Christs glorie, the world repining therat, 4. shal be propagated in al the world. 7. His diuine powre as wel spiritual in conuerting mens hartes, as external, in seuere iustice, is prophecied.
1Why have the Gentiles raged, and the people devised vain things?Per qual ragione fremon le genti, e i popoli macchinano dei vani disegni?VVHY did the Gentiles rage, and peoples meditate vaine things?Quare fremuerunt gentes, / et populi meditati sunt inania ? 2The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.Si sono levati su i re della terra, e i principi si son collegati insieme contro il Signore, e contro il suo Cristo.The kings of the earth stood vp, and the princes came together in one against our Lord, and against his Christ.Astiterunt reges terræ, / et principes convenerunt in unum / adversus Dominum, et adversus christum ejus. 3Let us break their bonds asunder: and let us cast away their yoke from us.Rompiamo i loro lacci, e rigettiam lungi da noi il lor giogo.Let vs breake their bondes a sunder: and let vs cast away their yoke from vs.Dirumpamus vincula eorum, / et projiciamus a nobis jugum ipsorum. 4He that dwelleth in heaven shall laugh at them: and the Lord shall deride them.Colui, che ne' cieli risiede, si burlerà di costoro, e il Signore gli schernirà.He that dwelleth in the heauens, shal laugh at them: and our Lord shal scorne them.Qui habitat in cælis irridebit eos, / et Dominus subsannabit eos. 5Then shall he speak to them in his anger, and trouble them in his rage.Allora egli parlerà ad essi nella sua indignazione, e nel suo furore gli atterrirà.Then shal he speake to them in his wrath, & in his furie he shal truble them.Tunc loquetur ad eos in ira sua, / et in furore suo conturbabit eos. 6But I am appointed king by him over Sion, his holy mountain, preaching his commandment.Ma io da lui sono stato costituito re sopra Sionne (sopra) il monte santo di lui, affine di annunziare i suoi precetti.But I am appoynted king by him ouer Sion his holie hil, preaching his precept.Ego autem constitutus sum rex ab eo / super Sion, montem sanctum ejus, / prædicans præceptum ejus. 7The Lord hath said to me: Thou art my son, this day have I begotten thee.Il Signore disse a me: Tu se' mio figliuolo; io oggi ti ho generato.The Lord said to me; Thou art my Sonne, I this day haue be gotten thee.Dominus dixit ad me: Filius meus es tu; / ego hodie genui te. 8Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession.Chiedimi, e io ti darò in tuo retaggio le genti, e io tuo dominio gli ultimi confini del mondo.Aske of me, and I wil geue thee the Gentiles, for thyne inheritance, and thy possession the endes of the earth.Postula a me, et dabo tibi gentes hæreditatem tuam, / et possessionem tuam terminos terræ.
9Thou shalt rule them with a rod of iron, and shalt break them in pieces like a potter’s vessel.Governerai coloro con scettro di ferro, e gli stritolerai come un vaso di creta.Thou shalt rule them in a rod of yron, and as a potters vessel thou shalt breake them in peeces.Reges eos in virga ferrea, / et tamquam vas figuli confringes eos. 10And now, O ye kings, understand: receive instruction, you that judge the earth.Adesso adunque voi, o regi, imparate: ravvedetevi voi, che siete giudici della terra.And now ye kings vnderstand: take instruction you that iudge the earth.Et nunc, reges, intelligite; / erudimini, qui judicatis terram. 11Serve ye the Lord with fear: and rejoice unto him with trembling.Servite a lui nel timore, e in lui con tremore esultate.Serue our Lord in feare: and reioyce to him with trembling.Servite Domino in timore, / et exsultate ei cum tremore. 12Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.Abbracciate la buona dottrina, affinchè non abbia il Signore a sdegnarsi, e voi vi perdiate, smarrita la via della giustizia.Apprehend discipline lest sometime our Lord be wrath, and you perish out of the iust way.Apprehendite disciplinam, nequando irascatur Dominus, / et pereatis de via justa. 13When his wrath shall be kindled in a short time, blessed are all they that trust in him.Allorché subitamente l'ira di lui divamperà, beati tutti coloro, che si confidano in lui.When his wrath shal burne in short time, blessed are al, that trust in him.Cum exarserit in brevi ira ejus, / beati omnes qui confidunt in eo.
2:1
Haydock
Raged. Hebrew, "come together with tumult," (Symmachus) "loud cries," like a furious army, composed of several nations. (Haydock)
Haydock
Why have the Philistines, etc., assembled to obstruct my reign? or (Calmet) "why will the Gentiles be troubled, and the tribes meditate vain things?" (St. Jerome) Pilate, Herod, and the chiefs of the Jews, met to destroy the Messias; though, on other occasions, they were at variance. (Haydock)
Calmet
Their attempts were fruitless. Their false witnesses could not agree. (Calmet)
St. Athanasius
The priests had, in vain, meditated on the law, since they had not discovered Him who was the end of it. (St. Athanasius; etc.)
2:2
Kings. Herod and Pilate, (Worthington) who acted for the Roman emperor.
St. Jerome
Princes, of the priests, (Haydock) Annas and Caiaphas. But all the rage of Gentiles and Jews against Christ was fruitless, (Worthington) and wicked, (Haydock) as the attempt of the surrounding nations to dethrone David was, in contradiction to the divine appointment. He is sometimes styled the Christ, or "anointed of the Lord," Psalm 19:7. But the Chaldean has, "to revolt from the Lord, and fight with his Messias." So that the ancient Jews agreed with us, (Calmet) and it would be "rash to abandon the interpretation given by St. Peter." (St. Jerome)
2:3
Haydock
Us. Let us no longer be subject to the old law, which is abrogated, (St. Augustine) or the enemies of David, and of Christ, encourage one another (Calmet) to subvert their authority, before it be too well established. Protestants still seem to be actuated with the same phrensy; fearing nothing more than the restoration of the Catholic religion [in Great Britain]; and incessantly pouring in petitions to [the British] Parliament to withhold the common rights of subjects from people of that [Catholic] persuasion. (Haydock)
Nightingale
"I fear there are more political than religious objectors to emancipation [of Catholics in Great Britain]." (Nightingale)
2:4
Haydock
Them, who continue rebellious, Proverbs 1:He speaks thus to shew that we deserve derision. (Haydock)
St. Jerome
Quod nos derisu digna faciamus. (St. Jerome)
Calmet
Yet he will convert many, (Worthington) even of those who, like St. Paul, were bent on persecuting the faithful. If they still resist, (Haydock) he will shew the futility of their plans, and triumph over all, as David did over his opponents, and Christ over those who wished to have obstructed his resurrection, and the propagation of his gospel. Thus Jesus has proved his divinity, and confirmed our hopes that he will still protect his Church; as he did when it seemed to be in the greatest danger. (Calmet)
Menochius
God can fear no opposition to his decrees. (Menochius)
Berthier
He is in Heaven, to whom we ought to address our prayers. The Lord seems to be here applicable to Christ. Chaldean, "the word of God." He has the title of the Creator, Adonai, as the Jews have marked it with a Kamets 134 times, when it is to be taken in that sense. (Berthier)
2:5
Haydock
Rage. These, and similar expressions, when applied to the immutable Deity, only denote that men have deserved the worst of punishments. (Haydock)
Haydock
God had discomfited the enemies of David (2 Kings 5:20, 24.) by his thunder. But he still more confounded the devil, when Christ descended to take away his spoils; and he chastised the Jews by the ruin of their city, (Calmet) as he has or will do all persecutors of his Church. (Haydock)
Worthington
He will severely reprehend, and justly punish the obstinate. (Worthington)
2:6
Calmet
I am. Hebrew, "I have anointed....over Sion, my," etc. St. Jerome and others have read in the first person, what the Septuagint translate in the third. The sense is much the same. (Calmet)
Berthier
But the Vulgate seems to be better connected, and the same letters may have this sense, if we neglect the points, which were unknown to the Septuagint and of modern invention. These interpreters may also have read a v for i, as these letters are very similar. (Berthier)
Houbigant
"But I am anointed king by him over Sion, his holy mountain." (Houbigant)
Theodoret, observing that Christ is king not only over Sion, but also over all, alters the punctuation: On Sion....preaching, etc., which is very plausible, since Isaias 9:3. says, the law shall come forth from Sion, (Berthier) and [Isaias] Psalm 37:32., and salvation from Mount Sion. Hence Christ preached frequently in the temple. It is certain David was not anointed here, but at Hebron; and the temple was not built till the reign of Solomon. See Psalm 109:2.
2:7
Haydock
Thee. Chaldean weakens this text. (Haydock)
Berthier
"I love thee as my son, and look upon thee with the same affection, as if I had this day created thee;" which might be applied to David, now settled more firmly on the throne by his late victory. But it literally refers to Christ, either born in time, (ver. 1., St. Augustine; Calmet) or baptized; (St. Justin Martyr) or rather rising again, (Acts 13:33.) and born from all eternity, Hebrews 1:5. This shews him superior to the angels. The prophet had both these events in view. Eternity is always the same. (Berthier; Bossuet; Du Hamel)
He to whom God may speak thus to-day, at all times, must be God also. (Robertson, Lexic.) (John 5:25.)
Berthier
To this Socinians can make no reply, without giving up the Epistle to the Hebrews or allowing that the apostle's arguments were inconclusive. (Berthier)
Du Hamel
The same text may thus have many literal senses. (Du Hamel)
Haydock
The eternal birth seems here to be the chief, as from that source the nativity, baptism, priesthood, (Hebrews 5:5.) and miraculous resurrection of Christ, necessarily spring. (Haydock)
2:8
Berthier
Ask. The Messias must be invested with human nature, and merit all graces for man. When did David ask for such an extensive dominion? (Berthier)
Worthington
But Christ's kingdom extends over the world. His Church cannot fail, as St. Augustine proved hence against the Donatists, and his arguments confute Protestants as well. (Worthington)
Du Hamel
Our doctors used to refer this psalm to the Messias, said R. Solomon; but it is better to apply it to David, on account of "Christians." (Du Hamel)
2:9
Calmet
Rule, as a shepherd, (poimaneis) as it is cited [in] Apocalypse 2:26. But he is speaking of vengeance taken on the rebellious; and we might translate, "Thou shalt break," etc. (Calmet)
Haydock
Yet this is not necessary, as a shepherd sometimes beats with severity, to prevent his sheep from straying. (Haydock)
Calmet
The Church guides also use coercion, but for the good of the flock. (Calmet)
Haydock
God brought the murderers of his Son to an evil end, and destroyed their city. (Haydock)
St. Hilary
He broke the Gentiles, to make them a more noble vessel, Jeremias 18:4. (St. Hilary)
Calmet
He will execute judgment at the last day, Apocalypse 19:11. (Calmet)
St. Jerome
When the clay is still soft, the vessel may easily be repaired; so the sinner may be reclaimed, when he has only just fallen. (St. Jerome)
Worthington
Even the most obdurate, are as clay in God's hands. (Worthington)
2:10
Berthier
And. Here the prophet may address kings, unless the Father or the Messias continue to speak. It is evident these words are not to be understood of David's dominions alone. Fear and joy keep the Christian in proper order, Philippians 2:12., and 3:1. (Berthier)
St. Theresa [of Avila?]
"The love of God pushes us forward, and the fear of God makes us take care where we walk." (St. Theresa [of Avila?])
Worthington
The one guards us against despair, the other against presumption. Kings are here instructed to support the Church, for which some have been styled, "Most Christian," "Catholic," or "Defenders of the Faith." The Donatists falsely asserted, that they were ever found enemies to religion, because of Constantine, etc., attempted to repress their errors. But Julian favoured them, to increase dissensions. See St. Augustine, contra Pet. et contra Gaud. 2:26. (Worthington)
2:11
Bell.[Bellarmine?]
Trembling, with reverential awe and humility, (1 Corinthians 2:3.; Amama) as none is sure of salvation. (Bell.[Bellarmine?])
Amama
More are lost by presumption than by trembling. (Amama)
2:12
Haydock
Discipline. Chaldean, "doctrine." St. Jerome, "adore purely." Protestants, "kiss the Son, lest he be angry," etc. (Haydock)
Berthier
Houbigant, "adore the son, lest he be angry, and you perish. For he comes forward, and shortly his wrath will be enkindled." This version seems to be judicious: that of the Vulgate is less energetic, but comes to the same end, as those who adore the Messias, must follow his doctrine. (Berthier)
Haydock
Lord and just is not in [the] Hebrew. (Haydock)
Calmet
The way or projects of sinners will perish; (Psalm 1:6.) they will be hurried before the tribunal, as soon as they are dead; (St. Hilary) and when they least expect it, 1 Thessalonians 5:2. (Calmet)
Worthington
Some fall from salvation, and God will bring them to judgment at the end of this short life. (Worthington)
Calmet
Hebrew, "Kiss purely." Kissing is often used in Scripture to express submission, love, and adoration. (St. Jerome, contra Ruf. i.) (Genesis 41:40.) (Calmet)
Haydock
We testify our respect for God, by kissing the Bible, etc. (Haydock)
Calmet
But it cannot be shewn that bar means "a son," in Hebrew. (Calmet)
Haydock
Amama blames the Vulgate for withdrawing a text in favour of Christ's divinity. We must, however, submit to the law and faith of Christ with confidence and love, if we desire to escape his indignation and enter heaven, Acts 4:12. Mr. Nightingale (Portrait of Cath. 1812. p. 117 and 332) may represent this doctrine as uncharitable and groundless, though he allows it has been maintained by most (p. 473) who have professed to be the true disciples of Christ, whether Catholics or Protestants. The principle is good, though some apply it wrong. If he and Lord Milton, (speech. 1812. to whom we must express our manifest obligations) had contented themselves with saying that they believed our doctrine was "unscriptural," etc., (p. 18) we should not have much wondered; as they could not consistently have said less, and remained out of the Catholic Church. But for any man who has read the Bible, to persuade himself that it is not necessary to profess the one only true religion, wherever it may be, after Christ has so plainly declared, He that believeth not is already judged, and shall be condemned; (John 3:18., and Mark 16:16.) and after the apostle has delivered over to satan those who only asserted that the resurrection was past, (2 Timothy 2:17.) this fills us with astonishment. Not a single text can be produced in favour of the contrary system leading to indifference about religion; which, if true, would shew the preaching of the prophets and apostles as nugatory, and their blood shed in vain. All the "Scriptures" proclaim the necessity of faith and good works. We may observe, that the doctrine of the blessed Trinity seems to be no less objectionable to Mr. N. than the rest of our faith, p. 117, etc. Yet (Haydock) we must not refuse him the praise of liberality. (Catholic Review, etc., Jan. 1813.) (Haydock)
2:13
Menochius
Trust for salvation through Christ, (Du Hamel) acting as he has directed, so that their hope may be well founded. (Menochius)
Berthier
This psalm is quoted six times in the New Testament, [Acts 4:25., and 13:33., Hebrews 1:5., and 5:5., and Apocalypse 2:27., and 19:15.] which shews the concord of Scripture, and that the prophets saw the promises at a distance, following the law of love, which is as ancient as the world. (Berthier)
2:1
Both gētiles.
and Iewes striue invaine against Christ.
Concordanza Act. 4.
2:2
2. Kinges and Princes against Christ.] VVhen Christ, and his Apostles preached Persecution cannot hinder the glorie of Christ. the Gospel, both Iewes and Gentiles, with their Princes, Kinges, and Emperors most furiously resisted, but al in vaine. For they could not hinder the wil and powre of God. But the more they persecuted, the more was increased the zele, and number of Christians.
Pilate and Herod.
Annas and Caiphas.
2:3
The voice of wicked men,
& especially libertines striuing to shake of al discipline.
2:4
God for al this wil turne the haries of manie.
2:5
seuerly reprehend,
and iustly punish the obstinate.
2:6
Christ shal reigne in his kingdome the Church.
2:7
God the Father speaketh to
God the Sonne.
2:8
8. The gentiles thyn inheritance.] By this promise of God to Christ, S. Augustin The Church neuer faileth. conuinced the Donatistes; & in them the Protestantes, that say, the Church in h•ne Psal. of Christ failed, and became smal, or inuisible; as though Christ the Sonne of God, could sometimes lose his inheritance, which is the Catholique Church, gethered of the Gentiles, and his possession extended to the endes of the earth.
Christ as man hath the Church for his inheritance.
Spred through the whole world.
2:9
9. As a potters vessel.] If a potters vessel (saith S. Ierom in hunc Psal. tom. 8.) be broken whiles it is soft, it may easily be repared, but after it is hard, it can Custome in sinne more hardly cured. not be made whole againe. So sinners are more easily restored to grace, shortly repeating, then long obdurate: yet that which is vnpossible to man, is possible to God. Mat. 10. For as clay in the potters hand, so are you in my hand, saith our Lord. Iere. 18.
Gods in••exwi• & powre.
Concordanza Apoc. 2. & 19.
2:10
10. Ye kinges vnderstand] Not onlie innumerable other people of al nations, Kinges conuerted to Christianitie. but also after a while, Kinges and Emperors beleued in Christ. And such as at first persecuted, became most Christian, Catholique, Defenders of the faith.
10. Take instruction you that iudge the earth.] Petilianus, Gaudentius, & other Donatistes inueyghing against Christian Kinges, for punishing heretikes, most Defend Catholiques and punish heretikes. Apostataes fauoure heretikes and schismatikes, because they hate al Christians. falsly auoched, that Christianitie neuer found kinges but inuious, enimies, and persecuters. To whom S. Augustin answereth in seueral bookes, that Christian Ad Petil. li. 2. c. 92. Ad Gaud li. 2. c. 26. Kinges, and Princes are not enemies to Christianitie: but are enemies to heretikes, the rebelles of Christ, and his Church. For according to this prophecie of king Dauid, Christian kinges are instructed, and know it is their dutie, •• the seruice of God, to defend the Church against Heretikes, and other Infidelles. And it is the propertie of Apostataes to fauour heretikes. So good Constantin the great maintained Catholique vnitie; and Iulian the Apostata to make greater diuision, tooke Churches from Catholiques, and gaue them to Donatistes, to nourish dissention, and so to o•e•••row al Christians But God stil protecteth the true Church, against al such suttle, and malicious d•ui•es: because it is Christs inheritance.
A prophecie that kinges shal be conuerted, and submit themselues to Christs discipline.
2:11
11. Reioyce vvith trembling.] Gods seruice is tempeted with two affections: Ioy and feare. with ioy, in consideration of his goodnes, mercie, & meeknes; and with feare, in respect of his iustice, and seuere iudgement. The one is a remedie against desperation: the other against presumption.
None is secure before death.
2:12
Some fal from the way of saluation.
2:13
God wil iudge iustly in the end of this short life both the euil and good. So this Psalme concludeth with the ninth key.
2:1
Tertulliano † 220 d.C. The Five Books Against Marcion 4.42
… The Lord Himself comes to a trial with “the elders and rulers of the people,” as Isaiah predicted. And then He fulfilled all that had been written of His passion. At that time “the heathen raged, and the people imagined vain things; the kings of the earth set themselves, and the rulers gathered themselves together against the Lord and against His Christ.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.3
For he remembered that the time was come of which the Psalm spake, “Let us break their bands asunder, and cast off their yoke from us;” since the time when “the nations became tumultuous, and the people imagined vain counsels;” when “the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ,”
Tertulliano † 220 d.C. On the Resurrection of the Flesh 20
… still it was literally that He was to “enter into judgment with the elders and princes of the people.” For in the person of Pilate “the heathen raged,” and in the person of Israel “the people imagined vain things;” “the kings of the earth” in Herod, and the rulers in Annas and Caiaphas, were gathered together “against the Lord, and against His anointed.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.14
In the second Psalm: “For what purpose have the heathen raged, and the people imagined vain things? The kings of the earth stood up, and the rulers have gathered together against the Lord, and against His Christ. Let us break their bonds asunder, and cast away their yoke from us.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.120
In the second Psalm: “Wherefore have the heathen been in tumult, and the peoples meditated vain things? The kings of the earth have stood up, and their princes have been gathered together against the Lord, and against His Christ. Let us break their bonds asunder, and cast away from us their yoke.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.3.6
… of whom we said, under his shadow we shall live among the nations.” And David, in perplexity, says, “Why did the nations rage and the people imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together against the Lord and against his Christ”;
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 1
… and when exposed they look confused, and when questioned they hesitate, and then they lose shame, and betake themselves to evasions. And then, when detected in these, they do not rest till they invent fresh matters which are not, and, according to the Scripture, ‘imagine a vain thing
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.4
… for your very adverb ‘once’ naturally signifies this. And your other, ‘The Son was not before His generation,’ is equivalent to saying, ‘There was once when He was not,’ for both the one and the other signify that there is a time before the Word. Whence then this your discovery? Why do ye, as ‘the heathen, rage, and imagine vain phrases against the Lord
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 10
… For if they had understood the things which are written in the Psalms, they would not have been so vainly daring against the Saviour, the Spirit having said, ‘Why do the heathen rage, and the people imagine a vain thing?’ And if they had considered the prophecy of Moses, they would not have hanged Him Who was their Life
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
5. The Jews in their imaginings, and in their agreeing to act unjustly against the Lord, forgot that they were bringing wrath upon themselves. Therefore does the Word lament for them, saying, ‘Why do the people exalt themselves, and the nations imagine vain things
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.25
25. This is why the heathen rage and the peoples imagine vain things;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
… Why, every one knows that in practice we very often find tenses interchanged when time is spoken of; and especially is this the custom of Holy Scripture, not only in respect of the past tense, and of the present; but even of the future, as for instance “Why did the heathen rage?”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… So also David, describing this tribunal, said, “Why did the heathen rage and the people imagine vain things? The Kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
… “For in His humiliation,” saith he, “His judgment was taken away.” And before this again, David both saith this, and describes the judgment hall. “Why,” saith he, “do the heathen rage, and the people imagine a vain thing? The kings of the earth stand up, and the rulers are gathered together against the Lord, and against His anointed.”
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 5
… The kings of the earth set themselves, and their rulers take counsel together, against the Lord, and against His Anointed;" and there was as yet no sign of that which is spoken a little later in the same psalm: "Be wise now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling."
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.21
… as is the case, for example, in that passage, “Why have the nations raged, and the peoples imagined vain things?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.1
1. “Why do the heathen rage, and the people meditate vain things?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.6
… For the congregation of the people can be taken, either of them that believe, or of them that persecute, both of which took place in the same humiliation of our Lord: in contempt of which the multitude of them that persecute surrounded Him; concerning which it is said, “Why have the heathen raged, and the people meditated vain things?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 9.9
9. “And the Lord abideth for ever” ( ver. 7 ). “Wherefore” then “have the heathen raged, and the people imagined vain things against the Lord, and against His anointed:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.10
10. “The jaw-bones of lions the Lord hath broken utterly.” Not only of asps. What of asps? Asps treacherously desire to throw in their venom, and scatter it, and hiss. Most openly raged the nations, and roared like lions. “Wherefore have raged the nations, and the peoples meditated empty things?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.2
… Slay ye, all of you.” Let us see if ye efface, let us see if ye extinguish, let us see if ye remove from the earth the name thereof, let us see if ye peoples do not meditate of empty things,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 110.4
… yet thou canst see this, how His enemies are made His footstool. While the latter is fulfilled openly, believe the former to be fulfilled secretly. What enemies are made His footstool? Those to whom imagining vain things it is said, “Why do the heathen so furiously rage together: and why do the people imagine a vain thing?” etc.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
171. But in this faith, though the heathen rage furiously, and the people imagine a vain thing:
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 147
… And at the very beginning of the psalm the gift of prophecy ranks Him with God the Father in the words “Why do the heathen rage and the people imagine a vain thing. The kings of the earth set themselves and the rulers take counsel together against the Lord and against His anointed.”
2:2
Tertulliano † 220 d.C. The Five Books Against Marcion 3.22
… liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.14
… “Israel hath not known me; my people have not understood me;” and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) “teaching for doctrines the commandments of men;” moreover, as “having gathered themselves together against the Lord and against His Christ”
Tertulliano † 220 d.C. Against Praxeas 28
… If, again, the Father is Christ, He must be some other Being who “strengtheneth the thunder, and createth the wind, and declareth unto men His Christ.” And if “the kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ,”
sant'Ippolito † 235 d.C. On Genesis 1
Hipp . This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, “Rulers have taken counsel together against the Lord,”
Origene † 254 d.C. Origen De Principiis 3.3.2
… for “the kings of the earth set themselves, and the rulers assembled together, against the Lord and His Christ.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.1
… So perhaps, also, “The kings of the earth set themselves and the rulers were gathered together,”
Origene † 254 d.C. Origen's Commentary on Matthew 13.9
… powers which are in the sphere of the invisible, the kingdoms which are set up against men, “All these things will I give Thee, if Thou wilt fall down and worship Me.” Wherefore also we should think that in regard to them it was said, “The kings of the earth stood side by side, and the rulers were gathered together against the Lord and against His Christ.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.2
… but that He is also the Father of our Lord Jesus Christ, they admit not; being of a contrary mind to their own Prophets, who in the Divine Scriptures affirm, The Lord said unto me, Thou art My Son, this day have I begotten thee . And to this day they rage and gather themselves together against the Lord, and against His Anointed
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.16
… Again, the plural number is adopted where it is said that they “were sawn asunder,” while that manner of death is reported only of Isaiah. In the same way, when it is said in the Psalm, “The kings of the earth set themselves, and the rulers took counsel together,” etc.,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.1
1. “Why do the heathen rage, and the people meditate vain things?” ( ver. 1 ). “The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.6
6. “And shall bruise them as the calf of Libanus” ( ver. 6 ). And when their proud exaltation hath been cut off, He will lay them low after the imitation of His Own humility, who like a calf was led to slaughter by the nobility of this world. “For the kings of the earth stood up, and the rulers agreed together against the Lord, and against His Christ.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.26
… For they had not yet seen Christ raised on high among the kings of the earth: as yet princes were taking counsel together against the Lord and His Anointed: what follows in the same Psalm was not then fulfilled, “Be wise now therefore, O ye kings: be learned, ye that are judges of the earth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 110.12
… He therefore “on Thy right hand shall wound even kings in the day of His wrath.” What kings, dost thou ask? Hast thou forgotten? “The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.7
7. But there are some that conspire, that “gather themselves together against the Lord, and against His Christ.”
2:3
Tertulliano † 220 d.C. The Five Books Against Marcion 1.21
… —just as the Psalmist had declared: “Let us break their bands asunder, and cast away their cords from us. Why do the heathen rage, and the people imagine a vain thing? The kings of the earth stand up, and the rulers take counsel together against the Lord, and against His Anointed.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.3
For he remembered that the time was come of which the Psalm spake, “Let us break their bands asunder, and cast off their yoke from us;”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.4
… And very properly. It was not meet that those who had received liberty should be “entangled again with the yoke of bondage” —that is, of the law; now that the Psalm had its prophecy accomplished: “Let us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ.”
Origene † 254 d.C. Origen Against Celsus 8.54
… advent by the prophet Isaiah, when he said that “the prisoners would go forth, and they that were in darkness would show themselves.” And Jesus Himself, as Isaiah also foretold of Him, arose as “a light to them that sat in darkness and in the shadow of death,” so that we may therefore say, “Let us break their bands asunder, and cast their cords from us.”
Origene † 254 d.C. Origen's Commentary on Matthew 13.9
… but we, because we have been benefited by His being delivered by them into the hands of men and slain, say, “Let us break their bonds asunder and cast away their yoke from us.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.12
… could He not then set Himself free, some one will say; He, who freed Lazarus from the bonds of death on the fourth day, and loosed Peter from the iron bands of a prison? Angels stood ready at hand, saying, Let us burst their bands in sunder
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 2
… but should it depart into the smoke of the things of this life, it will weep without end, and wail both now and hereafter. For indeed the things of this life are like smoke. On this account also one hath said, “My days have failed like smoke.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.2
2. “Let us break their bonds asunder, and cast away their yoke from us” (
2:4
Tertulliano † 220 d.C. On Patience 14
… What a bier for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
… for we have all passed from death unto life. But the imagination of the Jews, and of those who are like them, was vain, since the result was not such as they contemplated, but turned out adverse to themselves; and ‘at both of them He that sitteth in the heaven shall laugh: the Lord shall have them in derision
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 1.4
… the grass withereth and the flower faileth” or “They shall wither away quickly as the grass, and as the green herb shall they quickly fail” or “like smoke are his days,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… For He that is angry in His behalf how is He a stranger to Him? Which also he saith in the second Psalm, “He that dwelleth in heaven shall laugh them to scorn, and the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 45.2
… Which is the safer course, I should like to know, to invent or credit these charges against innocent persons, or to refuse to believe them, even of the guilty? Some kissed my hands, yet attacked me with the tongues of vipers; sympathy was on their lips, but malignant joy in their hearts. The Lord saw them and had them in derision,
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 22
… The consequence of departing from Him by disobedience, and of inability, through infirmity, to receive what one ought really to rejoice in, you hear from the Psalmist, when he says: “My heart is smitten and withered like grass, since I have forgotten to eat my bread.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.18
… Just as “He that sitteth in the heavens” is not one, and “the Lord” is not another; nor, again, is it one thing “to laugh,” and another thing “to hold in derision;” but there is only a repetition of the same meaning in the passage where we read, “He that sitteth in the heavens shall laugh: the Lord shall have them in derision.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.3
3. “He that dwelleth in the heavens shall laugh them to scorn, and the Lord shall have them in derision” (
2:5
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The anger and wrath of the Lord —the vengeance of the Deity upon sinners, when He bears with them with a view to punishment, does not at once judge them according to strict equity. As in the Psalm: “In His anger and in His wrath will He trouble them.”
sant'Ippolito † 235 d.C. Expository Treatise Against the Jews 10
10. And again David, in the Psalms, says with respect to the future age, “Then shall He” (namely Christ) “speak unto them in His wrath, and vex them in His sore displeasure.”
Origene † 254 d.C. Origen De Principiis 2.4.4
… And on these points, when expounding the verse in the second Psalm , “Then shall He speak to them in His anger, and trouble them in His fury,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 53
… liii. 9 , LXX.); and David, “Then shall He speak unto them in His wrath” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.4
4. “Then He shall speak unto them in His wrath, and vex them in His sore displeasure” (
2:6
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.23
… they have never gone out of the world, but the world does not know Him. But at what time did He cease to be among men? Was He not in Isaiah, when He said, “The Spirit of the Lord is upon me, because He hath anointed me,” and “I became manifest to those who sought me not.” Let them say, too, if He was not in David when he said, not from himself,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.30
… bread shall be given him, and his water shall be sure. Ye shall see the King with glory.” Likewise in Malachi: “I am a great King, saith the Lord, and my name is illustrious among the nations.” Also in the second Psalm: “But I am established as a King by Him upon His holy hill of Zion, announcing His empire.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.20
… who saw Him thus and marvelled, would say, ‘The Lord created Me the beginning of His ways for His works,’ and ‘He formed Me to gather together Israel.’ This again the Spirit foretells in the Psalms, saying, ‘Thou didst set Him over the works of Thine hands ;’ which elsewhere the Lord signified of Himself, ‘I am set as King by Him upon His holy hill of Sion
san Basilio † 379 d.C. The Letters 29
… To whom for the future shall I commit the cares of the Churches? Whom shall I take to share my troubles? Whom to participate in my gladness? O loneliness terrible and sad! How am I not like to a pelican of the wilderness?
san Gregorio di Nissa † 395 d.C. Against Eunomius 6.4
… For the prophet David also, speaking in the person of the Lord, says, “I am established as king by Him
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.3
… For he says, “I was established King by Him on His holy hill of Sion, declaring the ordinance of the Lord.”
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 11
Glorify God, Who has kept thee free from this theatrical ostentation. For, if thou wilt, humble as thy station is, thou mayest be higher than he who is exalted in his chariot. And why? because, though his body is a little raised from the earth, his soul is fixed upon it, for “My strength,” he saith, “cleaveth to my flesh” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… “Thou shalt rule them with a rod of iron;” which words occur after the saying, “Yet I am set king by Him upon His holy hill of Zion!”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 115.2
… “My kingdom,” He said, “is not of this world.” What would you more? Come to the kingdom that is not of this world; come, believing, and fall not into the madness of anger through fear. He says, indeed, prophetically of God the Father, “Yet have I been appointed king by Him upon His holy hill of Zion;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 117.5
… this day have I begotten Thee. Ask of me, and I will give Thee the Gentiles for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.5
5. “Yet am I set by Him as King upon Sion, His holy hill, preaching His decree” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.5
… “They were troubled, they were moved” ( ver. 5 ), “trembling took hold upon them.” Whence took trembling hold upon them, but from the consciousness of sins? Let them run then, king after a king; kings, let them acknowledge the King. Therefore saith He elsewhere, “Yet have I been set by Him a King upon His holy hill of Sion.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 147
… The Lord hath said unto me ‘Thou art my Son this day have I begotten Thee; ask of me and I shall give Thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession.’”
2:7
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 36
… “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
san Giustino † 165 d.C. Dialogue with Trypho 88
… but then the Holy Ghost, and for man’s sake, as I formerly stated, lighted on Him in the form of a dove, and there came at the same instant from the heavens a voice, which was uttered also by David when he spoke, personating Christ, what the Father would say to Him: ‘Thou art My Son: this day have I begotten Thee;’
san Giustino † 165 d.C. Dialogue with Trypho 103
… and ‘Nas’ is the word from which he is called by interpretation the serpent , i.e., according to the interpretation of the Hebrew term, from both of which there arises the single word Satanas . For this devil, when [Jesus] went up from the river Jordan, at the time when the voice spake to Him, ‘Thou art my Son: this day have I begotten Thee,’
san Giustino † 165 d.C. Dialogue with Trypho 122
… Is it not the nations? What is the covenant of God? Is it not Christ? As He says in another place: ‘Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.’
Tertulliano † 220 d.C. An Answer to the Jews 12
… and if you dare to deny that this was prophesied, forthwith occurs to you the promise of the Father in the Psalms, which says, “My Son art Thou; to-day have I begotten Thee. Ask of Me, and I will give Thee Gentiles as Thine heritage, and as Thy possession the bounds of the earth.”
Tertulliano † 220 d.C. The Five Books Against Marcion 3.20
… At once there will occur to you the Father’s promise in the Psalms: “Thou art my Son, this day have I begotten Thee. Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
… or else it was only a precarious cloud, as it were, of the Creator which he used. On the present (as also on the former) occasion, therefore, the cloud was not silent; but there was the accustomed voice from heaven, and the Father’s testimony to the Son; precisely as in the first Psalm He had said, “Thou art my Son, today have I begotten thee.”
Tertulliano † 220 d.C. Against Praxeas 7
… “My heart,” says He, “hath emitted my most excellent Word.” The Father took pleasure evermore in Him, who equally rejoiced with a reciprocal gladness in the Father’s presence: “Thou art my Son, to-day have I begotten Thee;”
Tertulliano † 220 d.C. Against Praxeas 11
… I bid you also observe, that on my side I advance the passage where the Father said to the Son, “Thou art my Son, this day have I begotten Thee.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.9
In the second Psalm: “The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance, and the bounds of the earth for Thy possession.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 26
… “The Lord rained upon Sodom and Gomorrha fire and brimstone from the Lord from heaven?” Or when he reads (as having been said) to Christ: “Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the heathens for Thine inheritance, and the ends of the earth for Thy possession?”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 8.9
Now, in perfect agreement and correspondence with what has been said, seems to be this which was spoken by the Father from above to Christ when He came to be baptized in the water of the Jordan, “Thou art my son: this day have I begotten thee;”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.3.6
… to which he adds, in the person of Christ himself, “The Lord said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.9
9. Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the Prophets, and was called the Son of God. David said:— Thou art My Son; today have I begotten Thee .
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 11.18
… Jesus was anointed, therefore, that the mystery of the regeneration of flesh might be accomplished. Nor are we left in doubt how He was thus anointed with the Spirit of God and with power, when we listen to the Father’s voice, as it spoke when He came up out of the Jordan, Thou art My Son, this day have I begotten Thee
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 3
… Scripture, which knows better than any the nature of everything, says through Moses, of the creatures, ‘In the beginning God created the heaven and the earth ;’ but of the Son it introduces not another, but the Father Himself saying, ‘I have begotten Thee from the womb before the morning star ;’ and again, ‘Thou art My Son, this day have I begotten Thee
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.16
… for instance, that it should say that He is greater than Archangels, and more honourable than the Thrones, and both brighter than sun and moon, and greater than the heavens. But he is not in fact thus referred to; but the Father shews Him to be His own proper and only Son, saying, ‘Thou art My Son,’ and ‘This is My beloved Son, in whom I am well pleased.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… But to the Son contrariwise; for he has not said ‘I made,’ but ‘I begat
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.15
24. But it is not so; for in truth much is said in the Old also about the Son, as in the second Psalm, ‘Thou art My Son, this day have I begotten Thee
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.2
… but that He is also the Father of our Lord Jesus Christ, they admit not; being of a contrary mind to their own Prophets, who in the Divine Scriptures affirm, The Lord said unto me, Thou art My Son, this day have I begotten thee
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.2
… Be not thou carried away with the Jews when they craftily say, There is one God alone; but with the knowledge that God is One, know that there is also an Only-begotten Son of God. I am not the first to say this, but the Psalmist in the person of the Son saith, The Lord said unto Me, Thou art My Son
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.11
… For Christ is a High Priest like Aaron; since He glorified not Himself to be made a High Priest, but He that spake unto Him, Thou art a Priest for ever after the order of Melchizedek
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 11.2
… For this is the reason why He is called “Only-begotten,” because in the dignity of the Godhead, and His generation from the Father, He has no brother. But we call Him the Son of God, not of ourselves, but because the Father Himself named Christ His Son
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 11.5
… for His generation who shall declare ? God is a Spirit ; He who is a Spirit hath spiritually begotten, as being incorporeal, an inscrutable and incomprehensible generation. The Son Himself says of the Father, The Lord said unto Me, Thou art My Son, to-day have I begotten Thee
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.18
18. But again thou askest yet another testimony of the time. The Lord said unto Me, Thou art My Son; this day have I begotten Thee : and a few words further on, Thou shalt rule them with a rod of iron
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.1
24. And well is it written: “He is the same yesterday and to-day,” so that the impiety of Arius might find no room to pile up its profanity. For he, in reading in the second psalm of the Father saying to the Son, “Thou art My Son, this day have I begotten Thee,”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
122. Let no one, therefore, receive the Son without the Father, because we read of the Son. The Son hath the Father, but not in a temporal sense, nor by reason of His passion, nor owing to His conception, nor by grace. I have read of His Generation, I have not read of His Conception. And the Father says: “I have begotten;”
san Giovanni Crisostomo † 407 d.C. Instructions to Catechumens 1.4
… cleansing, the prophet of old said, “Thou shalt dash them in pieces like a potter’s vessel.” For that the word is in reference to the faithful, what goes before sufficiently shows us, “For thou art my Son,” he says, “to-day have I begotten thee, ask of me and I will give the heathen for three inheritance, the utmost parts of the earth for thy possession.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 25
… And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they were come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, “earth and ashes,” the other, “a worm;”
sant'Agostino d'Ippona † 430 d.C. The Confessions 11.13
… but all these of ours shall be when all shall cease to be. Thy years are one day, and Thy day is not daily, but today; because Thy today yields not with tomorrow, for neither doth it follow yesterday. Thy today is eternity; therefore didst Thou beget the Co-eternal, to whom Thou saidst, “This day have I begotten Thee.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 43.25
… We have a greater book—the world itself. In it I read the accomplishment of that of which I read the promise in the Book of God: “The Lord hath said unto me, Thou art my Son, this day have I begotten Thee: ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 76.1
… “The Lord hath said unto me, Thou art My Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession”?
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.10
… and one Lord Jesus Christ, by whom are all things, and we by Him.” But since it is found that God the Father also is called Lord in many places,—for instance, “The Lord hath said unto me, Thou art my Son; this day have I begotten Thee;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.18
… namely, from Him who says to Him in the Psalms, “Thou art my Son; this day have I begotten Thee; ask of me, and I shall give Thee the heathen for Thine inheritance;”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 49
… For His baptism is not with water only, as was that of John, but with the Holy Ghost also; so that whoever believes in Christ is regenerated by that Spirit, of whom Christ being generated, He did not need regeneration. Whence that announcement of the Father which was heard after His baptism, “This day have I begotten Thee,”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… demand of Me and I will give Thee nations as Thy inheritance, and as Thy possession the bounds of the earth.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 13.7
… For what follows might convince the most stubborn unbeliever: "The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the heathen for Thine inheritance, and the ends of the earth for Thy possession."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.93
… They hear therefore this as well "The Lord hath said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession."
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 1
… "Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession."
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.14
… In Thee I have set my good pleasure; that is to say, by Thee to do what is my pleasure. But once more, with respect to that rendering which is contained in some codices of the Gospel according to Luke, and which bears that the words heard in the heavenly voice were those that are written in the Psalm, “Thou art my Son, this day have I begotten Thee;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 36.10
… Those days without an end are called both “days,” and “a day.” For one when he was speaking of those days, saith, “That I may dwell in the house of the Lord for length of days.” And they are called a day, “This day have I begotten thee.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 2
… Those very persons, He being possessor, become His inheritance, and He in turn becomes their inheritance. Hear in what manner they become His inheritance: “The Lord hath said unto me, Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 77.2
… And just because it is a Trinity, its persons required to be introduced individually, so that we might hear it in its distinct personality, and understand its inseparable nature. Listen to the Father speaking in the passage where thou readest, “The Lord said unto me, Thou art my Son:”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 2.5
… Call it what thou wilt: if thou wilt, it is a day; if thou wilt, a year; if thou wilt, years. For it is said of this same, “And thy years shall not fail.” But when is it called a day? When it is said to the Lord, “To-day have I begotten Thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.6
6. “The Lord hath said unto me, Thou art My Son, to-day have I begotten Thee” (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.3
… It was to distinguish Him from those who are not ‘ His own, ’ that he called Him ‘ His own son. ’ It is also written in the Gospel, ‘ This is My beloved Son in whom I am well pleased ;’ and in the Psalms the Saviour says, ‘ The Lord said unto Me, Thou art My Son
2:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.21.3
… Various coloured sheep were allotted to this Jacob as his wages; and the wages of Christ are human beings, who from various and diverse nations come together into one cohort of faith, as the Father promised Him, saying, “Ask of Me, and I will give Thee the heathen for Thine inheritance, the uttermost parts of the earth for Thy possession.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.25
… If, however, you should interpret this “ all ” of the whole human race, that is, all nations , then the delivery of even these to the Son is within the purpose of the Creator: “I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.39
… Ask of me, and I will give Thee the heathen for Thine inheritance.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.17
… to whom, moreover, the blindness of the people is offensive: “And who is blind, but my servants?…yea, the servants of God have become blind.” In His gift, too, are “the riches (of the glory) of His inheritance in the saints,” who promised such an inheritance in the call of the Gentiles: “Ask of me, and I will give Thee the heathen for Thine inheritance.”
Origene † 254 d.C. Origen Against Celsus 4.8
… But with respect to those who come after, it is said to the Saviour by the Father, “Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
Origene † 254 d.C. Origen Against Celsus 5.32
… “Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 9
… “The Lord said unto my Lord, Sit Thou at my right hand, until I shall place Thine enemies as the stool of Thy feet.” Or when He is set forth as possessor of all things: “Ask of me, and I will give Thee the heathen for Thine inheritance, and the boundaries of the earth for Thy possession.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.8.11
11. But Vespasian did not rule the whole world, but only that part of it which was subject to the Romans. With better right could it be applied to Christ; to whom it was said by the Father, “Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.37
… Here God the Father gives the name of God, without any ambiguity, to the Son, in Whom also He chose us before countless ages. Their God , He says, for while the Father, being Unoriginate, is independent of all, He has given us for an inheritance to His Son. In like manner we read, Ask of Me, and I will give Thee the Gentiles for Thine inheritance
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.25
… is made manifest the excellence of the Father’s nature, disclosing that the Son partakes of His nature even when born in the flesh through the mystery of this spiritual unction, since after the birth ratified in His baptism this intimation of His inherent Sonship was heard as a voice bore witness from Heaven:— Thou art My Son; this day have I begotten Thee
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
IX. Fifthly, let it be alleged that it is said of Him that He receives life, judgment, inheritance of the Gentiles,
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 39
… but He is King of the faithful and willing and subject, in respect of His making them His own. This is the kingdom which is said also to have a beginning. For concerning this He saith also in the second Psalm, “Ask of Me, and I shall give Thee the heathen for Thine inheritance.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
“Whom He appointed,” saith he, “heir of all.” What is “whom He appointed heir of all”? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, “Ask of Me, and I will give Thee the heathen for Thine inheritance.” (
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… The strong man is bound, and his goods are spoiled. What the Father says is fulfilled,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 87.6
… and yet claim for your council an authority against the nations, which are the inheritance of Christ, and the ends of the earth, which are His possession?
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.43
… for the Psalm says: "Be Thou exalted, O God, above the heavens, and let Thy glory be above all the earth." Every one must apply these words to Christ: "The Lord said unto me, Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 1.13
… why is it that, in defence of this unity, they do not acknowledge the true and universal law of that inheritance which rings forth from the books that are common to us all: "I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession?"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.8
… but it is marvellous that you have preserved the testament and lost the inheritance. Is it not written in that testament, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession"?
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.39
… for when he was speaking of the impious, he says, "Let their portion perish from off the earth." But when you say, with reference to the words of Scripture, "I shall give Thee the heathen for Thine inheritance,"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.50
… that "He shall have dominion also from sea to sea, and from the river unto the ends of the earth;" and, "I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession;"
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.18
… the Lord shall have them in derision.” So, in precisely the same manner, in the passage, “I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 96
… if thou know not that of thee it is said, ‘Thy glory shall be above all earth;’ that of thee it is said, ‘I will give thee nations for thine inheritance, and the limits of the earth for thy possession;’
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 6.9
… Whither were they sent? “Go,” said He, “baptize the nations.” You have heard, brethren, how that inheritance comes, “Ask of me, and I will give Thee the nations for Thine inheritance, and the utmost bounds of the earth for Thy possessions.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 3.7
… He admonishes us, he would have us confess what is the truth:—either they went out from us, or we from them. But let it not be imagined that we have gone out from them. For we have the testament of the Lord’s inheritance, we recite it, and there we find, “I will give Thee the nations for Thine inheritance, and for Thy possessions the ends of the earth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.7
7. “Ask of Me, and I shall give Thee the nations for Thine inheritance” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.1
… And again more clearly, “The Lord is the portion of mine inheritance and of my cup.” And conversely the word Church is said to be God’s inheritance according to that, “Ask of Me, and I shall give thee the heathen for thine inheritance.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.6
… But of them that believe through His humiliation the multitude so surrounded Him, that it could be said with the greatest truth, “blindness in part is happened unto Israel, that the fulness of the Gentiles might come in:” and again, “Ask of me, and I will give Thee the Gentiles for Thine inheritance, and the boundaries of the earth for Thy possession.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.9
9. “Save Thy people, and bless Thine inheritance” ( ver. 9 ). I intercede therefore, after My Flesh hath flourished again, because Thou hast said, “Desire of Me, and I will give Thee the heathen for Thine inheritance;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.7
… 7 ). Blessed Church! at one time thou hast heard, at another time thou hast seen. She heard in promises, seeth in performance: heard in Prophecy, seeth in the Gospel. For all things which are now fulfilled were before prophesied. Lift up thine eyes then, and stretch them over the world; see now His “inheritance even to the uttermost parts of the earth:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 61.2
… For what one man crieth from the ends of the earth? There crieth not from the ends of the earth any but that inheritance, of which hath been said to the Son Himself, “Demand of Me, and I will give to Thee the nations for Thine inheritance, and for Thy possession the boundaries of the earth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 127.6
… Whence hath sprung so numerous a heritage? Some have been shot out from the Lord’s hand, as arrows, and have gone far, and have filled the whole earth, whence the Saints spring. For this is the heritage whereof it is said, “Desire of Me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.”
2:9
Tertulliano † 220 d.C. On Repentance 4
… This will draw you forth when sunk in the waves of sins, and will bear you forward into the port of the divine clemency. Seize the opportunity of unexpected felicity: that you, who sometime were in God’s sight nothing but “a drop of a bucket,” and “dust of the threshing-floor,” and “a potter’s vessel,”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.2
This, he says, is he who alone has power of life and death. Concerning this, he says, it has been written, “Thou shalt rule them with a rod of iron.”
san Giovanni Crisostomo † 407 d.C. Instructions to Catechumens 1.4
4. And speaking darkly of this crushing, and this mystic cleansing, the prophet of old said, “Thou shalt dash them in pieces like a potter’s vessel.”
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.11
… He subjected the soft clay to the fire of the Holy Spirit. “He shall baptize you with the Holy Ghost and with fire:” He was baptized with water that he might be remodelled, with fire that he might be hardened. Therefore the Prophet speaking beforehand under divine guidance declared “Thou shalt dash them in pieces like vessels of the potter.”
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 14
… xxvi. 9 .) And the Psalms of David, that cause fountains of tears to flow. For when he sings, “I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears” ( Ps. vi. 6 .): and, again, “I have eaten ashes like bread.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, he says, “every night, will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” ( Ps. vi. 6 .) And again, “For I have eaten ashes as it were bread, and mingled my drink with weeping.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 109.2
2. I am surprised that the reverend bishop in whose diocese he is said to be a presbyter acquiesces in this his mad preaching, and that he does not rather with apostolic rod, nay with a rod of iron, shatter this useless vessel
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.12
… of silver, but also of wood and of earth,’ that he should seem to choose those of gold and of silver, and despise and cast away and condemn those of wood and of earth, when really the vessels of wood are only to be burned in the day of the Lord by the burning of the divine conflagration, and those of earth are to be broken by Him to whom the ‘rod of iron
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… “Thou shalt rule them with a rod of iron;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.8
8. “Thou shalt rule them with a rod of iron,” with inflexible justice, and “Thou shalt break them like a potter’s vessel” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.16
… 7 ). See there “the rod of direction” described. “Thou hast loved righteousness, and hated iniquity.” Draw near to that “rod;” let Christ be thy King: let Him “rule” thee with that rod, not crush thee with it. For that rod is “a rod of iron;” an inflexible rod. “Thou shalt rule them with a rod of iron: and break them in pieces like a potter’s vessel.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.14
… “For ever and ever: He shall rule us for ever.” If He is our God, He is also our King. He protecteth us, being our God, lest we die; He ruleth us, being our King, lest we fall. But by ruling us He doth not break us; for whom He ruleth not, He breaketh. “Thou shalt rule them,” saith He, “with a rod of iron, and dash them in pieces like a potter’s vessel.”
2:10
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.113
In Solomon: “The hardest judgment shall be made on those who govern. For to a mean man mercy is granted; but the powerful shall suffer torments mightily.” Also in the second Psalm: “And now, ye kings, understand; be amended, ye who judge the earth.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.12
… nay, not only sat in ashes, but also had ashes for his food, even as he saith himself, I have eaten ashes as it were bread
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.9
… serve the Lord with fear,” was not yet fulfilled. Up to that time the words which we find at the beginning of the same Psalm were receiving their fulfilment, “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against His Anointed.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.93
… For you said that we do not teach them, nor, so far as we can help it, allow them to become acquainted with the words of Scripture: "Be wise now therefore, O ye kings; be instructed ye judges of the earth. Serve the Lord with fear and rejoice with trembling. Take hold of instruction lest the Lord be angry,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.8
8. “Thou shalt rule them with a rod of iron,” with inflexible justice, and “Thou shalt break them like a potter’s vessel” ( ver. 9 ); that is, “Thou shalt break” in them earthly lusts, and the filthy doings of the old man, and whatsoever hath been derived and inured from the sinful clay. “And now understand, ye kings” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.5
… be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice unto Him with trembling.”
2:11
san Policarpo di Smirne † 155 d.C. Epistle to the Philippians 2
“Wherefore, girding up your loins,” “serve the Lord in fear”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.21
… and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do anything unto him: for now I know that thou fearest thy God, and hast not spared thy beloved son for my sake.” Also in the second Psalm: “Serve the Lord in fear, and rejoice unto Him in trembling.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… but you ought not to be afraid, for perfect love casteth out fear . Go, tell His disciples that He is risen ; and the rest. And they depart with joy, yet full of fear; is this also written? yes, the second Psalm, which relates the Passion of Christ, says, Serve the Lord with fear, and rejoice unto Him with trembling
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 24
… Let the Gentiles ( ἑλληνες ) see that Christians know best how to indulge, and to indulge in an orderly way. For it says, “Rejoice in the Lord with trembling.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 17
… The man then who deals in jests is no saint. Nay, were he even a Greek, such an one would be scorned. These are things allowed to those only who are on the stage. Where filthiness is, there also is jesting; where unseasonable laughter is, there also is jesting. Hearken to what the Prophet saith, “Serve the Lord in fear, and rejoice with trembling.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 8
… Thou too hast believed, thou hast performed many good deeds, thou hast mounted high: secure thyself, be in fear as thou standest, and keep a wary eye, lest thou fall thence. For manifold are the spiritual sorts of wickedness which aim to cast thee down. ( Eph. vi. 12 .) “Serve the Lord with fear,” he says, “and rejoice unto Him with trembling.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 12
… Hear ye not Paul, saying, “Whatsoever ye do, whether ye eat or drink or whatsoever ye do, do all to the glory of God”? ( 1 Cor. x. 31 .) But ye do all to ill report and dishonor. Hear ye not the Prophet, saying, “Serve the Lord with fear, and rejoice unto Him with trembling?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
[1.] Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) “Serve the Lord with fear, and rejoice unto Him with trembling.” (
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 2.19
When you repeat a psalm, consider whose words you are repeating and delight yourself more with true contrition of soul, than with the pleasantness of a trilling voice. For God sets a higher value on the tears of one thus praising him, than on the beauty of his voice; as the prophet says, “Serve
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.21
… and those difficulties vanished away, in which he at one time appeared to me to contradict himself, and the text of his discourse not to agree with the testimonies of the Law and the Prophets. And the face of that pure speech appeared to me one and the same; and I learned to “rejoice with trembling.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.4
6. This is the fruit of my confessions, not of what I was, but of what I am, that I may confess this not before Thee only, in a secret exultation with trembling,
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.30
… and that not only in this life, but at my present age. But what I still am in this species of my ill, have I confessed unto my good Lord; rejoicing with trembling
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 39
… for it is God Who worketh in you both to will and to do, according to His good pleasure;” that it seem not to pertain unto the Old Testament what is written, “Serve the Lord in fear, and rejoice unto Him with trembling.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 36
… “Serve the Lord with fear, and rejoice in Him with trembling. Accept correction, lest at any time the Lord be angry, and ye perish from the righteous way, when His wrath shall be suddenly kindled upon you.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 24
… not with arrogation to themselves of confidence of abiding as if by their own strength; not with saying, in their abundance, “We shall not be moved for ever.” For which reason it is said to them, “Serve the Lord in fear, and rejoice unto Him with trembling, lest at any time the Lord should be angry, and ye perish from the right way.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.5
5. What then doth the Lord say? “Serve ye the Lord in fear, and rejoice unto Him with trembling.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.9
9. “Serve the Lord with fear;” lest what is said, “Ye kings and judges of the earth,” turn into pride: “And rejoice with trembling” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.4
… First, prosperity doth corrupt, in order that adversity may find something to break. My brethren, stricter watch must be kept against felicity. Wherefore, see ye after what manner the saying of God amid our own felicity doth take from us security: “Serve ye,” He saith, “the Lord in fear, and exult unto Him with trembling.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 52.9
… This, therefore, hath been said, “The just shall see, and shall fear.” So long as we see what will result at the end to evil men, wherefore do we fear? Because the Apostle hath said, “In fear and trembling work out your own salvation:” because it hath been said in a Psalm,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 66.4
4. “Say ye to God, How to be feared are Thy works!” ( ver. 3 ). Wherefore to be feared and not to be loved? Hear thou another voice of a Psalm: “Serve ye the Lord in fear, and exult unto Him with trembling.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.4
… but (it will be) in the sight of Him who unerringly looketh into that which He hath granted. “Let them delight in gladness:” no longer exulting with trembling,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 76.12
… This is, to stand in awe with others. When thou hast made him as it were thine own, and no longer common, thou art exalted unto pride; though it is written, “Serve ye the Lord in fear, and exult unto Him with trembling.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 76.13
… they have lost their own spirit, and they have the Spirit of God.…For if thou shalt have confessed thyself dust, God out of dust doth make man. All they that are in the circuit of Him do offer gifts. All humble men do confess to Him, and do adore Him. “To Him terrible they offer gifts.” Whence to Him terrible exult ye with trembling:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.15
… Therefore may He both sprinkle on us gladness, and strike fear into us, that by the sweetness of gladness He may lead us to the abode of security; by giving us fear, may cause us not to rejoice wrongly, and to withdraw from the way. Therefore saith the Psalm: “Serve the Lord in fear, and rejoice unto Him with trembling:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.43
… For this reason then with trembling, because God worketh in you. Because He gave, because what thou hast cometh not from thee, thou shalt work with fear and trembling, for if thou fearest not Him, He will take away what He gave. Work, therefore, with trembling. Hear another Psalm: “Serve the Lord with fear, and rejoice unto Him with trembling.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.12
… for fear hath torment. But he that feareth is not yet perfect in love.” And again, though it is a grand thing to serve God, and it is said: “Serve the Lord in fear;” and: “It is a great thing for thee to be called My servant;” and: “Blessed is that servant whom his Lord, when He cometh, shall find so doing,”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.25
… Consider, most sweet daughter, that security is wont to be the mother of carelessness. Thou oughtest not, then, in this life to have security, whereby thou mayest be rendered careless. For it is written, Happy is the man that is always afraid ( Prov. xxviii. 14 ). And again it is written, Serve the Lord in fear, and rejoice unto him with trembling (
2:12
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 61.1
… and in the Psalms also the Holy Spirit admonishes and instructs us, saying, “Keep discipline, lest haply the Lord be angry, and ye perish from the right way, when His anger shall quickly burn against you.”
san Tascio Cecilio Cipriano † 258 d.C. On the Dress of Virgins 1
… To follow her is wholesome, and to turn away from her and neglect her is deadly. The Holy Spirit says in the Psalms, “Keep discipline, lest perchance the Lord be angry, and ye perish from the right way, when His wrath is quickly kindled against you.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.67
… “My son neglect not the discipline of God, nor fail when rebuked by Him. For whom God loveth, He rebuketh.” Also in the second Psalm: “Keep discipline, lest perchance the Lord should be angry, and ye perish from the right way, when His anger shall burn up quickly against you. Blessed are all they who trust in Him.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… It is good also for the shoulder to be sanctified and purified that it may be able to take up the Cross of Christ, which not everyone can easily do. It is good for the hands to be consecrated, and the feet; the one that they may in every place be lifted up holy; and that they may lay hold of the discipline
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 36
… Let us then carry out the concluding injunction of this same psalm, “Blessed are all they that trust in Him,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.62
… For cursed is every one who has hope in man; and it is good rather to trust in the Lord than to trust in man, because blessed are all they that put their trust in Him. Holding this hope, serve the Lord in fear, and rejoice unto Him with trembling.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.5
… This then He saith; hear what ye know already; I am not teaching, but in preaching am calling to your remembrance; nay, I am neither teaching, seeing that ye know already, nor calling to remembrance, seeing that ye remember, but let us say all together what together with us ye retain. “Embrace discipline, and rejoice,” but, “with trembling,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.10
10. “Lay hold of discipline, lest at any time the Lord be angry, and ye perish from the righteous way” (
2:13
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.5
… Did he say, “Lest the Lord be angry, and He bring you not to the righteous way”? or “admit you not into the righteous way? Ye are walking in it already, be not proud, lest ye even perish from it. ‘And ye perish,’ saith he, ‘from the righteous way.’” “When His wrath shall be kindled in a short time”
2:1
Praemisso Psalmo, in quo quasi universaliter descripsit statum et processum humani generis, in hoc procedit ad materiam propriam, scilicet tribulationes suas signantes tribulationes Christi: et circa hoc tria facit. Primo implorat divinum auxilium contra tribulationes imminentes orando. Secundo gratias agit exauditus, et hoc in octavo Psalmo: domine dominus noster, quam admirabile est nomen tuum in universa terra? Tertio ostendit fiduciam inde conceptam, et hoc in decimo Psalmo: in domino confido: quomodo dicitis animae meae, transmigra in montem sicut passer. In tribulationibus autem potest homo duo petere. Primo petit ut liberetur. Secundo, ut hostes deprimantur; et hoc facit in septimo Psalmo: domine Deus meus in te et cetera. Circa primum duo facit. Primo implorat auxilium contra tribulantes. Secundo contra decipere molientes, et hoc in quinto Psalmo: verba mea. Circa primum tria facit. Primo commemorat machinationes insurgentium contra ipsum. Secundo implorat auxilium contra jam insurgentes, et hoc in tertio Psalmo: domine quid multiplicati. Tertio confidens se exauditum, invitat alios ad confidendum de Deo; et hoc in quarto Psalmo: cum invocarem. Sed attendendum est, quod totus iste Psalmus nihil continet de oratione, sed de malitia insurgentium. Circa quem Psalmum in generali sciendum est, quod de eo fuit duplex opinio. Quidam enim dixerunt, quod idem est cum primo Psalmo: et haec fuit Gamalielis. Et propter hoc dicebant, quod sicut ille Psalmus: beatus vir qui etc.; ita iste quasi pars ipsius finit: beati omnes qui confidunt in eo, ut sit quasi circularis. Sed contra hoc sunt duo. Primo quia sic non essent centum quinquaginta Psalmi. Sed ad hoc respondetur, quia addunt unum qui invenitur in pluribus Psalteriis: et incipit, pusillus eram et cetera. Et secundo, quia in Hebraeo Psalmi secundum ordinem literarum ordinantur, ut quotus sit Psalmus statim occurrat: nam in primo est aleph, ad designandum quod sit primus; in secundo est Beth, ut designetur quod sit secundus; in tertio est gimel, et sic est in aliis. Quia ergo Beth, quae littera est secunda in ordine alphabeti, ponitur in principio hujus Psalmi, patet quod est secundus Psalmus, et hoc tenet Augustinus. Dicendum est ergo, quod Psalmus iste in ordine Psalmorum est secundus, sed primus in titulo: et hic est titulus ejus. Psalmus proprie dicitur a Psalterio, quod est quoddam instrumentum decachordum, quod manu tangitur: unde dicitur a psallere, quod est manu tangere, et habet tactum a superiori: unde Psalmus proprie dicitur canticum, quod David cantabat, vel cantari faciebat ad Psalterium. Mystice autem per decachordum Psalterium signatur lex Dei, quae in decem praeceptis consistit, et oportet quod tangatur manu, idest bona operatione, et a superiori, quia praecepta sunt implenda propter spem aeternorum, alias tangeretur ex inferiori. Est ergo Psalmus David, quia ab eo compositus, et de regno ejus in figura regni Christi agit. Per David enim Christus convenienter significatur, quia David dicitur manu fortis, et Christus Dei virtus, 1 Cor. 1. Dicitur etiam David aspectu desiderabilis, et Christus splendor gloriae, Heb. 1: ipse est in quem desiderant Angeli prospicere, 1 Pet. 1. Quare fremuerunt gentes, et populi meditati sunt inania? Psalmus iste dividitur in duas partes. In prima narratur machinatio molientium contra regnum David et Christi. In secunda ponitur eorum repressio, ibi, qui habitat in caelis irridebit eos. Circa primum tria facit. Primo narrat machinantium rebellionem. Secundo contra quem machinatur. Tertio propositum machinantium. Secundum ibi, adversus dominum. Tertium ibi, dirumpamus vincula eorum. Primo ergo historialiter sciendum, quod quando populus molitur rebellionem, primo surgit murmur in populo, post accedit auxilium magnatum ad perficiendum. Primo ergo ponit conatum populi murmurantis. Secundo auxilium magnatum, ibi, astiterunt reges terrae, et principes convenerunt in unum. In populo autem sunt quidam minus habentes de ratione, qui sunt impetuosi: quidam plus, qui cauti dicuntur. Primi non moventur sensu ad rebellandum, sed magis impetu; et ideo dicit de his, fremuerunt, quod est bestiarum: Prov. 19: sicut fremitus leonis, ita et regis ira. Secundi moventur consilio; et ideo de his dicit: meditati sunt inania. Quia vanae sunt cogitationes hominum, Psal. 93. Populus est multitudo hominum juris consensu sociata. Et ideo Judaei dicuntur populus, quia cum lege et sub lege Dei sunt. Alii dicuntur gentes, quia non sunt sub lege Dei. Vel ad litteram. In regno David erant gentes subjugatae, et Judaei fideles; et utrique moliebantur contra eum; ideo dicit: quare fremuerunt gentes, et populi meditati sunt inania? Non interrogat sed increpat, sicut ibi Sap. 5: quid nobis profuit superbia, aut divitiarum jactantia quid contulit nobis?
2:2
Item minores nihil per se facere possent, nisi haberent auxilium majorum: unde ponit quosdam praebentes auxilium: primo per potentiam adjuvando et quantum ad hoc dicit: astiterunt reges terrae, et principes convenerunt in unum adversus dominum, et adversus Christum ejus; quasi dicat, illi fremuerunt, sed alii astiterunt, idest affuerunt huic malitiae. Item quidam praebuerunt auxilium per sapientiam consulendo; et quantum ad hoc dicit, convenerunt in unum, scilicet ad consiliandum. Littera Hieronymi habet tractabant pariter. Hier. 5: ibo igitur ad optimates, et loquar eis: ipsi enim cognoverunt viam domini, et judicium Dei sui et cetera. Deinde cum dicit, adversus dominum, et adversus Christum ejus etc. ponit patientes rebellionem. Ostendit enim contra quos fuit rebellio, quia contra dominum, et contra regem ejus: reges enim dicuntur Christi, idest uncti: Psal. 104: nolite tangere christos meos. Qui ergo rebellat regi instituto per Deum, rebellat etiam Deo: Rom. 13: qui potestati resistit, Dei ordinationi resistit. Et ideo dicit, adversus dominum, et adversus Christum ejus. Rom. 8: non te abjecerunt, sed me. Mystice haec dicta sunt sub similitudine David de Christo: Act. 4: domine, tu dixisti per os patris nostri pueri tui David, quare fremuerunt gentes et cetera. Convenerunt enim vere in civitate ista adversus sanctum puerum tuum Jesum, quem unxisti et cetera. Et secundum hoc intelligendum est, quod gentes, scilicet milites, convenerunt contra Christum: et populi, scilicet Judaei, meditati sunt inania, credentes eum occidere totaliter, scilicet quod non resurgeret: et reges terrae, scilicet Herodes Ascalonita prior qui occidit infantes: et posterius Herodes Antipas ejusdem filius qui Pilato consensit: et principes, idest Pilatus, ut ponatur plurale pro singulari per synecdochem. Vel principes sacerdotum convenerunt in unum, idest unam pravam voluntatem, adversus dominum et adversus Christum ejus.
2:3
Consequenter ponit propositum machinantium: unde dicit: dirumpamus vincula eorum et cetera. Quod proprie dicitur: nam regis dominium dicitur jugum. 3 Reg. 12, dicitur ad Roboam, quod alleviaret de jugo quod imposuerat eis Salomon. Sicut enim boves junguntur jugo ad opus, ita homines ad dominium regni. Jugum autem removeri non potest nisi solvantur vincula. Vincula autem sunt in regno illa quibus firmatur potestas regia in regno, sicut milites, castra, et arma. Primo ergo oportet ista dissolvere, et tunc removere jugum. Spiritualiter in Christo est jugum lex charitatis: Matth. 11: jugum meum suave est et cetera. Vincula sunt virtutes, spes, fides, charitas: Ephes. 4: soliciti servare unitatem spiritus, in vinculo pacis. Eccl. 6: vincula illius alligatura salutaris. Quod ergo conscientia hominis non sit sub jugo legis Christi, non potest esse nisi prius rumpantur haec vincula: quod faciunt qui dicunt Deo, recede a nobis, scientiam viarum tuarum nolumus et cetera. Job 12 Hier. 2: a saeculo confregisti jugum, dirupisti vincula, et dixisti, non serviam. Vel hoc dicitur in persona David a Christo ad suos servos: Glossa quasi ipsi ita moliuntur: sed o mei dirumpamus etc. sed non facit ad propositum.
2:4
Deinde cum dicit, qui habitat, ponitur oppressio molientium in regnum David. Et circa hoc duo facit. Primo ostenditur quomodo opprimuntur a domino. Secundo quomodo a Christo ejus, ibi, ego autem constitutus et cetera. Contra hos, scilicet dominum et contra Christum ejus moliti sunt, ut dictum est. Circa primum nota quatuor: scilicet irrisionem, subsannationem, iratam locutionem, et conturbationem. Nam sicut aliquis puer nullius virtutis et potestatis, si pugnat contra gigantem, irridetur a gigante: ita si aliquis nullius potestatis moliri vult contra eum qui habitat in caelis, irridetur ab eo. Job 35: suspice caelum et intuere et contemplare aethera, quod altior te sit. Si peccaveris quid ei nocebit? Et si perseveret impotens, tunc ille qui est potentior reprehendit et subsannat. Irrisio namque fit bucca, secundum Hieronymum in Glossa; sed subsannatio rugato naso atque contracto, ex quadam scilicet levi indignatione. Prov. 1: ego quoque in interitu vestro ridebo, et subsannabo, cum vobis id quod timebatis advenerit.
2:5
Si autem nullo modo desistat, procedit ad vindictam; et ideo dicit, tunc loquetur ad eos in ira sua, idest proferet sententiam vindictae contra eos: nam in Deum non cadit ira: sed quod est creaturae, aliquando attribuitur creatori per antropospatos, quod est humana propassio. Ps. 6: domine ne in ira tua et cetera. Ultimo autem sententia executioni mandatur; et ideo dicit, et in furore suo conturbabit eos, in corde et in anima in aeterna poena: hoc est sua virtute puniet eos. Job 15: cum se moverit ad quaerendum panem, novit quod paratus sit in manu ejus tenebrarum dies: terrebit eum tribulatio, et angustia vallabit eum. Haec quatuor erunt in judicio. Quia irridebit statuens eos a sinistris: Matth. 25: subsannabit, dicens: esurivi et cetera. Improperando. Loquetur in ira, sententiando: ite maledicti in ignem aeternum et cetera. Conturbabit, sententiam exequendo: ibunt hi in supplicium aeternum et cetera.
2:6
Sequitur consequenter ostendere, quomodo comprimantur a Christo ejus, cum dicit, ego autem. Insurrexerunt autem contra Christum David, populus, gentes, et principes. Primo ergo ostendit, quomodo Christus se habeat ad populum. Secundo quomodo ad gentes, ibi, dominus dixit ad me. Tertio quomodo ad reges, ibi, et nunc reges intelligite et cetera. Dicit ergo: ego autem constitutus sum rex ab eo super Sion montem sanctum ejus et cetera. Sciendum est autem, quod constitutus est rex a Deo in Hierusalem, et sua praedicatione reduxit populum; quasi dicat: illi sic faciunt, sed intentum suum habere non possunt, quia sum constitutus, idest stabilitus rex super Sion, idest super populum Judaeorum, qui erat in Hierusalem, cujus arx est Sion: ab eo, scilicet a Deo: Ps. 117: dominus mihi adjutor, non timebo quid faciat mihi homo. Job 17: pone me domine juxta te, et cujusvis manus pugnet contra me. Sum autem constitutus rex super Sion montem sanctum ejus, non propter me, sed ut regam populum secundum legem Dei; et ideo dicit, praedicans praeceptum ejus. Mystice autem constitutus est rex, secundum illud Hier. 23: regnabit rex, et sapiens erit et cetera. Sion, idest Ecclesiam Judaeorum, quae dicitur mons sanctus, quia prius recepit radios solis: Matth. 14: non sum missus nisi ad oves et cetera. 2 Reg. 19: an ignoro me hodie regem factum super Israel? Praedicans praeceptum, idest Evangelium. Vel illud speciale praeceptum de quo dicitur Joan. 13: mandatum novum do vobis, ut diligatis invicem; et ejusdem 15: hoc est praeceptum meum et cetera. Hoc autem praeceptum personaliter praedicavit Judaeis, in persona scilicet propria: Matth. 4: circuibat Jesus totam Galilaeam docens in synagogis eorum, et praedicans Evangelium regni. Rom. 5: dico autem Christum Jesum ministrum fuisse circumcisionis propter veritatem Dei et cetera.
2:7
Deinde cum dicit, dominus, ex eadem historia ostenditur, quomodo se habet ad gentes: et circa hoc duo facit. Primo ostendit quod Christo convenit habere potestatem super gentes. Secundo ponit usum potestatis, reges eos. Circa primum duo facit. Primo ostendit quo jure potestas sibi competit super gentes. Secundo ponit acceptionem ipsius potestatis, ibi, dabo tibi gentes. Dicit ergo, dominus dixit ad me. Hoc non usquequaque completur de David; et ideo intelligitur de Christo cui competit dominium super gentes duplici jure: scilicet hereditario, et meritorio. Primo ergo ponit jus. Secundo meritum, ibi, postula et cetera. Est autem Christus rex universorum, sicut dicitur Hebr. 1: et hoc competit ei, quia filius: Gal. 4: si filius, et heres per Deum: et ideo agit de aeterna generatione Christi: in qua tria notantur. Primo modus generationis. Secundo proprietas filiationis. Tertio aeternitas filii generati. Modus ostenditur in hoc quod dicit: dominus dixit: quia scilicet processit per modum intellectus. Uniuscujusque generatio est per modum ejus. Modus divinae naturae non est carnalis, sed intellectualis, immo est ipsum intelligere. Secundo generatio est processio secundum originem quae invenitur in re intelligibili, quae est secundum conceptionem verbi procedens ab intellectu; et hoc est dicere verbum in corde; et ideo dicit, dominus dixit, quasi, dicendo me generavit. Unde filius est verbum quod pater dixit, idest gignendo produxit. Proprietas vero ostenditur in hoc, quod dicit, filius meus, non adoptivus, sicut illi, de quibus dicitur Joan. 1: dedit eis potestatem filios Dei fieri etc.; sed proprietate naturae. Unde filius meus es tu naturalis, singularis, consubstantialis: Matth. 17: hic est filius meus dilectus. Aeternitas ponitur in hoc, quod subjungit: ego hodie genui te, idest aeternaliter: non enim est nova, sed aeterna generatio; et ideo dicit: hodie genui te: quia hodie praesentiam signat, et quod aeternum est, semper est. Dicit etiam, genui te, et non genero, ad designandum generationis perfectionem: cum enim generatio sit sine motu, simul est generari et generatum esse. Dicit etiam hodie, ut designet praesentialitatem cum claritate quae conveniunt Christo, qui et lucem inhabitat inaccessibilem, 1 Tim. 6; et qui vere est, in quo nihil est praeteritum, vel futurum, vel obscurum, sed clarum.
2:8
Supra positum est privilegium aeternae generationis, ex quo Christo competit dominium gentium jure hereditario; hic ostendit, quomodo acquisivit per suum meritum. Ubi considerandum est: quod sicut in naturalibus formae infunduntur secundum dispositionem materiae; ita Deus gratuita dona largitur: Philip. 2: Deus est qui operatur in nobis velle et perficere etc.; et ideo vult ut recipiamus dona petendo et orando: hoc exemplum voluit ostendere per Christum, quia voluit quod peteret, quod sibi jure hereditario competebat. Haec autem postulatio pro gentibus vocandis potest intelligi dupliciter. Primo per orationem, quia pro eis oravit: Joan. 17: non pro eis rogo tantum, sed pro eis qui credituri sunt per verbum eorum in me. Item per passionem: Hebr. 9: ut morte intercedente in redemptionem earum praevaricationum quae erant sub priori testamento, repromissionem recipiant, qui vocati sunt aeternae hereditatis: quae quidem postulatio non fuit vacua, quia in omnibus exauditus est pro sua reverentia Heb. 6. Unde subditur concessio, cum subditur, et dabo tibi gentes. Ubi notandum est, quod ad Christum nullus venit nisi dono patris: Joan. 6: nemo potest venire ad me nisi pater qui misit me traxerit eum. Datio autem gentilium est pure donum: nam Judaei quasi redditi sunt, quia ante dati erant: Rom. 15: dico Jesum Christum ministrum fuisse circumcisionis etc.: et ideo dicit: dabo tibi gentes, ut scilicet subjiciantur tibi, et sint tua hereditas: Phil. 2: ut in nomine Jesu omne genuflectatur, caelestium, terrestrium et Infernorum: Ps. 115: hereditas mea praeclara est mihi. Item non habet eas sicut ministri habent, ut Petrus vel Paulus, sed sicut dominus: Heb. 5: et Moyses quidem fidelis erat in tota domo ejus tamquam famulus, in testimonium eorum quae dicenda erant: Christus vero tamquam filius in domo sua, quae domus sumus nos. Et ideo dicit, possessionem tuam: Isa. 49: ut possideres haereditates dissipatas, ut diceres his qui vincti sunt, exite, et his qui sunt in tenebris, revelamini: terminos terrae: quia per totum mundum aedificata est Ecclesia. Sed postmodum per Nicolaum haereticum, et Mahumetum ad infidelitatem redierunt. Vel expectatur fundanda: Isa. 49: parum est, ut sis mihi servus ad suscitandas tribus Jacob, et faeces Israel convertendas. Dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae: Heb. 1: quem constituit heredem universorum et cetera.
2:9
Deinde cum dicit, reges, ponitur executio potestatis: et secundum historiam posset exponi, quia erat constitutus rex Judaeorum, ideo et dominabatur gentibus aliquibus quas subjugaverat in figura universalis dominii Christi. Sed quia aliter reguntur cives, nam cives reguntur regimine misericordiae, aliter hostes subjugati, scilicet regimine severae justitiae; ideo dicit: in virga ferrea. Sed melius est ut referatur ad dominium spirituale Christi: necesse est enim quod qui regit, habeat virgam: Ps. 44: virga directionis, virga regni tui. Ad hoc enim necessarii sunt reges, ut virgam habeant disciplinae qua puniant delinquentes. Et quia Christus constitutus est rex a Deo ad populum regendum, ideo dicit: reges eos in virga ferrea. Et addit, ferrea, ad designandum inflexibilem justitiae disciplinam. Virga namque qua regebantur Judaei, non fuit ferrea, quia frequenter excusserunt se adorando idola. Sed haec est virga ferrea qua regit gentes, quia non recedent amplius a dominio Christi, quando plenitudo gentium intraverit: Apoc. 12: mulier peperit masculum, qui recturus erat omnes gentes in virga ferrea. Et tamquam vas figuli confringes eos; quod exponitur per illud Hier. 18: descendi in domum figuli, et ecce ipse faciebat opus super rotam, et dissipatum est vas quod ipse faciebat e luto manibus suis. Conversusque fecit illud vas alterum. Et post, sicut lutum in manu figuli, sic vos in manu mea. Quando enim vas figuli est recens, frangitur de facili a mala forma, et restituitur in bonam. Judaei conversi erant, unde non erant confringendi: eadem enim est fides eorum et nostra. Gentiles autem erant idolatrae: et ideo erant confringendi, ut aliam formam acciperent, idest aliam fidem veram. Vel aliter: in virga ferrea, bonos scilicet, et tamquam vas figuli, malos qui finaliter conterendi sunt: Luc. 2: ecce positus est hic in ruinam, et in resurrectionem multorum: Isa. 30: subito dum non speratur, veniet contritio ejus, et comminuentur sicut conteritur lagena figuli contritione pervalida etc. ut sic, qui justus est, justificetur adhuc, et qui in sordibus est, sordescat adhuc. Apoc. ult.
Deinde cum dicit, et nunc, ostenditur quomodo se habeat ad reges. Reprimit autem eos admonendo et attrahendo ad servitutem Dei. Circa hoc ergo duo facit. Primo ponit admonitionem. Secundo assignat admonitionis rationem, ibi, ne quando irascatur. Monet autem ad tria. Ad doctrinae veritatem, ad obsequii humilitatem, ad correctionis susceptionem. Secundum, ibi servite. Tertium, ibi, apprehendite. Veritas autem dupliciter cognosci potest ab aliquo: vel per inventiones, et tales dicuntur bene intelligentes; vel per eruditionem, et tales dicuntur bene docibiles. Item regentium duplex est gradus. Quibusdam enim committitur universalis gubernatio, qui dicuntur reges. Quibusdam aliquod speciale judicium, et hi dicuntur judices. Primos ergo exhortatur ad intelligendum: nam intelligens gubernacula possidebit, Prov. 1. Secundos ad erudiendum, ut scilicet ab aliis formam judicii accipiant; et ideo dicit, intelligite et erudimini: Sap. 6: audite reges et intelligite, discite judices finium terrae.
2:11
Deinde cum dicit, servite: post intellectum convenienter ponit servitutem, quia servitus Dei, quae est latria, est professio fidei. Et ideo primo oportet quod credat, et postea confiteatur et serviat: Rom. 10: corde creditur ad justitiam, ore autem et cetera. Dicit autem domino: qui enim servit homini, sufficit ut exterius subjiciatur ei obediendo; sed qui servit Deo, oportet quod interius secundum animam subjiciatur ei, bonum affectum habendo: Psal. 61: nunc Deo subjecta erit anima mea et cetera. Dicit autem in timore, qui sanctus permanet, nec sinit peccare, ut qui stare se existimat, videat ne cadat. Rom. 10. Et notandum secundum Augustinum: quod rex servit Deo inquantum homo, in se juste vivendo, sed inquantum rex, leges ferendo contra ea quae sunt contra Dei justitiam: unde in hoc Psalmo praefiguratur status Ecclesiae: nam a principio reges terrae faciebant leges contra Christum et Christianos, sed postea condiderunt leges pro Christo. Et primum ostenditur cum dixit: astiterunt: secundum ibi, servite domino. Ne autem haec servitus, miseria videatur, addidit: et exultate ei cum tremore. Quia timor domini non est miseriae, sed gaudii: propter quod Lev. 10: respondit Aaron ad Moysen, quomodo possunt placere Deo mente lugubri? Sed ne ista laetitia praesumptionem haberet vel negligentiam, ideo subjungit, cum tremore, qui est metus subitaneus: Phil. 2: cum metu et tremore vestram salutem operamini. Consequenter monet ad susceptionem, cum subdit, apprehendite: ut nemo vivat ut libet, sed ut decet. Et ideo dicit disciplinam, praecepta et bonos mores, vel adversa quasi praesidium et munimentum: Ps. 17: et disciplina tua et cetera. Et ponitur ratio admonitionis, ne quando irascatur: et est duplex ratio: ad evitandam poenam, et ad consequendam gloriam, ibi, beati omnes qui confidunt in eo. Dicit autem: nequando propter patientiam Dei, quia in hoc saeculo diu sustinet: Psal. 7: numquid irascetur per singulos dies? Dicens: nisi conversi fueritis; quasi dicat, servetis admonitionem ne veniat tempus punitionis.
2:12
Ne pereatis de via justa, scilicet justitiae et societatis bonorum, quod est valde poenosum his qui dulcedinem justitiae gustaverunt. Littera Hieronymi habet, pereatis de via; non est ibi justa. Quando enim homo in mundo est, est sicut in via: nam si cadit, potest resurgere. Nec dicitur perire quod reparari potest, etiam quod non cadit de via, sed in via. Sed si perit de via irreparabilis est, Job 5. Et quia nullus intelligit, in aeternum peribunt. Et ideo dicit cum.
Ponitur alia ratio, quae est ad consequendam gloriam; quasi dicat, apprehendite disciplinam, quia cum exarserit et cetera.
2:13
Beati erunt omnes qui confidunt in eo. Bene dicit cum exarserit: modo enim non ardet, cum castigat ut pater; sed in futuro absorbebit et ardebit, quando puniet poena aeterna Isaiae 30: ecce nomen domini venit de longinquo: ardens furor ejus, et gravis ad portandum: labia ejus repleta sunt indignatione, et lingua ejus quasi ignis devorans. Dicit autem in brevi, quia non singula peccata separatim sed simul omnia discutiet. Unde illud judicium in brevi fiet, nec durabit per mille annos, ut Lactantius dixit: 1 Cor. 15: in momento, in ictu oculi, in novissima tuba: et tunc omnes boni in immortalitatis gloriam immutabuntur: unde, beati qui confidunt; quasi dicat: vindicta non modo non attinget confidentes, sed beati erunt, quia ad regnum pervenient: quae beatitudo vel gloria major apparebit ex poena malorum: Hier. 17: beatus vir qui confidit in domino, et erit dominus fiducia ejus et cetera.
2:1
B. è l'ebraico bēnē rēgēs; la radice rgs (come rgs) significa « tumultuare » (Ps. 2, 1), ed è usuale in aramaico (Dan. 6, 7.12.16); al tempo di Gesù doveva avere anche il senso di « tuonare », come l'arabo raǵasa e raǵaza. …
Si verificarono allora le parole di Ps. 2, 1-2 della congiura dei principi e re contro il C., come si ricordarono i primi cristiani (Act. 4, 25-28). G. vi patì pure le sofferenze già predette da Is. 50, 6; 52, 13-53, 12. G. è il …
… στόματος) dei santi profeti; in Mt. 22, 43, David « in Spirito » (ἐν πνεύματι) compose Ps. 110, 1; in Act. 1, 16 lo Spirito Santo predisse « per bocca » (βίᾳ στόματος) di David la « Scrittura » di Ps. 41, 10; in Act. 4, 25 invece si afferma che Dio dice il Ps. 2, 1, per mezzo dello Spirito Santo, per la bocca di David (cf. F. J. F. Jackson-K. …
2:2
… (Lam. 4, 20), 1 volta (analogicamente) per Ciro (Is. 45, 1), ma quasi sempre per David, idealizzato fin da I Sam. 2, 10, 35 in strumento della salvezza di Dio. Compare 2 volte l'Unto per eccellenza, il Re ideale indissolubilmente unito a Jahweh (Ps. 2, 2; Dan. 9, 25 sg.; cf. Is. 61, 1), in cui culminerà la fioritura della stirpe davidica (cf. Is. 11, 1). Il suo regno implicerà il sacerdozio (cf. Ex. 19, 6); la sua regalità …
… Ogni strumento di Dio era pertanto in tal senso un m. (Ps. 115, 15). Il termine, usato in Ps. 2, 2 per indicare il re e fondatore della nuova alleanza, promesso da Jahweh, divenne più tardi, nella letteratura apocrifa e rabbinica (Henoch, 48, 10; Ps. Sal., 17, 36; 18, 6 ecc.), …
… Egli è il Cristo, cioè l'Unto, il consacrato (Dan. 9, 25-26; Ps. 2, 2), il giusto (Is. 53, 11), ripieno di Spirito Santo (Is. 11, 2; 42, 1; 61, 1-2). Il Nuovo Testamento consacra in maniera esplicita questi dati essenziali (Mt. 1, 20; Lc. 1, 35: concezione di Cristo. …
2:4
BABELE, TORRE di. « Costruzione eretta a Babilonia (Babel) a scopo politico-religioso, e rimasta incompiuta (Gen. 11, 1-9). Il frazionamento dell'umanità in popoli discordi deriva da un « peccato originale » collettivo (cf. Ps. 2, 4): è un castigo di Jahweh, perché l'unione degli uomini fomentava la superba rivolta a Dio. Gli abitanti di Sennaar (Babilonide) stabilirono di fabbricare, in mattoni e asfalto, una …
2:6
… Figlio (Ps. 2, 7; Hebr. 1, 5) ed eguale di Jahweh (Ps. 99 [100], 1: Jahweh lo invita a sedere alla sua destra = Hebr. 1, 13; Mt. 22, 41-46), sovrano d'Israele e delle genti (Ps. 2, 6, 8; 71, 8-11); sacerdote in eterno (Ps. 109, 4 = Hebr. 5, 6; 7) = esemplare di giustizia (Ps. 71, 7), egli realizzerà perfettamente il regno di Dio nella umanità. …
2:7
… Quella discesa, infatti, dello Spirito Santo inverava due testi, considerati messianici, della S. Scrittura (Ps. 2, 7; Is. 61; cf. anche Is. 42, 1); e il Precursore stesso aveva dichiarato: «Dopo di me, viene uno che è maggiore di me... e appunto sono venuto a battezzare nell'acqua, affinché egli …
… Egli sarà semen mulieris, un nato di donna (Gen. 3, 14-15), ma anche Figlio di Dio (Ps. 2, 7; ibid. 109); sarà un fanciullo concepito da una Vergine (Is. 7, 14), ma anche il Dio forte (ibid. 9, 6); sarà il Servo fedele di Jahweh, che salverà gli uomini con le sue sofferenze …
… Figlio (Ps. 2, 7; Hebr. 1, 5) ed eguale di Jahweh (Ps. 99 [100], 1: Jahweh lo invita a sedere alla sua destra = Hebr. 1, 13; Mt. 22, 41-46), sovrano d'Israele e delle genti (Ps. 2, 6, 8; 71, 8-11); …
3. Unicità del senso letterale. - Il fatto, piuttosto raro, che un testo veterotestamentario nel Nuovo Testamento venga applicato e spiegato in modi differenti (p. es., Ps. 2, 7, in Act. 13, 33 e Hebr. 1, 5 e 5, 5; o Is. 53, 4, in Mt. 8, 17 e I Pt. 2, 24), ha indotto vari teologi, particolarmente dal sec. XVI in poi, ad ammettere e difendere la teoria …
2:8
… Tutte le profezie messianiche portano questa impronta (veggasi, ad es., Gen. 12, 3; 18, 18; 22, 18; Ps. 2, 8; 21, 26-29; Is. 2, 2; 60, 4 sg.; Ier. 3, 17; Dan. 2, 44; Mal. 1, 15). Nel Nuovo Testamento i testi che affermano il carattere universalista della Chiesa, regno di Dio sulla …
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.