Confitebor tibi, Domine. The church praiseth God for his protection against her enemies.
The Church prayseth God for her protection, 4. in repelling the enemies force, 8. in punishing the wicked, and rewarding the iust.
1Unto the end, for the hidden things of the Son. A psalm for David.Vnto the end, for the secrets of the sonne, the Psalme of Dauid.In finem, pro occultis filii. Psalmus David. 2I will give praise to thee, O Lord, with my whole heart: I will relate all thy wonders.Te io loderò, o Signore, con tutto il mio cuore; racconterò tutte lo tue meraviglie.I WIL confesse to thee ō Lord with al my hart: I wil tel al thy meruelous thinges.Confitebor tibi, Domine, in toto corde meo; / narrabo omnia mirabilia tua. 3I will be glad, and rejoice in thee: I will sing to thy name, O thou most high.In te mi rallegrerò, e tripudierò, canterò inni al tuo nome, o Altissimo.I wil be glad and reioyce in thee: I wil sing to thy name ō most High.Lætabor et exsultabo in te; / psallam nomini tuo, Altissime. 4When my enemy shall be turned back: they shall be weakened, and perish before thy face.Perché tu hai messo in fuga il mio nemico: ei diverranno impotenti, e dal tuo cospetto saran dissipati.In turning mine enemie backward: they shal be weakened, and perish before thy face.In convertendo inimicum meum retrorsum; / infirmabuntur, et peribunt a facie tua. 5For thou hast maintained my judgment and my cause: thou hast sat on the throne, who judgest justice.Perocché tu hai presa in mano la mia causa, e la mia difesa: ti se' assiso sul trono tu, che giudichi con giustizia.Because thou hast done my iudgement and my cause: thou hast sitte vpon the throne which iudgest iustice.Quoniam fecisti judicium meum et causam meam; / sedisti super thronum, qui judicas justitiam. 6Thou hast rebuked the Gentiles, and the wicked one hath perished; thou hast blotted out their name for ever and ever.Tu hai sgridate le nazioni, e l'empio è ito in rovina: hai cancellato il nome loro in eterno, e per tutti i secoli.Thou hast rebuked the Gentiles, and the impious hath perished: their name thou hast destroyed for euer, and for euer and euer.Increpasti gentes, et periit impius: / nomen eorum delesti in æternum, et in sæculum sæculi. 7The swords of the enemy have failed unto the end: and their cities thou hast destroyed. Their memory hath perished with a noise:Sono senza forza per sempre le spade dell'inimico: tu hai distrutte le loro cittadi. Svanì col suono la loro memoria:The swordes of the enemie haue fayled vnto the end: and their cities thou hast destroyed.Inimici defecerunt frameæ in finem, / et civitates eorum destruxisti. / Periit memoria eorum cum sonitu;
8But the Lord remaineth for ever. He hath prepared his throne in judgment:ma il Signore sussiste in eterno. Egli ha preparato il suo trono per far giudizio:Their memorie hath perished with a sound: and our Lord abideth for euer. He hath prepared his throne in iudgement:et Dominus in æternum permanet. / Paravit in judicio thronum suum, 9And he shall judge the world in equity, he shall judge the people in justice.ed egli stesso giudicherà il mondo con equità, giudicherà i popoli con giustizia.& he wil iudge the whole world in equitie, he wil iudge the people in iustice.et ipse judicabit orbem terræ in æquitate: / judicabit populos in justitia. 10And the Lord is become a refuge for the poor: a helper in due time in tribulation.E il Signore è stato rifugio al povero, aiutatore al tempo opportuno, nella tribolazione.And our Lord is made a refuge for the poore: an helper in opportunities, in tribulation.Et factus est Dominus refugium pauperi; / adjutor in opportunitatibus, in tribulatione. 11And let them trust in thee who know thy name: for thou hast not forsaken them that seek thee, O Lord.E sperino in te quei, che conoscono il nome tuo, perché tu, o Signore, non hai abbandonato color, che ti cercano.And let them hope in thee that know thy name: because thou hast not forsaken them that seeke thee ô Lord.Et sperent in te qui noverunt nomen tuum, / quoniam non dereliquisti quærentes te, Domine. 12Sing ye to the Lord, who dwelleth in Sion: declare his ways among the Gentiles:Cantate inni al Signore, che abita in Sion, annunziate i consigli di lui tralle nazioni:Sing to our Lord, which dwelleth in Sion: declare his studies among the Gentiles:Psallite Domino qui habitat in Sion; / annuntiate inter gentes studia ejus: 13For requiring their blood, he hath remembered them: he hath not forgotten the cry of the poor.Imperocché colui, che fa vendetta del sangue, si è ricordato di essi: non hai posto in dimenticanza le grida del povero.Because he requiring bloud remembred them: he hath not forgotten the crie of the poore.quoniam requirens sanguinem eorum recordatus est; / non est oblitus clamorem pauperum. 14Have mercy on me, O Lord: see my humiliation which I suffer from my enemies.Abbi misericordia di me, o Signore, mira la umiliazione mia per opera de' miei nemici.Haue mercie on me ô Lord: See my humiliation by my enemies.Miserere mei, Domine: / vide humilitatem meam de inimicis meis, 15Thou that liftest me up from the gates of death, that I may declare all thy praises in the gates of the daughter of Sion.Tu, che mi rialzi dalle porte di morte, affinchè annunzi io tutte le lodi tue alle porte della figliuola di Sion.Which exaltest me from the gates of death, that I may declare al thy prayses in the gates of the daughter of Sion.qui exaltas me de portis mortis, / ut annuntiem omnes laudationes tuas in portis filiæ Sion:
16I will rejoice in thy salvation: the Gentiles have stuck fast in the destruction which they prepared. Their foot hath been taken in the very snare which they hid.Esalterò per la salute, che viene da te: si son sommerse le genti nella fossa, che aveano fatta, In quel laccio stesso, che tenevan nascoso, è stato preso il loro piede.I wil reioyce in thy saluation: the Gentiles are fastened in the destruction, which they made. In this snare, which they hid, is their foote taken.exultabo in salutari tuo. / Infixæ sunt gentes in interitu quem fecerunt; / in laqueo isto quem absconderunt / comprehensus est pes eorum. 17The Lord shall be known when he executeth judgments: the sinner hath been caught in the works of his own hands.Sarà conosciuto il Signore, che fa giustizia: nelle opere delle mani sue è stato preso il peccatore.Our Lord shal be knowen doing iudgements: the sinner is taken in the workes of his owne handes.Cognoscetur Dominus judicia faciens; / in operibus manuum suarum comprehensus est peccator. 18The wicked shall be turned into hell, all the nations that forget God.Sian gettati nell'inferno i peccatori; le genti tutte, che di Dio si dimenticano.Let sinners be turned into hel, al nations that forget God.Convertantur peccatores in infernum, / omnes gentes quæ obliviscuntur Deum. 19For the poor man shall not be forgotten to the end: the patience of the poor shall not perish for ever.Imperocché non per sempre sarà dimenticato il povero; la pazienza del povero non sarà vana per sempre.Because to the end there shal not be obliuion of the poore man: the patience of the poore, shal not perish in the end.Quoniam non in finem oblivio erit pauperis; / patientia pauperum non peribit in finem. 20Arise, O Lord, let not man be strengthened: let the Gentiles be judged in thy sight.Levati su, o Signore, non cresca l'uomo in possanza; sian giudicate le genti dinanzi a te.Arise Lord, let not man be strengthned: let the Gentiles be iudged in thy sight.Exsurge, Domine; non confortetur homo: / judicentur gentes in conspectu tuo. 21Appoint, O Lord, a lawgiver over them: that the Gentiles may know themselves to be but men.Poni sopra di loro, o Signore, un legislatore, affinchè conoscan le genti, ch'elle son uomini.Appoint Lord a lawgeuer ouer them: that the Gentiles may know that they be men.Constitue, Domine, legislatorem super eos, / ut sciant gentes quoniam homines sunt. 22Why, O Lord, hast thou retired afar off? why dost thou slight us in our wants, in the time of trouble?E perché, o Signore, ti se' ritirato in lontananza, ci hai negletti nel maggior uopo, nella tribolazione.Why Lord hast thou departed far of, despisest in opportunities, in tribulation?Ut quid, Domine, recessisti longe; / despicis in opportunitatibus, in tribulatione ?
23Whilst the wicked man is proud, the poor is set on fire: they are caught in the counsels which they devise.Mentre l'empio insolentisce, il povero è nella fornace; sono presi nei consigli, che hanno ideati.Whiles the impious is proude, the poore is set on fyre: they are caught in the counsels which they deuise.Dum superbit impius, incenditur pauper: / comprehenduntur in consiliis quibus cogitant. 24For the sinner is praised in the desires of his soul: and the unjust man is blessed.Imperocché e lode riscuote il peccatore nei desideri dell'anima sua, e l'iniquo benedizione.Because the sinner is praysed in the desires of his soule: and the vniust man is blessed.Quoniam laudatur peccator in desideriis animæ suæ, / et iniquus benedicitur. 25The sinner hath provoked the Lord, according to the multitude of his wrath, he will not seek him:Il peccatore ha esacerbato il Signore, secondo la molta sua arroganza egli nol cercherà.The sinner hath exasperated our Lord, according to the multitude of his wrath he shal not seeke.Exacerbavit Dominum peccator: / secundum multitudinem iræ suæ, non quæret. 26God is not before his eyes: his ways are filthy at all times. Thy judgments are removed from his sight: he shall rule over all his enemies.Dinanzi a lui Dio non è: le di lui vie sono sempre contaminate. I tuoi giudizj son lungi dalla vista: e i trionferà di tutti i suoi avversarj.There is no God in his sight: his waies are defiled at al time. Thy iudgementes are taken away from his face: he shal rule ouer al his enemiesNon est Deus in conspectu ejus; / inquinatæ sunt viæ illius in omni tempore. / Auferuntur judicia tua a facie ejus; / omnium inimicorum suorum dominabitur. 27For he hath said in his heart: I shall not be moved from generation to generation, and shall be without evil.Imperocché egli ha detto in cuor suo: Io non sarò scosso, d'una in altra età (sarò) senza infortunio.For he hath sayd in his hart: I wil not be moued from genetion vnto generation, without euil.Dixit enim in corde suo: Non movebor / a generatione in generationem, sine malo. 28His mouth is full of cursing, and of bitterness, and of deceit: under his tongue are labour and sorrow.La bocca di lui è piena di maledizione, e di amarezza, e di fraude; sotto la lingua di lui affanno, e dolore.Whose mouth is ful of cursing, and bitternesse, and guile: vnder his tongue labour and sorrow.Cujus maledictione os plenum est, et amaritudine, et dolo; / sub lingua ejus labor et dolor. 29He sitteth in ambush with the rich, in private places, that he may kill the innocent.Sta in aguato co' facoltosi, all'oscuro per uccidere l'innocente.He sitteth in waite with the rich in secrete places, to kil the innocent.Sedet in insidiis cum divitibus in occultis, / ut interficiat innocentem.
30His eyes are upon the poor man: he lieth in wait, in secret, like a lion in his den. He lieth in ambush, that he may catch the poor man: so catch the poor, whilst he draweth him to him.Ei tiene gli occhi rivolti contro del povero: sta in aguato, come un lione nella sua tana. Sta in aguato per porre le unghie sopra del povero: per porre le unghie sopra del povero, attraendolo a se.His eyes looke vpon the poore: he lyeth in wayte in secret, as a lyon in his denne.Oculi ejus in pauperem respiciunt; / insidiatur in abscondito, quasi leo in spelunca sua. / Insidiatur ut rapiat pauperem; / rapere pauperem dum attrahit eum. 31In his net he will bring him down, he will crouch and fall, when he shall have power over the poor.Ne' suoi lacci lo abbatterà; si inchinerà egli, e si getterà a terra, quando si farà padrone de' poveri.He lyeth in wayte to take the poore man violently: violently to take the poore man whiles he draweth him. In his snare he wil humble him selfe, and shal fal when he shal haue dominion ouer the poore.In laqueo suo humiliabit eum; / inclinabit se, et cadet cum dominatus fuerit pauperum. 32For he hath said in his heart: God hath forgotten, he hath turned away his face, not to see to the end.Imperocché egli ha detto in cuor suo: Dio non tiene ricordanza, ha rivolto altrove la faccia per non vedere giammai.For he hath sayed in his hart; God hath forgotten, he hath turned away his face not to see for euer.Dixit enim in corde suo: Oblitus est Deus; / avertit faciem suam, ne videat in finem. 33Arise, O Lord God, let thy hand be exalted: forget not the poor.Levati su, Signore Dio, si alzi la mano tua: non ti scordare de' poveri:Arise Lord God, let thy hand be axalted: forget not the poore.Exsurge, Domine Deus, exaltetur manus tua; / ne obliviscaris pauperum. 34Wherefore hath the wicked provoked God? for he hath said in his heart: He will not require it.Per qual motivo ha l'empio irritato Dio? perché ha detto in cuor suo: Ei non faranno ricerca.Wherfore hath the impious prouoked God? for he hath said in his hart; He wil not enquire.Propter quid irritavit impius Deum ? / dixit enim in corde suo: Non requiret. 35Thou seest it, for thou considerest labour and sorrow: that thou mayst deliver them into thy hands. To thee is the poor man left: thou wilt be a helper to the orphan.Tu vedi; tu l'affanno, e il dolore consideri: per abbandonar coloro nello tue mani. Alla tua cura è rimesso il povero: aiuto dell'orfano sarai tu.Thou seest, that thou considerest labour and sorrow: that thou mayest deliuer them into thy handes. To thee is the poore left: to the orphane thou wilt be an helperVides, quoniam tu laborem et dolorem consideras, / ut tradas eos in manus tuas. / Tibi derelictus est pauper; / orphano tu eris adjutor.
36Break thou the arm of the sinner and of the malignant: his sin shall be sought, and shall not be found.Spezza il braccio del peccatore, e del maligno: si farà ricerca del peccato di lui, e non troverassi.Breake the arme of the sinner and malignant: his sinne shal be sought, and shal not be found.Contere brachium peccatoris et maligni; / quæretur peccatum illius, et non invenietur. 37The Lord shall reign to eternity, yea, for ever and ever: ye Gentiles shall perish from his land.Il Signore regnerà in eterno, e per tutti i secoli: nazioni, voi sarete sterminate dalla terra di lui.Our Lord shal reigne for euer and for euer and euer: ye Gentiles shal perish from his land.Dominus regnabit in æternum, et in sæculum sæculi; / peribitis, gentes, de terra illius. 38The Lord hath heard the desire of the poor: thy ear hath heard the preparation of their heart.Il Signore ha esaudito il desiderio' de' poveri: il tuo orecchio ha ascoltata la preparazione del loro cuore.Our Lord hath heard the desire of the poore: thy eare hath heard the preperation of their hart,Desiderium pauperum exaudivit Dominus; / præparationem cordis eorum audivit auris tua: 39To judge for the fatherless and for the humble, that man may no more presume to magnify himself upon earth.Per far giustizia al pupillo, e all'oppresso, affinché non seguiti più a farla da grande l'uomo sopra la terra.To iudge for the pupil and the humble, that man adde no more to magnifie him selfe vpon the earth.judicare pupillo et humili, / ut non apponat ultra magnificare se homo super terram.
9:1
Challoner
The hidden things of the son. The humility and sufferings of Christ, the Son of God; and of good Christians, who are his sons by adoption; and called hidden things, with regard to the children of this world, who know not the value and merit of them. (Challoner)
Calmet
It may also signify, "to Ben, the master of music, over the young women." See 1 Paralipomenon 15:18. (Calmet; Menochius)
Worthington
These authors have joined álmuth, which St. Jerome, etc., read as two words, "on the death of the son." Protestants, "upon Muth Labben." David might allude to the death of Absalom, or of some of his other children. But he has his Son, Christ, the conqueror of death and hell, principally in view, as this psalm sings of victory over nations. His incarnation and the afflictions of Christians are hidden in God. (Worthington)
Haydock
Lamnatseach has generally a preposition, l, ál, etc., after it, which might induce us to prefer rendering "death," before "secrets or young women." (Haydock)
Calmet
But al may be understood, as it is found [in] Psalm xlv., where all have, "for the secrets." In Hebrew, this psalm is divided (Berthier) at ver. 22nd, and formerly it seems at the 17th. (Calmet)
Berthier
This division is arbitrary, and of no consequence for the understanding of the psalms. (Berthier)
Amama
It would be well if there were no more serious controversy between Catholics and Protestants. The Jews agree with neither. Some unite the 1st and 2nd, as Kimchi does the 114th and 115th. (Amama)
Haydock
What is here rendered a psalm for David, is the same in the Hebrew and Septuagint as has been before expressed of David, Psalm 3:(Haydock)
9:2
Worthington
Praise and thanks, or I will confess. (Worthington)
Berthier
To thee. Hebrew, "to the." David had received many favours from God, and he has testified his gratitude, and shewn how we ought to praise God, (St. Jerome; Calmet) with soul and body. (Berthier; Worthington)
9:4
Calmet
Back; routed. After Saul's family was taken off, none durst oppose David. They saw that the Lord had set him on the throne. (Calmet)
Haydock
Only after his sin, rebels began to molest him. (Haydock)
St. Jerome
The Fathers explain this of the devil and his agents. (St. Jerome)
Worthington
God repelleth the enemy, when man is not able to resist. (Worthington)
9:5
Calmet
Justice, or rightly. (Calmet)
St. Chrysostom
God alone always discerns what is just. (St. Chrysostom)
Worthington
Man overcomes the devil, with the assistance of God's grace. (Worthington)
9:6
Haydock
Name, or destroyed them. The name is often put for the thing itself. Yet many of those nations who once made such a noise, are now quite forgotten. No traces of them can be found. (Haydock)
Calmet
The Egyptians and Chanaanites had been exterminated. (Calmet)
Haydock
Ever, for all eternity, as long as God shall reign, ver. 8, 40, or Psalm 10:16. This shews that he speaks of the latter times, and of the final destruction of idolatry, by the preaching of apostolic men, (Berthier) and by the last fire. For some will be so infatuated as to uphold it[idolatry] even to the end. (Haydock)
Calmet
We have even reason to fear that it[idolatry] will again become more general, (Pastorini; Apocalypse) as faith shall decrease. Jesus Christ and his apostles gave it however (Haydock) a mortal wound, so that in the fifth age[century] many of its mysteries were quite forgotten. (Theodoret; Sts. Augustine and Jerome) (Calmet)
Berthier
They took the towns, or the souls, of many from the strong-armed, Luke 11:21. (Berthier)
Worthington
All sinners may be here styled Gentiles, because they were generally wicked. If their reputation survive here for a while, it will certainly perish in the future world. (Worthington)
9:7
Haydock
Swords. "My enemies have sunk under the sword." (Syriac) (Haydock)
Tacitus
Frameae is a German word for "javelins," pointed with iron, which they might either throw, or use in close fight. (Tacitus)
Juvenal xiii
It is often put for a sword. Et Martii frameam. (Juvenal xiii.)
The weapons of the enemy being exhausted, they are forced to yield.
Their. Hebrew, etc., "the."
Calmet
Noise, as swiftly. These fierce nations are fallen like a huge Colossus. (Calmet)
Hebrew, "they themselves," or "with them."
Cities, etc.
9:8
Haydock
In judgment. St. Jerome, "to judge." (Haydock)
9:9
Haydock
World. This globe must give place to new heavens and earth, (Berthier) after its inhabitants have been judged. (Haydock)
Worthington
Justice. Men may be corrupt judges, but God cannot. (Worthington)
9:10
Calmet
Poor. Hebrew ladac, "the oppressed," (St. Jerome) "broken with grief." (Calmet)
Haydock
Tribulation. God's assistance is requisite both in prosperity and adversity. He generally manifests his power only, when all human succour proves useless. (Haydock)
Calmet
Thus he acted at the Red Sea, and when he sent deliverers to Israel. Our Saviour came at the time appointed, when he was most wanted. (Theodoret) (Galatians 4:4.) (Calmet)
St. Gregory
"We are often oppressed with tribulation, and yet it is not the due time; that so we may be helped by the desire of being set free." (St. Gregory)
Worthington
Thus the delay is for our advantage. (Worthington)
9:11
Calmet
Know, with love. Such are always heard. What wonder if others be rejected, who flee from God? (St. Chrysostom and St. Augustine) (Calmet)
Berthier
The learned often trust too much to their own knowledge, whereas God has made choice of the simple, Matthew 11:25. (Berthier)
9:12
Calmet
Ways, (studia) "favours," (Haydock) works, etc. (Calmet)
St. Augustine
This was done by the apostles. (St. Augustine)
Worthington
Men ought chiefly to study the precepts of God. (Worthington)
9:13
Haydock
Their, may be omitted, as it would seem to refer to the Gentiles. God declares that he will demand the blood of all that shed it without authority, Genesis 9:5. (Haydock)
Haydock
He had punished the Chanaanites, etc., for their cruelty, as he did afterwards the persecutors of his Church. If the names of Herod, Nero, etc., be infamous in history for their sanquinary proceedings, they are not less so on account of the judgments which God exercised upon them, even in this world. (Calmet) See Lact. de Mort. Persec. (Haydock)
Worthington
God avengeth the blood of his martyrs. (Worthington)
9:14
Enemies. Israel has been so long under oppression.
9:15
Haydock
Death, from the most imminent dangers. (Haydock)
Worthington
Daughter. In the places where the inhabitants of Sion assembled, (Berthier) or publicly in the Church. (Worthington)
Theodoret
In hell, the damned would wish to die. (Theodoret)
St. Jerome
The gates of death may also signify sin, (Origen) and the bad example of parents. (St. Jerome)
9:16
Berthier
Hid. These are the enemies of salvation. (Berthier)
Worthington
The nations which had oppressed the Jews found their fortifications and arms turned against themselves, (Calmet) which is often the case of the wicked. (Worthington)
9:17
Haydock
Hands. Caught in the very act, so that he cannot deny the crime. Here we find in Hebrew (Calmet) higaion sela, which St. Jerome renders, "by meditation for ever." (Haydock)
Calmet
Septuagint, Symmachus, and some Latin copies, "a canticle of the psalm's division," diapsalmatos. Here perhaps the psalm ended. (Calmet)
9:18
Haydock
Hell; shall die, or be lost. (Convertantur.) Literally, "Let," etc. But it may be properly explained as a prediction, or menace. (Haydock)
Robertson
"Those who are devoid of God's justice, return to the dominion of the devil." (Robertson, Lexic.)
Worthington
Zeal, and not revenge, prompts David to speak thus. (Worthington)
9:19
Berthier
Not perish. Hebrew does not express the negation, but it must be understood. (Berthier)
Protestants supply it from the former part of the verse. The expectation of the just will not be frustrated.
9:20
Berthier
Man. Hebrew enosh, (Haydock) "weak," sinful "man." (Berthier)
Worthington
Gentiles, or all notorious sinners. The Jews despised the Gentiles, as the Romans did all barbarians. (Worthington)
9:21
Haydock
Lawgiver. Hebrew mora. (Haydock)
Menochius
Septuagint intimate one who rigorously enforces his laws. (Menochius)
Calmet
Symmachus, "a law." Hebrew, "instruction." (Calmet)
Haydock
Houbigant, "fear." St. Jerome, "terror: let the nations know that they are men always." Sela is thus frequently explained as a part of the sentence by St. Jerome, though neglected by others. (Haydock)
Worthington
It is no proof that the psalm ends here; but serves to excite attention. (Worthington)
Haydock
The Gentiles lived without law, like beasts, except that their conscience sometimes admonished them of their duty, Romans 2:14. (Haydock)
Berthier
Whether a person can ever silence it entirely, is a very serious and terrible question. The great ones stand in need of being admonished frequently of their frail condition. (Berthier)
Calmet
When Pausanias, king of Sparta, asked Simonides to give his some important lesson, he replied, "Remember that thou art a man." Whoever reflects on this, will beware never to yield to sentiments of pride. The Fathers understand this lawgiver to be Jesus; or Antichrist, whom the wicked have deserved to have set over them. (Theodoret; St. Athanasius, etc.) (Calmet)
Those who will not believe in Christ, will give credit to Antichrist. (St. Augustine) (2 Thessalonians ii.)
9:22
Worthington
or 22. In modern times, the Jews have done it. (Worthington)
Berthier
The Church allows this title, though the Septuagint found none in their copies, and therefore looked upon all to be one psalm. The change of subject is no proof of the contrary, as such compositions mingle joy and fear together. David has shewn how the just had got the victory. He now proceeds to declare what persecutions they had to endure. (Berthier)
Haydock
After peace war succeeds. There is no settled state here below. (Haydock)
Calmet
The same sentiments occur, Psalm xi., and xiii., etc. (Calmet)
St. Augustine
Trouble. God assists his servants in distress; (ver. 10,) yet sometimes he delays, in order "to inflame their souls with a desire of his coming." (St. Augustine)
Berthier
He is present, (Acts 17:28.) but only the men of prayer are truly sensible either of it, or of his absence. (Berthier)
The weak think he defers his aid a long time when they suffer any great persecution.
9:23
Haydock
or 23. Fire. With zeal (Worthington) and indignation, or rather is oppressed (Calmet) and persecuted. See Micheas 3:3. (Haydock)
Berthier
They. Houbigant would substitute "he is caught." But we may well explain this of the sinner and the unjust, ver. 3(24). (Berthier)
Bellarmine
Indeed both are under perplexity, as the poor knows not why the wicked prosper. (Bellarmine; Menochius)
Haydock
An answer is given to the complaint of the just, intimating that the wicked are caught in their own snares, (Worthington) and are not free from trouble. (Haydock)
9:24
Calmet
[or 24.] Blessed by flatterers, while his is full of himself also, as the Hebrew insinuates. (Calmet)
Haydock
"The miser, applauding himself, has blasphemed the Lord. The wicked in the height of his fury will not seek, nor is God in all his thoughts." (Haydock)
Berthier
This is more energetic, and encourages us to study the original. The worldling wishes there were no God; or banishes him from his thoughts as much as possible. (Berthier)
9:25
Calmet
[or 25.] Seek to regain his favour, (Worthington; Menochius) or rather (Haydock) he flatters himself that God will not punish him, ver. 13(34). (Calmet).
Multum irascitur, dum non exquirit. (St. Augustine) See Psalm 35:5.
9:26
Calmet
[or 26.] Filthy. Hebrew, "as one in labour." He can enjoy no ease. Chaldean, "his ways are prosperous." Junius, "paved." (Calmet)
Menochius
Removed. Hebrew, "height itself before him, he will blow upon all his enemies." This more forcibly denotes his violence and scorn. (Berthier) (Acts 9:1.) (Menochius)
Worthington
He ruleth for a time, and supposeth that his dominion will never have an end, and that he will enjoy constant happiness. (Worthington)
9:27
Calmet
[or 27.] Evil. Always happy, or as the Hebrew, Chaldean, etc., may signify, "I shall not desist from evil." (Calmet)
A.[Haydock?]
I will gratify my passions. Who dares to oppose me? (A.[Haydock?])
The pride of Nabuchodonosor is known, Daniel 4:19., etc.
9:28
Calmet
[or 28.] Sorrow. Which he prepares for others, and yet feels himself. (Calmet)
St. Augustine
Etiam ad perniciem laboratur. (St. Augustine)
Haydock
To gain hell requires some trouble. (Haydock)
Calmet
The wicked is his own executioner. (Calmet)
9:29
Berthier
[or 29.] Rich. St. Jerome, "in the porches," is equivalent. Moderns translate, "villages," which Houbigant would change for a word signifying "ditches," without necessity. (Berthier)
9:30
[or 30.] Poor. "His eyes look round the strong," for aid; or "the poor," (Protestants) for destruction. See ver. 14(35).
9:31
Haydock
[or 31.] Fall. Protestants, "and humbleth himself, that the poor may fall by his strong ones." (Haydock)
Horace
He imitates the lion in the fable, which feigned sickness. (Horace, ep.)
Calmet
But the Vulgate gives a better sense. (Calmet)
Haydock
"He will bring under the broken, (poor) and will rush on violently with all his power." St. Jerome here explains chelecaim, valenter, instead of "the poor;" (Haydock) as some of the Greek interpreters must have done, if it be true that his version is formed on the plan of the Hexapla, of a mere selection from Aquila, Symmachus, and Theodotion, as Houbigant asserts, (Pref.) in order to confute the Jews. (Haydock)
9:32
Calmet
[or 32.] End. God delays for a time; but he will punish. (Calmet)
Berthier
Religion lays open all the sophisms of infidelity. (Berthier)
9:35
St. Augustine
[or 35.] Sorrow. Thou punishest with pain. (St. Augustine)
St. Chrysostom
Thou beholdest all the iniquity which is committed, (Calmet) but waitest until the measure be full. (St. Chrysostom)
Terrible delay!
Haydock
Poor. St. Jerome, "art left thy strong ones," who distrust in themselves, and rely on thee. (Haydock)
Parkhurst
Others explain cheleca, "poor and weak." (Parkhurst)
Haydock
Cheleca only occurs here and [in] ver. 9(30), 10(31). Protestants, "the poor committeth himself to thee." (Haydock)
9:36
Calmet
[or 36.] Found. When the means of sinning are withdrawn, he will repent; (Sts. Chrysostom, Augustine; Isaias 28:19.) or it is a sort of irony: he will see whether, as he said, God will take no notice, ver. 4(25). (Calmet)
Menochius
He shall be utterly exterminated, Psalm xxxvi. (Menochius)
Haydock
No vestige of his magnificent works, founded on injustice, shall remain. (Haydock)
9:37
Berthier
[or 37.] Shall. Or Hebrew, "have perished." In the prophetic style, things to come are spoken of as past, on account of their certainty. (Berthier)
Haydock
The wicked shall not appear in the kingdom of God, to pollute his earth. (Haydock)
Calmet
Ye nations which have seized the promised land, expect not to keep possession. If God suffer the sinner for a while, it is because he is eternal, so that he will never let him escape. (Calmet)
9:38
[or 38.] The. Hebrew, "Thou, Lord, hast heard the desire of the humble. Thou wilt prepare their heart; thou wilt cause thine ear to hear." (Protestants; Haydock)
Berthier
Luther seems to have altered the text in his German version, in order to establish his error of the certitude of salvation; "their heart is sure that thine ear hath heard." The Hebrew intimates that God prepares the heart for all good. (Berthier)
Calmet
He hears before his servants cry out, (Isaias 65:24.) since his spirit inspires the petitions, Romans 8:26., and Galatians 4:6. (Calmet)
St. Augustine
The cry of the heart is charity, amore petitur. (St. Augustine, Mor. Ecc.)
Worthington
The just man is always ready to suffer whatever God may appoint. (Worthington)
9:39
Haydock
or 39. Earth. St. Jerome is more expressive, "that the man of earth may by no means cherish pride any longer." Though he may be the greatest monarch, he is but man, dust and corruption, ver. 21. (Haydock)
Worthington
Christ, who shewed himself wonderful in humility at his birth, (ver. 1.) will display his power at the last day, by giving sentence against the wicked, and by exalting his servants. (Worthington)
9:1
The hidden things of the Son.... The humility and sufferings of Christ, the Son of God; and of good Christians, who are his sons by adoption; are called hidden things, with regard to the children of this world, who know not the value and merit of them.
9:21
Here the late Hebrew doctors divide this psalm into two, making ver. 22 the beginning of Psalm 10. And again they join Psalms 146 and 147 into one, in order that the whole number of psalms should not exceed 150. And in this manner the psalms are numbered in the Protestant Bible.
9:1
Christs coming in humilitie, and Christians afflictions, are hidden from the world, in Gods prouidence.
9:2
geue thank•
9:3
in mind.
and bodie.
9:4
God repelleth the enemie, when man is not able to resist.
9:5
A iust man doth his endeuour, not of him selfe, but by Gods grace ouercometh the enemie.
9:6
Al sinners called gentils, because they were generally accounted wicked.
The vaine glorious fame of sinners partly decayeth in this world but most especially in the world to come.
9:8
Iudicial seates of men are of•e• corrupted but Gods neuer.
9:10
God doth not presently deliuer the good from afflictions. but when 〈…〉ir spiritual profitie.
9:12
His precepts which men ought chiefly to studie.
9:13
God reuengeth the blood of Martyrs.
9:14
procured by mine enemies
9:15
In the publique view of the Church.
9:16
The wicked are intangled in the snares which they lay for others.
9:18
In zele of iustice not in desire of reuenge.
9:20
By Gentiles is often vnderstood al great sinners. For the Iewes despised Gentiles: as the Romans did al Barbarous nations.
9:21
21. After the 21. verse the late Hebrew Doctors diuide this Psalme, beginning Some diuide this Psalme into two. Sela a note of change, or of rest in musike, or rather of attention. Al the Psalmes ••• iust 150. there the tenth, without anie new title: but only this word Sela: VVhich Epist ad Marcel the Septuagint, Theodotion, and Symmachus translate Diapsalma, that is, change of meeter, or musike, also pause or rest in singing. Aquila whom S. Iorom rather approueth, translateth semper euer. Some English Bibles omitte it, Anno. 1577. 1552. 1603. others leaue it in the text, not translating it into English. It semeth to most Interpreters to be added as a note to sturre vp attention. And it occureth often, not only in the end of Psalmes, but also in other places. For it is thrise in the third Psalme. And therefore maketh no argument, that this Psalme should be diuided. And those which diuide this into two, ioyne two in the 147. Psalme. So that al agree in the number of 150. Psalmes in the whole Psalter.
Suffer a tyrant to rule ouer them that thereby they may lerne what it is to vse others vniustly. It semeth to S. Augustine aprophecie, that such as receiue not Christ, shal beleue Antichrist.
Concordance 2. Thes 2.
9:22
In great per secution it semeth to the weake, that God differreth his assistance very long.
9:23
Extremely vexed & tormented.
The Prophet answereth to the complaint of the iust, that in deede the wicked are caught in their owne snares.
9:25
not seeke to recouer Gods fauour.
9:26
The wicked doth dominier for a time, and thinketh he shal do so stil.
9:27
and neuer fal into any aduersitie but stil remaine without miserie or anie euil.
9:28
Concordance Rom. 3.
9:33
The prayer of the iust in tribulation.
9:37
ye vilest men.
9:38
The iust ought alwayes to be readie prepared in hart, to suffer patiently al that shal happen vnto them.
9:39
As the first workes of Christ in al humility and patience were strange, and hidden to the world: (v. 1.) so his last iudgement shal be in maiesty and manifest to al in exalting the blessed and suppressing the wicked.
9:1
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.9
… Judas means confession ; thou hast covenanted, thou hast received the money, make confession quickly. O God, pass not over My praise in silence; for the mouth of the wicked, and the mouth of the deceitful, are opened against Me; they have spoken against Me with a treacherous tongue, they have compassed Me about also with words of hatred
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… And see how he imitates his Master, ever discoursing from the Scriptures, and saying nothing as yet concerning Christ; namely, that He had frequently predicted this Himself. Nor does he mention where the Scripture speaks of the treachery of Judas; for instance, “The mouth of the wicked and the mouth of the deceitful are opened against me” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.2
2. “I will confess unto Thee, O Lord, with my whole heart” (
9:2
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.3
… And He will tell all Thy marvels (since it is now spoken of prophetically), “who came not to do His own will, but the will of Him who sent Him.”
9:3
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.5
5. “They will be weakened, and perish from Thy face” (
9:4
St John Chrysostom † AD 407 Homilies on 1 Timothy 7
… For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, “For my love they are my adversaries, but I give myself unto prayer” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.6
6. “Thou satest on the throne Who judgest equity” (
9:5
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.30
30. ‘The wicked have drawn out the sword, they have bent their bow, to slay the righteous in heart; let their sword enter into their own heart and their bows be broken.’ And again: ‘Their memorial is perished with a sound’ and ‘their name hast thou blotted out forever and ever’;
St Basil the Great † AD 379 The Letters 251.1
… I know, and am persuaded in the Lord, that “your reward is great in heaven,” even on account of this very conduct. For you have wisely concluded among yourselves, as indeed is the truth, that the men who are “rewarding me evil for good, and hatred for my love,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.7
7. “Thou hast rebuked the heathen, and the ungodly hath perished” (
9:6
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.30
30. ‘The wicked have drawn out the sword, they have bent their bow, to slay the righteous in heart; let their sword enter into their own heart and their bows be broken.’ And again: ‘Their memorial is perished with a sound’
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… Why do they curse me hourly?” Then I answered, “Wherefore dost thou trouble them?” He said, “I am not he who troubles them, but they trouble themselves, for I am become weak. Have they not read
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… There is money owing to thee, the wages of thy bondage and of thy brickmaking; be clever on thy side too in asking retribution; be an honest robber. Thou didst suffer wrong there whilst thou wast fighting with the clay (that is, this troublesome and filthy body) and wast building cities foreign and unsafe, whose memorial perishes with a cry.
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” “Then the channels of water appeared, and the foundations of the world were laid bare.” “In them hath he set a tabernacle for the sun, and there is nothing hid from the heat thereof.” The Psalmist fully possessed by God sings,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.8
8. “The swords of the enemy have failed at the end” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 134
… When once this refutation is finished, and the victory of the truth is secured, it is my purpose to quit public life, and withdraw to the rest that I so greatly long for. As to the foes of the truth I cry with the prophet, “Their memorial is perished with a noise, but the Lord shall endure for ever.”
9:7
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.2
… So if from God the Father, who is in heaven, thou dost wish for the death of thine enemies, what doth it profit thee? Hast thou not heard or read in the Psalm, in which the damnable end of the traitor Judas is foretold, how the prophecy spake of him, “Let his prayer be turned into sin?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.7
… that this is the Lord’s doing. He tramples down the heights of the world, that He may be glorified by the humble. Concerning whose loftiness it is foretold: “Thou shalt destroy strongest cities,” and “the spears of the enemy have come to an end, and Thou hast destroyed cities.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.9
… “He shall judge the people with justice”( ver. 8 ). This is the same as was said above, “He shall judge the world in equity.” Not as men judge who see not the heart, by whom very often worse men are acquitted than are condemned: but “in equity” and “with justice” shall the Lord judge, “conscience bearing witness, and thoughts accusing, or else excusing.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.4
… For though the heathen rage, will they, taking counsel together against Christ, prevent the fulfilment of these words: “I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession”?…“Their memorial is perished with a cry;” but, “The Lord shall endure for ever:”
9:8
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.9
… and He shall also openly “judge the world in equity:” that is, He shall distribute gifts proportioned to desert, setting the sheep on His right hand, and the goats on His left. “He shall judge the people with justice”(
9:9
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… This may serve to shame them to refrain their tongue from evil, or may teach them the depth of their folly. Now it is written, ‘Become my strong rock and house of defence, that Thou mayest save me .’ And again, ‘The Lord became a defence for the oppressed
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… And this coincides with what we said before ; for as we then introduced the words, ‘Become my God and defence,’ and ‘the Lord became a refuge for the oppressed
St Augustine of Hippo † AD 430 The Confessions 1.9
… But we found, O Lord, men praying to Thee, and we learned from them to conceive of Thee, according to our ability, to be some Great One, who was able (though not visible to our senses) to hear and help us. For as a boy I began to pray to Thee, my “help” and my “refuge,”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.21
… for in the prophets there are found many imprecations against enemies, which are thought to be curses: as, for instance, that one, “Let their table become a snare,” and the other things which are said there; and that one, “Let his children be fatherless, and his wife a widow,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.10
10. “And the Lord hath become a refuge to the poor” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.1
… but these very things hinder my flying to these mountains, and placing my trust in proud men. I have a house where I may rest, in that I trust in the Lord. For even “the sparrow hath found her a house,” and, “The Lord hath become a refuge to the poor.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 84.3
… and the Lord becomes, as is written, “a refuge for the poor man.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.25
… In his timidity he is a hare: in his being covered with the minutest sins, he is a hedgehog: and he cannot hold those lofty and perfect commandments. For “the loftiest hills are for the stags.” What then? do these perish? No. For so “is the rock the refuge for the hedgehogs and the hares.”
9:10
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.11
11. “And let them who know Thy Name, hope in Thee” (
9:11
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.12
12. “Sing to the Lord, who dwelleth in Sion” (
9:12
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.5
… these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.13
13. “For requiring their blood He hath remembered” (
9:13
Origen † AD 254 Origen Against Celsus 6.36
… this gate of the Lord , into it the righteous shall enter;” and again, to what is said in the ninth psalm, “Thou that liftest me up from the gates of death, that I may show forth all Thy praise in the gates of the daughter of Zion.”
Origen † AD 254 Origen's Commentary on Matthew 12.13
In this place, then, the gates of Hades are spoken of; but in the Psalms the prophet gives thanks saying, “He who lifteth me up from the gates of death that I may declare all thy praises in the gates of the daughter of Zion.”
St Augustine of Hippo † AD 430 The Confessions 13.9
… Why is it said of Him alone? As if He had been in place who is not in place, of whom only it is written, that He is Thy gift? In Thy gift we rest; there we enjoy Thee. Our rest is our place. Love lifts us up thither, and Thy good Spirit lifteth our lowliness from the gates of death.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.14
14. But I ask, what is that cry of the poor, which God forgetteth not? Is it that cry, the words whereof are these, “Pity me, O Lord, see my humiliation at the hands of my enemies”? (
9:14
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… But the saints, as they live to the Lord also keep the feast to Him, saying, ‘I will rejoice in Thy salvation,’ and, ‘my soul shall be joyful in the Lord.’ The commandment is common to them, ‘Rejoice, ye righteous, in the Lord
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.2
… Peter is an “everlasting door,” against whom the gates of hell shall not prevail. John and James, the sons of thunder, to wit, are “everlasting doom.” Everlasting are the doors of the Church, where the prophet, desirous to proclaim the praises of Christ, says: “That I may tell all thy praises in the gates of the daughter of Sion.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.14
… ( ver. 13 ). Why then did he not say, Pity “us” O Lord, see our humiliation at the hands of “our” enemies, as if many poor were crying; but as if one, Pity “me,” O Lord? Is it because One intercedeth for the Saints, “who” first “for our sakes became poor, though He was rich;” and it is He who saith, “Who exaltest me from the gates of death (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 2.36
… And because it was not so done by thee, I feel that to us in every way there is cause for tears. For it is no great thing for us to be humble to those by whom we are honoured; for even any worldly man would do this: but we ought especially to be humble to those at whose hands we suffer. For the Psalmist says, See my humility before mine enemies (
9:15
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… ‘The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
[1.] “ The heathen are stuck fast in the destruction which they made; in the trap which they hid is their foot taken.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.15
… Therefore says the Church, which is here in affliction and is saved by hope, as long as the hidden judgment of the Son is, in hope she says, “I will exult for Thy salvation:” for now she is worn down either by the roar of violence around her, or by the errors of the heathen. “The heathen are fixed in the corruption, which they made” (
9:16
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… “And great fear, it is said, came on all them that heard these things.” ( v. 5 .) That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, “The Lord is known by executing judgments.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… when he fell sick, then was he humbled, then he became near to God. “When He slew them,” it says, “then they sought Him diligently, and turned, and were early in coming to God.” ( Ps. lxxviii. 34 .) And again, “When the beloved waxed gross and fat, then he kicked.” ( Deut. xxxii. 15 .) For “the Lord is known when He executeth judgments.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.17
… Now who, even out of his right mind, sees not how great is the difference between these men, when one suffers the loss of money, the other of innocence? “He will fall” then “into the pit which he hath made.” As it is said in another Psalm, “The Lord is known in executing judgments; the sinner is caught in the works of his own hands.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.16
16. “The Lord is known executing judgments” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.17
17. Here is interposed, “The song of the diapsalma” (
9:17
Tertullian † AD 220 The Five Books Against Marcion 4.14
… From usury and injustice shall He redeem their souls, and in His sight shall their name be honoured.” Again: “The wicked shall be turned into hell, even all the nations that forget God; because the needy shall not alway be forgotten; the endurance of the poor shall not perish for ever.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.17
… not come into the judgment to be judged, so of the wicked also whose sins are many, and the measure of whose offences is overflowing, it shall not be required that they should draw nigh unto the judgment, but when they have risen again they shall turn back to Sheol, as David said, The wicked shall turn back to Sheol, and all the nations that forget God.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.24
… For it is written that when Korah and his companions made a schism against Moses, the earth opened her mouth and swallowed them up, and they went down alive into Sheol . Therefore that was the mouth of Sheol that was opened in the wilderness. David also said, The wicked shall turn back to Sheol.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… and arise from the dead ,’ they shall rise and shall come even to heaven, knocking and saying, ‘Open to us ;’ nevertheless the Lord will reprove them, as those who put the knowledge of Himself far from them, saying, ‘I know you not.’ But the holy Spirit cries against them, ‘The wicked shall be turned into hell, even all the nations that forget God.
St Augustine of Hippo † AD 430 On the Holy Trinity 14.13
… But if you do remember him, then no doubt you return to your own memory, and find in it that which had not been altogether blotted out by forgetfulness. Let us return to that which led us to adduce this instance from the intercourse of men. Among other things, the 9th Psalm says, “The wicked shall be turned into hell, and all the nations that forget God;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.17
17. Here is interposed, “The song of the diapsalma” ( ver. 16 ): as it were the hidden joy, as far as we can imagine, of the separation which is now made, not in place, but in the affections of the heart, between sinners and the righteous, as of the corn from the chaff, as yet on the floor. And then follows, “Let the sinners be turned into hell” (
9:18
Tertullian † AD 220 The Five Books Against Marcion 4.39
… That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name, I need not again refer to. But “by patience,” says He, “ye shall yourselves be saved.” Of this very patience the Psalm says, “The patient endurance of the just shall not perish for ever;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.6
… Howl, firtree, for the cedar is fallen! Let them be instructed by the misfortunes of others, and learn that the poor shall not alway be forgotten,
St John Chrysostom † AD 407 Homilies on Ephesians 13
… lxi. 10 .), that so we may be made like unto God. For He indeed hath put on righteousness. This garment let us put on. Now the word, “put on,” plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he saith, “He clothed himself also with cursing as with his garment, and it came into his inward parts.” (
St Augustine of Hippo † AD 430 City of God 14.9
… Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, “The fear of the Lord is clean, enduring for ever,” must be taken in the same sense as that other, “The patience of the poor shall not perish for ever.”
St Augustine of Hippo † AD 430 On Patience 12
… Now this error is a proud one: for it is the error of them which abound, of whom it is said in the Psalm, “A scornful reproof to them which abound, and a despising to the proud.” It is not therefore that “patience of the poor” which “perisheth not forever.”
St Augustine of Hippo † AD 430 On Patience 26
… Of these poor, as yet believing, not yet beholding; as yet hoping, not yet enjoying; as yet sighing in desire, not yet reigning in felicity; as yet hungering and thirsting, not yet satisfied: of these poor, then, “the patience shall not perish for ever:”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 7
As for the passage from the psalm, “He loved cursing, and it shall come upon him; and he willed not blessing, so it shall be far removed from him,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.18
18. “For there shall not be forgetfulness of the poor man to the end” (
9:19
St John Chrysostom † AD 407 Homilies on Ephesians 24
… “having girded your loins, having on the breastplate,” &c., which are a token of a constant and unceasing advance; for hear what the Prophet saith, “Let it be unto him as the raiment wherewith he covereth himself, and for the girdle wherewith he is girded continually” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.0
On the words of the Gospel, Luke xiii. 6 , where we are told of the fig-tree, which bare no fruit for three years; and of the woman which was in an infirmity eighteen years; and on the words of the
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.2
… Man ascribes much to himself. Yet what is man? A righteous man is something great. But yet a righteous man is righteous only by the grace of God. “For what is man, save that thou art mindful of him?” Wouldest thou see what man is? “All men are liars.” We have chanted, “Arise, Lord; let not man prevail.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.19
19. “Arise, O Lord, let not man prevail” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.9
… when it is being blinded, and kept for an extreme and timely vengeance: of which the Psalmist now speaks: “Arise, O Lord God, let Thine hand be exalted” ( ver. 12 ): that is, let Thy power be made manifest. Now he had said above, “Arise, O Lord, let not man prevail, let the heathen be judged in Thy sight:”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.19
19. “Arise, O Lord, let not man prevail” ( ver. 19 ). The future judgment is prayed for: but before it come, “Let the heathen,” saith he, “be judged in Thy sight:” that is, in secret; which is called in God’s sight, with the knowledge of a few holy and righteous ones. “Place a lawgiver over them, O Lord.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.9
… This comes to pass when the ungodly have arrived at what seems great happiness to men: over whom is placed a lawgiver, such as they had deserved to have, of whom it is said, “Place a lawgiver over them, O Lord, let the heathen know that they are men.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.14
… For it is one thing to judge the orphan, another to judge for the orphan. He judges the orphan even, who condemns him; but he judges for the orphan, who delivers sentence for him. “That man add not further to magnify himself upon earth.” For they are men, of whom it was said, “Place a lawgiver over them, O Lord: let the heathen know that they are men.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.8
… But do they turn away God’s eyes from such as would be so? “For His eyes look upon the poor.” Is it to be feared lest, in the crowd of the rich, He may not be able to see the few poor, whom He brings up in safe keeping in the bosom of the Catholic Church? “His eyelids question the sons of men.” Here by that rule I would wish to take “the sons of men”
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St John Chrysostom † AD 407 Homilies on Ephesians 2
… But if it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a reason why these things never possibly could be otherwise. We find the same language everywhere applied to the case of the Israelites. “Do Thou this for us for Thy Name’s sake;” (
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 36
… “Thou art my Son, to-day have I begotten Thee. Ask of me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” And again He saith to Him, “Sit Thou at my right hand, until I make Thine enemies Thy footstool.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.37
… and doing good to the world in all things, since God was in Christ reconciling the world to Himself, which formerly for its wickedness was all enemy to Him, He accomplishes His good deeds in order and succession, and does not all at once take all His enemies for His footstool. For the Father says to Him, to the Lord of us all,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.3.16
16. And elsewhere the same writer speaks of him as follows: “The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool”;
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… But if, as we have quoted and declared above, He is Lord and King everlasting, seeing that Abraham worships Him as Lord, and Moses says, ‘Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven ;’ and David in the Psalms, ‘The Lord said unto my Lord, Sit Thou on My right hand
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
… For we do not place the Son in the Father’s Order, but as subordinate to the Father; for He did not descend upon Sodom without the Father’s will, nor did He rain from Himself, but from the Lord, that is, the Father authorising it. Nor is He of Himself set down on the right hand, but He hears the Father saying, ‘Sit Thou on My right hand’ (
St Basil the Great † AD 379 De Spiritu Sancto 6
… “If I climb up into heaven thou art there; if I go down to hell thou art there also.” Now, to omit all proof of the ignorance of those who predicate place of incorporeal things, what excuse can be found for their attack upon Scripture, shameless as their antagonism is, in the passages “Sit thou on my right hand”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.14
… but, in fact, He who was crucified on Golgotha here, has ascended into heaven from the Mount of Olives on the East. For after having gone down hence into Hades, and come up again to us, He ascended again from us into heaven, His Father addressing Him, and saying, Sit Thou on My right hand, until I make Thine enemies Thy footstool
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.9
9. This is the first proof: receive now a second plain one. The Lord said unto my Lord, sit Thou on My right hand
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
28. But now I must remind you of a few things out of many which are spoken concerning the Son’s sitting at the right hand of the Father. For the hundred and ninth Psalm says plainly, The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
IV. Well, what is the second of their great irresistible passages? “He must reign,” till such and such a time…and “be received by heaven until the time of restitution,” and “have the seat at the Right Hand until the overthrow of His enemies.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.12
Do the Catholics or the Arians take the better course to assure themselves of the favour of Christ as their Judge? An objection grounded on
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
70. Let them show, if they consider it possible, who of men or of other created beings sits either on the right hand or the left of God. For the Father says to the Son: “Sit Thou on My right hand.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… “thou shalt not leave my soul in hell, neither shalt thou suffer thy Holy One to see corruption;” and the ascension: “God has gone up with a merry noise, the Lord with the sound of the trump.” And the session on the right hand: “The Lord said to my Lord sit thou on my right hand until I make thy foes thy footstool.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 7
… And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, “The Lord said unto my Lord, Sit Thou on my right hand.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… By no means. But “to us there is one Lord Christ Jesus, and one God.” ( 1 Cor. viii. 6 .) Here those who are infected with the heresy of Marcion assail this expression; but let them learn that this mode of speech is not uncommon in Scripture; as when it is said, “The Lord said unto my Lord” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
What “throne of grace” is he speaking of? that royal throne concerning which it is said, “The Lord said unto my Lord, Sit Thou on My right hand.” (
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.11
… For whence is that debt paid where there is now no opportunity given of repenting and of leading a more correct life? For perhaps the expression “till thou hast paid” stands here in the same sense as in that passage where it is said, “Sit Thou at my right hand, until I make Thine enemies Thy footstool;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.20
… and in truth, He was of the seed of David, “but according to the flesh,” by the Virgin Mary, who was espoused to Joseph. When they answered then that Christ was David’s Son, Jesus said to them, “How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I put Thine enemies under Thy feet.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.0
“Why, O Lord,” saith he, “hast Thou withdrawn afar off?” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… If we be firmly joined together, no warfare will be hard: but the mischief would be the being divided and broken up. Now they went about in the public place: with boldness they attacked even the market, and in the midst of enemies they prevailed, and that saying was fulfilled, “Be Thou Ruler in the midst among Thine enemies.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 4
… In opposition to these disputations, let us not speak our own words, let us read what John says: “Behold the Lamb of God; behold Him who taketh away the sin of the world!” Let there not be presumptuous confidence of men upon men: let not the sparrow flee to the mountains, but let it trust in the Lord;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.0
… For that fountain of life is sweeter to them that have much thirst. Therefore he hints the reason of the delay, saying, “Whilst the ungodly vaunteth himself, the poor man is inflamed” (
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St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.8
… “This is My beloved Son, in whom I am well pleased.” Moreover, in the Psalms the Saviour says: “The Lord hath said unto Me, Thou art my Son.” Where, showing that He is the true and genuine Son, He signifies that there are no other genuine sons besides Himself. And what, too, is the meaning of this: “From the womb before the morning I begat thee”?
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 2.3
… For how can He be one of the things made by Him? or how shall He be the only-begotten who, as they say, is reckoned with all the rest, if indeed He is a thing made and created? And how can He be made of things which are not, when the Father says, “My heart belched forth a good Word;” and, “From the womb, before the morning have I begotten Thee?”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.9
9. Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the Prophets, and was called the Son of God. David said:— Thou art My Son; today have I begotten Thee . Again he said:— In the glories of holiness, from the womb, from of old, have I begotten thee, a child .
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… Plainly, divine Scripture, which knows better than any the nature of everything, says through Moses, of the creatures, ‘In the beginning God created the heaven and the earth ;’ but of the Son it introduces not another, but the Father Himself saying, ‘I have begotten Thee from the womb before the morning star
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 6
… ‘Is not He thy Father that hath bought thee? hath He not made thee and created thee ?’says Moses in his great song in Deuteronomy. And one may say to them, O reckless men, is He a work, who is ‘the First-born of every creature, who is born from the womb before the morning star
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… My Well-beloved hath a vineyard ;’ Who is this ‘Well-beloved’ but the Only-begotten Son? as also in the hundred and ninth, ‘From the womb I begat Thee before the morning star
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
§§26–36. That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.2
… And how is it also that they are not abashed at that which is written, From the womb before the morning-star have I begotten thee
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.5
… The Son Himself says of the Father, The Lord said unto Me, Thou art My Son, to-day have I begotten Thee . Now this to-day is not recent, but eternal: a timeless to-day, before all ages. From the womb, before the morning star, have I begotten Thee
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.117
… may He give strength and power unto his people, and Himself present to Himself His flock resplendent and spotless and worthy of the fold on high, in the habitation of them that rejoice, in the splendour of the saints,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
XVII. For we have learnt to believe in and to teach the Deity of the Son from their great and lofty utterances. And what utterances are these? These: God—The Word—He That Was In The Beginning and With The Beginning, and The Beginning. “In the Beginning was The Word, and the Word was with God, and the Word was God,” and “With Thee is the Beginning,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… As these required a greater aid, so also they obtained a greater. And that was that the Word of God Himself—Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, Beginning of Beginning,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.14
89. We read that the Son is begotten, inasmuch as the Father saith: “I brought thee forth from the womb before the morning star.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.9
… “I will tell of the things which are from eternity,” and before saying, “He begat,” He premised, “In the beginning, before He made the earth, before all hills.” In its extent, the preposition “before” reaches back into the past without end or limit, and so “Before Abraham was, I am,” clearly need not mean “after Adam,” just as “before the Morning Star”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.8
… But forasmuch as the Father is Almighty, He being, as you hold, the Almighty in so far as He is the only Author of Being, then surely He has begotten His Son, and not created Him. Howbeit, we ought to believe His word before yours. He says: “I have begotten,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
… conceive the words as referring to His Godhead) the Son lives by the Father, because He is the Son begotten of the Father,—by the Father, because He is of one Substance with the Father,—by the Father, because He is the Word given forth from the heart of the Father, because He came forth from the Father, because He is begotten of the “bowels of the Father,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.9
9. It is therefore for the worse that the soul is changed when it moves in the direction of external things, and throws aside that which pertains to the inner life; and to the earth, i.e. to those who mind earthly things, the soul looks better in such a case, for by them the wicked is commended for his heart’s desire, and the unrighteous is blessed.
St Augustine of Hippo † AD 430 City of God 3.14
… This lust of sovereignty disturbs and consumes the human race with frightful ills. By this lust Rome was overcome when she triumphed over Alba, and praising her own crime, called it glory. For, as our Scriptures say, “the wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.5
… and with no one restraining him, no one punishing, and no one daring even to blame him, nay more, too, with most people praising him, since, as divine Scripture says, “The wicked is praised in his heart’s desire: and he who works iniquity is blessed,”
St Augustine of Hippo † AD 430 The Enchiridion 80
… and so far does this go, that such sins are not only not concealed, but are boasted of, and published far and wide; and thus, as it is written, “The wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth.”
St Augustine of Hippo † AD 430 Of the Work of Monks 39
39. For there is less sin, if people do not praise the sinner in the desires of his soul, and speak good of him who practiseth iniquities.
St Augustine of Hippo † AD 430 On Patience 3
… “Because,” as it is written, “the sinner is praised in the desires of his soul.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 100.2
… To credit vain-glorious persons with the things they profess, is surely a huge vice, and not a virtue; and yet you know how common is the laudatory fame of such; for, as Scripture says, “The sinner is praised in the desires of his soul, and he who practises iniquity is blessed.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.7
… A person hates his enemy, and feigns friendship for him: he sees him doing some evil, he praises him: he wishes him to go headlong, wishes him to go blind over the precipice of his lusts, haply never to return; he praises him, “For the sinner is praised in the desires of his soul;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.1
1. “They are taken in their thoughts, which they think:” that is, their evil thoughts become chains to them. But how become they chains? “For the sinner is praised,” saith he, “in the desires of his soul” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.25
… For this is, brethren, to consent with a thief, and to make with an adulterer thy portion: for even if thou committest not, and approvest what is committed, thou art an accessory in the deed: for “the sinner is praised in the longings of his soul, and he that doeth iniquity shall be blessed.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.11
… for when Thou dost spare, Thy anger is so far heavier against most men; that we may know that labour and sorrow belong not to wrath, but rather to Thy mercy, when Thou chastenest and teachest those whom Thou lovest, to save them from the torments of eternal punishment: as it is said in another Psalm,
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Origen † AD 254 Origen's Commentary on the Gospel of John 1.3
… too bold to apply the name of high-priests to men, when Jesus Himself is spoken of in many a prophetic passage as the one great priest, as “We have a great high-priest who has passed through the heavens, Jesus, the Son of God.” But to this we reply that the Apostle clearly defined his meaning, and declared the prophet to have said about the Christ, “Thou
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.3.16
16. And elsewhere the same writer speaks of him as follows: “The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool”; and, “Out of the womb, before the morning star, have I begotten thee. The Lord hath sworn and he will not repent. Thou art a priest forever after the order of Melchizedec.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.17
17. But the soldiers who crowd around mock Him, and their Lord becomes a sport to them, and upon their Master they make jests. When they looked on Me, they shaked their heads
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.30
… For the one was a transgressor to the end, stubborn against salvation; who, though his hands were fastened, smote with blasphemy by his tongue. When the Jews passing by wagged their heads, mocking the Crucified, and fulfilling what was written, When they looked on Me, they shaked their heads
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
… Priest and victim, then, are one; the priesthood and sacrifice are, however, exercised under the conditions of humanity, for He was led as a lamb to the slaughter, and He is a priest after the order of Melchizedek.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… Anger is a darkness. “The fool,” saith Scripture, “hath said in his heart, There is no God.” ( Ps. xiii. 1 .) Perhaps also of the angry man it is suitable to say the same, that the angry man hath said, There is no God. For, saith Scripture, “Through the multitude of his anger he will not seek” (after God).
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.33
Of this flesh and blood Melchizedek also, when he blessed Abram himself, gave the testimony which is very well known to Christian believers, so that long afterwards it was said to Christ in the Psalms: “Thou art a Priest for ever, after the order of Melchizedek.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.3
… For thus it is that He sent us beforehand a prophecy respecting Himself, which runs thus, “Thou art a priest for ever, after the order of Melchisedek.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.2
… which will especially be the case in that Antichrist, who will seem to man blessed to that degree, that he will even be thought God. But how great this anger of God is, we are taught by what follows.
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St John Chrysostom † AD 407 Homilies on Colossians 2
… Not one of those who live in virtue wholly disbelieves the doctrine of the Judgment, even though he be Greek or heretic. None, save a few, of those who live in great wickedness, receives the doctrine of the Resurrection. And this is what the Psalmist says, “Thy judgments are taken away from before his face.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
… v. 10 .) Let us ever bear in mind this tribunal, that we may thus be enabled at all times to continue in virtue; for as he who has cast out from his soul that day, rushes like a horse that has burst his bridle to precipices, (for “his ways are always defiled” —
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… No one of those who have lived aright disbelieves the Resurrection, but every day they pray and repeat that holy sentence, “Thy Kingdom come.” Who then are they that disbelieve the Resurrection? They who have unholy ways and an unclean life: as the Prophet saith, “His ways are always polluted. Thy judgments are far above out of his sight.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.3
3. “God is not in his sight, his ways are polluted in all time” (
… For these tortures which lo! thou art inflicting on me are nothing in view of that judgment which is to come. For those “whose ways are always firm,” because “they have not the judgment of God before their eyes,”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.4
4. And seeing that being delivered over to the lust of his own heart, and predestinated to extreme condemnation, he is to come, by wicked arts, to that vain and empty height and rule; therefore it follows, “For he hath said in his heart, I shall not move from generation to generation without evil” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.79
… and the first place among us is given, not to one who in the fear of God refrains from even an idle word, but to him who can revile his neighbour most fluently, whether explicitly, or by covert allusion; who rolls beneath his tongue mischief and iniquity, or to speak more accurately, the poison of asps.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… let us be enlightened in our tongue, that we may hearken what the Lord God will speak, and that He may cause us to hear His lovingkindness in the morning, and that we may be made to hear of joy and gladness, spoken into godly ears, that we may not be a sharp sword, nor a whetted razor, nor turn under our tongue labour and toil,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 67
… and all things that from the army of drunkenness lie mingled together wounded, delirious words of frenzy, insane thoughts, unpleasing haughtiness. And they imitate their own Lord, at whom the Scripture marvelling saith, “He shall drink of the brook in the way, therefore shall He lift up the head.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 7
… what endless jealousies, what unceasing fear! Aye, the wicked, πονηρὸς has his name from πονεἵν , “to have trouble.” And, indeed, thus the Scripture is ever calling “wickedness” by the name of labor; as, for instance, “Under his tongue is toil and labor;” and again, “In the midst of them is toil and labor.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… Wherefore He said, “Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head.” ( Matt. viii. 20 .) Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. And this David declared when he said, “He shall drink of the brook in the way” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.5
5. “Whose mouth is full of cursing and bitterness and deceit” (
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St Jerome † AD 420 The Letters of St. Jerome 14.4
… “Our adversary as a roaring lion walketh about seeking whom he may devour,” and do you think of peace? “He sitteth in the lurking-places of the villages: in the secret places doth he murder the innocent; his eyes are privily set against the poor. He lieth in wait secretly as a lion in his den; he lieth in wait to catch the poor;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.6
… who, when with a perverted will they desire to be such as they, and seek not the good things eternal, will fall into his snares. “That in the dark he may kill the innocent.” “In the dark,” I suppose, is said, where it is not easily understood what should be sought, or what avoided. Now to kill the innocent, is of an innocent to make one guilty.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.7
7. “His eyes look against the poor,” for he is chiefly to persecute the righteous, of whom it is said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.8
8. Again, the two which follow are the same. “In his snare he will humble him,” is craft (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.9
9. But how shall he decline, and fall? “For he hath said in his heart, God hath forgotten; He turneth away His face, that He see not unto the end” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.9
… 11 ). This is declining, and the most wretched fall, while the mind of a man prospers as it were in its iniquities, and thinks that it is spared; when it is being blinded, and kept for an extreme and timely vengeance: of which the Psalmist now speaks: “Arise, O Lord God, let Thine hand be exalted” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… For “they said” (one says), “The Lord shall not see, neither shall the God of Jacob regard.” ( Ps. xciv. 7 .) And again, “Our lips are our own: who is Lord over us?” ( Ps. xii. 4 ); and again “Wherefore hath the wicked man provoked God to wrath?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.10
10. Accordingly understanding now the manifest judgment, and in exultation at it, they say, “Wherefore hath the ungodly angered God?” (
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 75.1
… “I will not leave you orphans; I will come to you.” Orphani [Greek] are pupilli [parent-less children] in Latin. The one is the Greek, the other the Latin name of the same thing: for in the psalm where we read, “Thou art the helper of the fatherless” [in the Latin version, pupillo ], the Greek has orphano .
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.10
10. Accordingly understanding now the manifest judgment, and in exultation at it, they say, “Wherefore hath the ungodly angered God?” ( ver. 13 ); that is, what hath it profited him to do so great evil? “For he said in his heart, He will not require it.” Then follows, “For Thou seest toil and considerest anger, to deliver them into Thine hands” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.8
8. “His eyes look upon the poor.” His to Whom the poor man hath been left, and Who hath been made a refuge to the poor.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.12
12. “Break the arm of the sinner and of the malicious” (
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St Gregory of Nyssa † AD 395 Against Eunomius 1-2.42
… We find that we are drawn round uninterruptedly and evenly, and that we are always following a circumference where there is nothing to grasp; we find the divine life returning upon itself in an unbroken continuity, where no end and no parts can be recognized. Of God’s eternity we say that which we have heard from prophecy
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.12
… His fault shall be required, and he shall not be found because of it;” that is he shall be judged for his sins, and himself shall perish because of his sin. After this, what wonder if there follow, “The Lord shall reign for ever and world without end; ye heathen shall perish out of His earth”? (
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St John Chrysostom † AD 407 Homilies on Ephesians 24
… or if not this, at least that we ourselves should be prepared for our departure. “The preparation,” then, “of the gospel of peace,” is nothing else than a most virtuous life; according to what the Prophet saith. “Thou wilt prepare their heart, thou wilt cause thine ear to hear.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.13
13. “The Lord hath heard the longing of the poor” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.14
14. “To judge for the orphan and the humble” (
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Supra in Psalmo gratias egit pro beneficiis toti humano generi collatis; in isto autem Psalmo specialiter gratias agit pro beneficio sibi collato in destructione inimicorum: et hoc patet ex titulo secundum Hieronymum, qui talis est, victori pro morte filii canticum David et cetera. Et tangit historiam 2 Reg. 18, et 19, quod mortuo Absalone recuperavit regnum: et pro isto beneficio fecit istum Psalmum. Sed in nostra littera titulus occultior est. In finem pro occultis filii Psalmus David. Occulta filii, mors filii, scilicet quia per eam occultatur ab oculis omnium. Secundum mysterium refertur ad Christum, qui dicitur filius antonomastice: qui est filius naturalis Dei patris. Joan. 8: si filius vos liberaverit, vere liberi eritis. Item filius David principaliter repromissus. Luc. 18: miserere mei, fili David. Pro occultis filii, idest Christi quae occulta sunt. Duplex est filii Dei adventus. Primus fuit occultus, quantum ad divinitatem et ejus gloriam, quae latebat in infirmitate carnis. Isa. 45: vere tu es Deus absconditus. Secundus erit manifestus. Luc. 21: videbunt filium hominis venientem in nube cum potestate magna et majestate. Item est duplex Christi judicium. Unum occultum; et hoc est in dispositione mundi, secundum quod permittit bonos persecutionem pati a malis. Ps. 25: judicia tua abyssus multa. Item aliud est manifestum in fine. 1 Cor. 4: quousque veniat dominus, qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium. Agitur enim de occulto judicio, secundum quod boni afflictionem patiuntur a malis. Job 30: expectabam bona, et ecce mala; praestolabar lucem et cetera. Et totum in idem redit: quia gratias agit de liberatione ab inimicis. Dividitur autem iste Psalmus in duas partes. Primo ponit gratiarum actionem; secundo materiam gratiarum actionum, ibi, in convertendo. Gratias agit tripliciter: corde, ore et opere. Ore dupliciter: laudando et praedicando. Laudando, quia dicit, confitebor. Est autem triplex confessio: scilicet fidei: Rom. 10: confessio fit ad salutem. Psal. 31: dixi, confitebor et cetera. Peccatorum. Jac. ult.: confitemini alterutrum peccata vestra. Laudis (Tob. 12): coram omnibus viventibus confitemini ei et cetera. Et de hac confessione agitur hic.
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O domine confitebor tibi, idest gratias agam, idest laudabo te. Psal. 68: laudabo nomen Dei mei et cetera. Haec in corde: quia 1 Reg. 16: homines vident quae apparent, Deus autem intuetur cor. Contra quod Isa. 29, et Marc. 7: populus hic labiis me honorat, cor autem eorum longe est a me. Sed dicit, in toto, quia Deus est major corde nostro. 1 Joan. 3. Et ideo, quantumcumque laudemus secundum posse nostrum, minus est ipso. Deut. 6: diliges dominum Deum tuum ex toto corde tuo. Qui ergo non totum cor dat Deo, sed aliquid aliud vult habere simul cum ipso, perdit eum. Isa. 28: angustatum est stratum, ita ut alter decidat: et pallium breve est, et utrumque operire non potest. Ille ergo toto corde laudat eum, qui nihil acceptat contra Deum, sed totum in eum actu vel habitu refert. Tob. 12: opera Dei revelare et confiteri (scilicet annuntiando) honorificum est. Narrabo, praedicando et annunciando, aliis, quia Deus dat beneficia aliis communicanda: et hoc bene fit aliis enunciando. Luc. 8: vade et annuncia quanta fecerit tibi Deus: et ideo dicit, narrabo mirabilia tua. Sed rationem habet quod dicit, mirabilia, quia opera Dei mirabilia sunt. Psal. 76: tu es Deus, qui facis mirabilia. Sed quid est quod dicit, omnia? Hoc videtur impossibile. Job 5: qui facit magna et inscrutabilia mirabilia et absque numero. Quomodo ergo dicit, omnia? Dicendum, quod omnia secundum genus, vel omnia quaecumque narrat, omnia sunt mirabilia: vel omnia quia intentio narrantis non debet sistere in aliquo, sed procedere quantum potest. Hilarius in Lib. de Trin.: qui pie infinita prosequitur, etsi nunquam perveniet, proficiet in prodeundo. Eccl. 43: glorificantes Deum quantum potestis, supervalebit adhuc, et admirabilis majestas ejus: et 42: nonne fecit Deus sanctos suos enarrare mirabilia?
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Laetabor. Hic gratias agit quantum ad cor. Aliqui narrant aliis bona sua, et gaudent de se, sicut peccatores. Luc. 18, de Pharisaeo, qui dicebat: gratias tibi ago, quia non sum et cetera. Sed hic gaudet in Deo semper. Eccl. 51: in omni dato hilarem fac vultum tuum, et in exultatione sanctifica decimas tuas. Laetabor, interius in corde, et exultabo in te, exiliens ad exteriorem laetitiam. Habac. 3: ego autem in domino gaudebo, et exultabo in Deo Jesu meo. Psallam. Hic gratias agit quantum ad opus: psallere enim est opus manuale, et per hoc intelligitur bona operatio: quia omnia opera nostra ad gloriam Dei terminari debent. Matth. 5: sic luceat lux vestra et cetera. Ps. 145: psallam Deo meo, quamdiu fuero. Sed addit, nomini tuo, altissime; quasi dicat: Deus non proficit ex hoc quod confitebor et psallam tibi, quia nomen tuum altissimum est, sed nobis proficit. Psal. 34: oratio mea in sinu meo convertetur. Job 35: si juste egeris, quid donabis ei, aut quid de manu tua accipiet? Eccl. 22: quid prodest Deo si justus fueris, aut quid ei conferes si immaculata fuerit via tua?
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In. Hic ponitur materia gratiarum actionis. Primo in speciali pro se, secundo in generali, convertantur. Circa primum tria facit. Primo proponit factum; secundo auctoritatem facientis laudat, ibi, dominus in aeternum permanet. Tertio subdit fructum, ibi, sperent in te. Duo proponit: factum, et facti justitiam. Secundum, ibi, quoniam fecisti. Factum est destructio inimici, in qua dicit tria: quia si aliquis destruitur, primo deficit a proposito: et quantum ad hoc dicit, in convertendo inimicum meum retrorsum, supple in hoc, confitebor, idest dabo gratias Deo. Tunc convertitur inimicus retrorsum, quando deficit ab eo quod proponit. Ps. 69: avertantur retrorsum et erubescant, qui cogitant mihi mala. Secundo debilitatur ejus virtus: et quantum ad hoc dicit, infirmabuntur, scilicet in sua potestate. Hier. 20: dominus mecum est tamquam bellator fortis: idcirco qui persequuntur me cadent, et infirmi erunt. Tertio pereunt ipsi ideo dicit, peribunt, vel desinendo impietatem: et hoc, a facie tua, idest cognitione, vel condemnatione tua. Vel, peribunt, te vindicante et sententiante eorum malitiam. Vel peribunt a facie tua, quia te videre non poterunt. Isa. 26, secundum aliam translationem: tollatur impius ne videat gloriam Dei.
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Hic ponit justitiam facti. Primo ex parte sua cum dicit, quoniam fecisti. Aliquando quis habet justitiam, non tamen habet judicem qui faciat eam. Aliquando habet judicem, sed non testem vel advocatum; sed iste habens justitiam invenit judicem; et ideo dicit, quoniam fecisti judicium meum, idest dedisti, et causam meam, idest testis meus. Hier. 29: ego sum testis et judex, dicit dominus. Deus enim est judex et testis: inquantum judex, facit judicium; inquantum testis, causas defendit. Secundo ponit justitiam facti ex parte judicis: et dicit de Deo auctoritatem judicandi: sedisti super thronum, qui sedes judicis est, idest habes regiam potestatem ad destruendum malum. Prov. 20: rex qui sedet in solio, intuitu suo dissipat omne malum. Item habes amorem justitiae; ideo dicit, qui judicas justitiam. Hier. 11: tu autem domine Sabaoth qui judicas etc. quasi dicat: tibi proprium est hoc. Ps. 10: justus dominus, et justitias dilexit. Isa. 63: ego qui loquor justitiam, et propugnator sum ad salvandum. Vel si hoc ad Christum referatur, quoniam fecisti et cetera. Christus judicatus fuit et causam habuit. Job 36: causa tua quasi impii judicata est. Sed fuit causa sua, quia pervenit ad gloriam suam. Sedes, scilicet Deus pater, super thronum, idest animam Christi. Vel Christus ad dexteram Dei patris sedet: caetera adapta ut vis.
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Increpasti. Supra ostendit Psalmista judicium factum ex parte sua, quia in hoc est factum sibi judicium debitum, et ex parte judicis; hic ostendit judicium sive justitiam factam sibi ex parte vindicatorum. Et primo ponit ipsam justitiam. Secundo exponit, ibi, inimici defecerunt. Dominus puniens malos, tria per ordinem facit in eis. Primo quia non statim procedit ad ultimam poenam; sed primo reprehendit; secundo, nisi corrigantur punit; tertio exterminat. Quantum ad primum dicit, increpasti, per praedicatores. Isa. 58: annuntia populo meo scelera eorum, et domui Jacob peccata eorum. 2 Tit. 4: argue, obsecra, increpa in omni patientia et doctrina. Item per tribulationes. Job 33: increpat quoque per dolorem in lecto, et ossa illius marcescere facit; et quantum ad hoc dicit, periit impius, vel Absalon, vel Diabolus, Job 4: quia nullus intelligit, in aeternum peribunt. Increpasti gentes, scilicet deceptas, et impius, concitans, periit, quia tota multitudo rebellavit; sed non est destructa, quia fuit seducta. Quantum ad tertium dicit, nomen eorum delesti, quod impii perpetuare nituntur; sed ipsi in perpetuum non inveniuntur. Contra: nomen Judae est in memoria. Dicendum, quod homines non intendunt nomen magnificare in malo, sed in bono; sed nomen Judae manet in malo. Prov. 10: nomen impiorum putrescit. Hieronymus dicit quod quidam ignotus, ut in memoria esset, combussit templum; et sic in malo remanet nomen malorum.
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Inimici. Hic exponit quomodo periit: et duo facit. Primo assignat causam quare periit. Secundo modum, ibi, periit memoria. Causa quare periit, est, quia periit illud unde sibi voluit facere nomen. Quandoque scilicet aliqui faciunt sibi nomen ex potentia militari et bellorum: unde Gen. 6: hi sunt potentes a saeculo viri famosi. Aliquando aedificando civitatem: Eccl. 40: aedificatio civitatis confirmabit nomen, et super hanc mulier immaculata computabitur: sicut nomen Romuli per Romam; sed dominus destruxit utrumque. Frameae, scilicet gladii, inimici, scilicet hominis, defecerunt in finem: Psal. 73: ibi confregit potentias. Civitates eorum destruxisti: Isa. 1: terra vestra deserta, civitates vestrae succensae igni. Hic inimicus specialiter Diabolus: Matth. 13: inimicus homo hoc fecit. Framea ejus, tentationes. Civitates, mala consilia, quibus utitur ad pervertendum bonos.
Periit. Hic ponitur modus quo periit: dupliciter exponitur hoc. Periit, idest simul pereunt memoria et sonitus eorum. Mali sonitum faciunt concutiendo regna, destruunt civitates: Ezech. 31: omnes traditi sunt in mortem ad terram ultimam in medio filiorum hominum ad eos qui descendunt in lacum. Vel impii, quando quis malus homo destruitur, sed non sine magno tumultu: quia oportet aliquam tribulationem pati: ut patet Matth. 9, quando Diabolus exivit clamans et multum discerpens. Littera Hieronymi habet, periit memoria cum impiis, quia nihil boni fecerunt unde memoria eorum maneret in bono: Eccl. 6: frustra venit, et pergit ad tenebras, et oblivione delebitur nomen ejus. Et dominus in aeternum permanet. Hic ponit auctoritatem facientis; et tangit sex conditiones circa judicium Dei. Primo quod non est momentaneum, sed aeternum. Aliorum potentatus, vita brevis: ideo Psalmista dicit, dominus in aeternum permanet. Hieronymus: sedet quasi ad judicium dominus.
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Item dicit quod semper promptum est, aliorum non sic est: unde dicit, paravit in judicio thronum suum, idest paratum habet: Isa. 3: stat ad judicandum dominus, stat ad judicandos populos. Item dicit quod est universale; unde dicit, judicabit orbem terrae, et non solum Judaeos, Gen. 18: absit a te domine ut perdas justum cum impio.
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Item, quod est justum; unde dicit in aequitate, judicabit populos in justitia. Duo dicit: scilicet aequitatem et justitiam: quia justitia importat executionem eorum quae sunt secundum se justa, quae non sunt justa in aliquo casu: quia regulae et numerus sunt circa contingentia, nec possunt adaptari ad singula particularia, sed in aliquo casu intermittuntur: sicut sunt quaedam regulae, et numerus, et conclusiones, quae in casu propter aliquid non servantur. Applicatio autem horum principiorum universalium ad facta particularia pertinet ad aequitatem. Hieronymus dicit, judicabit populos in aequitate, quia ad singularia est aequitas, quae quodammodo restringit et regulat justitiam. Item dicit quod est misericordia plenum. Hoc commendatur ex persona cui fit misericordia, puta si facis indigenti: Luc. 14: cum facis prandium aut coenam, noli vocare amicos tuos aut cognatos, neque vicinos divites et cetera. Job 30: flebam quondam super eo qui afflictus erat, et compatiebatur anima mea pauperi.
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Et ideo dicit, factus est dominus refugium pauperi, scilicet oppresso: Isa. 1: subvenite oppresso, judicate pupillo, defendite viduam: Ps. 81: judicate egeno et pupillo, et humilem et pauperem justificate; et hoc verum est ubi habent justitiam: Lev. 19: non injuste judicabis; neque consideres personam pauperis, et non honores vultum potentis. Item ex tempore, quia scilicet tempore quando indigent, est accepta misericordia ejus: Eccl. 33: speciosa est misericordia Dei in tempore tribulationis, quasi nubes pluviae in tempore siccitatis. Et ideo dicit: adjutor in tribulatione: et addit in opportunitatibus, quia tempore tribulationis homines convertuntur ad Deum, et tunc est eis praedicandum. Et possunt haec de Christo exponi. Dominus in aeternum permanet, quia Jesus Christus heri et hodie, Hebr. 13. Paravit judicium, quia sedet in throno suo judicans, et ipse judicabit orbem terrae in aequitate: Isai. 39: indutus est justitia ut lorica, et galea salutis in capite ejus.
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Et sperent. Supra Psalmista posuit factum de quo gratias egit, et auctoritatem facientis; hic ponit fructum facti. Et primo quantum ad alios: secundo quantum ad se, ibi, miserere mei domine, vide et cetera. Primo ponit triplicem fructum in alios. Primus est notitia, vel fiducia nominis Dei. Secundus spiritualis, laetitia diligentium eum. Tertius denunciatio nominis ejus. Secundum, ibi, psallite. Tertium, ibi, annunciate. Hos fructus inducit per modum exhortationis: et circa hoc tria facit. Primo inducit ad sperandum. Secundo ostendit quibus convenit sperare. Et tertio quare. Dicit ergo, et sperent in te: Eccl. 2: qui timetis dominum, sperate in illum. Sed unde venit? Quia noverunt nomen tuum. Ex duobus enim spes consurgit; quod sit potens: et hoc patet, quia dominus nomen illi; et quod sit volens, quia summe bonus: unde Luc. 18: nemo bonus nisi solus Deus. Et praecipue hoc nomen Jesus: Matth. 1: ipse salvum faciet populum suum et cetera. Philip. 2: in nomine Jesu omne genuflectatur. Et quare? Quia non derelinquis quaerentes te: Sap. 1: invenitur ab his qui non tentant illum; apparet autem eis qui fidem habent in illum, scilicet qui quaerunt eum bona intentione: quia mali non inveniunt eum: Joan. 7: quaeretis me, et non invenietis. Item ubi est, quia non inter cognatos et notos, Luc. 2, Job 28: nec invenitur in terra suaviter viventium. Tertio inducit ad secundum fructum, scilicet ad laetitiam.
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Psallite domino qui habitat in Sion. Dominus dicitur habitare in loco non corporaliter: 2 Reg. 6: David posuit arcam in Sion; sed secundum veritatem habitat in Ecclesia. Sion interpretatur specula, et in Ecclesia speculamur aeterna. Isti ergo debemus psallere, idest gaudere corde et ore et operibus, pro beneficiis datis. Tertio inducit ad tertium fructum, annuntiate. 1 Pet. 4: unusquisque prout accepit gratiam in alterutrum illam administrantes. Et ideo primo inducit quod debeant annuntiare. Gregorius: ille uberes fructus suae praedicationis colligit, qui semina bonae operationis praemittit. Inter gentes, idest inter gentiliter viventes, idest inter peccatores: Isa. 21: occurrentes sitienti ferte aquam. Studia, idest curam ejus sive solicitudinem de salute humani generis: Hier. 29: ego cogito cogitationes pacis. Secundo haec studia exponit ibi, quoniam requirens et cetera. Illud quod aliquis cum studio et diligentia facit, non obliviscitur quin illud faciat; Deus autem studiosus est ad salutem hominum: et ideo non obliviscitur. Duo faciunt oblivionem: scilicet mors: Ps. 30: oblivioni datus sum tamquam mortuus a corde, item paupertas: Prov. 19: fratres hominis pauperis oderunt eum: Apoc. 6: quare non vindicas et cetera. Sed Deus non obliviscitur mortuorum?
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Quoniam requirens sanguinem eorum, scilicet te quaerentium; etiamsi contingat eos occidi; et hoc judicando. Vel requiret sanctorum sanguinem, in resurrectione reparando illum: Sap. 5: ecce quomodo computati sunt et cetera. Dicitur autem recordatus, non quod sit oblitus, sed quia videtur oblitus propter dilationem. Item non obliviscitur pauperum et parvorum: unde, non est oblitus clamorem pauperum: Ps. 33: iste pauper clamavit, vel in periculis, vel in oratione: Jac. 5: clamor eorum et cetera. Ps. 22: non sprevit neque despexit deprecationem pauperis: Ex. 3: videns vidi afflictionem populi mei qui est in Aegypto, et descendi liberare eum.
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Miserere. Hic ponit fructum quantum ad se. Et primo commemorat beneficium. Secundo ponit fructum, ibi, ut annuntiem et cetera. Beneficium duplex: unum futurum: aliud habitum. Qui exaltas et cetera. Primo duo facit. Primo ponit misericordiam. Secundo misericordiae motivum. Futurum beneficium est misericordia. Miserere mei: Ps. 32: misericordia domini plena est terra. Motivum ad eam, consideratio Dei. Vide, idest considera, humilitatem meam. Haec humilitas non importat virtutem, sicut illud, si non humiliter sentiebam, sed dejectionem. Unde Hieronymus habet afflictionem de inimicis meis, quia scilicet affligunt. Vel aliter: vide humilitatem, quia humilibus dat gratiam, Jac. 4. Sed hoc potest considerare ex consideratione inimicorum, qui sunt superbi et mali. Consequenter confitetur beneficium habitum: qui exaltas me etc.: quasi dicat: de tanto periculo eruisti me, quod non restabat nisi ut morerer: Hier. 9: ascendit mors per fenestras nostras; ingressa est domos nostras disperdere parvulos deforis. Spiritualiter autem portae mortis sunt haeretici: Matth. 16: portae Inferi non praevalebunt adversum eam. Et sensus hominis: Hier. 9: mors introivit per fenestras. Odium verbi Dei: Ps. 126: omnem escam abominata est anima eorum, et appropinquaverunt usque ad portas mortis. Tentationes et vitia: Sap. 16: deducis ad portas mortis, et reducis. Qui ergo liberatur ab istis, dicat, exaltas me, idest liberasti me de portis mortis.
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Consequenter cum dicit, ut ponit fructum; sed ordine retrogrado. Primo Annuntiationis. Secundo exultationis, ibi, exultabo. Tertio cognitionis, ibi, cognoscetur. Dico quod misertus es, et peto quod miserearis; et hoc ut annuntiem praedicationes. Antiquitus judicia fiebant in portis; et ideo dicit, in portis filiae Sion, idest Hierusalem, quia subjecta erat arci quae vocabatur Sion; quasi dicat: in multitudine populi Hierosolymitani, annuntiem omnes laudationes, non quod omnes, sed de omni genere laudis. Item portae filiae Sion dicuntur doctores Ecclesiae: Isa. 54: ponam portas ejus in lapides sculptos; universos filios tuos doctos a domino. Item justitiae: haec porta domini, justi intrabunt in eam, ut dicitur Psal. 117: item bonae cogitationes: Ps. 147: seras portarum. In his ergo portis annunciabo laudes tuas.
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Exultabo. Posito uno fructu, scilicet praedicatione divinae laudis, hic ponit secundum, scilicet laetitiam spiritualem a Deo. Et primo ponit suam exultationem. Secundo occasionem exultandi, ibi, infixae sunt gentes. Dicit ergo: annuntiem omnes laudes tuas. Sed hae essent steriles, si ita essent in ore quod non in corde esset jucunditas: Psal. 146: Deo nostro jucunda sit laudatio; et ideo subdit, exultabo in salutari tuo. Non in mundo vel in carne, sed in tua salvatione qua me exaltas. Vel in Christo salvatore: Habac. 3: exultabo in Deo Jesu meo: 1 Reg. 2: laetata sum in salutari tuo. Occasio exultationis est inimicorum destructio, qui persequuntur sanctos. Et persequuntur sanctos dupliciter. Primo violentia. Secundo fraudulentia. Dicit ergo quantum ad primum, infixae sunt gentes: ex hoc quod paraverunt occisionem aliis, ipsi occisi sunt; et ideo dixit infixae, vel secundum Hieronymum submersae: quia illud quod infigitur, deprimitur cum violentia. Et isti qui alios cum violentia occidere videbantur, violenter oppressi sunt: Isa. 56: semitae eorum incurvatae sunt in eis: Ps. 36: gladius eorum intret et cetera. Vel spiritualiter quis immergitur in interitum, quando facit peccatum; quia ex hoc poenam aeternam intrat et damnatur: et in his operibus infiguntur ex consuetudine: Job 18: immisit in rete pedem suum, et in macula ejus ambulat. Quantum ad secundum dicit, in laqueo isto. Insidiatores avibus et animalibus ponunt laqueos: sic qui insidiose procedunt: Ps. 56: laqueum paraverunt pedibus meis. Et dicit absconderunt, quia ad literam aucupes abscondunt laqueos; sic fraudulenter per verba pacis quae dant, parant venenum seductionis: Ps. 139: in via hac qua ambulabam, absconderunt superbi laqueum mihi. Tertius fructus est agnitio divinae majestatis. Comprehensus est pes eorum, idest malus affectus eorum: Osee 13: colligata est iniquitas Ephraim, absconditum est peccatum ejus, qui inclinantur solum ad malum. Et isti abscondunt laqueum, sed frustra: quia cognoscetur dominus. Et per quae? Quia in operibus. Aliquando aliqui in prosperitate non cognoscunt Deum, sicut Pharao, sed in adversitate: Ps. 82: imple facies eorum ignominia; et ideo dicit: judicia faciens. Quae autem sint judicia Dei, subdit: in operibus. Proprium divinae sapientiae est, quod disponat omnia suaviter, Sap. 8. Et hoc facit dando rebus ut per proprias formas in proprios fines tendant: sic per ea per quae cogitant peccatores offendere, incidunt in poenas: Job 5: qui apprehendit sapientes in astutia eorum.
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Et ideo dicit: in operibus manuum suarum comprehensus est peccator: Prov. 5: iniquitates suae capiunt impium, et funibus peccatorum suorum constringitur: Job 18: praecipitavit eum consilium suum. Item cognoscetur dominus, hic a sanctis. Etiam fugiens laqueum: Prov. 1: frustra jacitur rete ante oculos pennatorum. Dicit ibi Glossa: facile evadit laqueos in terris qui semper habet oculos in caelis. Hieronymus: unusquisque secum portat funes, vincula et tormenta, unde sustinet mala; et occulto Dei judicio comprehenduntur peccatores in laqueis quos abscondunt, et justi evadunt.
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Convertantur. Supra Psalmista prosecutus est de judicio Dei quantum ad suos adversarios: hic prosequitur quantum ad totum humanum genus, et quantum ad mala quae ubique per peccatores aguntur: et circa hoc duo facit. Primo per modum orationis praenuntiat Dei judicium contra malos. Secundo ponit malorum progressum. Ut quid domine et cetera. Circa primum duo facit. Primo praenuntiat peccatorum poenam secundo exposcit divinum judicium puniens, ibi, exurge domine. Circa primum tria facit. Primo praenuntiat optandam poenam. Secundo ponit causam poenae ex parte peccatorum, ibi, omnes gentes. Tertio ex parte justorum, quoniam non in finem. Dicit ergo, convertantur. Haec petitio dupliciter potest intelligi. Uno modo de punitione malorum in praesenti per mortem. Alio modo in futuro per poenam aeternam. Et dicit, convertantur peccatores, idest puniantur. Sed numquid hoc est petendum? Dicendum est, quod propheta dicit hoc per modum praenuntiationis, et non petitionis, vel conformando se divinae voluntati: Ps. 62: introibunt in inferiora terrae. Isa. 14: verumtamen in Infernum detraheris, idest profundum laci. Vel per Infernum intelligitur obstinatio mentis in peccato et cetera. Etiam vivus in Inferno convertitur peccator, quando innititur in obstinationem: Rom. 1: tradidit deos in reprobum sensum; quasi dicat: in hac vita dejiciantur. Est ergo poena conversio in Infernum, ut dictum est. Causa poenae est oblivio Dei: qui enim recedit ab uno termino, disponit se ad tendendum in alium. Duo termini hominis sunt Dei fruitio: et Gehenna: et hoc est quod dicit, convertantur etc. scilicet illi peccatores qui obliviscuntur Dei mandatorum et beneficiorum ejus. Ps. 77: obliti sunt beneficiorum et mirabilium ejus quae ostendit eis: Deut. 32: Deum qui te genuit dereliquisti, et oblitus es domini creatoris tui. Ex parte justorum est alia causa, quae petit vindictam de peccatoribus. Sunt autem in justis duo quae exigunt vindictam: scilicet abjectio temporalis, et virtus spiritualis.
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Quantum ad primum dicit: quoniam non in finem oblivio erit pauperis. Res viles habentur despectui, sermo traditur oblivioni; sed non sic traduntur oblivioni justi apud Deum: Jac. 2: Deus elegit pauperes divites in fide, heredes regni quod repromisit Deus diligentibus se. Matth. 5: beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Ergo licet hic videantur oblivioni traditi, hoc tamen non est in finem, scilicet finaliter: Isa. 54: punctum in modico dereliqui te, et in miserationibus magnis congregabo te. Et sequitur: et in misericordia sempiterna misertus sum tui. Quando enim recordabitur, tunc puniet opprimentes: Ps. 76: non obliviscetur misereri Deus, neque continebit in ira sua misericordias suas. Quantum ad secundum, patientia pauperum et cetera. Vel expectatio secundum Hieronymum. Cum enim hic sustineant oppressionem patienter et paupertatem, ex patientia merentur vindictam: nec expectatio peribit in finem, quia consequentur bonum quod expectant. Aliter et in finem, qui scilicet est vita aeterna. Sed numquid patientia est in patria? Dicendum, quod non secundum essentiam, sed secundum fructum: secus de caritate et justitia, quae erunt etiam secundum essentiam. Consequenter cum dicit, exurge, praenuntiat divinum judicium: et circa hoc tria facit. Primo excitat judicem. Secundo implorat judicium. Tertio ostendit judicii fructus. Dicit quod non est oblitus in finem pauperum: unde ipse quasi unus de pauperibus dicit, rogo ut non differas usque in finem praemiare; sed exurge. Et circa hoc tria facit. Primo repudiat pravum sive humanum judicium. Homo enim humanitus absque ratione opprimens non confortetur, idest non valeat facere quod vult: Prov. 29: cum impii sument principatum, gemet populus. Secundo exposcit judicium alterius: judicentur gentes, non secundum voluntatem humanam, sed in conspectu tuo, scilicet tuo judicio, quasi, appello ad te. Act. 25: ante tribunal Caesaris sto, ibi oportet me judicari. Ps. 23: judica me domine quoniam et cetera. Tertio petit adjutorem: constitue legislatorem, scilicet filium tuum: Isa. 23: dominus legifer noster. Vel aliter constitue legislatorem, idest punitorem secundum legem tuam; secundum enim legem poena infertur. Hieronymus habet: pone eis terrorem; alia translatio: mitte eis amaritudinem.
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Glossa: non confortetur homo, idest Antichristus: judicentur, idest puniantur.
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Fructus judicii, quia recognoscunt se esse homines: sciant gentes quoniam homines sunt, fragiles, peccatores et mortales. Isa. 28: vexatio dat intellectum. Sic Alexander quando fuit percussus, recognovit se non filium Jovis, sed mortalem, ut ipse ait suis militibus.
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Hic ponit processum impiorum. Et primo ponit causam nequitiae eorum. Secundo describit nequitiam, ibi, cujus maledictione et cetera. Tertio contra eam implorat divinum auxilium, ibi, exurge domine Deus. Causa nequitiae est duplex: scilicet permissiva et inductiva. Secunda, ibi, quoniam laudatur peccator. Circa primum tria facit. Primo ponit divinam dissimulationem, quae videtur causa male agendi malis. Eccl. 8: quia non profertur cito contra malos sententia, absque timore filii hominum perpetrant mala; unde subdit: ut quid domine recessisti longe a nobis? Inquantum non punis affligentes nos, et in hoc videris nos despicere, in opportunitatibus, idest tempore in quo deberes ferre auxilium. Vel in opportunitatibus, idest opportune hoc facis: quia sancti inde proficiunt ad meritum vitae aeternae.
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Secundo ponit dissimulationis effectum, dum superbit impius. Et ponit duplicem effectum in malis. Superbiam, eo quod non statim puniuntur a Deo; et ideo dicit: superbit impius, in potestatibus, incenditur pauper, idest affligitur. Vel incenditur spiritualiter ex consideratione superbiae impiorum et eorum peccatis: Psal. 68: zelus domus tuae comedit me. Tertius effectus est, quia comprehenduntur in consiliis quibus cogitant, quia consilia eorum finaliter destruent eos: Prov. 5: iniquitates suae capiunt impium, et funibus peccatorum suorum constringitur.
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Quoniam. Hic ponuntur tres causae inducentes ad peccatum. Prima est adulatio. Secunda contemptus Dei, ibi, dixit enim in corde suo. Tertia praesumptio, ibi, non est Deus: circa primum tria facit. Primo ponit adulationem ejus. Secundo effectum. Tertio divinam clementiam. Laudantur autem, secundum Glossam, peccatores de duplici peccato: scilicet carnalis concupiscentiae quantum ad seipsos, et injustitiae quantum ad proximum; ideo superbiunt. Sed secundum Hieronymum, quoniam laudatur, et ideo exacerbavit, in desideriis, quantum ad concupiscentiam, et iniquus, quantum ad injustitiam contra proximum. Littera Hieronymi habet, vir avarus. Alia littera, raptor: Isa. 5: vae qui dicunt bonum malum, quoniam ita est. Exacerbavit dominum peccator, idest ad iracundiam provocavit. Hieronymus habet totum hoc sub uno versu: et alius versus incipit, ibi, peccator secundum multitudinem et cetera.
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Potest autem legi secundum multitudinem irae suae non quaeret. Vel quia citra condignum punit, vel quia magna ira non punit modo, ut fortius puniat in futuro. Vel irae suae, scilicet peccatori, non quaeret, peccatum Deus.
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Non. Supra posuit Psalmista quasdam causas malitiae impiorum: quarum una erat permissiva, quia Deus recedebat longe; secunda inductiva, scilicet lingua blandiens: hic ponuntur aliae causae motivae, scilicet intrinsecae: quae sunt duae: scilicet Dei contemptus, et propria praesumptio. Secunda, ibi, dixit enim in corde suo. Circa primum duo facit. Ponit primo, quod de Deo non recogitat. Secundo, quod ejus judicia non formidat, ibi, auferuntur. Circa primum duo facit. Quia primo ponit aversionem a Deo, sive ejus contemptum. Secundo aversionis effectum, ibi, inquinatae. Dicit ergo, non est Deus in conspectu ejus. Hieronymus habet, in cogitationibus quia nihil de eo cogitat; et continuatur sic: non quaeret Deum peccator, quia non est in conspectu ejus, idest in intentione, vel cogitatione: Job 21: dixerunt Deo, recede a nobis: scientiam viarum tuarum nolumus. Effectus est, quia inquinatae sunt, idest sordent omni tempore viae suae. Viae peccatoris sunt cogitationes, vel voluntates: Sap. 1: in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis. Et dicuntur inquinari per peccatum, vel ad similitudinem peccatorum praecedentis temporis. Hoc allegorice de Antichristo, moraliter de peccatoribus dici potest: quia eo ipso quod Deus non est in intentione eorum, convertunt se ad temporalia; ex quibus anima inquinatur, inquantum permiscetur eis quae sunt pejora quam anima. Sed anima permixta Deo, qui est anima melior, non inquinatur, sed clarificatur; Thren. 1: sordes ejus in pedibus ejus, nec recordata est finis sui: Ps. 34: viae illorum tenebrae et lubricum: Hier. 2: me dereliquerunt fontem aquae vivae, et foderunt sibi cisternas dissipatas quae continere non valent aquas. Hieronymus habet, parturiunt viae ejus, quia peccatores proponunt facere diversa: Luc. 12: anima mea, habes multa bona reposita in annos plurimos, comede et epulare. Et dixit dominus, stulte, hac nocte et cetera. Ps. 17: concepit dolorem, et peperit iniquitatem. Temporalibus adhaerens, in uno non infigitur, quia non sufficit: et propter hoc diversa cogitat.
Auferuntur. Hic ostendit quomodo contemnunt divinum judicium. Et primo ponit causam. Secundo ostendit effectum, ibi, omnium inimicorum. Judicia tua, idest beneficia tua, auferuntur a facie ejus, idest a mente et memoria ejus: et sic non timebit quia non cogitat de eis: Prov. 28: viri mali non cogitant judicia: qui autem requirunt Deum, animadvertunt omnia: Dan. 13: declinaverunt oculos suos ne viderent caelum. Sed Hieronymi litteram oportet extorte dicere omnes inimicos suos despicient, quasi scilicet non credit judicia Dei. Et dominabitur, supple in corde suo. Vel aliquando ex Dei permissione mali dominantur inimicis. Et haec est causa, quare non cognoscuntur divina judicia: Habac. 1: ipse de regibus triumphavit: ibidem: impius praevalet adversus justum propterea egressum est judicium perversum. Alia causa est praesumptio de seipso: et praesumunt duo.
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Stabilitatem; et hoc est quod dicit: dixit in corde suo, non movebor a generatione, idest dominium meum non extendetur ab una gente in aliam, non multis mala inferam: non movebor, idest non amittam prosperitatem: Isa. 47: aggravasti jugum tuum valde, dixisti in sempiternum ero domina. Hieronymus habet, et dixit, in aeternum ero a generatione sine malo, idest nunquam patiar malum: Apoc. 18: sedeo regina, et vidua non sum. Et Luc. 3, in Glossa exponens unam: dixit peccator volens perpetuare nomen suum non ibit per celebritatem et famam. Sine malo, idest non faciam malum. Vel non movebor, idest non perveniam ad possessionem domorum, sine malo, violentiae et injustitiae. Et sic faciet Antichristus secundum Glossam. Vel ego Antichristus non movebor, idest inquietabor, a generatione in generationem sine malo, scilicet ero secundum quod est licitum.
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Cujus. Hic ponit processum malitiae. Et primo in corde, de quo jam dictum est. Secundo de ore.
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Tertio de opere, sedet in insidiis et cetera. Circa primum duo ponit. Peccatum oris, quod committitur tripliciter. Aliquando maledicendo Deum vel proximum quod est in blasphemiam prorumpere: Isa. 1: blasphemaverunt sanctum Israel. Quandoque maledicunt semiplene, quando timore retrahuntur. Aliquando in injurias prorumpendo, et hoc est os plenum amaritudine, Glossa, amaris verbis et minis. Eph. 4: omnis amaritudo, indignatio, blasphemia et clamor tollatur a vobis. Aliquando decipiendo, et hoc est plenum dolo: 1 Cor. 6: neque maledici neque raptores regnum Dei possidebunt: Heb. 12: ne qua radix amaritudinis sursum germinans impediat, et per eam inquinentur multi. Secundo ponit radicem cordis, sub lingua, idest in interioribus cordis labor latet: Glossa, idest iniquitas. Cogitat enim perficere iniquitatem in qua laborat: Hier. 9: ut inique agerent laboraverunt: Job 20: cum dulce fuerit in ore ejus et cetera. Vel labor, quia aliis cogitat inferre laborem et dolorem: dolor, idest pernicies ex labore sequens: Isa. 59: labia viri locuta sunt mendacium, et lingua vestra mendacium et iniquitatem facit.
Hic ostendit processum malorum quantum ad corpus; et circa hoc duo facit. Primo proponit eorum processum. Secundo processus terminum, in laqueo. Circa primum tria facit. Primo proponit cum quibus insidietur, ibi, cum divitibus. Secundo, contra quos: ut interficiat innocentem. Tertio quomodo insidiatur, insidiatur in abscondito. Dicit ergo. Mali non contenti locutione, laborant perficere, unde sedet in insidiis, cogitans quomodo noceat aliis. In occultis, propter simulationem: Eccl. 11: multae insidiae sunt dolosi. Cum divitibus, idest consiliariis: Eccl. 13: venatio leonis onagri in eremo, sic pascua divitum pauperes. Hieronymus habet juxta vestibulum, idest cameram suam. Contra quos ostendit? Certe contra innocentes: unde ut interficiat innocentem, corporaliter vel spiritualiter: Exod. 23: insontem et justum non occides. Et contra pauperes; unde oculi ejus in pauperem respiciunt: Isa. 3: quare atteritis populum meum, et facies pauperum commolitis? Glossa, Antichristus cum divitibus habebit consilium contra pauperes. Hieronymus habet, oculi ejus in robustos, quia pauperes in temporalibus non sunt robusti, sed in spiritualibus: Job 16: hostis meus terribilibus oculis intuitus est me.
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Insidiatur. Hic ponitur modus insidiandi. Et primo ponit similitudinem, sicut leo in spelunca sua, scilicet sic principes mali pauperes opprimunt: Prov. 28: leo rugiens et ursus esuriens, princeps impius super populum pauperem. Secundo ipsum modum insidiarum, insidiatur ut rapiat: Prov. 12: verba impiorum insidiantur sanguini. Vel insidiatur ut rapiat pauperem, idest bona pauperis per violentiam et fraudulentiam. Subdit modum rapinae dum attrahit, alliciendo promissis, vel violentia, vel fraudulentia: Prov. 7: blanditiis labiorum attrahit illum in sagena.
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In laqueo. Hic ponuntur duo. Et primo, ad quid pervenit eorum conatus. Secundo causam, ibi, dixit enim. Pervenit enim conatus peccatoris secundum ejus intentionem ad prostrationem pauperis: unde, in laqueo suo; sed secundum Dei ordinationem pervenit primo ad evacuationem potestatis: unde, inclinavit se. Contingit enim bellicosos quandoque in principio, postea converti ad delicias, et sic facti effeminati expelluntur. Et ideo philosophus dicit, quod servantes dominium, non faciant filios suos delicate nutrire: Eccl. 47: inclinasti femora tua mulieribus: Ps. 13: omnes declinaverunt. Secundo ad totalem casum: Prov. 16: ante ruinam exaltatio: quia signum ruinae exaltatio. Glossa exponit de Antichristo. Hieronymus habet aliter, dum attrahit eum ad laqueum suum, et confractum subjiciet et irruet viribus suis valenter. Leo primo prosternit animal captum. Secundo subjicit. Tertio incumbit super illud. Causa enim est falsa securitas quam concipit. Primo de praeterito: quia oblitus est Deus, scilicet peccatoris. Contra Eccl. 16. Ne dicas in corde tuo, a Deo abscondar et ex summo quis mei memorabitur? Item ibidem, 23: delictorum meorum non rememorabitur altissimus, et non intelligit quoniam omnia videt oculus ejus. Secundo de futuro.
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Avertit faciem suam ne videat in finem: Job 37: nubes latibulum ejus et cetera.
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Exurge. Supra Psalmista diligenter prosecutus ordinem humanae iniquitatis; hic quasi zelo ductus et exclamans implorat auxilium contra hujusmodi nequitiam. Et primo implorat auxilium. Secundo inducit orationes et exauditiones. Tertio praenuntiat suam exauditionem. Secundum, ibi, ne obliviscaris. Tertium, ibi, contere. Et petit unum, et aliud praesupponit: petit quod surgat, exurge. Videtur dormire dominus quando patitur bonos affligi; surgit, quando liberat: Isa. 53: consurge consurge, induere fortitudine tua Sion: supponit divinam potentiam, exaltetur manus tua, in potentia: et loquitur ad similitudinem percutientis irati quando vult percutere hostem qui sublevat manum: Eccl. 36: alleva manum tuam super gentes alienas, ut videant potentiam tuam. Isa. 26: exaltetur manus tua ut non videant. Videant et cetera. Et confundantur zelantes populi. Rationes ponit, ne obliviscaris. Et nota quod quia iste Psalmus est factus contra peccatores persequentes justos, semper ponit ex una parte malitiam peccatorum, et ex alia justorum afflictionem. Ponit ergo primo rationes. Secundo ostendit eas efficaces, vide quoniam et cetera. Et ponit duas rationes: unam ex parte justorum; et aliam ex parte malorum, ibi, propter quid irritavit? Dicit ergo et exaltetur, quia alias videbitur verum quod mali dicunt, te esse oblitum pauperum: Isa. 49: numquid potest oblivisci mulier infantem suum, ut non misereatur filio uteri sui? Et si illa oblita fuerit, ego tamen non obliviscar tui: Ps. 136: adhaereat lingua mea faucibus meis, si non meminero tui. Alia ratio ex parte malorum qui gravius peccant si non puniantur: Eccl. 8: et quia non cito profertur contra malos sententia et cetera.
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Et ideo dicit propter quid; quasi dicat, propter hoc peccando Deum irritant impii, quia non credunt ab eo requiri per poenas: Job 22: circa cardines caeli perambulat, nec nostra considerat: et dicis quid novit Deus; et quasi per caliginem judicat: Ezech. 9: dereliquit Deus terram.
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Vides. Fortificat rationes. Primo secundam, dicens, tu solus vides laborem quem inferunt mali bonis, ut ex hoc tradas, idest in posterum, eos in manus tuas, idest justitiae tuae, qui modo habes eos in manibus potestatis tuae, et modo justitiam non exerces. Hoc autem ignorant peccatores: quia ratio providentiae tuae eis ignota est: Job 11: videns iniquitatem nonne considerat? Item ibidem 12: apud ipsum est fortitudo et sapientia, ipse novit decipientem et eum qui decipitur: et adducit consiliarios in stultum finem, et judices in stuporem: Rom. 11: incomprehensibilia sunt judicia ejus. Vel, in manus tuas, idest filii tui: Joan. 13: sciens quod omnia tradidit ei pater in manus. Vel secundum Augustinum hic versus dictus est ex parte impiorum quod dixit in corde suo non requiret, scilicet Deus. Et iterum dixit, quoniam vides tu laborem. Praelatus aliquando videt culpam subditi, et non punit timens laborem, vel etiam poenam a punito; et ideo dicit, impius dixit: o Deus non punis: quia non te sequitur labor et dolor. Sed prima est melior littera.
Tibi. Hic confirmat primam rationem; quasi dicat: non debes oblivisci, quia tibi derelictus est pauper, unde ad te spectat cura de eo. Isa. 52: gaude et laetare simul deserta Hierusalem: quia consolatus est dominus populum suum. Omnes qui nihil habent in mundo nisi solum Deum, auxilium eorum ad Deum solum spectat; 2 Paral. 20: cum ignoremus quid agere debeamus, hoc solum habemus refugii ut oculos nostros dirigamus ad Deum. Sed signanter loquitur: homines enim in mundo isto defendunt se quandoque per divitias. Ps. 48: qui confidunt in virtute sua, et in multitudine divitiarum suarum gloriantur. Quandoque per consanguineos et amicos et defensores; sed qui non habent ista, derelinquuntur Deo, et ideo dicit, tibi enim derelictus est pauper: Job 36: eripiet pauperem de angustia sua. Item ibidem 3: flebam quondam super eo qui afflictus et cetera. Thren. ult. pupilli facti sumus absque patre: Ps. 87: sicut homo sine adjutorio. Et si sic de paupere ex necessitate; multo magis de paupere ex spiritu: et hoc quantum ad primum. Quantum ad secundum dicit, orphano tu eris adjutor, qui non habet defensorem: Ps. 67: patris orphanorum et judicis viduarum. Item 26: quoniam pater meus et mater mea dereliquerunt me, dominus autem assumpsit me.
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Contere. Hic annuntiat suam exauditionem. Et primo quantum ad peccatores. Secundo quantum ad pauperes, ibi, desiderium pauperum et cetera. Circa primum duo facit. Primo annuntiat cessationem potestatis malorum, qua mala inferebant. Secundo cessationem ipsorum malorum. Quantum ad primum dicit, contere brachium peccatoris, qui contra Deum peccat: Isa. 14: contrivit dominus brachium, sive baculum, impiorum, virgam caedentium populos et cetera? Et maligni, qui peccat contra proximum: Ps. 36: brachia peccatorum conterentur et cetera. Job 38: auferetur ab impiis lux sua, et brachium eorum confringatur. Sed quandoque contingit quod aliquis tyrannus facit malitiam, et licet ipse consumatur, in malitia durat. Sed non ita: quia quaeretur peccatum illius, et non invenietur: idest opus peccati illius actu transit, sed non reatus: et poena peccatoris manet. Vel quaeretur peccatum illius et non invenietur, in mundo. 1 Mach. 2: hodie extollitur, et cras non invenietur. Aliquando Deus permittit aliquos peccare propter bonum quod inde elicit: sicut ex ira tyranni passio vel patientia martyrum: et ideo hic invenitur locus malorum; sed tunc non invenietur habere peccatum aliquam utilitatem. Sed quomodo fiet hoc?
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Quia regnum Dei auferri non potest, ideo ab eo impii conterentur, dominus regnabit in aeternum, quod comprehendit omnia saecula, et in saeculum saeculi, idest aeternaliter. Vel in saeculum, quod succedit saeculo: Dan. 4: potestas ejus potestas aeterna quae non auferetur, et regnum ejus quod non corrumpetur, et vos impii peribitis de terra ista viventium: Ps. 1: tamquam pulvis quem projicit ventus a facie terrae. Psal. 36: vidi impium superexaltatum et elevatum sicut cedros Libani; et transivi, et ecce non erat; et quaesivi eum et non est inventus locus ejus.
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Desiderium. Hic praenuntiat exauditionem ex parte pauperum; et ponit tria. Primo exauditionem, ibi, desiderium. Secundo in quo exaudivit, ibi, judicare. Tertio quo fructu, ibi, ut non apponat. Circa primum ostendit quod exaudiuntur pauperes efficaciter, quia Deus dat eis quod desiderant: Prov. 10: desiderium suum justis dabitur. Aliquando vero exaudiuntur in particularibus desideriis, ut exaudiuntur sancti in his quae plus desiderant. Item exaudivit, velociter praeparationem: Isa. penul.: antequam clament, ego exaudiam: Ps. 90: clamavit ad me, exaudiam eum. Exaudivit autem in hoc, quod judicat pupillo, quia pupillus est: Isa. ult.: judicabit in justitia pauperes, et arguet in aequitate pro mansuetis terrae, scilicet humilibus. Humilis dicitur qui non innititur suae virtuti; Joel. 2: judicium pauperum et cetera. Job 36: judicium pauperibus tribuit. Et quo fructu? Ut non apponat homo, scilicet territus: hoc non est bonum, quia superbia est. Ps. 130: si non humiliter sentiebam, sed exaltavi animam meam. Sicut ablactatus et cetera. Item 11: linguam nostram magnificabimus.
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v. 2 confitebor tibi 1. e. laudibus celebrare ; ideoque gestit enarrare, narrabo, forma est exhortationis in. hebr, omnia mirabilia tua, quae Deus mira ac stupenda patravit ; item
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v. 3 in forma exhortationis : /aefabor et exsultabo in te, iubilabo propter te, gaudebo de te; 16 quod cantico prodere vult in laudem Dei ; psallam nomini tuo, tibi et manifestationi tuae potentiae ac benignitatis, Altissime. Qua. occasione ad canticum laudis se senserit impulsum, declarat
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v. 4 in convertendo, verte et explica : cum converterentur inimici mei retrorsum, (et eodem modo utraque : in convertendo, infirmabuntur et peribunt ; sed. sermo est sistit (quam notionem etiam fert imperfectum hebr). Ilaec autem fuga et prostratio hostium facta est, quia Deus causam es ius meum ef causam meam, et id quidem magna sollemnitate iuditus erat sententia condemnatoria efficax
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v. 6 increpasti gentes, popuhostes sunt et aggressores populi Dei; hos increpuit Deus, iis comminatus est ; et una hae obiurgatione periit impius, nomen collec- 46 | : ps. 9, tivum ; vel si mavis : tota hostium multitudo, acsi esset vir unus PS a Deo 61861, perditioni devovebatur; hebr, perdidisti impium ; et — qualis fuerit interitus, ulterius describitur : nomen eorum, gloriam - eorum atque aestimationem, delesti in aeternum. Hier in sempiter- — j num et iugiter ; ex albo seu catalogo gentium expunxisti (555) nomen eorum; et inimici τοῦ ἐχθροῦ defecerunt frameae in finem ; arma, gladn inimicorum in perpetuum perierunt, Ahter in textu hebr !, quem Hier vertit : completae sunt solitudines in finem ; varie verba hebr concipiunt recentiores : hostis (sensu collectivo, uti in v. 6 impius) deleti sunt (perierunt ; cf. Ps. 73, 19 hebr, Is. 16, 4. Ier. 44, 12) ; rudera (seu ruinae) in sempiternum ; minus placet : hostis — confecti sunt in ruinas in aeternum ; alu textu mutato ad habendum stichum ד obmutescunt ruinae etc. Alius divinae increpationis effectus declaratur : e£ civitates eorum destruzisti, quibus destructis illorum quoque fama et gloria concidit : periit memoria eorum cum. sonitu, μετ᾽ ἠχοῦς, 1. e. ut Chrys. explicat, vel dicit internecionem vel ululatum ob mala immissa. Sicut sonitus transit et evanescit, ita exstincta est memoria eorum. In hebr ponitur 925, (LXX videntur legisse | ,(המון ita ut. repetatur cum emphasi id quod in pronomine eorum habetur : ipsi, quae tamen emphasis hoc loco plerisque non placet. Quare alii supplent stichum ה : ipsi. peribunt, Iahve autem regnat in aeternum, vel mutant paulisper : הנה ecce, Iahve. De Deo iudice ulterius pie meditatur, et primo quidem contra hominem caducum elfert interminatam Dei magnificentiam v. ὃ et Dominus in aeternum permanet, hebr sedet, regnat, paravit, Hier stabihnvit ad iudicandum thronum suum, in iudicio, ad 1udicium ponens | thronum suum. Et quomodo iudicet, dicitur v. 9 et 1086 iudicat orbem terraein iustitia, iudicat populosin aequitatibus (Hier), tribuit quod iustum et rectum est.Praeprimis tuetur ius et causam pauperum et oppressorum v. 10 et Dominus est refugium, hebr arx pauperi, arx pro temtempore opportuno, et tale tempus opportunum est in tribulatione, | uti Chrys notat. Et si Deus hac ratione cognoscitur, laeta exoritur — ^ spes ac fiducia v. 11 et confident in te qui noverunt nomen tuum (Hier), nomen Dei nosse est ipsum Deum et eius manifestationem, opera, nosse; ex eiusmodi notitia exsurgit spes firma, quae gignit persuasionem certam, neque enim derelinquis quaerentes te, Domine. 1. LXX alia punctatione חרבות ῥομφαῖαι ferunt ; punctationem mass. exprimunt. Aq - * Hoe expertus est psalmista, uti a v. 4 exposuit. Unde iterum, sicut in initio psalmi in. v. 2 ad praeconium Dei se convertit, et altera carminis stropha pergit
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v. 12 psallite Domino, cantate Domino, habitatom Sion (Hier); in Sion, in Jerusalem est > thronus regni Iahve » (1 Par. 28, 5) ; uti in v. 2 narrabo mirabilia eius, ita nunc : annunliate inter gentes studia eius, opera eius (hebr); et uti in v. 5, ita in
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v. 13 quoniam requirens sanguinem, tanquam vindex et ultor caedis, iniuriarum, vexationum (Gen. Ag.) eorum recordatus est, causam egit afflictorum : et quod assertione dictum est, repetitur negatione omissionis : non est oblitus clamorem pauperum, oppressorum, humilium. Ita v. 12-13 respondet v. 2-5. Quae sequuntur
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v. 14. revera ex versione Aq et Hier respondent v. 6 et talis sensus hie ex contextu requiritur ; antecedit enim praeconium Dei de auxilio praestito ; de ultione in inimicos facta, sequitur
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v. 16 descriptio ruinae et. interitus gentium ; ergo in v. 14 non potest nunc audin suspirium efllagitantium opem, sed verti debet cum Hier : misertus es mei Dominus, vidit - afflictionem meam ex inimicis meis, similiter Aq ἐδωρήσατό yo χύριος εἶδε xaxcuyíx» μου. lllud vulg miserere mei, vide, explicant quasi audiretur clamor pauperum (Ag.); at sane melius quadrat ad me et elevans ex summo periculo, u£ annunciem omnes laudationes tuas in portis filiae Sion ; ereptus ex portis mortis in portis incolarum urbis praeconia Dei enarrare gestit psalmista. Eodem modo requiritur in v. 14 misertus est, vidit etc. ex v. 0 exsultabo in salutari tuo, iubilabo de ope et salute a te mihi praestita. Quamquam psalmista hie et in v. 14 de se loquatur, tamen intelligi afflictionem totius populi seu reipublicae (in qua utique ipse quoque simul calamitatem expertus sit) patet ex ratione de gaudio et salute subiuncta ; loquitur itaque dux et repraesentans populum. Causa exsultationis cernitur in clade hostium : infixae sunt gentes in interitu, llier : demersae sunt in foveam quam fecerunt (hebr) ; pernicie qua me perdere volebant ipsi perierunt; idque altera comparatione declaratur : in laqueo (1n rete, hebr Hier) quem absconderunt, com- ; suls ipsorum insidus, dolis, fraudibus capti sunt. Metaphorae desumptae sunt a venatoribus qui lupis foveas tium sese manifestavit Deus iustus iudex
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v. 17 cognoscetur, verte cum Hier agnitus est Dominus iudicia faciens ; tertio effertur, inimicos, -seu gentes sibi ipsis perniciem creasse : in operibus manuum suarum comprehensus est peccator, sensu collectivo dicitur hebr impius, uti in v. 6. Haec itaque pars v. 14-17 bene correspondet priori carminis parti v. 2-7. sideratio quae ex dictis enascitur
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v. 18 convertantur peccatores in infernum: ex iudicio Dei iudicis iusti, ex salute cultoribus Dei exhinam viri sanguinum et dolosi non dimidiabunt dies suos (Ps. 54, 24): pariter debebunt secundum retributionis normam perire omnes gentes quae obliviscuntur Deum, quae Deorelicto 10018 sequuntur. Ita evenire ex norma retributionis (toties v. g. enuntiata in libro Proverbiorum), ut perpetuo iusti affhgantur; patientia pauperum, hebr spes, Hier exspectatio afflictorum, non. peribit in finem, ex Chrys alus interpres habet ob γὰρ εἰς τέλος ἡ προσδοχία τῶν πράων ἐπιλησθήσεται. lta ex norma divina debet evenire. Quare in modum exhortantis ad Deum clamorem tollit
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v. 20 ersurge, Domine, non confortetur homo, ne vires et audaciam sumat, verum iudicentur gentes in conspectu íuo, ante te. eis (ita aliqui recentiores quoque, מורא — מורה terror), ita Aq φόβημα, Theod φόβον; at Sym τάξον νόμον αὐτοῖς, LXX νομοθέτην, constitue legislatorem super eos, explica eum scil. qui eos potenter comprimat; et ista dominatione experiantur, experimento sciant gentes homines se esse (Hier), ut scil. 1n ea contineantur modestia ac moderatione, qualem prae se ferre decet homines debiles ; vel terrore a Domino immisso comprimatur omnis eorum arrogantia, et imbuantur sensu et effectu fragilitatis et impotentiae humanae. | Laudavit psalmista cum gratiarum actione Deum de auxilio praestito et inimicos iusto Dei iudicio prostratos esse et prosterni debere animo recogitavit. Iam vero oculos convertens in afflictionem praesentem non potest non vehementer commoveri illa recordatione quomodo antea Dominus opem tulerit, nunc autem tardet. Quare merito se conqueri longe (Hier), qui a longinquo stat, dum deberet accurrere ad opem ferendam, adiutorium. suum iners negat et retinet, despicis, negligis nos seu fortasse deorsum aspicis, oculis in terram directis, ne aspicere cogaris tribulationem nostram, LXX ὑπερορᾷς, hebr obvelas (oculos scil. quam maxime opportunum esset opem ferre, oculos habere apertos. Quae sit tribulatio, exponitur
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v. 2 dum superbit impius, arrogantia et insolentia impii, incenditur pauper, ardet (Hier), torquetur et vexatur. Sensu collectivo sumitur pauper; nam statim pergitur : comprehenduntur in consiliis, pauperes capiuntur, corruunt dolis consiliis quae impii excogitant. Hoc modo LXX intellexisse hunc Hier: capiantur in sceleribus quae cogitaverunt, et Chrys. notat :! ἄλλος συλληφθήτωσαν (attribuitur Aq Theod Sym). Sed cum in subsequentibus continuetur descriptio arrogantiae impiorum, certe magis ad contextum est, etiam in hoc membro videre exhibitam oppressionem = Et quaenam sit arrogantia impiorum, exponitur
9:24
v. 3 quoniam laudatur peccator im. desideriis animae suae, praedicatur felix tamquam sui desideri compos factus (Ag.), ef iniquus benedicitur, vitium laudatur (Chrys.). Aliter hebr: nam gloriatur (?) impius de desiderio animae suae, et avarus benedicit, contemnit 186 ; benedicit intelligit Hier applaudens sibi (uti apposito נפשו Ps. 49, 19); potest etiam mistice, praesertim, quia sequitur contemnit Iahve; cf. Iob 2, 9 benedic Deo et morere, et 1, 5. Ubi in hebr contemnit, in vulg exacerba- ad iram provocet, secundum multitudinem irae suae, prae multa et tumida ira:sua, non quaeret ; bene rem ex Theodoreto declarat Ag. : peccator ira et superbia elatus dicit: non quaeret Deus, non est Deus in conspectu eius. Similiter explicatur hebr impius secundum altitudinem In tali animi dispositione v. 5 inquinataesunt viae illius inomni tempore חלל) ?) viae sunt rationes agendi, opera. In hebr durant seu succedunt (?) viae eius; effertur itaque alterum, quo boni aegre afficiuntur : prosperum habet impius rerum successum, vel firmae sunt viae eius omni tempore. Non experitur iudicia Dei, neque de. iis cogitat, sum (sunt) iudicia tua longe ab eo; non solum nihil funesti ei accidit, sed etiam de suis inimicis triumphat : omnium. inimicorum suorum dominabitur, Hier inimicos despicit ; accurate hebr reddit Sym πάντας τοὺς ἐχθροὺς αὐτοῦ ἐχφύσᾷ. Et in tanta prosperitate et securitate sibi conin generationem sine malo ero, Sym οὐ γὰρ ἔσομαι £v/ χαχώσει, exclamat Chrys. : vidisa arrogantiam, vidisti inenarrabilem perditionem ? Et quis et qualis. eam" sibi pollicetur prosperitatem ?
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v. 7. cuius maledictione os plenum est, efferuntur huius peccatoris, de quo v. 3 prava desideria commemorata sunt, peccata oris et linguae, dein v. 8
9:2
I. TRUTH OF THE RESURRECTION OF THE DEAD. - I. Scripture. - In the Old Testament the revelation of this truth was progressive, in harmony with slow divine preparations (Yahweh, God of life: Gen. 5:24; Deut. 32:39; I Kings 17; II Kings 2:3, 11-12; 4:33-36; 13:21; Ps. 9:2; Wis. 2:24; 16:13) and with deep aspirations of the human heart (permanent familiarity with God: Gen. 3:8; Is. 38:18; Ps. 6:5-6; 73:25; otherworldly justice as the work of …
9:13
… him (cf. Mt. 11:28). In the Psalms (ὁ πτωχός = 'anī 19 times), the 'anāwīm are opposed to the 'anāwīm in the sense of "wicked," that is, to the rich and powerful who are their oppressors (Ps. 11:1-6); God promises to these outcasts refuge and support (Ps. 9:13-19; 33:7; 34:10; Is. 57:15) and the Messiah will deliver them (Ps. 71:2-4, 12 f.) from the arrogance of the magnates, representatives and arbiters of legality, who trample them: he will …
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… Ex., n. 75). By the presence of God the devout soul understands the gaze of the Divinity, attentive and intelligent (Ps. 5:2-3), helpful and merciful (ibid. 9:14), purifying and life-giving (I Jn. 3:19-20), the affection with which God enfolds within himself his beloved creature, "embracing her in his love" (Is. 66:12-13; St. Ignatius, Spir. …
… 15), which no longer gives back its prey (Job 7, 9; 14, 12; 16, 22; 17, 13-16). A dark place, where "nullus ordo sed sempiternus horror inhabitat" (Job 10, 21), it is described as a prison land, closed by gates and bars (Is. 38, 10; Job 38, 17; Ps. 9, 14; 107, 18). There the dead, commonly called réphá'im (weak, departed), lead a half-life, shadowy, without knowledge or will, almost immersed in deep lethargy (Job 14, 12).
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… The wicked are on the road to it (Ps. 9:18; 30:18; 54:16), as are the shameless woman and her accomplices (Prov. 2:18; 7:27); there are heaped up those who forget God, sinners (ibid. 9:18; 21:16), despisers of the Law (Eccl. …
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.