King Dauid by his owne example being deliuered from danger, exhorteth al men to render thankes for Gods benefites. 12. shewing wherin iustice consisteth, 16. and Gods special prouidence towards the iust.
1For David, when he changed his countenance before Achimelech, who dismissed him, and he went his way. [1 Kings 21.]Salmo di Davidde, quando si contraffece in presenza di Achimelech, il quale lo licenziò, ed ei si parti.To Dauid, when he changed his countenance before Abimelech, and he dismist him, and he went away. (1. Reg. 21.)Davidi, cum immutavit vultum suum coram Achimelech, et dimisit eum, et abiit. 2I will bless the Lord at all times, his praise shall be always in my mouth.In ogni tempo io benedirò il Signore; le laudi di lui saran sempre nella mia bocca.I WIL blesse our Lord at al time: his prayse alwayes in my mouth.Benedicam Dominum in omni tempore; / semper laus ejus in ore meo. 3In the Lord shall my soul be praised: let the meek hear and rejoice.Nel Signore si glorierà l'anima mia: ascoltino gli umili, e si consolino.In our Lord my soule shal be praised: let the milde heare, and reioyce.In Domino laudabitur anima mea: / audiant mansueti, et lætentur. 4O magnify the Lord with me; and let us extol his name together.Esaltate meco il Signore, ed esaltiamo insieme il nome di lui.Magnifie ye our Lord with me: and let vs exalt his name for euer.Magnificate Dominum mecum, / et exaltemus nomen ejus in idipsum. 5I sought the Lord, and he heard me; and he delivered me from all my troubles.Cercai il Signore, e mi esaudì: e mi trasse fuori di tutte le mie tribolazioni.I haue sought out our Lord, and he hath heard me: and from al my tribulations he hath deliuered me.Exquisivi Dominum, et exaudivit me; / et ex omnibus tribulationibus meis eripuit me. 6Come ye to him and be enlightened: and your faces shall not be confounded.Accostatevi a lui, e sarete illuminati, e i vostri volti non avran confusione.Come ye to him, and be illuminated: and your faces shal not be confounded.Accedite ad eum, et illuminamini; / et facies vestræ non confundentur. 7This poor man cried, and the Lord heard him: and saved him out of all his troubles.Questo povero alzò le grida, e il Signore lo esaudì, e lo trasse fuori di tutte le sue tribolazioni.This poore man hath cried, and our Lord hath heard him: and from al his tribulations he hath saued him.Iste pauper clamavit, et Dominus exaudivit eum, / et de omnibus tribulationibus ejus salvavit eum. 8The angel of the Lord shall encamp round about them that fear him: and shall deliver them.Calerà l'Angelo del Signore intorno a color, che lo temono, e li libererà.The Angel of our Lord shal put in him selfe about them that feare him: and shal deliuer them.Immittet angelus Domini in circuitu timentium eum, / et eripiet eos. 9O taste, and see that the Lord is sweet: blessed is the man that hopeth in him.Gustate, e fate sperienza, come soave sia il Signore: beato l'uomo, che spera in lui.Tast ye, and see that our Lord is sweete: blessed is the man, that hopeth in him.Gustate et videte quoniam suavis est Dominus; / beatus vir qui sperat in eo.
10Fear the Lord, all ye his saints: for there is no want to them that fear him.Santi tutti del Signore, temetelo; imperocché non manca nulla a color, che lo temono.Feare ye our Lord al ye his sainctes: because there is no lacke to them that feare him.Timete Dominum, omnes sancti ejus, / quoniam non est inopia timentibus eum. 11The rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good.I ricchi si trovarono in bisogno, e patiron la fame: ma a coloro, che temono il Signore non mancherà nissun bene.The rich haue wanted, and haue bene hungrie: but they that seeke after our Lord shal not be diminished of any good.Divites eguerunt, et esurierunt; / inquirentes autem Dominum non minuentur omni bono. 12Come, children, hearken to me: I will teach you the fear of the Lord.Venite, o figliuoli, ascoltatemi, vi insegnerò a temere il Signore.Come children, heare me: I wil teach you the feare of our Lord.Venite, filii; audite me: / timorem Domini docebo vos. 13Who is the man that desireth life: who loveth to see good days?Chi è colui, che ama la vita; e desidera di vedere de' buoni giorni?Who is the man that wil haue life: loueth to see good daies.Quis est homo qui vult vitam; / diligit dies videre bonos ? 14Keep thy tongue from evil, and thy lips from speaking guile.Custodisci pura da ogni male la tua lingua, e le tue labbra non parlino con inganno.Stay thy tongue from euil: and thy lippes that they speake not guile.Prohibe linguam tuam a malo, / et labia tua ne loquantur dolum. 15Turn away from evil and do good: seek after peace and pursue it.Fuggì il male, e opera il bene; cerca la pace, e valle appresso.Turne away from euil, and do good: seeke after peace, and pursewe it.Diverte a malo, et fac bonum; / inquire pacem, et persequere eam. 16The eyes of the Lord are upon the just: and his ears unto their prayers.Gli occhi del Signore sopra de' giusti, e le orecchie di lui tese alle loro orazioni.The eies of our Lord vpon the iust: and his eares vnto their prayersOculi Domini super justos, / et aures ejus in preces eorum. 17But the countenance of the Lord is against them that do evil things: to cut off the remembrance of them from the earth.Ma la faccia del Signore irata inverso di coloro, che fanno il male, per isterminare dal mondo la lor memoria.But the countenance of our Lord is vpon them that doe euil things: to destroy their memorie out of the earth.Vultus autem Domini super facientes mala, / ut perdat de terra memoriam eorum. 18The just cried, and the Lord heard them: and delivered them out of all their troubles.Alzaron le grida i giusti, e il Signore gli esaudì, e liberolli da tutte le loro tribolazioni.The iust haue cried, and our Lord hath heard them: and out of al their tribulations he hath deliuered them.Clamaverunt justi, et Dominus exaudivit eos; / et ex omnibus tribulationibus eorum liberavit eos.
19The Lord is nigh unto them that are of a contrite heart: and he will save the humble of spirit.Il Signore sta dappresso a coloro, che hanno il cuore afflitto, e agli umili di spirito darà salute.Our Lord is nigh to them, that are of a contrite hart: and the humble of spirit he wil saue.Juxta est Dominus iis qui tribulato sunt corde, / et humiles spiritu salvabit. 20Many are the afflictions of the just; but out of them all will the Lord deliver them.Molte le tribolazioni de' giusti; e da tutte queste li trarrà il Signore.Manie are the tribulations of the iust: and out of al these our Lord wil deliuer them.Multæ tribulationes justorum; / et de omnibus his liberabit eos Dominus. 21The Lord keepeth all their bones, not one of them shall be broken.Di tutti i loro ossi ha cura il Signore; uno di questi non sarà fatto in pezzi.Our Lord keepeth al their bones: there shal not one of them be broken.Custodit Dominus omnia ossa eorum: / unum ex his non conteretur. 22The death of the wicked is very evil: and they that hate the just shall be guilty.Pessima la morte de' peccatori; e quelli, che odiano il giusto saran delusi.The death of sinners is verie il: and they that hate the iust shal offend.Mors peccatorum pessima; / et qui oderunt justum delinquent. 23The Lord will redeem the souls of his servants: and none of them that trust in him shall offend.Il Signore riscatterà le anime de' servi suoi, e non saranno delusi tutti quei, che sperano in lui.Our Lord wil redeme the soules of his seruantes: and al that hope in him shal not offend.Redimet Dominus animas servorum suorum, / et non delinquent omnes qui sperant in eo.
33:1
Haydock
Achimelech. So Clement VIII corrects what Sixtus V had printed Abimelech, conformably to the Hebrew, etc. Some editors have since preferred the latter word, (Calmet) which is retained in Berthier and Calmet, though we should think such changes improper, unless they were made by proper authority. (Haydock)
Eusebio † 339 d.C.
Many of the ancients suppose that Achimelech (who is also styled Abimelech, the high priest at Nobe) is here meant, from whom David concealed his real design. [1 Kings xxi.] (Eusebius; St. Athanasius; St. Jerome, etc.)
St. Augustine
Others rather think that the psalm was composed after David had escaped the great danger at the court of Achis, by counterfeiting madness, 1 Kings 21:13. (St. Augustine; Muis, etc.)
Worthington
Achis alone is styled king among the Satraps. Those who ruled over the Philistines, generally bore the title of Abimelech, as the Egyptian monarchs had that of Pharao. (Berthier) (Genesis 21:22.) (Calmet) (Worthington)
Calmet
This psalm is alphabetical. The last verse beginning with p, is supernumerary, and may belong to the next psalm. See Psalm xxiv. (Calmet)
Haydock
There seems also to be something wanting in ver. 6., (Houbigant) unless e and v have each only one hemistic. (Haydock)
Haydock
From the change of names, and of David's countenance, St. Augustine gathers the vocation of the Gentiles, the real presence, etc. (Worthington) See 1 Kings xxi. (Haydock)
33:2
Worthington
Mouth. The just praise God in adversity, as well as in prosperity. (Worthington)
Calmet
David had lately been delivered in a wonderful manner. (Calmet)
33:3
Haydock
Praised. Hebrew, "glory," Psalm 31:11. (Haydock)
Worthington
Others, seeing my treatment, will give praise to thee, the Author of all good, (Calmet) and I shall be praised while I serve thee. (Worthington)
33:4
St. Augustine
Together, (in idipsum). "If you love God, draw all to the love of God." (St. Augustine)
Calmet
The multitude will not diminish his attention to you. (Calmet)
33:5
Haydock
Troubles. Hebrew, "fears or straits;" angustiis. (St. Jerome) (Haydock)
Berthier
The Vulgate adopts the Alexandrian Septuagint, thlipseon: the Vatican copy has, paroikion, "habitations," at Nobe, Geth, etc. Seek the Lord, while he may be found, Isaias 55:6. Those who entertain doubts about religion, who are in sin, or tend to perfection, must all strive to find the Lord. The matter is of the utmost importance. (Berthier)
33:6
St. Jerome
Come, "by faith and good works." (St. Jerome)
St. Jerome
Enlightened. Hebrew also, "flow together." (St. Jerome)
Calmet
You need not be afraid of impoverishing him. (Calmet)
Haydock
The points would require, (Berthier) "They looked....and were lightened, (Protestants) or flowed unto him." (Marginal note) (Haydock)
Berthier
But the Septuagint, etc., knew nothing of them, and Houbigant agrees with our version. (Berthier)
Haydock
And. Here v comes in its proper place, though for only half of the verse. (Haydock)
33:7
Haydock
This. I myself, whom you beheld in the midst of afflictions. (Haydock)
Berthier
Poverty is a great inducement for God to shew mercy. (Berthier)
Worthington
The poorest may approach without fear. (Worthington)
33:8
Haydock
Encamp. Literally, "send." (Haydock)
Calmet
This is explained of Jesus Christ, by St. Augustine and St. Jerome. (Calmet)
Haydock
Hebrew and Septuagint (parembalei) intimate that the angel himself shall encamp round God's servants, so that no evil shall come near them. (Haydock)
Calmet
This has often been verified, Genesis xxxii.. 1., and 48:16., and 4 Kings 6:16, etc. (Calmet)
Berthier
One angel is here represented as equal to a great army. A Protestant commentator observes, that David attributed his escape to the protection of an angel, and was very thankful for it. We see, therefore, what advantages we may derive from the blessed spirits? What then should hinder us from addressing our prayers to them? (Berthier)
33:9
33:10
Calmet
Want. In the old law, God was more particularly engaged to defend his servants from distress. Though, as they were sometimes under oppression, they knew that they were to look for more substantial blessings from heaven. Hence they would not have exchanged their condition for that of the richest worldling. Such ought to be still more our sentiments, since we have beheld Christ dying naked on the cross, and his martyrs rejoicing under the most excruciating torments. (Calmet)
33:11
Worthington
Rich of this world, (1 Timothy 6:17.; Menochius) are often poor in spiritual gifts. (Worthington)
Berthier
Those who are poor in both respects, are truly miserable, (Haydock) since they cannot satisfy their craving appetite. But the prophet admires those who are poor in spirit, whether they have many possessions or not. (Berthier)
Haydock
The fear of the Lord is his treasure, Isaias 33:6. The saint is content under every dispensation of Providence. (Haydock)
Calmet
Lazarus was truly rich even here; and in heaven he is covered with glory, Luke 16:20. (St. Jerome) (Calmet)
St. Jerome
Hebrew, "the lions have wanted." (St. Jerome)
Calmet
This may have been the case: yet those who fear God shall be filled; or, the rich may be designated by the name of lion's whelps, on account of their power and avidity. (Calmet)
Berthier
The same term, cephirim, is often applied to men in power, Ezechiel 19:2., and Job 4:10. (Berthier)
Haydock
Good. If the saints be sometimes deprived of provisions, they know that it is better for them; as God directs all for their good. (Haydock)
33:12
Children; docile and free from pride and hypocrisy.
33:13
Berthier
Good days. St. Peter (1 Peter 3:10.) adopts this sense, though the Hebrew is rendered, "and desireth days, that he may see good." The apostle shews that heaven is here principally meant, though a virtuous life is the best to procure even present happiness. (Berthier)
Calmet
Many of David's followers probably confined their views to the latter. (Calmet)
Worthington
Every one desireth to be happy, but only the virtuous are really so. (Worthington)
33:14
33:15
Good. It will not suffice to refrain from criminal actions, Psalm 36:27.
Berthier
A person may, notwithstanding, have much to suffer. But St. Peter [1 Peter iii.] prevents this objection, by proclaiming those happy who suffer for justice sake, ver. 14. (Berthier)
Horace
Good works are necessary as well as faith. (Worthington) Nam frustra vitium vitaveris illud Si te alio pravum detorseris. (Horace, 2:sat. 2.)
33:16
33:17
Berthier
To cut, etc. St. Peter leaves this out; perhaps because temporal punishments would not be so often inflicted upon the wicked under the new law; as God tries his faithful, and teaches them to wait till judgment, when all will be treated according to their deserts. (Berthier)
Worthington
He sees all men's actions, and will reward them accordingly. (Worthington)
33:18
Berthier
Just. This word is omitted in Hebrew but it is supplied by all the versions; which shews that the original is not quite perfect. (Berthier)
Haydock
If this were left out, the passage would refer to the wicked, ver. 16. Yet St. Jerome found the Hebrew in this state. (Haydock)
Calmet
Troubles. Many experienced the divine protection in a wonderful manner, and though others fell victims to persecution, (Hebrews 11:36.) yet they were perfectly resigned to God's will, (Berthier) and thus obtained their wishes, receiving a better reward in eternity. (Calmet)
33:19
Haydock
Them. Hebrew, "broken-hearted;" to the humble and distressed. (Haydock)
God is very near to such. (Calmet) (Psalm 50:19., and 90:15.) See St. Polycarp, Epistle to the Philippians ii.
33:20
Many. David was too well informed to promise that the just would experience no affliction? but it will not last for ever. (Calmet) (Hebrews 12:6.)
Worthington
If God seem to forsake them for a time, he gives them interior strength, and will at last crown his own gifts. (Worthington)
33:21
Calmet
Broken. Their virtue which is denoted by the bones, (Menochius) shall not sink under torments. So Christ encouraged his disciples, by assuring them that a hair of their head should not perish, Matthew 10:30. (St. Augustine) (Calmet)
Berthier
The elements of our bodies cannot be divided or destroyed by human force, so as to prevent their resurrection. The identical bodies shall rise again, though they may have been subject to many changes, reduced to ashes, or consumed by wild beasts. This mystery has often offended incredulous philosophers. Jesus Christ is the just, by excellence; and this prediction was fulfilled in his person, as St. John (xix. 36.) does not confine himself to the type of the paschal lamb. (Berthier)
33:22
Berthier
Evil, or "bad." (Chaldean) Hebrew also, "malice shall slay the wicked." They can attribute their misfortunes only to their own misconduct. (Berthier)
Calmet
Guilty, and shall be treated as criminals; a fate which the just shall never experience, ver. 23. The death of Saul seems to be foretold. (Calmet)
St. Bernard
The wicked are forced to quit the world and their bodies which they have idolized, and are hurled into everlasting fire. (St. Bernard)
Worthington
In punishment of former transgressions, they are suffered to fall into more sins; while those who place their confidence in God's grace, will be preserved. (Worthington)
Plato
"Death is not indeed the last, but those torments destined for the profligate in hell, occupy the last place." (Plato, Leg. ix.)
33:23
Haydock
Redeem. This verse greatly resembles that which is placed, in like manner, out of the alphabetical order, at the end of Psalm xxiv. Hebrew in both, "Redeem, O Lord," etc. (Haydock)
33:1
1. He changed his countenance. ] S. Augustin by holie Dauids changing of his A secret great misterie in the title of this Psalme. countenance, and by changing the king of Geth his name, who in the booke of kinges (where the historie is recorded) is called Achis, and here Abimelech, gethereth that here is an hidden, and great Mysterie. VVhich he explicateth partly by interpretation of the Hebrew names, but more especially by Dauids changing of his countenance, which prefigured Christ, eternal God becoming also man, and so making great changes in the world. For as Dauid killed Goliath, and for his good act gotte enuie, so Christ killing the diuel, and humilitie in Christs mēbers killing pride, are persecuted by the wicked. For Christ was both Iuc. 2. Some become vvorse, some better by Christ. Sacrifice and Priesthood changed. to the ruine, and Resurrection of manie. He changed Sacrifice and Priesthood. The Iewes had sacrifice according to the order of Aaron, in victims of cattle, and this was in mysterie. For there was not then the Sacrifice of the bodie and bloud of our Lord: which the faithful, and those that haue read the Gospel do know, which Sacrifice is now spread in al the round earth. A•litle after: the Sacrifice of Aaron is taken away, and the Sacrifice according to the order of Melchisedech begane to be. He therfore, I knovv not vvho, changed his countenance, Let it not be, I knovv not vvho, for our Lord Iesus Christ is knowen. He would haue our health to be in his bodie and bloud From whence did he commend God most high is become lovve his bodie and bloud? from his humilitie. For vnles he were humble, he would neither be eaten nor druncke. Behold his highnes: In the beginning was the vvord, and the vvord was with God, and God the vvord. Loe the euerlasting meate, and Angels eate it, supernal powres eate it, celestial spirites eate it, and they eate, and are fatted, and the thing remaineth whole, which satiateth and reioyceth them. How then hath the vvisdome of God fedde vs vvith He is our sacramental meate. Christ leaft the Ievves, & receiued the Gentiles. the same bread, the word was made flesh and dwelt in vs: It were too long to recite this great Doctors vvhole discourse. He further sheweth that Christ dismissed the Ievves, and vvent from them to the Gentiles. Thou seekest novv Christ (saith he) among the Ievves, and findest him not: because he hath changed his countenance. For they sticking to the sacrifice according to the order of Aaron, held not the Sacrifice according to the order of Melchisedech, and haue lost Christ: and the Gentiles haue begunne to haue him Againe this holie father vvilleth vs to remember the Gospel: VVhen our Lord Iesus Christ The real presence of Christ in the Sacrament. spake of his bodie, he said: Vnles you eate the flesh of the Sonne of man, and drinke his bloud, you shal not haue life in you: because he had changed his countenance, this semed as furie; and madnes vnto them, to geue his flesh to be eaten of men, & his bloud to be drunke, therfore Dauid vvas reputed madde before Achis, vvhen he said: you haue brought this madde man vnto me. Doth it not seme madnes: Eate ye my flesh, and drinke my bloud? He semed to be madde, thus S. Augustin. Neuer imagining the figuratiue interpretation of our nevv Sacramentaries: vvho say Christ gaue no more but a figure of his bodie & bloud, for then it had bene easily vnderstood by the Capharnaites, and no such contradiction, nor murmuring had happened. Yet S. Augustin saith more plainly, Catech. R•. p. 2. • •. q. •4. if more plaine may be. Christ caried himselfe in his ovvne handes. And hovv this can be done (bretheren) in man, vvho can vnderstand? For vvho is caried in his ovvne handes? A man may be caried in the handes of others, no man is caried in his ovvne handes. VVe find not hovv it can be vnderstood in Dauid, according to the letter: but in Christ vve find it. For Christ vvas caried in his ovvne handes, vvhen geuing his verie bodie, he said: This is my bodie. for he caried his bodie in his ovvne handes.
14 15. stay thy tongue, &c.] Both these verses, and frequent other places in Not only faith but good vvorkes with faith iustifie. the Psalmes, shevv plainly that iustice consisteth not only in faith, but in abstayning from euil and doing good: yet requiring and presupposing true faith, vvithout which no workes are aualable to iustice, nor to euerlasting life.
His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech, as pharao in Aegypt, N•huchodonosor in Babylon.
This Psalme is also composed in order of tho Alphabet.
33:2
I prayse God
both in prosperitie and aduersitie.
33:3
when I serue our Lord, my soule shal be praised in his seruice.
33:7
Euerie man be he how poore soeuer when he prayeth shal be heard.
33:8
the proper guardian Angel of euerie one.
33:10
with filial feare.
33:11
the rich of this world setting their mind vpon their wealth, are poore in spiritual giftes.
33:13
Euerie one desireth to be happie, but he in dede shal be happie, that fleeth from euil, and doth good.
33:17
God seing almens actiōs & intentions, wil render as they deserue.
33:21
Though the iust some for a time to be forsaken, yet God that geueth them internal streingth, wil at last reward and crow 〈…〉 them his owne giftes.
33:22
for their sinne they are suffered to fal into more sinne.
33:23
contrariwise those that accept of his grace, shal finally not offend.
33:1
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.15
… “Hast thou regarded my servant Job? for there is none like unto him in the earth: a man without complaint: a true worshipper of God, restraining himself from all evil.” Of the same thing in the thirty-third Psalm: “I will bless the Lord at all times: His praise shall ever be in my mouth.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
… Thus of old time, Job, who possessed fortitude above all men, thought of these things when in prosperity; and when in adversity, he patiently endured, and when he suffered, gave thanks. As also the humble David, in the very time of affliction sang praises and said, ‘I will bless the Lord at all times
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 27
… For we ought to think of God even more often than we draw our breath; and if the expression is permissible, we ought to do nothing else. Yea, I am one of those who entirely approve that Word which bids us meditate day and night, and tell at eventide and morning and noon day, and praise the Lord at every time;
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 131
… since we receive the former without being carried away by them, and bear the latter without being crushed by them, and in all give thanks, according to the divine command, to Him of whom we say, “I will bless the Lord at all times; His praise shall continually be in my mouth,”
sant'Agostino d'Ippona † 430 d.C. City of God 11.31
… Again, “Seven times a day will I praise Thee,” which elsewhere is expressed thus, “I will bless the Lord at all times .”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.1
… but He is seen, as it is written, even by those who are so great as was the Apostle Paul, “through a glass and in an enigma:” first, I pray to our Lord God Himself, of whom we ought always to think, and of whom we are not able to think worthily, in praise of whom blessing is at all times to be rendered,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 45.2
… What then is “seven times will I praise,” but “I will never cease from praise”? For he who says “seven times,” signifies all time. Whence in this world there are continual revolutions of seven days. What then is “seven times in a day will I praise Thee,” but what is said in another place, “His praise shall always be in my mouth”?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 55.8
… what wouldest thou do, if thou hadst any permanence? Whom wouldest thou not beguile by thy sweetness, if with all thy bitternesses thou dost impose thy false nourishment upon us? For me, if I have hope, if I hold fast my hope, my “egg” has not been wounded by the “scorpion.” “I will bless the Lord at all times, His praise shall be ever in my mouth.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 55.13
… they conquered those who put their trust in idols, who were still seeking after the idols they had lost, and desiring still to sacrifice to the lost gods. And amongst them too were some of our brethren, and these were afflicted also: but they had learnt to say, “I will bless the Lord at all times.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 64.1
… What then is “seven times”? Always, as often as he shall sin and repent. For this, “Seven times in a day will I praise thee,” is the same as in another Psalm, “His praise shall always be in my mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.2
2. “I will bless the Lord at all times; His praise shall be ever in my mouth” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 36.14
… and thou wilt have a right heart. It is well with thee in this world; be God blessed, who comforteth thee: it goeth hardly with thee in this world; be God blessed, because He chasteneth and proveth thee; and so wilt thou be of a right heart, saying, “I will bless the Lord at all times: His Praise shall be ever in my mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 49.2.8
… when thou beginnest to close the teeth thou sayest, “Bad is this bread, and like him that made it.” So it cometh to pass that thou confessest to God, when God doeth thee good and thou liest when thou singest, “I will alway bless God, His praise is ever in my mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.15
… but he is kept back by David. And he is kept back how? For that he said, God sent him to curse me. Acknowledging his guilt he embraced his penance, seeking glory not his own, praising the Lord in that good which he had, praising the Lord in that which he was suffering, “blessing the Lord alway, ever His praise was in his mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.14
… in prosperity, as though in the day time; in adversity, as though in the night time: all the day long nevertheless speak of the praise of God, so that thou mayest not have sung to no purpose, “I will bless God at every time, alway the praise of Him is in my mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 107.1
… nor is it without a sacred meaning that we sing it on particular days. Halleluia we sing indeed on certain days, but every day we think it. For if in this word is signified the praise of God, though not in the mouth of the flesh, yet surely in the mouth of the heart. “His praise shall ever be in my mouth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.12
… not to be lifted up when prosperity befalls him, nor crushed when adversity, but in all things to praise God, not only when he aboundeth, but also when he loseth; not only when he is in health, but also when he is sick.
Anonymous The Teaching of the Apostles 19
19. The apostles further appointed: In the service of the Church repeat ye the praises of David day by day: because of this saying : “I will bless the Lord at all times, and at all times His praises shall be in my mouth;”
33:2
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… 38 ) wherein was a fountain springing up, and watering, not the face of the earth, but the souls of men, whence not rivers only, but even fountains of
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 48.3
… —whatever you do, I say, “do all to the glory of God,” who “worketh all in all,” and be so “fervent in Spirit” that your “soul may make her boast in the Lord.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 188.9
… “For her soul shall be praised in the Lord,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 13
… which comes not from the letter , inculcating and threatening, but from the Spirit , assisting and healing. Such doers of the law have their praise therefore, not of men but of God, who by His grace provides the grounds on which they receive praise, of whom it is said, “My soul shall make her boast of the Lord;”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 3.24
… And thus, also, all the saints, whether from that ancient Abel to John the Baptist, or from the apostles themselves up to this time, and henceforth even to the end of the world, are to be praised in the Lord, not in themselves. Because the voice, even of those earlier ones, is, “In the Lord shall my soul be praised.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.1.1
… and that you understand this very praise of you to be useful to those who praise you, only when it is not yourself whom they honour in your good life, but God, whose most holy temple every man is who lives well; so that what David says finds its fulfilment, “In the Lord shall my soul be praised; the humble shall hear thereof, and be glad.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.11
… the meek shall hear thereof, and be glad.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 58.3
… for it is he also who has given the charge, that he that glorieth should glory in the Lord. Could thus the lover of wisdom have no fear of being chargeable with foolishness, though he desired to glory, and would wisdom itself, in its glorying, have any fear of such a charge? He had no fear of arrogance who said, “My soul shall make her boast in the Lord;”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.5
… Seekest thou praise? If thou seek God’s, thou doest well; if thou seek thine own, thou doest ill; thou stoppest short in the way. But behold, thou art loved, art praised: think it not joy when in thyself thou art praised; be thou praised in the Lord, that thou mayest sing, “In the Lord shall my soul be praised.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.4
… Because he is humble. What is it to be humble? To take not praise unto himself. Who would himself be praised, is proud: who is not proud, is humble. Wouldest thou not then be proud? That thou mayest be humble, say what is here written; “In the Lord shall my soul be praised: the humble shall hear thereof and be glad” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.2
… For this reason, after saying, “be ye praised,” which assuredly they who work well deservedly may, he added, “in His holy Name,” since “he that glorieth, let him glory in the Lord.” …This is to be praised in His holy Name. Whence we read also in another Psalm: “My soul shall be praised in the Lord: let the meek hear thereof, and be glad;”
33:3
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.2
… For we explain not what God is but candidly confess that we have not exact knowledge concerning Him. For in what concerns God to confess our ignorance is the best knowledge . Therefore magnify the Lord with me, and let us exalt His Name together
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 23.6
6. After this, we make mention of heaven, and earth, and sea ; of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David’s Magnify the Lord with me
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 2
… (and when I say love, I speak of every good thing:) and also learn to give thanks with more earnestness: for they that give thanks for the things of others, much more will they for their own. This also was David wont to do, saying, “Magnify the Lord with me, and let us exalt His name together;” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.4
… “that they may be one even as We are One.” And in the Acts of the Apostles; “And the multitude of them that believed were of one soul, and of one heart.” Therefore, “Magnify the Lord with me, and let us exalt His Name in one together.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.5
5. Now followeth, “O magnify the Lord with me” (
papa san Leone I Magno † 461 d.C. Sermons 2
Therefore, dearly-beloved, “magnify the Lord with me and let us exalt His name together
33:4
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.7
7. “I sought the Lord, and He heard me” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.3
3. “Seek the Lord, and be strengthened” ( ver. 4 ). This is very literally construed from the Greek, though it may seem not a Latin word: whence other copies have, “be ye confirmed;” others, “be ye corroborated.”…While these words, then, “Come unto Him, and be enlightened,”
33:5
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
II. Therefore listen to the Voice of God, which sounds so exceeding clearly to me, who am both disciple and master of these mysteries, as would to God it may sound to you; I Am The Light Of The World. Therefore approach ye to Him and be enlightened, and let not your faces be ashamed,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
XXIV. Therefore since you have heard these words, come forward to it, and be enlightened, and your faces shall not be ashamed
san Gregorio di Nissa † 395 d.C. On the Baptism of Christ 1
… These then are indications in deed and act of regeneration by Baptism. Let us for the rest consider the prophecies of it in words and language. Isaiah cried saying, “Wash you, make you clean, put away evil from your souls ;” and David, “Draw nigh to Him and be enlightened, and your faces shall not be ashamed
sant'Agostino d'Ippona † 430 d.C. The Confessions 8.10
… for that through a shocking arrogancy they went farther from Thee, “the true Light, which lighteth every man that cometh into the world.” Take heed what you say, and blush for shame; draw near unto Him and be “lightened,” and your faces shall not be “ashamed.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 92.3
… whom no man hath seen nor can see.” For He cannot be seen by men through the bodily organ by which men see corporeal things. For if He were inaccessible to the minds also of the saints, it would not be said, “They looked unto Him, and were lightened” [translated by Aug., “Draw near unto Him, and be enlightened”];
sant'Agostino d'Ippona † 430 d.C. City of God 22.29
… to the face of the inner man, he would not have said, “But we, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the spirit of the Lord.” In the same sense we understand what the Psalmist sings, “Draw near unto Him, and be enlightened; and your faces shall not be ashamed.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 14.14
… still, by abandoning Him who is above it, in dependence upon whom alone it could guard its own strength, and enjoy Him as its light, to whom it is sung in the Psalm, “I will guard my strength in dependence upon Thee,” and again, “Draw near to Him, and be enlightened,”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 33.8
… To such it is said in the Psalm "Come unto Him, and be enlightened; and your faces shall not be ashamed."
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.20
50. At the same time, however, we must be careful enough to discern a certain mystical depth in the phraseology adopted by the evangelist, which is in accordance with these words of the Psalm, “Come ye to Him, and be ye lightened.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.6
… let us give glory to the Fountain, that we may fill ourselves securely. “Now God is true, but every man a liar.” What is this? God is full; every man is empty; if he will be filled, let him come to Him That is full. “Come unto Him, and be enlightened.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 93.2
… Nor is it with any other view that the Apostle Paul saith, “All have sinned, and have need of the glory of God; that “whosoever believeth on Him, should not be confounded;” as the Psalm also saith “Come ye unto Him, and be enlightened, and your faces shall not be confounded.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 112.6
6. “Then the cohort, and the tribune, and the officers of the Jews, took Jesus, and bound Him.” They took Him to whom they had never found access: for He continued the day, while they remained as darkness; neither had they given heed to the words, “Come unto Him, and be enlightened.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.9
9. I have said who was the exhorter, namely, that lover who would not alone embrace what he loveth, and saith, “Approach unto Him, and be ye lightened” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.16
… There is a certain origin and fountain of virtue, there is a certain root of wisdom, there is a certain, so to speak, if this also must be said, region of unchangeable truth: from this the soul withdrawing is made dark, drawing near is made light.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.3
… 1 ). Already I have been confounded, but not for everlasting. For how is he not confounded, to whom is said, “What fruit had ye in these things wherein ye now blush?” What then shall be done, that we may not be confounded for everlasting? “Draw near unto Him, and be ye enlightened, and your faces shall not blush.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.6
… thus thou also, if thou withdraw from God, wilt become cold; if thou approach God, thou wilt warm: as the Apostle saith “fervent in spirit.” Also what saith he of the light? If thou approach Him, thou wilt be in light; therefore saith the Psalm, “Look upon Him, and be lightened; and your faces shall not be ashamed.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.14
… and it is lighted by participation of an unchangeable light.…For no creature, howsoever rational and intellectual, is lighted by itself, but is lighted by participation of eternal Truth: although sometimes day is spoken of, not meaning the Lord, but that “day which the Lord hath made,” and on account of which it is said, “Come unto Him, and be lightened.”
papa san Leone I Magno † 461 d.C. Sermons 27
… Confine the material light to your bodily senses, and with all your mental powers embrace that “true light which lighteth every man that cometh into this world ,” and of which the prophet says, “Come unto Him and be enlightened, and your faces shall not blush
33:6
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… Why do riches entice you? “Ye were not redeemed with gold and silver,” with possessions, or silk garments, “from your vain conversation, but with the precious Blood of Christ.” He then is rich who is an heir of God, a joint heir with Christ. Despise not the poor man, he has made you rich. “This poor man cried, and the Lord heard him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.10
10. As the Prophet testifieth, “The poor man cried, and the Lord heard him” (
33:7
Origene † 254 d.C. Origen De Principiis 1.8.1
… to another, that of the Smyrnæans; one angel was to be Peter’s, another Paul’s; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them; and there must also be some angel that encampeth round about them that fear God.
Origene † 254 d.C. Origen Against Celsus 6.41
… For verily “the angel of the Lord encamps round about them that fear Him, and delivereth them”
Origene † 254 d.C. Origen Against Celsus 8.34
… Jesus has taught us not to despise even the little ones in His Church, saying, “Their angels do always behold the face of My Father which is in heaven.” And the prophet says, “The angel of the Lord encampeth round about them that fear Him, and delivereth them.”
Origene † 254 d.C. Origen Against Celsus 8.36
… But the Christian—the true Christian, I mean—who has submitted to God alone and His Word, will suffer nothing from demons, for He is mightier than demons. And the Christian will suffer nothing, for “the angel of the Lord will encamp about them that fear Him, and will deliver them,”
Origene † 254 d.C. Origen's Commentary on Matthew 13.26
… he is little “has the spirit of bondage to fear;” but he who is not at all any longer such has no longer the spirit of bondage, but already the spirit of adoption, when “perfect love casteth out fear;” it will be plain to thee, how that according to these things “the angel of the Lord” is said “to encamp round about them that fear Him, and to save them.”
san Basilio † 379 d.C. The Hexæmeron 5.6
… “My well beloved,” says He, “hath a vineyard in a very fruitfull hill,” and elsewhere, I have “planted a vineyard and hedged it round about.” Evidently He calls human souls His vine, those souls whom He has surrounded with the authority of His precepts and a guard of angels. “The angel of the Lord encampeth round about them that fear him.”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 9
… Now these were nothing else than ranks of Angels. But if only for an occasion like this so great a band of Angels attended Elisha what must Paul have had? This is what the prophet David tells us. “The Angel of the Lord encampeth round about them that fear Him.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.10
… by understanding that thou art needy; by understanding that so long art thou poor, as thou hast not Him who maketh thee rich. But how did the Lord hear him? “And saved him out of all his troubles.” And how saveth He men out of all their troubles? “The Angel of the Lord shall send round about them that fear Him, and shall deliver them” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.9
… and a distinction which belongs to those poor who are commended in the gospel by the Lord’s saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven;” and in the Psalm: “This poor man cried, and the Lord heard him,”
33:8
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.23
… “O taste and see how sweet is the Lord. Blessed is the man that hopeth in Him. Fear the Lord God, all ye His saints: for there is no want to them that fear Him. Rich men have wanted and have hungered; but they who seek the Lord shall never want any good thing.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… and so far following the example of Thomas, not pampering them with dainties and sauces, those brethren of a more baleful pampering, but tasting and learning that the Lord is good,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… Or rather, say as many things as I may, I shall still be unable to give you any such representation of it as should be, but the trial of it alone can give a knowledge of this goodly thing. Wherefore also the Prophet saith, “Delight thyself in the Lord” ( Ps. xxxvii. 4 ), and, “Taste and see that the Lord is gracious.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 18
… I partake of the mysteries, I communicate in prayer, and in everything else which is a Christian’s duty. How then,” he will say, “am I a worshiper of idols?” Yes, and this is the very thing which is the most astonishing of all, that when thou hast had experience, and hast “tasted” the lovingkindness of God, and “hast seen that the Lord is gracious” (
san Girolamo † 420 d.C. The Letters of St. Jerome 71.6
… They are not to be accused of manichæism, for carnal food ought not to be preferred before spiritual. As regards the holy eucharist you may receive it at all times without qualm of conscience or disapproval from me. You may listen to the psalmist’s words:—“O taste and see that the Lord is good;”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.22
… “thou hast put off my sackcloth, and girded me with gladness.” Once she ate ashes like bread and mingled her drink with weeping; saying “my tears have been my meat day and night;” but now for all time she eats the bread of angels and sings: “O taste and see that the Lord is good;”
san Girolamo † 420 d.C. The Letters of St. Jerome 133.6
… He must give it me always. I seek that I may obtain, and when I have obtained I seek again. I am covetous of God’s bounty; and as He is never slack in giving, so I am never weary in receiving. The more I drink, the more I thirst. For I have read the song of the psalmist: “O taste and see that the Lord is good.”
sant'Agostino d'Ippona † 430 d.C. City of God 21.24
… But it is in this righteousness that we find the great abundance of God’s sweetness, of which the psalm says, “Taste and see how sweet the Lord is.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 80.3
3. Let us then love Him, for He is sweet. “Taste and see that the Lord is sweet.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.15
15. “Since they have embittered Thee, O Lord: I am,” saith He, “the Bread which came down from heaven;” again, “Labour for the meat which wasteth not;” again, “Taste and see that the Lord is sweet.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.11
11. Now will He speak openly of the same Sacrament, whereby He was carried in His Own Hands. “O taste and see that the Lord is good” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.1
… And why ask, who it is other than thyself, when it is in thy power to be the thing which thou art asking about? It is not however one individual, but it is “One Body;” but “Christ’s Body is the Church.” Such “longing” indeed is not found in all who enter the Church: let all however who have “tasted” the sweetness “of the Lord,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 52.13
… Give me a palate to which it is pleasant. Praise honey as much as thou art able, exaggerate the sweetness thereof with what words thou shalt have the power: a man knowing not what honey is, unless he shall have tasted, what thou sayest knoweth not. Therefore the rather to the proof the Psalm inviting thee saith what? “Taste and see that sweet is the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.14
… in the Church of God together we have been. “But thou,…that together with me didst take sweet morsels” ( ver. 14 ). What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: “Taste ye and see, how sweet is the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.6
… For the Holy Spirit is speaking with mystic subtlety of what was done by those who knew not what they did. For bees make honey in the hives: while our Lord’s persecutors, unconscious as they were, rendered Him sweeter unto us even by His very Passion; so that we may taste and see how sweet is the Lord,
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.17
… And of the good ones the Saviour says: “Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of thy Father which is in heaven:” and this also: “the angel of the Lord shall encamp round about them that fear Him, and deliver them.”
papa san Leone I Magno † 461 d.C. Sermons 95
… Happy the mind that craves this food and is eager for such drink: which it certainly would not seek for if it had never tasted of its sweetness. But hearing the Prophet’s spirit saying to him: “taste and see that the Lord is sweet
33:9
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.21
… “The covenant was with life and peace; and I gave to them the fear to fear me from the face of my name.” Also in the thirty-third Psalm: “Fear the Lord, all ye His saints: for there is no want to them that fear Him.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 23.20
20. After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that the Lord is good
sant'Ambrogio † 397 d.C. On the Mysteries 9
… “Eat, my friends, and drink and be inebriated, my brother.” What we eat and what we drink the Holy Spirit has elsewhere made plain by the prophet, saying, “Taste and see that the Lord is good, blessed is the man that hopeth in Him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.13
13. “O fear the Lord, all ye His saints, for there is no want to them that fear Him” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 23.16
This then is that body of death from which we cannot escape, pent in which those who are perfect, who have tasted “how gracious the Lord is,”
33:10
Origene † 254 d.C. Origen Against Celsus 6.54
… “They that seek the Lord shall not want any good thing. Come, ye children, hearken unto me; I will teach you the fear of the Lord . What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good.”
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 1.7
… Let them use this present world, provided they do not enjoy that eternity which is prepared for the saints. Let them abound in riches: let them rest on gold; provided that there they be found needy and destitute. Let them be wealthy in this world, provided they be poor in eternity, for it is written regarding them, “The rich were in
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.13
… The Lord fed thee despising Him, and will He desert thee fearing Him? Attend, and say not, Such an one is rich, and I am poor. I fear the Lord, he by not fearing how much has he gained, and I by fearing am bare! See what follows; “The rich do lack and suffer hunger, but they that seek the Lord shall not want any good thing” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.11
… But still this fact disturbs us; viz., that while you were exalting it with such praise, you said that the fear of God and the hope of eternal reward were imperfect, though the prophet seems to have thought quite differently about them, where he said: “Fear the Lord, all ye His saints, for they that fear Him lack nothing.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.13
… To this fear then not sinners but saints are invited by the prophetic word where the Psalmist says: “O fear the Lord, all ye His Saints: for they that fear Him lack nothing.”
33:11
san Barnaba † 61 d.C. The Epistle of Barnabas 9
… they shall know what I have done.” And, “Be ye circumcised in your hearts, saith the Lord.” And again He says, “Hear, O Israel, for these things saith the Lord thy God.” And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 22
… Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are [open] unto their prayers. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.1.1
1. I think I shall not seem to be taking too much on myself, if, in the midst of my children, I yield to my desire to teach, seeing that the master of humility himself has said: “Come, ye children, hearken unto me: I will teach you the fear of the Lord.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 58
… For God will say also to us, “I gave you time to learn this art of piety, wherefore have ye foolishly and uselessly wasted that time? Why did ye neither go constantly to the teacher, nor give heed to his words?” For to show that piety is an art, hear what the Prophet saith, “Come, ye children, hearken unto me; I will teach you the fear of the Lord.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… But in this case they will not do anything of the kind, although this is a science which needs much wakeful attention. For that it too is an art which needs teaching, hear the prophet saying, “Come, ye children, hearken unto me, I will teach you the fear of the Lord.” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 58.6
… Hear it not from me, but together with me. For One says to us, “Come, ye children, hearken unto Me.” And let us run together, and stand, and prick up our ears, and with our hearts understand the Father, who hath said, “Come, ye children, hearken unto Me, I will teach you the fear of the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.15
15. “Come, ye children, hearken unto me: I will teach you the fear of the Lord” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.9
Riches and possessions are taken in Holy Scripture in three different ways, i.e., as good, bad, and indifferent. Those are bad, of which it is said: “The rich have wanted and have suffered hunger,”
33:12
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 24
24. The Holy Spirit warns us, and says, “What man is he that desireth to live, and would fain see good days? Refrain thy tongue from evil, and thy lips that they speak no guile. Eschew evil, and do good; seek peace, and ensue it.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.14
In Exodus: “Thou shalt not curse nor speak ill of the ruler of thy people.” Also in the thirty-third Psalm: “Who is the man who desires life, and loveth to see good days? Restrain thy tongue from evil, and thy lips that they speak no guile.”
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?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… For that it too is an art which needs teaching, hear the prophet saying, “Come, ye children, hearken unto me, I will teach you the fear of the Lord.” ( Ps. xxxiv. 11 .) It follows therefore certainly that the fear of God needs teaching. Then he says, “What man is he that desireth life?” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 8.11
11. Therefore when we have said, “Lead us not into temptation,” there follows, “But deliver us from evil.” Now whoso wishes to be delivered from evil, bears witness that he is in evil. And thus saith the Apostle, “Redeeming the time, because the days are evil.” But who is there “that wisheth for life, and loveth to see good days”?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 34
… Temples, stones, marbles, joined so strongly together with iron and lead, fall into ruin for all their strength; and does a man suppose that he shall never die? Learn then, Brethren, to seek for eternal life, where you will not endure all this, but will reign with God for ever. “For he who wisheth life,” as the Prophet says, “loveth to see good days.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 58.0
On the words of the Gospel, Luke xii. 35 , “Let your loins be girded about, and your lamps burning; and be ye yourselves like,” etc. And on the words of the
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 58.4
… Of this, no one will think. Day by day “good days” are sought for in this world, where they are not found; yet no one wishes so to live, that he may arrive there where they are found. Therefore the same Scripture admonishes us, and says, “Who is the man that wisheth for life, and loveth to see good days?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.16
16. “What man is he that desireth life, and loveth to see good days?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.15
… since there is nothing there which exists not yet because it has not reached us, or ceases to exist because it has passed; all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, “What man is he that lusteth to live, and would fain see good days?”
33:13
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.3
… for all these things I hate, saith the Lord Almighty.” Moreover, David also says in like manner: “What man is there who desireth life, and would fain see good days? Keep thy tongue from evil, and thy lips that they speak no guile. Shun evil, and do good: seek peace, and pursue it.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.2
… Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless ( pupillo ), plead for the widow; and come, let us reason together, saith the Lord.” And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”
Tertulliano † 220 d.C. The Five Books Against Marcion 2.19
… “let the oppressed go free:” dismiss the unjust sentence, “deal their bread to the hungry; bring the outcast into their house; cover the naked, when they see him; nor hide themselves from their own flesh and kin:” “keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 41.2
… Assuredly, we should exert ourselves, as it is fitting for prelates and priests to do, that such things, when they are written by any, should be repudiated as far as we are concerned. For otherwise, what will become of that which we learn and which we declare to be laid down in Scripture: “Keep thy tongue from evil, and thy lips from speaking guile?”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 61
… And I have dictated nothing beyond what your letter contains, in order that the adversary may from henceforth be convinced on the points to which he has objected, and may ‘keep his tongue from evil and his lips that they speak no guile
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.21
… And if the stubbornness of thy opponent rouses thee, and his perverseness drives thee to indignation: if thou canst not calm thy mind, check at least thy tongue. For so it is written: “Keep thy tongue from evil, and thy lips that they speak no guile. Seek peace and pursue it.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 10
… Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, “Depart from evil, and do good;” and again, “Make thy tongue to cease from evil, and thy lips that they speak no guile.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
… xxv. 40 ), and he that “doeth it not to one of the least doeth it not to Him” ( Matt. xxv. 45 ), how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For “refrain,” it is said, “thy tongue from evil.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… xxxiv. 11 .) It follows therefore certainly that the fear of God needs teaching. Then he says, “What man is he that desireth life?” ( Ps. xxxiv. 12 .) He means the life yonder; and again, “Keep thy tongue from evil and thy lips from speaking guile; de part from evil and do good, seek peace and pursue it.” (
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 2.10
… cleanse it from detraction, from swearing, and from perjury. I beg you not to think it is an inverted order that I have said the tongue should be cleansed from swearing before perjury, for one will then the more easily escape perjury, if he swears not at all, so that there may be fulfilled in him that statement, “Keep
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 32
… “Keep thy tongue from evil, and thy lips from speaking guile.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 8.11
… Seeing that all men in this flesh have only evil days; who doth not wish it? Do thou what follows, “Keep thy tongue from evil, and thy lips that they speak no guile: depart from evil, and do good, seek peace, and ensue it;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 58.6
… “Who is the man that wisheth life, and loveth to see good days?” We all answer, “We wish it.” Let us listen then to what follows, “Refrain thy tongue from evil, and thy lips that they speak no guile.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.17
17. Let not a Christian then murmur, let him see whose steps he followeth: but if he loveth good days, let him hearken unto Him teaching and saying, “Come, ye children, hearken unto Me; I will teach you the fear of the Lord.” What wouldest thou? Life and good days. Hear, and do. “Keep thy tongue from evil” (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 3.5
… And beware lest thou slide perchance in thy tongue, and fall in the sight of thine enemies that be in wait for thee, and thy fall be irremediable unto death.” Let all beware of these things, and “keep thy tongue from evil, and thy lips from speaking guile.”
33:14
Tertulliano † 220 d.C. The Five Books Against Marcion 5.14
… But come now, let us see without mistake the precepts of your new god: “Abhor that which is evil, and cleave to that which is good.” Well, is the precept different in the Creator’s teaching? “Take away the evil from you, depart from it, and be doing good.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 10
… Fast, and take care to drink water, in order to destroy the mischief that hath so grown up within thee. Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, “Depart from evil, and do good;”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.14
… But whereas they cured one fault by another fault and one sin by another sin, we must overcome our faults by learning to love the opposite virtues. “Depart from evil,” says the psalmist, “and do good; seek peace and pursue it.”
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 2.6
… and not to commit sin is just to keep the precepts of the law. Now, the observance of these precepts is maintained in a two-fold way—thus, that one do none of those things which are forbidden, and that he strive to fulfill the things which are commanded. This is the meaning of the following statement: “Depart from evil, and do
sant'Agostino d'Ippona † 430 d.C. On Continence 17
… Universally therefore we have need of Continence, in order to turn away from evil. But to do good seems to pertain to another virtue, that is, to righteousness. This the sacred Psalm admonishes us, where we read, “Turn away from evil, and do good.” But with what end we do this, it adds bye and bye, saying, “Seek peace, and ensue it.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 10.9
… For it may be they were chaste, no cheats, nor drunkards, and kept themselves from evil works. Yet if they had not added good works, they would have remained barren. For they would have kept, “Depart from evil,” but they would not have kept, “and do good.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 58.2
2. Therefore He would that “our loins should be girded, and our lights burning.” What is, “our loins girded”? “Depart from evil.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.18
… Whither shall I ensue it? Whither it hath gone before. For the Lord is our peace, hath risen again, and hath ascended into Heaven. “Seek peace, and ensue it;” because when thou also hast risen, this mortal shall be changed, and thou shalt embrace peace there where no man shall trouble thee. For there is perfect peace, where thou wilt not hunger.…
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 99.7
… How ought we too to have judgment and righteousness? Thou hast judgment, when thou dost distinguish evil from good: and righteousness when thou followest the good, and turnest aside from the evil. By distinguishing them, thou hast judgment; by doing, thou hast righteousness. “Eschew evil,” he saith, “and do good; seek peace, and ensue it.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.10
… “The Lord incline our hearts unto Himself that we may walk in all His ways and keep His commandments, and ordinances and judgments.” The Psalmist denotes the power of our will, where he says: “Keep thy tongue from evil, and thy lips that they speak no guile,”
33:15
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 6
And although the heavenly Scripture often turns the divine appearance into a human form,—as when it says, “The eyes of the Lord are over the righteous;”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.9
9. For often by means of these members of our bodies, God illustrates for us the method of His own operations, enlightening our intelligence by using terms commonly understood: as when He says, Whose hands created all the host of heaven ; or again, The eyes of the Lord are upon the righteous
san Basilio † 379 d.C. The Letters 150.2
… How can I cease to live with you, and with you serve God, to Whom we have both fled for refuge? Our bodies may be separated by distance, but God’s eye still doubtless looks upon us both; if indeed a life like mine is fit to be beheld by the divine eyes; for I have read somewhere in the Psalms that the eyes of the Lord are upon the righteous.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.19
19. “The Eyes of the Lord are upon the righteous:” fear not then; labour; the eyes of the Lord are upon thee. “And His Ears are open unto their prayers” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.2
… See thou hast not waited in vain. His eyes are over thee. His ears turned towards thee. For, “the eyes of the Lord are upon the righteous, and His ears are open unto their cry.”
33:16
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.28.1
… but in the other, really, enduringly, and more rigidly: for the fire is eternal, and the wrath of God which shall be revealed from heaven from the face of our Lord (as David also says, “But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.16
16. It is a fearful thing, my brethren, to fall into the hands of a living God, and fearful is the face of the Lord against them that do evil,
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 9.7
… now the husband can be deceived and kept in ignorance; for he is but human, as she is who can deceive him. She fears him, from whose eyes she can be hid: and dost thou not fear the face ever upon thee of thine Husband? “The countenance of the Lord is against them that do evil.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.20
20. Haply say the wicked, I securely do evil, because the Eyes of the Lord are not upon me: God attendeth to the righteous, me He seeth not, and whatever I do, I do securely. Immediately added the Holy Spirit, seeing the thoughts of men, and said, “But the Face of the Lord is against them that do evil; to cut off the remembrance of them from the earth” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.2
… His eyes are over thee. His ears turned towards thee. For, “the eyes of the Lord are upon the righteous, and His ears are open unto their cry.” What then? Did He not see thee, when thou usedst to do evil and to blaspheme Him? What then becomes of what is said in that very Psalm, “The face of the Lord is upon them that do evil”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.14
… by “turning away” His face, sins He blotteth out. By “turning towards,” He writeth them. Thou hast heard of Him blotting out by turning away, hear of Him by turning towards, doing what? “But the countenance of the Lord is upon men doing evil things, that He may destroy from the earth the remembrance of them:”
33:17
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.21
21. “The righteous cried, and the Lord heard them, and delivered them out of all their troubles” (
33:18
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.6
… “Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted.” Of this same thing to the Romans: “Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee.” Of this same thing in the thirty-third Psalm: “And He shall save the lowly in spirit.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.7
In Solomon: “The furnace proveth the vessels of the potter, and the trial of tribulation righteous men.” Also in the fiftieth Psalm: “The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise.” Also in the thirty-third Psalm: “God is nearest to them that are contrite in heart, and He will save the lowly in spirit.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.17
… “I know,” he says, “how to be abased.” An untaught humility has no claim to praise, but only that which possesses modesty and a knowledge of self. For there is a humility that rests on fear, one, too, that rests on want of skill and ignorance. Therefore the Scripture says: “He will save the humble in spirit.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 47
… For, “Unto whom shall I look,” saith He, “but unto him that is meek and humble, and trembleth at my words?” And, “Mine eyes are upon the meek of the earth.” And, “The Lord is nigh unto them that are of a contrite heart.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.3
… For Thou art great, O Lord, and hast respect unto the lowly, but the proud Thou knowest afar off.” Nor dost Thou draw near but to the contrite heart,
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.5
… but if God’s place is believed to be in the heavens, as meaning the higher parts of the world, the birds are of greater value than we, for their life is nearer to God. But it is not written, The Lord is nigh unto tall men, or unto those who dwell on mountains; but it is written, “The Lord is nigh unto them that are of a broken heart,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 12.6
… what? do we think that the Lord meant to taunt scornfully this master of the Jews? The Lord knew what He was doing; He wished the man to be born of the Spirit. No man is born of the Spirit if he be not humble, for humility itself makes us to be born of the Spirit; “for the Lord is nigh to them that are of broken heart.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 15.25
… Because thou art on a mountain, dost thou imagine thyself near to God, and that He will quickly hear thee, as if calling to Him from the nearest place? He dwells on high, but regards the lowly. “The Lord is near.” To whom? To the high, perhaps? “To them who are contrite of heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 6.10
10. Wherefore after the labour, and groaning, and very frequent showers of tears, since that cannot be ineffectual, which is asked so earnestly of Him, who is the Fountain of all mercies, and it is most truly said, “the Lord is nigh unto them that are of a broken heart:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.22
22. “The Lord is nigh unto them that have broken their heart; and saveth such as be lowly in spirit” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.19
… those “of others” are added to the burden. I fear for myself; I fear for a virtuous brother, I have to bear with a wicked brother; and under such burthen what shall we be, if God’s mercy were to fail? “But Thou, Lord, remove not afar off.” Be Thou near unto us! To whom is the Lord near? “Even” unto them that “are of a broken heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 57.6
… For what sort of men hath He willed His Son to die? For ungodly men. But ungodly men were not seeking God, and have been sought of God. For He is Most High in such sort, as that not far from Him is our misery and our groaning: because “near is the Lord to them that have bruised the heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.12
12. “O Lord, my God, be not far from me” ( ver. 12 ). So it is, and the Lord is not far off at all. For, “The Lord is nigh unto them that have bruised the heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 75.2
… In order that we may reach all exalted objects, we raise ourselves, and if we are not able to reach them, we look for some appliances or ladders, in order that being exalted we may reach exalted objects: contrariwise God is both high, and by the lowly He is reached. It is written, “Nigh is the Lord to them that have bruised the heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.22
166. Let us now hear the words of one praying: since we know who is praying, and we recognise ourselves, if we be not reprobate, among the members of this one praying. “Let my prayer come near in Thy sight, O Lord” ( ver. 169 ): for, “The Lord is nigh unto them that are of a contrite heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.5
… For it is told in many other places of Scripture;…“the sacrifice of God is a troubled spirit, a bruised and contrite heart God will not despise.” He healeth then the bruised in heart, for He draweth nigh unto them to heal them; as is said in another place, “the Lord is nigh unto them who have bruised their heart.”
papa san Leone I Magno † 461 d.C. Letters 171
… This the experience of the Alexandrine church shows, in which the moderation and long suffering of the humble has laid up for themselves great store in return for their patience: because “the Lord is nigh them that are of a contrite heart, and shall save those that are humble in spirit
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Tertulliano † 220 d.C. The Five Books Against Marcion 2.19
… “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.7
… “The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise.” Also in the thirty-third Psalm: “God is nearest to them that are contrite in heart, and He will save the lowly in spirit.” Also in the same place: “Many are the afflictions of the righteous, but out of them all the Lord will deliver them.”
san Dionigi di Alessandria † 265 d.C. Exegetical Fragments 4
… And most of all indeed is this world a scene of pain to the saints, to whom He addresses this word, and He cannot lie in uttering it: “In the world ye shall have tribulation.” And to the same effect also He says by the prophet, “Many are the afflictions of the righteous.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xxxvii. 1, 2 ) Dost thou see both righteous and sinners punished? be told that the cause is not the same. For “many” he says, “are the plagues of sinners.” ( ib. xxxii. 10 .) But in the case of the righteous, he does not say plagues, but, “Many are the troubles of the righteous, but the Lord delivereth them out of them all.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.22
… and saveth such as be lowly in spirit” ( ver. 18 ). God is High: let a Christian be lowly. If he would that the Most High God draw nigh unto him, let him be lowly. A great mystery, Brethren. God is above all: thou raisest thyself, and touchest not Him: thou humblest thyself, and He descendeth unto thee. “Many are the troubles of the righteous” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.11
… “Many are the tribulations of the righteous.”
33:20
Tertulliano † 220 d.C. The Five Books Against Marcion 2.19
… “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.” “Precious in the sight of the Lord is the death of His saints.” “The Lord keepeth all their bones; not one of them shall be broken.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.23
23. “The Lord keepeth all their bones: not one of them shall be broken” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.11
11. O Body of Christ, Holy Church, let all thy bones say, “Lord, who is like unto thee?” And if the flesh under persecution hath fallen away, let the bones say, “Lord, who is like unto Thee?” For of the righteous it is said, “The Lord keepeth all their bones; not one of them shall be broken.”
33:21
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
… and when dead, they shall be tormented, because they have made a boast of such a death. To this effect also Paul bears witness, saying, ‘Meats for the belly, and the belly for meats; but God shall destroy both it and them .’ And the divine word declared before concerning them; ‘The death of sinners is evil, and those who hate the righteous commit sin
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 5.7
… and others into the jaws of wild beasts, have so come by their death. To die basely, O man, is not to come to one’s end by a violent death, but to die in sin! Hear, at least, the prophet moralising on this very matter, and saying, “The death of sinners is evil.” He does not say that a violent death is evil; but what then? “The death of sinners is evil.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… be told that the cause is not the same. For “many” he says, “are the plagues of sinners.” ( ib. xxxii. 10 .) But in the case of the righteous, he does not say plagues, but, “Many are the troubles of the righteous, but the Lord delivereth them out of them all.” ( ib. xxxiv. 19 .) And again, “The death of the sinner is evil.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.24
24. “The death of sinners is the worst” (
33:22
Tertulliano † 220 d.C. The Five Books Against Marcion 2.19
… “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.” “Precious in the sight of the Lord is the death of His saints.” “The Lord keepeth all their bones; not one of them shall be broken.” The Lord will redeem the souls of His servants.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 34.25
… because they die in their sins, who are not through Him reconciled to our God. “For the Lord redeemeth the souls of His servants.” But according to the soul is death to be understood either the worst or best, not according to bodily either dishonour, or honours which men see. “And none of them which trust in Him shall perish” (
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.6
… viz., either the fear of hell or of laws even now imposed; or the hope and desire of the kingdom of heaven; or a liking for goodness itself and the love of virtue. For then we read that the fear of evil loathes contamination: “The fear of the Lord hateth evil.” Hope also shuts out the assaults of all faults: for “all who hope in Him shall not fail.”
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Titulus Psalmus David cum mutavit vultum suum coram Abimelech, et dimisit eum, et abiit. Historia haec habetur 1 Reg. 21, ubi dicitur, quod David fugiens a facie Saulis, venit ad Achis regem Geth, et cognitus est ibi, et etiam virtus ejus, quia occiderat Philistaeum; et timens ex hoc sibi periculum imminere, quia illi erant de genere Philistinorum, et etiam propter virtutis suae invidiam, voluit hoc vitare, et finxit se fatuum, et sic rex ille contempsit eum. Totum hoc habetur 1 Reg. 21; nisi quod nomen non consonat, quia ibi rex vocatur Achis, hic vero Abimelech. Nec est inconveniens, vel quia binomius fuit, vel quia Achis nomine, sed de genere Abimelech. Unde mutavit vultum ostendendo se fatuum, et dimisit eum et abiit, quia David ejectus ab eo abiit, et recessit. Mystice Christus mutavit vultum suum, quando mutavit sacramentum suum, in quo divina veritas occulta fuit. Vel Christus vetus sacramentum paschale mutavit in novum coram Abimelech, qui interpretatur patris mei regnum. Pater Christi Deus secundum divinitatem, David vero secundum humanitatem. Regnum David est populus Judaeorum, regnum Dei est Ecclesia. Christus vero mutavit vultum suum coram Abimelech, idest coram Judaeis, quia erant regnum patris sui David, qui non cognoverunt eum: Isa. 53: vidimus eum, et non erat aspectus: et contempserunt eum: unde nec reputavimus eum. Et abiit ad gentes. Vel Achis qui incredulus interpretatur, significat Judaeos. In praecedenti Psalmo exposuit Psalmista justorum dignitatem; hic autem invitat alios ad Dei laudem. Dividitur autem iste Psalmus in duas partes. Primo enim ponitur exhortatio ad laudem. Secundo quaedam instructio necessaria, ibi, venite filii. Circa primum duo facit. Primo enim agit de Dei laude. Secundo ponit materiam laudis, ibi, exquisivi. Circa primum duo facit. Primo enim praemittit laudis exemplum. Secundo hortatur alios ad imitandum, ibi, audiant. Circa primum duo facit. Primo enim ponit exemplum laudis in se. Secundo laudis Dei fructum, ibi, in domino laudabitur. Dicit ergo, benedicam dominum. Aliquando laudat Deum aliquis propter seipsum, sicut quando loquitur lingua, sibi soli loquitur. Aliquando propter consolationem aliorum, sicut quando prophetat etiam aliis. Benedicere ergo domino est, ut dictum est, confiteri laudem Dei; sed benedicere dominum est facere bonum: in omni tempore, scilicet adversitatis et prosperitatis. Contra Psal. 48: confitebitur tibi cum benefeceris ei: sed non sic faciebat Job 2: si bona suscepimus de manu domini, mala autem et cetera. Tob. 4: omni tempore benedic Deum. Item oportet ut non solum in se, scilicet in corde suo quis benedicat Deum, sed etiam quod laudem ejus habeat in ore. Necessitas enim laudis vocalis est, ut non solum laudes Deum, sed etiam ad utilitatem et provocationem aliorum laudes eum.
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Unde dicit, laus ejus in ore meo: Isa. 51: gaudium et laetitia invenietur in ea, gratiarum actio, et vox laudis. Semper, autem dicit, idest in omni statuto tempore. Vel in praeparatione animi. Vel semper benefaciendo, ex quo Deus semper laudatur. Nota quod hic versiculus cantatur in sexta, quando Christus passus est, cujus passio est nobis causa laudis.
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Deinde cum dicit, in domino, ponitur fructus laudis. Dicit ergo, in domino laudabitur anima mea. Semper enim bonum amici quis reputat suum bonum. Unde dicit, in laudem Dei etiam laus mea est. Si Deus est magnus, constat quod ejus amicus est magnus: Psal. 117: fortitudo mea et laus mea dominus. Et dicit, anima, quia ad ipsam principaliter est gaudium spirituale.
Consequenter cum dicit, audiant, inducit alios primo ad causam laudis. Secundo ad ipsam laudem, ibi, magnificate. Principium laudis est interius gaudium; unde dicit, audiant mansueti. Et ideo laetantur in omnibus quae Dei sunt, quia immites non laetantur, sed rebellant. Et dicit, audiant. Quia haec laetitia est ex auditu aliorum bene agentium.
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Deinde cum dicit, magnificate, hortatur ad laudem. Et primo ad interiorem. Secundo ad exteriorem, ibi, et exaltemus. Quantum ad primum dicit, magnificate dominum mecum. Idem est magnificare et laudare Deum, quia idem est bonitas Dei et magnitudo: quia in his quae non mole magna sunt, idem est majus esse quod melius, secundum Augustinum de Trin. Et ideo dicit, magnificate: Luc. 1: magnificat anima mea dominum. Et hic respondet ei quod dicit, benedicam dominum. Quoad secundum dicit, et exaltemus nomen ejus. Quod in se altum exaltari dicitur, dum diffunditur in multis: Eccl. 43: glorificantes Deum exaltate eum, quantum potestis et cetera. In idipsum, idest concorditer. Et hoc respondet ei quod dicit, laus ejus in ore meo.
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Consequenter cum dicit, exquisivi, ponitur materia laudis, quae est divina clementia in exaudiendo. Circa primum duo facit. Primo enim ponit clementiam ejus exauditionis. Secundo meritum exauditionis, ibi, iste pauper clamavit. Circa primum duo facit. Primo enim ponit beneficium sibi concessum. Secundo invitat alios ad hoc beneficium consequendum, ibi, accedit et cetera. Circa primum tria facit. Primo enim ponit petitionem. Secundo exauditionem, ibi, et exaudivit. Tertio exauditionis effectum, ibi, et ex omnibus. Dicit ergo, exquisivi dominum. Optima optio quaerere ipsum Deum: unde in oratione dominica primo petitur, sanctificetur nomen tuum Isa. 55: quaerite dominum dum inveniri potest. Dicit ergo, exquisivi; quasi dicat, cum magna diligentia quaesivi. Et ideo subditur exauditio, et exaudivit me. Effectus autem exauditionis est, quia ex omnibus tribulationibus meis eripuit me. Eripuit namque justos ex tribulationibus quandoque ut tribulationes non patiantur: Job 5: in sex tribulationibus liberabit te, et in septima non tanget te malum. Quandoque ut non nimis molestentur: Ps. 93: secundum multitudinem dolorum meorum in corde meo, consolationes tuae laetificaverunt animam meam: 2 Cor. 1: qui consolatur nos in omni tribulatione nostra: et hanc consolationem semper habent viri sancti. Item eripuit exterius, quia nunquam mali possunt separare sanctos a Christo: Rom. 8: quis nos separabit a charitate Christi?
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Deinde cum dicit, accedite ad eum, et illuminamini, et facies vestrae etc. invitat alios ad hoc beneficium consequendum: et circa hoc duo facit. Primo enim ponit invitationem. Secundo invitationis effectum, ibi, et facies vestrae non confundentur. Dicit ergo, accedite ad eum, per fidem et charitatem: Jac. 4: appropinquate Deo, et appropinquabit vobis. Et ideo subdit, et illuminamini. Deus lumen est; et qui accedit ad lumen, illuminatur: Isa. 60: surge, per affectum et illuminare: Deut. 33: qui appropinquat pedibus ejus, accipiet de doctrina illius. Effectus autem inductionis est, quia, facies vestrae non confundentur, in repulsa: quia scilicet non patiemini eam, quia non est confusio sperantibus in eum. Dan. 3. Vel, facies vestrae, idest cogitationes vestrae non confundentur per defectum veritatis.
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Deinde cum dicit, iste pauper clamavit, ponit meritum exauditionis; et circa hoc tria facit. Primo ponit ipsum meritum. Secundo promittit simile beneficium aliis, ibi, immittet. Tertio exhortatur ad experiendum, gustate. Dicit ergo, iste pauper. Iste versus nihil differt ab alio, exquisivi; nisi quod ibi dicit de se, hic vero de paupere. Et ideo hoc solum exponatur quis sit iste pauper. Et dicitur quod, iste, vel demonstrat seipsum, vel Christum. Et in hoc quod dicit, pauper, insinuat meritum exauditionis, quia pauper spiritu, vel pauper superbiae, vel habendi voluntate terrena. Et isti exaudiuntur: Judith 9: humilium et mansuetorum tibi semper placuit deprecatio: Ps. 32: respexit in orationem humilium et cetera. Clamavit, magnitudine interioris affectus: Isa. 6: Seraphim clamabant alter ad alterum, et dicebant, sanctus, sanctus et cetera.
Secundo cum dicit, immittit Angelus, promittit simile beneficium; quasi dicat: ita exaudiuntur alii sicut et iste pauper. Multi codices habent, immittit Angelus domini. Hieronymus habet, circumdat Angelus domini in gyro timentes eum.
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Dicit ergo immittet Angelus domini, splendore sui luminis protegendo, in circuitu: Ps. 124: montes in circuitu ejus, scilicet Angeli: 4 Reg. 6: multo plures nobiscum sunt quam cum illis. Et infra: ecce mons et cetera. Immittet ergo, idest immissionem faciet: Heb. 1: omnes sunt administratorii spiritus. Et eripiet eos, scilicet ab impugnatione hostium et Daemonum: Judith 7: filii Israel non in lancea nec in sagitta confidunt, sed montes defendunt illos, scilicet Angelus, vel Christus: Isa. 9. Secundum translationem Septuaginta interpretum, vocabitur magni consilii Angelus. Quia missus a Deo inquantum homo. Vel Angelus intelligitur praelatus Ecclesiae: Malach. 2: Angelus domini exercituum est. Praelati enim Ecclesiae debent custodire gregem suum.
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Tertio cum dicit, gustate et videte, quoniam suavis, hortatur ad experiendum: et circa hoc duo facit. Primo enim exhortatur ad experientiam divini consortii. Secundo ad observantiam divini timoris, ibi, timete. Circa primum duo facit. Primo enim hortatur ad experientiam. Secundo ponit experientiae effectum, et videte quoniam. Dicit ergo, gustate et videte et cetera. Experientia de re sumitur per sensum; sed aliter de re praesenti, et aliter de absente: quia de absente per visum, odoratum et auditum; de praesente vero per tactum et gustum; sed per tactum de extrinseca praesente, per gustum vero de intrinseca. Deus autem non longe est a nobis, nec extra nos, sed in nobis: Hier. 14: tu in nobis es domine. Et ideo experientia divinae bonitatis dicitur gustatio: 1 Pet. 2: si tamen gustatis quam dulcis et cetera. Prov. ult.: gustavit et vidit, quoniam bona est negotiatio ejus. Effectus autem experientiae ponitur duplex. Unus est certitudo intellectus, alius securitas affectus. Quantum ad primum dicit, et videte. In corporalibus namque prius videtur, et postea gustatur; sed in rebus spiritualibus prius gustatur, postea autem videtur; quia nullus cognoscit qui non gustat; et ideo dicit prius, gustate, et postea, videte. Quantum ad secundum dicit, quoniam suavis est dominus: Sap. 12: o quam bonus et suavis est domine spiritus tuus in nobis. Ps. 30: quam magna multitudo dulcedinis tuae. Et postea, beatus vir qui sperat in eo: Isa. 30: beati omnes qui expectant eum.
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Deinde cum dicit, timete, hortatur primo ad observantiam divini timoris. Secundo causam timoris assignat, ibi, quoniam non. Tertio causam manifestat, ibi, divites eguerunt. Dicit ergo, suavis et dulcis est dominus. Sed quibus? Timentibus eum. Ergo, timete dominum omnes sancti ejus. Et dicit sancti, quia nullus potest esse sanctus nisi sit timens. Et dicit hoc, quia non solum timor necessarius est ascendentibus ad sanctitatem, sed etiam manentibus in ea: Eccl. 27: si non in timore domini tenueris te, instanter a te subvertetur domus tua. Et etiam quia nihil ita evacuat sanctitatem, sicut superbia; et timor est retinaculum superbiae: Eccl. 7: qui timet Deum nihil negligit: Eccl. 40: non est in timore domini minoratio. Causam autem quare timendum est, subdit, quoniam non est inopia timentibus eum. Hoc exponitur multipliciter. Primo de inopia spiritualium bonorum: Isa. 33: divitiae salutis sapientia et scientia; timor domini ipse thesaurus ejus. Si ergo timor domini thesaurus est, non est inopia timentibus eum. Item de inopia corporali. Contingit namque aliquando timentem Deum parum habere; sed non contingit eum esse inopem. Inops est qui se deficientem reputat: qui timent Deum sunt contenti his quae habent: Phil. 4: ubique et in omnibus institutus sum et cetera. Item Deus quaerentibus se subvenit in necessitate. Sed objicit Augustinus in Serm. Dom. in Mont. quia apostolus ait 1 Cor. 4: usque in hanc horam esurimus et sitimus, et nudi sumus. Quomodo ergo non est inopia timentibus eum? Et dicit quod Deus est nutritor et medicus. Medicus autem subtrahit nutrimentum infirmo, et facit esurire et sitire, quia expedit sanitati. Ita Deus secundum quod expedit saluti nostrae, quandoque inopiam immittit, quandoque divitias confert, quandoque longitudinem dierum concedit, quandoque brevitatem adducit.
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Sed consequenter cum dicit, divites eguerunt, manifestat rationem per contrarium. Contrarium enim timori domini est affectus eorum qui animas suas divitiis dant. Primo ergo ostendit quod qui in divitiis sunt, deficiunt. Secundo, quod qui quaerunt Deum, sunt absque defectu, ibi, inquirentes. Dicit ergo, divites eguerunt, scilicet spiritualiter; idest qui sunt divites in mundanis, eguerunt in spiritualibus divitiis. Apoc. 3: dicis quia dives sum, et locupletatus sum, et nullius egeo: et nescis, quia tu es miser et miserabilis, et pauper et caecus et nudus. Et esurierunt, scilicet spiritualia bona: quia naturalis appetitus inest homini ad virtutem; licet enim appetitus depravatus sit ad peccata, tamen naturaliter desiderat virtutes. Vel in futuro, eguerunt, idest egebunt, et esurierunt, idest esurient: Isa. 65: servi mei comedent, et vos esurietis. Item ad litteram intelligitur: quia divites frequenter ad egestatem deducuntur, quia res mundanae sunt caducae. Luc. 1: esurientes implevit bonis et cetera. Inquirentes autem dominum: Isa. 55: quaerite dominum dum inveniri potest et cetera. Non minuentur omni bono, idest non deficient perfecto bono: quia spiritualia habebunt ad votum, et temporalia ad necessitatem: Luc. 12: primum quaerite regnum Dei, et haec omnia adjicientur vobis: Prov. 10: desiderium justis dabitur. Et eorum desiderium est omne bonum: Prov. 11: et ideo omne bonum habebunt.
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Venite. Posita superius exhortatione ad laudem, hic ponitur instructio necessaria: et circa hoc duo facit. Primo enim instruit de timore Dei. Secundo de divina providentia, ibi, oculi domini et cetera. Circa primum duo facit. Primo enim praemittit quasi prooemium suae doctrinae. Secundo addit doctrinam suam, ibi, quis est homo. In exordio tria facit. Primo reddit audientem benevolum. Secundo attentum, ibi, audite me. Tertio docilem, ibi, timorem domini docebo vos. Dicit ergo quantum ad primum, venite filii. Parentum enim est diligere filios: et ideo dicit, filii, ut eos reddat ex paterna dilectione benevolos. Item parentum est invitare filios ad doctrinam, et eos erudire: unde dicit, venite: Gen. Pen. vocavit autem Jacob filios suos, et dixit: congregamini ut annuntiem quae ventura sunt vobis diebus novissimis: Heb. 12: patres quidem carnis nostrae eruditores habuimus, et reverebamur eos. Quantum ad secundum dicit, audite me: Prov. 1: audiens sapiens sapientior erit et cetera. Eccl. 33: audite me magnates et omnes populi et rectores Ecclesiae et cetera. Tertio reddit docilem: et hoc quando instruit de quo est dicturus, timorem domini docebo vos, idest quem fructum habebitis, si timueritis Deum. Vel quomodo timeatis Deum. Et incipit a timore, et bene; quia in scientia incipiendum est ab elementis: Prov. 1: timor domini principium sapientiae, scilicet divinae.
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Deinde subjungit doctrinam suam cum dicit, quis est homo. Et circa hoc duo facit. Primo docet fructum timoris. Secundo doctrinam, ibi, prohibe. Dicit ergo, quis est homo, qui vult vitam: homo namque desiderat duo: scilicet longam vitam et prosperitatem: sed quia longa vita in malo est fugienda, ideo dicit, quis est homo qui vult vitam. Hanc autem acquirit homo per timorem domini, qui est initium sapientiae, ut dicitur in Psal. 110, sine qua sapientia non est vita: unde ipsa dicit Prov. 8: qui me invenerit, inveniet vitam. Aliqui autem vivunt, sed in malis et aerumnis: Gen. 47: dies peregrinationis vitae meae centum triginta annorum parvi et mali. Et ideo dicit, diligit dies videre bonos, idest plenos, quia nihil in diebus illis aeternitatis est nisi bonum: Ps. 83: melior est dies una in atriis tuis super millia. Sed quis sit effectus timoris, ostendit primo in sermone. Secundo in opere, ibi, diverte. In sermone duo vetat: scilicet manifestum malum, et fraudulentum bonum. Quantum ad primum dicit, prohibe linguam tuam a malo, scilicet detractionis, infamationis et erroris: Eph. 4: omnis sermo malus ex ore vestro non procedat: Jacob. 1: si quis putat se religiosum esse, non refraenans linguam suam et cetera.
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Quantum ad secundum dicit, et labia tua ne loquantur dolum; quasi dicat, nec etiam bona proferas in dolo: Ps. 11: disperdat dominus linguam dolosam. Et nota quod prius loquitur de lingua cohibenda, et postea de labiis: quia prius movet quis linguam cum vult loqui, et postea labia. Item lingua prius format, sed labia distinguunt verba. Item opere demonstrat duo facienda. Debet enim homo ordinare vitam suam primo quantum ad se; et quantum ad hoc dicit, diverte. Secundo quantum ad proximum: et quantum ad hoc dicit, inquire et cetera. Circa primum duo facit, secundum diversas partes justitiae, quae sunt scilicet divertere a malo, et facere bonum. Secunda est ibi, et fac bonum.
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Dicit ergo, diverte a malo: Eccl. 7: noli facere mala et cetera. Divertere a malo non est quid meritorium, si divertere dicat solum negationem: per hoc enim, scilicet non facere malum, vitatur quidem poena quam incurrisset si illud admississet; non tamen propter hoc vita acquiritur. Et ideo sic accipiendo, non facere malum non est meritorium, dummodo talis voluntas non sit informata charitate, ut propter Deum a malo divertat. Et fac bonum: Isa. 1: discite benefacere. Secundo quantum ad proximum dicit, inquire pacem et cetera. Sed contingit aliquando, quod habes proximum qui impugnat te, et tunc tuum est inquirere pacem; et ideo dicit, inquire pacem: Rom. 12: si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes. Quandoque vero contingit, quod habes aliquem qui inquirat a te pacem, et tuum est tunc sequi eam: unde ait, et persequere eam. Vel de pace loquitur quam in se debet habere; et hanc, inquit, inquiras in vita ista. Sed non plene habetur, quia caro concupiscit adversus spiritum, et spiritus adversus carnem, Gal. 5. Dicit autem, et persequere eam, ut scilicet magis habeas, licet non sit perfecta hic, sed in futuro, ubi sedebit populus in pulchritudine pacis, Isa. 32. Vel, inquire pacem, idest Christum, qui est pax nostra: Eph. 2, et sequere eam: Eccl. 2: quis est homo qui possit sequi regem factorem suum?
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Deinde cum dicit, oculi domini super justos, instruit de divina providentia: et circa hoc duo facit. Primo enim praemittit divinam providentiam. Secundo divinae providentiae effectum ostendit, ibi, clamaverunt justi. Circa primum duo facit. Primo proponit divinam providentiam quantum ad bonos. Secundo quantum ad malos, ibi, vultus autem domini. Dicit ergo, oculi domini et cetera. Illis de quibus curam gerimus, dupliciter intendimus: scilicet visu ad eorum facta: et quantum ad hoc dicit, oculi domini. Et auditu ad verba; et quantum ad hoc dicit, et aures. Et licet in Deo non sit visus et auditus, sed ipsa Dei sapientia; tamen propter diversa cognita dicitur utrumque, visus scilicet et auditus. Visus signatur per oculos quantum ad ipsa facta; auditus autem per aures quantum ad verba: ideo ait, oculi domini super justos, scilicet visu approbationis: 2 Tim. 2: novit dominus qui sunt ejus: Eccl. 15: oculi domini ad timentes et cetera. Et aures ejus, ut scilicet sit intentus ad exaudiendum, in preces eorum. Qui enim vult exaudire, libenter audit precantes: unde per hoc signat quod voluntarius est ad exaudiendum. Et dicit, in preces, quia adhuc loquentibus audit: Isa. Pen. adhuc illis loquentibus ego exaudiam.
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Consequenter cum dicit, vultus autem domini super facientes mala, ut etc. ostenditur providentia domini circa malos; et circa hoc duo facit. Primo enim ponitur quod providentia divina se extendit ad malos. Secundo quomodo diversimode quantum ad bonos, ibi, ut perdat. Dicit ergo, vultus autem domini et cetera. Dixerat supra, oculi domini super justos. Posset malus dicere, si oculi domini non sunt super me, possum peccare licenter, quia non videt: Job 22: nubes latibulum ejus, nec nostra considerat: Ezech. 8: non videt dominus, dereliquit enim terram. Sed non ita est, quia vultus domini super malos: Prov. 15: Infernus et perditio coram domino et cetera. Et dicit, vultus, quia designat cum quadam ira respicere in ipsos malos. Sed ad quid super eos respicit? Certe, ut perdat de terra memoriam eorum. Hoc dupliciter potest intelligi. Vel quia potest referri ad terram praesentem: et sic dupliciter perditur memoria eorum de terra. Uno modo, ut omnino non sit. Alio modo, ut mala: Prov. 10: nomen impiorum putrescet. Multi mali quaesierunt ut eorum memoria maneret, et tamen periit. Sed si aliquorum permanet memoria, tamen periisse dicitur, quia putrida est et mala: Ps. 9: periit memoria eorum cum sonitu. Vel potest intelligi de terra viventium. Sed numquid sancti non habent memoriam impiorum? Si non habent memoriam malorum quae passi sunt, quomodo ergo laetabitur justus cum viderit vindictam? Ps. 57. Respondeo. Dicendum est, quod habebunt memoriam eorum, sed non in bonum, quia non habebunt memoriam compassionis et miserationis eorum, nec orabunt pro eis: Luc. 16: chaos magnum firmatum est et cetera. Quasi dicat: etiam si vellent, non possunt misereri, quia sunt ibi conjuncti Deo ubi non possunt velle nisi quod Dei justitia decrevit: Isa. 26: contrivisti eos, et perdidisti omnem memoriam eorum.
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Deinde cum dicit, clamaverunt, ponitur effectus divinae providentiae. Et primo quantum ad bonos. Secundo quantum ad malos, ibi, mors peccatorum. Circa primum duo facit. Primo enim ostendit, quomodo aures domini sint in preces justorum. Secundo, quomodo oculi domini super eos. Ibi, juxta. Circa primum tria facit. Quia primo praemittit orationem sanctorum. Secundo ponit exauditionem, ibi, et dominus exaudivit eos. Tertio exauditionis effectum, ibi, et ex omnibus. Dicit ergo, clamaverunt. Oratio sanctorum dicitur clamor: Isa. 19: clamabunt ad dominum a facie tribulantis: Jacob. ult.: clamor eorum in aures domini Sabaoth intravit. Clamor est magna vox: et oratio sanctorum magna est vox propter duo: scilicet propter magnitudinem affectionis, et propter magnitudinem petitionis, quia petunt aeterna: Matth. 6: primum quaerite regnum Dei. Et dominus exaudivit eos quia ipse mihi dat, ut petam: Ps. 119: ad dominum cum tribularer et cetera. Sequitur effectus exauditionis, et ex omnibus tribulationibus etc. ut scilicet tribulationes non sustineant. Vel si patiantur, tamen non ut obruantur tribulationibus: Hebr. 11: fortes facti sunt in bello. Vel, quia liberati sunt de Limbo: Zach. 9: tu autem in sanguine testamenti eduxisti vinctos de lacu et cetera. Ps. 53: iste pauper clamavit, et dominus exaudivit eum, et ex omnibus et cetera.
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Secundo cum dicit, juxta est dominus, ostendit quomodo oculi domini sint super justos: et circa hoc tria facit. Primo enim ponit justorum meritum. Secundo eorum periculum imminens, ibi, multae. Tertio auxilium eis praestitum, ibi, et de omnibus his. Circa primum duo facit, secundum quod est duplex meritum justorum, unde promerentur Dei misericordiam. Tangit enim primo meritum contritionis de peccatis: et quantum ad hoc dicit, juxta est dominus et cetera. Ps. 144: prope est dominus omnibus invocantibus eum. Quidam sunt realiter miseri, tamen non cognoscunt; unde nec conteruntur: et ideo non consequuntur misericordiam: Apoc. 3: dicis quod dives sum, et locupletatus sum, et nullius egeo; et nescis quia tu es miser et miserabilis et pauper, et caecus et nudus. Necesse est enim, quod recognoscant miseriam suam corde gemendo; et ideo ait, his qui tribulato sunt corde. Ecce contritio de peccatis: Isa. 66: ad quem respiciam nisi ad pauperculum et contritum spiritu et cetera. Matth. 5: beati qui lugent et cetera. Quantum ad secundum dicit, et humiles spiritu salvabit. Spiritu dicit, non verbis: quia Eccl. 19: est qui nequiter se humiliat, et interiora et cetera. Humiles, ergo, spiritu, qui veram scilicet humilitatem habent in corde, salvabit: Prov. 29: humilem spiritu suscipiet. Consequenter ponit imminens periculum, quia, multae tribulationes justorum: Thren. 1: multi gemitus mei et cetera. 2 Tim. 3: omnes qui volunt pie vivere in Christo, persecutionem patiuntur. Et has tribulationes patiuntur a persequentibus: Ps. 118: multi qui persequuntur me et tribulant me. Item ex convictu eorum quos peccare vident, dolent: 2 Pet. 2: habitans apud eos qui de die in diem animam justi iniquis operibus cruciabant. Item a tentationibus mundi, carnis, et hostis: Gal. 5: caro concupiscit adversus spiritum et cetera.
33:20
Consequenter cum dicit, et de omnibus his liberabit. Ponit auxilium eis praestitum. Dupliciter autem juvantur. Primo, ut totaliter liberentur: et quantum ad hoc dicit, et de omnibus his liberabit eos dominus. Secundo, ut tribulationibus non succumbant: et quantum ad hoc dicit, custodit dominus et cetera. Dicit ergo, et de omnibus his tribulationibus liberabit eos dominus, partim hic, sed perfecte in futuro, quando (Apocal. 7) non esurient neque sitient amplius et cetera. Ecc. 51: liberasti me secundum multitudinem misericordiae nominis tui: 2 Mach. 1: de magnis periculis a Deo liberati, magnifice gratias agimus ipsi.
33:21
Deinde cum dicit, custodit dominus ostendit quomodo liberat eos, ne succumbant. Dicit ergo, custodit dominus omnia ossa eorum. Sicut visus est in oculo, ita in ossibus et nervis est fortitudo: et ideo, sicut visus signatur per oculum, ita fortitudo et virtus per ossa: quia sicut per ossa sustentatur corpus, ita per virtutes sustentatur vita humana: in futuro ergo liberabit totaliter, sed interim custodit ossa, idest virtutes, quae magis proficiunt in infirmitate. Vel per ossa viri perfecti intelliguntur, quos dominus custodiet: Ezech. 37: haec dicit dominus Deus his ossibus: ecce ego intromittam spiritum in vos, et vivetis, et dabo super vos carnes. Unum ex his non conteretur, quia in tribulationibus nulla virtus hominis deficit, quem Deus custodit. Non enim deficiebat caritas in sanctis per odium, quia pro persequentibus orabant; non mansuetudo per iram, quia non murmur resonabat: non patientia per injustitiam, immo in patientia sua possidebant animas suas. Et ideo dicitur de agno paschali, os non confringetis ex eo, Exod. 12. Ps. 36: cum ceciderit, non collidetur. Vel, unum ex his, scilicet praedestinatis. Jo. 17: nemo ex his periit nisi filius perditionis.
33:22
Deinde cum dicit, mors peccatorum, ponit effectus divinae providentiae quantum ad malos: et circa hoc duo facit. Primo enim ponuntur pericula malorum. Secundo ostenditur quomodo ab his liberat sanctos suos, ibi, redimet. Circa primum duo facit. Primo enim ostendit malum justorum quod patiuntur in se. Secundo, quod eis imminet ex eo quod persequuntur bonos, ibi, et qui oderunt. Dicit ergo, mors, corporalis vel spiritualis: corporalis quidem haec est pessima in malis, quia mittuntur ad pessimum locum. Luc. 16: mortuus est dives, et sepultus est in Inferno. Item quia perdunt spem gratiae post mortem. Prover. 11: mortuo homine impio, nulla erit amplius spes. Mors ergo peccatorum pessima est, quia moriuntur in corpore et in anima. Spiritualis. Ephes. 5: exurge a mortuis. Et haec mors est pessima. Mors enim est privatio vitae. Mors ergo quanto meliori privat, tanto est pejor. Privat autem spiritualis mors animam vita gratiae, quae est optima, quia est per Deum. 1 Cor. 6: qui adhaeret Deo unus est spiritus. Ergo est pessima. Hieronymus habet sic, interficiet impium malitia, idest interimet. Haec est malitia quae ingerit peccatoribus mortem. Rom. 6: stipendia peccati mors. Consequenter ostendit quid malis immineat ex eo quod persequuntur justos. Luc. 10: qui vos spernit, me spernit. Et ideo dicit, et qui oderunt justum, delinquent. Prov. 29. Viri sanguinum oderunt simplicem. Si ergo qui odit Deum delinquet, ergo et qui odit servos Dei.
33:23
Deinde cum dicit, redimet dominus, ostendit quomodo in his periculis liberantur boni. Et primo quomodo a peccatis praeteritis. Secundo quomodo proteguntur a futuris, ibi, et non delinquent. Dicit ergo, redimet dominus animas servorum suorum. Posset dici. Si mors peccatorum pessima est, cum nullus sic sit justus quod non peccet, ergo et ipsorum justorum mors est etiam pessima. Et ideo ad hoc excludendum dicit, redimet dominus animas servorum suorum. Redimet, inquam, pretio mortis suae: animas servorum suorum. Non dicit liberorum. Illi enim sunt liberati, qui excutiunt a se jugum justitiae. Rom. 6: liberati a peccato, servi facti Deo, habetis fructum et cetera. Tales ergo qui de servis Dei facti sunt liberi, non redimuntur; sed illi qui subduntur jugo Dei, redimuntur a culpa et a poena pretioso Christi sanguine. 1 Pet. 1: non corruptibilibus, argento vel auro, redempti estis de vana vestra conversatione paternae traditionis; sed pretioso sanguine quasi agni incontaminati et immaculati Christi. Oseae 13: de morte redimam eos. Secundo ostendit, quomodo proteguntur a peccato futuro: quia non delinquent, idest non peccabunt ad mortem, omnes qui sperant in eo. In eo dicit, scilicet in domino; non in propria virtute, quia tales cadunt: unde Ps. 29: ego dixi in abundantia mea, idest in virtute mea, non movebor in aeternum. Domine in voluntate tua, praestitisti decori meo virtutem. Avertisti faciem tuam a me, et factus sum conturbatus. Sed qui sperant in domino, sicut ille qui dicebat, Sap. 8: scivi quoniam aliter non possum esse continens nisi Deus det: hic non delinquet, dum protectus a Deo mortaliter non peccabit et cetera.
33:6
v. 6 accedite ad Deum, respicite ad eum (Hier), et ita quoque Aq ἀποόλέψατε et ita cum LXX hebr gaudio splendetis, nacti scil. opem divinam et precum exauditionem, et ab omni ignominia seu confusione (coram inimicis) tuti estis. | | à Et quam verum hoe sit, confirmat narratione
33:7
v. 7 in qua suam ipsius refert historiam tecto nomine quasi de alio quodam v. 7 pauper clamavit ; et qua ratione vir probus servetur, decclaratur
33:8
v. 8 immittet est translatio vocis xaosp6z*^sw, qua voce edicitur : castra eos tuetur angelus, vel uti Hier vertit : circeumdat angelus Domini in gyro timentes eum ; cf. Ios. 5,14 angelus, princeps exercitus Domini, castrametatur eirca Dei eultores, sicut angelus populum praecessit ac custodivit (cf. Ex. 23,20 ; 32,34). En, 51 Deus angelum mittit ad eruendum iustum, nonne concludendum est
33:9
v. 9 gustate et videte, quoniam suavis, bonus, benignus, 686 Dominus, colite eum ; et fructus verae pietatis est : non est inopia timentibus eum ; homines violenti, hebr leones egent et esuriunt, LXX vulg divites eqguerunt et esurierunt, cum divite haud raro 1ungitur notio impii, seu hominis sibi suffi-
33:11
Dominum non minuentur omni bono, explica : quaerentibus Dominum non deest ullum bonum, vel pii nullo carebunt bono. In hebr colligitur sensus : fier1 potest et fit, ut leones (adeo agiles, potentes) egeant et esuriant (cf. Iob 4,11), at pii nullo carebunt bono. Modum loquendi sapientis (Prov. 1,8; 4,1 etc.) nune assumit
33:12
v. 12 timorem Domini, pietatem, religionem se docturum promittit. Exordium ponit ad animos alliciendos aptissimum. Omnes enim quam maxime (Ipsa natura duce) optant felicitatem
33:13
v. 13 quis est homo qui tur vita, diligens dies ad videndum bonum? 51 itaque vitam beatam desideras,
33:14
v. 14 prohibe, custodi (hebr, Hier) linguam tuam a malo; una scil. re, iusta et recta vita, acquiri potest felicitas ; hane vitae rectitudinem describit recto sermone, vitatione mali, operatione boni ; fallaciam ;
33:15
v. 15 recede a malo et fac bonum, inquire pacem et persequere eam. studiose eam sectare et eam ubique retinere nitere, diligenter fove pacem, concordiam, animorum unionem « universa lex his versiculis continetur » (Gen.). Et ad recte vivendum efficaciter invitat ostenso discrimine sortis bonorum et malorum v. 16.17 : oculi Domini super iustos, continuo gerit teneram eorum curam (32,18) ; aures eius in preces eorum, — 6 clamabis et dicet : ecce adsum » (Is. 58,9) ; declaratur magna attentio Dei et promptitudo ad explenda desideria iustorum. Plane diversa — est sors malorum
33:17
v. 17 vultus autem Domini super, lege et explica, contra facientes mala, ut perdat de terra memoriam eorum, ita. excidentur, delebuntur, ut ne eorum memoria quidem maneat ; spes posteritatis adimitur ; cf. 9, 6, 7 ; 20,11; 108,13 ; delentur de terra Israel, ut - in censu illius nullum nomen ex illorum genere ac familia censeatur, id quod exsecrabile illi populo 80 dirum supplicium videbatur (A5.). In LXX et vulg legitur
33:18
v. 18 clamaverunt iusti, unde ordo versuum | 16.17 retineri potest ; hebr, Hier : clamaverunt, Dominus exaudivit - 008 ; ita collocare oportet 17.16; exponitur v. 16 (5 poni ante y habes quoque Lam. 2.3.4). Fieri quidem etiam solet, ut iusti affligantur ; verum Deus iis minime opem subtrahit ; nam
33:19
v. 19 iuxta est, prope est, is qui tribulato sunt corde et confractos spiritu salvabit (hebr, Hier), qui tristitia et moerore animos gerunt afflictos ; etsi in multas incidant tribulationes,
33:20
v. 20, certam enuntiat psalmista spem fore ut er omnibus eos eruat Dominus ; imo
33:21
v. 21 custodit omnia ossa eorum, ^ unum ez his non conteretur, nullum confringitur ; de peccatoribus 2% , — — dieitur : brachia peccatorum conterentur (36,17) .ג e. eorum robur 06 potestas peribit; iustis ergo integram, perfectam incolumitatem servabit Deus. Aliter agitur cum impiis v. 22 (hebr, Hier) interficiet impium malitia ; immatura morte abripietur (54,24) ; et odio habentes iustum poenas luent. Uti 24,22, ita hic quoque alphabeto finito addi- tur versiculus a 5 incipiens
33:23
v. 23 ; forte ne psalmus comminatione finiatur.
33:7
… disprezza e lo rigetta (cf. Mt. 11, 28). Nei Salmi (ὁν πτωχός = ἀπὶ 19 volte), gli ἀπήξῃn sono opposti ai ἀπᾶν ἱν « empi », cioè ai ricchi e potenti che ne sono gli oppressori (Ps. 11, 1-6); Dio promette a questi reietti rifugio e sostegno (Ps. 9, 13-19; 33, 7; 34, 10; Is. 57, 15) e il Messia li libererà (Ps. 71, 2-4, 12 sg.) dalla prepotenza dei magnati, rappresentanti e arbitri della legalità, che li conculcano: sarà il loro redentore …
33:9
… Perciò l'invito «Gustate et videte quoniam suavis est Dominus» (Ps. 33, 9); e a Paolo ci assicura che lo Spirito Santo «testimonium reddit spiritui nostro quod sumus filii Dei» (Rom. 8, 16). D'altronde gli atti stessi fondamentali della religione, come la …
33:14
… In tal senso parla la S. Scrittura (cf., ad es., Ps. 14, 3; 33, 14; Prov. 20, 19; 30, 10; Sap. 1, 11 agg.; I Tim. 3, 2; Rom. 1, 30; II Cor. 12, 20; Inc. 4, 11, ecc.) e la tradizione patriottica (specialmente i commenti dei Padri ai passi biblici citati).
33:19
… intensifica il senso di πτωχός; non si tratta di poveri solo «in spirito», cioè in metafora, ma di poveri interiormente affranti dal disagio e dal dolore, come è chiaro dall'uso costante di πνεύμα (ebr. rūah) in simili espressioni (Is. 57, 15; 66, 2; Ps. 33, 19; uguale senso di lēbh «cuore» in Ps. 108, 16): è la povertà piena, lancinante fin nel più intimo dell'anima (ma s. Girolamo interpreta: «Adumxit «spiritu» ut humilitatem intelligens, …
33:49
… Esordendo dai testi del Nuovo Testamento, ove è chiaramente affermata la reale presenza, risalgono al Vecchio per individuarne le figure (τῶσις; manna, Melchisedec, agnello pasquale) e le allusioni (Ps. 5, 22; 33, 49; 52, 103 e Cant., vari passi). …
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.