Quam bonus Israel Deus. The temptation of the weak, upon seeing the prosperity of the wicked, is overcome by the consideration of the justice of God, who will quickly render to every one according to his works.
The royal prophet, first professing the vnspeakable goodnes of God, 2. in the person of the weake complaineth, that the wicked prosper, and the iust are afflicted. 15. reprehendeth the murmuration, for though we can not comprehend the secrete iudgements of God. 18. yet they are most iust. 25. So with desire to rest in God, he promiseth euer to praise him.
1A psalm for Asaph. How good is God to Israel, to them that are of a right heart!Salmo di Asaph. Quanto è mai buono Iddio con Israele; con quelli, che son di cuor retto!A Psalme to Asaph. HOW good is God to Israel, to them, that are of a right hart!Psalmus Asaph. Quam bonus Israël Deus, / his qui recto sunt corde ! 2But my feet were almost moved; my steps had well nigh slipped.Ma poco mancò, che i miei piedi non vacillassero, e che non uscisser di strada i miei passi.But my feete were almost moued, my steppes almost slipped.Mei autem pene moti sunt pedes, / pene effusi sunt gressus mei: 3Because I had a zeal on occasion of the wicked, seeing the prosperity of sinners.Perché io fui punto da zelo verso gli iniqui, in osservando la pace de' peccatori:Because I haue had zele vpon the wicked, seing the peace of sinners.quia zelavi super iniquos, / pacem peccatorum videns. 4For there is no regard to their death, nor is there strength in their stripes.Perché non pensano alla loro morte, e non son di durata le loro piaghe.Because there is no respect to their death: and stabilitie in ther plague.Quia non est respectus morti eorum, / et firmamentum in plaga eorum. 5They are not in the labour of men: neither shall they be scourged like other men.Non hanno parte alle afflizioni degli uomini, e con gli uomini non son flagellati.In the labours of men they are not, and with men they shal not be scourged.In labore hominum non sunt, / et cum hominibus non flagellabuntur. 6Therefore pride hath held them fast: they are covered with their iniquity and their wickedness.Per questo la superbia li prese: son ricoperti della loro iniquità, ad empietà.Therfore hath pride helde them, they are couered with their iniquitie and impietie.Ideo tenuit eos superbia; / operti sunt iniquitate et impietate sua. 7Their iniquity hath come forth, as it were from fatness: they have passed into the affection of the heart.Dalla grassezza in certo modo scaturì la loro iniquità: si sono abbandonati agli affetti del loro cuore.Their iniquitie hath proceded as it were of fatte: they haue passed into the affection of the hart.Prodiit quasi ex adipe iniquitas eorum; / transierunt in affectum cordis. 8They have thought and spoken wickedness: they have spoken iniquity on high.Pensano, e parlano malvagità: da luogo sublime ragionano di far del male.They haue thought, and haue spoken wickednes they haue spoken iniquitie on high.Cogitaverunt et locuti sunt nequitiam; / iniquitatem in excelso locuti sunt.
9They have set their mouth against heaven: and their tongue hath passed through the earth.Han messa in cielo la loro bocca: e la loro lingua va scorrendo la terra.They haue sette their mouth vnto heauen: ad their tongue hath passed in the earth.Posuerunt in cælum os suum, / et lingua eorum transivit in terra. 10Therefore will my people return here and full days shall be found in them.Per questo il popolo mio a tali cose si rivolge: e giorni trova di piena afflizione.Therfore wil my people returne here: and ful daies shal be found in them.Ideo convertetur populus meus hic, / et dies pleni invenientur in eis. 11And they said: How doth God know? and is there knowledge in the most High?E hanno detto: Come mai Iddio sa questo? e l'Altissimo ne ha egli notizia?And they haue saide: How doth God know, and is there knowledge in the highest?Et dixerunt: Quomodo scit Deus, / et si est scientia in excelso ? 12Behold these are sinners; and yet, abounding in the world they have obtained riches.Ecco che i peccatori medesimi, e i fortunati del secolo han raunate ricchezze.Loe the sinners them selues, and they that abounde in the world, haue obtained riches.Ecce ipsi peccatores, et abundantes in sæculo / obtinuerunt divitias. 13And I said: Then have I in vain justified my heart, and washed my hands among the innocent.E io dissi; Senza motivo adunque purificai il mio cuore, e lavai le mani mie cogli innocenti:And I saide: Then haue I iustified my hart without cause, and haue washed my handes amongst innocentes:Et dixi: Ergo sine causa justificavi cor meum, / et lavi inter innocentes manus meas, 14And I have been scourged all the day; and my chastisement hath been in the mornings.E fui tutto dì flagellato, e fui sotto la sferza di gran mattino.And haue bene scourged al the day, and my chastising in the morninges.et fui flagellatus tota die, / et castigatio mea in matutinis. 15If I said: I will speak thus; behold I should condemn the generation of thy children.Se io pensassi di ragionare così: ecco che io condannerei la nazione de' tuoi figliuoli.If I saide: I wil speake this: behold I reproued the nation of thy children.Si dicebam: Narrabo sic; / ecce nationem filiorum tuorum reprobavi. 16I studied that I might know this thing, it is a labour in my sight:Mi studiava di intender questo: cosa laboriosa è questa, che mi si pone davanti:I thought to know this thing, it is labour before me:Existimabam ut cognoscerem hoc; / labor est ante me: 17Until I go into the sanctuary of God, and understand concerning their last ends.Per sino a tanto ch'io entri nel santuario di Dio, e intenda qual sia la fine di coloro.Vntil I may enter into the sanctuarie of God: and may vnderstand concerning their latter endes.donec intrem in sanctuarium Dei, / et intelligam in novissimis eorum.
18But indeed for deceits thou hast put it to them: when they were lifted up thou hast cast them down.Peraltro in ingannevole felicità gli hai posti: tu gli hai gettati a terra nell'atto, che si levavano in alto.But yet for guiles thou hast put it to them: thou hast cast them downe whiles they were eleuated.Verumtamen propter dolos posuisti eis; / dejecisti eos dum allevarentur. 19How are they brought to desolation? they have suddenly ceased to be: they have perished by reason of their iniquity.Come mai son eglino ridotti in desolazione; son venuti meno a un tratta; sono andati in perdizione per la loro iniquità.How are they brought into desolation, they haue failed sodanely: they haue perished for their iniquitie.Quomodo facti sunt in desolationem ? / subito defecerunt: perierunt propter iniquitatem suam. 20As the dream of them that awake, O Lord; so in thy city thou shalt bring their image to nothing.Come il sogno di un che si sveglia, così tu nella tua città, o Signore, ridurrai nel nulla l'immagine di costoro.As the dreame of them that rise ô Lord, in thy citie thou shalt bring their image to nothing.Velut somnium surgentium, Domine, / in civitate tua imaginem ipsorum ad nihilum rediges. 21For my heart hath been inflamed, and my reins have been changed:Ma perché il mio cuore fu in tormento, ed ebber tortura gli affetti miei,Because my hart is inflamed, and my reynes are changed:Quia inflammatum est cor meum, / et renes mei commutati sunt; 22And I am brought to nothing, and I knew not.ed io fui annichilato senza sapere il perché;And I am brought to nothing, and knew not.et ego ad nihilum redactus sum, et nescivi: 23I am become as a beast before thee: and I am always with thee.E fui qual giumento dinanzi a te, e mi tenni sempre con te;As a beast am I become with thee: and I alwaies with thee.ut jumentum factus sum apud te, / et ego semper tecum. 24Thou hast held me by my right hand; and by thy will thou hast conducted me, and with thy glory thou hast received me.Mi prendesti per la mia destra, e secondo la volontà tua mi conducesti, e con onore mi accogliesti.Thou hast helde my right hand: and in thy wil thou hast conducted me, and with glorie thou hast receiued me.Tenuisti manum dexteram meam, / et in voluntate tua deduxisti me, / et cum gloria suscepisti me. 25For what have I in heaven? and besides thee what do I desire upon earth?Imperocché qual cosa havvi mai per me nel cielo, e che volli io da te sopra la terra?For what is to me in heauen? and besides thee what would I vpon the earth?Quid enim mihi est in cælo ? / et a te quid volui super terram ?
26For thee my flesh and my heart hath fainted away: thou art the God of my heart, and the God that is my portion for ever.La carne mia, e il mio cuore vien meno, o Dio del mio cuore, e mia porzione, o Dio, nell'eternità.My flesh hath fainted, and my hart: God of my hart, and God my portion for euer.Defecit caro mea et cor meum; / Deus cordis mei, et pars mea, Deus in æternum. 27For behold they that go far from thee shall perish: thou hast destroyed all them that are disloyal to thee.Imperocché ecco che coloro, che da te si allontanano, periranno: tu manderai in perdizione tutti coloro, che a te rompon la fede.For behold, they that make them selues faire from thee, shal perish: thou hast destroyed al, that fornicate from thee.Quia ecce qui elongant se a te peribunt; / perdidisti omnes qui fornicantur abs te. 28But it is good for me to adhere to my God, to put my hope in the Lord God: That I may declare all thy praises, in the gates of the daughter of Sion.Ma per me buona cosa ell'è lo star unito con Dio: il porre in Dio Signore la mia speranza: Affinchè tutte le tue laudi io annunzi alle porte della figliuola di Sion.But it is good for me to cleaue to God: to put my hope in our Lord God: That I may shew forth al thy prayses, in the gates of the daughter of Sion.Mihi autem adhærere Deo bonum est; / ponere in Domino Deo spem meam: / ut annuntiem omnes prædicationes tuas / in portis filiæ Sion.
72:1
Haydock
Asaph. See Psalm xlix. We shall not undertake to decide whether he composed or only sung this psalm; (Berthier) or whether he lived under David or Josaphat, or rather during the captivity. Those who attribute all the psalms to David, get rid of many such inquires: but they are involved in other difficulties, (Calmet) which are not insurmountable. (Haydock)
Berthier
How. Hebrew, "Surely," as if an answer was given to what had long troubled the author. (Berthier)
Worthington
God is more excellent and beneficent (Haydock) than any tongue can express. (Worthington)
72:2
Worthington
Slipt. I had almost yielded to the temptation (Menochius) by denying Providence, (Haydock) and following the broad road. [Matthew 7:13.] (Worthington)
Calmet
Upon more mature reflection, (Haydock) I am perfectly convinced that God is not indifferent about those who serve him, though he may have treated Israel with severity. (Calmet)
72:3
Zeal. I was grieved, (Menochius) or even inclined to imitate the wicked; (see Matthew 3:14., Psalm xxxvi., Jeremias xii., and 21:7.) though the whole book is intended to clear up this difficulty respecting the treatment of the good and bad in this life.
72:4
Haydock
Regard. They are not restrained by the thoughts of death, (Haydock) which they banish (Worthington) as much as possible. Protestants, "There are no bands ("of pain." Munster) in," etc. (Haydock)
Worthington
Stripes. They quickly remove their light afflictions. (Worthington)
St. Jerome
"And their halls are strong." (St. Jerome)
Haydock
"Their strength is firm;" (Protestants) "fat." (Marginal note) (Haydock)
Berthier
Septuagint follow another derivation, which is equally accurate. (Berthier)
Menochius
The wicked die with content and ease, in an advanced age, falling off like ripe apples, without being torn violently away or bound. They look not on all sides to see if there be no escaping. (Menochius)
Haydock
Having enjoyed all the luxuries of life unto satiety, they are resigned to die, little suspecting what will follow. (Haydock)
St. Augustine
They are like victims fattened for slaughter, Proverbs 7:22. (St. Augustine)
Haydock
A noted English deist had the assurance to say on his death-bed, and to have place on his tomb-stone, Dubius, sed non improbus vixi: securus morior, haud perturbatus! (Haydock)
72:5
Worthington
Other men, who follow a more virtuous course (Worthington) than themselves. Their prosperity encourages their pride, and they indulge in every excess. (Worthington)
72:7
Challoner
Fatness. Abundance, and temporal prosperity, which have encouraged them in their iniquity; and made them give themselves up to their irregular affections. (Challoner)
Berthier
This sense is better than the modern Hebrew affords. (Berthier)
Haydock
"Their eyes stand out with fatness." (Protestants) (Haydock)
Berthier
Into. Hebrew, "the thoughts of the heart," or their utmost expectations; (Haydock) or "they have executed the devices of their heart;" which comes to the same. (Berthier)
Worthington
They have done what mischief they could. (Worthington)
72:8
Berthier
High. With impudence; (Menochius) boldly despising others, (Worthington) from their exalted station. (Berthier)
Haydock
They even dare to contend with the Almighty. (Haydock)
72:9
Berthier
Earth. Attacking men as well as God. (Berthier)
72:10
Challoner
Return here; or hither. The weak among the servants of God will be apt often to return to this thought, and will be shocked when they consider the full days, that is, the long and prosperous life of the wicked; and will be tempted to make the reflections against Providence which are set down in the following verses. (Challoner)
Berthier
Protestants, "his people return hither, and waters of a full cup are wrung out for them." St. Jerome saw nothing of waters. "And who among them shall be found full?" He also reads my people (Haydock) better. It is difficult to understand the present Hebrew: whereas the Septuagint is plain; as they found imi, days, instead of ume, "and who," or "and waters." (Berthier)
Theodoret
We may explain this of the sentiments which the captives should entertain (Calmet) at their return. (Theodoret)
Calmet
Asaph, seeing the impiety of the Babylonians, concluded that they would surely be punished, and Israel, being converted, would be put again in possession of their delightful country. (Calmet)
Berthier
The prosperity of the former will cause some to fall away, and their days will be full of misery, (Worthington) or they will ponder whole days on these things. (Berthier)
72:11
Calmet
They. The weak, (Worthington; Berthier) under this perplexity, or the wicked, said. (Calmet)
72:13
Berthier
And I said, is added by the Septuagint to connect the sentence. (Berthier)
Hebrew, "truly in vain."
Innocent. Keeping company with them, and avoiding evil, Psalm 25:6.
72:14
Haydock
Mornings. Every day, (Menochius) or it comes quickly upon me. (Haydock)
72:15
Challoner
If I said, etc. That is, if I should indulge such thoughts as these. (Challoner)
Pagnin
I should. Hebrew, "the generation of thy children will say, that I have prevaricated." (Pagnin)
Haydock
Or, "I should offend against the," etc. (Protestants) (Haydock)
St. Augustine
I should not be in unison with Abraham. (St. Augustine)
Calmet
I seem to declare them reprobates, and thy providence unjust. (Calmet)
Worthington
It was not thus that they thought and acted, when they were under trials; (Haydock) for God chastiseth every son whom he receiveth. (Worthington)
Berthier
The psalmist begins thus to enter into himself, and to correct his mistake. (Berthier)
72:17
Calmet
Sanctuary. The Church, which teaches all truth; or heaven, (Menochius) or the holy Scriptures, (Lyranus) or rather the counsels of God, which were disclosed to him, (ver. 24.) when he was sensible that the question was not to be answered satisfactorily by human reason. (Calmet)
Haydock
The last judgment will explain all. (Haydock)
Worthington
In this life, we cannot know the particular causes why the just are afflicted. (Worthington)
Calmet
None but the high priest could enter into the Mosaic sanctuary. (Calmet)
Haydock
Religion alone, or the future world, can unfold these mysteries. There we shall learn, that the just require to be purified, and that the sinner's conversion is expected to be the fruit of his reprieve, and of his temporal felicity, (Berthier) to which he may perhaps have had some title, for the few good works which he may have done. (Haydock)
72:18
Challoner
Thou hast put it to them. In punishment of their deceits, or for deceiving them, thou hast brought evils upon them in their last end, which in their prosperity they never apprehended. (Challoner)
Calmet
Septuagint, etc., add, "thou hast placed evils." St. Ambrose reads, "goods." (Calmet)
Berthier
Dolos, seems to form part of both sentences, "for deceits thou hast put deceits." (Berthier)
Calmet
With the perverse, thou wilt be perverted, Psalm 17:27. Protestants, "surely thou didst set them in slippery places, thou calledst them down into destruction;" (Haydock) or, "when they were lifted up." Do the rich think, that their prosperity may be an effect of God's indignation? (Calmet)
Worthington
We are here informed, in general, that evils are prepared to punish sins. (Worthington)
Menochius
The wicked have risen by their crimes to such a slippery situation. (Menochius)
72:20
Calmet
City. In heaven. (Calmet)
Calmet
Hebrew also, "when thou shalt awake," (Chaldean; Houbigant; Berthier) and come to judge, after waiting a long time. (Calmet)
Haydock
Image. The splendour of worldlings is a mere phantom. Death will shew its vanity. (Haydock)
Calmet
Their felicity is only imaginary. (Worthington) (Job 20:8., Isaias xxix., and Psalm 75:6.) (Calmet)
Menochius
Though the wicked may live to a great age, (ver. 4.; Haydock) yet all time is short. (Menochius)
72:21
Worthington
Changed. St. Jerome, "are like a fire smoking." I was indignant, (ver. 3.; Haydock) and almost consumed with afflictions, and heavy laden. But I depend on my protector. (Worthington)
72:22
Berthier
Nothing. In point of knowledge. Hebrew Bahar means, "a foolish man." (Berthier)
Calmet
Knew not, the solution of this difficulty, which thou hast explained. (Calmet)
72:23
Calmet
With thee. I endeavoured to fathom these things by my weak reason; but thou wast graciously pleased to bear with me, (Eusebius) as I was always convinced, indeed, that thy conduct could not be unjust. I am willing to be led like a beast. (Calmet)
Berthier
I still feared thee amid all my perplexities, and therefore thou hast delivered me from this temptation. (Berthier)
Haydock
I am now filled with sentiments of my own past ignorance, and take thee for a guide. (Haydock)
72:24
Calmet
By thy will. Hebrew and Septuagint, "into thy council." Thou hast hindered me from yielding to my doubts, and hast revealed thy truths to me. (Calmet)
And. Hebrew, "afterwards."
Berthier
Glory. Syriac and Houbigant supply thy glory. (Berthier)
72:25
Haydock
Earth? I no longer envy the prosperity of the wicked, (Calmet) seeing that it is all a dream, and a snare, ver. 18, 20. (Haydock)
Calmet
Nothing can now give me content, but thyself. (Calmet)
Worthington
This is all we should desire, both for soul and body, as our true inheritance. The wicked, on the contrary, use their free-will to offend God, who destroys, or sentences them to eternal fire. (Worthington)
72:26
Haydock
Away. I am ready to die for love, and gratitude. (Haydock)
72:27
Berthier
Disloyal. The adherence to any creature is resented by God, as a fornication. (Berthier)
72:28
Haydock
Praises. Literally, "tidings." Predicationes. (Haydock)
The ancient psalters read laudes, praises.
Calmet
In the gates, etc., was not in the most correct Septuagint, etc., being taken from Psalm 9:15. (Calmet)
72:7
Fatness.... Abundance and temporal prosperity, which hath encouraged them in their iniquity: and made them give themselves up to their irregular affections.
72:10
Return here.... or hither. The weak among the servants of God, will be apt often to return to this thought, and will be shocked when they consider the full days, that is, the long and prosperous life of the wicked; and will be tempted to make the reflections against providence which are set down in the following verses.
72:15
If I said, etc.... That is, if I should indulge such thoughts as these.
72:18
Thou hast put it to them.... In punishment of their deceits, or for deceiving them, thou hast brought evils upon them in their last end, which, in their prosperity they never apprehended.
72:1
To be songue by Asaph the master of musike, and his companie.
God is so excellent good, as no tongue can expresse, no hart can conceiue.
Concordance Psal. 39.
72:2
The peace and prosperitie of the wicked tempted me, to leaue the right narrow way, and to goe the brode easie way with them.
72:4
They neuer thincke of death;
and if they suffer some affliction, they quickly remoue it from them.
72:5
They trauel not so much as good men do, neither are they so often punished.
72:6
Which maketh them proud, and so they runne into al sortes of iniquitie.
72:7
Whatsoeuer mischief came in their mind, they feared not to committe it in fact.
72:8
boldly extolling their owne wordes and workes, and despising others.
72:10
For this prosperitie of the wicked, some of Gods people wil fall from the right way,
and their dayes wil abound with calamities.
72:11
The voice of the weake, inclining to diffidence, and doubt of Gods knowlege, and prouidence.
72:15
The prophet in his owne person answereth, that if he should say such thinges, he should reproue Gods children, as faultie, vnworthie of his protection, and to be neglected; wheras it is Gods prouidence to chastice his children whom he loueth.
72:16
In this life we can not know the particular causes, why the iust are afflicted, and manie wicked prosper in this world.
72:18
But only in general we are taught, that euils are prepared for the guiles, or deceptes,
pride, and other sinnes of the wicked.
72:20
Not real but imaginarie felicitie.
72:21
Almost burned vp with afflictions.
72:23
Charged with heauie burdens, without knowlege how long, or to what end,
yet not destitute of thy protection.
72:25
Nothing to be desired in heauen, nor in earth but God.
72:26
In bodie and mind I thirst after thee, my true inheritance.
72:27
Men by their freewil make themselues enimies to God.
determined their damnation, forseing their final sinnes.
72:1
Origen † AD 254 Origen De Principiis 2.5.4
… Let us see now if, in the Old Testament, the God of the prophets and the Creator and Legislator of the word is not called good. What are the expressions which occur in the Psalms? “How good is God to Israel, to the upright in heart!”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
31. He is “good,” according to that sight, according to which God appears to the pure in heart; for “truly God is good unto Israel even to such as are of a clean heart.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.17
… For “God is good to Israel, to the upright in heart. But, as for me, says he, my feet were almost moved.” Why? “Because I was jealous at sinners, looking at the peace of sinners.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.7
… “How good is the God of Israel to the upright in heart! But as for me,” when I was not right in heart, “my feet were almost gone; my steps had well-nigh slipped.” Why? “Because I was envious at sinners, beholding the peace of sinners.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.15
… For he saith in another Psalm, “They have bowed my soul.” And when a man doth make himself stoop unto earthly lusts, he is “bowed” in a manner, but when he is made erect for things above, upright is his heart made, in order that God may be good to him. For, “How good is the God of Israel to the upright of heart!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.12
… for which reason did totter the feet of him that afterwards rejoicing saith, “How good is the God of Israel to men right in heart! But my own feet have been almost shaken, because I have been jealous in the case of sinners, beholding the peace of sinners.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.12
… For they are said to be engaged that are challenged to quarrel. If then so it is, let us beware of men that engage our soul. What is, “That engage our soul”? First provoking us to withstand God, in order that in our evil things God may displease us. For when art thou right, so that to thee the God of Israel may be good, good to men right in heart?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.6
6. “How good is the God of Israel!” But to whom? “To men right in heart” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.1
… in order that there may speak that Synagogue which had received the Old Testament, and was intent upon carnal promises; and by this means it came to pass that their feet were shaken. For in another Psalm, where too the title hath Asaph, there is said what? “How good is the God of Israel to men right in heart. But my feet were almost moved.”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Pontianus 2
… Whence the Lord, speaking by the prophet, says: “How good is God to Israel, even to such as are of a clean heart! But as for me, my feet were almost gone; my steps had well-nigh slipped: for I was envious at the unrighteous, when I saw the prosperity of the wicked.”
72:2
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.95
… before my tongue had been filled with exultation, and become an instrument of Divine melody, awaking with glory, awaking right early, and laboring till it cleave to my jaws: before my feet had been set upon the rock, made like hart’s feet, and my footsteps directed in a godly fashion so that they should not well-nigh slip,
St Jerome † AD 420 The Letters of St. Jerome 39.2
… Wherefore doth the way of the wicked prosper?” and “as for me, my feet were almost gone, my steps had well-nigh slipped. For I was envious at the foolish when I saw the prosperity of the wicked, and I said: How doth God know? and is there knowledge in the most high? Behold these are the ungodly who prosper in the world; they increase in riches.”
St Jerome † AD 420 Against Jovinianus 1.22
… on the north of the Mountain of Gaash, which is, being interpreted, disturbance: for “Mount Sion is on the sides of the north, the city of the Great King,” is ever exposed to hatred, and in every trial says
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.7
7. But what to thee? “But my feet were almost moved” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.15
… For these are dangerous words, brethren, offensive, and almost blasphemous, “How hath God known?” This is why I say, “and almost;” He hath not said, God hath not known: he hath not said, there is no knowledge in the Most High: but as if inquiring, hesitating, doubting. This is the same as he said a little before, “My steps were almost overthrown.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.1
… For in another Psalm, where too the title hath Asaph, there is said what? “How good is the God of Israel to men right in heart. But my feet were almost moved.” And as if we were saying, whence were thy feet moved? “Well nigh,” he saith, “my steps were overthrown, because I was jealous in the case of sinners, looking on the peace of sinners.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 80.11
… Money wilt thou have of God? Even a robber hath it. Wife, abundance of children, soundness of body, the world’s dignity, observe how many evil men have. Is this all for the sake of which thou dost worship Him? Thy feet will totter,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.12
… that they may not imagine that the happiness derived from earthly and temporal blessings is to be highly esteemed, desired, or loved, and thus their feet slip,
John Cassian † AD 435 The Conferences of John Cassian 7.31
… “But as for me, my feet had almost gone, my treadings had well nigh slipped. For I was grieved at the wicked, when I saw the peace of sinners. For there is no regard to their death, nor is there strength in their stripes. They are not in the labour of men, neither shall they be scourged like other men,”
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St Jerome † AD 420 The Letters of St. Jerome 147.1
… Therefore pride compasseth them about as a chain; violence covereth them as a garment. Their eyes stand out with fatness: they have more than heart could wish. They are corrupt, and speak wickedly concerning oppression: they speak loftily. They set their mouth against the heavens, and their tongue walketh through the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.8
8. But why even this? “For I was jealous,” he saith, “in the case of sinners, looking on the peace of sinners” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.8
… but yet such as I also was desiring of God. I saw them that served not God to have that which I desired in order that I might serve God: and my feet were moved and my steps were almost overthrown. But why sinners have this, he saith briefly: “Because there is no avoidance of their death, and there is a firmament in their scourge” (
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
… For thus it is written: “They are not in the troubles of other men, neither will they be scourged with men; therefore their pride has laid hold on them; they are covered with their wickedness and blasphemy; their iniquity hath stood forth as it were with fatness; they have passed on to the thoughts of their heart.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.8
… For their scourge is not temporal, but firm for everlasting. Because of these evil things then which are to be to them eternal, now what? “In the labours of men they are not, and with men they shall not be scourged” (
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “Wherefore God gave them up to vile passions and a reprobate mind:” and this must be counted worse than all other punishments. For of these the Psalmist says: “They are not in the labours of men; neither shall they be scourged like other men.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… but if it be taken away, they are gentle, lowly (and as) human beings, are brought to a consciousness of their own natural condition. Therefore the Scripture saith, “Pride hath holden them unto the end: their iniquity shall go forth as from fatness.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… 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.” ( Ps. vii. 11 .) That lowliness of mind is good, “Lord,” he saith, “my heart is not lifted up” ( Ps. cxxxi. 1 ): that pride is evil, “Therefore,” he said, “pride took hold on them wholly” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.9
9. Wherefore on this account what do these men, while they are not scourged, while they labour not with men? “Therefore,” he saith “there hath holden them pride” (
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St John Chrysostom † AD 407 Homilies on Colossians 9
… lxxiii. 6 , Sept.); and again, “The Lord resisteth the proud”; and again, “Their injustice shall come out as of fatness.” That almsgiving is good, “He hath dispersed, he hath given to the needy, his righteousness endureth for ever.” ( Prov. iii. 34 .) And that to pity is praiseworthy, “He is a good man that pitieth, and lendeth.” (
St Augustine of Hippo † AD 430 The Confessions 2.3
… The reins, meantime, were slackened towards me beyond the restraint of due severity, that I might play, yea, even to dissoluteness, in whatsoever I fancied. And in all there was a mist, shutting out from my sight the brightness of Thy truth, O my God; and my iniquity displayed itself as from very “fatness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.10
10. At first these men are being described. “There shall go forth as if out of fat their iniquity” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.16
… 31 ): that is, the most of them, or as some copies have it, “the fat ones of them,” which however in the Greek copies which we had, we did not find. But if this be the truer reading, what else must be understood by “the fat ones of them,” than men mighty in pride, concerning whom is said, “their iniquity shall come forth as if out of fat”?
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Origen † AD 254 Origen's Commentary on Matthew 13.6
… from it, and who see that those, who are accustomed like the magicians of the Egyptians to promise a cure in regard to such, seem sometimes to be successful in their case, we will say that, perhaps, with the view of slandering the creation of God, in order that “unrighteousness may be spoken loftily, and that they may set their mouth against the heaven,”
St Basil the Great † AD 379 The Letters 243.4
… We stand in the arena to fight for our common heritage, for the treasure of the sound faith, derived from our Fathers. Grieve with us, all ye who love the brethren, at the shutting of the mouths of our men of true religion, and at the opening of the bold and blasphemous lips of all that utter unrighteousness against God.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.41
41. But what is to be said of those who, from vain glory or arrogance, speak unrighteousness against the most High,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.11
11. “They have thought and have spoken spitefulness” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.45
… There was no need of anything of this kind in the expedition against us, but what was still worse and more harmful, this was what the Emperor was reported to say and do. He stretched forth his mouth unto heaven, speaking blasphemy against the most High, and his tongue went through the world.
St Augustine of Hippo † AD 430 The Confessions 4.12
… O ye sons of men, how long so slow of heart? Even now, after the Life is descended to you, will ye not ascend and live? But whither ascend ye, when ye are on high, and set your mouth against the heavens?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.8
… This mode of speaking is called by the Greek name hyperbole, by the masters not only of Greek, but also of Latin literature. And this mode is found not only here, but in several other parts also of the divine literature: as, “They set their mouths against the heavens;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.13
… See now too “the birds of heaven,” the proud, of whom it is said, “They have set their mouth against the heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.12
12. “They have set against Heaven their mouth, and their tongue hath passed over above the earth” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.13
13. “Therefore there shall return hither My people” (
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
191. And they have said: “How hath God known? And is there knowledge in the Most High?”
St Jerome † AD 420 The Letters of St. Jerome 147.1
… “How doth God know? And is there knowledge in the Most High? Behold these are the ungodly who prosper in the world; they increase in riches.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.14
14. “And they said, How hath God known, and is there knowledge in the Most High?” (
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.26
… David confesses that he was scourged for this in his psalm: “Behold, these are the ungodly, who prosper in the world, they have obtained riches. Therefore I have cleansed my heart in vain, and washed my hands among the innocent; and I was scourged all the day long, and my accusation came every morning.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.14
… Doth He indeed know what we do? See what things are being said. We are inquiring, brethren, “How hath God known,” etc. (no longer let Christians say it). For how doth it appear to thee that God knoweth not, and that there is no knowledge in the Most High? He replieth, “Lo! themselves they are sinners, and in the world they have gotten abundant riches” (
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St Jerome † AD 420 The Letters of St. Jerome 39.2
… And I have said: “Verily, I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued.”
St Jerome † AD 420 The Letters of St. Jerome 68
… We know on the other hand that holy men are afflicted with sicknesses, miseries, and want, and perhaps they are tempted to say “Verily I have cleansed my heart in vain, and washed my hands in innocency.” Yet immediately they go on to reprove themselves, “If I say, I will speak thus; behold I should offend against the generation of thy children.”
St Jerome † AD 420 The Letters of St. Jerome 147.1
… “How doth God know? And is there knowledge in the Most High? Behold these are the ungodly who prosper in the world; they increase in riches.” Then almost losing his footing and staggering where he stands he complains, saying “Verily I have cleansed my heart in vain, and washed my hands in innocency.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.15
15. “And I said, therefore without cause I have justified my heart” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.15
… “therefore without cause I have justified my heart, and have washed among the innocent my hands.” This without cause I have done. Where is the reward of my good life? Where is the wage of my service? I live well and am in need; and the unjust man doth abound. “And I have washed among the innocent my hands. And I have been scourged all the day long” (
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St Jerome † AD 420 The Letters of St. Jerome 23.1
… “If I say, I will speak thus; behold I should offend against the generation of thy children,”
St Jerome † AD 420 The Letters of St. Jerome 39.2
… For I was envious at the foolish when I saw the prosperity of the wicked, and I said: How doth God know? and is there knowledge in the most high? Behold these are the ungodly who prosper in the world; they increase in riches.” But again I recall other words, “If I say I will speak thus, behold I should offend against the generation of thy children.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.16
16. “If I said, I shall declare thus; behold, the generation of Thy sons I have reprobated” (
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St Jerome † AD 420 The Letters of St. Jerome 39.2
… And I have said: “Verily, I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued.” Yet when I have thought of these things, like the prophet I have learned to say: “When I thought to know this, it was too painful for me; until I went into the sanctuary of God; then understood I their end.”
St Jerome † AD 420 Against the Pelagians 1.15
… but when that which is perfect is come, that which is in part shall be done away.” And, “For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even as also I have been known.” And in the Psalms, “Such knowledge is too wonderful for me; it is high, I cannot attain unto it.” And again,
St Augustine of Hippo † AD 430 The Confessions 11.22
… Give that which I love; for I do love, and this hast Thou given me. Give, Father, who truly knowest to give good gifts unto Thy children. Give, since I have undertaken to know, and trouble is before me until Thou dost open it.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 42.8
… Of that “house” he speaks in another Psalm, after he had put a certain abstruse and difficult question to himself (viz., why is it that it generally goes well with the wicked on earth, and ill with the good?), saying, “I thought to know this; it is too painful for me, until I go into the sanctuary of God, and understand of the last things.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.11
… because thou hast lifted thy soul to God, and thou hast mounted beyond the cedars of Lebanon, and from that elevation hast observed: and “Lo! he was not;” and thou hast sought him, and there hath not been found place for him. No longer is labour before thee; because thou hast entered into the sanctuary of God, and hast understood for the last things.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.12
… and his feet did totter, even until he saw what at the end is either to be hoped for or to be feared. For he saith in the same Psalm, “This thing is a labour before me, until I enter into the sanctuary of God, and understand unto the last things.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.16
… For all they said that God doth care for things human, am I to say that He careth not? Is there greater wisdom in me than in them? Greater understanding in me than in them? A most wholesome authority hath called back his thought from ungodliness. And what followeth? That he might not reprobate, he did what? “And I undertook to know” (
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St Jerome † AD 420 Against Jovinianus 2.10
… Now we sail the ship, wrestle, and fight, that at last we may reach the haven, be crowned, and triumph. But you, with no less adroitness than perversity, make the life of this world illustrate that of the world to come, although we know full well that here unrighteousness prevails, there, righteousness:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.17
17. …And he hath done this; for he saith how long labour is before him; “until I enter into the sanctuary of God, and understand upon the last things” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.12
96. Lastly, he next saith, “I have seen an end of all consummation: but Thy commandment is exceeding broad” ( ver. 96 ). For he had entered into the sanctuary of God, and had understood the end.
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St Augustine of Hippo † AD 430 City of God 14.13
… and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: “Thou castedst them down when they lifted up themselves.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.18
… And if he had severed himself, how many were there to follow! what a name was he likely to make for himself among men! how much more widely would the name of Cyprianist have spread than that of Donatist! But he was not a son of perdition, one of those of whom it is said, "Thou castedst them down while they were elevated;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.18
18. To wit, “because of deceitfulness Thou hast set upon them” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.26
… civ. 44 ). But, when the human mind follows not God in His bountiful gifts with an answer of good deeds, it is the more justly condemned from being accounted to have been kindly nurtured. For hence it is said again by the Psalmist, Thou castedst them down when they were lifted up (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.5
… 19 ). But who in the midst of so many earthly cares may be able to preach the wondrous works of God , it being already difficult for me even to call them to mind? For, pressed as I am in this office of dignity by a crowd of secular occupations, I see myself to be of those of whom it is written, While they were being raised up thou didst cast them down (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.121
… but call me Mara, for I am full of bitterness ( Ruth i. 20 ). For indeed, good man, I am not to-day the man you knew. For I confess that in advancing outwardly I have fallen much inwardly, and I fear that I am of the number of those of whom it is written, Thou didst cast them down while they were lifted up (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.19
19. “How have they become a desolation suddenly?” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.30
… for when they also were in trouble they ‘cried out and there was none to save: unto the Lord, and he heard them not.’ But ‘their feet were bound together, and they fell, but we have arisen and stand upright.’ And that which was announced beforehand in these words,—‘O Lord, in thy city thou shalt set at naught their image,’
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… ye not as the horse and the mule which have no understanding, whose cheeks ye hold in with bit and bridle .’ Because they were careless and imitated the wicked, the prophet prays in spirit and says, ‘Ye are to me like merchant-men of Phœnicia .’ And the avenging Spirit protests against them in these words, ‘Lord, in Thy city Thou wilt despise their image
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.6
… so that the rebellious should not exalt themselves, and that those who grasp at a shadow, or at a dream when one awaketh,
St Jerome † AD 420 The Letters of St. Jerome 43.2
… If we hear of household losses—such as often occur—our looks become dejected and gloomy. The gain of a penny fills us with joy; the loss of a half-penny plunges us into sorrow. One man is of so many minds that the prophet’s prayer is: “Lord, in thy city scatter their image.”
St Augustine of Hippo † AD 430 City of God 15.21
… The son of Cain, therefore, that is, the son of possession (and of what but an earthly possession?), may have a name in the earthly city which was built in his name. It is of such the Psalmist says, “They call their lands after their own names.” Wherefore they incur what is written in another psalm: “Thou, O Lord, in Thy city wilt despise their image.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.19
… 19 ). He is wondering at them, understanding unto the last things. “They have vanished.” Truly like smoke, which while it mounteth upward, doth vanish, so they have vanished. How doth he say, “They have vanished”? In the manner of one who understandeth the last things: “they have perished because of their iniquity.” “Like as the dream of one rising up” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.18
18. Be ye Jerusalem; remember of whom it is said, “Lord, in Thy city their image Thou shalt bring to nought.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.20
… “And I was brought unto nothing, and I knew not” ( ver. 22 ). I, the very man, who now say these things of rich men, once longed for such things: therefore “even I was brought to nothing” when my steps were almost overthrown. “And I was brought unto nothing, and I knew not.” We must not therefore despair even of them, against whom I was saying such things.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.25
25. “Behold, they that put themselves afar from Thee shall perish” ( ver. 27 ). He therefore departed from God, but not far: for “I have become as it were a beast,” he saith, and “I am alway with Thee.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 9
… Say, “naked came I out of my mother’s womb, and naked shall I return thither.” ( Job. i. 21 .) Do you see evil men faring well, and just men faring ill and undergoing ills without number, and dost thou not know where to find the cause? Say, “I became even as it were a beast before Thee. Yet I am ever with Thee.” (
St Jerome † AD 420 The Letters of St. Jerome 108.19
… nevertheless I am continually with thee.”
St Jerome † AD 420 Against the Pelagians 1.15
… now I know in part; but then shall I know even as also I have been known.” And in the Psalms, “Such knowledge is too wonderful for me; it is high, I cannot attain unto it.” And again, “When I thought how I might know this, it was too painful for me; until I went into the sanctuary of God, and considered their latter end.” And in the same place,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.20
… It may also be understood thus: “because my heart was delighted” in God, “my reins also were changed, that is, my lusts were changed, and I became wholly chaste. “My reins were changed.” And hear how. “And I was brought unto nothing, and I knew not” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.18
… we know not whence He is:” we know Moses, to him spake God; this Man is a Samaritan. “And the unwise people hath provoked Thy name.” The unwise people Asaph was at that time, but not the understanding of Asaph at that time. What is said in the former Psalm? “As it were a beast I have become unto Thee, and I am alway with Thee:”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… by which David also gives thanks in the seventy-second Psalm. ‘Thou hast holden me by my right hand; Thou shalt guide me with Thy Counsel
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.117
… up the beggar from the dunghill, Who chose David His servant and took him away from the sheepfolds, though he was the least and youngest of the sons of Jesse, Who gave the word to those who preach the gospel with great power for the perfection of the gospel,—may He Himself hold me by my right hand, and guide me with His counsel, and receive me with glory,
St Augustine of Hippo † AD 430 On the Holy Trinity 14.12
… If, then, all things are in Him, in whom can any possibly live that do live, or be moved that are moved, except in Him in whom they are? Yet all are not with Him in that way in which it is said to Him, “I am continually with Thee.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.7
7. Let no thought be entertained here of a bodily face. For if enkindled by the desire of seeing God, thou hast made ready thy bodily face to see Him, thou wilt be looking also for such a face in God. But if now thy conceptions of God are at least so spiritual as not to imagine Him to be corporeal (of which
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.21
21. What is, “I knew not”? “As it were a beast I became to Thee, and I am alway with Thee” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.18
… Although he knew not, being like a beast, yet he knew again as a man. For he said, “alway I am with Thee, like a beast:” and what afterwards in that place in the same Psalm, where Asaph is? “Thou hast held the hand of my right hand, in Thy will Thou hast conducted me, and with glory Thou hast taken me up.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… For Thou art all these things unto me, he means. And why doest thou marvel that Peter was so minded? Hear now what the Prophet says: “What have I in heaven, and what is there upon earth, that I should desire in comparison of Thee?” (
St Jerome † AD 420 The Letters of St. Jerome 43.3
… It is good for us to cleave to the Lord, and to put our hope in the Lord God, so that when we have exchanged our present poverty for the kingdom of heaven, we may be able to exclaim: “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.23
23. And he is beginning to think of that same Heavenly felicity, and to reprove himself, because he hath been a beast, and hath longed for things earthly. “For what have I in Heaven, and from Thee what have I willed upon earth?” (
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
93. And what is that city but Jerusalem which is in heaven, in which is the kingdom of God? This is a good possession which brings eternal fruit. A good possession which is not left here, but is possessed there. He who possesses this says: “The Lord is my portion.”
St Jerome † AD 420 The Letters of St. Jerome 66.8
… from a Moabitess she shall become an Israelitish woman. Christ is that sanctification without which no man shall see the face of God. Christ is our redemption, for He is at once our Redeemer and our Ransom. Christ is all, that he who has left all for Christ may find One in place of all, and may be able to proclaim freely, “The Lord is my portion.”
St Jerome † AD 420 Against Jovinianus 2.10
… Again when He says: “I will come again, and will receive you unto myself: that where I am, there ye may be also,” He is speaking especially to the apostles, concerning whom it is elsewhere written, “That as I and thou, Father, are one, so they also may be one in us,” inasmuch as they have believed, have been perfected, and can say,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.39
… How comes it then that, in the midst of such mistaken perversity, you congratulate yourselves upon the name of Donatus, when it shows not that Petilianus deserves to be what Donatus is, but that Donatus is compelled to be what Optatus is? But let the house of Israel say, "God is my portion for ever;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.24
24. “My heart and my flesh hath failed, O God of my heart” (
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 74.3
… as, on the other hand, it is of no advantage that some are very near and joined together bodily, if in spirit and mind they differ, since souls cannot at all be united which divide themselves from God’s unity. “For, lo,” it says, “they that are far from Thee shall perish.”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
… Since, if it stand apart it perishes, having nothing whereon to support itself. Let us not then merely keep hold of Christ, but let us be cemented to Him, for if we stand apart, we perish. “For they who withdraw themselves far from Thee, shall perish;” (
St John Chrysostom † AD 407 Homilies on Philippians 11
… and hear the Prophet, when he says, “Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence”? ( Ps. cxxxix. 7 .) How then can we flee from God? Even as we can become distant from God, even as we can be removed afar off. “They that are far from Thee,” it says, “shall perish.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… cxix. 165 , not exact.) This man then let us too emulate, and such let us love. And that the young may further be taught chastity, let them hear the Prophet, saying, “My loins are filled with illusions” ( Ps. xxxviii. 7 , Sept.); and again let them hear him saying, “Thou wilt utterly destroy every one that goeth a whoring from Thee.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 68
… To terrify the hearer, therefore, the writer saith, “He hardened,” and “gave over.” For to show that He doth not only not give us over, but doth not even leave us, except we will it, hear what He saith, “Do not your iniquities separate between Me and you?” ( Isa. lix. 2 , LXX.). And again, “They that go far away from Thee shall perish.” (
St Augustine of Hippo † AD 430 The Confessions 5.2
… Forsooth, they know not that Thou art everywhere whom no place encompasseth, and that Thou alone art near even to those that remove far from Thee.
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.5
… Now such fornication the holy psalmist censures when he says: “For, lo, they that are far from Thee shall perish: Thou hast destroyed all them that go a whoring from Thee.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.10
… Only, let him run now, that he may at last have gladness in his own country. Let him not love his pilgrimage, not love the way: let all be bitter save Him that calleth us, until we hold Him fast, and say what is said in the Psalm: “Thou hast destroyed all that go a-whoring from Thee”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.25
25. “Behold, they that put themselves afar from Thee shall perish” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.3
… whence other copies have, “be ye confirmed;” others, “be ye corroborated.”…While these words, then, “Come unto Him, and be enlightened,” apply to seeing; those in the text relate to doing: “Seek the Lord, and be strengthened.”…But what meaneth, “Seek His face evermore”? I know indeed that to cling unto God is good for me;
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St Jerome † AD 420 The Letters of St. Jerome 43.3
… At least, so far as I know, I shall keep off the cold at less expense. Let Rome keep to itself its noise and bustle, let the cruel shows of the arena go on, let the crowd rave at the circus, let the playgoers revel in the theatres and—for I must not altogether pass over our Christian friends—let the House of Ladies
St Augustine of Hippo † AD 430 The Confessions 7.11
17. And I viewed the other things below Thee, and perceived that they neither altogether are, nor altogether are not. They are, indeed, because they are from Thee; but are not, because they are not what Thou art. For that truly is which remains immutably. It is good, then, for me to cleave unto God,
St Augustine of Hippo † AD 430 The Confessions 12.15
… Is not this house of God, not indeed co-eternal with God, yet, according to its measure, eternal in the heavens, where in vain you seek for changes of times, because you will not find them? For that surpasseth all extension, and every revolving space of time, to which it is ever good to cleave fast to God.”
St Augustine of Hippo † AD 430 The Confessions 13.2
… For as to a body, to be is not all one with being beautiful, for then it could not be deformed; so also to a created spirit, to live is not all one with living wisely, for then it would be wise unchangeably. But it is good
St Augustine of Hippo † AD 430 City of God 10.3
… For he who loves himself wishes nothing else than this. And the end set before him is “to draw near to God.”
St Augustine of Hippo † AD 430 City of God 10.6
… and perfect will of God.” Since, therefore, true sacrifices are works of mercy to ourselves or others, done with a reference to God, and since works of mercy have no other object than the relief of distress or the conferring of happiness, and since there is no happiness apart from that good of which it is said, “It is good for me to be very near to God,”
St Augustine of Hippo † AD 430 City of God 10.18
… For thus speaks His most trustworthy prophet: “It is good for me to be united to God.”
St Augustine of Hippo † AD 430 City of God 10.25
… For it was then the prophets lived, by whom, as by angels, the same promise was announced; and among them was he whose grand and divine sentiment regarding the end and supreme good of man I have just now quoted, “It is good for me to cleave to God.”
St Augustine of Hippo † AD 430 City of God 12.9
… therefore acknowledge, with the praise due to the Creator, that not only of holy men, but also of the holy angels, it can be said that “the love of God is shed abroad in their hearts by the Holy Ghost, which is given unto them.” And that not only of men, but primarily and principally of angels it is true, as it is written, “It is good to draw near to God.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 16
… For is Paul alone in saying that we should be joined to God so that there should be nothing between to separate us? Does not the prophet say the same most aptly and concisely in the words, "It is good for me to cleave to God?"
St Augustine of Hippo † AD 430 Against the Epistle of Manichæus, Called Fundamental 38
… as is said by the prophet, "But it is good for me that I keep near to God."
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 37
He then went on to state the reward: “I will be their God, and they shall be my people.” This corresponds to the Psalmist’s words to God: “It is good for me to hold me fast by God.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 42
… not in tables of stone, but in fleshy tables of the heart;” and that the eternal recompense of this righteousness was not the land out of which were driven the Amorites and Hittites, and other nations who dwelt there, but God Himself, “to whom it is good to hold fast,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 54.3
… Therefore “hath Mary chosen the better part, which shall not be taken from her.” For she chose that which shall abide for ever; “it shall not be taken from her.” She wished to be occupied about “one thing.” She understood already, “But it is good for me to cleave to the Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.4
… and to hear the word, whereof it is said, “In the beginning was the Word;” and to be susceptible of smell, of which it is said, “We will run after the smell of thy ointments;” and to drink of the fountain, whereof it is said, “With Thee is the fountain of life;” and to enjoy the sense of touch, when it is said, “But it is good for me to cleave unto God;”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.5
… There is He the End to thee; elsewhere He is the Way. Do not stick fast in the way, and so never come to the end. Whatever else thou come to, pass beyond it, until thou come to the end. What is the end? It is good for me to “hold me fast in God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.14
… as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain to them. Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, “But for me it is good to cleave to the Lord,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.26
26. But thou doest what? “But for me to cleave to God is a good thing” (
John Cassian † AD 435 The Conferences of John Cassian 23.5
… Whence the blessed David when laying down that this alone is good for man, longs to cling constantly to God, and says: “It is good for me to cling to God, and to put my hope in the Lord.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… put away in baptism, what can be more against the faith than such preaching, whereby they would fain undo the very sacrament of faith, wherein principally the soul is bound to the mystery of heavenly cleanness, that, being completely absolved from all sins, it may cleave to Him alone of Whom the Prophet says, But it is good for me to cleave to God (
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v. 4 non est respectus morti eorum mortem non curant neque eius timore afficiuntur ; sine eius metu moriuntur (Gen.) neque est firmamentum in plaga eorum, si quid adversi contingat, celeriter explicantur e calamitate ; neque enim firma permanensque talis eorum plaga erat (us.); item Theod. : res tristes perexiguo temporis spatio illis adhaerent. Ita quidem LXX et vulg. Aq. οὐχ εἰσὶ δυσπάθειαι τῷ θανάτῳ αὐτῶν non sunt aegritudines morti eorum ; ne in morte quidem quidquam duri vel asperi experiuntur (cf. Iob 21, 33. 24), Sym οὐχ ἐνεθυμοῦντο περὶ θανάτου, item Hier : quod non recogitaverint de morte ; mortem quoque in versione exprimunt syr, targum. hecentiores mirantur quod descriptio eorum felicitatis incipiet a morte ; unde dictionem illam separantes תם v25 explicant : non sunt tormenta illis, sanum et pingue est corpus eorum (hebr) ; hoc alterum membrum explicat Sym στερεὰ γὰρ ἦν τὰ πρόπυλα αὐτῶν, item eum sequitur, uti saepe, Hier: et firma sint vestibula eorum ; אללם 58 vertunt corpus eorum ; sed haec vocis notio est tamen valde incerta ; targum cor eorum, syr stultitia eorum. Communi hominum sorti impii non subiecti sunt ;
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v. 5 in labore hominum non sunt, communes miserias non experiuntur, et si qua plaga homines alii affhiguntur, impii cum ceteris non flagellantur;
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v. 6 ideo tenuit eos superbia, hebr explicat Gen. velut torques cinxit eos superbia, et recentiores : superbia est eorum torques seu collare — superbia erecto collo manifestatur (Is. 3, 16) — et involvit (velut) vestimentum eos violentia (hebr); sensum refert Hier : cireumdederunt iniquitatem sibi. lam. quae ex superbia et violentia enascuntur, . effert psaltes v. 7-9 ; et primo quidem
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v. 1 prodit ex adipe iniquitas eorum, ex pinguedine, prae abundantia rerum, ex saturitate et prosperitate oritur scelus; similiter syr : et prodit velut pinguedo scelus eorum ; LXX et syr legerunt viz, hebr Aq ג ץכ autem ,עין prodeunt ex adipe oculi eorum, habent itaque faciem pinguem, ex qua oculi prodeant ; ita quoque Hier : processerunta pinguedine oculi eorum. Sed ad subsequentia magis congruit textus LXX, syr, vulg; neque enim de vultu impiorum pingui est sermo, sedde eorum moribus; transierunt in affectum cordis, hebr exun- dant imaginationes cordis ; figmentis, desideriis cordis nullum ponunt | / E 1 limitem, nullum. adhibent RES alus verbis : turgent corda eorum -- et quasi redundant variis DORT. cogitationum et cupida E δ, ה subsannant, Hier irriserunt, οἱ loquuntur in malitia; oppressionem loquuntur de excelso, 6 quasi e coelo, vel e loco eminentiore, e subli- — mi statu et potentia ; inde ceteros sibi infra positos despiciunt » (Gen.) In petulantia sua neque Deo neque hominibus parcunt v. 9 posuerunt in coelum os suum, dirigunt in coelum, contra coelum os suum, blasphemant, ef lingua eorum transit in terra, licenter et temere contra quemlibet et de omnibus loquuntur. lactatione sua et prosperitate insuper alios seducunt
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v. 10 ideo convertitur populus meus huc (huc — — praebent psalt. rom. August. Ag.; de aliis vide Sabatier); ad ἰδία θη. hominum impiorum conditionem oculos mentesque convertunt et en, vident cum impietate coniungi rerum omnium abundantiam : ef dies : pleni inveniuntur in eis, omn felicitate satiantur. In textu mass. habe- 1 tur : et aquarum copia sorbetur ab eis; estne copia aquarum symbo- — lum copiae bonorum ? vix crediderit quisquam ; syr : et abundanter | E inveniunt sibi; textus mass. emendandus erit ex LXX, ut sensus aptus | 1 habeatur. 1 Et qua ratione populus convertatur huc, quid illi multi ex prosperik nam. Verum quomodo illa potest consistere cum prosperitate impiorum ? quomodo difficultas divecte solvitur? v. 16 et cogitavi, u£ cognoscerem hoc ; labor est 1n oculis meis; quaestio haee spinosa me vexavit ; diu de ea meditatus sum ; res mihi perdifficilis videbatur, v. 17 donec Aliqui pluralem numerum hebr explicant mysteria Dei (Sap. 2, 22), sed pluralem etiam de templo posse concipi, probatur ex ler. 51,51 : alieni venerunt super sanctuaria domus Dei ; praeterea : donec intravi in mysteria Dei, de singular quadam revelatione ei data, non apte diceretur ; secreta autem sacra ad quae psaltes admissus vel initiatus sit, non erant apud Israelitas; e£ intelligam in novissimis eorum, (et donec) adverüi ad finem eorum. Et quale est novissimum eorum, vel tempus futurum, pro ipsis? v. 18 in lubricis posuisti eos, praecipitasti consistere videbantur, subito deturbasti eos ; v. 19 quomodo facti sunt Et quomodo impii et tota eorum prosperitas celeriter concidant, exemplo declaratur v. 20 velut somnium surgentium, sicut somnium evanescit simul ae quis evigilat, 118 ruit eorum felicitas nec quidquam iis ginem eorum) despicies, Domine; imago, species, memoria eorum contemptui traditur; בעיר explicatur in targum : in evigilando ; unde forma accepta est pro vz5z; eo modo iam Houbig. Calm. et recentiores vocem concipiunt ; et Calm. sic habet : imaginem eorum 16521018 sese obiecere. Sed cum legatur Domine, explicari debet: cum Dominus evigilet ad opem ferendam, vel ad iudicium faciendum, imaginem imago, et umbra, nihil quod sit solidum et permanens. - Hae sorte impiorum intellecta psaltes redit ad tempus turbationis (v. 2-3) et exponit quid. nunc 1udicet de illa sua indignatione et zelotypia propter felicitatem improborum v. 21 quia inflammatum est cor meum, cum exasperatum esset cor meum οὗ renibus meis cruciarer, ego brutus (eram) et nescius ; quam maxime damnat suam indignationem; ut iumentum factus sum apud te; ita repetit prius illud, quod vulg effert : ad nihilum redactus sum, sym ἤμην δὲ ἀνεπιστήμων, Hier insiplens. Vivide nunc apprehendit quam sit stultum de vana illa et evanida impiorum felicitate indignari, quam tanta excipiat miseria (v. 18-20). Et ex hac cognitione simul intelligit bonum vere perdurans contineri 1n Deo. In oppositione ad fallacem illam felicitatem nunc cum magna animi laetitia veram depingit in Deo et cum Deo beatitatem : v. 23 et ego semper tecum ; idque sequentibus accuratius exponitur : tenes manum dexteram meam, me continuo sustentas, ne cadam, insuper ef in voluntate tua, secundum consilium tuum deduces me, 1n semitis vitae secundum benignum tuum consilium me diriges, e£ postea in gloria suscipies me (hebr, Hier). En qualis oppositio ad v. 18. 19 ; non in lubrico loco ego positus sum, sed Dominus me sustentat, me Elan: suo ducit.— et postquam per vitam me duxit, me suscipiet in gloriam — en finis meus, novissimum ad quod perveniunt pii, in oppositione ad novissimum (ad tempus futurum post mortem) impiorum. Agi hie in utraque parte de conditione post mortem disertis verbis Duhm quoque agnoscit et merito monet Daethgen : illud suscipere post deductionem in vita solum intelligi potest de ingressu in gloriam Dei in altera vita. Hebr כבוד potest explicari vel per modum adverbii gloriose, vel tamquam terminus ad quem post verbum suscipiendi in gloriam. Unde tanquam solum et summum bonum praedicat hoc unum : volui super terram, hebr et tecum nihil desidero in terra, id est praeter te nil desidero ; si te habeo (tecum), iam non est quod appetam. Nam v. 26 defecit caro mea, si caro mea consumpta est et cor meum (sensus meus), 51 mortem obiero, tunc robur cordis mei e£ pars mea Deus (est) in aeternum (hebr Hier) ; aliqui concipiunt defecit de ardenti desiderio quo corpus et cor tabescat ; sed in hac significatione requiritur obiectum. neque haee notio satis congruit cum membro parallelo ; bene vertit Hier: consumpta est caro mea et cor meum, exprimitur conditio qua impleta alterum consequitur. Quae conditio ita enuntiatur, ut non tam de magna quadam afflictione, quam de iis intelligatur oporteat quae mortem consequuntur. Deus est in aeternum pars ptiorum ; v. 21 quia ecce qui elongant se a te peribunt, pereunt ; perdis omnem fornicantem abs te ; qui ex populo Dei alium deum sequitur dicitur fornicarl, seu etiam adulterare, foedere 58090 cum Deo quod iniit violato (cf. Os. 1,2 ; 2,1. Ier. 3, 2.8 ete.). Perditio ipsa opposiüone cum antecedente explicatur : eorum pars non Deus erit, sed interitus : quomodo facti sunt in stuporem seil. ἃ momento mortis et deinceps (v. 19 ; Duhm). Unde, ne perditio occurrat et omissio omnis boni, v. 28 mihi autem adhaerere Deo et ego appropinquare Deo mihi bonum est ; posui in Domino Deo spem meam (hebr, Hier). vel refugium meum, ut enarrem omnia opera tua (hebr), operum tuorum praeconia ; uf annantiem omnes praedicationes tuas, laudes tuas, in portis filiae Sion, 1n portis coetu civium. Quod itaque ipse didicit in sanctuario Dei (v. 17-28), hoe etiam publice annuntiare vult ; didicit autem πάσας τὰς αἰνέσεις σου LXX Deum 1n omnibus suis dispositionibus esse laudandum. Ut Hier scribit (ep. ad Sun. et Fret. n. 45) vertit Aq ἀγγελίας σου, nuntios tuos, LXX τὰς ἐπαγγελίας promissa ; sed hodie legitur apud LXX πάσας τὰς αἰνέσεις σου, « in portis filiae Sion nec in hebr est nec in vaticano optimo codice, sed sumptum videtur ex Ps. 9, 15 » (Ag.) ; sed in editionibus nihil annotatur verba illa deesse 1n codice vaticano. Domine, cur iratus es in populum, hereditatem tuam ? Vide superbiam et vastationem hostium et quanta in tuo sanctuario contriverint 274 | ps. 13, UPON (v. 1-6) ; templum incenderunt, cultum Dei abolere volunt ; nos sumus omni ope destituti, dum hostes impune blasphemant (v. 7-11). Et tamen Dominus est rex noster, qui olim mirabilia magna pro nobis patravit et cuius potentia continuo in cursu temporis elucet; et talem Deum blasphemant hostes (v. 12-18). Ne tradas populum tuum hostibus tuis, memor foederis, tuere nos, tuere causam tuam et gloriam tuam vindica ab adversarius (v. 19-23). Ad quodnam tempus refertur psalmus hic ? Ad invasionem et destructionem a Chaldaeis effectam haud multi psalmum aptari censent (Calm. Cornely, Riehm) ; ad tempus Machabaicum et templi profanationem sub Antiocho Epiphane factam spectare psalmum censent Theodorus mops., aliqui apud Theodoretum, anonymus in catena Cord et alius quidam apud Theod. Corderius, Patrizi, et e recentioribus plerique (cf. Hitzig, Delitzsch, Baethgen, Duhm). Veteribus pluribus visum est non agi de tempore Chaldaeorum ; nam eo tempore aderant prophetae ; neque agi de vastatione sub Antiocho, quia tum templum non est incensum ; quare concludunt prophetice praedici | destructionem templi per Romanos, ad quod tempus unice quoque congruat : repulisti in finem. Ita arguunt Eusebius, Theodoretus; et de Homanis pariter explicant Theod heracl. Athanasius, alius quidam in catena Cord., Augus- | tinus. Aliquibus videtur nullum certum tempus posse assignari (cf. Hoberg, Pannier) Potest tamen bene referri ad destructionem tempore Chaldaeorum ; vide Commeritarium ad v. 9. Non incusantis esse vocem, sed obstupescentis, quod tam benignus exsistens ipsos tanta pati permiserit, ait Theodorus heracl.; u£ quid, cur, repulisti in. finem, in perpetuum, est modus loquendi diu iam exspectantis auxilium et tandem interpellantis Deum cum aliqua impa- | tentia et quaerentis, velitne semper negare subsidium ; irafus est, fumat, furor tuus, super oves pascuae tuae, Israel grex Domini cf. Is, 63, 11; Ier. 13, 17 ; 23, 1. Miseratio Dei 1mploratur v. 2 commemoratis beneficiis : en, est coetus quém a initio, tibi acquisivisti, eductione ex Aegypto (Ex. 19, 5. Ier. 2, 2) ; redemisti ex servitute aegyptiaca virgam tribum hereditatis tuae, stirpem hane quam elegisti tibi in possessionem ; cf. ler. 10, 16 Israel virga (tribus) hereditatis eius ; Deut. 9, 26.29 sunt populus tuus et hereditas tua; 3 heg. 14, 16. Is. 19, 25 ; 47,6 ete. in Sion elegisti tibi habitaculum 9, 12 ; 67, 17-19. 2. Reg. 6, 16. Is. 8, 18. At nunc, quae est nostra conditio? v. 3 hebr leva gressus tuos ad ruinas perpetuas, lotum disperdidit inimicus - in sanctuario ; vade ad locum templi, ecce ruinae iam a longo tempore ; cuncta pessime vastavit inimicus, LXX vulg v. 3 leva manus tuas in superbias eorum in finem, percute superbiam et iactationem eorum continuam, quam iam diu efferunt ; pessime egit inimicus in sanctuario. Idque accuratius enarratur v. 4-8 ; templum profanarunt v. 4 fremuerunt, rugierunt adversarii tui in medio solemnitatis tuae, in loco solemnitatis, in templo (Ag. Gen.), בוועד conventus, hic certe locus conventus, templum ; posuerunt signa sua signa, vexilla sua et signa, seu symbola belli posuerunt in templo trophaea ; bene Hier: posuerunt signa sua in tropaeum. Quod sequitur LXX, vulg 6] non cognoverunt sicut in exitu super summum, intelligi nequit (neque Aq ἐγνώσθη ὡς εἴσοδος εἰς ἄνω, et similiter Theod sensum clarum praebent) ; intelligitur quod Sym habet ἔθηχαν τὰ σημεῖα αὐτῶν ἐπισήμως γνώριμα χατὰ τὴν εἴσοδον ἐπάνω, eum secutus est Hier: posuerunt signa sua in tropaeum manifesta desuper in introitu. Uti textus hebr iacet, dicitur : (inimieus) cognoscitur sicut. elevans in altum in dumeto (in densa silva) secures et tunc sculpturas pariter bipenni et dolatoris (securibus, malleis ?) contundunt. Similia habentur apud LXX vulg quasi in silva lignorum exciderunt ianuas eius, templi, in securi et ascia deiecerunt eam. (αὐτὴν, ἑορτὴν, eam scil. sollemnitatem 1.6. locum sollemnitatis). praebent Sym, syr; sculpturas hebr Hier targ. | Insuper v. 7 miserunt ignem in sanctuarium tuum (Hier) ; in terram (prostraverunt) contaminaverunt habitaculum nominis tui; cf. 3 Reg. 9, 3 dicit Deus de templo, ut ponerem nomen meum 101, scil. manifestationem suam et singularem praesentiam. Neque tali vastatione contenti v. 8 apud se statuerunt : quiescere faciamus omnes dies festos Dei a terra, τὰς ἑορτάς ; legitur eadem vox, sicut in v. 4, quam ibi explicavimus locum conventus ; unde potius etiam hie non dies festos Dei tollere volunt, sed loca destruere, in quibus festa Dei aguntur ; quare merito Ag. Gen. explicant hebr : combusserunt omnes synagogas Dei, omnia loca sacra in terra. In hebr legitur 22", syr perdamus eos, | LXX 4 συγγένειχ αὐτῶν, Sym, targum filii eorum. Sed tum haberetur sententia haec : dixerunt in corde suo cognatio eorum simul (seu filii eorum), combusserunt omnia loca sacra Dei in terra; ergo debet exprimi quid dixerint ; si itaque ἃ verbo ונה nequit explicari : opprimamus eos, ad coniecturam erit confugiendum ; emendat Dum : נוגם expellamus eos. Et םג tali luctuosa rerum conditione Deus populo suo non fert opem . v. 9 signa nostra nonvidemus, olim Deus modis manifestis nobis suceurrit; nihil tale nune experimur; conqueruntur Deum consuetam suam curam populo subtraxisse ; nullo indicio, nullo signo meliorem portendi spem. Imo unum ex consuetis signis deesse : iam non est propheta; evenit itaque quod praedixit Amos : immittam famem in terra, non famem panis, sed audiendi verbum Domini (8,11) et Lam. 2, 9 prophetae non invenerunt visionem a Domino ; cf. Ez. 7,26. Os. 3,45; 9,7. Mich. 3,7. Notant tempore chaldaico non defuisse prophetas ; verum erantne ubique prophetae? ubi erat 1n Palaestina propheta, postquam Ieremias in Aegyptum cum populo abiit? en tempore Danielis dicit Azarias : non est in tempore hoc princeps, dux propheta (Dan. non nobiscum sciens (non est qui sciat): usque quo ; quando futurus sit finis malorum ; « neminem habemus qui sciat quousque duratura sint haec » (Gen); et Hier : et non est nobiscum qui sciat usquequo. LXX, vulg e£ nos non cognoscet amplius ; Deus ; videtur Deus curam de nobis reliquisse, nos tamquam suum populum iam non agnoscere. Verum agitur de Dei gloria, cuius curam Deus relinquere non potest ; quare efficax fit compellatio v. 10 usquequo Deus improperabit inimicus ; num blasphemabit adversarius nomen tuum perpetuo ? potestne Deussemperid fieri permittere?
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v. 11 quare avertis manum | tuam et dexteram tuam ? gestus est hominis nolentis auxilium ferre et manum auxiliarem porrigere (Gen.); non porrigit manum, sed eam quasi convertit et abscondit in sinu, seu retinet ; in altero membro compellatur Deus : e medio sinu (educ, targum) et consume (hebr ; cf. Hier) ; ita. hebr. Gen. bene explicat ; similiter Sym, quinta. Qualia signa Deus olim populo. dederit et quomodo olim manum suam protulerit ad hostes deiciendos, apte nunc in memoriam revocatur ;
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v. 12 Deus, rez noster ab 1nitio, ex tempore antiquo, operans salutes in medio terrae,
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v. 13 tu fidisti fortitudine tua mare ; ita hebr item syr tu divisisti mare et targum ; LXX, vulg confirmasti, solidum effecisti mare rubrum, ut filu Israel transirent ; contribulasti capita draconum in aquis ; cf. Is. 51,9. 10; v. 144 tu confregisti capita draconis ; cf. Is. 27,1 ; allusio ad clades hostium, ad Aegyptios et duces eorum in mari mersos : dedisti eum escám populo, bestiis deserti ; cadavera Aegyptiorum in litus eiecta in escam fiebant bestiis (cf. Ex. 14,31); LXX, vulg populis Aethiopum, explicant, Aethiopes quoque spolia collegisse Aegyptiorum mortuorum. Alia signa sunt et auxilia praestita
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v. 15 tu dirupisti fontes, diffindendo eduxisti fontes cf. Ex. 17,6. Num. 20,8 ; 21,16 ; dirupisti, diffidisti torrentes, uti aquas Iordanis (Tos. 3,13. 16) ; tu siccasti fluvios Ethan, fluvios perennes, qui semper fluunt et distinguuntur ab iis qui aestate aquis carent; targum : tu siccasti vada Arnon, lIaboc et Iordanis ; refertur quoque ad transitum maris rubri ; vide Ex. 14,21 abstuht illud Dominus flante vento vehementi et urente tota nocte et vertitin siccum ; et Ios. 17 sacerdotes qui portabant arcam stabant super siccam humum in medio Iordanis ; Is. 51,10 numquid non tu 810088511 mare, aquam abyssi vehementis. Perperam huc inferre vult Duhm mythum explicans sermonem esse de primordiali lucta Dei cum monstro marino et eius adiutoribus, quae lucta comitata sit creationem mundi. De tali lucta utique fabulantur Dabylonii; at nihil tale reperitur in narratione de creatione (Gen. 1.2 ; Ps. 103) ; 1n opere creationis Deum laudabant astra matutina et iubilabant omnes filu Dei (Iob 38,7 — en « mythologia » biblica plane diversa !) Dei potentiam et providentiam experimur in vita quotidiana
72:16
v. 16 tuus est dies et tua est nox ; « tui opificii, luris, ditionis et potestatis ; 0161 et noctis es creator et moderator » (Gen.) ; tu fabricatus es auroram et solem, hebr luminare et solem, Aq Sym Theod φωστῆρα xot ἥλιον; LXX ἥλιον xai σελήνην, tu fecisti omnes terminos terrae, 8191111801, aestatem et ver, aestatem et hiemem (hebr, Hier) £u plasmasti ea; describitur . Deus rerum omnium creator et perpetuus gubernator. Et talem Deum opprobrio afficiunt inimici;
72:18
v. 18 memor esto huius, Deus memor esto horum, quae olim pro nobis fecisti, memor esto tui in omnes res imperii et administrationis; et pro hac tua maiestate, ne feras opprobria hostium, e£ populus insipiens blasphemat nomen tuum (Hier); Deus suae dignitati debet ne "11 super quos invocatum est nomen . eius, qui vocantur ex nomine eius, populus Dei, relinquantur in potestate blasphemantium. Unde
72:19
v. 19 netradas bestiae animam turturis "tuae (hebr), populi tui inermis et debilis ; veteres non תיור sed תירה exprimunt Sym Hier animam eruditam lege tua, targum animas docentium legem tuam; LXX, syr legisse videntur תודן (cf. Ps. 76,11 hebr) animam confitentem tibi | ef animas pauperum tuorum, et vitae pauperum tuorum (hebr. Hier), ne obliviscaris in finem, in. perpetuum. Deus videtur oblivisci, quamdiu et quatenus opem non fert. Ut tandem auxilietur,
72:20
v. 20 respice in testamentum tuum, respice foedus ; fidem Dei appellat et implorat; Deo proponens foedus cum patriarchis et cum maioribus initum et promissa foederis, quae brevi illa formula continentur : vos populus meus et ego Deus vester (Ex. 6,7; 19,0. Lev. 26,12. Deut. 7,6 ; 14,2) ; terra quoque est hereditas Domini (cf. 36, 29). Verum quae iam cernitur conditio a foedere maxime aliena? textus hebr ita fert : nam plena sunt tenebrosa terrae habitaculis violentiae ; sensus videtur esse : terra infelix oppleta est domicilus violentiae, in terra hac ealamitosa dominatur violentia. Quem sensum syr exhibet : impletae sunt habitationes terrae tenebris et iniquitate ; cf. v. 6-8. 10. Cum parva emendatione textus hebr melius ita verti potest : גג qui obscurum (malum) faciunt repleverunt terram locis violentiae (ita Graetz). Textus LXX vulg nequit intelligi. miserum populi statum, utrumque contra promissa foederis —
72:21
v. 21 ne avertatur humilis factus (populus tuus) confusus, ne permittas, ut afflictus tuus populus cum confusione etignominia repudietur, hebr ne revertatur, vel alia punctatione. ne habitet (populus tuus) oppressus et confusus. Quare efflagitat
72:22
v. 22 exsurge Deus, ne ultra quiescas, surge ad nos iuvandos ; iudica causam tuam, tuere tuum ius, tuum ne obliviscaris voces inimicorum tuorum ; superbia, hebr sonitus, tumultus, adversariorum tuorum (surgentium contra te, rebellium) ascendit semper ; hebr melius iungas cum ne obliviscaris tumultum ascendentem iugiter ; lactationem et exsultationem adversariorum, quae est continua quaedam in Deum ignominia ; ita causa populiest ultimatim ipsius Dei causa, decuius honore et gloria agitur.
72:8
of the neighboring peoples (9:1-7 = 2:1-4), and protection of the risen Israel (9:8) with the realization of the Kingdom of the Messiah, a peaceful king, over all peoples (cf. Ps. 72:8); an invitation to the other exiles to return and become part of the reborn theocracy (9:9-12 = 2:5-17). The protection of Yahweh is manifested when the peoples (here specified: the …
72:23
… experience of His Goodness that relieves moral weariness (Mt. 11:28), pacifies the heart, renews the inner man (2 Cor. 4:16); at other times it arises as a sudden flame of divine love, which at the moment no longer permits one to love anything other than God (Ps. 72:23-28), or a vivid light of faith (Eph. 1:17-19), a jubilation of the heart that accelerates holy activity (Ps. 118:32), or a kind of spiritual intoxication that pours itself out in divine …
… "the bundle of the living" remains (I Sam. 25:29), and God delivers his faithful one from the f. (Ps. 48:15-18; I Sam. 2:6); he will not abandon him to the f. but will show him "the way of life" (Ps. 15:8-11) and will "take him up in glory" (ibid. 72:23 ff.). …
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.