Domine, Deus meus. David, trusting in the justice of his cause, prayeth for God’s help against his enemies.
Dauid in confidence of his iust cause, and vniust persecution. prayeth for Gods helpe, 7. and iust reuenge of his enemies. 15. describing their malitious intention, and ruine.
1The psalm of David, which he sung to the Lord, for the words of Chusi, the son of Jemini.Salmo di David, cantato da lui al Signore a motivo delle parole di Chus figliuolo di Jemini.The Psalme of Dauid which he song to our Lord, for the wordes of Chusi the sonne of Iemini. (2. Reg. 16.)Psalmus David, quem cantavit Domino pro verbis Chusi, filii Jemini. 2O Lord, my God, in thee have I put my trust; save me from all them that persecute me, and deliver me.Signore, Dio mio, in te ho posta la mia speranza: salvami, e liberami da tutti coloro, che mi perseguitano.O Lord my God I haue hoped in thee: saue me from al that persecute me, and deliuer me.Domine Deus meus, in te speravi; / salvum me fac ex omnibus persequentibus me, et libera me: 3Lest at any time he seize upon my soul like a lion, while there is no one to redeem me, nor to save.Affinchè qual lione non faccia preda dell'anima mia, quando non siavi chi porti liberazione, e salute.Lest sometime he as a Lyon violently take my soule, whiles there is none to redeme, nor to saue.nequando rapiat ut leo animam meam, / dum non est qui redimat, neque qui salvum faciat. 4O Lord, my God, if I have done this thing, if there be iniquity in my hands:Signore, Dio mio, se io ho fatta tal cosa, se havvi nelle mani mie iniquità;O Lord my God if I haue done this, if there be iniquitie in my handes;Domine Deus meus, si feci istud, / si est iniquitas in manibus meis, 5If I have rendered to them that repaid me evils, let me deservedly fall empty before my enemies.Se male ho renduto a coloro, che a me ne facevano, cada io giustamente senza pro sotto de' miei nemici.If I haue rendred to them that repayd me euils, let me worthely fal emptie from myne enemies.si reddidi retribuentibus mihi mala, / decidam merito ab inimicis meis inanis. 6Let the enemy pursue my soul, and take it, and tread down my life, on the earth, and bring down my glory to the dust.Perseguiti l'inimico l'anima mia, mi raggiunga, e calpesti insiem colla terra la mia vita, e riduca in polvere la mia gloria.Let the enemie persecute my soule, and take it, and treade downe my life in the earth, and bring downe my glorie into the dust.Persequatur inimicus animam meam, et comprehendat; / et conculcet in terra vitam meam, / et gloriam meam in pulverem deducat. 7Rise up, O Lord, in thy anger: and be thou exalted in the borders of my enemies. And arise, O Lord, my God, in the precept which thou hast commanded:Levati su, o Signore, nell'ira tua, e fa mostra di tua grandezza in mezzo a' miei nemici. E levati su, o Signore, Dio mio, secondo la legge stabilita da te:Arise Lord in thy wrath: and be exalted in the coastes of myne enemies. And arise ô Lord my God in the precept which thou hast cō manded:Exsurge, Domine, in ira tua, / et exaltare in finibus inimicorum meorum: / et exsurge, Domine Deus meus, in præcepto quod mandasti,
8And a congregation of people shall surround thee. And for their sakes return thou on high.E la moltitudine delle nazioni si adunerà intorno a te. E per amor di questa ritorna nell'alto:and a sinagogue of peoples shal compasse thee. And for it returne on high:et synagoga populorum circumdabit te: / et propter hanc in altum regredere: 9The Lord judgeth the people. Judge me, O Lord, according to my justice, and according to my innocence in me.Il Signore fa giudizio dei popoli. Fammi ragione, o Signore, secondo la mia giustizia, e secondo l'innocenza che è in me.our Lord iudgeth peoples. Iudge me ô Lord according to my iustice, and according to my innocencie vpon me.Dominus judicat populos. / Judica me, Domine, secundum justitiam meam, / et secundum innocentiam meam super me. 10The wickedness of sinners shall be brought to nought; and thou shalt direct the just: the searcher of hearts and reins is God.La malvagità de' peccatori avrà fine, e sarai guida del giusto, tu, o Dio, che penetri i cuori, e gli affetti.The wickednesse of sinners shal be consumed, and thou shalt direct the iust, which searchest the hart and raynes ô God.Consumetur nequitia peccatorum, et diriges justum, / scrutans corda et renes, Deus. 11Just is my help from the Lord; who saveth the upright of heart.Il mio soccorso giustamente (aspetto) dal Signore, il quale salva coloro, che sono schietti di cuore.My iust helpe is from our Lord, who saueth those that be right of hart.Justum adjutorium meum a Domino, / qui salvos facit rectos corde. 12God is a just judge, strong and patient: is he angry every day?Dio giusto Giudice, forte, e paziente si adira egli forse ogni dì?God is a iust iudge, strong, & patient: is he angrie euerie day?Deus judex justus, fortis, et patiens; / numquid irascitur per singulos dies ? 13Except you will be converted, he will brandish his sword; he hath bent his bow, and made it ready.Se voi non vi convertirete, egli ruoterà la sua spada: ha teso il suo Arco, e lo tien preparato.Vnlesse you wil be conuerted, he shal shake his sword, he hath bent his bow, and prepared it.Nisi conversi fueritis, gladium suum vibrabit; / arcum suum tetendit, et paravit illum. 14And in it he hath prepared the instruments of death, he hath made ready his arrows for them that burn.E con esso ha preparati strumenti di morte; le sue frecce ha formate per quelli, che spiran fiamme.And in it he hath prepared the vessels of death: he hath made his arrowes for them that burne.Et in eo paravit vasa mortis, / sagittas suas ardentibus effecit.
15Behold he hath been in labour with injustice: he hath conceived sorrow, and brought forth iniquity.Ecco che quegli ha partorito l'ingiustizia, ha conceputo dolore, ed ha partorito l'iniquità.Behold he hath bredde with iniustice: he hath conceiued sorow, and brought forth iniquitie.Ecce parturiit injustitiam; / concepit dolorem, et peperit iniquitatem. 16He hath opened a pit and dug it: and he is fallen into the hole he made.Ha aperta, e scavata la fossa, e nella fossa, che ha fatto, egli è caduto.He hath opened a pit, and digged it vp: and he is fallen into the diche, which he made.Lacum aperuit, et effodit eum; / et incidit in foveam quam fecit. 17His sorrow shall be turned on his own head: and his iniquity shall come down upon his crown.Il suo dolore ritornerà sul capo di lui, e sulla testa di lui cadrà la sua iniquità.His sorrow shal be turned vpon his head: and his iniquitie shal descend vpon his crowne.Convertetur dolor ejus in caput ejus, / et in verticem ipsius iniquitas ejus descendet. 18I will give glory to the Lord according to his justice: and will sing to the name of the Lord the most high.Glorificherò il Signore per la sua giustizia, e al nome del Signore altissimo canterò inni di laude.I wil confesse to our Lord according to his iustice: and wil sing to the name of our Lord most high.Confitebor Domino secundum justitiam ejus, / et psallam nomini Domini altissimi.
7:1
Berthier
Shiggaion (Haydock) is a word which has greatly puzzled interpreters. See Robertson in shoge. Protestants have, "Shiggaion of David." The Rabbins confess that they know not its meaning, and it is of no service for the explanation of the psalm. (Berthier)
Menochius
St. Jerome follows the Septuagint, (Haydock) which may suit very well. Others have, "ignorance." (Menochius)
Calmet
"Perplexity." (Calmet)
Vatable
"Secret." (Vatable)
Parkhurst
"Song of wanderings." (Parkhurst, etc.)
Haydock
Chusi is scarcely less difficult to understand. The person who has inserted this historical title, and many others, without much judgment, had probably in view the wars of Absalom, and the curses of Semei. But the psalm seems rather to refer to the persecutions of Saul, (Calmet; 1 Kings 22:8.; Menochius) who was of the tribe of Benjamin. (Haydock)
Sts. Augustine, Basil, and Chrysostom explain it of Chusi, (Worthington) the Arachite, from a town of Benjamin, (Calmet) who defeated the counsel of Achitophel, (Worthington) as it is supposed that David was given to understand that his friend had betrayed him, and in consequence speaks of him in such harsh terms. But if that had been the case, he would have suppressed what was founded on error; (Calmet) and the supposition is contrary to the idea which we have of inspiration. Yet there is nothing in the psalm which requires the harsh expressions to be applied to Chusi. They may as well refer to Achitophel, who spoke in answer to him.
7:2
Haydock
My God. This title is prompted by love and confidence. (Haydock)
Haydock
All. David had only few followers, while he was pursued by Saul (Calmet) and Absalom. (Haydock)
7:3
St. Augustine
Lion. In a spiritual sense this is the devil, 1 Peter 5:8. (St. Augustine)
St. Chrysostom
"Let him only see the sign of the cross, or the lamp continually burning before the altar, he will flee away. Should we wonder at this? the garments alone of Paul drove him from possessed person." [Acts 19:12.] (St. Chrysostom)
Will modern sectaries still ridicule these things?
Berthier
While. Hebrew, "tearing, and not snatching away." But there is a similar construction, (Lamentations 5:8.) which shews that we ought to follow the Vulgate. (Berthier)
Worthington
Absalom, or any other enemy, may be this lion. (Worthington)
They threatened David with utter ruin, which he could never have escaped, without God's visible protection.
7:4
Berthier
Thing, alluding to some calumny, (Haydock) with which he was assailed (Worthington) by Saul, Absalom, and Semei. (Berthier)
Calmet
He disclaims all such ambitious or unjust sentiments, though he allows that he is not innocent before God. (Calmet)
7:5
Berthier
That repaid. This seems better than "my peaceable one," as some translate the Hebrew, for it would be but a small commendation not to injure a friend: the pagans do as much. Duport therefore agrees with the Vulgate, and St. Jerome has, "If I have rendered evil to those who did me any, and sent my enemies empty away;" or, as the Hebrew is in the future, "I will let my enemies depart without fighting;" which is equivalent to, I will gain no advantage over them. (Berthier)
St. Augustine
The man who takes revenge, injures himself, and becomes the devil's slave. (St. Augustine)
Haydock
David had been so far from giving way to ingratitude, that he would not even hurt his enemy. (Haydock)
Calmet
He let Saul escape, when he might easily have slain him. [1 Samuel xxvi.] (Calmet)
7:6
Berthier
Dust. Hebrew adds, "to dwell," (Haydock) as if the ignominy was not to be effaced. This would be very sensible for a king. (Berthier)
Worthington
Glory is here synonymous with life, or soul, Genesis 49:6. Let my life and (Calmet) reputation be lost. (Worthington)
Juvenal viii
Summum crede nefas animam praeferre pudori. (Juvenal viii.)
7:7
Borders. Hebrew is rendered, "fury of my enemies."
Berg
My is found in some copies of the Septuagint, though the edition of Comp. and Aldus agree with the Vulgate, and Bos observes, that an ancient interpreter rendered the first word as we do. (Berg.)
Haydock
Habar means, "to pass;" and, of course, behabroth (Haydock) may denote, in the borders; (Berg.) though St. Jerome, etc., have, "rise up indignant over mine enemies." Avenge thy own cause, as they would overturn thy decree, which has called me to the throne. (Haydock)
Worthington
Commanded. Shew thy power, and protect me, since thou hast ordered me to reign. (Worthington)
Calmet
Convince my enemies of the injustice of their proceedings, (Haydock) and cause them to repent. Thy order is what displeased Saul. Protect me as thou hast promised. Chaldean, "Execute the judgment in my favour, which thou hast decreed." Then all will obey. (Calmet)
Berthier
O Lord, my God. Hebrew has not Lord, and some translate elai, "to me." But it also means, "my God." (Berthier)
7:8
High, on thy tribunal, to decide this dispute. The Fathers apply this to the ascension of Jesus Christ, who will judge the world. (St. Augustine; Theodoret) (Calmet) (2 Corinthians 10:11.)
Berthier
The interference of Providence (Haydock) will induce many to come to thy tabernacle, (Menochius) to embrace the true religion, (Worthington) and sectaries will decrease. These will be refuted most effectually, when they see the law well observed. (Berthier)
7:9
Worthington
Innocence. Hebrew, "simplicity," which has the same meaning. (Haydock) He speaks of the justice of his cause (Muis) against his particular enemies. (Worthington)
Berthier
St. Paul thus commends himself, 2 Timothy 4:7. The justice of the saints is not merely imputed, as the first Protestants foolishly imagined: for how should God reward those whom he saw still in sin, and who were only reputed holy? a notion which their disciples have modified or abandoned, as they have also done what had been taught respecting grace. Justice is an effect of God's grace, and of man's co-operation, 1 Corinthians 15:10. (Berthier)
Haydock
David begs that the disposer of kingdoms would convince Saul that he was not a rebel: and the world, that he had not lost God's favour, like his rival. (Haydock)
7:10
Menochius
Reins; affections, (Jeremias 12:2.; Calmet) and inmost recesses, which are open to God. (Menochius)
7:11
Calmet
Just. This epithet refers to God, in Hebrew. Septuagint might easily explain it of help, before the words and verses were divided: (Haydock) yet it is still taken in the former sense, in some Greek and Latin copies. The wicked shall be frustrated in their designs, though they may succeed for a time, (Calmet) consumetur, (Symmachus; Haydock) or rather let their ruin be determined on, 1 Kings 25:17. (Calmet)
7:12
Berthier
Strong. Hebrew el, means also "God threatening every day;" (Haydock) which must be a proof of his patience, as the Septuagint have intimated, since he could destroy at once. Thus numquid, must be rendered "is he not?" (Isaias 27:7.) (Berthier)
Haydock
God cannot but be displeased at every sin. He threatens the offender daily by secret remorse, or by his preachers and good books. (Haydock)
St. Augustine
But he often defers punishment (Worthington) till death, when the measure of crimes is full. (St. Augustine)
This silence or delay is one of the most terrible of his judgments, (Haydock) and a mark of his great indignation. If he were, however, to strike every one as soon as he had committed sin, where should we be? "He would soon be alone," as a pagan observed of "Jupiter, if he were presently to hurl his thunderbolts against every offender." (Calmet) See Val. Max. 1:2. (Ecclesiasticus 5:4.)
7:13
Berthier
Except you. Hebrew, "if he be not." Houbigant would read, "God will not be turned aside." (Berthier)
Haydock
"For him who does not change, he will sharpen his sword." (St. Jerome) (Haydock)
Worthington
God threatens before he strikes, (Calmet) expecting amendment. (Worthington)
7:14
G.[Calmet?]
For them that burn. That is, against the persecutors of his saints. (G.[Calmet?])
Haydock
Hebrew also, "he has made his arrows to burn." (Houbigant after Symmachus.) (Haydock)
Virgil
The ancients used fiery darts or arrows, Psalm cix., and Ephesians 6:16. Sed magnum stridens contorta phalarica venit, Fulminis acta modo. (Virgil, Aeneid ix.; Herod.[Herodotus?] viii.)
Calmet
The death of Saul seems to be foretold. (Calmet)
7:15
Haydock
Iniquity. Hebrew, "a lie." All the labour of the wicked ends in smoke. See Micheas 2:1., and Isaias 59:4. (Haydock)
Berthier
The psalmist sometimes speaks of many enemies, and sometimes of one, who was the chief. Yet what he says of him must, according to the genius of the Hebrew language, be applied to the rest. (Berthier)
Haydock
Saul, (Calmet) Absalom, and Achitophel, each found their ruin, in their unjust attempts. (Haydock)
Worthington
They had injustice in view, and were actuated by envy, which destroyed them. (Worthington)
7:17
Calmet
Sorrow. The evil which he designed for me (Menochius) will fall on him, like an arrow shot upwards. (Calmet)
Haydock
Crown. Protestants, "pate." (Haydock)
7:18
Justice. "Truly thou art just, O Lord," cries out St. Augustine, "since thou protectest the just, so as to enlighten them by thyself; and so disposest of sinners, that they are punished, not by thine, but by their own malice."
7:14
For them that burn.... That is, against the persecutors of his saints.
7:1
This Chusi defeated the counsel of Achitophel. as S. Aug. S. Basil & S. Chris. expound it.
7:3
Absolom, •n anie other enemie, if God doe not resist and hinder him.
my life.
7:4
Such euil as myne enemies fayne & obiect against me.
7:5
Let me not haue the victorie of them.
7:6
Let me dye with ignominie.
7:7
Shew thy powre.
Seing thou diddest command to make me king, it behoueth thee to protect me.
7:8
manie wil serue thee the only true God.
For this increase of faithful people.
7:9
my iust cause against my particular enemies.
let fal vpon me.
7:10
Concordance 1. Par. 28. Iere. 11. 17.
7:12
God doth not punish al sinners presently, but often differreth.
7:13
expecting if they wil an•d
7:14
Concordance Isa. 59. Iob. 15.
7:15
The iniurious persecutor purposing iniustice, conceiueth enuie, and bringeth forth iniquitie.
7:17
Enuie, & desire to hurt others turneth to the ruine of the enuiers.
7:1
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.24
It was this kind of honour that the great David fully paid, when he confessed to the Lord in a prelude
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.2
2. “O Lord my God, in Thee have I hoped: save me from all them that persecute me, and deliver me” (
7:2
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… “And ye shall be witnesses to Me.” He hinted at the Ascension. [“And when he had spoken these things. ] Which they had heard before, and He now reminds them of. [“He was taken up.”] Already it has been shown, that He went up into heaven. [“And a cloud, etc.”] “Clouds and darkness are under His feet,” ( Ps. xviii. 9 ;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.2
2. “O Lord my God, in Thee have I hoped: save me from all them that persecute me, and deliver me” ( ver. 1 ). As one to whom, already perfected, all the war and enmity of vice being overcome, there remaineth no enemy but the envious devil, he says, “Save me from all them that persecute me, and deliver me (
7:3
Origen † AD 254 Origen Against Celsus 7.24
… He says, “O Lord my God, if I have done this; if there be iniquity in my hands; if I have rewarded evil unto him that was at peace with me; (yea, rather, I have delivered him that without cause is mine enemy;) let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and set my glory up on high .”
Origen † AD 254 Origen Against Celsus 8.35
… if there be iniquity in my hands; if I have returned evil to those who have done evil to me, let me fall helpless under mine enemies: let my enemy persecute my soul, and take it; yea, let him tread down my life upon the earth.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… Blessed David again, having humbled himself by fastings, used boldness, saying, ‘O Lord my God, if I have done this, if there is any iniquity in my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a vain man
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.22
… When one says: “Give me neither poverty nor riches,” what else is this than, “Give us this day our daily bread”? When one says: “Lord, remember David, and all his compassion,” or, “O Lord, if I have done this, if there be iniquity in my hands, if I have rewarded evil to them that did evil to me,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.3
3. And that it might be clear that the already perfect soul, which is to be on her guard against the most insidious snares of the devil only, says this, see what follows. “O Lord my God, if I have done this” (
7:4
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 10
… Wherefore Paul exhorts as follows: “The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves.” Do not seek to avenge yourselves on those that injure you, for says [the Scripture], “If I have returned evil to those who returned evil to me.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.9
… It is glorious in such a case to run risks. Let, then, this be firmly held to in the priestly duties, namely, to injure none, not even when provoked and embittered by some injury. Good was the man who said: “If I have rewarded evil to those who did me good.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.3
… Since he does not mention the sin by name, are we to understand sin generally? If this sense displease us, we may take that to be meant which follows: as if we had asked, what is this that you say, “this”? He answers, “If there be iniquity in my hands.” Now then it is clear that it is said of all sin, “If I have repaid them that recompense me evil” (
Pope St Leo I the Great † AD 461 Sermons 59
… cried out to him to release Barabbas and thus, Jesus bear the penalty of the cross, and thus, when with consenting murmur the crowd said “His blood be on us and on our sons ,” those wicked folk gained, to their own damnation what they had persistently demanded, “whose teeth,” as the prophet bore witness, “were arms and arrows, and their tongue a sharp sword
7:5
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.4
4. “Let the enemy” therefore “persecute my soul and take it” (
7:6
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
4. First, then, in the 11th Psalm He says, For the misery of the poor, and the sighing of the needy, now will I arise, saith the Lord . But this passage still remains doubtful with some: for He often rises up also in anger
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.5
… and first fulfil what Thou hast enjoined; that men by Thy example overcoming pride may not be possessed of the devil, who against Thy commandments advised to pride, saying, “Eat, and your eyes shall be opened, and ye shall be as gods.”
7:7
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.12
… nay, not only sat in ashes, but also had ashes for his food, even as he saith himself, I have eaten ashes as it were bread . His lustful eye he wasted away with tears saying, Every night will I wash my couch, and water my bed with my tears
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.15
… I was, I own, looking for some great thing, either sword or fire for the Name of Christ, yet they offered me pleasant things instead of sufferings; but Christ’s athlete needs not pleasant things but sufferings. Let no one, then, disturb you, because they have provided a carriage,
7:8
St Gregory of Nyssa † AD 395 Against Eunomius 7.5
… For instance (for it is better to present an argument by way of illustration), when David says, “God, a righteous judge, strong and patient
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.3
… let me first gather what I may manifest; you love elevation, and you shall obtain elevation, but follow me through humility. Thus it was also foretold of Him, “And the gathering of the peoples will surround Thee, and for this cause return Thou on high;”
7:9
Tertullian † AD 220 The Five Books Against Marcion 5.7
“And the hidden things of darkness He will Himself bring to light,” even by Christ; for He has promised Christ to be a Light, and Himself He has declared to be a lamp, “searching the hearts and reins.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.2
2. Here then it is further required, that each of you be found faithful in his conscience: for a faithful man it is hard to find : not that thou shouldest shew thy conscience to me, for thou art not to be judged of man’s judgment ; but that thou shew the sincerity of thy faith to God, who trieth the reins and hearts
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… For think not that because He is now absent in the flesh, He is therefore absent also in the Spirit. He is here present in the midst of us, listening to what is said of Him, and beholding thine inward thoughts, and trying the reins and hearts
St Ambrose of Milan † AD 397 On the Holy Spirit 3.19
146. God, again, searches the hearts and reins, for it is written: “God searcheth the hearts and reins.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
But that it belongs to God only to know men’s secrets, hear what saith the prophet, “Thou most entirely alone knowest the hearts;” and again, “God trieth the hearts and reins;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
… xxii. 1, 2 ); yet it doth not appear in that place either, that when He saith this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knoweth all things before they come into existence? but the words in both cases are spoken after the manner of men. For as when (the Psalmist
St Jerome † AD 420 The Letters of St. Jerome 1.3
… “Thou art witness, Lord Jesus, to whom nothing is hid, who triest the reins and the heart.
St Augustine of Hippo † AD 430 The Confessions 13.14
… Betwixt whom and us, in this as yet uncertain state of human knowledge, Thou only dividest, who provest our hearts
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.9
9. “But let the wickedness of sinners be consummated” (
7:10
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.3
3. For if any of those who are present should think to tempt God’s grace, he deceives himself, and knows not its power. Keep thy soul free from hypocrisy, O man, because of Him who searcheth hearts and reins
St Gregory of Nyssa † AD 395 On the Making of Man 12.7
7. Even if any should allege to us on this point the Scripture which claims the ruling principle for the heart, we shall not receive the statement without examination; for he who makes mention of the heart speaks also of the reins, when he says, “God trieth the hearts and reins”
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” (
7:11
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… as the rich man in the story of Lazarus; as many others. ( Luke xvi .) Now these things He does, both to arouse those who quite disbelieve in the things to come, and to make those who do believe and are careless more diligent. “For God is a righteous Judge, and strong, and longsuffering, and visits not with wrath every day.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… cxliv. 15 , Sept.) That we do not sin without notice, but that there is a retribution, “for,” he saith, “Thou shalt render to every man according to his works.” ( Ps. lxii. 12 , Sept.) But why doth he not so requite them day by day? “God is a judge,” he says, “righteous, and strong, and longsuffering.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
How is it then that God, “the righteous Judge, strong and patient” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.12
12. “God the righteous judge, strong (in endurance) and long-suffering” (
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… And further, they profess themselves certain that in the Father there is no change nor turning, because He has said through the prophet, I am the Lord your God, and I am not changed , and the apostle James, With Whom there is no change ; certain also that He is the righteous Judge, for it is written, God is the righteous Judge, strong and patient
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
Do not then when hearing the Word, think of it lightly. For “He is sharper,” he says, “than a sword.” Observe His condescension; and hence consider why the prophets also needed to speak of saber and bow and sword. “If ye turn not,” it is said, “He will whet His sword, He hath bent His bow and made it ready.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.13
13. “Unless ye be converted,” He says, “He will brandish His sword” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.8
… Now what enemy’s swords have failed but the devil’s? Now these are understood to be divers erroneous opinions, whereby as with swords he destroys souls. In overcoming these swords, and in bringing them to failure, that sword is employed, of which it is said in the seventh Psalm, “If ye be not converted, He will brandish His sword.”
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St Basil the Great † AD 379 De Spiritu Sancto 5
11. In the same manner it may also be said of the word “in,” that Scripture admits its use in the case of God the Father. In the Old Testament it is said through ( ἐν ) God we shall do valiantly,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.14
14. “And in it He hath prepared the instruments of death: He hath wrought His arrows for the burning” (
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St Augustine of Hippo † AD 430 On the Holy Trinity 9.9
… nor to know and love to eat, or to lie with any one, unless also one does it; nor to know and love honors and power, unless they actually come to pass. Nay, all these things, even if obtained, do not suffice. “Whosoever drinketh of this water,” He says, “shall thirst again.” And so also the Psalmist, “He hath conceived pain and brought forth iniquity.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.10
… “Behold,” the Psalmist says, “he travailed with injustice, he hath conceived toil, and brought forth iniquity: he hath opened a ditch, and digged it, and hath fallen into the pit which he wrought: his pains shall be turned on his own head, and his iniquity shall descend on his own pate.”
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Origen † AD 254 Origen's Commentary on Matthew 11.13
… but they, being unconscious of their own blindness, profess to guide the blind, not reckoning that they would fall into a pit, about which it is written in the Psalms, “He hath made a pit, and digged it, and will fall into the ditch which he hath made.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 9.9.6
6. In regard to him one might say, “he digged a pit and opened it and fell into the hole which he had made; his labor shall turn upon his own head, and his unrighteousness shall fall upon his own crown.”
Eusebius of Caesarea † AD 339 The Life of Constantine 1.38
… For his God stood by the one to protect him, while the other, godless, proved to be the miserable contriver of these secret devices to his own ruin. So that one might well say, “He hath made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violence shall come down upon his own pate.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
… We are but of common clay, we quickly feel vices. But no one says to the potter, “Why hast Thou made me thus?” For though our vessel be but common, yet one is in honour, another in dishonour. Do not then lay open thy pool, dig not with vices and crimes, lest any one say: “He hath opened a pool and digged it, and is fallen into the pit which he made.”
St Augustine of Hippo † AD 430 The Confessions 2.6
… Curiosity affects a desire for knowledge, whereas it is Thou who supremely knowest all things. Yea, ignorance and foolishness themselves are concealed under the names of ingenuousness and harmlessness, because nothing can be found more ingenuous than Thou; and what is more harmless, since it is a sinner’s own works by which he is harmed?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.17
17. “He hath opened a ditch, and digged it” (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 7.1
… Even as the Three Children were not afraid of the furnace, and so escaped from the furnace. Such indeed it becomes the servants of God to be. For if those who were brought up under the Old dispensation, when death was not yet slain, nor his “brazen gates broken down,” nor his “iron bars smitten in sunder;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
How then were “the gates of brass burst, and the bars of iron broken in sunder”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.18
18. “His toil shall be turned on his head, and his iniquity shall descend on his pate” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.7
… It is the part of levity to lift up the head, just as if he who lifts up his head had nothing to carry. Since therefore that which admits of being lifted up is light, it receives a weight by which it may be weighed down. For “his mischief returns upon his own head, and his violent dealing comes down upon his own pate.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.19
19. “I will confess to the Lord according to His justice” (
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Supra praemissi sunt Psalmi pro liberatione ab hostibus; hic ponitur Psalmus in quo petit vindictam de eis: et praeponitur titulus talis, in finem quem cantavit domino pro verbis Chusi filii gemini. Historia habetur 2 Reg. 17, quod David fugit a facie filii sui, et Achitophel sapientissimus adhaesit Absaloni. Chusi vero adhaesit David: quem remisit ut sciret consilia Achitophel, et ea sibi significaret. Cum autem Achitophel consilium dedisset Absaloni nocivum valde patri suo David, scilicet ut statim eum invaderet antequam tutaretur alicubi, Chusi secreto significavit David, ut de campestribus fugeret ubi erat, et transiret Jordanem ad loca munitissima. Isto ergo nuncio Chusi audito David, hoc canticum cecinit domino: et ideo dicitur hic, quem cantavit domino pro verbis Chusi filii gemini. Dicitur autem filius gemini, quia forte de tribu Beniamin erat: vel ex aliquo descenderat qui habebat hoc nomen. Hieronymus non habet, in finem: nec pro victoria, sed pro ignoratione, vel ignorantibus. Et dicit super verbis Aethiopis: tamen nescitur an fuerit Aethiops. Mystice autem hic Psalmus potest esse Ecclesiae, et contra persecutores. Et dicitur pro verbis Chusi, qui interpretatur silentium, sed gemini dextera; quasi dicat: occulto divinae providentiae judicio factum est ut Achitophel, qui fratris ruina interpretatur, scilicet Judas Iscariotes, in ruinam, idest in mortem fratris sui, Christi videlicet, qui non confunditur eos vocare fratres, Hebr. 2 consilio et auxilio conspiravit. Sed quod ille ad perniciem unius hominis fecit, Christus ad salutem omnium inflexit, ut dicit Augustinus in Glossa. Hic autem Psalmus habet tres partes. Primo ponitur oratio. Secundo exauditio, ibi, dominus judicat. Tertio gratiarum actio, confitebor domino. Circa primum duo facit. Primo orat ut liberaretur ab hostibus. Secundo, ut hostes deprimantur, exurge domine in ira tua. Circa primum duo facit. Primo petit misericordiam. Secundo allegat suam innocentiam: domine Deus meus si feci istud. Circa primum tria facit. Primo praemittit orantis affectionem. Secundo proponit petitionem: salvum me fac. Tertio petitionis rationem, ne quando rapiat. Affectus orationis est ut speret in domino: Eccl. 2: quia nullus speravit in domino, et confusus est: et ideo dicit, in te speravi. Petitio est duplex; petit enim salvari et liberari, secundum Dionysium. Liberari est removeri a malo; salvari conservari in bonis. Sic ergo petit quod salvetur a corruptione hostium, et liberetur ab eis. Et potest intelligi de corporalibus hostibus, et de spiritualibus: quasi dicat: salvum me fac ab hostibus, et a tentationibus: Psal. 21: salva me ex ore leonis. Idem, ibidem, libera animam meam a malignitate eorum. Ponit petitionis rationem cum dicit, nequando rapiat, etc.: quasi dicat: nisi subvenias mihi, devorabit me Absalon, sicut leo: 2 Reg. 15: surgite fugiamus: neque erit nobis refugium a facie Absalonis.
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Et supra dicit in plurali, ab omnibus persequentibus: hic in singulari: ne quando rapiat ut leo, quia omnes sub uno capite comprehenduntur: spirituales sub uno Diabolo: corporales sub Absalone. De primo 1 Petri 5: adversarius vester Diabolus tamquam leo rugiens et cetera. Psal. 9. Insidiatur in abscondito quasi leo et cetera. Rapiat quasi subito, et velociter: Joa. 10: lupus rapit: quia Diabolus insidiose facit.
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Et hoc faciet, dum non est qui redimat et cetera. Redimitur quis, dum liberatur a malo: et hoc refertur ad liberationem a poena: Osee 13: de morte redimam eos. Neque qui salvum faciat, per liberationem a culpa: Matth. 1: ipse salvum faciet populum suum a peccatis eorum. Hieronymus: ne forte rapiat ut leo animam meam, et laceret; et non sit qui eripiat.
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Deinde allegat suam innocentiam: domine Deus meus, si feci istud. Et hoc potest intelligi dupliciter: vel per modum juramenti, vel praenuntiationis. Si per modum juramenti, sic sciendum est quod duplex est juramentum, scilicet per contestationem, sicut ad Rom. 1: testis est mihi Deus cui servio in spiritu meo et cetera. Et per execrationem, ut cum dicitur, si ita feci sic contingat mihi; Job 31: si gavisus sum ad ruinam illius qui me oderat et cetera. 2 Cor. 1: ego testem Deum invoco in animam meam: quasi dicat, si non sum innocens rapiat me. Vel potest intelligi per modum praenuntiationis; quasi dicat. Si ego sum in istis defectibus, haec erit poena mea, decidam et cetera. Et secundum hoc excludit primo a se culpam, si feci istud, et cetera. Secundo determinat sibi poenam, decidam et cetera. Excludit autem a se culpam, primo in generali, cum dicit, domine Deus meus, si feci istud. Quid istud? Peccatum, scilicet superbiae secundum Glossam, quod est quasi universale peccatum: Eccl. 10: initium omnis peccati superbia. Vel aliter; istud, quia quando quis patitur tribulationem aliquam ex culpa sua, dicitur ei, tu fecisti tibi istud; quasi dicat; tu es in causa ut hoc fiat. Et sic dicit: si feci istud, ego huic persecutioni causam dedi: 2 Reg. 8: faciebat David judicium et justitiam cum populo suo. Mich. 7: iram domini portabo: quia peccavi ei et cetera. Secundo, cum dicit, si est iniquitas etc. excludit culpam in speciali; ubi tria facit: nam primo dicit quod nulli fecit injuriam; et ideo dicit, si est iniquitas: Job 51: si iniquitatem quae est in manu et cetera. 1 Reg. 24: animadverte et vide, quod non est in manu mea malum neque iniquitas. Unde cum homo nulli facit injuriam, injustum videtur quod affligatur. Secundo quidem remisit offensam; et ideo dicit, si reddidi et cetera. Et hoc 1 Reg. 24: pepercit tibi oculus meus. Dixi enim: non extendam manum meam in dominum meum: quia Christus domini est. Levit. 19: ne quaeras ultionem: nec memoreris injurias civium tuorum. Tertio, quod inimicis benefecit: quod est tertium bonum. Unde littera Hieronymi habet, dimisi hostes meos vacuos. Rom. 12: noli vinci a malo, sed vince et cetera. Prov. 25: si esurierit inimicus tuus et cetera. Matth. 5: benefacite eis qui oderunt vos. 4 Reg. 6; regi Samariae mandavit Elisaeus ut apponeret cibos exercitui regis Syriae, qui venerat ad capiendum eum. Appositaque est eis ciborum magna praeparatio.
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Consequenter cum dicit, decidam, determinat sibi poenam quae sequitur, quasi dicat: si ista non sunt vera quae dico, fiant mihi ista. Et primo ponit detrimentum pecuniae. Secundo personae. Tertio gloriae. Dicit ergo quantum ad primum: hoc malum accidat mihi, scilicet quod decidam merito, idest juste ab inimicis, idest auferantur mihi bona. Job 31: si adhaesit membris meis macula, seram, et alius comedat. Quoad personam tria ponit quae homo patitur in se. Primo persecutionem. Secundo captivitatem. Tertio mortem. Quantum ad primum dicit, persequatur. Quantum ad secundum, comprehendat. Quantum ad tertium, et conculcet, vel occidendo, vel totaliter me prosternat.
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Quantum ad gloriam subjungit, et gloriam meam et cetera. Ac si diceret, quicquid sit illud in quo glorior, redigatur in pulverem et dispergatur. Mystice: inimicus Diabolus persequens tentando: Thren. 4: velociores fuerunt persecutores et cetera. Comprehendat, per consensum peccati: Thren. 1: omnes persecutores ejus apprehenderunt eam inter angustias. Conculcet per consuetudinem et contemptum: Isa. 51: incurvare ut transeamus. Gloria hominis duplex est: naturalis scilicet et spiritualis. De prima 1 Cor. 11: vir non debet, idest mens, velare caput suum quia gloria et imago Dei est. De secunda 2 Cor. 1: gloria nostra haec est testimonium conscientiae nostrae. Gloriam ergo hominis deducit Diabolus in pulverem, quia imago Dei deturpatur, quia maculatur: 1 Tim. 4: cauteriatam habentes conscientiam: Ps. 72: domine in civitate tua, imaginem ipsorum ad nihilum rediges.
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Supra proposuit orationem pro se, petens liberari et salvari; hic petit contra inimicos: ubi duo facit. Primo petit eorum punitionem. Secundo punitionis fructum, ibi, et exaltare. Legamus primo litteram secundum historiam, sicut potuit competere David. Exurge, duobus generibus hominum dicitur: dormienti et jacenti. Deus autem quando peccata non punit, dormire videtur, quasi non haberet prudentiae vigilantiam: Ps. 43: exurge, quare obdormis domine? Item quando non punit, videtur impotens jacere; sed tunc surgere videtur, quando potestatem manifestat adversarios puniendo: Isa. 26: exaltetur manus tua, ut non videant, videant et confundantur zelantes populi, et ignis hereditatem tuam devoret. In ira dicit, idest in punitione, quae est irae effectus. Fructum autem punitionis ponit triplicem. Unum ex parte Dei, ut Deus exaltetur, non in se, sed in opinione hominum, quia per hoc reputatur altus et potens: et ideo dicit, exaltare; quasi dicat: deprime inimicos meos, et in hoc altus apparebis. Eccl. 36: sicut in conspectu illorum magnificatus est in nobis, ita in conspectu nostro et cetera. Et dicit, in finibus, ut totaliter deprimat, et nihil remaneat invadendo fines eorum. Hieronymus habet, elevare indignans super hostes; quasi dicat, irascere, et in hoc elevare. Alius fructus est ex parte David: nam 1 Reg. 13, legitur: invenit dominus virum secundum cor suum, cui praecepit ut esset dux super populum suum: et ipse David de se dicit 2 Reg. 6: praecepit mihi dominus, ut sim dux, et cetera. Hoc ergo praeceptum videbatur evacuari David depresso: et ideo dicit: exurge in praecepto quod mandasti, scilicet sim dux in regno: et ideo Hieronymus habet, exurge ad me in judicium quod mandasti. Alius fructus est ex parte populi. In veteri lege ordinabatur per homines de aliis principibus populi; sed de summo principe solum dispensabatur per Deum: Num. 27: provideat dominus Deus spirituum omnis carnis hominem et cetera. Deut. 17: cum intraveris terram quam dominus Deus tuus dabit tibi, et possederis eam, habitaverisque in illa, et dixeris, constituam super me regem sicut habent omnes per circuitum nationes, illum constitues principem quem dominus tuus elegerit.
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Ergo populus in magno principatu debebat sequi divinam ordinationem: et ideo subdit: et synagoga populorum circumdabit te, idest sequetur tuam ordinationem, ut revertatur in me: et propter hoc in altum regredere, idest apparebit magnificentia tua; quasi dicat: non solum propter vindictam, sed ut homines revertantur ad me. Sed prout refertur ad Christum, petit incarnationis mysterium: in quo duplex est fructus. Primus depressio Daemonum, et conversio hominum, exurge domine. Quantum ad primum dicit, exurge, idest appare in mundo per incarnationem, et hoc in ira tua, idest ut punias Daemones: Joan. 12: nunc judicium est mundi et cetera. Marc. 1: quid nobis et tibi Jesu Nazarene? Venisti ante tempus perdere nos. Et exaltare in finibus inimicorum, auferendo eorum possessionem: Luc. 11: cum fortis armatus custodit atrium suum, in pace sunt omnia quae possidet. Si autem fortior illo supervenerit, et vicerit eum, universa arma ejus auferet, in quibus confidebat, et spolia ejus distribuet: et Matth. 12: quomodo potest quisquam intrare domum fortis, et vasa ejus diripere, nisi prius alligaverit fortem, et tunc domum ejus diripiet? Vel contra Judaeos, ut sit petitio Ecclesiae gentium contra eos. Et dicit, exaltare in finibus inimicorum: alia non mutantur. Illud quod exaltatum homini apparet, ex hoc occultatur: ut puta quando nimis in altum exaltatur. Sicut ergo quod latet in profundo si exaltetur apparet: Job 28: profunda fluvii scrutatus est, et abscondita producit in lucem: sic ait, exaltare, idest manifestare: et sicut quod nimis exaltatur occultatur; unde Act. 1: elevatus est, et nubes suscepit eum ab oculis eorum, sic exaltare, ut efficiaris Judaeis occultus: ut te non cognoscant, et sic crucifigant, et redimantur. Quantum ad secundum dicit, exurge domine Deus in praecepto, pro conversione hominum. Ubi primo ponitur motivum conversionis. Secundo perfectio. Tertio punitio. Dicit ergo, in praecepto, scilicet mansuetudinis et humilitatis: quod mandasti: Matth. 11: discite a me, quia mitis sum et humilis corde. Exurge ergo in hoc praecepto, idest appare humilis altus existens; quasi dicat: ita humilitatem accipias ut altitudinem non deseras: vel exurge a mortuis, et sic synagoga populorum circumdabit te, congregatio scilicet beatorum qui remunerabuntur, et malorum qui punientur. Cant. 11: oleum effusum nomen tuum et cetera. Isa. 2: praeparabitur mons domus domini in vertice montium, et elevabitur super colles, et fluent ad eum omnes gentes. Et 6 cap.: leva oculos tuos in circuitu: omnes isti qui congregati sunt venerunt tibi. Et propter hanc in altum regredere, scilicet ut hanc synagogam perficias, credentium scilicet congregationem: Ephes. 4: ascendens in altum captivam duxit captivitatem et cetera. Mich. 2: ascendit pandens iter ante eos. Vel in altum, absconderis ab oculis Judaeorum, et cetera. Synagoga populorum circumdabit te, contemnendo et persequendo: in quo maxime punientur.
Secunda pars est istius Psalmi, in qua agitur de exauditione petitionis. Et quia exauditio petitionis fit judicio Dei, ideo introducitur divinum judicium. Et primo praemittit ipsum. Secundo agit de dilatione ejus, Deus judex justus fortis et patiens, numquid irascetur per singulos dies. Circa primum tria facit. Praemittitur enim primo judicium. Secundo ejus modum, judica me domine et cetera. Tertio judicis idoneitatem, scrutans corda et renes Deus. Dicit ergo, habeo inimicos persequentes: et peto divino auxilio liberari. Et de hoc confido. Quia dominus judicat populos: judicat enim orbem terrae in aequitate, et populos in veritate sua: Ps. 96. Isa. 3: stat ad judicandum dominus, et stat ad judicandos populos. Et nota quod postquam dixit, propter hanc in altum, subjungit de judicio: quia post ascensionem revertetur ad judicandum: Act. 1: quemadmodum vidistis eum ascendentem in caelum, ita veniet ad judicandum. Modus judicii ponitur in forma orationis, quia orando ostendit quid fiet in judicio, dicens, judica me. Et primo ponit bonorum retributionem. Secundo malorum punitionem, consumetur. In judicio duo retribuuntur: quia bonis bona, et malis mala. Qui ergo bonus est, et qui caret malis, habebit abundantiam bonorum, et sublationem malorum: Prov. 1: qui me audierit, abundantia perfruetur, timore malorum sublato et cetera. Et ideo quantum ad primum dicit, judica me secundum justitiam meam, scilicet quam dedisti mihi, secundum quod sum justus: et haec justitia est, ut mihi retribuantur bona: Matth. 5: beati qui esuriunt et sitiunt justitiam, quoniam et cetera.
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Quantum ad secundum dicit: secundum innocentiam meam: et haec justitia est ut nihil mali patiatur: Job 22: salvabitur innocens: salvabitur autem in munditia manuum suarum. Et nota, quod petit hoc judicium secundum justitiam. Supra dicit in poenitentiali Psalmo secundum misericordiam, nullum meritum commemorans: nunc autem quia jam justificatus fecerat aliqua bona, quibus debebatur praemium, petit judicari secundum justitiam. Quod ait, super me, designat quia justitia hominis et innocentia non sunt ab homine, sed a Deo. Contra hoc quod petit, ut sibi sint bona, et mali nihil patiatur, videtur aliquando bonum esse et utile opprimi a malis, et etiam ultra boni habent mala in mundo isto, et mali bona: Luc. 16: recordare quia recepisti bona in vita tua et cetera. Et ratio hujus assignatur. Consumetur, idest ad finem deveniet: nequitia peccatorum: Apoc. ult.: qui in sordibus est, sordescat adhuc. Nota quod quandoque Deus differt poenam ut praedestinati convertantur: Isa. 30: propterea expectat vos Deus, ut misereatur vestri. Unde tunc. Consumetur nequitia peccatorum, idest deficiet. Quandoque ut mali malitiam suam amplius manifestent, et judicia Dei appareant justa: et tunc, consumetur, idest perficietur, nequitia peccatorum, ut justior appareat vindicta: propter quod dicit Gen. 15: scito praenoscens quod peregrinum futurum sit semen tuum, etc. usque necdum completae sunt iniquitates Amorrhaeorum et cetera. Act. 7: et non dedit ei hereditatem in ea nec passum pedis etc. usque dixit dominus. Sic ait, consumetur; quasi dicat: faciant quidquid possunt, quia tandem consumetur nequitia ipsorum peccatorum. Sed numquid mali gravabunt bonos? Non: quia Deus diriget justos. Unde, diriges justum, Prover. 2: simplicitas justorum dirigit eos.
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Deinde cum addit, scrutans, ostendit judicis idoneitatem. Et primo ponit idoneitatem judicis. Secundo confidentiam de eo conceptam, ibi, justum adjutorium meum. Duo autem requiruntur ad idoneitatem judicis: scilicet ut sit sapiens, et ut sit justus. Haec autem sunt in Deo: et ideo judex est idoneus: Prov. 20: rex qui sedet in solio judicii, dissipat omne malum intuitu suo. Est enim sapientissimus, omnia cognoscens, etiam interiora: Heb. 4: omnia nuda et aperta sunt oculis ejus. Est etiam justissimus: Hier. 2: tu autem domine Sabaoth, qui judicas juste et cetera. Et ideo dicit, scrutans corda. Hieronymus habet sic, probator cordis et renum, Deus justus: et post sequitur alius versus: clypeus meus in Deo. Ubi littera nostra habet, justum adjutorium et cetera. Dicit ergo, scrutans. Tria sunt in homine: unum apparens, scilicet exterius opus: et duo quae latent, scilicet intentio et delectatio. Haec duo nobis latent, sed Deo patent. Et quia Deo sunt nota, licet nobis occulta, ideo dicit, scrutans corda, quia novit intentionem, et renes, idest delectationem, utrum scilicet delecteris in laude Dei vel hominum. Sed quia scrutari est inquirere, inquirere autem est ignorantis, hoc a Deo removet. Et ut ostendat quod Deus evidenter scit; cum dixit, consumetur etc. convenienter dixit, scrutans: quia in tribulatione maxime apparet conditio hominum.
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Deinde subinfertur, justum adjutorium meum a domino et cetera. Ubi ponitur fiducia concepta de judice, a quo adjutorium est sperandum. Est enim duplex adjutorium Dei: scilicet misericordiae, et aliud justitiae. Adjutorium quo liberatur a malis et peccatis, est misericordiae: et non est justum, quia non ex meritis. Sed quando quis justificatur, Deus perficit: et hoc est justitiae, quia respondet aliqualiter merito. De primo dicitur Psal. 9: adjutor in opportunitatibus et cetera. De secundo Psal. 45: adjuvabit eam Deus et cetera. Sed quare? Quia, salvos facit et cetera. Prov. 2: custodiet rectorum salutem. Rectos corde idest qui intentione tendunt in Deum. Sed quaerit Cassiodorus. Quare non dicit, qui salvos facit rectos renibus, sed rectos corde. Respondeo. Rectitudo pertinet in ordine ad finem, et ad hoc est intentio: et ideo oportet quod intentio sit recta. In renibus autem est delectatio sensibilis.
Supra praemisit divinum judicium; hic autem agit de dilatione futuri eventus, scilicet poenae. Et primo ostendit causam dilationis. Secundo praeparationem ad vindictam, nisi conversi et cetera. Proponit autem tres causas, quare Deus potest putari non punire peccatores. Una est eo quod non sit justus, ut auferatur providentia humanorum actuum: Ezech. 9: iniquitas domus Israel et Juda magna est nimis valde, et repleta est terra sanguinibus, et civitas repleta est aversione. Dicunt enim: dereliquit dominus terrae, et dominus non videt: Job 22: circa cardines caeli perambulat, nec nostra considerat: et hanc excludit a Deo, qui judex est et justus: Is. 32: ecce in justitia regnabit rex, et princeps in judicio praeerit. Alia causa est, quia non est potens; sed hoc excludit, quia Deus fortis, Job 9: si fortitudo quaeritur, robustissimus est. Quae ergo causa? Quia patiens: et ideo dicit, numquid irascetur etc.: idest non quolibet die puniet, sed expectat aliquando et dissimulat: Sap. 11: dissimulans peccata hominum propter poenitentiam: Isa. 30: expectat vos Deus, ut misereatur vestri. Et 28: non in perpetuum triturans triturabit. Hieronymus habet, comminans tota die, scilicet per sacram Scripturam.
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Deinde cum dicit, nisi, ostendit quod dominus parat se ad poenam inferendam, etsi differat ex causa: et ponitur haec praeparatio. Primo ex parte Dei punientis. Secundo ex parte hominis puniti sive recipientis, ibi, ecce parturiit. Praeparatio ex parte Dei describitur secundum praeparationem hominis contra meritum vel peccatum: quia, odio sunt Deo impius, et impietas ejus. Sap. 4. Et sicut homo praeparat se gladio contra hostes qui sunt prope, sed arcu contra remotos; ita divina vindicta contra eos qui videntur sibi adhaerere, et possunt videre causam punitionis, dicitur gladius quasi contra propinquos sed arcus contra remotos: et ideo non statim te punit, sed praeparat se ut convertaris. Et nisi conversi fueritis, gladium suum et cetera. Idest vindictam suam: Job 19: fugite a facie gladii. Ultor enim iniquitatis est gladius et cetera. Zach. 9: exibit ut fulgur jaculum ejus: vibrabit ad terrendum, et ad propinquos ut fortius percutiat: quia nisi per comminationes homo convertatur, fortiter percutit. Maximus Valerius: lento gradu ad vindictam sui procedit divina ira: tarditatemque supplicii gravitate compensat. Hieronymus habet, gladium suum acuet, idest praeparabit majorem damnationem: Deut. 32: si acuero ut fulgur gladium meum et cetera. Matth. 10: non enim veni mittere pacem in terram, sed gladium et cetera. Secundum Glossam, gladius Dei Christus est. Vibratio ergo est comminatio Gehennae in quo percutientur impii, sicut eo vindicante: Isa. 27: in die illa visitabit Deus in gladio suo duro et cetera. Praeparat et se arcu, quasi ad remotos; unde arcum suum et cetera. Et primo agit de praeparatione arcus. Secundo sagittarum. Et in eo paravit. Qui parat arcum, primo tendit. Secundo ordinat in manu. Quantum ad primum dicit, arcum suum, idest divinam vindictam, quasi ex inopinato punientem. Quantum ad secundum dicit, et paravit illum: Isa. 30: praeparata est enim ab heri Thophet; a rege praeparata, profunda et dilatata: scilicet ad puniendum. Secundo agit de praeparatione sagittarum et in eo et cetera. Et primo quantum ad ipsas sagittas. Secundo, quomodo in eis aliquis magis nocivum ponit, puta ignem vel venenum. Dicit ergo. Et in eo, scilicet arcu, praeparavit vasa, idest instrumenta mortis, scilicet occidentiae: Ezech. 9: unusquisque habet vas interitus in manu sua. Ardentibus effecit, quia ibi aliquid combustivum, per quod intelligitur poena ignis aeterni; sed dicitur quod in Hebraeo est, sagittas suas persequentibus me effecit. Per hunc arcum secundum Augustinum in Glossa intelligitur sacra Scriptura: Job 29: arcus meus in manu mea instaurabitur. Hic tenditur, quando duritia veteris testamenti est emollita per novum. Praeparatur, quando exponitur.
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Et in eo paravit vasa mortis. Vasa mortis possunt dupliciter accipi: scilicet in bono, vel in malo. Hi sunt haeretici, qui ex sacra Scriptura mortem simplicibus parant: et sic paravit, idest parari permisit: Ps. 106: errare fecit eos et cetera. Effecit, idest extra fecit, hoc est in apparentia posuit: sagittas, penetrabiles sententias: Ps. 119: sagittae potentis acutae et cetera. Vel in bono vasa mortis apostolus inobedientibus: 2 Cor. 2: aliis sumus odor mortis in mortem. Et hos effecit aptos ad comburendum igne charitatis: Eccl. 48: surrexit Elias quasi ignis, et verbum et cetera.
7:15
Deinde cum dicit, ecce, agit de praeparatione ex parte hominis puniendi. Ubi duo proponit. Progressum scilicet in peccatum, quo paratur, scilicet ad punitionem. Et secundo incursum poenae, lacum et cetera. In progressu peccati tria occurrunt. Malum propositum, conatus, et effectus. Et sic inimici David primo conceperant, sed tunc temporis erant in conatu, et post effecerunt. Propositum autem est sicut conceptio; conatus sicut parturitio; effectus sicut partus. Et ideo dicit, ecce parturiit, idest nititur efficere, injustitiam, contra proximum: concepit dolorem, quia Hier. 9: ut inique agerent laboraverunt: Isa. 59: conceperunt iniquitatem: Jac. 1 concupiscentia cum conceperit, parit peccatum. Peperit autem iniquitatem conceptam, quia abstulerant Hierusalem Absalon et Achitophel cum suis complicibus.
7:16
Lacum. Agit de poena. Et primo ponit metaphoram. Secundo exponit eam, ibi, convertetur. Venatores ponunt ingenia, ut capiant lupos in foveis. Ipsi etiam inimici, ut capiant homines, exercent ingenia sua: et hoc fit per proditionem; et ideo est sicut fovea. Apud Hebraeos fovea dicitur lacus: Zach. 9: tu autem in sanguine testamenti tui eduxisti vinctos de lacu, in quo non erat aqua. Lacum ergo, idest foveam profundam, aperuit, idest excogitavit fraudem, fodit, profunde cogitando: et hoc explendo, incidit etc. quia cogitabat occidere, et fuit occisus: Ps. 56: foderunt ante faciem meam foveam et cetera. Et hoc exponit, quomodo meam? Quia convertetur et cetera.
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Quia conceperunt dolorem, dolor convertetur in caput ejus, scilicet iniquitas quam peperit, descendit in verticem ipsius; Isa. 24: gravabit eum iniquitas sua et cetera.
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v. 4 si feci istud, quod scil. adversarius mihi imponit, quod. de me spargitur (Gen. et recentiores), si est iniquitas in manibus meis, si commisi oppressionem, rapinam, talia quae manibus, vi, violentia contra alios perpetrari solent; si reddidi illis qui mihi malum tribuebant simile — si malum malo retribui — ita' LXX ; praeterea hebr potest intelligi, si pacifico meo, ei qui in pace mecum vixit, malum retribui ; tum seipsum diris devovere vult et mala quae- -vis sibi imprecatur : v. ὃ decidam merito ab inimicis meis inanis, deiciar ab inimicis omnibus rebus spoliatus, χενός vacuus ; tunc imprecatur sibi inferri ruinam ab inimicis ; LXX ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου, similiter vertit Theod. In hebr hoc membrum pertinet adhue ad priora, et Hier vertit : si reddidi malum et dimisi hostes meos vacuos; accepit itaque חלץ ea notione qua habetur Os. 5, 6 ; ΑΔ xoi ἐρρυσάμην τοὺς ἐνδεσμοῦντάς με ματαίως, Sym εἰ ἀνήρπασα. τοὺς 000609006 με ματαίως 51 spoliavi qui me immerito vexant ; etiam aliqui recentiores vertunt : liberavi tamen eum qui est adversarius meus sine eausa. Uti iam Ag. notat, targum videtur legisse vn5 si afflixi inimieos meos gratis ; atque idem exprimit syrus : et si oppressi inimicos meos absque causa. | | Sequuntur
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v. 6 imprecationes quibus suam testatur innocentiam: talia si commisi, v. 6 persequatur inimicus animam meam, vitae meae insidietur meque revera comprehendat et adimat mihi vitam turpiter, me apprehensum in terram allidat et conculcet, et gloriam meam, decus, famam, existimationem meam ignominia maxima quasi in nihilum redigat, in pulverem deducat ; γχατασχηνώσαι, uti hebr habitare faciat; vel vitam meam abiiciat in pulverem, in sepulcrum. Cum itaque snae innocentiae quam maxime sibi conscius sit, ad Deum iustum iudicem et vindicem malorum confugit et pro magnitudine iniuriae sibi illatae postulat ;
7:7
v. 7 exsurge, Domine, in ira tua, ne. ulterius quiescas permittens inimicis, ut me invádant, verum exsurge cum vehementi indignatione, qua scil. fortitudini agendi novum accescendam in finibus inimicorum meorum, in regione eorum, id est, apud eos. Ita ex textu LXX, vulg. Vertit hebr Hier elevare indignans super hostes meos ; potius explica hebr exaltare contra insolentias (furores) inimicorum. Ut Deus fortiter causam iustam tueatur, ulterior assignatur ratio eaque eo fortior, quia etiam magis ipsum attingit Deum : ezsurge in praecepto quod mandasti propter legem, seu decretum quod . ipse constituisti et observandum mandasti; ius enim ut observetur praecipit Deus ; exsurgat ergo contra iniustos eosque coerceat. Fortasse speciatim intelligi potest decretum Dei quo David rex est electus. Hebr verte : expergiscere ad me (ww, inde LXX' ὁ Θεός μου) ; iudicium (ius) praecepisti, evigila ad me tuendum, iudicium praecipe (2). Petit, ut sua causa publice in coetu populorum diiudicetur
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v. 8 οἵ synagoga coetus populorum circumdabit te, bene Hier circumdet te congregatio tribuum, e£ propter hanc, ut scil. toti coetui innotescat quid sit verum et iustum, im altum regredere, in tribunal et solium iudici tui redi (Gen. Ag. Calm.) seu revertere. Quod psalmista efflagitat, iam fieri quasi cernit
7:9
v. 9. Dominus iudicat populos, cui iudicio commendat suam causam : iudica me secundum iustitiam meam, illam scil. quam asseruit v. 4-5 et haec est eius innocentia, integritas; Hier et secundum simplicitatem meam quae est in me; cf. PTS 21. 25. Et in tali iudicio cadunt iniusti et peribunt, iusti vero eriguntur
7:10
v. 10 consumetur nequitia peccatorum, finiatur, intereat, ef diriges iustum, confirmes, stabilias iustum ; utrumque discernere facillimum est Deo, nam est scrutans corda et renes Deus, intimos affectus et recessus animi penetrans, investigans, probans, ad trutinam revocans. In textu hebr iungitur, uti verüt Hier probator cordis et renum, Deus iustus (item Sym syr.) ; cf. Ier. 11, 20; 17, 10; 20, 12. Cor et renes tamquam sedes affectuum designari solent; cf. Ps. 15, 7 ; 25, 2; 12, 21. Ier. 12,2. : - : Suae sibi conscius innocentiae a Deo, probatore cordis, opem et solamen omni fiducia potest exspectare
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v. 11 ius/um adiutorium meum a Domino, hebr, Hier clipeus meus in Deo 3waíx ἡ βοήθειά μου παρὰ τοῦ Θεοῦ, qui salvos facit, salvat, adiuvat rectos corde ; in textum infertur v. 12in LXX vulg : Deus patiens, μαχρόθυμος, numquid irascitur ? Deus ad clementiam pronus est. Atin hebr
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v. 12 fit transi7 Deus iudex iustus et Deus indignans quovis die, indignans inimicis v. 7. 10 ; quibus iam minas et poenas iusti iudicis annuntiat
7:13
v. 13 nis? conversi efficacibus hostes prosternat ; verte hebr profecto, iterum gladium suum acuit, arcum suum. tetendit et paravit illum, et in eo paravit vulg exphlicaveris ; in eum ; et quaenam sint 1118 arma mortifera, declautitur sagittis ardentibus, uti Hier cum Sym hebr. vertit : sagittas fecit pro ardentibus, ira inflammatis inimicis, insectatoribus ; Hier (in Commentariolis) vertit arsuris ; sagittae his praeparantur qui arsuri lam psalmista orationem convertit in praecipuum adversarium, concepit dolorem, gravidus est dolore, quem scil. alus inferat : excogitat, secum ἘΝ quo meliore τὸ alios possit vexare ; e£ pepeet delere studet ; cf. Iob 15, 35. Is. 59, 4. Hisce tribus designatur, quomodo impius continuo expendat, d nocere possit, quomodo cum impatientia anhelet ad opportunitatem nocendi, quomodo gaudens damnum inferat. = Eius studium iniquum declaratur alia imagine, a venatione depromfraudulenter ; at quo exitu ? struxit in suam ipsius perniciem : tur in sua astutia et malitia; cf. Iob 5, 13. Iam effertur effectus hune ipsum dolorem experietur ; poena quadam talionis affligetur ; ita — quod Aman pro Mardochaeo excogitavit in se expertus est; ita vere - 8, 32. Prov. 5, 22. | Laetabitur iustus, cum viderit vindictam (Ps. 57, 11) ; quare Deo laudes persolvuntur de iusto iudicio v. 18 confitebor Done. laudabo, - - - ἘΠῚ 4 v ] T "o ac . 9... . . e 1e : . AN ic] Ay ^ secundum, iustitiam eius, sicut. decet et requintur, propter rusitiam τ quam exercuit, e£ psallam, cantabo, nomini Domini altissimi ; cf. — 7 m Eo PS: Y AE 1. In finem pro torcularibus, Psalmus David. S 2. Domine, Dominus noster, quam admirabile | est. nomen tuum in. universa 2 terra! | quoniam elevata est magnificentia tua super coelos. | 3. Ex ore infan- Es lium et. lactentium perfecisti laudem propter inimicos tuos, | ut destruas inimicum ἘΣ ul ultorem. | 4. Quoniam videbo coelos * tuos :, opera digitorum tuorum, | lunam E
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The use of the examination of conscience in a strictly ascetical sense, however, spread with the eremitical and cenobitic life of the first centuries of the Christian era. The Holy Fathers in eloquent pages commemorate that God searches the reins and the heart (Ps. 7, 10), that even every idle word, according to the saying of Jesus Christ, will be examined on the day of judgment (Mt. 12, 36). And before them St. Paul said that if we judged ourselves, …
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… Actus meos viderunt oculi tui» (cf. also Pss. 7, 43, 103, 146 etc.; and furthermore: Prov. 3:19; Wis. 9:2; 14:2; Jer. 11:20; 23:24; 32:19). From the New Testament it suffices to recall Rom. 11:33: «O altitudo divitiarum sapientiae et scientiae Dei». …
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.