If the children of Israel, offending and falling into the forsaide curses shal repent, God wilrestore them to his blessings againe. 11. leauing it in their powre to serue him if they wil, 17. and therfore warneth them that the impenitent shal assuredly perish, because hauing life and death, blessing and cursing proposed, they choose the worse.
1Now when all these things shall be come upon thee, the blessing or the curse, which I have set forth before thee, and thou shalt be touched with repentance of thy heart among all the nations, into which the Lord thy God shall have scattered thee,Quando adunque tutte queste cose ti saranno accadute, e avrai provato la benedizione, e la maledizione, che io ti ho messo davanti agli occhi; e pentito in cuor tuo trovandoti in mezzo alle genti, tra le quali il Signore Dio tuo ti avrà disperso,THERFORE when al these wordes shal be come vpon thee, the blessing or cursing, which I haue sette forth before thee: & thou be touched with repentance of thy hart in al nations, into which our Lord thy God dispersed thee,Cum ergo venerint super te omnes sermones isti, benedictio sive maledictio, quam proposui in conspectu tuo: et ductus pœnitudine cordis tui in universis gentibus, in quas disperserit te Dominus Deus tuus, 2And shalt return to him, and obey his commandments, as I command thee this day, thou and thy children, with all thy heart, and with all thy soul:A lui ritornerai, e obbedirai a' suoi comandamenti, tu, e i tuoi figliuoli, con tutto il tuo cuore, e con tutta l'anima tua, come io oggi ti prescrivo:and shalt returne to him, and obey his commandmentes, as I this day command thee, with thy children in al thy hart, and in al thy soule:et reversus fueris ad eum, et obedieris ejus imperiis, sicut ego hodie præcipio tibi, cum filiis tuis, in toto corde tuo, et in tota anima tua: 3The Lord thy God will bring back again thy captivity, and will have mercy on thee, and gather thee again out of all the nations, into which he scattered thee before.Il Signore Dio tuo sciorrà la tua schiavitù, e avrà misericordia di te, e ti raunerà di bel nuovo da tutti i paesi, pe' quali ti avea già disperso.our Lord thy God wil bring thee againe from thy captiuitie, and haue mercie vpon thee, and gather thee againe out of al the peoples, into which he dispersed thee besore.reducet Dominus Deus tuus captivitatem tuam, ac miserebitur tui, et rursum congregabit te de cunctis populis, in quos te ante dispersit. 4If thou be driven as far as the poles of heaven, the Lord thy God will fetch thee back from hence,Quando tu fossi stato sbalzato fino ai cardini del cielo, di colà ti ritrarrà il Signore Dio tuo,If thou be dispersed as farre as the poles of heauen, thence wil our Lord thy God draw thee backe,Si ad cardines cæli fueris dissipatus, inde te retrahet Dominus Deus tuus, 5And will take thee to himself, and bring thee into the land which thy fathers possessed, and thou shalt possess it: and blessing thee, he will make thee more numerous than were thy fathers.E ti prenderà, e ti introdurrà nella terra posseduta da' padri tuoi, e tu pur la possederai: e benedicendoti ti farà crescer di numero più di quello che fossero i padri tuoi.and wil take thee to him, and bring thee into the Land, which thy fathers possessed, and thou shalt obteyne it: and blessing thee, wil make thee to be of a greater number, then were thy fathers.et assumet, atque introducet in terram, quam possederunt patres tui, et obtinebis eam: et benedicens tibi, majoris numeri te esse faciat quam fuerunt patres tui.
6The Lord thy God will circumcise thy heart, and the heart of thy seed: that thou mayst love the Lord thy God with all thy heart and with all thy soul, that thou mayst live.Il Signore Dio tuo circonciderà il cuor tuo, e il cuore de' tuoi figliuoli, affinché tu ami il Signore Dio tuo con tutto il tuo cuore, e con tutta l'anima tua, affinché tu possi vivere.Our Lord thy God wil circumcile thy hart, and the hart of thy seede: that thou mayest loue oure Lord thy God in al thy hart, and in al thy soule, that thou mayest liue.Circumcidet Dominus Deus tuus cor tuum, et cor seminis tui, ut diligas Dominum Deum tuum in toto corde tuo, et in tota anima tua, ut possis vivere. 7And he will turn all these curses upon thy enemies, and upon them that hate and persecute thee.E tutte quelle maledizioni le rovescerà sopra i tuoi nemici, e sopra quelli che ti odiano, e ti perseguitano.And al these curses he wil turne vpon thine enemies, and them that hate and persecute thee.Omnes autem maledictiones has convertet super inimicos tuos, et eos qui oderunt te et persequuntur. 8But thou shalt return, and hear the voice of the Lord thy God, and shalt do all the commandments which I command thee this day:Ma tu tornerai, e ascolterai la voce del Signore Dio tuo: e adempirai tutti quanti i comandamenti, che io oggi t'intimo:But thou shalt returne, and heare the voice of our Lord thy God, and shalt doe al the commandmentes which I command thee this day:Tu autem reverteris, et audies vocem Domini Dei tui, faciesque universa mandata quæ ego præcipio tibi hodie: 9And the Lord thy God will make thee abound in all the works of thy hands, in the fruit of thy womb, and in the fruit of thy cattle, in the fruitfulness of thy land, and in the plenty of all things. For the Lord will return to rejoice over thee in all good things, as he rejoiced in thy fathers:E ti benedirà il Signore Dio tuo in tutte le opere delle tue mani, nella prole del tuo seno, e nei parti de' tuoi bestiami, nella fecondità de' tuoi terreni e nell'abbondanza di tutte le cose. Perocché tornerà il Signore a compiacersi in dare a te tutti i beni, come si compiacque inverso de' padri tuoi:and our Lord wil make thee abound in al the workes of thy handes, in the issue of thy wombe, and in the fruite of thy cattel, in the fertilitie of thy ground, and in the plentie of al thinges. For our Lord wil returne to reioyse vpon thee in al riches, as he reioysed in thy fathers:et abundare te faciet Dominus Deus tuus in cunctis operibus manuum tuarum, in sobole uteri tui, et in fructu jumentorum tuorum, in ubertate terræ tuæ, et in rerum omnium largitate. Revertetur enim Dominus, ut gaudeat super te in omnibus bonis, sicut gavisus est in patribus tuis:
10Yet so if thou hear the voice of the Lord thy God, and keep his precepts and ceremonies, which are written in this law: and return to the Lord thy God with all thy heart, and with all thy soul.Purché tu la voce ascolti del Signore Dio tuo, e osservi i suoi precetti, e le cerimonie prescritte in questa legge: e al Signore Dio tuo ritorni con tutto il cuor tuo e con tutta l'anima tua.yet so, if thou heare the voice of our Lord thy God, and keepe his preceptes and ceremonies, which are written in this law: and returne to our Lord thy God in al thy hart, and in al thy soule.si tamen audieris vocem Domini Dei tui, et custodieris præcepta ejus et cæremonias, quæ in hac lege conscripta sunt: et revertaris ad Dominum Deum tuum in toto corde tuo, et in tota anima tua. 11This commandment, that I command thee this day is not above thee, nor far off from thee:Questo comandamento che io oggi ti annunzio, non è sopra di te, né lungi da te,This commandment, that I command thee this daie, is not aboue thee, nor so farre of,Mandatum hoc, quod ego præcipio tibi hodie, non supra te est, neque procul positum, 12Nor is it in heaven, that thou shouldst say: Which of us can go up to heaven to bring it unto us, and we may hear and fulfil it in work?Né è riposto nel cielo, onde tu possa dire: Chi di noi può salire al cielo per indi recarlo a noi, affinché lo ascoltiamo, e lo ponghiamo in esecuzione?nor situated in heauen that thou maiest say: Which of vs is able to ascend vnto heauen to bring it to vs, that we may heare and fulfil it in worke?nec in cælo situm, ut possis dicere: Quis nostrum valet ad cælum ascendere, ut deferat illud ad nos, et audiamus atque opere compleamus ? 13Nor is it beyond the sea: that thou mayst excuse thyself, and say: Which of us can cross the sea, and bring it unto us: that we may hear, and do that which is commanded?Né è posto di là dai mari, onde tu trovi pretesto e dica: Chi di noi potrà valicare il mare per portarlo a noi fin di là, onde possiamo udirlo, e fare quello che è comandato?Nor placed beyond the sea: that thou mayest pretend, and say: Which of vs can passe ouer the sea, and bring it euen vnto vs: that we way heare, and doe that which is commanded?neque trans mare positum: ut causeris, et dicas: Quis ex nobis poterit transfretare mare, et illud ad nos usque deferre, ut possimus audire et facere quod præceptum est ? 14But the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayst do it.Ma molto vicina a te ell'è la parola, ell'è nella tua bocca, e nel cuor tuo, affinché tu la eseguisca.But the word is very neere thee, in thy mouth and in thy hart, to doe it.sed juxta te est sermo valde, in ore tuo, et in corde tuo, ut facias illum.
15Consider that I have set before thee this day life and good, and on the other hand death and evil:Ripensa come io oggi ho proposto dinanzi a te la vita, e il bene, e d'altra parte la morte, e il male:Consider that I haue set before thee this day life and good, and contrariewise death and euil:Considera quod hodie proposuerim in conspectu tuo, vitam et bonum, et e contrario mortem et malum: 16That thou mayst love the Lord thy God, and walk in his ways, and keep his commandments and ceremonies and judgments, and thou mayst live, and he may multiply thee, and bless thee in the land, which thou shalt go in to possess.Affinché tu ami il Signore Dio tuo, e cammini nelle sue vie, e osservi i suoi comandamenti, e le cerimonie, e le leggi: e abbi la vita, ed ei ti moltiplichi, e ti benedica nella terra, di cui tu entrerai al possesso.that thou mayest loue our Lord thy God, and walke in his waies, and keepe his commandmentes and ceremonies and iudgementes: and thou mayest liue, and he multiplie thee, and blesse thee in the Land, which thou shalt enter to possesse.ut diligas Dominum Deum tuum, et ambules in viis ejus, et custodias mandata illius ac cæremonias atque judicia: et vivas, atque multiplicet te, benedicatque tibi in terra, ad quam ingredieris possidendam. 17But if thy heart be turned away, so that thou wilt not hear, and being deceived with error thou adore strange gods, and serve them:Ma se il cuor tuo si volgesse indietro, e tu non volessi obbedire, e sedotto da errore adorassi gli dei stranieri, e a questi rendessi culto:But if thy hart be auerted, and thou wilt not heare, and deceaued with errour thou adore strange goddes, and serue them:Si autem aversum fuerit cor tuum, et audire nolueris, atque errore deceptus adoraveris deos alienos, et servieris eis: 18I foretell thee this day that thou shalt perish, and shalt remain but a short time in the land, to which thou shalt pass over the Jordan, and shalt go in to possess it.Io ti profetizzo oggi che tu andrai in ruina, e in poco tempo non sarai più nella terra, di cui, passato il Giordano, entrerai in possesso.I foretel thee this day that thou shalt perish, and abide a litle time in the Land, which passing ouer Iordan, thou shalt enter to possesse.prædico tibi hodie quod pereas, et parvo tempore moreris in terra, ad quam, Jordane transmisso, ingredieris possidendam. 19I call heaven and earth to witness this day, that I have set before you life and death, blessing and cursing. Choose therefore life, that both thou and thy seed may live:Io chiamo in testimoni il cielo, e la terra, come io ti ho oggi proposta la vita e la morte, la benedizione e la maledizione. Eleggi adunque la vita, affinché la vita abbi tu, e i tuoi figliuoli;I cal for witnesses this day heauen and earth, that I haue proposed to you life and death, blessing and cursing. Choose therfore life, that both thou mayest liue, and thy seede:Testes invoco hodie cælum et terram, quod proposuerim vobis vitam et mortem, benedictionem et maledictionem. Elige ergo vitam, ut et tu vivas, et semen tuum:
20And that thou mayst love the Lord thy God, and obey his voice, and adhere to him (for he is thy life, and the length of thy days,) that thou mayst dwell in the land, for which the Lord swore to thy fathers Abraham, Isaac, and Jacob that he would give it them.E ami il Signore Dio tuo, e alla voce di lui obbedisca, e con lui resti unito (perocché egli è la tua vita, e la lunghezza dei giorni tuoi) affinché tu abiti nella terra, la quale il Signore giurò di dare ai padri tuoi Abramo, Isacco, e Giacobbe.and mayest loue our Lord thy God, and obey his voice, and cleaue to him (for he is thy life, and the length of thy daies) that thou mayest liue in the Land, for the which our Lord sware to thy fathers, Abraham, Isaac, and Iacob, that he would geue it them.et diligas Dominum Deum tuum, atque obedias voci ejus, et illi adhæreas (ipse est enim vita tua, et longitudo dierum tuorum), ut habites in terra, pro qua juravit Dominus patribus tuis, Abraham, Isaac, et Jacob, ut daret eam illis.
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Year of the World 2553.
Haydock
Or the curse. The sequel shews that this would prove their portion, and that they would have to do penance among all the nations. (Haydock)
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Before. The Jews are still in expectation of this deliverance, as they say this prediction does not relate to the captivity at Babylon. But Nehemias understood it in this sense, (2 Esdras 1:8,) though it will not have its perfect accomplishment till the latter days, when the Israelites will embrace the true faith, Romans 11:25.
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Menochius
Poles. The arctic and antarctic, the northern and southern poles; that is, into the most distant regions. (Menochius)
Calmet
Hebrew, "the end of heaven," where it seems to rest upon the earth. (Calmet)
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Fathers. Some sinners have risen to greater eminence by sincere repentance, than others who have offended less. (Worthington) See Luke 7:47.
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Haydock
Circumcise. Septuagint, "purify." Chaldean, "take away the folly from." After the captivity, idolatry was never very prevalent among the Jews. (Haydock)
Calmet
But this prediction will not be fulfilled till the Jews acknowledge the Messias. (Calmet)
St. Augustine
Those whose hearts are circumcised, as God here promises, are enabled to love him above all things; and no doubt he will fulfil what he has thus engaged to do, with regard to some. (Worthington) (St. Augustine, q. 53.)
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Haydock
Fathers. He will again take pleasure in bestowing favours upon thee, (Calmet) of a spiritual and more lasting nature. Hence the Jews may understand that they have not yet repented, as they ought to do; since they have been under the wrath of God for above 1500 years. (Salien) (Haydock)
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Du Hamel
Above. Hebrew, "separated, unknown," etc. Septuagint, "too heavy." St. Paul (Romans 10:6,) adapts this to the Christian law, which is the perfection of that given by Moses. The precepts of Jesus Christ are well known, and easily accomplished (Calmet) by the sincere lover of justice, (Haydock) assisted by powerful grace. (St. Augustine, q. 54.) St. Peter (Acts xv.) insinuates, that it was very difficult under the old law, to comply with all the regulations, at a time when the sacraments did not convey such great graces. (Du Hamel)
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Grotius
Work. There is no need of studying the mysteries of astrology, as the Magi do, to understand the will of God. (Grotius)
Calmet
St. Paul adds, (ver. 7.) or who shall descend into the deep? which is not in [the] Hebrew. (Calmet)
Calmet
But he probably alludes to the following verse, as the sea is often styled the deep. It was not necessary for the Jews, or for Christians, (Haydock) to undertake long voyages, to discover the true God, as the ancient philosophers were obliged to do; and after they had obtained some idea of the truth, they were afraid to declare it, on account of the prejudices of the people. (Calmet)
Haydock
But the most illiterate among us, may easily obtain sufficient knowledge to regulate his life. (Haydock)
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Calmet
Heart. Septuagint add, "and in thy hands." Thou art often obliged to talk about the law, and to learn it by heart. Nothing hinders thee, with the grace of God, from putting it in practice. (Calmet)
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Menochius
Evil. Obedience will insure eternal life: but if thou give the preference to evil, the second death must be thy portion, ver. 19. (Haydock) (Ecclesiasticus 15:17.) (Menochius)
Calmet
It may also refer to the goods and evils of the present life, of which Moses has been speaking. (Calmet)
30:19
Haydock
I call. He begins his canticle in the same emphatical manner, (chap. 22.) as Isaias does his prophecy. (Haydock)
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Haydock
He is. From God all advantages are derived. We may render the Hebrew, with the Septuagint, "Because this is thy life (Calmet)....to dwell," etc. By observing the law of God, long life and possession of the promised land can be alone attained. (Haydock)
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Some sinners through great repentance become more vertuous, and are more rewarded then some that offended lesse.
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6. God vvil circumcise thy bart.] Most true it is, that of our selues, without By grace men are made able to kepe Gods cōmandments Gods grace none can kepe or fulfil the commandmentes. But he, whose hart God doth circumcise, is therby made able to loue God with al his hart, and with al his soule. And except some hartes were thus circumcised, and so made able to loue God aboue al, and consequently their neighboures, God should not performe his promise, that he wil circumcise the hart of some.
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11. Is not aboue thee.] VVhen thou art stirred vp, assisted, and indued with So the commandmentes are not impossible. S. Aug. denat. et grat. c. 69. et q. 54. in Deut. rheod q. •8. in Deut. S. Cypri. li. 3. c. 52. ad Quir. S. Amb. in Psal. 40. Gods grace, the commandment of God is not (then) aboue thee, nor faire of from thee, but very nere thee, in thy mouth (to confesse God, and his truth) and in thy hart, to do it. But you wil aske: How then cometh it to passe, that manie hauing receiued sufficient grace, yet do not kepe Gods commandmentes? God him self answereth:
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15. That he hath set before thee life and good, and contrrivvise death and euil; he inuiteth and helpeth, yet forceth thee not he geueth•thee powre & abilitie, helping Freew⸢il⸣. and not destroying thy freewil, that thou maist loue our Lord thy God, walke in his wayes, and kepe his commandements. But if thy hart be auerted and (v. 17.) thou vrilt not heare, thou shalt perish. Againe God inculcateth:
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19. I cal for vvitnesses heauen and earth, that I haue proposed to you life and death, blessing and cursing. Choose therfore life &c. VVhat Doctor can teach more plainly the possibilitie of keeping Gods commandmentes; and frewil in man, then this text of holie Scripture?
God gaue man libertie to choose, what he would folow. S. A•b. in Psal. 40. v. 10
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Tertulliano † 220 d.C. On Monogamy 14
… That rich man did go his way who had not “received” the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. Nor will “harshness” be on this account imputed to Christ, the ground of the vicious action of each individual free-will. “Behold,” saith He, “I have set before thee good and evil.”
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sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 83
… the passage, “The word is nigh thee, even in thy mouth and in thy heart” ( and , as the verse also has it, in thine hands , for in man’s heart are his spiritual hands), adds in explanation, “This is the word of faith which we preach.” No man, therefore, who “returns to the Lord his God,” as he is there commanded, “with all his heart and with all his soul,”
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.9
… circumcise yourselves to your God, and circumcise the foreskin of your heart; lest my anger go forth like fire, and burn you up, and there be none to extinguish it.” Also Moses says: “In the last days God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… this is circumcision of the mind which St. Paul requires above all, yea rather the Law also. See now how having granted it in words, he in deed does away with it. For he does not say the circumcision is superfluous, the circumcision is of no profit, of no use. But what saith he? “Circumcision verily profiteth if thou keepest the Law.” ( Deut. x. 16 ;
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sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 22
… it is not in heaven, that thou shouldest say, Who will ascend into heaven, and obtain it for us, that we may hear and do it? neither is it beyond the sea, that thou shouldest say, Who will cross over the sea, and obtain it for us, that we may hear and do it? The word is nigh thee, in thy mouth, and in thine heart, and in thine hands to do it.’
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.35
… that thou shouldest say, ‘Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?’ nor is it beyond the sea, that thou shouldest say, ‘Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?’ But the word is very nigh unto thee, in thy mouth, and in thy heart, and in thy hands, to do it.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
… Grace yieldeth the righteousness resulting from itself, and that from the Law likewise. What plea then is to rescue them, since they are disposed to be contentious against this, but cling to that to no purpose whatever? Then, since he had made a strong assertion, he again confirms it from the Scripture.
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sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.69
69. The Apostle then looking in us for the righteousness which is of Faith, cuts at the root of incredulous doubt and godless unbelief. He forbids us to admit into our hearts the cares of anxious thought, and points to the authority of the Prophet’s words, Say not in thy heart, Who hath ascended into heaven
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sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.69
Nor does the Apostle give room for unbelief in the other direction. He quotes at once the words of the Prophet, Or Who hath descended into the abyss
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sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XXXVI 1
… of which if any man “taste,” he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception. For the truth is unsophisticated ( ἀσχημάτιστος ); and “the word is nigh thee, in thy mouth and in thy heart,”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.70
70. But there is demanded from us an unwavering certainty. The Apostle expounding the whole secret of the Scripture passes on, Thy word is nigh, in thy mouth and in thy heart
sant'Atanasio di Alessandria † 373 d.C. Against the Heathen (Contra Gentes) 30
… But for its knowledge and accurate comprehension, there is need of none other save of ourselves. Neither as God Himself is above all, is the road to Him afar off or outside ourselves, but it is in us and it is possible to find it from ourselves, in the first instance, as Moses also taught, when he said
san Gregorio di Nissa † 395 d.C. On Virginity 23
… Yet there is a plainer guide to be found than verbal instruction; and that is practice: and there is nothing vexatious in the maxim that when we are undertaking a long journey or voyage we should get an instructor. “But,” says the Apostle
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.pref.14
14. Let us then not keep the Lord’s money buried and hidden in the flesh; nor let us hide our one talent in a napkin; but like good money-changers let us ever weigh it out with labour of mind and body, with an even and ready will, that the word may be near, even in thy mouth and in thy heart.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 83
… And this is the purport of what is said to Israel in Deuteronomy, if understood in a godly, sacred, and spiritual sense, since the apostle, after quoting the passage, “The word is nigh thee, even in thy mouth and in thy heart”
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san Giustino † 165 d.C. The First Apology 44
And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: “Behold, before thy face are good and evil: choose the good.”
Origene † 254 d.C. Origen De Principiis 3.1.6
… “If it has been announced to thee, O man, what is good, or what the Lord requires of thee, except that thou shouldst do justice, and love mercy, and be ready to walk with the Lord thy God.” Moses also speaks as follows: “I have placed before thy face the way of life and the way of death: choose what is good, and walk in it.”
Origene † 254 d.C. Origen De Principiis 3.1-2.6
… “If it has been announced to thee, O man, what is good, or what does the Lord require of thee, except to do justice and to love mercy?” Moses also: “I have placed before thy face the way of life, and the way of death: choose what is good, and walk in it.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.33
… But the enemy of this life, who is also the last enemy of all His enemies that shall be destroyed, is death, of which the soul that sinneth dies, having the opposite disposition to that which takes place in the soul that lives uprightly, and in consequence of living uprightly lives. And when it is said in the law, “I have placed life before thy face,”
san Metodio d'Olimpo † 311 d.C. From the Discourse on the Resurrection, Part III 2
… for spiritual things are far removed from irrational lust and sin. “But I am carnal, sold under sin;” which means: But I being carnal, and being placed between good and evil as a voluntary agent, am so that I may have it in my power to choose what I will. For “behold I set before thee life and death;”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 40
… But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.’ Likewise, in Deuteronomy: ‘Life and death hath He set before thee, and good and evil: . . .choose thou life, that thou mayest live.’
Pseudo-Clement The Clementine Homilies 18.17
… Wherefore it is that He says, ‘For say not that the way has been hid from me.’ But by the way is meant the mode of life; for Moses says,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.16.4
… For the glory of God was wanting to man, which he could obtain in no other way than by serving God. And therefore Moses says to them again: “Choose life, that thou mayest live, and thy seed, to love the Lord thy God, to hear His voice, to cleave unto Him; for this is thy life, and the length of thy days.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.15
… thus fully developing His discipline in both directions, both in following out the blessing and in providing against the curse. He had already said of old, “Behold, I have set before you blessing and cursing.”
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4. Si ad cardines (Hebraice, ad extremitatem) coeli fueris dissipatus, inde te retrahet Dominus. — Est hyperbole, q. d. Si fueritis in extremo orbe, inde reducet vos Deus; si ad extremas terrae regiones, quae sub polis arctico et antarctico sitae sunt, relegati fueritis, inde in patriam vos revocabit. Unde Franciscus Valesius, cap. xxvi Sacrae Philosoph., ex nostro hoc textu colligit esse Antipodes; nam qui sub polo arctico degunt, sunt Antipodes iis qui degunt sub antarctico, et contra. Innuit autem hic Deus Hebraeos eo posse dispergi, ac proinde ibi esse terram habitabilem. Abulensis per cardines coeli accipit quatuor coeli plagas, videlicet Orientem, Occidentem, Meridiem et Septentrionem. Verum aptius, per cardines accipias duos polos jam dictos: quia sicut ostii cardines sunt fixi et immobiles, in iisque volvitur et movetur ostium, ita poli sunt fixi et immobiles, in iisque volvitur coelum. Est hic unus e potioribus Scripturae locis, quem Judaei pro se citant, et Christianis semper objiciunt, nempe quod jam sint in ultima captivitate, in quatuor mundi plagas dispersi, ubi expectant Messiam, qui illos iterum in unum congreget, et in Judaeam reducat: hanc enim Scripturam non esse impletam in reditu e captivitate Babylonica, eo quod in ea non fuerint dispersi in quatuor mundi plagas, et eo quod duae tantum tribus tunc in Judaeam redierint, aliis decem in Assyria manentibus. Verum Nehemias, cap. i, vers. 8 et 9, diserte docet hunc locum, et hanc promissionem impletam esse, in reditu e captivitate Babylonica; non enim asserit Moses eos dispergendos ad extrema coeli, sed loquitur conditionate, aitque: Etiamsi contingeret vos dispergi ad extrema coeli, inde reducam vos; estque hyperbole, ut dixi. Adde, loquitur Moses de statu legis et judaismi; eo enim stante, promittit eis reditum in Judaeam, si poenitentiam agant: jam autem hic status, cum judaismo, per Christum est abolitus. Unde duae tribus jam in plena dispersione sua et eversione versantur, a 1600 annis; decem vero tribus a bis mille et amplius annis, et quamcumque poenitentiam egerint, vel agant, hactenus tamen tanto tempore eas reduci non vidimus. Denique Judaei poenitere et ad Deum redire nequeunt, nisi Christum a Deo missum recipiant: hoc autem facient in fine mundi, qui tunc eos per Eliam et Henoch in Jerusalem reducet, convertet et salvabit.
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6. CIRCUMCIDET COR TUUM, id est, auferet superflua et nociva desideria, et duritiem voluntatis tuae. Unde Septuaginta vertunt περικαθαριεῖ, id est, circumpurgabit cor tuum; vide dicta Levit. cap. xxvi, vers. 41.
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9. REVERTETUR UT GAUDEAT. Non quasi mutabilis sit Deus, ut nunc gaudeat, nunc doleat; sed anthropopathos de Deo loquitur Scriptura. Homines enim cum alicujus miserentur, eumque in gratiam recipiunt, laetantur de ejus bonis et felicitate, cum prius eum odissent, et in ejus poenis ac aerumnis laetati fuissent. In Deo autem nulla harum passionum est temporalis vicissitudo; sed ab aeterno laetatus est Deus, simul et semel unico actu, de toto ordine punitionis et praemiorum, qui per omnem aeternitatem decurret, et his illisve obveniet, atque in eo actu, eaque laetitia semper perseverat et perseverabit.
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10. SI TAMEN AUDIERIS VOCEM DOMINI DEI TUI. Si enim vis ut audiat te Deus, tu prior eum audi, vel exterius per legem, Scripturam aut concionatorem, vel interius per sanctam inspirationem loquentem. Si vis ut Deus faciat voluntatem tuam, tu prior facito quae ipse vult et mandat. Si vis ut ipse revertatur ad te, tu pariter revertere et occurre illi. Si vis ut ipse gaudeat super te, tu quoque gaude super illo. « Delectare in Domino, et dabit tibi petitiones cordis tui. » Hinc viri sancti omnia quae petunt a Deo impetrant, quia vicissim faciunt quidquid ab eis exigit Deus. Ita S. Dominicus dicebat se nihil unquam postulasse a Deo, quod non protinus obtinuisset; cumque subderet unus: Pete ergo ut D. Conradus (Doctor is erat celebris) fiat tui Ordinis: Difficile, ait, hoc quidem est, attamen si petam, futurum confido. Petiit, totaque nocte oravit, et ecce mane accurrit Conradus stimulatus a Deo, habitumque Ordinis a S. Dominico flagitat et accipit. Quod ergo nos orantes subinde non exaudiat Deus, causa est quod nos non audiamus eum, nec obediamus voci ejus. O quanti fieremus apud Deum, si ei semper studiose auscultaremus et obsequeremur! Solebat S. Franciscus, audiens internam Dei inspirationem etiam in itinere, consistere, totusque ad eam attendere dicens: Loquere, Domine, audit servus tuus; et quamdiu inspiratio durabat, consistebat, eique humiliter et attente auscultabat, moxque eam opere adimplebat; hinc tantus evasit. E contrario non patitur Deus se contemni, suamque vocem negligi; est enim hoc indignum et injurium Deo: unde ipse tales punit deserendo eos, sinendoque ut ruant in gravia mala et peccata. Hoc est enim quod ipse comminatur Proverb. cap. 1, 24: « Quia vocavi, et renuistis, etc., ego quoque in interitu vestro ridebo. » Qui ergo sapit, audiat illud Psaltis: « Hodie si vocem Domini audieritis, nolite obdurare corda vestra. »
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11. MANDATUM HOC, etc., NON SUPRA TE EST, ut possis te excusare, et dicere: Non possum illud attingere, ut sciam et compleam. Hebraice est, mandatum hoc non est a te separatum nec remotum.
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14. SED JUXTA TE EST SERMO, IN ORE TUO, ET IN CORDE TUO, q. d. Habes legem Dei ad manum, ut in corde, id est memoria, eam rumines eamque ore proloquaris. Hunc locum citat Apostolus, Roman. x, et allegorice pulchreque, ut docet S. Augustinus, Quaest. LIII, accommodat eum fidei, ut ostendat quam facile per eam homo justificari possit: nec enim ad hoc opus est ut quis ascendat in coelum, et inde nobis Christum deducat, ut videamus Christum, et videntes salvi fiamus; sed satis est credere Christum esse Deum, et nostri causa de coelo descendisse. Sic non est opus ut quis ad inferos descendat, et inde Christum a mortuis ad vitam reducat; sed sufficit ut credamus Christum divina virtute resurrexisse: hoc autem credere corde, et ore profiteri est facillimum. Vide dicta ad Roman. x, 6.
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15. Considera quod hodie proposuerim in conspectu tuo vitam et bonum, et e contrario malum et mortem, scilicet in liberam praedam, ait S. Chrysostomus. Quasi enim liberum quoddam voluit esse aucupium mortis ac vitae, ut in alto veluti suspensa, animabus fidelium exponerentur ad praedam. Huc allusit Sapiens, Eccli. xv, 17: « Apposuit tibi aquam et ignem: ad quod volueris porrige manum. Ante hominem vita et mors, bonum et malum: quod placuerit ei, dabitur illi. » Hominis arbitrium, ait ibidem Jansenius, Deus quasi suspendit in aethere inter duo elementa: aquam, in symbolum refrigerii vitae aeternae; ignem, in expressionem tormentorum apud inferos.
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16. Ambules in viis ejus, legi ejus studiose et continue obediendo. Nota: Scriptura crebro utitur verbo ambulandi, quia fidelium est nunquam stare, sed semper progredi in via Domini. « Nunquam, ait S. Bernardus, epist. 253 ad Garinum, justus arbitratur se comprehendisse; nunquam dicit: Satis est; sed semper esurit sititque justitiam: quia in aeternum se divino mancipavit famulatui. » Hinc Proverb. IV, 18, dicitur: « Justorum semita quasi lux splendens procedit, et crescit usque ad perfectum diem. » Et Psal. LXXXIII, vers. 8: « Beatus homo cujus est auxilium abs te: ascensiones in corde suo disposuit, etc., ibunt de virtute in virtutem. » Praeclare S. Bernardus, epist. 253: « Ibi tu, Christiane, fige tui cursus profectusque metam, ubi Christus posuit, qui nusquam stetit, sed exultavit ut gigas ad currendam viam, factus obediens usque ad mortem. »
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19. TESTES INVOCO HODIE COELUM ET TERRAM. Quomodo coelum et terra testes sint, tum legis, tum praevaricationis, tum vindictae divinae, explicui cap. IV, vers. 26. QUOD PROPOSUERIM VOBIS VITAM ET MORTEM. Ita legendum cum Romano, Hebraeo, Chaldaeis et Septuaginta, non autem, vitam et bonum, q. d. Si legem hanc serves, promitto tibi vitam hic longaevam et felicem: sin eam violes, comminor et praedico tibi mortem celerem et miseram, eamque et praesentem et aeternam. Elige ergo unum e duobus.
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20. IPSE EST ENIM VITA TUA, ET LONGITUDO DIERUM TUORUM, q. d. Deus est effective vita et longaevitas tua, quia scilicet ipse prolongabit tibi vitam, si ejus legi obedias. Unde Act. XVII, dicitur: « In ipso, » id est, per ipsum, « vivimus, movemur, et sumus. » Pulchre S. Dionysius, cap. vi De Divin. Nom., docet Deum esse vitam in se essentialem; rursum eum esse vitam causalem vitae animalium, plantarum, hominum, angelorum et beatorum: eamque triplicem, primo exemplarem, secundo efficientem, tertio finalem.
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CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Già in Deut. 30, 6 si sottolinea la necessità di questa c. spirituale (cf. Ier. 4, 4: «c. del cuore»), e in Lev. 26, 41 i cattivi e ribelli vengono detti «incirconcisi di mente» (cf. Ier. 6, 10; …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.