Quid gloriaris. David condemneth the wickedness of Doeg, and foretelleth his destruction.
Holie Dauid inueigheth against wicked Doeg a traitor. 7. prophecieth his ruine. 10. and his owne exaltation.
1Unto the end, understanding for David,Salmo di intelligenza di Davidde,Vnto the end, vnderstanding to Dauid,In finem. Intellectus David, 2When Doeg the Edomite came and told Saul: David went to the house of Achimelech.quando Doeg Idumeo andò a dar avviso a Saulle dicendo: Davidde è stato a casa di Achimelech.when Doeg the Idumeite came and told Saul: Dauid is come into the house of Achimelech. (1. Reg. 22.)cum venit Doëg Idumæus, et nuntiavit Sauli: Venit David in domum Achimelech. 3Why dost thou glory in malice, thou that art mighty in iniquity?Perchè fai tu gloria della malvagità, tu, che se' potente a far male?VVHY doest thou glorie in malice, which art mightie in iniquitie?Quid gloriaris in malitia, / qui potens es in iniquitate ? 4All the day long thy tongue hath devised injustice: as a sharp razor, thou hast wrought deceit.Tutto il dì la tua lingua ha meditato l'ingiustizia: quale affilato rasoio hai fatto tradimento.Al the day hath thy tongue thought iniustice: as a sharp rasor thou hast done guile.Tota die injustitiam cogitavit lingua tua; / sicut novacula acuta fecisti dolum. 5Thou hast loved malice more than goodness: and iniquity rather than to speak righteousness.Hai amato la malizia più che la bontà, il parlare iniquo piuttosto, che il giusto.Thou hast loued malice more then benignitie: iniquitie rather then to speake equitie.Dilexisti malitiam super benignitatem; / iniquitatem magis quam loqui æquitatem. 6Thou hast loved all the words of ruin, O deceitful tongue.Hai amato tutte le parole da recar perdizione, o lingua ingannatrice.Thou hast loued al wordes of precipitation, a deceitful tongue.Dilexisti omnia verba præcipitationis; / lingua dolosa. 7Therefore will God destroy thee for ever: he will pluck thee out, and remove thee from thy dwelling place: and thy root out of the land of the living.Per questo Iddio ti distruggerà per sempre, ti schianterà, e ti scaccerà fuora del tuo padiglione, e ti sradicherà dalla terra de' vivi.Therfore Wil God destroy thee for euer, he wil plucke thee out, & remoue thee out of thy tabernacle: & thy roote out of the land of the liuing.Propterea Deus destruet te in finem; / evellet te, et emigrabit te de tabernaculo tuo, / et radicem tuam de terra viventium. 8The just shall see and fear, and shall laugh at him, and say:Vedran ciò i giusti, e temeranno, e di lui rideranno dicendo:The iust shal see, and feare, and shal laugh at him, and they shal say:Videbunt justi, et timebunt; / et super eum ridebunt, et dicent: 9Behold the man that made not God his helper: But trusted in the abundance of his riches: and prevailed in his vanity.Ecco l'uomo, il quale non ha eletto Dio per suo protettore, ma sperò nelle sue molte ricchezze, e si fece forte ne' suoi averi.Behold the man, that hath not put God for his helper. But hath hoped in the multitude of his riches, and hath preualed in his vanitie.Ecce homo qui non posuit Deum adjutorem suum; / sed speravit in multitudine divitiarum suarum, / et prævaluit in vanitate sua.
10But I, as a fruitful olive tree in the house of God, have hoped in the mercy of God for ever, yea for ever and ever.Ma io come olivo fecondo nella casa di Dio, ho sperato nella misericordia di Dio per l'eternità, e per tutti i secoli.But I as a fruitful oliue tree in the house of God, haue hoped in the mercie of God for euer: and for euer and euer.Ego autem, sicut oliva fructifera in domo Dei; / speravi in misericordia Dei, in æternum et in sæculum sæculi. 11I will praise thee for ever, because thou hast done it: and I will wait on thy name, for it is good in the sight of thy saints.Te loderò io pe' secoli, perché hai fatta tal cosa, e aspetterò l'aiuto del nome tuo, perché buona cosa è questa nel cospetto de' santi tuoi.I wil confesse to thee for euer, because thou hast done it: and I wil expect thy name, because it is good in the sight of thy saints:Confitebor tibi in sæculum, quia fecisti; / et exspectabo nomen tuum, / quoniam bonum est in conspectu sanctorum tuorum.
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Calmet
Achimelech. Sixtus V, Septuagint, etc., read Abimelech. But the former is the true name. See 1 Kings 22:9, 20. (Calmet)
Berthier
The word understanding implies, that we ought to reflect on the misery of detraction, and bear our crosses with submission. (Berthier)
Worthington
Doeg was but half a Jew, and persecuted the faithful. (Worthington)
Calmet
Iniquity. Hebrew chesed, means also mercy, and some translate, "the mercy of God! or, the great mercy." Noble exploit! (Calmet)
Berthier
But our version seems more natural. El may be a preposition, as Symmachus has Kath. (Berthier)
Haydock
If Doeg, who was the most powerful of the shepherds of Saul, (1 Kings 21:7.) thought it his duty to give his master information of what had passed, he ought to have stated the matter fairly, instead of insinuating, that the high-priest was ill-affected. (Haydock)
Calmet
Nothing could be more false, as he supposed he was acting agreeably to the interests of Saul, and of the state. (Calmet)
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Ruin. Septuagint katapontismou, "drowning," or to make the innocent suffer "shipwreck."
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Calmet
Thy, is not found in Hebrew. Doeg would not dare to enter the tabernacle, after he had slain the priests. (Calmet)
Berthier
Houbigant properly supplies thy. (Berthier)
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Calmet
Laugh, at the last day, when they will have nothing to fear, nor the wicked to hope. In this life, the just are full of compassion; but they cannot but approve of God's judgments. (Calmet)
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The man. Hebrew hageber, "the hero."
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Haydock
Fruitful. David foretells his own prosperity on the throne, (Worthington) when this wretch shall be no more. (Haydock)
Menochius
He was at this time in great perplexity, (Calmet) in banishment from the house of God. (Menochius)
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Haydock
It punished the wicked, and asserted thy just providence. (Haydock)
Calmet
Good. Thy saints find the greatest comfort in thee. (Calmet)
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Of the race of Esau, half a Ievv, but either an Infidel, or fautor of Infidels, a spie for Saul, a persecutor of Dauid, & a murderer of Innocents. 2. Reg. 22. v. 9. 18.
High priest, slaine with 84. more Priestes and others, because they were supposed to fauour Dauid. ibidem.
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Thou persecutor Doeg, why art thou so malicious, to abuse thy credite with king Saul, to the murdering of innocents?
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playing the part of a spie, in betraying to Saul, that I was with Achimelech?
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Though he told a truth, yet it was iniquitie to betray innocents.
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Thou shalt vtterly be destroyed.
& al thy race.
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for a short time in this world.
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Dauid prophecieth his owne exaltation, and conseruation of his seede in the kingdom of Israel.
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Sing praise, and •a•kes to thee.
thy Goodnes, which agreeth to thy name.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.3
3. “Why doth he glory in malice that is mighty?” (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.11
75. The Lord also in the Gospel rejected those coming to Him with guile, saying: “The foxes have holes,” for He bids us live in simplicity and innocency of heart. David also says: “Thou hast used deceit as a sharp razor,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 12.14
14. But one of these powers is plotting, and contriving evil designs against thee. Well: he is but sharpening the razor wherewith to shave the hair, but not to cut the head. Ye have but just now heard this that I have said in the Psalm, “Thou hast worked deceit like a sharp razor.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.4
4. “In iniquity the whole day upon injustice hath thy tongue thought” (
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.1
… Hereupon you, when you ought to have shown contempt for the opinion of the foolish ones, and to have gone on to adopt sound and truthful sentiments, preferred rather to do what Scripture has foretold of men like you: "Thou hast loved evil more than good, and lying rather than to speak righteousness."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.5
5. There followeth then what? All thy might and all thy thought of iniquity all the day, and meditation of malignity in thy tongue without intermission, hath performed what, done what? “As with a sharp razor thou hast done deceit” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… And there is a diversity of Gifts, which stands in need of yet another Gift to discern which is the best, where all are praiseworthy. And that division also might be called noble of which David says, Drown O Lord and divide their tongues. Why? Because they loved all words of drowning, the deceitful tongue.
St John Chrysostom † AD 407 Homilies on First Corinthians 44
[7.] Bearing in mind these things therefore let us have a care of our own members, and not sharpen the tongue against one another, nor speak words “which may do hurt,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.6
6. “Thou hast loved malice above benignity” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.7
7. Because of this there followeth in the Psalm, “Thou hast loved all words of sinking under” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.8
8. “Wherefore God shall destroy thee at the end” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.4
… “Behold the man that made not God his helper, but trusted in the abundance of his riches, and prevailed in his vanity.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.9
9. “And the just shall see, and shall fear; and over him they shall laugh” (
John Cassian † AD 435 The Conferences of John Cassian 17.20
… “Wherefore God shall destroy thee forever, and pluck thee up and tear thee out of thy tabernacle, and thy root from the land of the living:”
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St Basil the Great † AD 379 The Hexæmeron 5.6
… Nor must we, in the spirit of the parable, put forth too much wood, that is to say, live with ostentation, and gain the applause of the world; we must bring forth fruits, keeping the proof of our works for the husbandman. Be “like a green olive tree in the house of God,”
St John Chrysostom † AD 407 Homilies on Ephesians 24
… “For let not mercy and truth,” saith the Wise Man, “forsake thee.” ( Prov. iii. 3 .) He saith not “do it once, nor twice.” The Virgins, we know, had oil, but not enough to last out. ( Matt. xxv. 3, 8 .) And thus we need much oil, and thus should we be “like a green olive tree in the house of God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
[8.] Hear the prophet saying, “But I” (his words are) “am like a fruitful olive tree in the house of God.” (
St Augustine of Hippo † AD 430 City of God 15.21
… “Thou, O Lord, in Thy city wilt despise their image.” But as for the son of Seth, the son of the resurrection, let him hope to call on the name of the Lord God. For he prefigures that society of men which says, “But I am like a green olive-tree in the house of God: I have trusted in the mercy of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.10
10. But what shall they then say that shall laugh? “And over him they shall laugh; and shall say, Behold a man that hath not set God for his helper” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.11
… Therefore that man having been condemned that said, blessed of the people to whom these things are: thou that sayest, “Blessed the people of whom is the Lord their own God,” dost think of thyself what? dost hope for thyself what? “But I;” now at length hear that body: “But I am like an olive, fruit-bearing in the house of God” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.4
… Let us therefore bear fruit worthily. God forbid that in us should be done what befell that barren fig-tree , that Jesus come not even now and curse us for our barrenness. But may all be able to use that other saying, But I am like a fruitful olive-tree in the house of God: I have trusted in the mercy of God for ever
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.12
12. “I will confess to Thee for ever, because Thou hast done” (
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Hic incipit secunda quinquagena. Et sicut dictum est in principio libri, prima quinquagena pertinet ad poenitentes; ista secunda quinquagena pertinet ad proficientes. Circa quos sunt tria per ordinem videnda: nam primus gradus proficientium est justificatio: secundus gradus est exercitium bonorum operum: tertius est consideratio divinorum operum. Et sic ista quinquagena dividitur in tres partes. Primo tangit de his quae pertinent ad justificationem; secundo agit de his quae pertinent ad executionem bonorum operum, ibi, Deus judicium; tertio agit de his quae pertinent ad considerationem divinorum operum, ibi, Deus stetit. In justificatione duo sunt necessaria: scilicet aversio a peccato, et conversio ad Deum. Et sic duo sunt in peccato per oppositum; scilicet aversio a Deo, et conversio ad peccatum. Primo ergo ponit Psalmos qui pertinent ad aversionem et detestationem peccati; secundo ponit Psalmos qui faciunt sive continent subjectionem Deo, ibi, Ps. 61: nonne Deo subjecta. Circa primum duo facit. Primo ostendit malitiam peccatorum; secundo ostendit mala quae a peccatoribus fiunt. Ex duobus aggravatur peccatum: scilicet ex affectione peccandi, et ex contemptu Dei. Primo ergo aggravat malitiam peccatorum ex primo; secundo aggravat eorum malitiam ex secundo, ibi, Ps. 52: dixit insipiens. Titulus: in finem intellectus David, cum venisset Doeg Idumaeus, et nuntiasset Sauli, venit David in domum Abimelech, haec historia habetur 1 Reg. 21 et 22, quando scilicet David fugiens a Saule, venit in Zebe ubi erant sacerdotes, et accepit gladium Goliae et panes propositionis, et Doeg Idumaeus interfuit, qui inter pastores erat potens; et conquerente Saule quod nullus pugnaret pro eo contra David, iste Doeg enarravit quomodo Abimelech sacerdos receperat David, et dederat ei gladium Goliae, et panes propositionis: et sic iratus Saul mandavit occidi omnes sacerdotes. Cumque illi nollent mittere manus ad occidendum sacerdotes, iste Doeg interfecit omnes sacerdotes. Sed tamen diversitas est in titulo et in historia, quia princeps sacerdotum in historia vocatur Achimelech, in titulo Abimelech. Et dicit Glossa quod hoc factum est vitio scriptorum, vel propter mysterium: nam per David signatur Christus: tum quia usus est officio regiae dignitatis, tum etiam quia usus fuit dignitate sacerdotali, comedendo panes propositionis. Doeg interpretatur mutus: Idumaeus terrenus; Saul petitio; Abimelech patris mei regnum.
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Per Doeg ergo qui fuit motus a terrenis, cum venisset David, scilicet Christus ad Abimelech, idest ad Judaeos qui est patris mei regnum, nuntiavit Sauli, idest morti, quod impii manibus et verbis accersierunt eum et occiderunt eum. Vel, Doeg, idest Antichristus qui commovebit in fine mundi terrenos. Cum venisset Christus in Ecclesiam, nuntiavit Diabolo, quod persequetur Ecclesiam. Et principaliter intelligitur totus iste Psalmus de malis qui persequuntur Christum, vel in se, vel in membris. Dividitur autem Psalmus iste in partes duas. In prima agit de malitia peccatoris, qui ad iniquitatem afficitur. Secundo agit de justitia sanctorum, ibi, ego autem sicut oliva. Circa primum duo facit. Primo agit de culpa malorum. Secundo de eorum poena, ibi, propterea destruet te. Sciendum est autem, quod in homine qui afficitur ad peccatum, tria per ordinem sequuntur. Primum est delectatio peccati. Secundum est cogitatio de peccato: quia in illis cogitamus quae diligimus. Tertium est gloriatio de perpetratione peccati. Quilibet gaudet naturaliter cum facit quod amat. Sic ergo procedit ab ultimo. Ad primum de gloria malorum in actu peccati. Secundo de cogitatione circa peccatum, ibi, tota die. Tertio de amore peccati, ibi, dilexisti. Circa primum duo facit. Primo ponit potentiam aliquorum ad male faciendum. Secundo ostendit quod quidam gloriantur de malo opere. Quidam autem sunt prompti et fortes ad mala, et ad bona debiles.
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Dicit ergo, tu peccator qui potens es in iniquitate: Jer. 3: fecisti mala, et potuisti: Isa. 5: vae qui potentes estis ad bibendum vinum et cetera. Tu ergo qui sic es potens, quid idest quare, gloriaris in malitia? Unde debes verecundari et confundi et tristari: Prov. 2: laetantur cum male fecerint, et exultant in rebus pessimis. Tota die injustitiam et cetera. Hic ostendit secundum quod praemiserat supra: scilicet quod non solum gloriantur in malitiis, sed cogitant quomodo male faciant.
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Et primo ponit assiduitatem cogitationis sine interpolatione; unde dicit, tota die injustitiam cogitavit lingua tua. Improprie dicitur quod lingua cogitet, quia cogitare pertinet ad cor; et ideo potest dupliciter intelligi, lingua tua, idest cor tuum, quod in lingua manifestatur: Eccl. 21: in ore fatuorum cor eorum: quia est unum cum lingua, idest paratum habet cor ad locutionem. Vel, lingua cogitavit injustitiam, inquantum excogitata loquitur, tota die. Et specialiter, quia docet per linguam peccare. Secundo exequitur efficaciter quae cogitat; unde dicit, sicut novacula acuta fecisti dolum. Et hic est similitudo quantum ad tria. Primo quia novacula acuta, idest rasorium, efficaciter et cito incidit, quia nullus pilus resistit ei; sic Doeg non est reveritus sacerdotium nec timorem David, nec aliquid; sed interfecit omnes sacerdotes. Mich. 2: in luce matutina faciunt illud, idest statim. Vel, sicut novacula acuta etc.: quia sicut novacula radit pilos, ita mali dolum acuunt contra justos, idest persecutores immittunt; sed hoc vere faciunt sicut novacula, quae pilos superfluos radit: quia non nisi superflua, idest temporalia, possunt peccatores sanctis auferre, spiritualia vero nunquam: sed sicut novacula etc. quia promittit purgationem tantum, sed sicut inexperti barbitonsores incidunt carnem, ita mali faciunt qui suis machinationibus carnem justorum, idest famam suam iniqua lingua student incidere: Ps. 27: loquuntur pacem cum proximo suo et cetera. Hieronymus habet, quid gloriaris in malitia? Potens misericordia Dei tota die. Et hic est sensus: quasi dicat, tu qui potens es in malo, quid gloriaris in malitia? Misericordia parata est ad quam potes converti.
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Dilexisti. Hic agit de affectu mali, sive peccatoris, ad nocendum proximo. Et hic affectus in duobus consistit: scilicet in exterioribus et interioribus. Primo ergo in exterioribus ostendit subtractionem justitiae. Dicit ergo, dilexisti malitiam super benignitatem. Benignitas, idest bona igneitas: et sic facit liquescere animum hominis ad bona communicanda; malitia e converso movet impetum hominis ad nocendum. Et isti mali et peccatores plus malitiam quam bonitatem, idest benignitatem dilexerunt, quia magis sunt prompti ad malum quam ad bonum, eo quod sunt frigidi et remissi: Job 20: cum dulce fuerit in ore ejus malum, abscondit illud sub lingua sua. Quantum ad subtractionem justitiae dicit, dilexisti loqui iniquitatem magis quam loqui aequitatem: Ps. 10: qui diligit iniquitatem, odit animam suam.
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Quantum ad interiora dicit, dilexisti omnia verba praecipitationis, trahendo alios in mortem, sicut Doeg: iterum in malum culpae: 1 Cor. 15: corrumpunt bonos mores colloquia prava. Vel praecipitando teipsum; et ideo dicit, lingua dolosa. Et tu qui es linguosus et dolosus, vel hoc facis per linguam dolosam: Hier. 9: sagitta vulnerans lingua eorum dolum locuta est.
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Propterea. Supra egit Psalmista de malitia peccatorum; hic autem agit de poena eorum: et circa hoc duo facit. Primo ponit ipsorum malorum poenam. Secundo ostendit poenae utilitatem, ibi, videbunt. Circa primum duo facit. Primo ponit malorum poenam. Secundo ponit modum perveniendi in illam, ibi, evellet te. Dicit ergo, propterea, scilicet, quia dilexisti malitiam etc. et dilexisti verba praecipitandi alios, Deus destruet te in finem, idest in perpetuum: Ps. 27: destrues illos, et non aedificabis eos. Et merito praecipita eos domine, et divide linguas eorum, Ps. 54. Modus, quia, evellet te. Ubi notandum, quod primo ponitur ista destructio quantum ad ipsum modum. Secundo, quantum ad amissionem futurorum. Quantum ad primum duo consideranda sunt. Quandoque enim contingit, quod homines habent aliqua fundamenta in sua prosperitate, sicut amicos, et divitias, et hujusmodi: et ideo comparantur radici, quia per hoc radicati sunt in his; et ideo dicit, evellet te, ab omnibus istis in quibus et per quos es in prosperitate radicatus: Job 19: quasi arbori avulsae abstulit spem meam: Jer. 1: ut evellas et destruas et cetera. Secundo emigrat prima amissione, idest transfertur totaliter; unde, emigrabit te, idest faciet te transire, de tabernaculo tuo, idest de domo et de statu et de dignitate tua: Isa. 22: expellam te de statione tua: Job 20: oculus qui eum viderat, non videbit. Alia littera habet, de tabernaculo suo, idest Ecclesia: Apoc. 21: ecce tabernaculum Dei cum hominibus. Nunc boni sunt malis permixti; sed in fine mali excludentur ab Ecclesia, ubi nunc sunt numero, non merito. Quantum ad amissionem futurorum dicit, et radicem tuam de terra viventium, scilicet evellet. Per radicem intelligitur hic caritas, quae est radix omnium bonorum: Ephes. 3: in caritate radicati et cetera. Hanc aufert Deus de terra viventium, quia aufert tibi donum charitatis quod dedit. Item a bonis auferetur cupiditas, quae potest per radicem signari: 1 Tim. ult.: radix omnium malorum cupiditas. Hanc Deus viris spiritualibus aufert, quia qui ad temporalia student, non possunt pervenire ad terram viventium: quia qui volunt divites fieri, incidunt in tentationem, (ibid.): in quibus cupiditatibus radicantur mali, scilicet Antichristus, et Diabolus: Job 5: vidi stultum, idest peccatorem, firma radice, et maledixi pulchritudini ejus statim.
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Videbunt justi. Hic ponitur fructus poenae: nam Deus punit hic, et praenuntiat poenas propter utilitatem justorum. Primo propter metum poenae, quia, et timebunt. Et hoc potest transferri ad statum praesentis vitae, in qua timent justi habendo reverentiam ad Deum, et decidunt a statu in quo sunt: Rom. 11: noli altum sapere, sed time. Sed illi qui sunt in patria, non timent ab aliquo statu cadere, quia sunt in perfectione gratiae confirmati, quia non separabuntur, sed reverentia filiali timebunt: Psal. 18: timor domini sanctus et cetera. Et reverebuntur Dei justitiam. Tamen specialius in praesenti vita timent. Secundo propter despectionem peccati et praesentis prosperitatis. Et primo ponitur derisio. Secundo ponitur causa derisionis, ibi, ecce. Quantum ad primum, super eum, idest contra eum, scilicet peccatorem, ridebunt, idest contemnent ejus fiduciam et prosperitatem. Et hoc specialiter fiet in futuro: Psal. 57: laetabitur justus, cum viderit vindictam: Job 22: videbunt justi et laetabuntur; et derident primo peccatorum superbiam; secundo vanam fiduciam et eorum fragilem gloriam: superbiam, quia non sperabant in Deo, sed de se confidebant, et dicent, justi, ecce homo qui non posuit Deum adjutorem suum, idest non posuit quod indigeret Dei auxilio: Ps. 11: labia nostra et cetera. Deut. 39: dereliquit factorem suum.
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De vana fiducia; unde dicit, sed speravit in multitudine divitiarum suarum: Prov. 11: qui confidit in divitiis suis, corruet: 1 Tim. ult.: divitibus hujus saeculi praecipe et cetera. De vana gloria mala facere et Deo permittente praevaluit; unde dicit, et praevaluit in vanitate sua. Et de hoc deridentur: Ps. 93: dominus scit cogitationes hominum, quoniam vanae sunt. Vel praevaluit etc. ut referatur ad avarum, qui quantum ad aliquid praevalet omnibus aliis peccatoribus: Eccl. 10: avaro nihil est scelestius. Et ex quo ad hoc inducitur, incidit in aliis facile. Vel potest referri ad Antichristum, quia praevalet omnibus aliis.
51:10
Ego autem sicut oliva fructifera. Hic agit de sanctitate bonorum. Et primo ostendit quid agunt in praesenti. Secundo, quid promittunt, ibi, confitebor. Duplex bonum faciunt sancti in praesenti Ecclesia. Primo in hoc quod bene se habent ad proximum, fructificando in eis: et ideo justus comparatur olivae; quasi dicat: peccator sic evellitur sine fructu: sed ego sicut oliva fructifera in domo Dei. Et comparatur olivae propter pinguedinem: nam oliva semper habet fructum pingue: Jud. 9: non possum deserere pinguedinem meam; Jer. 11: olivam uberem, pulchram, fructiferam, speciosam, vocavit dominus nomen tuum. Hic tamen comparatur olivae propter fructum specialiter: quia ex olivis fit oleum, per quod significatur misericordia, ex qua justi provident aliis, et fructum faciunt in Ecclesia: Joan. 15: posui vos ut eatis, et fructum afferatis. Et hunc fructum feci, in domo Dei, non in mundo: Psal. 83: elegi abjectus esse in domo Dei. Item quoad Deum justi in mundo isto faciunt aliud bonum, sperando scilicet in eo; unde dicit, speravi in misericordia Dei, non meis meritis, sed illius misericordia: Tit. 3: non ex operibus justitiae quae fecimus nos et cetera. Et haec misericordia est in aeternum. Et potest hoc dupliciter exponi. Uno modo, ut designet aeternitatem: et sic potest referri aeternitas ad essentiam misericordiae divinae, quae est aeterna: Jer. 31: in caritate perpetua dilexi te, ideo attraxi te miserans. Alio modo, ut referatur ad effectum misericordiae. Aliquando ex misericordia Dei conceduntur bona aeterna; et sic, in saeculum saeculi, idest per omnia saecula. Confitebor. Hic promittit quid sit facturus: et promittit duo. Unum refertur ad praeterita: et est gratiarum actio de beneficiis collatis: propter hoc dicit, confitebor tibi in saeculum, idest referam tibi laudes. Et hoc, quia tu, fecisti, scilicet quod essem oliva fructifera in domo domini, et quod spero in misericordia Dei. Aliud refertur ad futura, expectabo nomen tuum, quoniam bonum est. Expectat nomen Jesu esse salutare suum.
51:11
Et hoc specialiter contingit in illis, qui sunt in patria; unde dicit, quoniam bonum est in conspectu sanctorum tuorum, qui vident ipsam essentiam bonitatis, unde non possunt nisi diligere Deum.
51:2
… He then murdered with his own hand, when the king's other servants refused, the high priest and 85 priests of Nob, whose inhabitants he also exterminated (1 Sam. 22:9, 18-22). Ps. 51:2 calls him "hero of disaster, slanderous tongue, fabricator of deceits," and foretells for him "uprooting from the land of the living." Gino Bressa
51:7
… dead (I Cor. 15:26, 54-57); the risen will appear before the throne of the Messiah "who comes on the clouds of heaven." Jesus will judge "the living and the dead," that is, past, present and future generations, "those on earth (τῇ ζώντων) Ps. 26:13; 51:7; etc., in opposition to those in Hades (ἀν' ἁδί)" and "those in the netherworld" over whom he has all power (Phil. 2:10; for "the heavenly" cf. I Cor. 5:3): the formula of apostolic …
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.