus tamen habet aliter: interiora eorum domus illorum in aeternum: quia homo habet duplicem domum: exteriorem scilicet; et haec non manet in aeternum; et interiorem, scilicet conscientiam, et haec manet: Isa. 38: dispone domui tuae. Sive bona, sive mala, semper manet. Tabernacula. Hic ostendit, quod non remanet fama, seu memorabile hominis post mortem.
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Memorabilia hominis sunt aedificia fortia: ideo dicit, tabernacula eorum in progenie et progenie; quasi dicat, ita aedificantur ac si sint duratura usque in finem; sed decipiuntur, quia destruuntur: Job 21: ubi est domus principis, et ubi tabernacula impiorum? Marc. 13: vides has magnas aedificationes? Non relinquetur et cetera. Et dicit, tabernacula, quia non diu manent in eis. Vocaverunt nomina sua in terris suis; quasi dicat: haec est intentio hujus aedificationis, ut essent nominati in terris suis: Gen. 11: venite, aedificemus civitatem et turrim, et celebremus et cetera. Eccl. 40: aedificatio civitatis confirmavit nomen: unde vocant civitates ex nomine suo; et dicit, suis, quia nomen alicujus non multum extenditur extra terram suam. Et ideo stultum est quod homo celebret nomen suum in terris. Vel, invocabunt nomina eorum, idest defunctorum, in terris suis, portando cibaria ad sepulcra.
48:13
Et homo. Supra proposuit Psalmista mala quae imminent malis, quantum ad amissionem exteriorum; hic autem ponit quae ex corruptione bonorum interiorum eis imminent: et circa hoc duo facit. Primo proponit malum interioris corruptionis. Secundo ostendit quid ex hoc malo sequitur, ibi, haec via illorum. Sciendum est autem quod homo est compositus ex natura rationali et sensitiva. Secundum naturam rationalem homo habet similitudinem cum Deo et Angelis: Gen. 1: faciamus hominem ad imaginem et similitudinem nostram: Psal. 8: minuisti eum paulo minus ab Angelis. Secundum autem sensitivam naturam habet communicationem cum bestiis. Primo ergo ponit honorem hominis quantum ad hoc quod habet similitudinem cum Angelis; unde dicit, homo cum in honore esset. Secundum philosophum, honor est excellentius quid quam laus: quia laus ordinatur ad aliud; honor autem est per se et in se. Et dicit, esset, scilicet similis ad Deum. Et ex hoc quod haec habet, praemittit tria: quia praemittit quod haec non considerat, scilicet quod sit similis Deo. Secundo, quod declinat in ignorantiam et ignobilitatem bestialem. Tertio quod consequitur actum bestialem. Quantum ad primum dicit, non intellexit, scilicet quod ad imaginem Dei sit factus: et quod esset aptus ad possidenda caelestia: Sap. 2: neque speraverunt mercedem justitiae: nec judicaverunt honorem animarum sanctarum. Quantum ad secundum dicit, comparatus est jumentis. Bruta animalia operantur ex passione; et hoc patet, quia canis statim cum irascitur, clamat, equus cum concupiscit, hinnit; sed non imputatur eis, quia carent ratione. Si ergo homo statim cum concupiscit, sequitur passionem, et iratus percutit, comparatus est in agendo jumentis insipientibus: Ps. 31: nolite fieri sicut equus et mulus et cetera. Quantum ad tertium dicit, et similis factus est illis: nam quando natura brutorum inclinatur ad aliquid, sic utitur passione, et consuetudo vertitur in naturam. Quando homo ergo assuescat secundum passionem vivere, jam vertitur in naturam: et ideo, similis factus est illis, per habitum ex malis operibus aggravatum: Jer. 5: equi amatores in feminas, et emissarii facti sunt; et ideo dicit philosophus, quod pejor est malus homo quam mala bestia; quia cum malitia habet intellectum, ut diversa mala adinveniat.
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Haec via. Hic ostendit quid sequitur ex hoc malo quod incurrunt, scilicet quod facti sunt bestiales: nam posset aliquis dicere, quod nihil mali inde sequitur. Sed non est ita. Immo aliquid aliud sequitur. Et primo ostendit quid sequitur quantum ad eos. Secundo quantum ad alios. Quantum ad eos dicit, haec via, quia scilicet sequitur passiones, est scandalum ipsis, quia interius conturbantur: Ps. 68: fiat mensa eorum coram ipsis in scandalum. Item exterius etiam conturbantur, quia puniuntur et infamantur. Philosophus, poenitudine replentur pravi. Quantum ad alios sequitur, quod postea in ore suo complacebunt. Et exponitur dupliciter. Uno modo sic. Postquam interius scandalizantur et faciunt mala, vellent quod alii sequerentur eos. Et ideo student aliis complacere, ut trahant eos ad peccandum: Prov. 1: si te lactaverint peccatores et cetera. Alio modo sic reprehendit simulationem: quasi dicat: postea quam jam sic conturbantur et sequuntur mala, in ore suo complacebunt, idest student loqui sancta et blanda: Matth. 23: vae vobis Scribae et Pharisaei hypocritae, qui similes estis sepulcris dealbatis etc. usque ad et iniquitatem. Glossa, pejores sunt simulantes quam aperte mali. Sed numquid hoc verum est? Videtur quod non. Isa. 3: peccatum suum sicut Sodoma praedicaverunt. Glossa Hieronymi: secunda tabula est occulte peccare. Dicendum, quod aliud est non publicare peccatum, et aliud est simulare innocentiam: nam publicare peccatum est malum, quia scandalizat alios; sed simulare innocentiam, ut alios trahat ad peccatum, majus malum est. Et de his loquitur hic. Alia littera habet, et in ore suo benedicat Deum. Et exponitur sic. Quamvis interius sint bestiae, tamen labiis exterius benedicent Deum. Isa. 29: populus hic labiis me honorat et cetera. Vel aliter. Benedicent Deum de malis quae fecerunt. Hieronymus habet: post eos justitiae eorum current: quasi dicat: non intellexit, et similis factus est bestiis, et inde scandalizantur, et ideo fit, quia voluerunt esse bestiae. Ideo, post eos, idest in finem comedentur a bestiis, idest a Daemonibus; quasi dicat: current post Daemones in Inferno.
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Sicut oves. Hic ponit mala quae evenient peccatoribus post hanc vitam. Et quia tria mala jam dixit: scilicet quod sunt similes bestiis, quod contemnunt sapientiam, tertium est quod confidunt in virtute. Et contra primum dicit: quia isti sunt sicut bestiae, dignum est quod sicut bestiae puniantur; unde dicit, sicut oves in Inferno positi sunt. Oves non habent auxilium a natura ad se defendendum, et ideo expositae sunt ad caedem. Psal. 43: aestimati sumus sicut oves occisionis. Quia ergo mali in Inferno sunt omnino poenis expositi, ideo sunt sicut oves. Jerem. 12: congrega eos sicut gregem ad victimam. Item oves tonduntur, et tonsae occiduntur: ita prius tonduntur a lana mali, et privantur sive expoliantur exterioribus bonis, et postea occiduntur in Inferno, mors depascet eos: Apocalyp. 21: pars eorum est sulphur. Hic depascet eos: et dicit, depascet, quia etsi mors inferat poenam, non tamen totaliter auferet; sed reservat semper ad poenam. Vel, mors, idest Diabolus: Apoc. 6: nomen illi mors: depascet eos, idest deducet de pascuis ad pascua, idest de poenis ad poenas. Job 24: ad calorem nimium transiet ab aquis nivium. Alia littera habet, mors pastor eorum erit. Et loquitur sic. In vita ista sunt sicut oves deputandi ad Infernum; et Diabolus est pastor eorum. Et dominabuntur. Hoc est contra illud quod dixit supra, quod videntur sapientes simul mori cum insipientibus; hic dicit quod justi dominabuntur eorum, scilicet malorum. Vel sapientes, qui vocantur justi in matutino, idest in die judicii, quando accipient judiciariam potestatem. Malach. 4: calcabitis impios cum fuerint cinis sub planta pedum vestrorum. Et auxilium eorum. Hoc est illud quod dixit, et in multitudine divitiarum etc.: quasi dicat: auxilium eorum quod erat ab amicis et divitiis eorum, veterascet, idest peribit in Inferno. Isa. 10: ad cujus fugietis auxilium? Job 6: ecce non est auxilium mihi in me. A gloria eorum, idest juxta gloriam eorum. Apocalyps. 18: quantum glorificavit se, tantum et cetera.
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Verumtamen redimet animam meam; quasi dicat: mali ista habent; sed ego liberabor ab istis. Et per quid? Per effusionem sanguinis Christi. Redimet de manu Inferi, idest de manu Diaboli, sub qua erant homines ante adventum Christi. Oseae 13: de morte redimam eos. Cum acceperit me, idest cum acceperit animam meam. Hebr. 2: nusquam Angelos apprehendit, sed semen Abrahae.
48:17
Ne timueris. Supra Psalmista ostendit quid sit homini timendum in mundo; hic ostendit quid sit non timendum, scilicet prosperitas impiorum. Et primo monet ut non timeamus propter prosperitatem malorum; secundo assignat rationem, ibi, quoniam cum interierit. Prosperitas malorum duo habet: scilicet abundantiam divitiarum, et sublimitatem gloriae. Quantum ad primum dicit, ne timueris cum dives factus fuerit homo. Quantum ad secundum, et cum multiplicata fuerit gloria domus suae. Et dicit, homo. Homo constat ex duplici natura: scilicet animali et rationali. Et quandoque sumitur pro una, quandoque pro alia. Hic sumitur pro animalitate; quasi dicat: si homo animalis dives factus fuerit: tales enim saepe ditantur. Job 21: quare impii vivunt, sublimati sunt, confortati sunt divitiis? Item ibidem 12: abundant tabernacula praedonum: si ista scilicet videris, ne timueris. Duplex potest esse causa timoris. Una, ne desaeviant in homines: alia, ne ex hoc scandalizentur boni, et deficiant a spe, secundum illud Psalm. 72: mei autem pene moti sunt pedes (...). Et dixi: ergo sine causa justificavi cor meum; quasi dicat: ex quo tot bona Deus facit malis, videtur quod non curet de nobis, secundum illud Malach. 3: vanus est qui servit Deo, et quod emolumentum habemus, quia custodivimus praecepta domini? Quantum ad secundum dicit, et cum multiplicata fuerit gloria domus ejus. Eccl. 9: non zeles gloriam et opus peccatoris. Psal. 36: vidi impium et cetera. Quoniam cum interierit. Hic assignatur ratio, quare non sunt timendi mali si divites fiant. Primo, quia quandoque omnibus exterioribus bonis privabuntur; secundo etiam omnibus interioribus bonis deficient. Secunda ibi, quia anima ejus. Ideo dicit, non sunt timendi, quia Deus reservat tibi majora. Haec autem quae dantur istis sunt transitoria. Et ostendit primo, quod divitiae transeunt; dicens, quoniam cum interierit, scilicet dives, non sumet omnia, idest nihil ex omnibus quae habuit, poterit habere. Job 27: dives cum dormierit, nihil secum auferet. 1 Tim. ultim.: nihil intulimus in hunc mundum: haud dubium, quia nec auferre quid poterimus.
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Secundo ostendit defectum gloriae hominis peccatoris, neque descendet cum eo gloria ejus; quia tunc gloria ejus finitur cum carne, et reservatur ei ignominia in Inferno. Oseae 4: gloriam eorum in ignominiam commutabo. Apocal. 18: glorificavit se et cetera.
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Quia anima ejus in vita ipsius benedicetur: confitebitur tibi cum benefeceris ei. Hic ponit primo defectum interiorum pertinentium ad corpus; secundo ad animam, ibi, et introibit. Primo ergo ostendit, quod post hanc vitam deficit eis bonum corporis; secundo ostendit quod finitur bonum virtutis, si quod habuerunt. Dicit ergo, quia anima ejus. Sicut homo sumitur aliquando pro natura animali, aliquando pro rationali, ita anima sumitur dupliciter. Quandoque pro vita rationali, ut Deuteronom. 6, diliges dominum Deum tuum ex toto corde tuo, ex tota anima tua. Quandoque pro animali vita. Luc. 12: anima mea, habes bona et cetera. Dicit ergo secundum hoc, quia anima, idest animalis vita ejus, in vita ipsius benedicetur; quasi dicat: quicquid habet de divitiis et gloria, totum est in hac vita; et cessante hac vita, deficit ejus gloria: et ideo non potest vitae suae benedicere nisi dum vivit. Item aliquando peccatores laudant Deum, vel faciunt opera de genere bonorum; sed si adversitas immineat, cessat ejus laudatio, sive operatio bona. Et ideo convertit se ad Deum dicens: o Deus, iste talis, scilicet peccator, sive aliquis in prosperitate existens, confitebitur tibi, idest laudabit te, cum benefeceris ei, idest dederis sibi bona temporalia quae amat. Prov. 10: benedictio domini divites facit. Hieronymus: laudabunt te cum bene sibi fuerit, idest homines laudant et serviunt divitibus, quamdiu suppetunt et prosperantur in divitiis; sed si mutetur fortuna, mutantur, necdum non laudant, sed detrahunt eis. Introibit. Hic ponit defectum spiritualium. Et primo ostendit defectum; secundo ponit ordinem perveniendi ad ipsum defectum, ibi, homo. Et primo ponit defectum culpae; secundo poenae. Quantum ad primum dicit, introibit, scilicet iste peccator sic dives, et quem laudant omnes, dum bene est ei, introibit dico, usque ad progeniem patrum suorum, scilicet per imitationem, dum omnia mala quae tota sua progenies facit, ipse operatur. Matth. 23: et vos implete mensuram patrum vestrorum. Jer. 11: reversi sunt ad iniquitates patrum suorum priores. Vel, introibit etc. quia patres sui impii sunt in Inferno, et iste ibit illuc.
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Quantum ad secundum dicit: et usque in aeternum non videbit lumen: quia quasi, scilicet hic in suo aeterno, scilicet in vita, noluit sequi lumen rationis, ideo, in aeternum non videbit lumen. Job 15: non credit quod reverti possit de tenebris ad lumen. Matth. 25: inutilem servum mittite in tenebras exteriores et cetera. Et quo ordine?
48:21
Quia cum esset praeditus lumine rationis, sicut homo in honore constitutus, noluit illo lumine regi, assimilatus est jumentis insipientibus, et ideo facit sicut jumenta, debet deputari occisioni.
48:2
v. 2 omnes . gentes, omnes incolae orbis ad audiendum provocantur, et
48:3
v. 3 tum — homines, tum viri (plebeii, nobiles) Hier tam filii Adam, quam filii singulorum ; priorem acceptionem merito proponunt Ag. Gen et generatim recentiores ; simul in unum. dives et pauper; ergo invitantur omnes gentes, singuli; tenues et nobiles, divites et pauperes. Grandi invitationi respondet grandis promissio
48:4
v. 4. 5 os meum loquetur sapienliam ; cuius fons 6% ratio affertur meditatio cordis mei, consideratio | mentis meae est intelligentia, vel tota mea meditatio loquitur prudenliam, σύνεσιν. Praeter diligentem meditationem alterum assignat fontem sapientiae : attento studio prosequitur sapientiam quae in parabolis a sapientibus tradita est : inclinabo, inclino (Hier) ad parabolam aurem meam ; et quae ex consideratione et studio sapientiae hausit, aperiam in cithara aenigma meum (Hier), sicuti prophetae musicis instrumentis quandoque utebantur (1 Reg..10, 5. 4 Reg. 3, 15). Varie concipitur inclinare aurem ad parabolam ; alii ibi vident indicari inspirationem divinam, cui aures praebeat ; alii, attendam ad id quod dicam vel canam ; alii, ad proverbium populare (v. 13) attentionem meam dirigo idque rite perpendam. | Iam tangitur aenigma, illud scil. de prosperitate malorum (cf. 36. . 72), qui alios viros probos opprimant. Sed ipsi ex v. 4. 5 consideratione facta et ex doctrina sapientiae aenigma iam est solutum ; unde ipsis quoque auditoribus illud interrogatione ita proponit, ut ex ipsa - forma quaerendi iam appareat, non esse timendum :
48:6
v. 6 cur timebo, cur timeam, in die mala, in diebus mali (Hier, al à» ἡμέραις πονηροῦ, χαχοῦ), Syr statim interrogationem directe explicat : non timeo in diebus malis; et qui sint dies mali, seu dies in quibus improbi in probos dominentur et saeviant, declaratur : iniquitas calcanei mei circumdabit me, circumdat me; sensum bene reddit syr iniquitas inimicorum meorum circumdat me ; ita explica hebr, quem textum legit Origenes: 20% ἀχουββαει ισουβϑουνει, 1. e. iniquitate supplantatores mei me circumdant.'Inde etiam declaratur (seu potius cernitur quomodo explicari debeat) versio LXX et vulg : iniquitas insidiatoris mei (qui calcaneum meum petit, supplantat). In uno illo intelligi plures, elucet ex v. 7 qui confidunt in virtuté sua, in robore suo, in fortitudine sua (Hier), el in multitudine divitiarum suarum gloriantur, homines igitur sunt violenti 66 ob multas opes superbi, et in his duobus, robore, opibus - suam reponentes spem. Verum qui inclinat aurem suam ad parabolam, ad doctrinam sapienliae, statim discit, iam scit, talibus imminere perniciem secundum normam retributionis (30, 24; 33, 13; 36, 9-15. 17 seq. 35-40 060.( Quare v. ὃ, vocem ns Midrasch explicat האח vae ; recentiores emendant אך hebr (punctatione niphal addita) ; profecto nemo se redimit, | non dabit Deo placationem suam (pretium redemptionis suae); nam pretiosa est redemptio animae eius i. e. nimis pretiosa, pretium nequit solvi; etsi laboret in aeternum et vivat in perpetuum ; ita Gen. Impietali enim statuitur pernicies, interitus ; nemo ex suis potest se ex hoc debito redimere, Deo quasi placationem, pretium redemptionis solvere. Quem sensum habebis, si legas : non dabit pretium. redemptionis animae suae, etsi laboret in aeternum et vivat adhue in finem. Cum autem in hebr habeatur (non laborare, sed) וחדל vertendum erit: et desistit in aeternum, adhue vivere (feliciter). Communiter contenti sunt explicatione : divites 1111 impii non possunt se redimere a necessitate moriendi, alii a necessitate immaturae mortis. Dubito an hoc. sufficiat. Necessitas enim moriendi omnibus incumbit ; de poena mor- | 118 immaturae nihil videtur dici; ex norma retributionis poena, per-. nicies, interitus debet evenire; unde mihi melius videtur iam hoc loco id unum asserere : a poena et pernicie non poterit se opibus suis redimere ; eum manet poena ac pernicies. | Interrogatione v. 11 esse legendum, iam Gen. bene notat : non videbit interitum ? perniciem, perditionem, qua notione ex verbo שחת etiam substantivum sumi potest ; idque hoc loco magis, quia in v. 11 necessitas moriendi pro omnibus asseritur. Hebr iungit et vertit Duhm cum interrogatione : in perpetuum non videat foveam ? imo videbit ! sapientes moriuntur ; simul insipiens et stultus peribunt et. relinquent alienis divitias suas ; et quomodo tandem omnis gloria et pompa misere in sepulcro pereat, exhibetur
48:12
v. 12 sepulcra eorum (sunt) domus illorum in perpetuum, etiam hebr emendandum esse ex LXX sepulera, ergo scribendum קבר pro קרב (sieut syr targum quoque exhibent sepulcra) consentiunt recentiores ; et haec sepulcra sunt fabernacula eorum, habitacula eorum in progenie et progenie 1. e. in perpetuum. En ad quam parvum habitandi locum et spatium. sunt tandem redacti ilh qui vocaverunt nomina sua in terris suis, i. e. ex hebr, ut vertit ΠΟΙ recte : vocaverunt nominibus suis terras (suas), qui agros multos et rura spatiosa olim possidebant. Unde consequitur
48:13
v. 13 ex hebr; Pro v» LXX, syr legerunt v2? (uti hebr v. 21), homo cum in honore: rabitur. Eius magnificentia utique plane evanescit ; hac ratione assi- En, talis est sors eorum qui in se confidunt,
48:14
v. 14 haec via eorum qui fiduciam sui habent ; ita secundum hebr ; scandalum explica : haec est via eorum, scil pernicies, casus, ruina ipsis continget ; et eadem sors erit eorum, qui post eos (vulg postea) ore eorum delectanturi.e. eorum loquendi modo sibi complacebunt, ita Sym οἱ δὲ μετ᾽ αὐτοὺς λόγον αὐτῶν εὐδοχήσουσιν, alii coniectant אחריתם exitus (finis) eorum qui ore suo oblectantur, quae coniectura ex syr, targum commendatur, neque tamen necessaria est. Haec eorum via magis exponitur in v. 15 pascet eos (Hier), pascit eos, regit eos, sunt 66 manent sub dominio mortis; in orco (inferno, scheol) igitur sunt adhuc sub regimine mortis ; carent itaque vita beata, postquam in orco positi sunt, Sym θάνατος νεμήσει αὐτούς (Theod.), quae vox véusw dominandi notionem admittit. Alia est sors iustorum ; e£ dominabuntur corum iusti in matutino, notionem eandem exprimit Aq χρατήσουσιν (Eus.), similiter Sym ὑποadversitatum. In oppositione ad infernum (scheol)lux haec matutina vitam beatam designat quae iustos manere satis clare innuitur. Huic tempori matutino opponitur alterum in inferno quod contingit : (v. 7) eonsumuntur, evanescunt a gloria eorum, prorsus evanescunt et pereunt a pristina eorum gloria; 5% τῆς δόξης αὐτῶν (utique, sat obscurum) addito ἐξώσθησαν (expulsi sunt) declaratur (ita ab aliquo correctore in א A, in psalterio turicensi ; cf. Swete) ; idem additur in syr. Textus hebr : figura eorum ad tabescendum, 00018 habitaculum 61 (scribe דבל pro mass מזבל ; LXX legerunt in priore membro qeri Inverso ordine membrorum sensus posset videri magis concinnus : lum ei; et dominabuntur eis iusti in matutino ; unde aliquiita ponunt (cf. Rielum). Sed tamen obstat, quia
48:16
v. 16 aperte adnectitur 80 membrum illud : orcus habitaculum ei, vel vulg : auxilium. eorum veterascet in inferno; v. 16 verumtamen | Deus redimet animam meam de manu inferi, de potestate orci, in oppositione ad dominationem mortis (v. 15) ; psalmista loquitur suam sortem certa spe coniungens cum sorte iustorum (v. 15), cum acceperit me, nam assumet me, scil. Deus ad se ; beneadnotat DuAhm evidenter esse hebr np5 iam terminum technicum pro assumere in paradisum, transferre i in ו sicuti Gen. 5, 24 ; 2 Reg 2, 9. 10 hebr, Ps. 73, 24 hebr. Deus itaque me ad se n postquam animam meam SEE de manu orci. 1110 est planus sensus תג v.16 et ea sententia etiam lucem diffunditin v. 15; mors et orcus sunt itaque quasi nox, et tempus matutinum est illa redemptio et assumptio, translatio ad Deum. Perperam aliqui explicant : me redimet ex manu orci, si (ista manus) me arripere vult ; nam psalmista non potest absurde supponere, se iri a morte praeservatum. Insuper cum notio principalis non est manus per se, sed manus schéol, 1. e. scheol, deberet hebr in verbo poni forma feminina ; quare merito monet Koenig Deum hoc loco esse subiectum (cf. Koenig, Syntax der hebr Sprache $248 g). E - . Ex antecedentibus infertur conclusio (quam praeoccupavit v. 6), v. 11 ne timueris, cum dives factus fuerit homo et cum multiplicata fuerit gloria domus eius, ad hanc gloriam pertinet pretiosa supellex, 2 3 ornamenta domus, vestes pulchrae, copia exquisita alimentorum ete; 3 ne paveas, ne sis animo aegro, demisso, v. 18 neque enim moriens quM tollet omnia, nec descendet post eam gloria eius (Hier). Nam v. 19 81. | animae suae bene fecerit in vita sua — et laudabunt te, 861 8 4 tbi (Hier) -- v. 20.veniet tamen ad generationem patrum suorum, scil. anima ; usque in aeternum non videbunt lucem. Eodem modo explica LXX et vulg
48:19
v. 19 quia anima eius etc., in hac quidem vita anima eius Denedicetur, felix erit et fortunata, bonis abundabit; quod
48:2
… The cooperation of the hagiographer is stressed in the Expositio in Ps. 48, 2 (PG 55, 225).
48:8
Myrrh (Heb. Môr; LXX Αὐωρία; Lat. Myrrha)
… Various biblical passages (Ps. 44:9; 48:8; Prov. 7:17; Cant. 3:6) speak of beds and garments perfumed with myrrh. …
… (Is. 23; Ez. 27, 12), famous for its commerce (ibid. 38, 13); silver was extracted there (Ier. 10, 9). Often in the Old Testament there is mention of "ships of T.", large ships used for long voyages (I Reg. 10, 22; 22, 49; Is. 2, 16; Ez. 27, 25; Ps. 48, 8). In the table of nations, T. appears among the sons of Javan (Gen. 10, 4; I Par. 1, 7): "Ionians" of Greece and Asia Minor. …
48:15
… name of the divine nature, Elōhim, which however often proves secondary and substituted for the original Jahweh (cf. Ps. 14 with 53; 40, 14-18 with 70; moreover Jahweh is required by grammar in Ps. 59, 6; 80, 5, 8, 20; and by style in Ps. 43, 4; 45, 8; 48, 15; 50, 7). The section formed by books II-III thus had, for a period, an existence independent of the other two, and then underwent the revision of which it bears the traces. …
11). Although it is the "end of acting and thinking" (Eccles. 9:10), the wicked have far more to fear it (Ps. 48:15) than the righteous do. There is also mention of the fire that devours (Deut. 32:22; Is. 50:11; Eccl. 51:4); for the wicked "their worm shall not die and their fire shall not …
48:16
… At their death all men descend to the f. (Gen. 37:35; 42:38; 44:29, 31; Num. 16:30, 33; etc.) where they "are gathered to their fathers" (Gen. 25:8, 17; 35:29; 49:29, 33). All the dead are under the dominion of the f. (Os. 13:14; Ps. 15:10; 48:16; 88:49; Prov. 5:5; 23:14), which lies beneath the ocean (Job 26:5) and swallows all without distinction (Ps. 88:49). The "gates of the f." (Is. 38:10; Job 38:17; Ecclus. 51:9; Sap. …
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.