Christ is Lord of the whole earth, being Creatour, and Redemer of man. 3. Good life (with faith in him) is the way to heauen. 7. whither Christ ascending with triumph Angels admire him.
1On the first day of the week, a psalm for David. The earth is the Lord’s and the fulness thereof: the world, and all they that dwell therein.Salmo di Davidde. Del Signore ell'è la terra, e tutto quello, che la riempie; il mondo, e tutti i suoi abitatori.The first of the Sabbath, the Psalme of Dauid. THE earth is our Lordes, and the fulnesse therof: the round world, and al that dwel therein.Prima sabbati. Psalmus David. Domini est terra, et plenitudo ejus; / orbis terrarum, et universi qui habitant in eo. 2For he hath founded it upon the seas; and hath prepared it upon the rivers.Imperocché egli la fondò superiore ai mari, e al di sopra de' fiumi la collocò.Because he hath founded it vpon the seas: and vpon the riuers hath prepared it.Quia ipse super maria fundavit eum, / et super flumina præparavit eum. 3Who shall ascend into the mountain of the Lord: or who shall stand in his holy place?Chi salirà al monte del Signore, o chi starà nel suo santuario?Who shal ascend into the mount of our Lord? or who shal stand in his holie place?Quis ascendet in montem Domini ? / aut quis stabit in loco sancto ejus ? 4The innocent in hands, and clean of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.Colui, che ha pure le mani, e il cuore mondo, e non ha ricevuta in vano l'anima sua, e non ha fatto giuramento al suo prossimo per ingannarlo.The innocent of handes, and of cleane hart, that hath not taken his soule in vayne, nor sworne to his neighbour in guile.Innocens manibus et mundo corde, / qui non accepit in vano animam suam, / nec juravit in dolo proximo suo: 5He shall receive a blessing from the Lord, and mercy from God his Saviour.Questi avrà benedizione dal Signore, e misericordia da Dio su« Salvatore.He shal receiue blessing of our Lord: and mercie of God his Sauiour.hic accipiet benedictionem a Domino, / et misericordiam a Deo salutari suo. 6This is the generation of them that seek him, of them that seek the face of the God of Jacob.Tale è la stirpe di coloro, che lo cercano, di coloro, che cercano la faccia del Dio di Giacobbe.This is the generation of them that seeke him, of them that seeke the face of the God of Iacob.Hæc est generatio quærentium eum, / quærentium faciem Dei Jacob. 7Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in.Alzate, o prìncipi, le vostre porte, e alzatevi voi, porte dell'eternità; ed entrerà il Re della gloria.Lift vp your gates ye princes, and be ye lifted vp ô eternal gates: and the king of glorie shal enter in,Attollite portas, principes, vestras, / et elevamini, portæ æternales, / et introibit rex gloriæ.
8Who is this King of Glory? the Lord who is strong and mighty: the Lord mighty in battle.Chi è questo Re della gloria? il Signore forte, e potente, il Signore potente nelle battaglie.Who is this king of glorie? Our Lord strong & mightie our Lord mightie in battel.Quis est iste rex gloriæ ? / Dominus fortis et potens, / Dominus potens in prælio. 9Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in.Alzate, o principi, le vostre porte e alzatevi voi, porte dell'eternità; ed entrerà il Re della gloria.Lift vp your gates ye princes, and be ye lifted vp ô eternal gates: and the king of glorie shal enter in.Attollite portas, principes, vestras, / et elevamini, portæ æternales, / et introibit rex gloriæ. 10Who is this King of Glory? the Lord of hosts, he is the King of Glory.Chi è questo Re della gloria? il Signore degli eserciti egli è il Re della gloria.Who is this king of glorie? The Lord of powers he is the king of glorie.Quis est iste rex gloriæ ? / Dominus virtutum ipse est rex gloriæ.
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Theodoret
Week. This title was found only in the common edition of the Septuagint. (Theodoret)
Calmet
The Jews say the psalm was used on Sunday; (Berthier) and the Fathers explain it of the resurrection and ascension of our Lord, whom it regards in the more sublime sense, though it may also be literally explained of the temple, or translation of the ark, 2 Kings 6:12. (Calmet)
Menochius
David appointed when the psalms were to be sung, Ecclesiasticus 47:12. This speaks of the creation. (Menochius)
St. Paul applies the first verse to Jesus Christ, whom he styles the Lord, (1 Corinthians 10:26.) and Creator, of whom David speaks. It is wonderful that so few have noticed this excellent proof of Christ's divinity. The authors of Principles Discussed, according to their general system of two literal senses, explain this psalm of the re-establishment of the Jews after the captivity, and of the propagation of the Christian Church; and it is not clear that two senses ought not to be admitted. But we must, at least, admit that the prophet speaks literally of Jesus Christ (Berthier) as well as of the ark, etc.
St. Augustine
Therein. Though God be the Creator of all, he seems to have made a particular choice of Sion. Before the coming of Christ, all, except a few Jews (Calmet) and enlightened Gentiles, like Job, (Haydock) were buried in sin and ignorance. But now his kingdom is propagated widely; and in every place the Father is adored in spirit and in truth. (St. Augustine, etc.)
Worthington
All power is given to Jesus Christ, who rose again on the first day of the week. Not only the earth, but all that is in it, belongs to the great Creator. (Worthington)
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Calmet
Founded, or created it (Berthier) upon (Hebrew hal. "above, in, near, to, with," etc.; Amama) the seas, like a floating island, Proverbs 8:29., Jonas 2:7., Job 38:11. This was the language of the ancients: Ipsa natat tellus Pelagi lustrata corona. (Manil. Astr. 4.) The earth was at first covered with water, Genesis 1:9., and Psalm 103:6. (Calmet)
Haydock
Seas and caverns have received part of it, which was poured out again at the deluge. Several have rejected the antipodes, falsely supposing that there is water all under the earth, which the Scripture does not assert. (Amama) (Haydock)
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Calmet
Place. The punishment of the Bethsamites, and of Oza, had filled all with alarm, so that David durst not introduce the ark into his palace, 1 Kings 6:19. (Calmet)
Worthington
Though Christ created and redeemed all, yet only the just shall inherit felicity. (Worthington)
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Heart, whose faith and intentions are pure, as well as their actions.
Calmet
Vain, by neglecting good works, (St. Jerome) or seeking after trifles; (St. Augustine) or rather, according to the Hebrew, "who hath not sworn in vain by his soul," 2 Corinthians 1:23., and 1 Kings 1:26. To take the name of God in vain, means to swear falsely. (Calmet)
Pr. in disc
Protestants, "who hath not lifted up his soul unto vanity;" to swell with pride, (Haydock) or to swear by idols. (Pr. in disc.)
Haydock
To his, etc. This is not in Hebrew but must be understood, (Calmet) as a person can only intend to deceive men. So Duport, who follows the Hebrew so exactly in his Greek psalms in verse, (Berthier) reads, "Nor sworn an oath, that men he might deceive." (Haydock)
Berthier
These two verses contain an abridgment of the gospel, and shew that something better than Mount Sion is understood, Hebrews 12:22. When we approach to the tabernacle, and to the sacred mysteries, we ought to put these terrible questions to ourselves. (Berthier)
Haydock
We must carefully employ ourselves in good works, (Worthington) by which alone we can make our calling and election sure, 1 Peter 1:10. (Haydock)
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Blessing. David seems to have given the eulogium of Obededom, whose example taught him that the ark was only terrible to the wicked; and that it was a source of blessings to the just, 2 Kings 6:11.
Calmet
Mercy. Hebrew, "justice." But these terms are used synonymously, and denote that God gives a just reward; "when he crowns our merits, he crowns his own gifts." (St. Augustine; Theodoret) (Calmet)
Worthington
Mercy goes before; good works must follow, to obtain eternal glory. (Worthington)
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St. Jerome
The face. Hebrew, "Thy face, O Jacob, always." (St. Jerome)
Haydock
Protestants (marginal note, God of) Jacob. Selah. (Haydock)
Menochius
Thus they intimate that the Hebrew is imperfect. All the preceding virtues belong to Jesus Christ, who obtained mercy for us. The generation of Adam multiplied, (Genesis 5:1.) and soon forgot the Lord: but it shall not be so with the disciples of Christ, who must delight in fervent prayer, and in the constant practice of good works; and not merely serve him in certain fits of devotion. (Berthier) See Proverbs 29:26. (Menochius)
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Berthier
Princes; or, "lift up your chief or highest gates:" portas principes. Hebrew, "gates, lift up your heads." Here the gates themselves are addressed, while the Septuagint and Vulgate turn the discourse to the porters or princes. (Berthier)
Calmet
The tops of the gates must be raised, to let the triumphal car pass through, Isaias 6:4., and Amos 8:3., and 9:1. The Church has constantly understood this passage of Christ's ascension. The saints in his train address the angels, who appear to be filled with astonishment. (Theodoret; Eusebius) (Calmet)
Haydock
The gates of heaven are more properly styled eternal, than those of the temple, which were not yet erected; or of Jerusalem, which should be (Berthier) soon demolished. (Haydock)
Calmet
This apostrophe to the gates is very striking, commanding them to allow more room for the crowd to pass in the train of the conqueror, who was usually seated on a lofty chariot. (Calmet)
Worthington
The prophet contemplating the ascension of Christ, inviteth the angels to receive him; and by the figure, prosopopeia, speaketh also to the gates by which he is to enter. (Worthington)
Haydock
Homer (Iliad 8.) represents the Hours as door-keepers of heaven removing a thick cloud, which obstructs the entrance. (Haydock)
Tournemine
These gates are supposed to open, by being lifted upwards. The Greeks style them cataracts, Genesis 7:11. (Tournemine)
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Berthier
Who. This is the question of the Levites, when the ark approached, or of the angels in heaven, who hold a dialogue with the attendants of Christ. These return a satisfactory answer only at the second demand, having first given four titles to their great king. (Berthier)
Calmet
Some of the Fathers suppose that the angels in heaven were not acquainted with the incarnation. (St. Justin Martyr, dial.; Theodoret; St. Jerome in Isaias lxiii.) But the latter here asserts that the good and bad angels hold a dialogue, or that the former address the spirits in limbo, announcing to them their speedy deliverance in consequence of Christ's victory over the devil. The dialogue is rather (Calmet) between the angels in heaven, and the spirits of the just, (St. Athanasius) or other angels, who accompanied Christ in his ascension. (Calmet)
Worthington
The angels express their admiration of the glory with which Christ, (Worthington) in our human nature, (Haydock) was environed; and the prophet replies, that he had overcome all his opponents, and again orders the gates to open. (Worthington)
Menochius
The angels were not ignorant, but gave occasion to a further display of the conqueror's dignity, and expressed their surprise that men should enter heaven. (Menochius)
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Haydock
Hosts of all heavenly powers, (Worthington) and the arbiter of war. (Haydock)
Calmet
Both Jews and foreigners were convinced that God granted victory to his people, if they had not forfeited his favour by their crimes, as in the case of Achan, and of the sons of Heli, Josue vii., and 1 Kings iv., and Judith 5:24. The title of Lord of hosts, was very applicable to Christ after his victory. (Calmet)
Haydock
Glory. St. Jerome adds, "for ever;" thus frequently sela seems to form a part of the sentence though it be neglected by the Vulgate, etc. (Haydock)
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Christ rising from death the first day of the weeke, had al powre geuen him in heauen and in earth. Mat. 28.
Not only the soile it selfe but al the fruict, and al that dwel therin are Gods.
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Though Christ created and redeemed al, yet only the iust shal inherite heauen.
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not occupied himselfe in vaine and vnprofitable thinges, but in commendable workes.
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Gods mercy goeth before iustifications iust workes folow, and so glorie is the reward of al.
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This sorte of people thus seruing God, shal receiue euerlasting blisse.
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The prophet contemplating in spirite Christs Ascension, inuiteth Angels to receiue him, and (by prosopopeia) speaketh also to the gates of heauen, by which he is to enter.
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Angels answer admiring, & demanding as in a dialogue, how Christ is become so glorious!
The Prophet answereth that Christ by his powre hath ouercome al enemies in battel.
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Againe he willeth Angels to open the gates, and biddeth the gates to enlarge them selues.
the Angels demand as before:
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the prophet answereth: that Christ is Lord also of Angels, and al heauenlie powres vnder God.
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 54
… only let the flock of Christ live on terms of peace with the presbyters set over it.” He that acts thus shall procure to himself great glory in the Lord; and every place will welcome him. For “the earth is the Lord’s, and the fulness thereof.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.6
… and therefore does He say, “He sent His armies, and destroyed those murderers, and burned up their city.” He says here, “His armies,” because all men are the property of God. For “the earth is the Lord’s, and the fulness thereof; the world, and all that dwell therein.”
Tertulliano † 220 d.C. Against Hermogenes 29
… For to this purport does David say: “The earth is the Lord’s, and the fulness thereof; the world, and all that dwell therein: He hath founded it upon the seas, and on the streams hath He established it.”
san Dionigi di Alessandria † 265 d.C. Containing Various Sections of the Works 2.5
… for then would he have learned that “the earth is full of the goodness of the Lord” and that “the earth is the Lord’s, and the fulness thereof;”
san Gregorio di Nissa † 395 d.C. On Virginity 4
… What is gained by those who win it? The mortal remains mortal whether he is honoured or not. What good does the possessor of many acres gain in the end? Except that the foolish man thinks his own that which never belongs to him, ignorant seemingly in his greed that “the earth is the Lord’s, and the fulness thereof
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
… how can any one dare to call the Holy Spirit a creature, Who has not a limited and circumscribed power? because He is always in all things and everywhere, which assuredly is the property of Divinity and Lordship, for: “The earth is the Lord’s and the fulness thereof.”
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.2
… But wherefore was I not dismayed? Because I do not fear any present terrors. For what is terrible? Death? nay this is not terrible: for we speedily reach the unruffled haven. Or spoliation of goods? “Naked came I out of my mother’s womb, and naked shall I depart;” or exile? “The earth is the Lord’s and the fulness thereof;”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 8
… betrayed as he is at home, and carrying with him that conscience, which is a constant enemy? Such, however, is not the nature of the righteous man. But what manner of man is he? Hear the same prophet, saying, “They that trust in the Lord are as Mount Zion.”
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 6
… How is it then that he did not add, “which is the Church”? Some again say it is with reference to The Father, that he says that the fullness of the Godhead dwells in Him, but wrongly. First, because “to dwell,” cannot strictly be said of God: next, because the “fullness” is not that which receives, for “the earth is the Lord’s, and the fullness thereof” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
Wherefore, when some men say, ‘See! Even righteous men had care about their sepulchers,’ let us reply to them, that it was for his reason: for he knew that “the earth is the Lord’s and all that therein is.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 17.3
… I myself, too, would be at this moment a fugitive were I not withheld by physical infirmity and by the severity of the winter. I ask to be allowed the shelter of the desert for a few months till spring returns; or if this seems too long a delay, I am ready to depart now. “The earth is the Lord’s and the fulness thereof.”
san Girolamo † 420 d.C. The Letters of St. Jerome 58.3
… The true worshippers worship the Father neither at Jerusalem nor on mount Gerizim; for “God is a spirit, and they that worship Him must worship Him in spirit and in truth.” “Now the spirit bloweth where it listeth,” and “the earth is the Lord’s and the fulness thereof.”
san Girolamo † 420 d.C. The Letters of St. Jerome 82.10
… Is not every monk an exile from his country? Is he not an exile from the whole world? Where is the need for the public authority, the cost of a rescript, the journeyings up and down the earth to obtain one? Let him but touch me with his little finger, and I will go into exile of myself. “The earth is the Lord’s and the fulness thereof.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 47.4
… He does not sin who, unwittingly, afterwards partakes of food which he formerly refused because it had been offered to an idol. A kitchen-herb, or any other fruit of the ground, belongs to Him who created it; for “the earth is the Lord’s, and the fulness thereof,” and “every creature of God is good.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.21
… And, in fact, the good things are to be called good according to their feeling, because they reckon these to be good things. Although in the nature of things also such things are good, but temporal, and pertaining to this feeble life: and whoever that is evil gives them, does not give of his own; for the earth is the Lord’s, and the fulness thereof,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.2
2. “The earth is the Lord’s, and the fulness thereof, the compass of the world, and all they that dwell therein” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.12
94. He next addeth: “I am Thine: O save me, for I have sought Thy righteousnesses” ( ver. 94 ). We must not understand lightly the words, “I am Thine.” For what is not His?
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san Basilio † 379 d.C. The Hexæmeron 1.9
… Because what means this other passage, “He hath founded it upon the sea,”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 9.7
… And whence does this appear, that the earth is borne upon the waters? The prophet declares this when he says, “He hath founded it upon the seas, and prepared it upon the floods.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 9.8
… and confidently pronounce that they are not the works of nature, but of that Providence which is above nature? Therefore one speaks thus: “Who hangeth the earth upon nothing.” And another observes, “In His hands are the corners of the earth.” And again: “He hath laid the foundation of it upon the seas.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… Like as the heaven’s height above the earth, so is the Lord’s mercy upon them that fear Him.” ( ib. ciii. 12, 11 .) But if thou wouldest busy thyself with the foundation of the earth, even this he will not hide from thee, but thou shalt hear him singing and saying, “He hath founded it upon the seas.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 19
… I do not say that it is unequipped and unfinished, but though well equipped, it will not be able to sail. And could the vast extent of earth standing on the waters, tell me, ever stand so firmly, and so long a time, without some power to hold it together?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.2
… 1 ); when the Lord, being glorified, is announced for the believing of all nations; and the whole compass of the world becomes His Church. “He hath founded it above the seas.” He hath most firmly established it above all the waves of this world, that they should be subdued by it, and should not hurt it. “And hath prepared it above the rivers” (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.10
… Others place it in the air. Again some other says, He Who hangeth the earth on nothing . And, again, David, the singer of God, says, as though the representative of God, I bear up the pillars of it , meaning by “pillars” the force that sustains it. Further, the expression, He hath founded it upon the seas
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.19
… He that is innocent in his hands, and of a clean heart; who hath not received his life in vanity, and hath not sworn craftily to his neighbour. He shall receive the blessing from the Lord, and mercy from the God that saveth him. This is the generation of those who seek Him, that seek the face of the God of Jacob.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.80
… and whatever we ask, we shall receive from Him.” Also in the Gospel according to Matthew: “Blessed are they of a pure heart, for they shall see God.” Also in the twenty-third Psalm: “Who shall ascend into the hill of the Lord? or who shall stand in His holy place? The innocent in hands and of a pure heart.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 6
… for, ‘Who shall ascend to the hill of the Lord? or who shall stand in His holy place, but he that hath clean hands, and a pure heart; who hath not devoted his soul to vanity, nor sworn deceitfully to his neighbour. For he,’ as the Psalmist adds, when he goes up, ‘shall receive a blessing from the Lord
san Basilio † 379 d.C. De Spiritu Sancto 5
… Who hath directed the Spirit of the Lord, or being his counsellor hath taught him?” Now the word “who” in this passage does not mean absolute impossibility, but rarity, as in the passage “Who will rise up for me against the evil doers?” and “What man is he that desireth life?” and “Who shall ascend into the hill of the Lord?”
san Basilio † 379 d.C. The Letters 223.1
… So might I say, “My soul has passed over the torrent;” and, “If it had not been the Lord who was on our side when men rose up against us,…then they had swallowed us up quick, the water had drowned us.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.74
74. I know Whose ministers we are, and where we are placed, and whither we are guides. I know the height of God, and the weakness of man, and, on the contrary, his power. Heaven is high, and the earth deep; and who of those who have been cast down by sin shall ascend?
sant'Ambrogio † 397 d.C. Concerning Repentance 1.9
… And that you may know that this is true, it is said not much later in the twenty-fourth Psalm: “Who shall ascend into the hill of the Lord, or who shall stand in His holy place?”
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.32
… nor do we, by favouring heretics, show that we are heretics ourselves. As for money, we neither have it nor desire to have it. “Having food and clothing, we are therewith content;” and meanwhile we constantly chant the words describing the man who shall ascend to the hill of the Lord:
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 34
And yet the passages are true which he goes on to adduce by way of answer, saying: “The Saviour in the gospel declares, ‘Blessed are the pure in heart; for they shall see God.’ David also says, ‘Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that is innocent in his hands, and pure in his heart;’
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 36
… Thus, in the psalm, the conditions ought to be severally bestowed on each separate character, where it is said, “Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that is innocent in his hands, and clean in his heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.3
3. “Who shall ascend into the mount of the Lord?” Who shall ascend to the height of the righteousness of the Lord? “Or who shall stand in His holy place?” (
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Tertulliano † 220 d.C. The Five Books Against Marcion 2.19
… his leaf also shall not wither, and whatsoever he doeth shall prosper.” “He that hath clean hands and a pure heart, who hath not taken God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.”
san Gregorio di Nissa † 395 d.C. On Virginity 18
… it will accomplish with the greatest ease that which erewhile seemed so unattainable; it will grasp the object of its search as a natural consequence of rejecting the opposite attractions. A man who comes out of darkness is necessarily in the light; a man who is not dead is necessarily alive. Indeed, if a man is not to have received his soul to no purpose
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 1.61
61. So that one may rightly say that the Holy Spirit has this day told us by the voice of the boy reader: “He that is innocent in his hands and of a clean heart, who hath not lifted up his soul to vanity, nor used deceit unto his neighbour, this is the generation of them that seek the Lord.”
sant'Ambrogio † 397 d.C. Concerning Repentance 1.9
… And that we may understand that when the question is asked, Who? it does not imply no one, but some special one is meant, after having said “Who shall ascend into the hill of the Lord?” the Psalmist adds: “He that hath clean hands and a pure heart, who hath not lift up his mind unto vanity.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.4
4. “The innocent of hand, and the pure in heart” (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.5
… for the feeling of relationship, or friendship, or lordship, is wont to impede the truth. Carnal love, and fear, and avarice, commonly blunt the perceptions of men, and pervert their opinions; so that they look on gain as godliness, and on money as the reward of prudence. Let no one, then, speak deceitfully to his neighbour.
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san Basilio † 379 d.C. The Letters 223.1
… I have been patient like a travailing woman.” God grant that I may both receive the reward of silence, and gain some strength to confute my opponents, and that thus, by confuting them, I may dry up the bitter torrent of falsehood that has gushed out against me. So might I say, “My soul has passed over the torrent;”
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.7
… that we may lift our hearts unto Thee where Thy Spirit is “borne over the waters;” and that we may come to that pre-eminent rest, when our soul shall have passed through the waters which have no substance.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.5
5. “This man shall receive blessing from the Lord, and mercy from the God of his salvation” (
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sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 10
11. What then is our duty, my brethren, for the sake of these things, but to praise and give thanks to God, the King of all? And let us first exclaim in the words of the Psalms, ‘Blessed be the Lord, Who hath not given us over as a prey to their teeth
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 74
… How then, one may ask, did He say, “This generation?” Speaking not of the generation then living, but of that of the believers. For He is wont to distinguish a generation not by times only, but also by the mode of religious service, and practice; as when He saith, “This is the generation of them that seek the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.6
6. “This is the generation of them that seek the Lord” (
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san Giustino † 165 d.C. The First Apology 51
… and He was numbered with the transgressors; and He bare the sins of many, and He was delivered up for their transgressions.” Hear, too, how He was to ascend into heaven according to prophecy. It was thus spoken: “Lift up the gates of heaven; be ye opened, that the King of glory may come in. Who is this King of glory? The Lord, strong and mighty.”
san Giustino † 165 d.C. Dialogue with Trypho 85
“Moreover, some of you venture to expound the prophecy which runs, ‘Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors, that the King of glory may enter,’
san Giustino † 165 d.C. Dialogue with Trypho 127
… ‘And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven;’ and again, when it is thus said by David: ‘Lift up your gates, ye rulers; and be ye lift up, ye everlasting gates; and the King of glory shall enter;’
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.33.13
13. Those of them, again, who spoke of His having slumbered and taken sleep, and of His having risen again because the Lord sustained Him, and who enjoined the principalities of heaven to set open the everlasting doors, that the King of glory might go in,
Tertulliano † 220 d.C. Scorpiace 10
… What powers, keeping guard at the gate, do I hear you affirm to exist in accordance with Roman superstition, with a certain Carnus, Forculus, and Limentinus? What powers do you set in order at the railings? If you have ever read in David, “Lift up your gates, ye princes, and let the everlasting gates be lifted up; and the King of glory shall enter in;”
Tertulliano † 220 d.C. De Fuga in Persecutione 12
… All this took place that He might redeem us from our sins. The sun ceded to us the day of our redemption; hell re-transferred the right it had in us, and our covenant is in heaven; the everlasting gates were lifted up, that the King of Glory, the Lord of might, might enter in,
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.3
… I have painted you on my hands.” In regard, however, of his ascension, that is his regeneration, that he may become spiritual, not carnal, the Scripture, he says, speaks (thus): “Open the gates, ye who are your rulers; and be ye lift up, ye everlasting doors, and the King of glory shall come in,” that is a wonder of wonders.
sant'Ippolito † 235 d.C. On the Psalms 4
… and the gates of heaven were closed. For He has not yet ascended into heaven. Now first does He appear to the powers of heaven as flesh ascending. Therefore to these powers it is said by the angels, who are the couriers of the Saviour and Lord: “Lift up your gates, ye princes; and be lifted up, ye everlasting doors: and the King of glory shall come in.
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 6
… For when Christ the Bridegroom was baptized, it was meet that the bridal-chamber of heaven should open its brilliant gates. And in like manner also, when the Holy Spirit descended in the form of a dove, and the Father’s voice spread everywhere, it was meet that “the gates of heaven should be lifted up.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.37
… this that is beautiful? Then those who escort Him say to those that are upon the heavenly gates,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.30
… and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord strong in battle. Lift up your gates, O ye princes; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.15
… Wonderful was it how the waves stood still and expected the commandment and the vengeance. The foundations (hidden) from the ages of the world were revealed, and that which from the beginning had been liquid suddenly became dry. The gates lifted up their heads and the everlasting gates were lifted up.
sant'Atanasio di Alessandria † 373 d.C. On the Incarnation of the Word 24
… Whence it was quite fitting that the Lord suffered this death. 6. For thus being lifted up He cleared the air of the malignity both of the devil and of demons of all kinds, as He says: “I beheld Satan as lightning fall from heaven;” and made a new opening of the way up into heaven as He says once more: “Lift
sant'Atanasio di Alessandria † 373 d.C. Illud Omnia, &c. (On Luke x. 22.) 2
… Since then all things ‘were delivered’ to Him, and He is made Man, straightway all things were set right and perfected. Earth receives blessing instead of a curse, Paradise was opened to the robber, Hades cowered, the tombs were opened and the dead raised, the gates of Heaven were lifted up to await Him that ‘cometh from Edom’ (
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.11
… Him,’ not that He Himself should be exalted, for He is the highest, but that He may become righteousness for us , and we may be exalted in Him, and that we may enter the gates of heaven, which He has also opened for us, the forerunners saying, ‘Lift up your gates, O ye rulers, and be ye lift up, ye everlasting doors, and the King of Glory shall come in
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.26
… For there are things called eternal of which He is Framer; for in the twenty-third Psalm it is written, ‘Lift up your gates, O ye rulers, and be ye lift up, ye everlasting gates
san Basilio † 379 d.C. The Letters 42.5
5. What good then do I get except the loss of my soul? For this reason I migrate to the hills like a bird. “I am escaped as a bird out of the snare of the fowlers.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.19
… the rain-bearing clouds are His witnesses, having received their Lord: yea, and the gates of heaven bear witness [having received their Lord ], concerning which the Psalmist said, Lift up your doors, O ye Princes, and be ye lift up ye everlasting doors; and the King of Glory shall come in
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… yet I will now again cursorily put thee in mind of what was then said. Remember what is distinctly written in the Psalms, God is gone up with a shout ; remember that the divine powers also said to one another, Lift up your gates, ye Princes
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
XXV. And if He ascend up into Heaven, ascend with Him. Be one of those angels who escort Him, or one of those who receive Him. Bid the gates be lifted up,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.1.9
9. And therefore [the angels] descrying the approach of the Lord of all, first and only Vanquisher of Death, bade their princes that the gates should be lifted up, saying in adoration, “Lift up the gates, such as are princes amongst you, and be ye lifted up, O everlasting doors, and the King of glory shall come in.”
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 31
… Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.67
… let them believe it who can. I, however, am sure that none whose minds are not blinded by an obstinate adherence to a foregone conclusion can possibly entertain such an opinion. Is there then no evil in ignorance,—nothing which needs to be purged away? What means that prayer “Remember not the sins of my youth and of my ignorance?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.7
… “And the King of glory shall come in.” And the King, in whom we may glory without pride, shall come in: who having overcome the gates of death, and having opened for Himself the heavenly places, fulfilled that which He said, “Be of good cheer, for I have overcome the world.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.23
… For your perverse notion suggests that the generosity of the giver shows the need of the receiver. O miserable impiety of yours! and where is that which Divinity itself once foretold of the Lord Jesus Christ ascending into heaven? Saying: “Lift up your heads, and the King of glory shall come in.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
… Others have the character of simulation , as, He made as though He would have gone further . Others are appropriate to the double nature, as, I ascend unto My Father and your Father, and My God and your God , and The King of Glory shall come in
23:8
Tertulliano † 220 d.C. The Five Books Against Marcion 4.20
… and that it was none other than He, who now had to contend with even a legion of demons. Therefore it is of such a war as this that the Psalm may evidently have spoken: “The Lord is strong, The Lord is mighty in battle.”
Origene † 254 d.C. Origen Against Celsus 8.1
… Again, then, I would say, may God bestow upon us His pure and true Word, even “the Lord strong and mighty in battle”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.37
… This Saviour, then, having humbled the calumniator by humbling Himself, abides with the visible sun before His illustrious church, tropically called the moon, from generation to generation. And having by His passion destroyed His enemies, He who is strong in battle and a mighty Lord
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.1.10
10. Yet there were still, even amongst the hosts of heaven, some that were amazed, overcome with astonishment at such pomp and glory as they had never yet beheld, and therefore they asked: “Who is the King of glory?”
sant'Ambrogio † 397 d.C. On the Mysteries 7
36. The angels, too, were in doubt when Christ arose; the powers of heaven were in doubt when they saw that flesh was ascending into heaven. Then they said: “Who is this King of glory?” And whilst some said “Lift up your gates, O princes, and be ye lift up, ye everlasting doors, and the King of glory shall come in.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 19
And these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one saith, “Thou hast gone up on high, Thou hast led captivity captive, and hast received gifts amongst men.” And, “The Lord strong and mighty in battle.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.8
8. “Who is this King of glory?” Mortal nature is awe-struck in wonder, and asks, “Who is this King of glory?” “The Lord strong and mighty.” He whom thou didst deem weak and overwhelmed. “The Lord mighty in battle” (
23:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.9
… air, the gates, which ye have in the minds of men who ‘worship the host of heaven.’” “And be ye lift up, ye everlasting gates.” And be ye lift up, ye doors of everlasting righteousness, of love, and chastity, through which the soul loveth the One True God, and goeth not a-whoring with the many that are called gods. “And the King of glory shall come in” (
23:10
Tertulliano † 220 d.C. The Five Books Against Marcion 5.17
… Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, “the Father of glory” is He whose Christ, when ascending to heaven, is celebrated as “the King of Glory” in the Psalm: “Who is this King of Glory? the Lord of Hosts, He is the King of Glory.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.2
… but, as others, one of the so-called powers, one of which, namely, the locust and the caterpillar , is called in Scripture, not merely the power, but the ‘great power.’ The others are many and are like the Son, and of them David speaks in the Psalms, when he says, ‘The Lord of hosts’ or ‘powers
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 24.10
10. “Who is this King of glory?” What! dost thou too, prince of the power of this air, marvel and ask, “Who is this King of glory?” “The Lord of powers, He is the King of glory” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.12
… Is not the Son Himself King of His virtues, to wit of the virtues serving Himself? Because with much virtue the King of Virtues shall give the Word to men preaching the Gospel, of Whom it hath been said, “The Lord of Virtues, He is the King of Glory?”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.6
… For how does that man think that mercy will be shown to himself, who does not forgive his neighbour? If offences abound, then, let mercy also abound; for with the Lord there is mercy, and with Him is plenteous redemption. In the Lord’s hand there is abundance of all things, because He is the Lord of powers ( virtutum ) and the King of glory.
23:1
Posita tribulatione et auxilio divino, hic commendat Psalmista potestatem auxiliantis titulus non est novus in Hebraeo; sed in Latino additur in prima sabbati. Ubi sciendum est quod sicut dicitur Exod. 20: memento ut diem sabbati sanctifices etc. est tertium praeceptum. Sex enim diebus fecit Deus caelum et terram et omnia quae in eis sunt, et in septima requievit; ita et nos debemus pro reverentia septima die requiescere. Unde omnes dies hebdomadae sabbatum appellantur, sicut dies dominicus dicitur prima sabbati. Matth. ult.: vespere autem sabbati quae lucescit in prima sabbati. Et deinceps tota hebdomada sabbatum dicitur. Luc. 18: jejuno bis in sabbato: unde Psalmus hic in prima sabbati commemorat ea quae pertinent ad primam sabbati, idest ad dominicam. In qua tria facta sunt: scilicet creatio mundi, productio lucis, et resurrectio Christi, ut in Evangelio habetur Matth. 28. De istis ergo agit Psalmista: scilicet de potentia creantis, et gloria resurgentis; et forte iste Psalmus cantabatur in prima sabbati, sed videtur esse disjunctus. Tamen sciendum est, quod tempore David Deus colebatur solum in Judaea; et David considerans quod Deus est Deus totius terrae, et videns in spiritu prophetico futurum esse quod coleretur in toto mundo, fecit istum Psalmum: et de hoc agit hic. Dividitur ergo Psalmus iste in tres partes. In prima ponit universale ejus dominium; in secunda ponit sive ostendit modum quo homines accedunt ad Deum, ibi, quis ascendet; in tertia praedicit futurum cultum Dei per totum mundum, ibi, attollite. Circa primum duo facit. Primo ostendit quod universale est Dei dominium; secundo ponit signum vel causam, ibi, quia ipse super maria. Vel sic: in Psalmo isto agit de tribus. Primo de creatione; secundo de illuminatione, ibi, quis ascendet, tertio de resurrectione, ibi, attollite, sive de resurgentis glorificatione. Circa primum duo facit. Primo ponit creantis potentiam; secundo subdit rationem, ibi, quia ipse super maria. Est autem sciendum quod terra potest dupliciter considerari: vel secundum quod est unum elementum, vel secundum quod est habitaculum hominum: et utroque modo est sub divino dominio. Primo modo fuerunt aliqui non extendentes divinam providentiam ad corruptibilia, sed tantum ad caelos. Job 22: nubes latibulum ejus: circa cardines caeli perambulat, nec nostra considerat. Ezech. 9: dereliquit terram, et dominus non videt eam. Psalmus dicit, mentimini; quia, domini est terra, scilicet ipsum elementum super quod habet dominium: vel terra, idest Ecclesia, quae est bona terra quae facit multum fructum. Isa. 40: quis appendit tribus digitis molem terrae, et libravit in pondere montes, et colles in statera? Sed addit, et plenitudo ejus. Gen. 1: terra erat inanis et vacua etc. quia non erat plena arboribus et aliis quae pertinent ad ornatum terrae, sicut plantae et herbae. Vel, plenitudo terrae, idest plenitudo gratiarum Ecclesiae. Et hic est Christus qui attulit omnem gratiarum plenitudinem in se. Eccle. 15: facies tua plena gratiarum. 1 Joan. 1: de plenitudine ejus omnes accepimus. Secundo modo etiam dicitur Dei orbis terrarum, idest nostra terra habitabilis. Et universi qui habitant in ea, idest omnes habitatores ejus. Ps. 9: judicabit orbem terrae in aequitate, et populos in justitia. Isa. 45: non in vanum creavi eam (scilicet terram) ut habitaretur formavi eam. Centrum est infimus locus in mundo, ad quod terra gravitate sua tendit et omnia alia cedunt sibi: et dicit Psalm. 103: qui fundavit terram super stabilitatem suam, quia per gravitatem tendit illuc: et super nihilum, quia nihil sibi subsidet; et Isa. 40, dicit: appendit tribus digitis molem terrae, frigiditate et partium suarum continuitate.
23:2
Sed quia terra est elementum, et ex ea cum aliis elementis fit mixtum; terra autem est sicca et frigida, unde nec ex motu nec ex fluxu pars una continuatur, alteri indiget humore continente et continuante, et sic fundatur vel confirmatur super aquas; et quia in qualibet parte terrae quasi fit generatio aquarum, tota terra fere potest dici fundari super aquam: propter quod dicit, ipse super maria fundavit eam. Vel sicut fundamentum continet aedificium, sic aqua continet terram, ne discontinuetur. Discontinuatio etiam terrae facit quod aqua quae liquida est et gravis, fluat quasi per totam terram. Item per orbem designatur Ecclesia et omnes habitantes in ea, scilicet fideles; et omnes sumus Christi: et sive vivimus, sive morimur, domini sumus, ut apostolus dicit Rom. 14. Consequenter reddit causam supradictorum, quia scilicet, super maria fundavit eam; quasi dicat: illud est artificis, quod ipse artifex facit. Sed Deus fecit terram et ea quae sunt in terra. Ergo ipsius est terra et plenitudo ejus. Sed quidam dicunt, quod non est providentia Dei in rebus terrenis. Sed contra hoc est signum magnae providentiae dispositio aquarum ad terram, quia elementa levia debent esse super graviora. Similiter ergo sicut aer circumdat aquam, ita aqua debet circumdare terram. Et philosophi assignant super hoc multas causas. Sed causa est providentia divina, ut ibi esset habitatio hominum et animalium; unde Moyses in principio, quando posuit rerum creationem, posuit terram primum informem; unde terra erat inanis, idest informis, et vacua arboribus; et ideo posuit eam circumdatam sive opertam aqua, et tenebrae, idest aquae, erant super faciem abyssi, idest super terram, et spiritus domini, idest aer, ferebatur super aquas. Vel terra erat inanis, idest invisibilis propter aquas; unde sequitur, congregentur aquae etc. et appareat arida; quasi dicat: quia terra est prima secundum ordinem elementorum, a providentia divina factum est quod sit super aquas, ut homines et animalia possint in ea vivere, et aquae nihilominus occupent terram quantum durant maria: unde dicit. Ipse super maria fundavit eam, idest juxta, sicut alibi. Ps. 136: super flumina Babylonis (idest juxta flumen Babylonis) illic sedimus et cetera. Fundavit, idest firmam statuit, ut mare eam non occupet: Job 38: posui mari ostia et vectes, et dixit, hucusque venies, et non procedes amplius; et hic confringes tumentes fluctus tuos: Hier. 5: qui posuit arenam terminum mari, praeceptum sempiternum quod non praeteribit. Et super flumina praeparavit illam, idest juxta flumina; et dicit, praeparavit, non fundavit, quia ad praeparationem requiritur quod irrigetur flumine; Psal. 64: flumen Dei repletum est aquis: parasti cibum illorum, quoniam ita est praeparatio ejus: rivos ejus inebrians multiplica et cetera. Vel Ecclesia, fundata est super maria, idest super tribulationes: Ps. 92: mirabiles elationes maris. Et super flumina, idest persecutiones quibus praeparata est Ecclesia ad coronas martyrum. Vel super maria, idest amaritudines; et tamen consolationem ejus praeparavit flumina consolationum: Ps. 45: fluminis impetus laetificat et cetera.
23:3
Quis ascendet? Quasi dicat, magnus est, et quomodo accedetur ad eum? Eccl. 2: quis est homo qui possit sequi regem factorem suum; et ideo docet modum perveniendi: unde circa hoc duo facit. Primo ponit quaestionem. Secundo responsionem, ibi, innocens manibus. In quaestione quaerit duo: scilicet de via seu motu, quis ascendet. Et de termino, aut quis stabit. Mons signat hic altitudinem divinae justitiae sive majestatis: Psalm. 35: justitia tua sicut montes Dei. Mons ergo est altitudo divinae majestatis, vel sublimitas Christi, qui mons dicitur; Isa. 2: erit in novissimis diebus praeparatus mons domus domini in vertice montium, et elevabitur et cetera. Quis ergo ascendet tantum quod deveniat ad Christum et Deum? Sancti viri qui disponunt ascensiones in corde suo ascendent, ut dicit Psalmista. Item: quis poterit stare ibi, ubi ipse est qui est locus sanctus, locus gloriae? Hier. 17: locus sanctificationis nostrae expectatio Israel: Exod. 3: locus in quo stas terra sancta est: quasi dicat: quis stabilietur ibi? Sed alibi dicit Psal. 121, quod sic, stantes erant pedes nostri in atriis tuis Hierusalem. Unde consequenter ponitur responsio.
23:4
Innocens. Et primo ostendit hoc in generali. Secundo in speciali, haec est generatio. Circa primum duo facit. Primo proponit meritum. Secundo praemium, ibi, accipiet. In merito est unum quod pertinet ad innocentiam operis; unde dicit, innocens manibus: Job 22: salvabitur innocens; salvabitur autem munditia manuum suarum: Ps. 25: ego in innocentia mea ingressus sum. Aliud pertinet ad puritatem cordis: et quantum ad hoc ponit, quod conservetur cor purum a concupiscentiis interioribus: unde dicit, et mundo corde: Matth. 5: beati mundo corde, quoniam ipsi Deum videbunt. Item ab omni cupiditate rerum temporalium, qui non accepit in vanum animam suam: idest qui non effudit eam super res vanas, vel qui non vane gloriatur de virtutibus, vel qui non permittit sensualitatem suam pervenire usque ad consensum peccati. Hieronymus habet, qui non extollunt in vanum, quia ex munditia cordis aliqui superbiunt: Ps. 130: domine, non est exaltatum cor meum. Item pertinet ad veritatem oris; unde sequitur, nec juravit in dolo proximo suo: Zach. 8: juramentum mendax non diligatis.
23:5
Hic accipiet. Hic ponit praemium. Praemium autem consistit in duobus: scilicet in consecutione bonorum: hic accipiet benedictionem, idest bona a Deo: Prov. 10: benedictio domini super caput justi: 1 Petr. 3, in hoc vocati estis, ut benedictione hereditatem possideatis. Item in liberatione a malis: unde dicit. Et misericordiam a Deo salutari suo, qui liberat a miseria. Vel aliter: potest accedere innocens manibus; quia potest esse innocens, propter hoc quod accipiet benedictionem a domino, et misericordiam, quia vitat peccata; Rom. 6: non est volentis neque currentis, sed Dei miserentis. Consequenter ostendit istum modum in generali, haec est generatio quaerentium dominum; quasi dicat: in generali multi sunt tales: et isti sunt tota generatio quaerentium Deum qui sunt innocentes et cetera. Unde loquitur Scriptura de bonis sicut de una generatione: Matth. 24: non pertransibit generatio haec, scilicet bonorum et cetera. Et describit eam a duobus: scilicet a studio, quia nihil quaerit nisi Deum: unde dicit: quaerentium Deum, etiam in vita ista: Is. 55: quaerite dominum dum inveniri potest. Quo fine?
23:6
Ut perveniat ad ejus visionem; unde sequitur, quaerentium faciem Dei Jacob: Gen. 32: vidi dominum facie ad faciem, et salva facta est anima mea.
23:7
Attollite. Haec est tertia pars Psalmi: in qua praenunciat quomodo futurum erat, quod Deus coleretur in toto mundo, ut sensus litteralis exponit. Deus dicitur hominem inhabitare per fidem: Eph. 3. Inhabitare Christum per fidem in cordibus vestris: et per caritatem: Jo. 4: qui manet in caritate, in Deo manet, et Deus in eo. Item dicitur intrare qui incipit esse ubi prius non erat. Tunc ergo Deus intrat in nos, quando incipimus habere fidem de eo. Olim totus mundus non habebat fidem Dei: et hoc contingebat propter duplex impedimentum: scilicet propter statuta principum, et propter consuetudinem antiquam. Primum contingebat, quia singulae civitates proponebant sibi leges de idolatria, et constituebant speciales deos: et hic cultus erat quasi inveteratus; hoc etiam Daemones procurabant. Item Angeli colebantur, quos vocabant militiam caeli: et ista impedimenta erant portae sive ostia quae clausum prohibent introitum domus. Tria autem facit. Primo praenunciat illud quod est futurum. Secundo proponit quaestionem. Tertio subdit responsionem. Dicit ergo, principes, idest, o mali homines, vel o Daemones, attollite portas vestras, idest elevetis impedimenta quae apponitis ne homines accedant ad Deum. Hieronymus habet, elevate; quasi dicat, removeatis et cetera. Ps. 9: exaltas me de portis mortis, ut annuntiem omnes praedicationes tuas in portis filiae Sion. Et vos portae aeternales, idest aeternum et antiquum impedimentum: elevamini, idest removeamini: Psalm. 75: illuminans tu mirabiliter a montibus aeternis; quasi dicat, vos antiqua impedimenta removeatis vos de cordibus hominum: et tunc ille qui est rex gloriae, introibit in mundum per fidem et charitatem, et cultum. Vel potest dici quod sunt duplices portae: quaedam quae sunt malae, quae claudunt aditum ad vitam; aliae bonae, quibus aperitur via vitae. Ps. 117: aperite vias vitae, idest justitiae et cetera. Portae malae sunt peccata; bonae autem sunt virtutes. Dicit ergo, o principes attollite portas vestras, idest aperite, et removete peccata: et acquirite, aeternales, idest dona aeterna a Deo aeterno: elevamini, in cordibus vestris, et introibit rex gloriae. Prophetice loquitur, quia a principio non statim omnes crediderunt sed dubitaverunt; quasi dicat: cui volumus, credere, et cui volumus obedire? Numquid Deo Judaeorum? Exod. 5: nescio dominum, et Israel non dimittam.
23:8
Et ideo hoc ostendit cum dicit, quis est iste rex gloriae? Et respondet, dominus fortis et potens. Aliquis rex apparet gloriosus ex tribus. Quia acquirit primo per robur magna; unde dicit, fortis: Prov. 12: manus fortissima dominabitur: Job 9: si fortitudo quaeritur, fortissimus est. Secundo propter potestatem; et hanc ostendit, cum dicit, dominus potens, quia potentissimus est ad dominandum: Job 36: Deus potentem non abjicit: Dan. 7: potestas ejus potestas aeterna et cetera. Tertio, quod sit bonus praeliator; unde dicit: dominus potens in praelio, quo contra mortem et Diabolum vicit in omnibus: Apoc. 5: vicit leo de tribu Juda. Vel fortis in natura sua, potens in jurisdictione in suos, et potens contra adversarios. Quod ergo secundo dicit, attollite etc. potest dici quod est repetitio: et sic ne differant audientes quis hic potens sit. Vel prius refertur ad principes, idest ad Daemones; quod autem hic dicit, refertur ad bonos Angelos, qui etiam sua dignitate prius non suo studio erant ab hominibus colendi, qui colebant eos: 4 Reg. 17. Adoraverunt universam militiam caeli: quasi dicat, removete impedimenta propter quae homines vos colunt. Et ideo hic dicit, dominus virtutum ipse est rex gloriae. In Glossa autem est alia expositio. Christus ad Inferos descendit et ascendit in caelum: et haec duo praenunciat hic. Et primo monet infernales ut aperiant; unde dicit, attollite et cetera. O principes infernales aperite portas vestras: et elevamini et cetera.
23:9
Et introibit rex gloriae. Sed cum Daemones quaererent, quis est iste rex gloriae, respondet, ille qui fuit fortis et potens in praelio, contra te. Secundo monet super nos cives aperite portas, Paradisi. Unde respondens Christus quasi praeconis voce, et vicem gerens, dirigens vocem in caelum dicit, o principes caelestes, attollite, idest aperite, portas vestras, et cetera. Et introibit et cetera.
23:10
Et illis quaerentibus dicit, dominus virtutum ipse est rex gloriae. Est autem sciendum, sicut dicit Dionysius, quod non est intelligendum sic quod Angeli essent ignorantes de mysterio incarnationis; sed admirantes dixerunt, quis est iste rex gloriae, quia gloria Christi excellit omnem cognitionem. Aliquando enim ipse Christus docet de se per Scripturam, ut dicitur Isa. 63: ego qui loquor justitiam et cetera. Hic autem non ipse, sed alii de eo, scilicet Angeli, respondent, dominus virtutum etc.; quia aliqui Angeli accipiunt illuminationem immediate a Deo, sicut dicitur Isa. 6: vidi dominum sedentem super solium excelsum, et plena erat et cetera. Alii ab illis, sicut medii et infimi: et istis hic respondetur ab aliis Angelis.
23:4
… Già Ps. 23, 4 (cf. 50, 12) esige «il cuore puro» per chi vuol vivere accanto a Dio, e Ps. 73, 1 afferma che i prediletti di Dio sono i «puri di cuore» (bāré lēbhāh); «cuore» è qui un modo di esprimere …
23:7
… di possesso della nuova casa di Dio da parte del vescovo, il quale al principio, facendo tre volte col suo clero il giro esterno della chiesa, ne asperge le mura; alla fine di ogni giro batte alla porta della chiesa chiedendo: Attolitie portas, ecc. (Ps. 23, 7). Al terzo giro la chiesa si apre e il vescovo fa sulla soglia col pastorale il segno di croce fugando i demoni, perché Cristo crocifisso prende così possesso della chiesa, pensiero …
23:10
Nei Salmi e nella letteratura profetica si trovano accenni (cf. Ps. 23, 10) a tale prerogativa divina. …
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.