King Dauid recounteth his danger, when his sonne Absalom conspired against him: 4. and thanketh God for his deliuerie. 9, acknowledging al helpe to be from God. Mistically, Christs persecution, Death, Burial, and Resurrection.
1The psalm of David when he fled from the face of his son Absalom.Salmo di David, quando fuggiva dal cospetto del figliuolo Assalonne.The Psalme of Dauid, when he fled from the face of Absalom his sonne. (2. Reg. 15.)Psalmus David, cum fugeret a facie Absalom filii sui. 2Why, O Lord, are they multipied that afflict me? many are they who rise up against me.Signore, come mai si sono moltiplicati quelli, che mi perseguitano? molti insorgono contro di me.LORD why are they multiplied that truble me? manie rise vp against me.Domine, quid multiplicati sunt qui tribulant me ? / Multi insurgunt adversum me; 3Many say to my soul: There is no salvation for him in his God.Molti dicono all'anima mia: Salute per lui non è nel suo Dio.Many say to my soule: There is no saluation for him in his God.multi dicunt animæ meæ: / Non est salus ipsi in Deo ejus. 4But thou, O Lord, art my protector, my glory, and the lifter up of my head.Tu però, o Signore, tu se' mio scudo, mia gloria, e tu rinnalzi il mio capo.But thou Lord art my protectour, my glorie, & exalting my head.Tu autem Domine, susceptor meus es, / gloria mea, et exaltans caput meum. 5I have cried to the Lord with my voice: and he hath heard me from his holy hill.Alzai le voci mie, e le grida al Signore, ed egli mi esaudì dal suo monte santo.With my voice I haue cried to our Lord: and he hath heard me from his holie hil.Voce mea ad Dominum clamavi; / et exaudivit me de monte sancto suo. 6I have slept and have taken my rest: and I have risen up, because the Lord hath protected me.Io dormii, e assonnai, e mi svegliai, perché per man mi prese il Signore.I haue slept, and haue bene at rest; and haue risen vp, because our Lord hath taken me.Ego dormivi, et soporatus sum; / et exsurrexi, quia Dominus suscepit me. 7I will not fear thousands of the people surrounding me: arise, O Lord; save me, O my God.Non avrò timore del popolo innumerabile, che mi circonda; levati su, o Signore, salvami, Dio mio.I wil not feare thousandes of people compassing me: arise Lord, saue me my God.Non timebo millia populi circumdantis me. / Exsurge, Domine; salvum me fac, Deus meus. 8For thou hast struck all them who are my adversaries without cause: thou hast broken the teeth of sinners.Perocchè tu hai percosso tutti coloro, che senza ragione mi sono avversi: hai spezzati i denti de' peccatori.Because thou hast stroken al that are my aduersaries without cause: thou hast broken the teeth of sinners.Quoniam tu percussisti omnes adversantes mihi sine causa; / dentes peccatorum contrivisti.
9Salvation is of the Lord: and thy blessing is upon thy people.Del Signore ell'è la salute; e sopra il tuo popolo verrà la tua benedizione.Saluation is our Lordes: and thy blessing vpon thy people.Domini est salus; / et super populum tuum benedictio tua.
3:2
Worthington
Why. Let me know the enormity of my sins. All Israel follows Absalom, 2 Kings 15:13. So all rose up against Christ. (Worthington)
Houbigant
The Church was assailed on all sides, (Calmet) and every soul must live in expectation of battle from innumerable enemies. Hebrew also, (Haydock) "How are they multiplied." (Houbigant)
Calmet
David is surprised at the sudden change, and adores the depth of God's judgments, which had been denounced unto him, 1 Kings 12:10. (Calmet)
3:3
Worthington
God. His case is desperate. (Worthington)
Haydock
He must therefore be a criminal. This is the usual judgment of the world, though very false, as we have seen in the person of Job; for temporal punishments are frequently an effect of the divine clemency. Semei upbraided David on this occasion, as the Jews did Christ, 2 Kings 16:7., and Matthew 27:42. At the end of this verse, Hebrew adds, Selah, (Calmet) sle and Septuagint diapsalma, (Haydock) a word which is not much better understood. Houbigant therefore informs us that he has omitted it entirely, as the Vulgate seems to have done, except [in] Psalm 61:8., where it is rendered, in aeternum, "for ever," (Berthier) as St. Jerome expresses it semper, in his Hebrew version. It would perhaps be as well to leave the original term. (Haydock)
Calmet
It occurs seventy-one times in the psalms, and thrice in Habacuc. Some think it is a sign to raise the voice, or to pause, etc., (Berthier) at the end of the lesson, before the psalter was divided. None, except Eusebius, asserts that it was inserted by the original authors, and it seems now to be useless. (Calmet, Dis.)
3:4
Protector. Hebrew, "shield."
Calmet
Glory. God is the hope of his servants, (1 Corinthians 15:31.) and grants their requests. (Calmet)
Haydock
He has not abandoned me, when I had fallen into sin. (Haydock)
Worthington
He gives me the victory, and confirms my throne. (Worthington)
3:5
Menochius
Hill. Sion, where the ark had been placed, (Calmet) or from heaven. (Menochius)
Haydock
Hebrew adds, "Selah." (Protestants) (Haydock)
3:6
Calmet
Rest, in sin; (St. Athanasius) or, I have not lost my confidence in God, though dangers threaten on every side. (Calmet)
Haydock
Jesus remained undaunted, when his enemies surrounded him; he continued (Theodoret, etc.) free among the dead, and rose again by his own power. (Haydock)
Calmet
If he prayed that the chalice might be removed, it was to teach us how to behave. (Calmet)
Worthington
He was buried, and rose again, and his disciples believed the Scriptures (John 2:22.) recorded here, and in other places. (Worthington)
Worthington
The same word refers to past and future things. (St. Gregory, Mor. 20:1.) (Worthington)
3:7
Haydock
Thousands. Septuagint, "myriads." (Haydock)
Calmet
If my enemies were still more numerous, I should not fear. (Calmet)
Worthington
I beseech thee to help me. (Worthington)
3:8
Haydock
Without cause. Hebrew, "on the jaw." (Haydock)
Calmet
Without redress. (Calmet)
Kennicott
Septuagint seems to have read leinom, as "some Jews say that the ancient copies were different." (Origen, A.D. 231.) (Kennicott)
Teeth. Strength and fury.
3:9
Worthington
Blessing. Abundance of grace is promised to God's servants, who must look up to him for salvation. David gives thanks for the victory, though he grieved at his son's death. (Worthington)
Calmet
He shewed proofs of the greatest clemency on this occasion. It is evident, from this psalm being inserted before many which regard Saul, that no chronological order is observed. (Calmet)
Haydock
Selah occurs a third time here, as some may have ended the lecture at one, while others ordered it to be continued to another, or even to the 3rd or 5th verse of the next psalm, if that be its real import. (Haydock)
3:1
1. Psalme of Dauid.] Al Interpreters agreably teach, that king Dauid made not the titles, which are before the Psalmes. Neuertheles they are authentical, Titles of the Psalmes added by ••••as and the Septuagint. as endited by the Holie Ghost. And it is most probable Esdras added those titles which are in the Hebrew: and the Seuentie interpreters writte the other, in their Greke Edition. Both which S. Ierom translated into Latin.
In these titles fiue thinges may be noted. First, the former two hauing no title at al, the general name of Psalme, common to al, is particularly appropriated to some, and other names to others. VVhich in al are twelue. to witte: Psalme •iue thinges to be noted •• the titles. Inscription, Prayer, Canticle, Psalme of Canticle, Canticle of Psalme, Hymne, Testimonie, Vnderstanding, Praise of Canticle, Alleluia, & Gradual Canticle. Secondly, in the titles of some Psalmes are the names of certaine persons, which by S. Augustins iudgement, cited in the Proemial Annotations, and others, proueth not the same persons to be authores of those Psalmes, but signifieth some other thing. Thirdly, in some titles the time is signified, when the Psalme was made, or song. Fourtly, the matter conteyned in the Psalme, or vpon what occasion it was made, is expressed in some titles. Fiftly diuers other termes are often vsed. in the titles of sundrie Psalmes, as To the end. For the Octaue. For presses, Psal. 4. 6. 8. 15. 16. &c. and the like, al which we shal briefly explicate, where they first occurre. VVhy this is called the Psalme of Dauid.
First therfore this third Psalme is called the Psalme of Dauid, not because he is author therof, for he is also author of the former, where his name is not expressed, as is euident by the testimonie of al the Apostles. Act. 4. v. 25. but because it treateth particularly and literally of him.
1. VVhen he ••ed from the face of Absalon.] Here the time is signified, when The time and occasion of making this Psalme. this Psalme was made, to wi•e, immediatly after the ouerthrow of his rebellious sonne Absalom, mentioned. 2. Reg. 18. before his returne to lerusalem. For al beit of humaine, natural, and fatherlie affection, he greatly lamented the death of his sonne, yet he rendered thankes and praises to God, as reason and dutie bond him.
3:2
O God let me know how greuiously I haue sinned.
that al Israel (1. Reg. 15. v. 13.) with al their hart foloweth Absolom. So against Christ, the Priestes, the People, & Gentiles al conspired.
Ioan. ••
3:3
my life
he can not escape
3:4
But I auouch that God alwaies defendeth me,
geuing me victorie,
& cōfirming my kingdom.
3:5
heauen.
3:6
6. I haue slept, and haue benne at rest, and haue risen vp.] King Dauid by his sleeping in persecution, and by his resting, and deliuerie from his persecuters, King Dauid prefigured Christ. prefigured Christs Death, Burial, & Resurrection. As appeareth, Ioan. 2. v. 22. VVhere the Euangelist •aith: that after Christs Resurrection, his disciples beleued the scripture, to witte, this and other like prophecies. For otherwise the old Testament doth not so expresly declare such Mysteries, as the Gospel doth: but one thing in the proper, and grammatical signification of he wordes, and an The same Scripture hath diuers literal senses. other thing, in shadowes and figures, and hoth literal. VVhereupon S. Gregory teacheth (li. 20. c. 1. Moral.) that holie Scripture (amongst other incomparable excellences) surpasseth al other doctrines, in the verie maner of speaking: because by one and the same speach, it reporteth a thing donne, and proclameth a Mysterie: so relating thinges past, that with the verie same wordes, it foresheweth thinges to come.
I lay downe
and rested in expectation of thy helpe.
And am deliuered. Christ dyed, was buried, & rose againe.
3:7
I know thou wilt help me, and so I besech thee to do.
3:8
The strēgth and furie.
3:9
health and saftie cōmeth from God.
Abundance of grace promised to Gods seruantes.
3:1
Tertulliano † 220 d.C. Against Praxeas 11
… “The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men.” He speaks of Himself likewise to the Father in the Psalm: “Forsake me not until I have declared the might of Thine arm to all the generation that is to come.” Also to the same purport in another Psalm: “O Lord, how are they increased that trouble me!”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.7
… Then shall it be said, “O death, where is thy sting?” Sin shall nowhere be, neither to surprise thee, nor to assault thee, nor to inflame thy conscience. Then it shall not be said, “Forgive us our debts.” But what shall be said? “O Lord our God, give us peace: for Thou hast rendered all things unto us.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.2
2. “O Lord, how are they multiplied that trouble me!” (
3:2
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.59
… who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 59
This is the order observed in the psalm, where it is said: “Bless the Lord, O my soul, and forget not all His recompenses; who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercy; who satisfieth thy desire with good things.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.7
… for still, whilst thy weaknesses are being healed, dost thou say, “Forgive us our debts.” Say then to thy soul, thou lowly valley, not an exalted hill; say to thy soul, “Bless the Lord, O my soul, and forget not all His benefits.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.2
2. “O Lord, how are they multiplied that trouble me!” ( ver. 1 ). So multiplied indeed were they, that one even from the number of His disciples was not wanting, who was added to the number of His persecutors. “Many rise up against me; many say unto my soul, There is no salvation for him in his God” (
3:3
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.4.71
… in part partakers of these things, let us not cease all together, with one spirit and one soul, to confess and praise the author of such great benefits to us, ‘Who forgiveth all our iniquities, who healeth all our diseases, who redeemeth our life from destruction, who crowneth us with mercy and compassion, who satisfieth our desires with good things.’
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 188.9
… For her glory is in herself, not in the words of another, as the apostle says: “Let every man prove his own work, and then shall he have glory (rejoicing) in himself alone, and not in another.” But God forbid that her glory should be in herself, and not in Him to whom the Psalmist says, “Thou art my glory, and the lifter up of mine head.”
sant'Agostino d'Ippona † 430 d.C. City of God 14.28
… the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience. The one lifts up its head in its own glory; the other says to its God, “Thou art my glory, and the lifter up of mine head.”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.28
… It does not remain, however, substantially, as a body, or a spirit; but it is nothing more than a certain affection of an evil quality, such as languor, for instance. There is not, to be sure, anything remaining which may be remitted whenever, as the Scripture says, “the Lord forgiveth all our iniquities.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 37
… Thus, therefore, no flesh glories in His presence. For the unrighteous do not glory, since they have no ground of glory; nor the righteous, because they have a ground from Him, and have no glory of theirs, but Himself, to whom they say, “My glory, and the lifter up of my head.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.7
… for still, whilst thy weaknesses are being healed, dost thou say, “Forgive us our debts.” Say then to thy soul, thou lowly valley, not an exalted hill; say to thy soul, “Bless the Lord, O my soul, and forget not all His benefits.” What benefits? Tell them, enumerate them, render thanks. What benefits? “Who forgiveth all thine iniquities.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 82.4
… For there were no merits that preceded that assumption of humanity, but all His merits began with that very assumption. The Son, therefore, abideth in the love wherewith the Father hath loved Him, and so hath kept His commandments. For what are we to think of Him even as man, but that God is His lifter up?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.3
… “My glory.” Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, “For what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?” “And the lifter up of my head” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.18
… 16 ). For he had no mind to escape sin: but was brought under sin as a slave, so to say, as the Lord saith, “Whosoever sinneth is a slave.” His iniquity then will be upon him, when he is subject to his iniquity; for he could not say to the Lord, what the innocent and upright say, “My glory, and the lifter up of my head.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 11.1
… affirming that Christ is with them, and warning us as if with piety and earnestness, that by passing over to them we may go over to Christ, whom they falsely declare they have. Now it is known that in prophecy Christ, among the many names in which notice of Him is conveyed in allegory, is also called a mountain.
3:4
san Giustino † 165 d.C. Dialogue with Trypho 97
… For indeed the Lord remained upon the tree almost until evening, and they buried Him at eventide; then on the third day He rose again. This was declared by David thus: ‘With my voice I cried to the Lord, and He heard me out of His holy hill. I laid me down, and slept; I awaked, for the Lord sustained me.’
Tertulliano † 220 d.C. The Five Books Against Marcion 4.13
… “O my God, I will cry in the day-time, and Thou shalt hear; and in the night season, and it shall not be in vain to me.” In another passage touching the same voice and place, the psalm says: “I cried unto the Lord with my voice, and He heard me out of His holy mountain.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.18
… Didst thou ever see the dead burying their dead? Or how shall a dead man arise to bury another dead man? But receive this explanation from me, that a sinner, while he is living, is dead unto God; and a righteous man, though dead, is alive unto God. For such death is a sleep, as David said, I lay down and slept, and awoke .
san Basilio † 379 d.C. De Spiritu Sancto 12
… For the tradition that has been given us by the quickening grace must remain for ever inviolate. He who redeemed our life from destruction
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.28
… There is not, to be sure, anything remaining which may be remitted whenever, as the Scripture says, “the Lord forgiveth all our iniquities.” But until that happens which immediately follows in the same passage, “Who healeth all thine infirmities, who redeemeth thy life from corruption,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 21
… “The grace of God is eternal life;” in order that we may hence understand that God does not, for any merits of our own, but from His own divine compassion, prolong our existence to everlasting life. Even as the Psalmist says to his soul, “Who crowneth thee with mercy and compassion.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 41
For the Holy Scripture testifies that God’s mercy is then also necessary for them, when the Saint says to his soul concerning the Lord its God, “Who crowneth thee in mercy and compassion.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.7
… What benefits? “Who forgiveth all thine iniquities.” This took place in baptism. What takes place now? “Who healeth all thy weaknesses.” This takes place now; I acknowledge. But as long as I am here, “the corruptible body presseth down the soul.” Say then also that which comes next, “Who redeemeth thy life from corruption.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.4
4. “With my voice have I cried unto the Lord” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 43.4
… It is that mountain which, according to Daniel’s vision, grew from a very small “stone,” till it crushed the kingdoms of the earth; and grew to such a size, that it “filled the face of the earth.” This is the “hill,” from which he tells us that his prayer was heard, who says, “I cried unto the Lord with my voice, and He heard me out of His holy hill.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.30
… therefore shall the peoples confess unto Thee” ( ver. 17 ). What does it profit then to “confess” indeed and yet to confess out of “the Temple”? What does it profit to pray, and yet not to pray on the Mount? “I cried,” says he, “unto the Lord with my voice: and He heard me out of His holy hill.”
3:5
san Giustino † 165 d.C. The First Apology 38
… and the Lord was My helper: therefore was I not confounded: but I set My face as a firm rock; and I knew that I should not be ashamed, for He is near that justifieth Me.” And again, when He says, “They cast lots upon My vesture, and pierced My hands and My feet. And I lay down and slept, and rose again, because the Lord sustained Me.”
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,
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 8
… as also Isaiah says, “How is faithful Sion become an harlot! it was full of judgment; in which righteousness lodged (couched); but now murderers.” And David says to the same effect, “I laid me down (couched) and slept; I awaked: for the Lord will sustain me;”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.25
In the twenty-ninth Psalm: “O Lord, Thou hast brought back my soul from hell.” Also in the fifteenth Psalm: “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.” Also in the third Psalm: “I laid me down and slept, and rose up again, because the Lord helped me.”
san Basilio † 379 d.C. De Spiritu Sancto 14
… it is meant to speak of the baptism of the law, the words are, “They were baptized unto Moses.” Why then do these calumniators of the truth, by means of the shadow and the types, endeavour to bring contempt and ridicule on the “rejoicing” of our “hope,” and the rich gift of our God and Saviour, who through regeneration renews our youth like the eagle’s?
sant'Ambrogio † 397 d.C. On the Mysteries 9
… For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? You read concerning the making of the whole world: “He spake and they were made, He commanded and they were created.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 26
… And the words of the Prophet allude to the manner of this Birth, as, “It shall be announced unto the Lord a generation which cometh, and they shall announce His righteousness unto a people that shall be born, whom the Lord hath made” ( Ps. xxii. 30; xxx. 31 , LXX.); and, “Thy youth shall be renewed as an eagle’s” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
To “be renewed,” that is, to be made new, for to make men new is [the work] of the laver only: for (it is said) “thy youth shall be renewed as the eagle’s.” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 30
30. It is said then in the Psalms, “I laid me down and slept, and rose up again, because the Lord sustained me.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.18
About His resurrection also the oracles of the Psalms are by no means silent. For what else is it that is sung in His person in the 3d Psalm, “I laid me down and took a sleep, [and] I awaked, for the Lord shall sustain me?”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 56
… and the faith likewise, which hungers and thirsts for righteousness, makes progress therein by the renewal of the inward man day by day, and hopes to be satiated therewith in that eternal life, where shall be realized that which is said of God by the psalm: “Who satisfieth thy desire with good things.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 59
… who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercy; who satisfieth thy desire with good things.” And lest by any chance these great blessings should be despaired of under the deformity of our old, that is, mortal condition, the Psalmist at once says, “Thy youth shall be renewed like the eagle’s;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 31.8
… Choose not then to cleave to this aged world, and to be unwilling to grow young in Christ, who telleth thee, “The world is perishing, the world is waxing old, the world is failing; is distressed by the heavy breathing of old age. But do not fear, “Thy youth shall be renewed as the eagle’s.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 47.7
… So, indeed, the words seem to imply when not more closely considered. “I lay down to sleep;” that is, I did so, because I pleased. “And I arose:” why? “Because the Lord sustaineth [will sustain] me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.5
… Since things which are prophesied of as yet to come in reference to time are future; but in reference to the knowledge of those who prophesy they are already to be viewed as done. Verbs of the present tense are also mixed in, which shall be treated of in their proper place when they occur.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.9
… When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, “I slept.” They raged and would slay Me; “I slept.” If I had not willed, I had not even slept. “I slept,” because “I have power to lay down My life, and I have power to take it again.” “I laid Me down and slept, and rose up again.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 102.8
… suffering in the darkness of the Jews as it were in night, in their sin, as it were in ruins: what next? “I have watched:” and “am become even as it were a sparrow, that sitteth alone upon the house-top” ( ver. 7 ). Thou hadst then slept amid the ruins, and hadst said, “I laid me down, and slept.”
3:6
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 26
… For [the Scripture] saith in a certain place, “Thou shalt raise me up, and I shall confess unto Thee;” and again, “I laid me down, and slept; I awaked, because Thou art with me;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.31.2
… Was it not then, when He was eating with men, and drinking wine upon the earth? For it is said, “The Son of man came eating and drinking;” and when He had lain down, He fell asleep, and took repose. As He does Himself say in David, “I slept, and took repose.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 14
… For to show that it was of grace and mercy, hear what David saith; “The Lord executeth righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.6
6. “I will not fear the thousands of people that surround me” (
3:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.6
6. “I will not fear the thousands of people that surround me” ( ver. 6 ). It is written in the Gospels how great a multitude stood around Him as He was suffering, and on the cross. “Arise, O Lord, save me, O my God” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.4
… Or is it that she was heard above, but doth not yet understand that she was heard, because she doth not yet see by whom she hath been heard; and what she now says, “In the morning Thou wilt hear,” she would have thus taken, In the morning I shall understand that I have been heard? Such is that expression, “Arise, O Lord,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 6.1
… What comes then of the Son’s even not knowing this? Which of course is said with this meaning, that men do not learn this by the Son, not that He by Himself doth not know it: according to that form of speech, “the Lord your God trieth you that He may know;” that is, that He may make you know: and, “arise, O Lord;”
3:8
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.14
… but that which is given is referred both to Him who gave, and to those to whom He gave; and so the Holy Spirit is not only the Spirit of the Father and of the Son who gave Him, but He is also called ours, who have received Him: as “The salvation of the Lord,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 12.6
… Such expressions are innumerable in the Scriptures, but it will suffice to have produced these. It is so said in the Psalms, “Salvation belongeth unto the Lord; Thy blessing is upon Thy people;”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 1.3
… the practical result of which is, that their salvation becomes not merely uncertain, but actually null and void. For "salvation belongeth unto the Lord,"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.50
… As regards the question of baptism, that our being born again, cleansed, justified by the grace of God, should not be ascribed to the man who administered the sacrament, I quoted these: "It is better to trust in the Lord than to put confidence in man:" and "Cursed be every one that trusteth in man;" and that, "Salvation belongeth unto the Lord;"
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 18
… as it is written, The just shall live by faith.” This is the righteousness of God, which was veiled in the Old Testament, and is revealed in the New; and it is called the righteousness of God , because by His bestowal of it He makes us righteous, just as we read that “salvation is the Lord’s,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 56
… Now “ the love of God ” is said to be shed abroad in our hearts, not because He loves us, but because He makes us lovers of Himself; just as “ the righteousness of God ” is used in the sense of our being made righteous by His gift; and “ the salvation of the Lord ,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.9
9. This then is the righteousness of God. As it is called, “The Lord’s salvation,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.8
8. “Salvation is of the Lord; and upon Thy people be Thy blessing” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.6
… Not their own saving health, as if they could save themselves of themselves: not as it were the saving health of a man, as though by him they could be saved. “Do not,” he saith, “confide in princes, and in the sons of men, in whom there is no safety.” Why so? “Of the Lord is safety, and upon Thy people is Thy blessing.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.14
… 15 ): not mine. From thence I will add to all Thy praise: because even that I am righteous, if righteous I am, is Thy righteousness in me, not mine own: for Thou dost justify the ungodly. “All the day long Thy salvation.” What is, “Thy salvation”? Let no one assume to himself, that he saveth himself, “Of the Lord is Salvation.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.16
… For it doth commend that grace, in order that no one may boast of his own works. Because in a certain place is said, “Physicians shall not raise to life,” ought men to abandon medicine? But what is this? Under this name are understood proud men, promising salvation to men, whereas “of the Lord is Salvation.”
3:9
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 34.3
… For He who gives salvation to man, the same gives salvation also to the beast. Do not blush to think this of the Lord thy God: nay, rather believe this and trust it, and see thou think not otherwise. He that saves thee, the same saves thy horse and thy sheep; to come to the very least, also thy hen: “Salvation is of the Lord,”
3:1
Superior Psalmus ostendit conatum adversariorum: hic contra eorum conatum implorat auxilium divinum. Et est hic Psalmus editus per modum orationis. In quo Psalmo possumus ponere fundamentum historiae, et postea ponere sensum allegoricum, et ulterius moralem. Sensus historicus patet per titulum, qui est, cum fugeret a facie Absalon filii sui. Ut 2 Reg. 15, habetur, Absalon filius David persequens patrem suum quaerebat eum occidere: cui David cessit cum suis exiens de Hierusalem nudis plantis. Intellexit hoc sibi contingere propter peccatum homicidii et adulterii, sicut Nathan propheta ei praedixerat: 2 Reg. 12: non recedet gladius de domo tua in sempiternum, eo quod despexeris me. Dum autem Absalon persequeretur David, conversus est contra eum exercitus David; Absalon autem impetu muli ductus est sub ramosam quercum, ubi circumnectentibus ramis collum ejus, ibique capite intercepto pendens, a Joab principe militiae David, interfectus est. Quo mortuo, David restitutus in regnum in pace regnavit. Contra istam ergo persecutionem est iste Psalmus, domine quid et cetera. Per hanc tamen praefigurabatur persecutio quam Christus passus est a filio suo Juda, Joan. 13: filioli, adhuc modicum vobiscum sum. Et iterum Matth. 9: numquid possunt filii sponsi lugere et cetera. A quo Juda Christus fugit, quando illo discedente, cum caeteris apostolis in montem oliveti secessit imminente passione. Et sicut David pacem exhibuit iniquo filio, quando praecepit populo eunti ad bellum: servate puerum Absalon, et eo interempto dixit, quis mihi det ut moriar pro te fili mi Absalon etc. ita Christus Judae proditori, ut patet in convivio et in osculo: propter quod bene Absalon pax patris dicitur. Abba enim Hebraice, Latine pater interpretatur. Salon vero pax. Et ipse Judas cum prolatione pacis prodidit Christum. Et sicut Absalon, ita et Judas suspensus interiit. Quo mortuo Christus in pace regnavit, quia in gloria resurrexit: et potest ad omnes tribulationes Ecclesiae referri. Potest et moraliter contra tribulationes, quas quis ab inimicis sive temporalibus sive spiritualibus patitur. Et ideo exprimitur affectus hominis implorantis. Circa hoc ergo duo facit. Primo praemittit adversariorum conatum, sive exponit Deo suum tormentum. Secundo confitetur adesse sibi divinum auxilium, tu autem domine et cetera. Persecutionem autem ponit, quantum ad nocentium numerum, multiplicati sunt, scilicet gentes, populi, reges, et principes. Et non solum hi extranei, sed etiam filius: Ps. 39: multiplicatae sunt super caput meum et cetera. Et quantum ad nocendum, motivum, quia sine causa. Unde: quid: 1 Reg. 10 et 26: quid feci, aut quod est in manu mea malum? Et quantum ad multiplex tormentum, quia vexant multipliciter tribulando. Unde: tribulant. Tribulus est erba pungitiva: Gen. 3: spinas et tribulos germinabit tibi. Illi igitur tribulant, qui pungunt. Christum autem punxerunt colaphizando, flagellando, conspuendo, et illudendo, et mortem intentando.
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Et hoc est quod dicit: multi insurgunt, scilicet factis. Absalon enim voluit occidere David, ut patet in consilio Chusi, 2 Reg. 17. Similiter et Judas tradidit Christum ad mortem.
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Item tribulant verbis detrahendo, sive falsa proponendo: unde multi dicunt et cetera. Contra illud quod dicitur Ps. 36: salus autem justorum a domino. Si enim hoc considerarent impii, non de facili insurgerent contra justos; sed quia hoc non credunt, vel quia contemnunt Dei potentiam vel hominis justitiam, ideo dicunt ore et opere, non est salus illi etc., idest in eo quem colit, et sibi Deum facit. Hoc dicunt etiam persecutores de Christo: si enim resurrecturum sperarent, nec Judas traderet, nec illi occiderent. Et est sensus. Non salvabit eum, nec est filius Dei: unde dicebant Matth. 27: si filius Dei es, descende de cruce: et infra, si rex Israel est, descendat nunc de cruce, et credimus ei?
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Tu. Haec est pars secunda. Ubi ostendit sibi a Deo paratum auxilium. Et circa hoc duo facit. Primo ostendit sibi specialiter adesse divinum auxilium. Secundo generaliter omnibus, ibi, domini est salus. Et circa primum tria proponit. Primo auxilium divinum. Secundo auxilii experimentum, ibi, voce mea. Tertio securitatis conceptum, ibi, non timebo. Dicit ergo, tu autem domine; quasi dicat: isti insurgunt ad bellandum, sed tu suscipis ad protegendum. Et hoc est melius per litteram Hieronymi quae dicit: clypeus meus circa me, quasi defendens me sicut clypeus. Item non solum servans in vita contra delere volentes, sed etiam in gloria contra infamantes; unde ait gloria mea: 2 Cor. 10: qui gloriatur, in domino glorietur: Hier. 9: in hoc glorietur qui gloriatur, scire et nosse me. Et non solum contra infamantes mihi assistis, sed etiam praevalere me facis contra opprimentes; unde subjungit: exaltans caput meum: Psal. 26: et nunc exaltavi caput meum super inimicos meos. Haec possunt referri ad Christum, qui conceptus fuit secundum humanam naturam in incarnatione, quoniam verbum caro factum est, Joan. 1. Isa. 42: ecce servus meus, suscipiam eum; electus meus, complacuit sibi in illo anima mea: Ps. 64: beatus quem elegisti et assumpsisti. Item gloriosus fuit in resurrectione: Joan. 17: clarifica me tu, pater. Item exaltatus in ascensione; Phil. 2: propter quod et Deus et cetera.
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Deinde cum dicit, voce, ostendit experimentum auxilii. Et ponit tria: scilicet orationem, ibi, voce mea. Secundo exauditionem, ibi, et exaudivit me. Tertio ostendit in quo est exauditus, ubi ait: ego dormivi et cetera. Circa primum duo tangit quae debent esse in oratione: nam debet esse attenta. Et ideo dicit: voce mea, scilicet cordis, quae sonat Deo, qua Moyses tacens ore, clamabat corde ad dominum: Exod. 14: dixit dominus: quid clamas ad me et cetera. Hac etiam voce clamans Susanna est exaudita; Dan. 13: quae flens suspexit in caelum, erat enim cor ejus habens fiduciam in domino et cetera. 1 Reg. 1: porro Anna loquebatur in corde suo et cetera. 1 Cor. 14: orabo spiritu, orabo et mente. Et ideo dicit mea. Vox enim quando non procedit ex corde non est mea. Item debet esse recta; tunc enim est recta, quando tendit ubi debet: et ideo dicit, ad dominum, ubi est auxilium: 2 Paral. 20: cum ignoramus quid agere debeamus, hoc solum habemus residui, ut oculos nostros dirigamus ad te: Ps. 120: auxilium meum a domino. Item debet esse devota: unde addidit, clamavi: clamosa namque dicitur oratio, propter magnitudinem affectus: Ps. 10: clamor meus ad te veniat et cetera. Heb. 5: cum clamore valido et lacrymis et cetera. Deinde ponitur exauditio, cum dicit: et exaudivit me de monte, idest de sublimitate divinae majestatis, quae inaccessibilis est: Ps. 23, quis ascendet in montem domini, idest ad omnipotentiam suam: vel de altitudine justitiae suae, quia incomprehensibilis est: Ps. 35: judicia tua abyssus multa: vel de monte sancto, idest de me qui eram mons sanctus, de quo Is. 2: et erit in novissimis diebus praeparatus mons domus domini et cetera. Sequitur, ego dormivi. Ubi ostendit in quo sit exauditus. Quia surrexi. Est autem differentia inter mortuum et dormientem: quia mortuus non resurgit: Job 14: putasne mortuus homo rursum vivat; dormiens vero resurgit: Ps. 40: numquid qui dormit non adijciet ut resurgat? Sic ergo quando tribulatio est tanta ut homo non redeat ad statum priorem, dicitur mors. Sed quando tribulatus, vel tentatus cadit in peccatum et resurgit, dicitur dormire. Sic David quasi dormivit, quia liberatus est a filio et peccato. Dicitur autem dormire, quasi parum; soporari vero, quasi multum: unde alia littera dicit, somnum cepi, idest profunde dormivi. Sic Christus dicitur dormivisse, quia sponte se passioni obtulit; et quia soporatus est, mors subsecuta est. Unde a dormitione transivit ad somnum. Iste sopor signatur in sopore Adam. Gen. 2: immisit dominus soporem in Adam etc. quia de latere Christi in cruce mortui formata est Ecclesia. Ait ergo, et exsurrexi, propria scilicet virtute: Joan. 10: potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam.
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Et hoc est, quia dominus suscepit me. Alia littera, sustentavit. Habuit enim virtutem divinitatis, quod surgeret. Ps. 36: cum ceciderit justus, non collidetur, quia dominus supponit manum suam.
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Deinde cum dicit, non timebo, ponitur fiducia securitatis: quasi dicat; ex quo sic sum exauditus, non timebo et cetera. Infra Ps. 26: si consistant adversum me castra et cetera. In quo signatur, quod Christi Ecclesia non potest omnino deprimi. Christo etiam post resurrectionem multitudo populi, quae crucifixum circumstetit, nihil nocere potuit: nam Christus resurgens ex mortuis jam non moritur, Rom. 6. Et unde habeat istam fiduciam, ostendit cum dicit, exurge, scilicet manifesta virtutem tuam faciendo me resurgere a morte: et hoc est, salvum me fac et cetera. Quoniam tu percussisti et cetera. Supra duo dixerat: quod tribulant eum: domine quid multiplicati sunt, qui tribulant me: et contra hos dicit: quoniam tu percussisti, item infamabant, non est salus illi etc.: et contra hos, gentes peccatorum, idest maledica verba in irritum deduxisti; Job. 19: conterebam molas iniqui et cetera. Littera Hieronymi habet, percussisti molas et dentes; quasi dicat: ita fortiter percussisti quod dentes contriti sunt. Maxilla fuit Absalon, dentes vero adhaerentes sibi. Unde destructo Absalone, alii sunt contriti.
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Ultimo cum dicit, domini, ostendit auxilium divinum esse toti populo. Et primo quantum ad conservationem a malo; et ideo dicit, domini est salus. Et ideo oratio dirigi debet ad Deum. Secundo quantum ad multiplicationem bonorum; et ideo dicit: super populum tuum benedictio tua, idest super populum, qui de te et in te sperat, et non in alio, benedictio tua. Benedictio domini semper importat multiplicationem bonorum: Prov. 10: benedictio domini divites facit. Potest autem aliter legi Psalmus iste secundum Glossam, ut scilicet loquatur hoc totus Christus, idest Ecclesia et caput ejus inter procellas persecutionum constituta. Vel moraliter potest legi Psalmus iste in persona uniuscujusque fidelis, qui a vitiis et cupiditatibus impugnatur. Et secundum hoc per David accipitur quilibet fidelis, per Absalon vitia et carnales concupiscentiae, sicut patet in Glossa.
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v. 4 : ἔπ autem, Domine, susceptor meus es, hebr et tu Iahve scutum circa me; en, quanta fiducia, qualis animus mediis in tribulationibus; Dominum vocat suum secutum quo omni ex parte protectus sit, et contra quod scutum arma hostilia nihil valeant. Etiam altius assurgit certa eius fiducia : gloria mea, tu gloriam meam 0080708218, restitues, augebis (Ag.) et exaltans caput meum, qui me nunc humiliatum et oppressum exaltabit. Hanc firmam fiduciam in sequentibus enuntiat simul docens talem esse mercedem piae et ferventis deprecationis ; hebr explica : si ad Iahve clamo, me exaudit de monte sancto ; et eodem modo intellige vulg, de firma spe quam habet de exauditione precum suarum. Neque fiduciam esse inanem, iam demonstrat protectione qua eousque in hac calamitate a Deo:donatus sit v. 4 tu autem, Domine, clipeus circa me ;
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v. 5 voce mea . ad Dominum clamabo, et'exaudiet me. Ex praesenti protectione alacrem capit animum et bonam spem
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v. 6 ego dormivi, decubui et somnum cepi et expergefactus sum, quia 13276 me fulcit, me sustentat. lam expertus est protectionem divinam in varia rerum vitaeque conditione, quam declarat alio et alio habitu corporis, uti in psalmo primo ambulare, stare, sedere simili modo adhibetur ad omnem vitae rationem significandam. Habet itaque iam pignus quoddam opis divinae. Bene vertit Hier
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v. 7 non timebo millia populi circumdantis me, hebr non timeo decem . millia, LXX οὐ φοδηθήσομαι ἀπὸ μυριάδων λαοῦ, quae in circuitu (circum) contra me constiterunt. Cur non timeat, ipsa deprecatione explicat certus de exauditione quam Deus pie precanti non denegat :
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v. 8 ezsurge Domine; quiescere videtur Dominus, quamdiu praesens auxilium non datur ; ad opem ferendam ex quiete surgit homo et ad actionem properat; inde simili loquendi modo ex nostra consuetudine sermonem transferimus ad Deum, salvum me fac. Quam petitionem fulcit experientia illa quam iam habuit et quam etiamnum habet, cum sciat se a Deo electum et regem institutum ; quoniam percussisti omnes adversantes mihi sine causa, cur adversarentur, non erat ; iure divino David regnum obtinuit; cf. 2 Reg. 2,17; 5,6.19 sq. 8,1 sq. 10.7 sq. Istud sine causa LXX ματαίως, non legitur hebr; vertit Hier : quia percussisti omnium inimicorum meorum maxillam !, cui congruit alterum membrum : dentes peccatorum contrivisti, rabiem et furorem hostium fregisti, eorum arma abstulisti, ut nocere iam non potuerint. Imago Coneludit triumphantis in modum, Domini est salus, tota spes saluts consistit in Domino, cui quam maxime proprium est esse fontem et largitorem salutis ; quare spem quoque bonam concipit fore ut benedictio Dei populo obveniat et scissio illa (v. 2-3) tollatur : e£ super populum tuum benedictio tua, in modum precantis ac confidentis de
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.