Domine, ne in furore. A prayer of a penitent sinner, under the scourge of God. The first penitential psalm.
Dauids earnest and hartie praier after he had grieuously sinned. 5. which being grounded in filial, not seruil feare, 9. concludeth with assured hope, and confidence in Gods mercie.
1Unto the end, in verses, a psalm for David, for the octave.Cantico, e salmo di David.Vnto the end in songs, the Psalme of Dauid for the octaue.In finem, in carminibus. Psalmus David. Pro octava. 2O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath.Signore non mi riprendere nel tuo furore, e non mi correggere nell'ira tua.LORD, rebuke me not in thy furie; nor chastise me in thy wrath.Domine, ne in furore tuo arguas me, / neque in ira tua corripias me. 3Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.Abbi pietà di me, perché io sono senza forze, sanami, o Signore, perché le ossa mie sono scommosse.Haue mercie on me Lord, because I am weake: heale me Lord, because al my bones be trubled.Miserere mei, Domine, quoniam infirmus sum; / sana me, Domine, quoniam conturbata sunt ossa mea. 4And my soul is troubled exceedingly: but thou, O Lord, how long?E l'anima mia è grandemente turbata: ma tu, o Signore, fino a quando? ...And my soule is trubled exceedingly: but thou Lord how long?Et anima mea turbata est valde; / sed tu, Domine, usquequo ? 5Turn to me, O Lord, and deliver my soul: O save me for thy mercy’s sake.Volgiti, o Signore, e libera l'anima mia: per tua misericordia dammi salute.Turne thee o Lord, and deliuer my soule: saue me for thy mercie.Convertere, Domine, et eripe animam meam; / salvum me fac propter misericordiam tuam. 6For there is no one in death, that is mindful of thee: and who shall confess to thee in hell?Imperocché nella morte non è chi di te si ricordi; e nell'inferno chi mai ti confesserà.Because there is not in death, that is mindful of thee: and in hel who shal confesse to thee?Quoniam non est in morte qui memor sit tui; / in inferno autem quis confitebitur tibi ? 7I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears.Mi son consumato nel gemere; laverò tutte le notti il mio letto (col pianto), il luogo del mio riposo irrigherò colle mie lagrime.I haue labored in my sighing, I wil euerie night was he my bed; I wil water my couche with my teares.Laboravi in gemitu meo; / lavabo per singulas noctes lectum meum: / lacrimis meis stratum meum rigabo. 8My eye is troubled through indignation: I have grown old amongst all my enemies.Per lo furore l'occhio mio si è ottenebrato; sono invecchiato in mezzo a tutti i miei nemici.My eye is trubled for furie: I haue waxen old among al myne enemies.Turbatus est a furore oculus meus; / inveteravi inter omnes inimicos meos. 9Depart from me, all ye workers of iniquity: for the Lord hath heard the voice of my weeping.Andate lungi da me voi tutti, che operate l'iniquità, conciossiachè il Signore ha esaudita la voce del pianto mio.Depart from me al ye that worke iniquitie: because our Lord hath heard the voice of my weeping.Discedite a me omnes qui operamini iniquitatem, / quoniam exaudivit Dominus vocem fletus mei.
10The Lord hath heard my supplication: the Lord hath received my prayer.Il Signore ha esaudite le mie suppliche, il Signore ha accolta la mia orazione.Our Lord hath heard my petition, our Lord hath receiued my prayer.Exaudivit Dominus deprecationem meam; / Dominus orationem meam suscepit. 11Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.Siano svergognati, e sconturbati altamente tutti i miei nemici, siano volti in fuga, e svergognati in un attimo.Let al myne enemies be ashamed, & very sore trubled: let them be conuerted and asha med very quicly.Erubescant, et conturbentur vehementer, omnes inimici mei; / convertantur, et erubescant valde velociter.
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Worthington
For the octave. That is, to be sung on an instrument of eight strings. St. Augustine understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life; and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon the earth. (Challoner) (Worthington)
Haydock
It may also signify, that this psalm was to be sung by "the eighth" of the 24 bands, 1 Paralipomenon 15:21. David might compose it after sickness, with which he had been punished for his adultery; (Calmet) or under any distress: he expresses the sentiments of a true penitent, (Berthier) with which he was ever after impressed. (Haydock)
Worthington
It is applicable to penitents of the new law. (Worthington)
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Haydock
Indignation. Literally, "fury." (Haydock)
St. Chrysostom
Such strong expressions were requisite to make the carnal Jews fear God's judgments, though a being of infinite perfection can have no passion. (St. Chrysostom)
Calmet
David does not beg to be free from suffering, (Haydock) but he requests that God would chastise him with moderation, Jeremias 10:24., and 46:28. (Calmet)
St. Gregory
Justice without mercy is reserved for the last day. (St. Gregory)
Berthier
Wrath. This regards those who have built wood, etc., on the foundation. They shall be purified by fire. (St. Augustine) Purgatory was then believed in the 4th Century. (Berthier)
St. Gregory
Let me not be condemned either to it, or hell. (St. Gregory, hic.[here] and Psalm xxxvii.)
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Worthington
Troubled, with grief. (Worthington)
Calmet
I am sinking under my illness: my virtue is lost. (Calmet)
St. Augustine
The whole human race is this sick man, requiring the aid of Jesus Christ. (St. Augustine)
Berthier
The ineffable name Jehova, (Haydock) is repeated thrice, to insinuate that salvation must come from the Blessed Trinity. (Berthier, ver. 9)
Menochius
Under the allegory of sickness, the ravages of sin appear. (Menochius)
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Worthington
Long? Wilt thou leave me in distress? (Worthington)
Berthier
He breaks off abruptly to express his sorrow, See Isaias 6:11; Jeremias 13:26. (Berthier)
Calmet
True converts are often tried a long time, that they may conceive how God will treat those who never return to him, (St. Augustine; Eusebius) and that they may beware of a relapse. (Calmet)
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Berthier
Turn. God never abandons us first, Jeremias 2:27. (Berthier)
St. Athanasius
We drive him away by sin. (St. Athanasius)
Calmet
Sake. I cannot take one step without thee. (Calmet)
Worthington
Treat me not as my sins deserve; but mercifully restore me to favour. (Worthington)
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Berthier
Hell. The hardened sinner will not praise thee, (St. Augustine) much less will the damned, who are confirmed in evil. (Berthier)
Calmet
Even those who are in "the grave," though just, cannot sound forth thy praises; and consequently, if I be cut off, the number of thy adorers will be diminished. This motive is often urged, as if God was forgotten in the rest of the world, Psalm 29:10., and Isaias 38:18. (Calmet)
Worthington
This life is the time for repentance. After death there is no conversion, but eternal blasphemies in hell. I will strive to prevent this misery, by continuing to do penance, till I am watered with thy grace. (Worthington)
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Berthier
Bed. St. Jerome, "I will make my bed swim" (Haydock) with tears, or sweat. (Berthier)
Haydock
Here we behold the effects of true repentance, which will not suffer the sinner to enjoy any repose, (Calmet) when he reflects on the pains of hell, and the perfections of God. (Haydock)
St. Chrysostom
"O sweet affliction, which extinguishes the fire of hell, and restores man to the friendship of his God." (St. Chrysostom)
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Calmet
Indignation of God (Theodoret) or of my enemies. I am also indignant when I behold my foes exulting in my ruin. (Calmet)
Berthier
I have. Hebrew, "It," the eye. (Berthier)
Haydock
The eye is naturally injured by excessive grief. Yet David could not think of his sins, without floods of tears. (Haydock)
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Calmet
Iniquity, who have fostered my passions, (Berthier) or sought my ruin. I now perceive who were my true friends. (Calmet)
Haydock
Lord. He is twice mentioned in the next verse, in honour of the blessed Trinity, as a German commentator remarks, after the ancient interpreters (Berthier) and Fathers. They have constantly had an eye to these grand truths, which are nevertheless proved by clearer passages of Scripture. (Haydock)
Worthington
David confides in God, as every true penitent may do, for protection. (Worthington)
Haydock
He had also been assured of pardon by Nathan, the prophet. (Haydock)
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Worthington
Troubled. This is a prophecy, (St. Augustine) or a prayer for their speedy and earnest conversion, (St. Jerome; Calmet) or a threat if they persist. (Worthington)
St. Augustine
Speedily. At the last day, the wicked will perceive how short life has been. Tunc sentient peccatores quam non sit longa omnis vita quae transit. (St. Augustine)
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For the octave.... That is, to be sung on an instrument of eight strings. St. Augustine understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life: and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon earth.
6:1
1. For the octaue.] Literally it semeth that the Psalmes which haue For the The octaue signifieth the world to come. octaue, in their titles, were to be song on an instrument of eight stringes. So the Caldee paraphasis translateth. In eitheris octo chordarum: in Citherus of eight stringes. But prophetically S. Augustin, & others expound it, to perteine to the Resurrection in the end of this world. So Dauid, and al penitent sinners bewaile their sinnes, and do penance in this life, for the octaue, that is for the world to come.
1. In thy fury, nor in thy vvrath.] By furie is signified diuine iustice, irreuocably condemning the wicked to eternal damnation: by vvrath, Gods fatherlie Hel for some sinners. Purgatorie for others. chasticement correcting sinners, whom he saueth. VVherupon S. Gregorie teacheth, that the faithful soule not only feareth furie, but also wrath: because after the death of the flesh, some are deputed to eternal torments, some passe to life through in Psal. 37. 1. Cor. 3. the fire of purgation. VVhich doctrine the same holy father confirmeth, by the iudgement of S Augustin more ancient. VVho likewise affirmeth, that al those which haue not laide Christ their fundation, are rebuked in furie, because they are tormented in eternal fire: and those which vpon right fundation (of true faith in Christ) haue built vvood, hay, stubble, are chastised in wrath, because they are brought to rest of beatitude, but purged by fire. Let therfore the faithful soule (considering what she hath donne, and contemplating what she shal receiue) say: Lord rebuke me not, in thy furie: nor chastice me in thy vvrath. As if she said more plainly: This only with my whole intention of hart, I craue, this incessantly with al my desires I couete, that in the dreadful iudgement, thou neither strike me with the reprobate, nor afflict me with those, that shal be purged in barning flames. Thus S. Gregorie, in 1. Psalm penitent. v. 1.
This Psalme perteyneth also to penitentes in the new testament.
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condemneme not eternally
Spare me also for part of the temporal paine, which I deserue.
Concordance Psal. 37.
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Geue me the medicine of grace.
My sorow hath inwardly pearced me euen to the bones.
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with feare of thyiust wrath.
leauest thou me in this calamitie?
Shew againe thy fauorable contenance.
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from this fearful affliction.
Though my sinnes haue deserued the contrary yet shew thy mercy.
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This life is the time of repentance, after death no cenuersion.
In hel nothing but blasphemie.
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I haue in part lamēted.
I wil adde more sorow & penance.
I wil persist in my penance, til I be throughly watered with thy grace.
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myn eyes are dimme with weeping, for feare of thy iust iudgement.
my heares are gray with sorrow.
wherat myn enemies reioyce.
6:9
After due sorow the true penitent hath confidence in God, against his enimies.
Concordance Mat. 7. & 25. Luc. 13.
VVil most certainly accept of true repentance.
6:11
These are no• imprecations, but threatninges, that the wicked ma yamend, or els predictions if they persist in sinne.
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Origen † AD 254 Origen Against Celsus 4.72
… For that which is called God’s “wrath,” and “anger,” is a means of discipline; and that such a view is agreeable to Scripture, is evident from what is said in the sixth Psalm , “O Lord , rebuke me not in Thine anger, neither chasten me in Thy hot displeasure;”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.6
35. Why do we reject like words when we assert the oneness of power, since the oneness of power extends so far that the Spirit rebukes, as the Father rebukes, and as the Son rebukes. For so it is written: “O Lord, rebuke me not in Thine anger, neither chasten me in Thy displeasure.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.3
3. In fear of which condemnation the Church prays in this Psalm, and says, “Reprove me not, O Lord, in Thine anger” (
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St John Chrysostom † AD 407 Two Homilies on Eutropius 2.7
… for instance we say God is jealous, God is wroth, God repents, God hates. These words are human, but they have a meaning which becomes the nature of God. How is God jealous? “I am jealous over you with the jealousy of God.” Is God wroth? “O Lord reproach me not in thine indignation.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.18
… nor does He bid the earth to cleave asunder and swallow up all the contumelious; but He forbears, and suffers long, and still offers to pardon those who have insulted Him, if they only repent and promise to do these things no more! Truly now is the season to proclaim, “Who can utter the mighty acts of the Lord? who can show forth all His praise?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
We have good occasion to say, “Who shall tell the mighty works of the Lord, and make all His praises to be heard.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
… That which when angels behold, they tremble, and dare not so much as look up at it without awe on account of the brightness that cometh thence, with this we are fed, with this we are commingled, and we are made one body and one flesh with Christ. “Who shall declare the mighty works of the Lord, and cause all His praises to be heard?”
St John Chrysostom † AD 407 Homilies on Philippians 4
“Who shall utter Thy mighty acts, O Lord” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
“Who shall speak of the mightinesses of the Lord, and make all His praises to be heard?” (
St John Chrysostom † AD 407 Homilies on Titus 5
… cvi. 37 .) Again, the Sodomites were destroyed for no other cause than their unnatural appetites. Soon after the coming of Christ, did not a king’s daughter dance at a banquet in the presence of drunken men, and did she not ask as the reward of her dancing the murder and the head of a Prophet? “Who can utter the mighty acts of the Lord?” (
St Augustine of Hippo † AD 430 The Confessions 10.33
… See now the condition I am in! Weep with me, and weep for me, you who so control your inward feelings as that good results ensue. As for you who do not thus act, these things concern you not. But Thou, O Lord my God, give ear, behold and see, and have mercy upon me, and heal me,
St Augustine of Hippo † AD 430 City of God 17.4
… and those are girded with strength whose in ward cry is, “Have mercy upon me, O Lord, for I am weak.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.5
… On account of the former, saying, “What shall I render to the Lord for all that He has given me?” On account of the latter, saying, “Forgive us our debts.” On account of the former, saying, “I will love Thee, O Lord, my strength.” On account of the latter, saying, “Have mercy on me, O Lord; for I am weak.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.4
4. He proceeds accordingly to say, “Pity me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.10
10. “My righteous help is from the Lord, who maketh whole the upright in heart” ( ver. 10 ). The offices of medicine are twofold, on the curing infirmity, the other the preserving health. According to the first it was said in the preceding Psalm, “Have mercy on me, O Lord, for I am weak;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.17
… For it was given for this end, that it might make thee a little one instead of great, that it might show that thou hadst not strength to do the law of thine own power: and that thus, wanting aid and destitute, thou mightest fly unto grace, saying, “Have mercy upon me, O Lord, for I am weak.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.2
… “And the anger of the Lord was kindled against His people;” or where the prophet prays and says, “O Lord, rebuke me not in thine anger, neither chasten me in thy displeasure;”
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St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… How does the Psalmist seek his healing from God, saying, “Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed
St Augustine of Hippo † AD 430 The Confessions 8.12
… He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of mine eyes gushed out, an acceptable sacrifice unto Thee. And, not indeed in these words, yet to this effect, spake I much unto Thee,—“But Thou, O Lord, how long?”
St Augustine of Hippo † AD 430 Letters of St. Augustin 250.3
… such breach of faith is taught from day to day, do, in this event, what a man of, piety ought to do,—that is to say, if to you as a man anything has happened such as was confessed by one who was truly a man of God in the words of the psalm, “Mine eye was discomposed by anger,” fail not to cry to the Lord, as he did, “Have pity on me, O Lord, for I am weak,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.4
… 2 ), that is, the support of my soul, or strength: for this is the meaning of “bones.” The soul therefore says, that her strength is troubled, when she speaks of bones. For it is not to be supposed, that the soul has bones, such as we see in the body. Wherefore, what follows tends to explain it, “and my soul is troubled exceedingly” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.11
… For the tongue, not the eyes, is wont to speak: but in some sense the voice of the eyes is the longing of prayer. But in the words, “When wilt Thou comfort me?” he showeth that he endureth as it were delay. Whence is this also, “How long, Lord, wilt Thou punish me?”
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… “Look upon me and hear me;” and “Return, O Lord, and deliver my soul.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.2
… How can he be said to pray, who fears lest his prayer be heard? But he that prays with boldness of charity, wishes now that He may come. Of this same desire said one in the Psalm, “And thou, Lord, how long? Turn, Lord, and deliver my soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.5
… “Make me whole,” he says, “for Thy pity’s sake.” He knows that it is not of his own merits that he is healed: for to him sinning, and transgressing a given command, was just condemnation due. Heal me therefore, he says, not for my merit’s sake, but for Thy pity’s sake.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.8
… judge me,” she says, “O Lord, according to my righteousness.” In the former Psalm a weak one was entreating, imploring rather the mercy of God, than mentioning any desert of his own: since the Son of God came “to call sinners to repentance.” Therefore he had there said, “Save me, O Lord, for Thy mercy’s sake;”
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St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 9
Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. For “in Hades there is no one who can confess his sins.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.17
… And therefore it was decided, dearest brother, the case of each individual having been examined into, that the receivers of certificates should in the meantime be admitted, that those who had sacrificed should be assisted at death, because there is no confession in the place of the departed,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.115
In the fifth Psalm: “But in the grave who will confess unto Thee?”
St Basil the Great † AD 379 De Spiritu Sancto 16
… but then He will be wholly cut off from the soul that has defiled His grace. For this reason “In Hell there is none that maketh confession; in death none that remembereth God,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.7
… I do not dwell on the judgments to come, to which indulgence in this world delivers us, as it is better to be punished and cleansed now than to be transmitted to the torment to come, when it is the time of chastisement, not of cleansing. For as he who remembers God here is conqueror of death (as David
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… And where do these things concern the human soul? It is not possible indeed to discover in this world the means of release from the death of the body, and yet even this does not stay the mourners from lamenting; but only in this world is it possible to bring to naught the death of the soul. “For in Hades” we read, “who will confess thee?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… “For in hell,” it is said, “who will confess unto thee?”
St John Chrysostom † AD 407 Homilies on Ephesians 24
… a corruption which is the foundation of incorruptible corruption. The enjoyment indeed passes away, but the sin remains imperishable. A fearful evil is it for us not to strip ourselves of everything in this present world; a great calamity to depart into the next with loads of sins about us. “For in Sheol,” it is said “who shall give Thee thanks?” (
St John Chrysostom † AD 407 Homilies on Philippians 3
… As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, “In Sheol who shall give thee thanks?”) (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 21
… Knowing then this, let us use every means that we may be saved by our own works, lest having deceived ourselves by vain trusting on others, we learn that we have been deceived when the knowledge of it will profit us nothing. “In the grave,” saith David, “who shall give thee thanks?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
… Now since our case is like theirs, let us ever be prepared, for we shall not always hear these things, we shall not always have power to do them. “In the grave” saith David, “who shall give Thee thanks?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… 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?” ( Ps. xlix. 7 ; [LXX. xlviii. 8].) There we shall repent much, “but in death no man shall praise Him.” (
St Jerome † AD 420 The Letters of St. Jerome 22.30
… “Thou liest, thou art a follower of Cicero and not of Christ. For ‘where thy treasure is, there will thy heart be also.’” Instantly I became dumb, and amid the strokes of the lash—for He had ordered me to be scourged—I was tortured more severely still by the fire of conscience, considering with myself that verse, “In the grave who shall give thee thanks?”
St Jerome † AD 420 The Letters of St. Jerome 122.2
… how shall I deliver thee, Israel? how shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger.” David also says in a psalm: “in death there is no remembrance of thee; in the grave who shall give thee thanks?”
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… If I choose to say, “the apostle Paul before he went to Spain was put in fetters at Rome,” or (as I certainly might) “Helvidius, before he repented, was cut off by death,” must Paul on being released at once go to Spain, or must Helvidius repent after death, although the Scripture says
St Augustine of Hippo † AD 430 The Confessions 7.3
… And if he also, by his own perverse will, of a good angel became a devil, whence also was the evil will in him whereby he became a devil, seeing that the angel was made altogether good by that most Good Creator?” By these reflections was I again cast down and stifled; yet not plunged into that hell of error (where no man confesseth unto Thee),
St Augustine of Hippo † AD 430 City of God 13.11
… And let us use the same phraseology as Scripture uses; for it makes no scruple of saying that the dead are not after but in death. So that verse, “For in death there is no remembrance of thee.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.5
… and then will I commit to thee the neighbour whom thou art to love as thyself. But if thou dost not yet know how to love thyself; I fear lest thou shouldest deceive thy neighbour as thyself. For if thou lovest iniquity, thou dost not love thyself. The Psalm is witness; “But whoso loveth iniquity, hateth his own soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.6
6. “For in death there is no one that is mindful of Thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 139.8
… Behold, He is everywhere; thou, whither wilt thou go? He hath found counsel, and that inspired by Him, who now deigneth to recall him.…If by sinning I go down to the depths of wickednesses, and spurn to confess, saying, “Who seeth me” (for “in Hades who shall confess to Thee?”
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Origen † AD 254 Origen's Commentary on the Gospel of John 2.14
… the opposite to the light of men, the darkness of men. It is therefore plain that he who is in the darkness of men is in death, and that he who works the works of death is nowhere but in darkness. But he who is mindful of God, if we consider what it is to be mindful of Him, is not in death, according to the saying,
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… The blast of the trumpet does not now terrify those who approach, nor a second time does the mountain all on smoke cause terror to those who draw nigh, nor indeed does the law punish relentlessly
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 9
… If they did, this would give me occasion to write to him. But if he did not write to me, if he did not even know me, how could I write to one with whom I had no acquaintance? Ask them whether, when I saw Clementius and his fellows, and spoke of your brother of blessed memory, I did not, in the language of Scripture, wet my garments with tears
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… I know also a Fourth Baptism—that by Martyrdom and blood, which also Christ himself underwent:—and this one is far more august than all the others, inasmuch as it cannot be defiled by after-stains. Yes, and I know of a Fifth also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears;
St Ambrose of Milan † AD 397 Concerning Repentance 2.8
… In the ointment, too, is set forth the savour of a good conversation. David was a king, yet he said: “Every night will I wash my bed, I will water my couch with tears.”
St Ambrose of Milan † AD 397 Concerning Virgins 3.5
21. And who can now fail to understand that the holy prophet said for our instruction: “Every night will I wash my couch and water my bed with my tears”?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… Bend thy knees, send forth groans, beseech thy Master to be merciful: He is more moved by prayers in the night, when thou makest the time for rest a time for mourning. Remember what words that king uttered: “I have been weary with my groaning: every night will I wash my bed, I will water my couch with my tears.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 3
… xi. 32 .) And now indeed to many such things usually seem to come not of the wrath from above, but of the malice of man. But then the punishment from God shall be manifest, when the Judge, sitting upon the fearful tribunal, shall command some to be dragged to the furnaces, and some to the outer darkness,
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… “In the night,” they say, “lift up your hands unto God. With my soul have I desired Thee in the night, yea with my spirit within me will I seek Thee early,” ( Isa. xxvi. 9 .) And the Psalms of David, that cause fountains of tears to flow. For when he sings, “I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, he says, “every night, will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
… Dost not thou see how Sarah was rebuked? dost thou not hear Christ saying, “Woe to them that laugh, for they shall weep”? ( Luke vi. 25 .) Thou chantest these things every day, for, tell me, what dost thou say? “I have laughed?” By no means; but what? “I labored in my groaning.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
Judas also repented, but in an evil way: for he hanged himself. Esau too repented; as I said; or rather, he did not even repent; for his tears were not [tears] of repentance, but rather of pride and wrath. And what followed proved this. The blessed David repented, thus saying, “Every night will I wash my bed: I will water my couch with my tears.” (
St Jerome † AD 420 The Letters of St. Jerome 22.18
18. Be like the grasshopper and make night musical. Nightly wash your bed and water your couch with your tears.
St Jerome † AD 420 The Letters of St. Jerome 108.15
… Even in the severest fever she rested not on an ordinary bed but on the hard ground covered only with a mat of goat’s hair; if that can be called rest which made day and night alike a time of almost unbroken prayer. Well did she fulfil the words of the psalter: “All the night make I my bed to swim; I water my couch with my tears”!
St Jerome † AD 420 The Letters of St. Jerome 122.1
… “they that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Say also with him: “All the night make I my bed to swim; I water my couch with my tears”
St Augustine of Hippo † AD 430 City of God 20.17
… Are not these the utterances of a citizen of the heavenly Jerusalem: “My tears have been my meat day and night;” and “Every night shall I make my bed to swim; with my tears shall I water my couch;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 34.7
… “In the morning I will stand near thee, and contemplate.” Now what do we think, brethren, to be our duty for the present time, but what is again said in the psalm, “Every night through will I wash my couch; I will moisten my bed with my tears”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.7
7. Wherefore he goes on to say, “I have laboured in my groaning.” And as if this availed but little, he adds, “I will wash each night my couch” (
Pope St Leo I the Great † AD 461 Sermons 36
… Avail thyself of the long-suffering of God , and persist not in cherishing thy sin, because its punishment is put off. The sinner must not feel secure of his impunity, because if he loses the time for repentance he will find no place for mercy, as the prophet says, “in death no one remembers thee; and in the realms below who will confess to thee
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.15
… His words are these; “They are heretics who say that the Lord descended into hell, and announced himself after death to all who were already there, so that in acknowledging Him there they might be saved; seeing that this is contrary to the prophet David where he says, But in hell who shall acknowledge thee (
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.10
… Natural grief is one thing, distrustful sadness is another, and there is a very great difference between longing for what you have lost and lamenting that you have lost it. Not only grief has tears, joy also has tears of its own. Both piety excites weeping, and prayer waters the couch, and supplication, according to the prophet’s saying, washes the bed.
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… for seeing that the things are of various aspect as being composed of many parts, it uses the same words both in a good and an evil import, not according to the same shade of meaning. Of which you may see an instance in the blame cast elsewhere on the old: ( Ps. xvii. 46 . ap. LXX.) “They waxed old, and they halted from their paths.” And again, (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 17
… Set [thine eye] there, and lift [it] up on high; and thou wilt make it far the most beautiful, and more splendid, feasting it not with the flowers of the earth, but with those of virtue, with temperance, moderation, and all the rest. For nothing so troubles the eye as an evil conscience (“Mine eye,” it is said, “was troubled by reason of anger”—
St Augustine of Hippo † AD 430 On the Holy Trinity 12.8
… then he waxeth old because of all his enemies,
St Augustine of Hippo † AD 430 Against Lying 21
… In short, if it were allowed us to inquire of them both, by asking them to tell us why they did these things, the one might answer, “Fearfulness and trembling came upon me, and darkness covered me;” the other too might say, “Mine eye was troubled through wrath:”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.28
28. So we find in the Old Testament all or nearly all the counsels and precepts which Christ introduces with the words "But I say unto you." Against anger it is written, "Mine eyes troubled because of anger;"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.8
8. Now do not think that anger is nothing. “Mine eye was disordered because of anger,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.2
… Great is the difference indeed between one’s exceeding due limits in some words through anger, which he afterwards wipes off by repenting of it; and the keeping an insidious purpose shut up in the heart. Great, lastly, the difference between these words of Scripture; “Mine eye is disordered because of anger.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.8
… For hence perhaps it is said, “Let not the sun go down upon your wrath;” because the mind, which, from her own disorder, is not permitted to see God, supposes that the inner sun, that is, the wisdom of God, suffers as it were a setting in her.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.9
… Thou art on the point of saying unto God, that He is unjust. It tends to that. “Look! why is that man prosperous, and this man in adversity?” Consider what thought it begets: stifle the wicked notion. “Cease from anger, and forsake wrath:” so that now returning to thy senses, thou mayest say, “Mine eye is disturbed because of wrath.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.4
… For what is more Ancient than God, who is before all things, and is without end and without beginning? He becomes “new” to thee, when thou returnest to Him; because it was by departing from Him, that thou hadst become old; and hadst said, “I have waxed old because of all mine enemies.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.5
… wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he hath been troubled. For there is his voice in another Psalm, “Mine eye hath been troubled, because of anger.” And what followeth there? “I have waxen old among all mine enemies.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.6
6. But this man being troubled and made sad was praying, his eye being disturbed as it were on account of anger.
John Cassian † AD 435 The Conferences of John Cassian 9.29
Isaac : Not every kind of shedding of tears is produced by one feeling or one virtue. For in one way does that weeping originate which is caused by the pricks of our sins smiting our heart, of which we read: “I have laboured in my groanings, every night I will wash my bed; I will water my couch with my tears.”
John Cassian † AD 435 The Conferences of John Cassian 20.6
… “And Thou forgavest the iniquity of my heart;” or how, when we kneel in prayer shall we be able to stir ourselves up to tears of confession, by which we may be able to obtain pardon for our offences, according to these words: “Every night will I wash my bed: I will water my couch with tears;”
John Cassian † AD 435 The Conferences of John Cassian 20.8
… I will water my couch with tears.” Finally to show that they are not shed in vain, he adds: “Depart from me all ye that work iniquity, for the Lord hath heard the voice of my weeping:”
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St John Chrysostom † AD 407 Homilies on Colossians 12
… i. 4 .) Many weep even from pleasure. So it is also a matter of pleasure, and that of the utmost intensity. So the tears are not painful: yea, the tears that flow from such sorrow are even better far than those due to worldly pleasure. Hear the Prophet saying, “The Lord hath heard the voice of my weeping, he hath heard the voice of my supplication.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… What indeed will not God do or say for our salvation? By whom doth He not act? For if He wrought through Judas and those other that “prophesied,” to whom He will say, “I never knew you; depart from Me, ye workers of iniquity” ( Matt. vii. 22, 23 .); and if others “cast out devils” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.10
… “Depart from me, all ye that work iniquity; for the Lord hath heard the voice of my weeping” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.46
… For it is written, Follow peace with all men, and holiness, without which no man shall see God ( Hebr. xii. 14 ). For in quarrels the very light of the soul, the light of good intent, is blocked. Whence the Psalmist says, Mine eye is troubled because of anger (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.64
… as often we attack faults with anger, and disturb the tranquillity of our own mind. And, though what is done is right, yet it is not to be approved that the mind is therein disturbed. For instance, he had been angry against the vices of transgressors who said, Mine eye is disturbed because of anger (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.11
11. “For the Lord hath heard the voice of my weeping; The Lord hath heard my supplication; the Lord hath received my prayer” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.12
12. “Let all mine enemies be ashamed and vexed” (
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In praecedenti Psalmo petiit David ut deduceretur in via justitiae propter inimicos; hic autem ut lapsus reparetur. Et videtur hic Psalmus exprimere affectus hominis, qui pro peccatis castigatus, et in manibus inimicorum datus, poenitentia peracta liberationem obtinuit: et ideo hic est primus Psalmus septem poenitentialium. Qui septem sunt propter septem dona sancti spiritus, per quem quis poenitet: et omnes incipiunt a luctu, et terminantur in laetitiam: quia per planctum poenitentiae pervenitur ad regnum gloriae: Matth. 5: beati qui lugent, quoniam ipsi consolabuntur. Titulus talis est, in finem Psalmi David pro octava. Hieronymus transtulit, victori in Psalmis super octava canticum David. De isto titulo restat videre, quid sibi velit hoc quod dicitur pro octava. Nam caetera exposita sunt. Sciendum ergo, quod tituli ab Esdra facti sunt partim secundum ea quae tunc agebantur, et partim secundum ea quae contigerunt. Habetur enim in historia Levit. 23, quod in mense septimo Judaei faciebant festum tabernaculorum septem diebus, et octavus dies inter omnes erat celeberrimus: erat enim dies coetus atque collectae, quae fiebant pro necessariis ad cultum divinum et pauperibus. Et forte David fecit hunc Psalmum in ista solemnitate, et dicebatur in octavo die. Pertinet autem festum istud ad mysterium: quia per octo significatur resurrectio, quando colligentur omnes a quatuor ventis a summo terrae usque ad summum caeli, Matth. 13. Vel dicitur octava propter quorumdam falsam opinionem qui dicebant quod post septem millia annorum futura esset resurrectio, domino ad judicium veniente. Sed nulli hoc tempus notum existit: Act. 1: non est vestrum nosse tempora vel momenta et cetera. Matth. 24: de die autem illa et hora nemo scit; neque Angeli caelorum; nisi pater solus unde alia ratio est, quare per octavam designatur resurrectio: quia in praesenti saeculo duplex vita est. Una qua vacat homo rebus corporalibus, alia spiritualibus. Prima vita significatur per quaternarium, quia est numerus corporum, ut etiam dicit Plato, quia per ipsum significantur dimensiones. In solidis namque primus numerus corporalis est pyramis ut tradit Boetius in Arith. sua. Cum igitur pyramis illa sit prima, quae triangula basi in altitudinem se tollit, sequitur quod quaternarius sit primus numerus solidus; ut verbi gratia si posito triangulo super tres angulos erigantur lineae, et ad unum medium punctum vertices jungantur, fit pyramis; cujus basis est unum triangulum; latera vero triangula. Secunda vero vita quae spiritualis est, significatur per ternarium: nam in planis figuris ternarius primus numerus superficialis existit. Et idem Boetius in eodem libro dicit. Est enim primo superficies triangularis omni prorsus crassitudine carens. Septenario, quod ex hujusmodi quaternario et ternario constituitur, succedit octava, resurrectio corporum scilicet et animarum. In Glossa tamen alia ratio assignatur, ut dicatur quod ad corpus pertinet quaternarius, quia constat ex quatuor elementis, et quatuor afficitur qualitatibus, scilicet sicca et humida, calida et frigida; et quatuor temporibus administratur: vere, aestate, autumno, et hyeme. Ad animam vero pertinet ternarius propter tres vires animae, scilicet rationabilem, irascibilem et concupiscibilem. Peracta vero utraque vita, scilicet corporali et spirituali, quasi septenario numero transacto, veniet dies judicii, et suis unicuique pro meriti jus reddetur. Vel ideo per octavam significatur resurrectio, quia octava aetate erit. Nam prima aetas currit ab Adam usque ad Noe. Secunda a Noe usque ad Abraham. Tertia ab Abraham usque ad David. Quarta a David usque ad transmigrationem Babylonis. Quinta a transmigratione Babylonis usque ad Christum. Sexta a Christo usque ad finem mundi. Currunt simul sexta et septima aetas, scilicet quiescentium et laborantium, et post has erit octava aetas resurgentium. Dividitur autem Psalmus iste in tres partes. Primo enim ponitur poenitentia; secundo poenitentiae fletus, ibi, laboravi et cetera. Tertio utriusque fructus, ibi, discedite. Sed homo existens in peccato tria incommoda patitur, a quibus petit liberari. Primum est perversitas actus; secundum est vulneratio naturae et debilitas; tertium reatus poenae imminens. Primo ergo petit liberari a primo; et ideo dicit, domine ne in furore et cetera. Secundo contra secundum; et ideo addidit orans, miserere mei et cetera. Tertio contra tertium; et ideo subjungit, sed tu domine et cetera.
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Dicit ergo: domine, ne in furore tuo. A malis actibus liberat aliquis aliquem arguendo verbis, et corripiendo poenis: et utrumque facit Deus. Sed argutio quandoque fit ad emendationem: et hoc est, in misericordia Ps. 140: corripiet me justus et cetera. Quandoque ad condemnationem; et hoc est irae; et ideo dicit, domine, arguas me, sed non in furore, quia hoc est vindictae, et hoc fiet in judicio, quando dicet Matth. 25: discedite a me maledicti et cetera. Esurivi enim et cetera. Isa. 30: ardens furor ejus, et gravis ad portandum et cetera. Modo autem arguit, sed non in furore; quia ad emendandum arguit, et non ad condemnandum: et hoc petit iste cum dicit, neque in ira tua corripies me: quasi dicat, corripe me, sed non in ira vel in furore, sed per flagella temporalia. Augustinus: hic ure, hic seca, hic non parcas, ut in aeternum parcas. Hier. 10: corripe me, verumtamen in judicio.
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Deinde cum dicit, miserere, petit liberari a secundo, scilicet a vulneratione naturae et debilitate. Et primo in generali infirmitatem exponit; secundo in speciali, ibi, sana et cetera. Dicit ergo, miserere mei domine, quoniam infirmus sum. Peccatum est spiritualis infirmitas: nam infirmitas corporalis ex solutione debitae proportionis humorum accidit: sic quando affectiones animae non sunt proportionatae, est ibi spiritualis aegritudo; et ideo dicit infirmus sum. Glossa, infirmus sum natura et vitio adeo quod justitiam tuam sustinere nequeo. Ps. 115: servus tuus ego sum, et filius ancillae tuae. Sap. 9: homo infirmus et exigui temporis, et minor ad intellectum judicii et legum. Deinde cum dicit, sana, etc. exponit in speciali quomodo sit infirmus: et hoc dupliciter. Primo, quia amisit suam fortitudinem; secundo, quia perdidit suam discretionem, ibi, et anima mea turbata est et cetera. Dicit ergo: sana me domine. Hier. 17: sana me domine, et sanabor et cetera. Quia si homo est liber a peccato, aptus est ad retinendum gratiam et virtutes, quae sunt fortitudo hominis; et ideo sana me domine, et hoc ore, quia ossa mea, idest fortitudo mea, animae scilicet meae virtus et fortitudo, turbata est.
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Item turbatur discretio, inquantum peccatori videtur recte agere cum peccat; et ideo dicit: et anima mea turbata est valde: quia perversum habet judicium de agendis; ut scilicet quod bonum est judicet esse malum, et e converso. Deinde cum dicit, sed tu domine, orat contra reatum damnationis. Ubi tria facit. Primo enim ostendit periculum imminere; secundo petit auxilium gratiae, ibi, convertere; tertio exponit periculum imminens, ibi, quoniam non est in morte et cetera. Dicit ergo: infirmus sum, non possum per me surgere: sed tu domine, qui potes, usquequo non exaudies? Ps. 12: usquequo domine oblivisceris me in finem? In hoc videbatur periculosum sibi, quod non convertebatur. Eccl. 5: ne tardes converti ad dominum, et ne differas de die in diem: subito enim veniet ira illius, et in tempore vindictae disperdet te. Habacuc 1: usquequo clamabo, et non exaudies, vociferabor ad te verum patrem, et non sanabis etc.: quasi dicat: quamdiu ero in peccato, et non dabis auxilium ut resurgam? Et ideo petit auxilium, dicens, convertere et cetera. Et tangit tria: scilicet conversionem, ereptionem, et salvationem. Oculus hominis non illuminatur a sole nisi habeat directam oppositionem ad illum; ita anima si debet recipere lumen divinum, debet habere directum aspectum ad Deum: et hujusmodi directus aspectus semper est paratus a Deo; sed homo avertit se, et oportet quod Deus convertat, inquantum prius convertitur ad nos convertendo nos ad se; et ideo dicit, convertere. Thr. 5: converte nos domine, et convertemur ad te et cetera. Si aliquis compeditus traheretur ad suspendium, ac videret aliquem de quo confideret, rogaret attente ac diceret, eripe me.
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Hoc modo orat iste dicens, eripe animam meam; quasi dicat, eripe me tractum per peccatum, ductum ad mortem. Prov. 24: erue eos qui ducuntur ad mortem. Ps. 68: eripe me de luto ut non infigar et cetera. Coloss. 1: eripuit nos de potestate tenebrarum. Item salvum me fac. Postquam liberaveris me a malis, perduc ad salutem. Ps. 62: in ipso salutare meum: et hoc non per merita mea, sed propter misericordiam tuam, ad Titum 3: non ex operibus justitiae quae fecimus nos, sed secundum suam misericordiam salvos nos fecit.
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Deinde cum dicit, quoniam, ostendit periculum imminens. Et primo periculum praesentis mortis, scilicet naturalis. Secundo damnationis aeternae a qua non est reditus: unde, quoniam non est in morte, idest post mortem, qui memor sit tui, scilicet cogitando bonitatem tuam, si de ea non fuit memor in vita. Et hoc ideo, quia anima rationalis non habet flexibilitatem arbitrii post mortem. Eccl. 11: sive ceciderit lignum ad Austrum, sive Aquilonem; in quocumque loco ceciderit, ibi erit. Secundum periculum est, quia in Inferno est obstinatio, et non est ibi confessio, ista scilicet de qua dicit apostolus. Rom. 16: ore autem fit confessio ad salutem: et ideo dicit: in Inferno autem quis confitebitur tibi? Vel aliter; in morte, scilicet peccati, qui memor sit tui: quasi dicat: te deprecor, eripe animam meam ne consentiam: quia in peccato meo non ero memor tui: Daniel. 13: declinaverunt oculos suos ut non viderent caelum nec recordarentur judiciorum justorum. In Inferno autem, idest in profundo peccatorum, quis confitebitur tibi? Prov. 8: impius cum in profundum venerit peccatorum, contemnet.
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Deinde cum dicit, laboravi, ponit gemitum poenitentis: ubi tria videtur tangere. Primo tristitiam cordis. Secundo defectum rationis, ibi, turbatus est. Tertio infirmitatem virtutis, ibi, inveteravi. Tristitia cordis tripliciter indicatur. Primo per gemitum et suspiria. Secundo per corporis inquietudinem. Tertio per lacrymas. Quantum ad primum dicit, laboravi in gemitu meo, scilicet suspirando: Thren. 1: multi gemitus mei, et cor meum moerens et cetera. Ps. 37: rugiebam a gemitu cordis mei. Dicit autem, laboravi, quia labor est pugnare contra se, et tamen labor iste bonum fructum habet: Sap. 3: bonorum laborum gloriosus est fructus. Quantum ad secundum dicit, lavabo: ubi duo ponit, scilicet lectum et stratum; et haec duo licet pro eodem accipiantur, tamen proprietatem sequimur. Stratum dicuntur panni qui sternuntur in lecto. Lectum, illud quod subtus ponitur, et dicitur lectus ab eligendo, scilicet stramina et similia, unde fit lectus. Per hoc ergo quod dicit: lavabo per singulas noctes lectum meum, dat intelligere quod quaelibet nocte surgebat, et appodiatus juxta lectum plorabat. Littera Hieronymi est, natare faciam lectum meum: et est parabolica locutio. Vel natare faciam, idest ad modum natantis faciam habere ex inquietudine mea in eo. Dicit autem, lacrymis stratum meum rigabo, quia etiam in lecto jacens plorando perfundebat pannos lecti, quasi irriguum lacrymarum. Moraliter, lectus in quo homo quiescit, est conscientia, hanc lavat homo per lacrymas in poenitentia: Hier. 4: lava a malitia cor tuum. Per stratum vero designantur peccata, quae supersternuntur conscientiae: quae quidem abluenda sunt lacrymis: quia lacrymae lavant delictum, quod pudor est confiteri. Glossa: Thren. 2: defecerunt prae lacrymis oculi mei et cetera. Per singulas ait noctes, idest per singula peccata. De singulis enim peccatis debet homo poenitendo plorare. Datur autem hic intelligi quod poenitens habeat vices interpolatas: quia inter bona quae faciebat aliquando peccabat, et de singulis plorabat: unde non dicit per unam, sed per singulas noctes. Dicit autem rigabo per inundantiam lacrymarum; Hier. 9: quis dabit capiti meo aquam, et oculis et cetera. Thren. 2: deduc quasi torrentem lacrymas per diem et noctem, ne taceant pupillae oculi tui.
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Consequenter cum dicit, turbatus, ponit defectum rationis. Tristitia enim est causa irae; et ideo tristis irascitur de facili. Ira autem semper turbat oculum rationis. Turbati autem minus praevident; et ideo dicit: turbatus est oculus meus, idest ratio mea, sed a furore aliorum: irascebatur enim David et turbabatur, quando videbat insurrexisse contra se Absalon filium suum et consiliarios ejus. Vel a furore suo, quia turbabatur contra peccata propria. Recognoscebat enim in statu persecutionis illius, quod propter peccata sua juste affligeretur; et haec ira non caecat, sed turbat. Alia vero ira excaecat. Vel: a furore tuo, domine Deus quo me punis, quasi provocatus a me, quia te turbavi: Isa. 38: attenuati sunt oculi mei, suspicientes in excelsum: Job 16: facies mea intumuit a fletu et planctu et cetera. Tertio ostendit infirmitatem virtutis, cum ait: inveteravi et cetera. Quando aliquis in juventute victoriosus fuit et fortis, si postmodum patiatur non solum ab extraneo, sed etiam a suis, reputatur senescere. Ita David, qui in juventute sua vicerat omnes, modo autem fugiebat filium suum, dicit inveteravi, scilicet aliorum reputatione: inter omnes inimicos meos, manifestos scilicet et occultos: Hebr. 8: quod autem antiquatur et senescit, prope interitum est. Vel peccator inveterascit, recedens a novitate Christi: de qua dicit apostolus Rom. 9: in novitate vitae ambulemus, ut serviamus in novitate spiritus. Rom. 7, Glossa: serviamus operibus novi hominis, idest Christi, quae non nostris viribus vel lege attingimus, sed gratia spiritus sancti. Scientes quia vetus homo noster simul crucifixus est Rom. 6: ut destruatur corpus peccati, ut ultra non serviamus peccato. Per quam servitutem reducitur quis in vetustatem peccati, membrum factus veteris hominis: propter quod monet apostolus et suadet, Rom. 12: reformamini in novitate sensus vestri, vel mentis vestrae. Reformamini, dicit Glossa, quia in Adam fuistis deformati in novitate et cetera. Novum hominem, scilicet Christum; videlicet, imitantes hanc vetustatem et deformitatis miseriam, propheta sub interrogatione deplorat dicens, Baruch 3: quid est, Israel, quod in terra inimicorum es? Inveterasti in terra aliena et cetera. Et consonat ei quod hic dicitur, inveteravi inter omnes inimicos meos: vel Daemones, vel omnia peccata quibus omnibus consensi; et sic hoc quod dicit: inveteravi, secundum hunc sensum est materia gemitus; quasi dicat, ideo lavabo etc. quia inveteravi veterem hominem imitatus, vitiis omnibus me subjiciens; et tunc hoc quod dictum est turbatus est, etc., refertur ad statum poenitentis. Vel potest referri ad materiam justitiae, et hoc quantum ad statum peccati; quasi dicat: ideo inveteravi, idest peccavi, quia oculus meus, idest caro mea, turbata est a furore, idest ab impetu passionis: Ps. 57: supercecidit ignis, scilicet concupiscentiae secundum Glossam Augustini: et non viderunt solem, scilicet justitiae: Daniel. 13: concupiscentia subvertit cor tuum. Item idem: exarserunt in concupiscentiam ejus etc. ut neque recordarentur judiciorum justorum. Ab impetu ergo passionis dicit David in eo forte turbatum oculum rationis ut non videret caelum, et hoc fuit concupiscentia Bersabee, 2 Reg. 2, quam ad se vocatam cognovit. Et postmodum cognito quod esset gravida, ad crimen adulterii addidit crimen homicidii. Unde Uriam virum Bersabee proditorie jussit occidi: pro quibus peccatis gravissimis justo Dei judicio passus est a filio persecutionem.
6:9
Discedite. Haec est tertia pars principalis, in qua fructus poenitentiae ponitur: unde hic se exauditum ostendit, et exinde gratulatur: et circa hoc tria facit. Primo enim repellit a se inimicos. Secundo confitetur se esse exauditum, ibi, quoniam exaudisti. Tertio praenunciat inimicorum eventum, ibi, erubescant. Dicit ergo, discedite, et cetera. Detur quod aliquis propter peccatum afflictus fuerit: post datam indulgentiam insultare potest inimicis, vel inducentibus ad peccatum, vel persequentibus corporaliter. Ad litteram Hieronymus dicit, discedite a me, inducentibus me ad peccatum: quia societatem vestram nolo: 2 Cor. 6: propter quod separamini, dicit dominus, et immundum ne tetigeritis, et ego recipiam vos. Vel discedite a me omnes qui operamini iniquitatem, idest vos operarii iniqui persequendo me injuste. Discedite, inquam, a me quia dominus mecum est tamquam bellator fortis: Hiere. 29. Unde Ps. 26: si consistant adversum me castra, non timebit cor meum. Et per hoc signatur futura persecutio, et separatio malorum a bonis: Matth. 13: separabunt malos de medio justorum. Item ejusdem 23: separabunt eos ab invicem, sicut pastor segregat et cetera. Et infra eod. cap. discedite a me maledicti et cetera. Consequenter cum dicit quoniam exaudivit, praenuntiat se exauditum. Ubi advertendum est, quod superius tria praemisit: scilicet orationem, cum dixit, miserere: secundo deprecationem, ut liberaretur: convertere. Tertio luctum: laboravi et cetera. Et haec tria dicit exaudita ordine retrogrado. Et primo gemitum, dicens, exaudivit dominus et cetera. Gemitus sanctorum vocem habet apud Deum: Eccl. 35: non despiciet vocem pupilli, nec viduam, si effundat loquelam gemitus. Nonne lacrymae viduae ad maxillam descendunt, et exclamatio ejus super deducentem eas? A maxilla enim ascendunt usque ad caelum, et dominus exauditor non delectabitur in illis. Et Genes. 4: vox sanguinis fratris tui clamat ad me de terra. Propterea dicebat illa sancta domina Judith 8: indulgentiam ejus cum lacrymis postulemus. Secundo deprecationem: est namque deprecatio proprie secundum Glossam Cassiodori, pro removendis malis; Luc. 1: exaudita est deprecatio tua. Dicit ibi Glossa, qua rogasti pro liberatione plebis.
6:10
Ut ergo ostendat se liberatum a malis pro quibus rogaverat dicens: convertere etc., subjungit, hic, exaudivit dominus deprecationem meam. Tertio orationem, ut scilicet intret in conspectu ejus: et hoc est quod subinfert, dominus orationem meam suscepit. Et nota, quod ponit hic ter dominus ut ostendat se exauditum a tota Trinitate: Ps. 66: benedicat nos Deus Deus noster, benedicat nos Deus.
6:11
Consequenter cum dicit, erubescant, ponit inimicorum eventus; ac si diceretur, tu dicis inimicis tuis. Discedite. Sed quid erit eis discedentibus a te? Certe erubescant et cetera. Haec verba possunt exponi in bono et in malo. Si in bono, tunc dicta sunt per modum orationis. Ubi petit quatuor pro eis, scilicet erubescentiam de peccatis, quia hoc est principium emendationis vitae; Eccl. 4: est confusio adducens gloriam. Unde erubescant. Secundo dolorem de peccatis, conturbentur: Ps. 59. Commovisti terram et conturbasti eam etc.: debet enim poenitens habere vehementiam doloris, plus quam habuerit delectationem in peccato. Tertio conversionem ad Deum: unde convertantur; Isa. 31: convertimini sicut in profundum recesseratis filii Israel. Et quarto erubescentiam, erubescant et conturbentur vehementer. Est autem erubescentia principium et finis emendationis. Sed aliter posset reddi ratio; quia scilicet a principio erubescit quis oculos hominum, et hoc dolet, et vitat mala; in fine vero erubescit oculum rationis suae et oculum Dei: 1 Rom. 6: quem fructum habuistis tunc in illis, in quibus nunc erubescitis? De secundo Luc. 18: publicanus a longe stans nolebat nec oculos ad caelum levare. Hoc autem fieri debet valde velociter, ut non tardetur: Eccl. 5: ne tardes converti ad dominum et cetera. Si autem accipiantur in malo, tunc per modum praenunciationis intelligenda sunt; quasi dicat, erubescant, prae detectione peccati eorum coram omnibus: Isa. 1: erubescetis super hortis quos elegeratis, cum fueritis velut quercus defluens foliis et cetera. Et conturbentur, timore et tristitia mirabili: Sap. 5: turbabuntur timore horribili et cetera. Et ideo dicit, vehementer omnes inimici mei convertantur, recognoscendo culpam propriam et gloriam sanctorum: Sap. 5: hi sunt quos aliquando habuimus in derisum, et in similitudinem improperii: nos insensati et cetera. Et erubescant, quia erit eis haec recognitio ad confusionem: et hoc, valde velociter: Isa. 30: subito dum non speratur, veniet contritio ejus et cetera. Job 21: in puncto ad Inferna descendunt: Thess. 5: dies domini sicut fur in nocte, ita veniet. Cum enim dixerint pax et securitas et cetera.
6:5
… preparations (Yahweh, God of life: Gen. 5:24; Deut. 32:39; I Kings 17; II Kings 2:3, 11-12; 4:33-36; 13:21; Ps. 9:2; Wis. 2:24; 16:13) and with deep aspirations of the human heart (permanent familiarity with God: Gen. 3:8; Is. 38:18; Ps. 6:5-6; 73:25; otherworldly justice as the work of Yahweh: Jer. 31:29; Ezek. 18). The first hint appears in the 8th century B.C., under the veil of symbolism in Hos. 6:1-2: "Come, let …
6:6
Is. 14, 9; Ez. 31, 15. Others prefer to give the root ἐδ'ῶ the meaning popascit, which would indicate an insatiable abyss that devours men, or even a place of interrogation, as it were the dwelling of the spirits that were consulted (cf. Prov. 27, 20; 30, 16; Is. 5, 14; Ps. 6, 6; 89, 49).
Thus is explained the inert life (Eccle. 9, 5 ff. 10), likened to sleep (Iob 10, 20 ff.; 17, 16; 20, 11 etc.), in the darkness (Ps. 49, 20; 88, 7, 13; etc.), of the souls in šē'ōl; where they cannot praise Yahweh (Ps. 6, 6; 115, 17; Is. 38, 18); and their name of rēphā'im ("languid," "weak").
… death is the punishment, the f. always appeared as a place of penalty, and the righteous man prays to be delivered from it. In that dark underworld silence reigns inexorable: praise to God does not echo there, nor is his worship carried out (Is. 38:18; Ps. 6:6; 113:17-18); the living God is absent from it, but he scrutinizes and governs "the f. and the abyss" (Job 16:5-6; Prov. 15:
6:7
This notion of contrition faithfully reports the teaching of Sacred Scripture; the Council of Trent itself points this out, citing certain passages of the Old Testament (Ezek. 18:31; Ps. 50:6; 6:7; Isa. 38:15). It is also the constant doctrine of the Fathers, summarized in the very well-known saying of St. Gregory the Great: « Paenitentia est perpetrata mala plangere, et plangenda …
6:31
… order to know the place of origin of the Book of Hours that contains it; 5) the Hours of the Cross (Parvus ordo de Cruce and Ordo Magnus de Cruce); 6) the Hours of the Holy Spirit (Parvae horae de Sancto Spiritu); 7) the seven penitential psalms (Pss. 6, 31, 37, 50, 101, 129, 142); 8) the Office of the Dead, of which the first testimonies date to the 9th century. …
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.