Christ, by the mouth of Dauid, declareth his future victory, and triumph ouer the world, 9. and death.
1The inscription of a title to David himself. Preserve me, O Lord, for I have put my trust in thee.Dello stesso Davidde: iscrizione da incidersi sopra una colonna. Salvami, o Signore, perocché in te ho posta la mia speranza:The inscription of the title to Dauid him self. PRESERVE me ô Lord, because I haue hoped in thee.Tituli inscriptio, ipsi David. Conserva me, Domine, quoniam speravi in te. 2I have said to the Lord, thou art my God, for thou hast no need of my goods.Ho detto al Signore: Tu se' il mio Dio, e de' miei beni non hai bisogno.I haue said to our Lord: Thou art my God, because thou needest not my goods. To the sainctes,Dixi Domino: Deus meus es tu, / quoniam bonorum meorum non eges. 3To the saints, who are in his land, he hath made wonderful all my desires in them.A pro de' santi, che sono nella terra di lui adempiè egli mirabilmente ogni mia volontà.that are in his land, he hath made al my willes meruclous in them.Sanctis qui sunt in terra ejus, / mirificavit omnes voluntates meas in eis. 4Their infirmities were multiplied: afterwards they made haste. I will not gather together their meetings for bloodofferings: nor will I be mindful of their names by my lips.Eran moltiplicate le loro miserie: dietro a queste camminavano velocemente. Non convocherò le loro adunanze di sangue, né rammenterò i loro nomi colle mie labbra.Their infirmities were multiplied: afterward they made hast. I wil not assemble their conuenticles of bloud: neither wil I be mindful of their names by my lippes.Multiplicatæ sunt infirmitates eorum: / postea acceleraverunt. / Non congregabo conventicula eorum de sanguinibus, / nec memor ero nominum eorum per labia mea. 5The Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me.Il Signore è la porzione di mio retaggio, e del mio calice: tu se' quegli, che a me restituirai la mia eredità.Our Lord the portion of myne inheritance, and of my cuppe: thou art he, that wil restore myne inheritance vnto me.Dominus pars hæreditatis meæ, et calicis mei: / tu es qui restitues hæreditatem meam mihi. 6The lines are fallen unto me in goodly places: for my inheritance is goodly to me.La sorte è caduta per me sopra le cose migliori: e certamente la mia eredità è preziosa per me.Cordes are fallen to me in goodly places: for mine inheritance is goodlie vnto me.Funes ceciderunt mihi in præclaris; / etenim hæreditas mea præclara est mihi. 7I will bless the Lord, who hath given me understanding: moreover, my reins also have corrected me even till night.Benedirò il Signore, che a me da consiglio: e di più ancor nella notte il mio cuore mi istruì.I wil blesse our Lord, who hath geuen me vnderstanding: moreouer also euen til night, my veines haue rebuked me.Benedicam Dominum qui tribuit mihi intellectum; / insuper et usque ad noctem increpuerunt me renes mei.
8I set the Lord always in my sight: for he is at my right hand, that I be not moved.Io antivedeva sempre dinanzi a me il Signore, perché egli si sta alla mia destra, affinchè io non sia smosso.I forsaw our Lord in my sight alwaies: because he is at my right hand, that I be not moued.Providebam Dominum in conspectu meo semper: / quoniam a dextris est mihi, ne commovear. 9Therefore my heart hath been glad, and my tongue hath rejoiced: moreover, my flesh also shall rest in hope.Per questo rallegrassi il mio cuore, ed esultò la mia lingua: anzi anche la carne mia riposerà nella speranza.For this thing my hart hath beene glad, and my tongue hath reioyced: moreouer also my flesh shal rest in hope.Propter hoc lætatum est cor meum, et exsultavit lingua mea; / insuper et caro mea requiescet in spe. 10Because thou wilt not leave my soul in hell; nor wilt thou give thy holy one to see corruption.Perocché tu non abbandonerai l'anima mia nell'inferno: né permetterai, che il tuo santo vegga la corruzione. Mi facesti conoscere le vie della vita, mi ricolmerai di allegrezza colla tua faccia: delizie eterne sono alla tua destra.Because thou wilt not leaue my soule in hel: neither wilt geue thy holie one to see corruption.Quoniam non derelinques animam meam in inferno, / nec dabis sanctum tuum videre corruptionem. / Notas mihi fecisti vias vitæ; / adimplebis me lætitia cum vultu tuo: / delectationes in dextera tua usque in finem. 11Thou hast made known to me the ways of life, thou shalt fill me with joy with thy countenance: at thy right hand are delights even to the end.Thou hast made the waies of life knowen to me, thou shalt make me ful of ioy with thy countenance: delectations on thy right hand, euen to the end.
15:1
Challoner
The inscription of a title. That is, a pillar or monument, stelographia: which is as much as to say, that this psalm is most worthy to be engraved on an everlasting monument. (Challoner)
Haydock
Mictam. Protestants, "Michtam." Marginal note, or "golden psalm of David," or most excellent. St. Jerome, etc., have divided the word into two: "of the humble and upright David." (Haydock)
Calmet
It may signify "inscribed." (Calmet)
Calmet
But there seems to be no reason for abandoning the Septuagint, who were well acquainted with the original. The psalm is in the form of a prayer, which David pronounces in the person of Christ, to whom the apostles apply several verses; and, as the rest seem to be of the same nature, we must understand all of the Messias, praying, in his sacred humanity, (Berthier) that his body may remain incorrupt. It may refer to Ezechias, to the captives, or rather to David, persecuted by Saul, and provoked to serve false gods, 1 Kings 26:19. But then many expressions must be explained figuratively, (Calmet) and this would tend to weaken the prediction, (Berthier) which all the Fathers have understood of Christ suffering. (Calmet)
Haydock
The thing most worthy to be noted, (stilographia) by the prophet David, is our Saviour's crucifixion; (Worthington) the memory of which must be perpetuated. Job (xix. 24.) wished that what he said about the resurrection, might thus be engraven on flint. (Haydock)
Calmet
Preserve. David acknowledges his infirmity, and that all good comes from God. (Calmet)
Berthier
Jesus was heard praying with tears, etc., Hebrews 5:7. In his humanity, He might use these expressions, (Haydock) as He was the head of a new people, whom he wished to sanctify and instruct. (Berthier)
Worthington
He often prayed, as the gospel informs us. (Worthington)
15:2
I have. Hebrew, "Thou, my soul, hast said." But St. Jerome agrees with us.
Berthier
Goods. Hebrew, "my good is not above thee." I can desire nothing greater. (Berthier)
Calmet
Aquila and Vatable seem to have the same idea as the Septuagint. We reap all the profit from our piety. (Calmet)
Haydock
The redemption was entirely for man's benefit, (Worthington) though it gave the greatest glory to God. (Haydock)
Haydock
Since God, therefore, wants nothing, I will shew my kindness (Bellarmine) to the poor. (Haydock)
15:3
Calmet
Saints. Hebrew, "the magnificent" priests, God himself, (Exodus 15:11.; Calmet) and ceremonies of religion, (Haydock) for which David had a wonderful affection. (Calmet)
Berthier
But Christ has displayed the greatest love towards all his converts, and they had need of it. (Berthier)
God here speaks, shewing that Christ should make known his wonderful charity to the apostles and other saints.
15:4
Worthington
Haste. Men who are convinced of their own infirmities, hasten to find a remedy. (Worthington)
Berthier
No sooner had fallen man been redeemed, that he strove to advance in the ways of perfection. (Berthier)
Haydock
The sins, to which the saints sometimes yield, tend to make them more cautious (Calmet) and grateful to their deliverer, like St. Peter. Persecutions likewise cause them to cling closer to God, and fill them with interior joy, Acts 5:41. (Haydock)
Calmet
If we explain it of the wicked, chastisement often makes them repent, Psalm 77:34. (Calmet)
St. Jerome
"Their idols have been multiplied after their followers, I will not join in their libations of blood." (St. Jerome)
Calmet
David was continually exposed to such temptations, among the idolaters; but out of contempt, he would not even pronounce the name of the idols. (Calmet)
Haydock
The pagan (Worthington) and Mosaic sacrifices shall cease. Christ will unite us (Berthier) by a more excellent oblation of his own body and blood. (Haydock)
Christians shall be distinguished by a fresh appellation, being styled children of light and of God, in opposition to the sons of men, (St. Augustine, etc.; Calmet) and pagans.
15:5
Worthington
Cup. Eternal happiness consists in seeing (Worthington) and enjoying God, (Haydock) and is promised to the patient. Though Christ was truly king of Israel and exercised jurisdiction, (John xii., and 18:37., and Matthew xxi., etc.; Worthington) yet it was not of a temporal nature; (Haydock) and his chief inheritance was the Lord, who would reward his merits. He has taught all clergymen to make this happy choice; as they declare when they become such. Man may call God his inheritance, as he was made for him; and though he may have fallen, if he rise again, his title will be restored, and he may obtain felicity, whether he live in the world or retire from it. (Worthington)
Calmet
David alludes to the custom of allotting each his portion of wine and meat, which was greater in proportion to the person's dignity. He rejects with disdain all worldly and sensual joys. (Calmet)
God in not "a part," but the whole portion of a good man.
It is, etc. St. Jerome, "Thou are the possessor of my lot." I trust in thee for all. (Haydock) (1 Peter 1:4., and 2 Timothy 1:12.) In the ancient sacrifices a part was reserved for the offerer. But Jesus keeps nothing back.
15:6
Berthier
Lines, with which land was measured. (Berthier)
Calmet
Christ expresses his satisfaction with his church, which is gathered from all nations, to manifest the choicest virtues, Titus 2:14. (Euthymius, St. Jerome, etc.) (Calmet)
15:7
Calmet
Understanding. Hebrew, "counsel." In the night of tribulation God directs the reins, or affections of the soul. Christ might speak thus concerning his human nature. (Berthier) (Luke 2:40., and Hebrews 5:7.) David also gives thanks to God for enabling him to make so happy a choice, and to avoid being seduced. (Calmet)
Worthington
He derives instructions from pain. (Worthington)
15:8
Haydock
That I. Hebrew, "I shall not," etc. The sense is the same, but St. Peter agrees with us and the Septuagint, Acts 2:25, etc. It is not of faith that the seven preceding verse regard Jesus Christ as the following do; but as the same person speaks, we may rationally infer that all should be explained of him. Though he always enjoyed the beatific vision, his soul had the affections of other men, and always tended to keep in God's presence. So the angels who see God, desire more and more to contemplate him, 1 Peter 1:12. How earnestly ought we to strive always to keep in the divine presence! (Berthier) then we should constantly advance in virtue, and fear no dangers. The patriarchs thus walked with God, and arrived at such perfection. (Haydock)
Calmet
The Father was always at the right hand of his Son, to support and glorify him; and the Son, having continually performed what was pleasing to God, (John 8:29.) was placed at his right hand at his ascension, though his divinity had never been separated from him. (Calmet)
Worthington
He had always God in view, and has left us a pattern how to behave. (Worthington)
15:9
Calmet
Tongue. Hebrew, "glory." Yet Protestants translate, "tongue," (Acts ii.) as St. Peter follows the Septuagint (Haydock) and he surely understood the force of the Hebrew; so that his testimony in their favour is very strong. Commentators observe that the tongue manifests the joy of the heart, (Berthier) and the same word is used for the soul, Psalm 7:6. (Calmet)
Berthier
Yet very different words signify the tongue and glory; and we follow the text, adopted by the apostle. Joy naturally flows from the presence of the best of friends. (Berthier)
Calmet
Our Saviour sometimes suspended this joy, that he might suffer the more for us. (Calmet)
15:10
Berthier
Soul in hell. Beza, (in his 1st edition, which he corrected afterwards) would translate "my corpse (cadaver, or carcass) in the grave;" for which he as been justly blamed. For, though the corpse is sometimes called soul, as it has been animated by it, (Haydock) and the soul and blood are often used synonymously, yet we shall find no instance of the body of any one still living being styled a soul. When speaking, therefore, of a person's future death, the soul means either life or the spiritual substance, Genesis 37:22., and Psalm 49:16. Hence the explanation of the Fathers, who understand this of Christ's descent into hell, to free the saints who were detained in limbo, is more probable. (Berthier)
Berthier
The instances which are adduced to maintain the opposite sentiment, which Calmet, etc., assert is more literal, either prove nothing, or they relate to people deceased, whose bodies were not to be touched. See Genesis 9:5., Leviticus 17:11., and 21:11., Numbers 6:6., and 19:13., and Aggeus 2:14. Christ speaks of his body in the following part of the verse, (Haydock) calling it Holy, because it was never separated from the divine nature. (Berthier)
Worthington
The erroneous interpretations or corruptions of Beza and Calvin on this head, opposing themselves to the consent of all the ancient Fathers, who believed this passage related to the descent into limbo, are noted, Genesis xxvii., Acts ii., and 1 Peter 3:The Protestant editions vary. Some retain the word hell, others the grave; remarking that "this is chiefly meant of Christ, by whose resurrection all his members have immortality." And (Acts ii.) they paraphrase, "Thou shalt not leave me in the grave;" wresting that which regards the body, rising from the grave, to the soul, which was never there. (Worthington)
Haydock
The last edition of [King] James I agrees however with us, in both places. "Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption." It is observable that in the Hebrew editions, (except Stephen's and some few others) we find the word chasidic in the text, though the last i be properly omitted in the margin; as the word would otherwise signify "saints:" and thus make the apostles false witnesses, Acts 13:35, etc. (Haydock)
Kennicott
"But who shall lay any such thing to their charge? Other men may be deficient in their knowledge, and in their honesty; but inspired apostles could neither be deceived nor deceive. All the ancient versions, the Masorets," who order the word to be read in the singular, though printed plural in the text, and many of the best manuscripts vouch for their veracity. Moreover it is not true that God will not suffer his saints to see corruption; and, if this were the meaning of the words, they would not predict the resurrection of any particular person: yet "these words, the apostles observe to the Jews, are a prophecy of some particular person, whose soul was not long to continue in the place of departed spirits, and whose body was not to be corrupted, both being soon to be reunited. Now David, say they, did not speak this of himself, etc. Have the apostles imposed a prophecy upon the Jewish people, and upon the world?" (Kennicott, Dis. i.)
This learned author was greatly encouraged to go on with his ten years' labour, in examining Hebrew manuscripts over the world, by finding many of them so favourable to the Christian religion, though it had been confidently asserted that all the manuscripts were perfectly uniform. We may rejoice to see that he also approves of the Catholic explanation of this passage, and does not refer the whole to the burial of Christ. In effect, the Apostles' Creed clearly distinguishes this article from that of the descent into hell.
Haydock
One. Montfaucon ventures to follow Keri, "thy merciful one." (Haydock)
St. Augustine
Corruption. "Neither wilt thou permit that sanctified body, by which other people are to be sanctified, to become corrupt." (St. Augustine)
Haydock
Christ rose again before the holy women had embalmed his body, (Luke 26:53., and Mark 16:1.) that no one might attribute the incorruption to that cause. His appearance was so glorious, as to dispel every doubt from the minds of those who would attend to reason. His descent into hell was not in consequence of any weakness, or that he might suffer, (Calmet) as Calvin blasphemously asserts, (Haydock; Tirinus) but he descended in triumph, to liberate the souls of the holy Fathers, (Calmet) or to announce to them the glad tidings of peace, the fruits of which they should shortly enjoy at his ascension, when he would open the gates of heaven to all the faithful. (Haydock)
15:11
St. Augustine
Of life. The observance of the commandments, (St. Jerome) or the method of obtaining happiness by patience and humility. (St. Augustine)
Euthymius
Thou hast opened a new track to me (Haydock) in the resurrection, unknown to mortals. (Euthymius; Bellarmine)
For though some had been already raised to life, Christ is still called the first-fruits of those who sleep, or of the dead; because none had raised themselves to life, as he did. (Haydock) (John 10:18.)
Berthier
Yet he attributes all the glory to the Father, either because he is the origin of the Deity, or because Jesus considered himself as man, and was in all things obedient to his Father. (Berthier)
Calmet
His sacred humanity was now glorified, and beheld the face of God in a more perfect manner than any mere creature can do, tasting inexplicable delights for ever. (Calmet)
Haydock
We must die and rise again, (Worthington) before we shall perfectly comprehend the ways of life. Then we shall form a true judgment of all terrestrial things. (Haydock)
15:1
The inscription of a title.... That is, of a pillar or monument, staylographia: which is as much as to say, that this psalm is most worthy to be engraved on an everlasting monument.
15:1
Stylographiae signifieth a thing most worthie to be noted, towitte, Christ crucified.
and most worthie of the prophets consideration.
Christ as man did often pray, as appeareth in the Gospel.
15:2
Christs passion was not needful nor profitable to God, but to man.
God speaketh shewing that Christ should make his meruelous charity knowen to his Apostles, and other seruantes.
15:4
Men feeling their infirmities and miseries,
make hast in seeking remedies.
Sacrifices to idols shal • cease in Gentiles.
Their names shal be changed from heathen to be called Christians.
15:5
5. Out lord the portion of myn inheritance] Christ whom the Iewes expected as Christ a King sometimes exercised temporal iurisdiction. an earthlie conquerour, that should aduance himself and them temporally in this world, was in dede, as the children and multitude called him, king of Israel. (Ioan 12.) At which time (as also before) he exercised temporal Iurisdiction, in correcting abuses in the Temple (Mat. 21. Ioan. 2.) And when Pilate demanded of him, if he were a king (Ioan. 18. v. 37.) he answered: Thou saist, that I am a king. For this I was borne, and for this came I into the world, that I should geue testimonie to the truth. And though he answered withal, that his kingdom (to witte the possession, and vse therof) was not of this world, yet Pilate by Gods prouidence, writte the title, and would not alter it, IESVS of Nazareth King of the Iewes. But Christs chief inheritance, and reward of his God the proper inheritāce of Christ, and Christians. Clergie men professe expresly to serue God, for God him felfe not for temporal profite. merites is God himself, as here he professeth by his prophet Dauid: which is also the only true & perfect inheritance of al Christs seruates, vvherfore Clergy men more particularly professe the same, when they first enter into their spiritual state, addicting and dedicating them selues to serue God in Ecclefiastical sunct. on, not for temporal inheritance, but for a better lotte, God himself, who is al Good, and most perfect goodnes, true riches, and eternal inheritance. In which election of state to liue and serue God in, euerie Clergie man sayth: Our Lord is the portion of myn inheritance, and of my cuppe: Thou art he that vvil restore myn inheritance vnto me. Man calleth it his inheritance, because he was created to serue God, and for his feruice to inherite God: which reward though he lost by sinne, yet euerie one returning to Gods seruice, and perseuering therin, recouereth by Christ, new right and title to the same inheritance, performing their duties in their seueral vocations. Some traueling in the world, but not psal. ••. v. 11. 2 〈◊〉 a. v. 4. louing it: others sequestered from secular affayres, duly administring sacred offices, more peculiarly called Diuine seruice.
• Net leaue my 〈◊〉 in hel] How Caluin and Beza sometimes corrupt this text, alwayes pernert the sense, and most absurdly oppose them selues against Protestantes denving that Christ de⸢sc⸣ended into limbus translate graue for b••. al ancient holie Farhets, concerning the Article of Christs descending in soule denving that into that part of hel called Limbus patri, is largely noted Gen. 37. Act. 2. & 1. pet 3 Only here we may not omitte to aduertise the reader, that some Protestants 1552. 1577. 1603. Bibles permitting the word hel to remaine in the text, a latter Edition for hel putteth graue, with this only note in the former place, that thus is chiesly meant of Christ by whose Resurrection al his members haue immortality. And Act. 2. they repete their new text by this paraphrasis: Thou shlat not leaue me in the graue. VV resting that which perteineth to the bodie, rising from the graue, to the soule, which was not at al in the graue, al the time the bodie lay there.
Eternal glorie cōsisteth in seing God.
God is the reward of suffering paines for Christ.
15:6
In diuision of temporal inheritance, land is measured by cordes: as Iosue 10. so portions in heauen are geuen with large measure.
Christ also receiued al nations for his inheritance.
15:7
Wisdome to make good election of spiritual thinges rather then temporal.
Not only by day, but also by night.
Also my corporal paines geue me instruction.
15:8
Christ had God continually before his eyes: cuerieman ought to thincke frequently of God.
for God stil protecteth the iust.
Act. e. v. 25.
15:10
in limbo patrum.
Christs body corrupted not in the graue.
Concordanza Act. 2. & 13
15:11
death and resurrection is the way to life.
Perfect glorie consisteth in seing God.
in eternity.
15:1
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
Come then to the 15th Psalm, which says distinctly: Preserve Me, O Lord , for in Thee have I put my trust
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.2
2. Now He saith as follows; “Preserve me, O Lord, for in Thee have I hoped” (
15:2
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
But in applying such appellations to the Divine essence, “which passeth all understanding,” we do not seek to glory in it by the names we employ, but to guide our own selves by the aid of such terms towards the comprehension of the things which are hidden. “I said unto the Lord,” saith the Prophet, “Thou art my God, my goods are nothing unto Thee
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 10.8
… even as Paul, as well as the prophet Isaiah, saith of God; the latter thus making Him speak in His own Person, “I fill heaven and earth, saith the Lord.” And again, “Am I a God nigh at hand, and not a God afar off?” And again, David says, “I have said unto the Lord, Thou art my Lord, for Thou hast no need of my good things.”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 19
… Yea, they may forget, yet will not I forget thee, saith the Lord.” ( Isa. xlix. 15 .) For if He loveth us not, wherefore did He create us? Had He any necessity? Do we supply to Him any ministry and service? Needeth He anything that we can render? Hear what the Prophet says; “I have said unto the Lord, Thou art my Lord, I have no good beyond Thee.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 16
… In their case the master is benefited by the ministry of the servant, but in ours the ministry of the servant profits not the Master, but is beneficial on the other hand to the servant. As the Psalmist says, “My goods are nothing unto Thee.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 3
… 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” ( Ps. cx. 1 .); and again, “I said unto the Lord, Thou art my Lord” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
What is “of his holiness”? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? “I said unto the Lord” (one says) “Thou art my Lord, for of my good things Thou hast no need.” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.11
… but are not, because they are not what Thou art. For that truly is which remains immutably. It is good, then, for me to cleave unto God, for if I remain not in Him, neither shall I in myself; but He, remaining in Himself, reneweth all things. And Thou art the Lord my God, since Thou standest not in need of my goodness.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 102.17
… not because God needs our offerings, seeing that, in the same Scriptures, it is most clearly written, “I said unto the Lord, Thou art my Lord, for Thou hast no need of my good,”
sant'Agostino d'Ippona † 430 d.C. City of God 10.5
And who is so foolish as to suppose that the things offered to God are needed by Him for some uses of His own? Divine Scripture in many places explodes this idea. Not to be wearisome, suffice it to quote this brief saying from a psalm: “I have said to the Lord, Thou art my God: for Thou needest not my goodness.”
sant'Agostino d'Ippona † 430 d.C. City of God 19.23
… Let this be listened to, feared, fulfilled, that there may be no disobedient soul cut off. “He that sacrifices,” He says, not because He needs anything, but because it behoves us to be His possession. Hence the Psalmist in the Hebrew Scriptures sings, “I have said to the Lord, Thou art my God, for Thou needest not my good.”
sant'Agostino d'Ippona † 430 d.C. On Patience 12
… 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.” For these poor receive it from that Rich One, to Whom is said, “My God art Thou, because my goods Thou needest not:”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 10.11
… as, “I did this for thee,” and the other answers, “and I this for thee,” that He wishes us to do Him some good office, because He has first done such an office for us. He is in want of nothing, and therefore is He the very Lord. I said unto the Lord, “Thou art my God, for Thou needest not my goods.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.5
… Let no man fancy that he frightens Christ, when he tells Him that he is a Christian; as if Christ will be more blessed if thou be a Christian. It is a good thing for thee to be a Christian; but if thou be not, it will not be ill for Christ. Hear the voice of the psalm, “I said to the Lord, Thou art my God, since Thou hast no need of my goods.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.2
2. Now He saith as follows; “Preserve me, O Lord, for in Thee have I hoped” ( ver. 1 ): “I have said to the Lord, Thou art my God, for Thou requirest not my goods” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.19
19. Who can explain, who expound that which is said to Him in another Psalm, “For my goods Thou needest not”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 66.17
… If thou wilt not distinguish, thou wilt not render distinct vows. Render distinct vows, confess thyself changeable, Him unchangeable: confess thyself without Him to be nothing, but Himself without thee to be perfect; thyself to need Him, but Him not to need thee. Cry to Him, “I have said to the Lord, My God art Thou, for my good things Thou needest not.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.7
… and beareth the type of the Church, which ought alway to confess that she hath need of aid. This is true, this is godly. “I have said to the Lord, My God Thou art.” Why? “For my goods Thou needest not.”
15:3
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… sanctify a fast .’ This is a warning trumpet, and commands with great earnestness, that when we fast, we should hallow the fast. For not all those who call upon God, hallow God, since there are some who defile Him; yet not Him—that is impossible—but their own mind concerning Him; for He is holy, and has pleasure in the saints
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 138.7
… For in the psalm from which I have quoted above the words: “I said unto the Lord, Thou art my God, for Thou dost not need my good things,” in proof that God does not need our sacrifices, it is added shortly after by the Psalmist in Christ’s name: “I will not gather their assemblies of blood;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
And yet it is perhaps better to advance a few testimonies out of the Old Testament also, which ought to have a supplementary, or rather a cumulative value. The Lord Himself, speaking by the Psalmist, says: “As for my saints which are upon earth, He hath caused all my purposes to be admired in them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.3
3. “To the saints who are on His earth” (
15:4
san Basilio † 379 d.C. The Letters 42.2
… Further, be quiet, not rash in speech, not quarrelsome, not disputatious, not covetous of vain glory, not more anxious to get than to give knowledge, not a man of many words, but always more ready to learn than to teach. Do not trouble yourself about worldly life; from it no good can come to you. It is said, “That my mouth speak not the works of men.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
Come then to the 15th Psalm, which says distinctly: Preserve Me, O Lord , for in Thee have I put my trust : and after this, their assemblies of blood will I not join, nor make mention of their names between my lips
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… For of His adversaries He says, “I will not take up their names into my lips
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
And he said not, “Go not after them,” but what is more, Do not admit them into thy mind; which he says also in another place, “I will not mention their names through my lips.” (
san Girolamo † 420 d.C. Against the Pelagians 3.2
… Ignatius, an apostolic man and a martyr, boldly writes, “The Lord chose Apostles who were sinners above all men.” It is of their speedy conversion that the Psalmist sings,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
… The Lord Himself, speaking by the Psalmist, says: “As for my saints which are upon earth, He hath caused all my purposes to be admired in them.” Not their merits , but “ my purposes. ” For what is theirs except that which is afterwards mentioned,—“their weaknesses are multiplied,”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 42
… and that the fear of the law might humble him, and bring him, as a schoolmaster, to faith and grace. Thus “their weaknesses being multiplied, they hastened after;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 20.3
… The Psalmist saith, “Because of the words of Thy lips I have kept hard ways.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.4
4. “Their infirmities have been multiplied” (
15:5
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… the Bread that He brake exceeded the world’s needs, for the more it was divided, the more it multiplied exceedingly. With much wine also He filled the waterpots; they drew it out, yet it failed though it was abundant: of the Cup that He gave though the draught was small, very great was its strength, so that there is no stint thereto. A Cup is He
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.50
… For your portion is God. For when their earthly possessions were portioned out by Moses to the people of our fathers, the Lord suffered not the Levites to have a share in that earthly possession, for He Himself would be the strength of their inheritance. Wherefore David says: “The Lord is the portion of mine inheritance and of my cup.”
san Girolamo † 420 d.C. The Letters of St. Jerome 52.5
… Now, he who in his own person is the Lord’s portion, or has the Lord for his portion, must so bear himself as to possess the Lord and to be possessed by Him. He who possesses the Lord, and who says with the prophet, “The Lord is my portion,”
san Girolamo † 420 d.C. The Letters of St. Jerome 118.4
… but give everything to the poor and make to yourself friends of the mammon of unrighteousness that they may receive you into everlasting habitations. Obey the Master’s injunction “follow me,” and take the Lord of the world for your possession; that you may be able to sing with the prophet, “The Lord is my portion,”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.39
… But let the house of Israel say, "God is my portion for ever;" let the seed of Abraham say in all nations "The Lord is the portion of mine inheritance."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 63.6
… When we shall once have gotten Thee, we shall neither lose Thee, nor be lost ourselves. Make us happy by Thee, because “Happy is the people whose is the Lord their God.” Nor will God be angry if we shall say of Him, He is our estate. For we read that “the Lord is the portion of my inheritance.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 1.4
4. “The ungodly are not so,” they are not so, “but are like the dust which the wind casteth forth from the face of the earth” ( ver. 4 ). “The earth” is here to be taken as that stedfastness in God, with a view to which it is said, “The Lord is the portion of mine inheritance, yea, I have a goodly heritage.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.1
… that she may possess God Himself, in cleaving to whom she may be blessed, according to that, “Blessed are the meek, for they shall possess the earth.” What earth, but that of which it is said, “Thou art my hope, my portion in the land of the living”? And again more clearly, “The Lord is the portion of mine inheritance and of my cup.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.5
5. “The Lord is the portion of Mine inheritance, and of My cup” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 37.1.4
“And thou shalt be fed in its riches.” What are the riches of that land? Her riches are her Lord! Her riches are her God! He it is to whom it is said, “The Lord is the portion of mine inheritance, and of my cup.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 143.12
… Glorious confession! glorious rule! “For Thou,” saith he, “art my God.” To another will I hasten to be re-made, if by another I was made. Thou art my all, “for Thou art my God.” Shall I seek a father to get an inheritance? “Thou art my God,” not only the Giver of mine inheritance, but mine Inheritance itself. “The Lord is the portion of mine inheritance.”
Early Popes (Pseudo-Isidorian Decretals) The Epistle of Pope Anterus 1
Now, however, the disobedient is cut off by spiritual chastisement; and being cast out of the church, is torn by the rabid mouth of demons. For it becomes those who have God in their heritage, to serve God free from all the hindrances of the world, so that they may be able to say, “The Lord is the portion of mine inheritance.”
15:6
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 3
… And even now perhaps I have reproached you more than in due measure, the Sacred Flock, the praise-worthy nurselings of Christ, the Divine inheritance; by which, O God, Thou art rich, even wert Thou poor in all other respects. To Thee, I think, are fitting those words, “The lot is fallen unto Thee in a fair ground: yea Thou hast the goodliest heritage.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.72
… And was not Basil an Exarch? Was he not a general of those who are saved by faith? Did he not assign the different inheritances and abodes, according to the will of God, among his followers? So that he too could use the words, “The lot is fallen unto me in pleasant places;
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
113. And fittingly is the prophet raised by cords, for the faithful writer said: “The lines are fallen unto me in pleasant places.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.6
6. “The lines have fallen to me in glorious places” (
15:7
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… and after this, their assemblies of blood will I not join, nor make mention of their names between my lips ; since they have refused me, and chosen Cæsar as their king : and also the next words, I foresaw the Lord alway before Me, because He is at My right hand, that I may not be moved : and soon after Yea and even until night my reins chastened me
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 31
… he is at rest and hath not perished. For resurrection will be his final lot, and eternal life, and immortality, and an angel’s portion. Hearest thou not the Psalm that saith, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
Think, what thou singest on that occasion, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 133.3
Would you have me name another of your masters in heresy? Much of your teaching is traceable to Origen. For, to give one instance only, when he comments on the psalmist’s words: “My reins also instruct me in the night season,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 1.2
… “He will meditate by day and by night,” is to be understood either as without ceasing; or “by day” in joy, “by night” in tribulations. For it is said, “Abraham saw my day, and was glad:” and of tribulation it is said, “my reins also have instructed me, even unto the night.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.11
… And therefore when in another Psalm he had said, “Moreover even to-night my reins have chided me;” he went on to say as touching help, “I foresaw the Lord alway in my sight, for He is on my right hand, that I should not be moved.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.7
7. “I will bless the Lord, who hath given Me understanding” (
15:8
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
… but whatever is right and precious in the Father, that also the Son has, and says, ‘All things that the Father hath are Mine .’ Wherefore also the Son, though sitting on the right, also sees the Father on the right, though it be as become man that He says, ‘I saw the Lord always before My face, for He is on My right hand, therefore I shall not fall
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… Preserve Me, O Lord , for in Thee have I put my trust : and after this, their assemblies of blood will I not join, nor make mention of their names between my lips ; since they have refused me, and chosen Cæsar as their king : and also the next words, I foresaw the Lord alway before Me, because He is at My right hand, that I may not be moved
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.13
… I have power to lay it down, and I have power to take it again .” Yea, the prophet David also, according to the interpretation of the great Peter, said with foresight of Him, “Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 6
… “Even this Jesus, Whom ye crucified.” He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.13
… Against this evil of commotion the Psalmist prays, "Suffer not my feet to be moved;" and again, "Let not the hands of the wicked remove me;" and, "Those that trouble me will rejoice when I am moved:" and, "The Lord is at my right hand, that I should not be moved;"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.8
8. “I foresaw the Lord in My sight always” (
15:9
Origene † 254 d.C. Origen Against Celsus 2.62
… For it had been said beforehand by the prophet in the person of Jesus: “My flesh shall rest in hope, and Thou wilt not leave my soul in Hades, and wilt not suffer Thine Holy One to see corruption.”
Origene † 254 d.C. Origen Against Celsus 3.32
… for Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.11
… neither is there any saint outside the living, nor when any one is called living is the further implication absent that in addition to his having life he is a holy one. Near akin to this is the lesson to be drawn from the saying,
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 29
… They are not dead, they are inhabitants of Paradise, and even there retain the members with which they were rapt away and translated. What we aim at in fasting, they have through fellowship with God. They feed on heavenly bread, and are satisfied with every word of God, having Him as their food who is also their Lord. Listen to the Saviour saying:
sant'Agostino d'Ippona † 430 d.C. City of God 17.18
… But the 16th Psalm also cries to them, “Therefore my heart is jocund, and my tongue hath exulted; moreover, my flesh also shall rest in hope: for Thou wilt not leave my soul in hell; neither wilt Thou give Thine Holy One to see corruption.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.9
9. “Wherefore My heart was glad, and My tongue exulted” (
15:10
Tertulliano † 220 d.C. The Five Books Against Marcion 4.7
… Simply that he went into the synagogue, and did nothing even in word against the Creator? As therefore he could not by any means acknowledge him, whom he was ignorant of, to be Jesus and the Holy One of God; so did he acknowledge Him whom he knew (to be both). For he remembered how that the prophet had prophesied
sant'Ippolito † 235 d.C. Expository Treatise Against the Jews 3
… “But as for me, in my prayer unto Thee, O Lord, I said, Father, forgive them,” namely the Gentiles, because it is the time for favour with Gentiles. “Let not then the hurricane (of temptations) overwhelm me, neither let the deep (that is, Hades) swallow me up: for Thou wilt not leave my soul in hell (Hades); neither let the pit shut her mouth upon me,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.25
In the twenty-ninth Psalm: “O Lord, Thou hast brought back my soul from hell.” Also in the fifteenth Psalm: “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.”
san Gregorio Taumaturgo † 270 d.C. Twelve Topics on the Faith 9
How could one say that Christ suffers change or alteration, when the Lord Himself says, “I am and change not;” again, “His soul shall not be left in Hades, neither shall His flesh see corruption?”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.10
… Moreover in this passage David said:— I will declare Thy name unto my brethren, and in the midst of the congregation will I glorify Thee . How can these things apply to Saul? And again David said:— Thou didst not give Thy holy one to see corruption .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.19
… and because of Jesus, the nations and oil languages shall glorify (God) Who delivered His Son, so that He saw no corruption. On the garments of Hananiah and his brethren the fire had no power; and on the bodies of the righteous, who have believed in Jesus, the fire shall have no power at the end.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.15
… For Moses has said, ‘Ye shall see your Life hanging before your eyes .’ And David in the hundred and ninth Psalm, ‘The Lord said unto My Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool ;’ and in the fifteenth, ‘Thou shalt not leave my soul in hades, neither shalt Thou suffer Thy Holy One to see corruption
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.29
… but the Lord, being Himself immortal, but having a mortal flesh, had power, as God, to become separate from the body and to take it again, when He would. Concerning this too speaks David in the Psalm, ‘Thou shalt not leave My soul in hades, neither shalt Thou suffer Thy Holy One to see corruption
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… since they have refused me, and chosen Cæsar as their king : and also the next words, I foresaw the Lord alway before Me, because He is at My right hand, that I may not be moved : and soon after Yea and even until night my reins chastened me . And after this He says most plainly, For Thou wilt not leave My soul in hell
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.8
110. But that is insufficient; take again: “Preserve My soul, for I am holy.” Did David say this of himself? Nay, He says it, Who also says: “Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 38
… liii. 8, 10, 11 .) and,” it pleaseth the Lord to cleanse Him from His wound…to show unto Him light:” and David before him, “Thou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption.” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 28
… Moreover, the Lord says by the Prophet, as though speaking of the future, “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thy Holy One to see corruption.”
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 29
… But to God, Who is present everywhere and absent nowhere, what is infernal and what supernal? Notwithstanding, through the assumption of a body there is room for these also. The flesh which had been deposited in the sepulchre, is raised, that that might be fulfilled which was spoken by the Prophet, “Thou wilt not suffer Thy Holy One to see corruption.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 164
3.—It is established beyond question that the Lord, after He had been put to death in the flesh, “descended into hell;” for it is impossible to gainsay either that utterance of prophecy, “Thou wilt not leave my soul in hell,”
sant'Agostino d'Ippona † 430 d.C. City of God 17.4
… “For when He spared not His own Son, but delivered Him up for us all,” in that way, certainly, He has killed Him. And forasmuch as He raised Him up again from the dead, He has made Him alive again. And since His voice is acknowledged in the prophecy, “Thou wilt not leave my soul in hell,”
sant'Agostino d'Ippona † 430 d.C. Concerning the Nature of Good, Against the Manichæans 20
… But iniquity is the desertion of better things. Likewise in a body, a wound with pain is better than painless putrescence, which is especially called the corruption which the dead flesh of the Lord did not see, that is, did not suffer, as was predicted in prophecy: "Thou shall not suffer Thy Holy one to see corruption."
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.29
… and renew a right spirit in my inward parts;” and, “Stablish me with Thy directing Spirit;” and, “Take not Thy Holy Spirit from me.” There were some, again, who said: “I believed, therefore have I spoken.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 1.39
… because those whom we read of as having committed any sin, we nevertheless know to have amended themselves.” Of whatever virtue you may declare that the ancient righteous men were possessed, nothing saved them but the belief in the Mediator who shed His blood for the remission of their sins. For their own word is, “I believed, and therefore I spoke.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 2.6
… God forbid! We do not say this, because we do not believe it. “For I believed, therefore have I spoken: we also believe, and therefore speak.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 76.7
… And why speak we, howsoever we do it, of the Word? Because we were made by the Word after the likeness of the Word. As far then as we are capable of, as far as we can be partakers of that ineffableness, let us also speak, and let us not be contradicted. For our faith hath gone before, so that we may say, “I believed, therefore have I spoken.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.10
10. “For Thou wilt not leave My soul in hell” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 30.11
11. “The Lord hath heard, and had mercy on Me, the Lord hath become My helper.” Nor did “He suffer His holy One to see corruption”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 37.3.12
… Hear what another Scripture, foreseeing our Lord’s future suffering at the hands of the ungodly, saith. What saith it? “The earth is given into the hands of the wicked.” What is meant by “earth” being “given into the hands of the ungodly”? The delivering of the flesh into the hands of the persecutors. But God did not leave “His righteous One”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.16
… For it was on account of these two hells, my brethren, that the Son of God was sent, on all sides setting free. To this hell he was sent by being born, to that by dying. Therefore it is His voice in that Psalm, not according to any man’s conjecture, but an Apostle explaining, when he saith, “For Thou wilt not leave my soul in hell.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.37
37. “What man is he that shall live, and shall not see death?” ( ver. 48 ). For being raised from the dead He dieth no more, and death hath no more dominion over Him. And as in another Psalm it is said, “Thou shalt not leave my soul in Hell, neither shalt Thou suffer Thy Holy One to see corruption,”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… Since, then, our Lord’s death and passion were not undergone by the law of human nature, but of His own free will, it says “as if of linen.” For when dead according to the flesh He was not dead according to the spirit, because “His soul was not left in hell, neither did His flesh see corruption.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… heard the Lord saying “I have power to lay it down, and I have power to take it again.…I lay it down of myself that I might take it again.” And again, “Now is my soul troubled.” And again, “My soul is exceeding sorrowful even unto death,” and again David’s words as interpreted by Peter “His soul was not left in hell neither did His flesh see corruption.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —He quoted the divine David, and said that he had received promises from God that the Lord Christ should be born of the fruit of his loins and that in trust in these promises he prophetically foresaw His resurrection, and plainly said that His soul was not left in Hades and that His flesh did not see corruption.
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 146
… he seeing this before spake of the resurrection of Christ that His soul was not left in hell neither His flesh did see corruption.”
papa san Leone I Magno † 461 d.C. Letters 15
… “but this He spake of the temple of His body.” The truth of which the prophet David also had predicted, speaking in the person of the Lord and Saviour, and saying: “Moreover my flesh also shall rest in hope; because Thou wilt not leave my soul in Hades, nor give Thy Holy One to see corruption.
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.28
… The body of our Lord did not experience this form of corruption, as the prophet David says, For Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine holy one to see corruption
15:11
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… And after this He says most plainly, For Thou wilt not leave My soul in hell ; neither wilt Thou suffer Thine Holy One to see corruption . He said not, neither wilt Thou suffer Thine Holy One to see death, since then He would not have died; but corruption , saith He, I see not, and shall not abide in death. Thou hast made known to Me the ways of life
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
128. How, then, is Thy testimony not true, O Lord, except it be given in accordance with the frailty of man? For “every man is a liar.”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… “They laid me in the lowest pit, in dark places, and in the shadow of death.” And the resurrection: “thou shalt not leave my soul in hell, neither shalt thou suffer thy Holy One to see corruption;”
sant'Agostino d'Ippona † 430 d.C. City of God 14.7
… But joy is used in a good sense: “Be glad in the Lord, and rejoice, ye righteous.” And, “Thou hast put gladness in my heart.” And, “Thou wilt fill me with joy with Thy countenance.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.8
… But that contemplation is not yet, so long as our joy is in hope. For “hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it,” viz . “as long as the King sitteth at His table.” Then will take place that which is written, “In Thy presence is fullness of joy.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 68
If, therefore, we feel rightly on this matter, it is our duty at once to be thankful for what is already healed within us, and to pray for such further healing as shall enable us to enjoy full liberty, in that most absolute state of health which is incapable of addition, the perfect pleasure of God.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 31.4
… “Do what the other tells.” “What? Do what the other wishes.” “But it is a lie, it is false.” “Well, have you not read, ‘All men are liars’?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 60.2
… There is hope then, for the children, that is, even until the day of judgment come. 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.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.4
… but that the Lord in mercy, to teach him humility, took away what He had given; and he was on a sudden reduced to poverty, and confessing the mercy of God in his recollection, he said, “In my abundance I said, I shall never be moved.” “In my abundance I said.” But I said it, I who am a man said it; “All men are liars, I said.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.8
… After he had said, “Who redeemeth thy life from corruption;” he saith, “Who crowneth thee.” Here thou wert ready at once to say, “‘Crowneth thee,’ is an acknowledgment of my merits, my own excellence hath done it; it is the payment of a debt, not a gift.” Give ear rather to the Psalm. For it is thou again that sayest this; and “all men are liars.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 97.1
… Verily I say unto thee, Before the cock crow, thou shalt deny Me thrice.” They came to the hour; and because that Christ was God, and Peter a man, the Scripture was fulfilled, “I said in my panic, Every man is a liar.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.10
10. “For Thou wilt not leave My soul in hell” ( ver. 10 ). For Thou wilt neither give My soul for a possession to those parts below. “Neither wilt Thou grant Thine Holy One to see corruption.” Neither wilt Thou suffer that sanctified body, whereby others are to be also sanctified, to see corruption. “Thou hast made known to Me the paths of life” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.10
… He to whom foreign travel is sweet, loveth not his country: if his country is sweet, travel is bitter; if travel is bitter, all the day there is trouble. When is there not trouble? When there is joy in one’s country. “At Thy right hand are delights for evermore.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.15
… For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, while, walking in faith, they are absent from the Lord. Hence are the words, “In Thy presence is fulness of joy:”
15:2
In praecedenti Psalmo enumeravit justitias quas Deus requirit ab homine; hic autem ostendit quomodo justitiam sequebatur. Titulus talis est: inscriptio tituli ipsius David. Et quantum ad litteram significat quod editus est specialiter de his quae pertinent ad personam David. Sed quia David gerebat etiam personam Christi ex ejus semine nascituri, ideo quaedam hic de David, quaedam de Christo ponuntur. Et ideo Petrus Act. 2: providebam dominum et cetera. De resurrectione Christi dicit proprie dictum esse, et non de David. Et secundum hoc tangit historiam in Psalmo isto de novo testamento, secundum quod dicitur Joan. 18, quod Christo crucifixo imposuit Pilatus titulum super caput ejus hic est Jesus Nazarenus rex Judaeorum: et hic est quasi titulus regni ejus. Triplex titulus consuevit describi. Aliquando in sepulcro alicujus: hoc est sepulcrum talis. Aliquando in domo: haec est domus talis. Aliquando pro triumpho, sicut Romae fiebat: et hic titulus Christi est, qui triumphavit per crucem: Col. 2: palam triumphans illos in seipso, expolians principatus et potestates. Signatur ergo hic, quod in Psalmo specialiter de regno Christi agitur. Titulus Hieronymi talis est, humilis et simplicis Psalmus David. Et signatur quod agitur in Psalmo illo de simplicitate et humilitate David, sive singularis, sive figurati, scilicet Christi. Dividitur ergo Psalmus iste in duas partes. In prima ostendit sive ex parte sua, sive ex parte Christi loquens, se soli Deo inhaerere. Secundo commemorat beneficia quae a Deo recepit, ibi, benedicam dominum qui et cetera. Primum ad simplicitatem, secundum ad humilitatem pertinet. Circa primum duo facit. Primo ostendit quod soli Deo inhaeret. Secundo rationem assignat, ibi, dominus pars et cetera. Circa primum tria facit. Primo ostendit quomodo se habeat ad Deum. Secundo, quomodo se habeat ad sanctos Dei. Tertio, quomodo se habeat ad inimicos Dei. Secundum, ibi, sanctis. Tertium, ibi, multiplicate et cetera. Ad Deum se habet ut sibi soli inhaerens: et hoc dupliciter: per spem et fidem, ibi, dixi domino. Circa primum duo proponit: scilicet signum spei, et ipsam spem. Signum spei, ibi, conserva me domine: quasi: non confido per me servari posse: sed tu, domine, conserva me, vel in se, vel in membris suis: Joan. 17: pater, serva eos in nomine tuo, quos dedisti mihi. Et hoc, quoniam speravi in te. Sed numquid speravit Christus? Dicendum est quod sic: speravit quidem pro aliis vitam aeternam, pro se autem claritatem corporis. Claritatem autem animae habuit in instanti suae conceptionis. Dixi et cetera. Hic primo ponit actum fidei. Secundo rationem assignat, ibi, quoniam bonorum et cetera. Actus fidei est confiteri Deo, vel in corde credendo, vel exterius laudando, factis approbando: Roman. 10: corde creditur ad justitiam, ore autem confessio fit ad salutem; et ideo, dixi, corde, ore, et opere, quia Deus meus es: Gen. 28: erit mihi dominus in Deum. Et ideo est, quia bonorum meorum non eges. Et hoc est proprium Dei: quia infinitae bonitatis est, et nihil ei addi potest, quia est substantiale bonum ad omnia extendens bonitatem sicut sol lumen, non per participationem, sed per ipsum esse illuminans omnia. Cuilibet autem alii creaturae potest addi, etiam sanctis, et propter hoc aliquid eis accrescit, et ideo aliquo modo indigent nobis: sed Deus solus non indiget bonis nostris: Job 33: porro si juste egeris, quid donabis ei, aut quid de manu tua accipiet? Hieronymus habet, quoniam bene non est nobis sine te: quasi, ex hoc apparet quia tu es Deus meus, quia tu es bonitas, nec mihi bene est sine te.
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Sanctis. Hic ostendit quomodo se habet ad sanctos, etiam ut legitur ex persona Christi. Et sciendum, quod voluntas patris sicut voluntas Christi est, et inquantum homo, ut impleat voluntatem patris: Ps. 39: ut faciam voluntatem tuam, Deus meus volui: Thess. 4: haec est voluntas Dei sanctificatio vestra: Jo. 6: descendi de caelo non ut faciam voluntatem meam, sed voluntatem ejus qui misit me, patris, ut omne quod dedit mihi, non perdam, sed resuscitem illud in novissimo die. Christus autem multa voluit: et hoc propter nostram utilitatem. Sed quid voluit? Pati, mori, resurgere, ut nos vivificaret. Dicit ergo: Deus pater, omnes voluntates meas mirificavit, idest mirifice adimplevit, in eis, in quibus? Eis, in sanctis qui sunt in terra ejus, idest in Ecclesia militante et triumphante. Hieronymus habet sic, sanctis qui sunt in terra et magnificis, omnis voluntas mea in eis. Alia littera habet, robusti. Et dato quod aliquis terrenus confidat in potestate robusti exercitus, sed David dicit, ego speravi in te: Eccl. 2: nullus speravit in domino, et confusus est. Et robusti mei sunt sancti tui, qui magna faciunt: Ps. 100: oculi mei ad fideles, dicit Christus, ut sedeant mecum. Quod ipse Christus diligat sanctos, patet: Prov. 8: ego diligentes me diligo.
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Multiplicatae. Hic ostendit quomodo se habeat ad adversarios Dei, sive ad peccatores. Et primo ponit eorum conversionem; secundo conversionis modum, ibi, non congregabo. Circa primum duo facit. Primo proponit statum praecedentis culpae; secundo ponit statum subsequentis gratiae, ibi, postea acceleraverunt. Dicit ergo, multiplicatae sunt infirmitates eorum, idest diversa peccata. Vel infirmitates, idest poenalitates ex peccato consequentes. Thren. 1: multi gemitus mei. Et ex hoc sequitur, postea acceleraverunt, idest conati sunt ad curandum vitam, ut redimerent tempus perditum. Et signanter hoc faciunt, quia, ubi abundat delictum superabundat gratia: ut dicitur Rom. 5. Item post tribulationes homo currit ad Deum. Osee 6: in tribulatione sua mane consurgent ad me, venite, revertamur ad dominum. Ps. 82: imple facies eorum ignominia, et quaerent nomen tuum, domine.
Non. Hic ponit modum conversionis. Et primo ostendit ad quem ritum convertantur; secundo, quomodo perfecte, ibi, nec memor ero et cetera. Dicit ergo, acceleraverunt. Sed quomodo convertentur? In veteri lege illi qui convertebantur, offerebant diversa sacrificia. Sed ego adunabo ex diversis partibus ad fidem; sed non ut effundant sanguinem: quia, ut apostolus dicit Hebr. 10, impossibile est per sanguinem taurorum aut hircorum, auferri peccata. Non congregabo conventicula eorum de sanguinibus, idest de ritu legis: sed haec congregatio est de sanguine novo, idest Christi. Hebr. 9: Christus semel oblatus est ad multorum exhaurienda peccata. Heb. 10: una oblatione consummavit in aeternum sanctificatos et cetera. Zach. 9: tu autem in sanguine testamenti tui eruisti vinctos tuos de lacu in quo non est aqua et cetera. Sed quomodo perfecta erit ista congregatio? Quia non ero memor nominis illorum, quod habebant in statu peccati, quia unus dicebatur fornicator, alius latro. Sed nullus post conversionem debet sic nominari, quia hujusmodi nomina sunt deleta. Vel, non ero memor peccatorum in judicio, cum congregabo justos, venite benedicti, Matth. 25. Et hoc per labia mea, vel per praedicatores meos. Sed dicetur eis, ite maledicti et cetera. Hier. 15: si separaveris pretiosum a vili, quasi os meum eris. Hieronymus habet: multiplicata sunt idola eorum: post tergum sequentium non libabo libamina eorum de sanguine, neque assumam nomina eorum in labiis meis; quasi dicat, te colo, non idola. Sed illorum idola multa sunt. Oseae 8: multiplicavi post dorsum recedentes a te. Hierem. 2: verterunt ad me tergum et faciem, nec ero particeps libaminum eorum. Deut. 33: de quorum victimis comedebant adipes, et bibebant vinum libaminum. Nec jurabo per illa idola.
15:5
Dominus. Hic assignat rationem suae inhaesionis soli Deo, quia scilicet ipse solus est hereditas sua; quasi dicat: ideo solum huic inhaereo, quia haec est hereditas mea. Primo dicit Deum esse suam hereditatem. Secundo commendat eam, quod est contentus de ea, ibi, etenim hereditas mea et cetera. Ipsa est bonum nostrum quo fruimur: homines in mundo isto quaerunt possessiones et usus earum, sed possessio sua est Deus; unde dominus, pars hereditatis meae, intransitive, idest hereditas quae venit mihi in partem. Quidam habent pro hereditate delectationes carnis. Sap. 2: haec est pars et haec sors nostra. Alii autem alia delectabilia mundi; sed Deus est sors mea. Thren. 3: pars mea dominus, dixit anima mea.
15:6
Sed non solum est hereditas mea, sed, pars calicis mei, idest calix meus veniens mihi in sortem; quia tota delectatio mea et potus est Deus. Ps. 22: calix meus inebrians quam praeclarus est. Vel Christus habet hereditatem fideles; et hujusmodi hereditatis, scilicet fidelium, Deus est pars, sicut dictum est, dominus pars calicis mei, quia passio mea ordinatur ad Deum. Ipse etiam est dator hujus hereditatis: tu es qui restitues hereditatem meam mihi, scilicet aeternae gloriae. Et sic Christus loquitur ex persona suorum, qui eam perdiderunt peccante primo parente. Vel, hereditatem, idest claritatem corporis, quam perdidit homo peccando. Funes extenderunt mihi in praeclaris. Divites terram mensurant fune. Deut. 32: Jacob funiculus hereditatis ejus. Et ideo portio dicitur quasi funiculus funis, idest portio mea cedit mihi in rebus optimis, quia nihil melius ipso Deo. Hier. 3: tribuam tibi terram desiderabilem, praeclaram hereditatem. Secundo ostendit quod sit ea contentus: etenim hereditas mea praeclara est mihi; quasi dicat: non solum hereditas mea in se praeclara est; sed est ita praeclara mihi, quod nullo modo mutarem eam. Ps. 131: haec requies mea in saeculum saeculi: hic habitabo, quoniam elegi eam.
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Benedicam. Supra Psalmista posuit rationem quare soli Deo inhaeret, quia scilicet ipse est pars hereditatis suae; hic recognoscit beneficia. Et primo proponit beneficia suscepta; secundo speranda, ibi, insuper et caro mea. Circa primum duo facit. Primo commemorat beneficia suscepta; secundo ostendit gaudium quod habet ex eis, ibi, propter hoc laetatum est cor meum. Commemorat ergo duplex beneficium: unum in adeptione boni, aliud conservando contra mala. Quantum ad primum dicit, benedicam dominum etc. ut intelligam quam praeclara sit illa hereditas aeterna. Ps. 118: da mihi intellectum, et scrutabor et cetera. Ps. 31: intellectum tibi dabo, et instruam te. Eccl. ult.: danti mihi sapientiam dabo gloriam. Dedit autem dominus homini rationem ad sapientiam, sed non totaliter abstulit infirmitatem; sed hoc erit in gloria. Et primo proponit eam; secundo ponit auxilium contra eam, ibi, providebam dominum. Omnis homo habet a Deo secundum rationem lumen intellectus, et justus reformatur lumine gratiae. Sed adhuc infirmitas carnis restat; et ideo dicit, insuper adhuc increpuerunt me renes mei, idest infirmitates meae, scilicet culpae, vel peccata. Et hoc, usque ad noctem, idest usque ad mortem, increpuerunt me renes mei, idest reprehensibilem me ostenderunt. Alia littera, quia in renibus incentivum luxuriae sedem habet, et sic delectationem tentando molestat. 2 Cor. 12: ne magnitudo revelationum et cetera. Sed in Christo non sunt infirmitates culpae, vel infectionis, quia caro ejus non repugnat adversus spiritum; et ideo intelligitur solum de poena. Heb. 4: tentatum per omnia, quantum ad infirmitates corporales. Sed si de nobis intelligatur, dicendum quod homo qui donum intellectus habet, vel gratiam, dicat adhuc cum apostolo, Rom. 7: video aliam legem in membris meis repugnantem legi mentis meae. Vel renes, idest Judaei sibi conjuncti, usque ad noctem, idest usque ad passionem, sive usque ad passibilitatem carnis. Et quia caro timebat passionem, ego in illa passione, providebam dominum, erectis oculis in caelum, non in mundo. Providentia est praevisio rerum fiendarum in futuro; sed visio sive conspectus est rerum praesentium. Sed si adhuc tales renes impugnant, non est timendum, quia paratum habet auxilium Dei.
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Et ideo primo ponit recordationem auxilii, dicens, providebam dominum etc. quando scilicet increpuerunt me renes mei. Ps. 24: oculi mei semper ad dominum quoniam et cetera. Et hoc ideo quia a dextris est mihi ne commovear, non ad sinistram. Prov. 3: dominus erit in latere tuo, et custodiat pedem tuum ne capiaris. Isa. 50: stemus simul et cetera.
15:9
Propter hoc laetatum est cor meum. 1 Reg. 2: exultavit cor meum in domino. Ps. 63: laetabitur justus in domino et cetera. Et exultavit lingua mea etc., exterius, cum exteriori gaudio prorumpit in laudem vocis. Isa. 12: cantate domino quoniam magnifice fecit. Psal. 80: exultate Deo et cetera.
Insuper. Hic enumerat beneficia speranda. Primo quantum ad resurrectionem carnis; secundo quantum ad animam, ibi, notas. Prima in duo. Primo ponit spem resurrectionis; secundo modum, ibi, quoniam non derelinques. Dicit ergo, dedisti mihi intellectum, et astitisti mihi homini, sed insuper et caro mea requiescet in spe, resurrectionis. Ps. 3: ego dormivi, et soporatus sum, et resurrexi. Et etiam habebit caro mea spem in resurrectione. Sap. 3: spes illorum immortalitate plena est. Ratio, quia resurrectio requirit unionem corporis et animae; et ideo non debuit anima conjuncta divinitati remanere in Inferno; sed tamdiu debebat ibi stare, donec probaretur veritas humanitatis, et verae carnis: nec plus decebat relinqui in Inferno, ubi descenderat ad liberandum sanctos. Eccl. 24: penetrabo omnes inferiores partes terrae, et inspiciam omnes dormientes, et illuminabo omnes et cetera. Item ex parte corporis, quia nec dabis sanctum, idest corpus meum a te sanctificatum, videre corruptionem, idest putrefactionis, vel resolutionis, quam non est passus; sed mortis corruptionem passus est. Beneficia quae pertinent ad animam commemorat, cum dicit, notas. Hoc refertur ad Christum pro membris suis, et haec sunt documenta et praecepta, quae sunt via in beatitudinem. Prov. 7: serva mandata mea, et vives; et ideo dicit, notas mihi fecisti vias vitae. Secundo commemorat beneficium: ubi tria dicit.
15:10
Primo plenam Dei visionem, adimplebis me laetitia cum vultu tuo, idest videbo vultum tuum. 2 Cor. 13: nunc cognosco ex parte, idest imperfecte, tunc cognoscam facie ad faciem. Plenam laetitiam: Joan. 16: ut gaudium vestrum plenum sit: quia delectationes indeficientes, quia, in dextera tua usque in finem. Isa. 51: laetitia sempiterna super capita eorum, gaudium et laetitiam obtinebunt: et fugiet ab eis dolor et gemitus. Prov. 3: longitudo dierum in dextera ejus, et in sinistra illius divitiae et gloria.
15:5
v. 5 Dominus pars hereditatis meae, pars mea hereditana, ef calicis mei, mea portio, sors mihi tributa (vide ad 10, 6); totus populus habet pro parte sua Deum : non est his (1dolis) similis pars Jacob, qui enim formavit omnia, ipse est (Jer. 10, 16) et speciali ratione dicitur Deus pars sacerdotum et levitarum : ego pars et hereditas tua in medio filiorum Israel (Num. 18, 20. Deut. 10, 9); tu es qui restitues hereditatem meam mihi, cum Deus sit possessio, hereditas, pars piorum, haec pars 115 datur seu statuitur, si bonorum divinorum participes redduntur ; hebr vertit Hier: tu possessor sortis meae ; tu es sustentans sortem meam, quae acceptio obvia est; recentiores corrigunt: tu semper sors mea, vel tu addes sortem meam. Huius sortis excellentiam praedicat psalmista
15:6
v. 6 funes ceciderunt mihi in praeclaris ; « in terrae divisione funes ad metandum adhibebant, dein sortibus spatia illa dimensa distribuebant, ideo quod de sortibus dici solet, | funibus tribuit, hoc est cadere » ( Ag.) ; sors mea cecidit in 1008 praeclara ; etenim hereditas mea possessio mea, praeclara est mihi; Hier, hereditas speciosissima mea est. Quare Deo dicuntur laudes, qui adeo bene providit (v. 7) et potens est protector (v. 8);
15:7
v. 7 benedicam Dominum, qui tribuit mihi intellectum, a Deo se edoctum profitetur ; hebr vertit Hier qui dedit consilium mihi, i. e. mihi bene consuluit, bene prospexit; hoe Dei beneficium intimis affectibus ut prosequatur, sese vehementer sentit impulsum ; e£ usque ad noctem, insuper et noctibus (hebr, Hier), ubi strepitu diei transacto vacari potest tranquillae contemplationi, increpuerunt me, erudierunt me (hebr, Hier) renes mei, intimi sensus et affectus . animi, qui corde, renibus, visceribus attribui et manifestari solent. Continuo ob oculos habet Dominum
15:8
v. 8 providebam, proponebam (hebr, Hier) Dominum in conspectu meo semper, illum habeo ante oculos; et "ipse Dominus quoque continuo opitulator ei adstat, quoniam a dextris est mihi, ut protector mihi assistit, et tali munitus praesidio non com | movebor (hebr), securus ac tutus ero, non titubabo; nihil damni se > periculi mihi opponetur. MD Quia itaque Deum habet largitorem bonorum et grólectorem et magna É afficitur laetitia (v. 9) et cum omni fiducia prospectat vitam beatam (v. 10-11) ; v. 9 propter hoc laetatum est cor meum, et exsultat gloria mea (hebr), anima mea, ita magnitudo affectus declaratur; ef insuper caro mea requiescet in spe, Hier habitabit confidenter, hebr secure; 3 totus homo ratione habita animi et corporis in gaudio et in securitate E collocabitur. Deseribitur magna felicitas, quae fundatur in Deo, qui est tiores vertunt videre foveam (sepulcrum), sed vox adhibetur etiam pro aliquem, videre vitam, famem, mortem. Se vocat חסיד ' qui gratia divina donatus sit, quam sui appellationem optime colligit ex antecedentibus (v. 2, 5, 8,9) et quam simul Deo proponit tamquam titulum, cui hanc suam spem et ad Deum precationem adnechit. .. Quod in
15:10
v. 10 potius negative indicavit, iam positive declarat v. 14 , viam quae ducit ad vitam, ad vitam scil. non terrestrem, quam iam vivit, sed ad vitam beatam, quae eo ipso ei proponitur, quia Deus est possessio eius (v. 5); haec cognitione ei nota facta est via ad vitam ; quamdiu igitur revera habet Deum tamquam partem suam hereditariam, quamdiu est in familiari cum Deo consortio, estin via ad vitam beatam verum adimplebis me laetitia cum vultu tuo, hebr. plenitudo gaudiorum habebitur, si ipsa Dei facies conspicitur; delectationes in dextera tua usque in finem, iugiter, in perpetuum. Hoc necessario colligitur, quia aeternus; qui tali fruitur possessione, in aeternum pariter beatus esse — Exprimitur itaque in psalmo hoc spes et certa cognitio vitae ante faciem (Is. 25, 8), et vivent mortui tui, interfecti mel resurgent; expergiscimini et laudate qui habitatis in pulvere, quia ros lucis, ros tuus (Is. 26, 19) et praeparatur illud: et multi de his qui dormiunt in terrae pulvere evigilabunt in vitam aeternam (Dan. 12, 2). Ex usu liturgico huius psalmi etiam in populo (cf. Rob. Smith, Expositor I, 4 p. 370 sq). Ceterum in manifesto est positum vita functus non relictus est in scheol neque expertus est corruptionem. De hoc psalmo agit Lagrange, Revue biblique 1905, p. 192. Ceterum vide Act. rimi codices hebr ostendunt cf. De Rossi, Variae lectiones, IV, p. 9 et Kennicott, The Textus est valde corruptus. Versio LXX et vulg in pluribus locis ne- - quit intelligi. Generatim haec erui possunt: David petit ut Deus causdm iustam tueatur; quam petitionem commendat sua vitae integritra quos indiget ope divina (v. 7-12). Quare Deum implorat, ut inimicos retundat, quorum prosperitatem Deo proponit, dum ipse nihilominus laeta spe erigitur (v. 13-15). | Primo efflagitat, quod sane aequum est: audi, Iahve iustitiam (hebr); ipsa causa iusta quasi clamat ad Deum, ut a Deo 1usto protegatur et instituatur ; huie clamori psalmista adiungit suum : intende deprecationem meam ; instat petendo : auribus percipe orationem meam, quae est sincera, pura, quae non in labiis dolosis profertur. Denuo iustam suam causam Deo commendat
15:8
… ricchezza (cf. Mt. 16, 26; Lc. 12, 20), ma presso Jahweh rimane « il fascio dei viventi » (I Sam. 25, 29), e Dio libera il suo fedele dalla f. (Ps. 48, 15-18; I Sam. 2, 6); non lo abbandonerà alla f. ma gli mostrerà « la via della vita » (Ps. 15, 8-11) e lo « prenderà in gloria » (ibid. 72, 23 sg.). …
15:10
… Alla loro morte tutti gli uomini scendono alla f. (Gen. 37, 35; 42, 38; 44, 29, 31; Num. 16, 30, 33; ecc.) ove si « congiungono ai padri » loro (Gen. 25, 8, 17; 35, 29; 49, 29, 33). Tutti i morti sono sotto il dominio della f. (Os. 13, 14; Ps. 15, 10; 48, 16; 88, 49; Prov. 5, 5; 23, 14), che sta sotto l'oceano (Job 26, 5) e ingoia tutti senza distinzione (Ps. 88, 49). Le « porte della f. » (Is. 38, 10; Job 38, 17; Eccli. 51, 9; …
15:11
… Oggetto della b.: «vedranno Iddio»; è la suprema felicità promessa a «gli uomini retti» e «innocenti» (Ps. 11, 7; 17, 15; cf. 15, 11), che sono i «puri di cuore». …
15:19
… S. Pietro, annunziando subito dopo la Pentecoste la Risurrezione di Cristo ai Giudici, disse, richiamandosi alla profezia di David (Ps. 15, 19): « Essendo dunque profeta David e sapendo che Dio gli aveva promesso con giuramento che uno della sua stirpe doveva sedere sopra il suo trono, profeticamente disse della Risurrezione …
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.