The holie prophet teacheth, by his owne example, to flee to God in al tribulation 3. that other refugies are insufficient, 9. and Gods helpe most assured.
1Unto the end, in verses. A psalm for David.Vnto the end, in songues, the Psalme of Dauid.In finem, in carminibus. Psalmus David. 2When I called upon him, the God of my justice heard me: when I was in distress, thou hast enlarged me. Have mercy on me: and hear my prayer.Allorché io lo invocai esaudimmi il Dio di mia giustizia: tu nella tribolazione mi apristi strada spaziosa. Abbi pietà di me, ed esaudisci la mia preghiera.WHEN I inuocated, the God of my iustice heard me: in tribulation thou hast enlarged to me. Haue mercie on me, and heare my prayer.Cum invocarem exaudivit me Deus justitiæ meæ, / in tribulatione dilatasti mihi. / Miserere mei, et exaudi orationem meam. 3O ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying?Figliuoli degli uomini, e fino a quando avrete stupido il cuore? E perché amate voi la vanità, e andate dietro alla menzogna?Ye sonnes of men how long are you of heauie hart? why loue you vanitie, and seeke lying?Filii hominum, usquequo gravi corde ? / ut quid diligitis vanitatem, et quæritis mendacium ? 4Know ye also that the Lord hath made his holy one wonderful: the Lord will hear me when I shall cry unto him.Or ponete mente, come il Signore ha renduto mirabile il suo santo: il Signore mi esaudirà quando io alzerò verso di lui la mia voce.And know ye that our Lord hath made his holie one meruelous: our Lord wil heare me, when I shal crie to him.Et scitote quoniam mirificavit Dominus sanctum suum; / Dominus exaudiet me cum clamavero ad eum. 5Be ye angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.Adiratevi, ma guardatevi dal peccare: pentitevi ne' vostri letti delle cose, che andate dicendo ne' vostri cuori.Be ye angrie, and sinne not: the thinges that you say in your hartes, in your chambers be ye sorie for.Irascimini, et nolite peccare; / quæ dicitis in cordibus vestris, in cubilibus vestris compungimini. 6Offer up the sacrifice of justice, and trust in the Lord: many say, Who sheweth us good things?Sagrificate sagrifizio di giustizia, e confidate nel Signore: molti dicono: Chi farà a noi vedere il bene?Sacrifice ye the sacrifice of iustice, and hope in our Lord. Manie say: Who sheweth vs good thinges?Sacrificate sacrificium justitiæ, et sperate in Domino. / Multi dicunt: Quis ostendit nobis bona ? 7The light of thy countenance, O Lord, is signed upon us: thou hast given gladness in my heart.La luce della tua faccia è impressa sopra di noi: tu nel cuor mio infondesti letizia.The light of thy countenance ô Lord is signed vpon vs: thou hast geuen gladnesse in my hart.Signatum est super nos lumen vultus tui, Domine: / dedisti lætitiam in corde meo.
8By the fruit of their corn, their wine, and oil, they are multiplied.Per la copia del loro frumento, del vino, e dell'olio si sono moltiplicati.By the fruite of their corne, and wine, and oile they are multiplied.A fructu frumenti, vini, et olei sui, multiplicati sunt. 9In peace in the self same I will sleep, and I will rest:In pace insieme io dormirò, e mi riposerò;In peace in the selfe same I wil sleepe, and rest:In pace in idipsum dormiam, et requiescam; 10For thou, O Lord, singularly hast settled me in hope.Perocché tu solo, o Signore, mi hai fondato nella speranza.Because thou Lord hast singularly setled me in hope.quoniam tu, Domine, singulariter in spe constituisti me.
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Unto the end. Or as St. Jerome renders it, victory to him that overcometh; which some understand of the chief musician; to whom they suppose the psalms, which bear that title, were given to be sung. We rather understand the psalms thus inscribed to refer to Christ, who is the end of the law, and the great Conqueror of death and hell; and to the New Testament.
In verses, in carminibus. In the Hebrew, it is neginoth, supposed by some to be a musical instrument, with which this psalm was to be sung.
Challoner
For David, or to David, to David, that is, inspired to David himself, or to be sung by him. (Challoner)
Calmet
Lamnetseach, from nitseach, "to push to an end," may signify (Haydock) to the end; and this sense is more noble than (Berthier) "To the precentor, or president." (Calmet)
Haydock
Binginoth. (Haydock)
Calmet
"Over the female musicians." (Calmet)
Duguet
"To the chief of the singers on stringed instruments." (Duguet.)
Berthier
The psalms which have this title, relate to future times, and to the Church of Christ; (St. Augustine; Worthington) or were to be sung at the close of the Jewish festivals, etc. (Berthier)
Calmet
This is considered as a sequel to the preceding, to thank God for the late victory over Absalom. (Calmet)
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Calmet
The God. Hebrew, "When I call, hear me, O God of my justice:" source and witness of my virtue. If I have offended thee, I have done no wrong to my rebellious son and his adherents. Many copies read Cum invocarem te, exaudisti me. (Calmet)
Haydock
Thou. The change of persons intimates that when God is present (St. Augustine) the soul is animated with confidence to speak to him. (Haydock)
Prayer. Though his request had been granted, he still continues to address God, as we ought to pray without ceasing, 1 Thessalonians 5:17.
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Haydock
O. This is a sort of manifesto to the rebels; and an invitation for them to return to their duty, desisting from setting up a false king, or a lie. (Haydock)
Haydock
Dull. Hebrew, "my glory to shame." But the reading of the Septuagint seems preferable, (Calmet) as the rhyme in Hebrew is now lost, (Fourmont) and the text has been altered (Houbigant) by an injudicious junction of words, and by using c for b. In ancient manuscripts, the words were all joined together, (Berthier) as may be seen in the specimen of the Alexandrian Septuagint given by Grabe. Protestants, "How long will ye turn my glory into shame?" etc. (Haydock)
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Berthier
Wonderful, (mirificavit) according to the Hebrew means also has chosen in a striking manner his appointed ruler, or holy person. (Berthier)
Calmet
Holy, often means one set aside, (Luke ii.) or commissioned, though the person be a pagan, Isaias 13:3. Chasid, (Haydock) particularly signifies a "clement" character, such as a king ought to be. (Calmet)
Pagnin
"The Lord has set aside for himself the pious." (Pagnin)
Haydock
I am ready to pardon you, but know that if you continue rebellious, you go against the ordinance of heaven. (Haydock)
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Calmet
Angry. My soldiers, do not resent this offence too much, kill not the boy; (2 Kings 18:5.) or (Haydock) you, my deluded subjects, enter into yourselves. St. Paul (Ephesians 4:26.) cites this as a moral sentence. (Calmet)
Haydock
It is more difficult to moderate anger than to deny access to it entirely. (St. Francis de Sales) (Haydock)
Worthington
Beds. Repent for the most secret evil thoughts, before you fall asleep. (Worthington)
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St. Chrysostom
Justice. External devotion will not suffice. (St. Chrysostom)
Calmet
No sacrifice will please God as long as people take part with rebels. (Calmet)
Worthington
Besides external sacrifices, which have always been required, and those of praise and contrition, (Psalm xlix., and l.) we must offer to God the sacrifice of justice, by complying with our duties to him, ourselves, and neighbours, and by hating sin, and also the world, the flesh, and the devil, which prompt us to offend, and thus to give the preference to vanity. For this purpose, we must not trust in ourselves, but in God; and that no one may plead ignorance, the light of reason and grace is given us, plainly indicating that we have a God to serve, and must expect reward or punishment, Hebrews 11:6. (Worthington)
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Haydock
The. Houbigant transposes this to ver. 9, which is not necessary. David answers those diffident people, (Berthier) who thought they had received no marks of God's favour, and were in great want of provisions, till some were brought by Berzellai. (Haydock)
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Berthier
By. Hebrew and St. Augustine, "From the time of their corn and wine" (Calmet) gathering. I rejoiced "more" than those who live in the greatest affluence, which is nothing but vanity. No mention is made of oil, but the original term, "liquor," includes it. (Berthier)
Calmet
St. Jerome found it not in the Hexapla. But it now occurs in the Arabic, Syriac, etc. (Calmet)
Haydock
David envies not the present prosperity of the rebels. (Haydock)
Bullenger
He comforts his followers with the assurance of God's favour, which he had again testified by sending provisions. (Bullenger)
Haydock
He may also here express the disappointment of the rebels, who promised themselves great riches, of which Providence would soon deprive them, by restoring the king, whom he had chosen, and hitherto so wonderfully protected. (Haydock)
Worthington
God gave temporal advantages to the just in the old law, as a figure of heavenly rewards. (Worthington)
4:9
Haydock
Same, (in idipsum) which signifies with one accord, Acts 1:14. Hebrew, "altogether," when we shall be united as one people, which I expect will shortly be the case. Confiding in God, I will repose as in the arms of peace. Absalom was already cut off. But all his adherents were not reclaimed. Yet their number was so small, as to cause no apprehensions. (Haydock)
St. Bernard
Under thy protection, I am secure, (Calmet) no longer kept between fear and hope. (St. Bernard)
Haydock
When I lie down, I can enjoy rest, (Berthier) being free from turbulent passions. (Haydock)
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Menochius
Singularly. Art "alone" (Pagnin) the source of all my happiness; (Haydock) or thou hast taken such care of me, as if thou hadst no other. (Menochius)
Berthier
I am at a distance from the contagion of evil company, (St. Chrysostom) which I hate. (Berthier)
St. Jerome
"For thou only art Lord, thou hast made me dwell secure." (St. Jerome)
4:1
Unto the end.... Or, as St. Jerome renders it, victori, to him that overcometh: which some understand of the chief musician; to whom they suppose the psalms, which bear that title, were given to be sung: we rather understand the psalms thus inscribed to refer to Christ, who is the end of the law, and the great conqueror of death and hell, and to the New Testament.—Ibid. In verses, in carminibus.... In the Hebrew, it is neghinoth, supposed by some to be a musical instrument, with which this psalm was to be sung.—Ibid. For David, or to David.... That is, inspired to David himself, or to be sung.
4:1
1. Vnto the end.) The Hebrew word Lamnatsea, signifieth to him that ouercometh. The signification of this phrase, To the end in t• etitles of Psalmes. And so the Hebrewes interprete, that the Psalmes, which haue this word in their titles, were directed either to him, that excelled others in skil of musike; or had authoritie ouer other musitians: or to him, whose office was to 1. Par. 15. sing victories and triumphes. But the Latin, according to the Greeke, hath In finem, Vnto the end. which (most commonly signifying perpetuitie, or continuance vnto the end of anie thing) in the titles of the Psalmes rather signifieth, that the matter conteyned in the Psalme, perteineth to future times, or persons; especially to the new Testament. And so S. Augustin expoūdeth it here of Christ, who is the end (or perfection) of the lavv. Not that the principal contentes belong Rom. 10. to Christ, in his owne Person, but to his mystical bodie the Church, and faithful people, whom the Prophete here teacheth to haue confidence in God, moderation in their affections, & patience in tribulation, which is the seuenth key, proposing his owne example, & prophetically Christs. The same wherto Christ exhorteth, saying: Ioan. 16. v. vlt. Haue considence, I haue ouercome the vvorld. Signifying that his seruantes, through his grace, may also ouercome it.
In an instrument apt for verses.
This Psalme perteyneth to the beloued, signified by the word Dauid. S. Aug. li. 17. c. 14. ciuit. S. Beda in Psal.
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VVhen Saul vniustly persecuted iust Dauid, God heard his prayers.
being straictly beseeged (1. Reg. 23. 26.)
Likewise helpe me when soeuer I shal nede.
4:3
Why do you stil harden your hartes?
honour, and transitorie glorie,
false and deceiptful riches?
Concordanza Ephos. 4.
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Euery godly soule.
Rich with vertues.
Euerie iust soule hath confidence in God, that he wil heare his crie.
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Iust anger is good & necessarie agaīst sinne.
but then is most nede to beware not to excede in passion. haue therfore a continual purpose neuer to sinne.
Euil cogitations.
bewaile & repent before you sleepe.
4:6
6. Sacrifice of Iustice.] Not only external Sacrifice of diuers kindes, were necessarie Three spiritual sacrifices necessarie. in the law of nature, and of Moyses, and one most excellent and complement of al, in the new Testament, but also spiritual sacrifice was euer, and is required, and that of three sortes. First, Sacrifice of sorow, and contrition for sinnes (Psal 50.) An afflicted spirite is a sacrifice to God. The second is sacrifice Of penance, Iustice. Praise. of Iustice, here mentioned. The third is Sacrifice of praise (Psal 49.) Immolate to God the sacrifice of praise. Concerning the second proposed in this place: He offereth sacrifice of Iustice, that rendereth to euery one that is due. First to God as our Creator, a resignation of our selues, euen our liues, at his diuine pleasure; VVhat is due to God. as to our Master, we must render faith and beleefe, in al that he proposeth; as to our Father, hope, confidence, & reuerential seare; as to our Lord and King, payment of tribute, that is obseruation of his law and commandments; as to our Captaine, the trauel of warfare in this life; as to our Phisitian, patience and toleration, when he cureth our woundes, by chasticement for sinnes; as to our Spouse, chastity of body and mind, fleeing al carnal and spiritual fornication; as to our Freind, frequent conuersation in al actes of deuotion VVe owe to our To our selues. selues, that seing we consist of soule and bodie, we keepe due subordination, that the soule and reason command, & the bodie, and inferiour appetite obey: To our neighbour. as the seruant must obey his master, and the handmaide her mistris. VVe owe to our neighbour, loue from the hart, inctruction also from the mouth; and assistance by our helpe, according to his necessitie, and our abilitie; yea though our neighbour be our enemie. But to other enimies contrary thinges are due. To our enemies. The world. The flesh. The diuel. To the world, contempt: because the goodes of this world are smal, few, shorte, vncertaine, deceiptful, not satisfying the mind, and mixed with manie euils and dangers. To the flesh we owe chasticement, and daylie care, so to seede it, that it serue the soule, & rebel not. To the diuel we must render the shame, that cometh by sinne, acknowledging our faults, and al truthes, and so returne vpon him al vanitie and lying, wherwith he allureth & seduceth. Finally to sinne To sinne. it selfe, we owe hate, and reuenge, because it is the only euil, that hurteth vs; and due punishment with zele of iustice, because it dishonoreth God. He that thus offereth sacrifice of iustice, may instly (as it foloweth in the Psalme) hope (yet not in him selfe but) in our Lord. And lest anie should pretend ignorance, Light of reason sheweth there is a God that rewardeth. saying: vvho shevveth (or teacheth) vs good thinges? as though they lacked instruction, the Prophete preuenteth this vaine excuse, saying: The light of thy countenance o Lord (the light of reason, which is the image of God, wherto we are created like) is signed vpon vs, fixed in our vnderstanding, that we may see there is a God, that ought to be serued, and that he wil revvard his seruants. Heb. 11.
Not only external but most especially internal sacrifice of iustice, and obseruation of Gods commandments is most necessarie
The solide rewardes promised by God?
4:7
reason and grace are freely geuen to man, wherby he may know that God wil reward the iust. Heb. II. v. 6.
VVherin a iust man inwardly reioyceth.
4:8
For example and in figure of heauenlie rewardes, God gaue temporal wealth in the old testament.
For example and in figure of heauenlie rewardes, God gaue temporal wealth in the old testament.
For example and in figure of heauenlie rewardes, God gaue temporal wealth in the old testament.
4:9
In this confidēce the iust may rest contented.
4:10
God so promiseth euerie iust person in particular.
4:1
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.14
… But in styling Him “the Spirit of Truth,” Eunomius’ own wish, I suppose, was to suggest by this phrase subjection, since Christ is the Truth, and he called Him the Spirit of Truth, as if one should say that He is a possession and chattel of the Truth, without being aware that God is called a God of righteousness
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 1
… i. 4 .) He saith not, “Who suffereth us not to come into affliction:” but, “Who comforteth in affliction.” For this at once declareth the power of God; and increaseth the patience of those afflicted. For, saith he, “tribulation worketh patience.” ( Rom. v. 3 .) And so also the prophet, “Thou hast set me at large when I was in distress.” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
… When I called upon Thee, Thou didst hear me, O God of my righteousness; Thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.26
… Joy. Let us hear what follows. “Notwithstanding,” saith he, “ye have well done that ye did communicate with My affliction.” Hereat doth he rejoice, hereon doth he feed; because they have well done, not because his strait was relieved, who saith unto thee, “Thou hast enlarged me when I was in distress;”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.5
… the coat, by making it. In both places the word is “end,” “finish:” but the bread is finished by its being consumed, the coat is finished by being made: the bread, so as to be no more; the coat, so as to be complete. Therefore in this sense take ye also this word, end, when the Psalm is read and ye hear it said, “On the end, a Psalm of David.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.2
2. “When I called, the God of my righteousness heard me” (
4:2
san Gregorio Taumaturgo † 270 d.C. Four Homilies 1
… and she brought forth her son, the first-born of the whole creation, and wrapped him in swaddling-clothes, and laid him in a manger, because there was no room for them in the inn.” She wrapped in swaddling-clothes Him who is covered with light as with a garment.
san Gregorio Taumaturgo † 270 d.C. Four Homilies 4
… Or, because on behalf of my salvation Thou hast taken to Thyself the offering of my first-fruits, am I to ignore the fact that Thou “coverest Thyself with light as with a garment?”
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… the fleece of wool, the mystery of which cannot be solved; the well of Bethlehem, that reservoir of life which David longed for, out of which the draught of immortality gushed forth; the mercy-seat from which God in human form was made known unto men; the spotless robe of Him who clothes Himself with light as with a garment.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.1
… a twofold generation; one, of God, before the ages; and one, of a Virgin, at the close of the ages: His descents twofold; one, the unobserved, like rain on a fleece ; and a second His open coming, which is to be. In His former advent, He was wrapped in swaddling clothes in the manger; in His second, He covereth Himself with light as with a garment
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.5
… Why do ye love destruction and seek after leasing
san Gregorio di Nissa † 395 d.C. The Great Catechism 40
… but if you continue with the characteristic marks of vice in you, it is in vain that you babble to yourself of your birth from above. Prophecy will speak against you and say, “You are a ‘son of man,’ not a son of the Most High. You ‘love vanity, and seek after leasing.’ Know you not in what way man is ‘made admirable
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… cii. 26 .) And if thou wishest to hear of the form of them again, thou shalt hear, “That spreadeth forth the Heaven like a curtain” ( δέρριν ). And if thou be minded to know further about the back of them, he will tell thee again, “that covereth His upper chambers with waters.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 13
… This garment let us put on. Now the word, “put on,” plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he saith, “He clothed himself also with cursing as with his garment, and it came into his inward parts.” ( Ps. cix. 18 .) And again, “Who coverest Thyself with light as with a garment.” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.2
… And Thou, O God, from afar sawest me stumbling in that slippery path, and amid much smoke sending out some flashes of fidelity, which I exhibited in that my guidance of such as loved vanity and sought after leasing,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 76.1
1. Hear, O Donatists, what the Catholic Church says to you: “O ye sons of men, how long will ye be slow of heart? why will ye love vanity, and follow after lies?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 22.6
… but the good whereby thou art truly good, thou dost neither receive against thy will, nor against thy will dost lose it. I enquire then, “What is the nature of this good?” One of the Psalms teaches us an important matter, perchance it is even this that we are seeking for. For it says, “O ye sons of men, how long will ye be heavy in heart?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.3
3. “O ye sons of men, how long heavy in heart” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.15
… one’s own will did not manslaying, but Mars; and God did not what is just, but Jupiter; and many other blasphemous things, and not light ones. From how many Christians do ye think he hath pocketed money? How many from him have bought a lie, to whom we used to say, “Sons of men, how long are ye dull of heart, wherefore love ye vanity, and seek a lie”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 82.3
3. “How long will ye judge unrighteously, and accept the persons of the ungodly” ( ver. 2 ); as in another place, “How long are ye heavy in heart?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.36
… This which Thou hast reserved to Thyself to cleanse men from vanity is Thy Holy One, in Him is my substance: for from Him are all, whom Thou hast not made for nought, purified from their own vanity. To them it is said, “O ye sons of men, how long are ye heavy in heart? Wherefore have ye such pleasure in vanity, and seek after leasing?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.27
27. “Though they curse, yet bless Thou” ( ver. 27 ). Vain therefore and false is the cursing of the sons of men, that have pleasure in vanity, and seek a lie;
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 7.22
22. But now, laying aside lamentation, I will look at myself, and examine my feelings, that I may not unconsciously have in myself anything to be lamented. O ye sons of men, for the words apply to you, how long will ye be hard-hearted and gross in mind? Why do ye love vanity and seek after leasing,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… and they sat to signify His Royalty and Rest among the Saints, and because the Cherubim are the Throne of God. And it took place in an Upper Chamber (I hope I am not seeming to any one over tedious), because those who should receive it were to ascend and be raised above the earth; for also certain upper chambers
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
Wherefore out of the cloud? Thus doth God ever appear. “For a cloud and darkness are round about Him;” and, “He sitteth on a light cloud;” and again, “Who maketh clouds His chariot;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… Observe how it is ordered, that not all is done by the Spirit, but the eyes also do their part. But why did “a cloud receive Him?” This too was a sure sign that He went up to Heaven. Not fire, as in the case of Elijah, nor fiery chariot, but “a cloud received Him;” which was a symbol of Heaven, as the Prophet says;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.4
4. “And know ye that the Lord hath magnified his Holy One” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.36
… Wherefore have ye such pleasure in vanity, and seek after leasing?” Perhaps they might become anxious, and turn from their vanity, and when they found themselves polluted with it, might seek for purification from it: then help them, make them secure. “Know this also, that the Lord hath made wonderful His Holy One.”
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 36
… By Him the Lord has willed that we should taste of immortal knowledge, “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.” For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.”
Tertulliano † 220 d.C. The Five Books Against Marcion 2.19
… 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:” be angry, and sin not; that is, not persevere in anger, or be enraged:
Tertulliano † 220 d.C. The Five Books Against Marcion 5.18
… “Putting away lying,” (says he,) “speak every man truth with his neighbour;” and again, using the very words in which the Psalm
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.13
Now if there are those among men who are honoured with the ministry of evangelists, and if Jesus Himself brings tidings of good things, and preaches the Gospel to the poor, surely those messengers who were made spirits by God,
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 5
… and she effectually obtained what she sought, because she asked it with belief. Divine Scripture asserts this, when it says, “She spake in her heart, and her lips moved, and her voice was not heard; and God did hear her.” We read also in the Psalms, “Speak in your hearts, and in your beds, and be ye pierced.”
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
… for they are not offsprings in their nature, but works. Thus, it is said, ‘in the beginning God,’ not ‘generated,’ but ‘made the heaven and the earth, and all that is in them’ ( Gen. i. 1 ). And not, ‘who generates,’ but ‘who maketh His angels spirits, and His ministers a flame of fire’ (
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
4. Therefore, the God of all, ‘Who maketh His angels [spirits],’ is a spirit, ‘and His ministers a flame of fire
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.13
… For concerning our soul the Scripture says, His spirit shall go forth, and he shall return to his earth : and of the same soul it says again, Which formeth the spirit of man within him . And of the Angels it is said in the Psalms, Who maketh His Angels spirits, and His ministers a flame of fire
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… But not even this can we see in an incorporeal way, though it is incorporeal, since it is called—or is—Fire and Spirit. For He is said to make His Angels spirits, and His Ministers a flame of fire
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… This might well also be the meaning of the passage which says that the Father worketh hitherto and the Son also; and not only so but it refers also to the government and preservation of the things which He has made; as is shewn by the passage which says that He maketh His Angels Spirits,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.3
13. Let there be a door to thy mouth, that it may be shut when need arises, and let it be carefully barred, that none may rouse thy voice to anger, and thou pay back abuse with abuse. Thou hast heard it read to-day: “Be ye angry and sin not.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.21
96. He had also said: “Be ye angry and sin not.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… for it is written: “A wrathful man diggeth up sin.” He will not be consistent who is double-minded; he cannot be consistent who cannot restrain himself when angry, as to which David well says: “Be ye angry and sin not.”
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
… How then does He come? Hear the prophets crying aloud and saying as much as it is possible to tell to men: for one saith “God shall come openly, even our God and shall not keep silence: a fire shall be kindled before Him, and a mighty tempest shall be round about Him: He shall call the Heaven from above and the earth that He may judge His people.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 42
… And when after thy supper thou art risen up, and art about to lie down, then hold this thy judgment; this is the time convenient for thee, and the place, thy bed, and thy chamber. This the prophet likewise commanded, saying, “For the things which ye say in your hearts, be ye moved to compunction upon your beds.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… i. 22 ); and, “A passionate man is not seemly” ( Prov. xi. 25 ); and such like: and again, “A man full of words shall not prosper” ( Ps. cxl. 11 ); and Christ again, “He that is angry with his brother without a cause” ( Matt. v. 22 ); and again the Prophet, “Be ye angry, and sin not” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
… For in the daytime indeed, if we do remember, other cares and troubles entering in, drive the thought out again: but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the haven, and under a serene sky. “The things which you say in your hearts be ye grieved for on your beds,” he says. (
san Girolamo † 420 d.C. The Letters of St. Jerome 13
… Why, you ask, do I begin in this style? Simply that you and I may both lay aside past ill feeling and cleanse our hearts to be a habitation for God. “Be ye angry,” David says, “and sin not,” or, as the apostle more fully expresses it, “let not the sun go down upon your wrath.”
san Girolamo † 420 d.C. The Letters of St. Jerome 79.9
To the same effect in different words the prophet says:—“I am so troubled that I cannot speak,” and in the same book, “Be ye angry and sin not.”
san Girolamo † 420 d.C. The Letters of St. Jerome 130.13
… These men may have affected this austere mien to gain for themselves reputation and notoriety. For so long as we dwell in the tabernacle of this body and are enveloped with this fragile flesh, we can but restrain and regulate our affections and passions; we cannot wholly extirpate them. Knowing this the psalmist says: “be ye angry and sin not;”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.92
… It is easy to see that the slaughter of these men represents the warfare against the evil principles which led the people into the same idolatry. Against such evil we are commanded to wage war in the words of the psalm, "Be ye angry and sin not."
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.3
11. “But when ye pray,” says He, “enter into your bed-chambers.” What are those bed-chambers but just our hearts themselves, as is meant also in the Psalm, when it is said, “What ye say in your hearts, have remorse for even in your beds”?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 8.8
… If God should seek it at our hands, where should we abide? He who hath never in any matter done us harm, doth not wish to avenge Himself of us; and do we seek to be avenged, who are almost daily offending God? Forgive therefore; from the heart forgive. If thou art angry, yet sin not. “Be ye angry, and sin not.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 22.6
… “O ye sons of men, how long will ye be heavy in heart?” What is “heavy in heart”? “Why do ye love vanity, and seek after leasing?” And then it goes on to say what we must really seek after; “Know ye that the Lord hath magnified His Holy One?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 63.2
… Be in fear and amend yourselves: that I may not have hereafter to say, Thou doest so, and thou too doest so. Yet I trow, that if I should do so, ye ought not to be angry with me, but with yourselves, that ye may amend yourselves. For this is the meaning of the expression in the Psalm, “Be ye angry, and sin not.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.6
… or, to arousing, that we should awake to behold the light of Christ, as if pricks were made use of. But some say that not, “be ye pricked,” but, “be ye opened,” is the better reading; because in the Greek Psalter it is κατανύγητε , which refers to that enlargement of the heart, in order that the shedding abroad of love by the Holy Ghost may be received.
4:5
san Policarpo di Smirne † 155 d.C. Epistle to the Philippians 12
For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, “Be ye angry, and sin not,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.17
… Call upon me in the day of trouble, and I will deliver thee: and thou shalt glorify me.” In the same Psalm, moreover: “The sacrifice of praise shall glorify me: therein is the way in which I will show him the salvation of God.” In the fourth Psalm too: “Sacrifice the sacrifice of righteousness, and hope in the Lord.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, “Be ye angry, and sin not.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
These sacrifices one may see in the Old [Testament] also, shadowed out beforehand. “Offer to God,” it is said, “a sacrifice of righteousness” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
… that I could not show It to them, while they brought me their heart in their eyes, roaming abroad from Thee, and said, “Who will show us any good?” But there, where I was angry with myself in my chamber, where I was inwardly pricked, where I had offered my “sacrifice,” slaying my old man, and beginning the resolution of a new life, putting my trust in Thee,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.7
7. “Offer the sacrifice of righteousness, and hope in the Lord” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.8
… To be angry in this fashion even that prophet teaches us who had so completely expelled it from his own feelings that he would not retaliate even on his enemies and those delivered by God into his hands: when he says “Be ye angry and sin not.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.9
And some are commanded to “be angry” after a wholesome fashion, but with our own selves, and with evil thoughts that arise, and “not to sin,” viz., by bringing them to a bad issue. Finally, the next verse explains this to be the meaning more clearly: “The things you say in your hearts, be sorry for them on your beds:”
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Origene † 254 d.C. Origen Against Celsus 6.5
… “The Lord is my light and my salvation: whom shall I fear?” and, “Thy law is a lamp unto my feet, and a light unto my path;” and again, “The light of Thy countenance, O Lord , was manifested towards us;”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.6
… In which there is certainly not the inheritance of carnal succession, but the spiritual connection of the grace of adoption. And in order that we may know that this seal is rather on our hearts than on our bodies, the prophet says: “The light of Thy countenance has been impressed upon us, O Lord, Thou hast put gladness in my heart.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.14
… This is undoubtedly the Holy Spirit, Who is called both the fire and light of the countenance of God; light as we said above: “The light of Thy countenance has been sealed upon us, O Lord.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xix. 1 .) Why day and night were made,—not that they may shine and give us rest only, but also that they may instruct us. “For there are no speeches nor words, the sounds of which (i.e. day and night) are not heard.” ( ib. 3 .) How the sea lies round about the earth, this too thou wilt learn from hence. “The deep as a garment is the envelopment thereof.”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.3
… “let thy garments be always white.” He receives the signet of God and cries to the Lord: “Father, I have sinned against heaven and before thee;” and receiving the kiss of reconciliation, he says to Him: “Now is the light of thy countenance sealed upon us, O Lord.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
… Yea, to be justly angry; for that it was not another nature of the race of darkness which sinned for me, as they affirm it to be who are not angry with themselves, and who treasure up to themselves wrath against the day of wrath, and of the revelation of Thy righteous judgment. Nor were my good things
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 16
29. Paul says, "The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us;" and the prophet says, "The Holy Spirit of knowledge will shun guile." For where there is guile there is no love. Paul says that we are "conformed to the image of the Son of God;" and the prophet says, "The light of Thy countenance is stamped upon us."
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 48
… but the godliness which transfers to another life happy and immortal has “a spotless law, converting souls,” so that by the light thereof they may be renewed, and that be accomplished in them which is written, “There has been manifested over us, O Lord, the light of Thy countenance.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 40.9
… but if you believe not, with what face can you seek the reward of faith? “If” then “ye continue in my word, ye shall be my disciples indeed,” that ye may behold the very truth as it is, not through sounding words, but in dazzling light, wherewith He shall satisfy us: as we read in the psalm, “The light of Thy countenance is impressed upon us.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.8
… But since each one would obtain from God that good, which he loves; and they are not easy to be found who love interior goods, that is, which belong to the inward man, which alone should be loved, but the rest are to be used for necessity, not to be enjoyed for pleasure; excellently did he subjoin, when he had said, “hope in the Lord” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.10
… and the former is far removed from God, but the latter present with God; and therefore is He mindful of the former, as in far distance from Him; but the latter He visiteth, with whom being present He enlighteneth him with His countenance. For “salvation is far from sinners;” and, “The light of Thy countenance hath been stamped upon us, O Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 9.3
… but, “I will be glad and exult in Thee,” namely, in the hidden things of the Son, where “the light of Thy countenance hath been stamped on us, O Lord:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 54.8
… to-day in my heart’s joy I find that without cause certain say, “Who doth show to us good things? For there is signed upon us the light of Thy countenance, O Lord, Thou hast put pleasantness into my heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.17
17. “And let the brightness of the Lord our God be upon us” ( ver. 17 ); whence the words, “O Lord, the light of Thy countenance is marked upon us.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 112.5
… Nor is he broken down by any temptations: “His heart is established, and will not shrink, until he see beyond his enemies” ( ver. 8 ). His enemies wished to see good things here, and when invisible blessings were promised them, used to say, “Who will show us any good?”
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Tertulliano † 220 d.C. The Five Books Against Marcion 5.11
… “I have set Thee as a light to the Gentiles” —to them, that is, “who sit in darkness and in the shadow of death?” (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, “The light of Thy countenance, O Lord, hath been displayed upon us.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.11
… who deviates in either direction has given up keeping his path straight, and is no longer worthy of regard, since he has gone apart from the straightness of the journey, for “the Lord is righteous, and loves righteousness, and His face beholds straightness.” Hence he who is the object of regard, and receives the benefit that comes from this oversight, says,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… And you have heard David’s words; The Lord is my Light and my Salvation, whom then shall I fear? And now he asks that the Light and the Truth may be sent forth for him, now giving thanks that he has a share in it, in that the Light of God is marked upon him;
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.9
102. And well did he say oil of gladness, lest you should think Him a creature; for it is the nature of this sort of oil that it will by no means mingle with moisture of another kind. Gladness, too, does not anoint the body, but brightens the inmost heart, as the prophet said: “Thou hast put gladness in my heart.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… And yet if God did this, He could not have “let them alone;” on the contrary, they ought to be punished, for that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder. “From heaven,” he says, “giving you rain.” Thus also David said, “From the fruit of their corn and wine and oil were they made to abound” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.13
… And to Milan I came, unto Ambrose the bishop, known to the whole world as among the best of men, Thy devout servant; whose eloquent discourse did at that time strenuously dispense unto Thy people the flour of Thy wheat, the “gladness” of Thy “oil,” and the sober intoxication of Thy “wine.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
… roaming abroad from Thee, and said, “Who will show us any good?” But there, where I was angry with myself in my chamber, where I was inwardly pricked, where I had offered my “sacrifice,” slaying my old man, and beginning the resolution of a new life, putting my trust in Thee, —there hadst Thou begun to grow sweet unto me, and to “put gladness in my heart.”
sant'Agostino d'Ippona † 430 d.C. City of God 14.7
… But joy is used in a good sense: “Be glad in the Lord, and rejoice, ye righteous.” And, “Thou hast put gladness in my heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.8
… and to God the things that are God’s.” As if He had said, In like manner as Cæsar exacts from you the impression of his image, so also does God: that as the tribute money is rendered to him, so should the soul to God, illumined and stamped with the light of His countenance. (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.11
… Wherefore men cannot be so called upright in reins, as they are called upright in heart, since where the thought is, there at once the delight is too; which cannot be, unless when things divine and eternal are thought of. “Thou hast given,” he says, “joy in my heart,” when he had said, “The light of Thy countenance has been stamped on us, O Lord.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 8.22
… Under her breath she was repeating a psalm—the last words of a psalm—to say the truth, a testimony to the boldness with which she was departing, and blessed is he who can fall asleep with these words, “I will lay me down in peace, and take my rest.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
11. And with a loud cry from my heart, I called out in the following verse, “Oh, in peace!” and “the self-same!” Oh, what said he, “I will lay me down and sleep!”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… He straightway added, “But do Thou, O Lord, have mercy upon Me, and raise Thou Me up again, and I shall repay them.” This was fulfilled, Christ slept and awoke, that is, rose again: Who through the same prophecy in another Psalm says, “I slept and took my rest; and I rose again, for the Lord will uphold Me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.9
… And therefore leaving these, who are many, multiplied, that is, by the desire of things temporal, and who say, “Who showeth us good things?” which are to be sought not with the eyes without, but with simplicity of heart within, the faithful man rejoices and says, “In peace, together, I will sleep, and take rest” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.9
… For if you suppose the proud meant by giants, of whom the Apostle saith, “Where is the wise? where is the scribe? where is the disputer of this world?” there is no incongruity in calling them physicians, as if by their own unaided skill they promised the salvation of souls: against whom it is said, “Of the Lord is safety.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… like that Lion of Judah, of whom it is said, “Stooping down Thou didst rise up, and didst sleep as a lion.” At Thy will Thou didst stoop down, at Thy will didst rise; because Thou wouldest, Thou didst sleep. And thus in another Psalm he says, “I slept.”
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In praecedenti Psalmo David imploravit auxilium Dei contra tribulationes orando, et sentiens se exauditum hortatur alios ut in Deo confidant. Et exprimit Psalmus iste affectus hominis qui expertus divinam misericordiam et beneficia et justitiam, hortatur alios ut non desperent. Titulus ejus est in finem Psalmus cantici David. In hoc titulo duo consideranda sunt pro toto libro: scilicet quod dicit Psalmus cantici. Secundo quod dicit, in finem. Quo ad primum ergo nota, quod David sicut legitur 2 Reg. 6, faciebat Psalmum metrice, et cantabat ante arcam cum Psalterio. Ergo Psalmus dicitur quod cantatur ad Psalterium, sed non absque Psalterio. In quibusdam autem Psalmis describitur Psalmus David, ubi intelligitur quod est factus ad Psalterium. In aliquibus praescribitur canticum David, quia cantabatur sine instrumento. In aliquibus, Psalmus cantici David, vel e converso: eo quod ille Psalmus cantabatur simul voce humana, et ad Psalterium. Sed in aliquibus incipiebat unus vel multi voce humana sine instrumento, et unus respondebat cum Psalterio; et hi intitulantur canticum Psalmi. In aliquibus vero unus cantabat Psalmum cum Psalterio, et alii respondebant sine Psalterio: et hi intitulantur Psalmus cantici. Et haec est differentia litteralis; sed mystice et secundum Glossam, Psalmus significat bonam operationem; canticum vero exultationem mentis de aeternis. Quando vero simul utrumque ponitur in uno Psalmo, significatur quod de utroque agitur. Quod vero dicit in finem, si consideretur hoc quantum ad rem per Psalmum figuratam, manifestum est quia in finem intelligitur, idest in Christum; Rom. 10: finis legis Christus ad justitiam omni credenti. Sed si consideretur in finem secundum figuram; datur intelligi, quod cantabatur pro consumptione operis vel negotii, sicut hic Psalmus pro consummata liberatione David a persecutione Absalonis factus fuit, quasi pro victoria. Alii dicunt victori, scilicet David, in Psalmis, quia omnes in Psalmis faciendis vincebat sed hoc verum non videtur. Dividitur autem Psalmus iste in duas partes: nam primo incipit a gratiarum actione pro receptis beneficiis; unde ait: cum invocarem et cetera. Secundo finitur in exhortatione aliorum ut convertantur ad Deum, ibi, filii hominum et cetera. Circa primum duo facit. Primo enim agit gratias de praeteritis. Secundo orat pro futuris, ibi, miserere mei et cetera. Circa primum duo facit. Primo agit gratias quod est exauditus. Secundo ostendit qualiter est exauditus, ibi, in tribulatione et cetera. Sed notandum quod hic est duplex littera: una dicit: exaudivit: alia habet exaudisti; et huic concordat Hieronymus dicens, exaudisti; in hoc tamen non est vis. Dicit ergo: cum invocarem, exaudisti et cetera. Ubi quatuor consideranda sunt. Primo ponit orationem et exauditionem: unde dicit: exaudisti. Sed non exaudivit, non clamantem; unde dicit: cum invocarem; quod est implorare auxilium in necessitate. Ps. 119: ad dominum, cum tribularer, clamavi, et exaudivit me. Item requiritur, quod sit justus: quia si audit peccatores, est ex misericordia, non est ex justitia; et ideo dicit: justitiae meae: ibi Glossa: idest dator justitiae, vel justificationis meae. Ps. 33: oculi domini super justos. Aliud quod est primum, quod justitiam suam homo attribuat Deo, et non sibi; et ideo dicit: Deus. Contra quod Rom. 10: ignorantes Dei justitiam, et suam volentes statuere et cetera. Primo ergo debet bonum suum attribuere Deo; secundo habere justitiam; tertio clamare; quarto exaudiri. Modus autem exauditionis describitur cum dicit, in tribulatione. Dicit exaudivit et dilatasti vel quia forte metrice factus est Psalmus ubi oportuit mutari constructionem propter metrum; vel quia per modum orantis, ubi ex diversis affectibus mutat homo loquendi modum.
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Dicit autem, in tribulatione dilatasti mihi, quia plus est dilatasti quam liberasti; quasi dicat, non solum liberasti, sed in ipsa tribulatione cordis latitudinem tribuisti. Psal. 17: dilatasti gressus meos subtus me, et non sunt infirmata vestigia mea. Vel latitudinem animi ad patienter sustinendum, vel latitudinem potestatis de qua dicitur Gen. 9: dilatet Deus Japhet. Deinde cum dicit, miserere mei, removendo scilicet quidquid remansit miseriae praeteritae: et exaudi me, orantem pro futuris bonis.
4:3
Deinde cum dicit, filii et cetera. Convertit se ad aliorum exhortationem: et circa hoc duo facit. Primo redarguit peccatores; secundo exhortatur eos ad emendam, ibi, et scitote et cetera. Circa primum duo facit. Primo commemorat conditionem; secundo arguit culpam, ibi, ut quid diligitis; conditionem commemorat dicens, filii hominum: quod dupliciter potest intelligi. Primo in malo, sic, filii hominum, quasi homines secundum naturam inferiorem corruptibiles et proni ad peccandum. Gen. 6: non permanebit spiritus meus in homine in aeternum quia caro est. Et iterum 8 cap.: sensus et cogitatio hominum in malum proni sunt ab adolescentia sua. Filii ergo hominum; quasi dicat ostenditis vos esse filios hominum, idest peccatorum, scilicet Evae et Adae: usquequo gravi corde? Isa. 1: vae genti peccatrici, populo gravi iniquitate et cetera. Secundo in bono: quia homo inquantum homo, est imago Dei: unde filii hominum, non bestiarum. Psal. 48: homo cum in honore esset non intellexit, et cetera. Et, o gravi corde, idest quia debetis habere cor grave et stabile, usquequo non convertimini ad Deum; et hoc est quod Hieronymus habet, filii viri, usquequo inclyti mei ignominiose diligitis vanitatem, quaerentes mendacium; et sic convenienter arguit culpam, ut quid diligitis et cetera. In peccato namque sunt duo consideranda, scilicet voluntas inhaerens rei, et intentio inordinata. Primo ergo tangit inordinatam amorem cum dicit, ut quid diligitis etc. idest aliquid vanum, non solidum, temporalia quippe vana sunt, quia non continent solidum, sed pertransiens bonum. Eccl. 1: vanitas vanitatum, et omnia vanitas. Ut quid ergo diligitis etc. quasi dicat, ut quid diligitis temporalia. Secundo tangit pravam intentionem cum dicit: et quaeritis mendacium, idest quare amatis divitias, ut habeatis sufficientiam? Nam Eccl. 5: avarus non implebitur pecunia. Hier. 5: aspexi terram etc. vel mendacium, idest idolum, 1 Cor. 8: idolum nihil est. Usquequo ergo diligitis, et quaeritis hoc, et non convertimini ad Deum?
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Secundo cum dicit, et scitote, hortatur peccatores ad emendam: et circa hoc tria facit. Primo commemorat beneficia sibi exhibita. Secundo hortatur ut ad Deum redeant, ibi, irascimini et cetera. Tertio ostendit praeeminentiam sui ad illos in bonis, ibi, dedisti laetitiam et cetera. Dicit ergo, et scitote et cetera. Sed notandum est, quod hic in Graeco est diapsalma, in Hebraeo vero est sela, quod Hieronymus transtulit, feliciter, vel semper. Diapsalma ergo divisio Psalmi est: qui quando cantabant, fiebant aliqua intervalla in Psalmo, ut ostenderetur quod sequentia ad aliam materiam pertinebant secundum Augustinum. Sed contra hoc est, quia secundum hoc, diapsalma nunquam inveniretur in fine Psalmi; sed in Psalterio Hieronymi sela invenitur in fine Psalmi. Et ideo sumptum est sela ex ly salon, idest pacifice. Et concordat cum Hieronymo qui interpretatus est feliciter. Sic ergo melius pacifice, quasi semper, et hoc sela importat. Beneficium autem quod commemorat est duplex: unum de praeterito, et aliud de futuro, ibi, dominus exaudiet. Quantum ad primum dicit, et scitote etc.; et cum sit principium sententiae continuatur cordi prophetae, sicut illud in principio Ezech.: et factum est in trigesimo anno et cetera. Nam sela quod interpretatum est diapsalma, ponitur hic: quod notat interruptionem. Vel continuatur ad praecedentia; quasi dicat: nolite diligere vanitatem, et scitote quare? Quoniam mirificavit dominus et cetera. Ecce quot bona mihi fecit: quia scilicet mirificavit etc., idest mirabilem reddidit. Potest etiam aliter continuari secundum Glossam; quasi dicat: quia vana scitote, et scitote quid sequamini: quoniam mirificavit dominus etc., idest Christum per figuram principaliter intellectum, qui est sanctus sanctorum, de quo Dan. 9: hunc Deus ostendit mirabilem suscitando, et ad dexteram ejus eum collocando. Quilibet etiam justus mirabilis est; quia majora sunt opera justitiae, quam miracula exteriora. Ps. 67: mirabilis Deus in sanctis suis. Sed Christus est maxime mirabilis. Isa. 9: et vocabitur nomen ejus admirabilis. Quantum ad secundum dicit, dominus exaudiet. Isa. 65: antequam clament, ego exaudiam et cetera.
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Deinde cum dicit, irascimini, exhortatur eos ad emendationem vitae: et circa hoc tria facit. Primo exhortatur ut recedant a malo; secundo ut tendant in bonum, ibi, sacrificate sacrificium; tertio movet quaestionem, ibi, multi dicunt et cetera. Circa primum considerandum est, quod peccatum in nobis ut plurimum ex tribus consurgit: scilicet ex corruptione irascibilis, rationalis et concupiscibilis. Primo ergo prohibet peccatum quod consurgit ex primo; unde dicit, irascimini et cetera. Hoc autem intelligitur tribus modis. Primo de ira inordinata; quasi dicat: permittitur nobis quod motus iracundiae surgat in nobis: non tamen perducatis iracundiam ad actum peccati. Ephes. 4: sol non occidat super iracundiam vestram. Secundo sic: irascimini, idest contra vestra peccata. Isa. 63: indignatio mea ipsa auxiliata est mihi et cetera. Et nolite peccare, scilicet iterum; quasi dicat: sic irascimini contra peccata praeterita ut non committatis alia. Tertio de ira per zelum sic exponitur: irascimini contra vitia aliorum; et tamen nolite peccare, eos inordinate corrigendo, quia debet ira dirigi per rationem. Secundo prohibet vitium rationalis, scilicet simulationem, dicens: quae dicitis in cordibus vestris, supple sint in vobis; quasi dicat: non aliud sitis in corde, et aliud praetendatis extra. Tertio prohibet quod surgit ex concupiscibili. Compungimini, scilicet de peccatis quae fecistis: in cubilibus vestris. Rom. 13: non in cubilibus et impudicitiis et cetera. Vel dicendum, quod tangit duplex peccatum: scilicet irae, sicut dictum est, irascimini de ira per zelum. Secundo concupiscentiae, compungimini quae dicitis in cordibus vestris, idest male cogitatis, in cubilibus vestris, idest de occultis, vel in occultis. Et hoc magis sonat littera Hieronymi, qui dicit, loquimini et tacete, idest non publicetis inordinate exequendo. Vel de ira per vitium, quam prohibet non procedere ad opus, quod pejus est. Vel de ira contra peccata. Consequenter hortatur eos ut faciant bonum. Et primo dirigit eos circa principium boni, quia sacrificate sacrificium justitiae; quasi dicat scilicet compungimini. Levit. 4, mandatur quod offerunt sacrificium pro peccatis. Sed dominus de hujusmodi non multum curat. Psalm. 39: sacrificium et oblationem noluisti: aures autem perfecisti mihi; unde et vos, sacrificate sacrificium justitiae et sperate in domino: multi dicunt quis ostendit etc. idest satisfactionis et poenitentiae. Rom. 12: exhibeatis corpora vestra Deo, hostiam viventem, sanctam, Deo placentem et cetera.
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Secundo dirigit eos circa finem boni, dicens: et sperate in domino etc.: quasi dicat: sitis sperantes in domino qui dedit vobis haec operari.
Deinde cum dicit, multi, movet quaestionem quam dicunt, multi, idest stulti: dicunt autem, quis ostendit nobis bona; quasi dicat: quomodo scire possumus quae sunt haec sacrificia Deo acceptabilia?
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Hanc autem quaestionem solvit cum dicit: signatum est super nos lumen vultus tui, domine; quasi dicat: ratio naturalis indita nobis docet discernere bonum a malo; et ideo dicit: signatum est super nos lumen vultus tui, domine et cetera. Vultus Dei est id per quod Deus cognoscitur; sicut homo cognoscitur per vultum suum, hoc est veritas Dei. Ab hac veritate Dei refulget similitudo lucis suae in animabus nostris. Et hoc est quasi lumen, et est signatum super nos, quia est superior in nobis, et est quasi quoddam signum super facies nostras, et hoc lumine cognoscere possumus bonum. Ps. 88: in lumine vultus tui ambulabunt et cetera. Super hoc autem signamur signo spiritus. Eph. 4: nolite contristare spiritum sanctum in quo signati estis. Et iterum signo crucis, cujus signaculum nobis impressum est in Baptismo, et quotidie debemus imprimere. Cant. 8: pone me ut signaculum super cor tuum.
Deinde cum dicit, dedisti, ponit praeeminentiam ejus ad illos peccatores in bonis: quasi dicerent ei: tu nos exhortaris ad beneficia tua, sed nos habemus omnia; ideo comparat temporalia spiritualibus. Et primo ponit spiritualia; secundo temporalia, ibi, a fructu et cetera. Tertio praeeminentiam spiritualium, ibi, in pace et cetera. Dicit ergo: verum est quod omnes habent lumen vultus desuper se: sed, o domine, sanctis et mihi dedisti laetitiam, scilicet spiritualem, in corde meo, ut scilicet de te gaudeam. Rom. 14: non est regnum Dei esca et potus; sed justitia et pax, et gaudium in spiritu sancto: et hoc est beneficium spirituale.
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Mali autem habent abundantiam temporalium; et ideo dicit: a fructu frumenti, vini et olei sui, multiplicati sunt, idest dilatati. Et per omnia ista temporalia intelliguntur omnia alia: quia omnia referuntur ad necessitatem vivendi: et sic frumentum pro cibo, et vinum pro potu, oleum vero pro condimento accipitur. Alia littera habet, a tempore frumenti; ubi duplex bonorum istorum defectus innuitur, quia temporalia dicuntur a tempore. Sap. 2: umbrae enim transitus est tempus nostrum. Et quia unum non sufficit, oportet quod sint multa; ideo dicit: multiplicati sunt.
Deinde cum dicit, in pace, ponit praeeminentiam spiritualium; quasi dicat, quid inter haec excedit? Certa laetitia cordis. Et hoc patet duplici ratione. Primo, quia hoc bonum erit aeternum, illud vero temporale; secundo quia est unum et simplex, illud est multiplex. Secundum ponit ibi, quoniam tu, domine singulariter et cetera. Dicit ergo, in pace etc.: quasi dicat: alii in tempore, sed ego non, immo in idipsum. Nota ergo, quod etiam in praesenti vita dicitur justus stare in bono, propter quatuor. Primo, quia non impeditur exterius: et ideo dicit: in pace. Isai. 31: sedebit populus meus in pulchritudine pacis et cetera. Secundo ex immutatione rerum habitarum, quia hoc semper idem manet; unde in idipsum. Psalm. 131: Hierusalem quae aedificatur ut civitas, cujus participatio ejus in idipsum. Tertio, quia sine solicitudine: unde, dormiam. Cant. 2: ego dormio et cetera. Quarto ex quiete a labore conquirendi; unde dicit, et requiescam. Et hoc potest esse etiam hic in praesenti vita secundum inchoationem; quia sancti omnia ista habent hic aliqualiter in Deo; sed haec omnia perfecte erunt in patria. Et hoc ideo habeo, dicit David, quia unum habeo in quo sunt omnia haec: et hoc est quod ait, quoniam tu domine etc.: quasi dicat: uno modo in quadam spe singulari; constituisti me, scilicet vita aeterna, de qua infra dicitur Psal. 26: unam petii a domino et cetera. Et hoc respondet contra id quod dicit, multiplicati sunt: ut quoniam tu domine etc. quasi dicat, in te singulariter spero. Et hoc magis sonat littera Hieronymi, quae dicit: quia tu domine specialiter securum habitare me fecisti. Ps. 177: bonum est confidere vel sperare in domino et cetera.
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v. 2; dein audacter denuntiat rebellibus, quanta ignominia agant
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v. 3; monet ut elecliodubitantibus commendat, ut pie Deum colentes spem augeant
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v. 6 et suae ipsius fiduciae magnitudine et alacritate eos erigere studet v. 7.8. Quare epiphonemate concludit, quam confidenter cubitum eat. Deprecatio spe plena ita in vulg vestitur, ut prius commemoretur, textus vulg aptum exhibet sensum. Sed iam Hier vertit hebr invocantem exaudi me, Deus iustitiae meae, Deus protector ac vindex iustae meae causae ; locutio etiam verti potest : Deus iustus meus, mi Deus suam causam iustam clare effert v. 3, prior acceptio aptior est ad psalmi argumentum, Deus mei iuris, meaeque causae defensor et tutor (Gen.); in tribulatione, 1n angustia, latum mihi spatium fecisti et facis, dila- (asti mihi, perfectum hebr intelligitur quoque de eo quod Deus semper facit; ergo praesenti tempore merito vertitur. lam concipitur quanta post tales titulos fiducia imploret Deum ; miserere mei etc. Tali confidentia armatus increpat obdurationem: qua filii hominum, homines sese opponunt ordini a Deo constituto ; usquequo gravi corde, quamdiu eritis obstinato animo? In hebr legitur איש *23 viri, nobiles, praestantes (Ag. Gen.), quamdiu gloria mea 1n ignominiam ! viri, usquequo gloriam meam, dignitatem regiam, electionem a Deo factam contumelia afficere studebitis? LXX alia divisione et beth pro caph posito melius (Graetz) legerunt : 25 לב *12» graves corde, obdurati ; ut quid, cur diligitis vanitatem? conatus vestri vani sunt; quae fieri nequeunt appetitis ; mendacium, rem nullo unquam tempore futuram (Ag.) utpote vero contrariam quaeritis, dignitatem meam negantes. Et quam vere eos accusaverit vanitatis et mendacn, declaratur v. 4 et scitote, cum emphasi monet, ut tandem serio recogitent secum : quoniam mirificavit, mirabilem reddidit (Hier), etiam hebr segregavit, selegit, Dominus sanctum suum, hebr sanctum sibi, הסיד 18 cul favor divinus, misericordia contingit. Frustra ergo contra talem, cul Deus electione sua gratiam et misericordiam praestitit, moliuntur rebellionem ; cf. הסד 2 Sam. 7,15 (vulg misericordiam meam non auferam ab eo). Porro sciant, Deum huius electi deprecationem exauditurum esse. Eorum itaque conatibus obstat dignitas illa ἃ Deo collata, obstat deprecatio ipsius electi, quia iustam suam causam Deo commendat certus de exauditione. Hisce propositis eos iam hortatur v. 5 ut ab irrito conatu desislant et resipiscant; irascimini, imperativum ex syntaxi hebr sumi posse et hic sumendum esse tamquam formulam hypotheticam, iam docent Ag. Gen. : si irascimini, 51 aegre fertis dominationem meam, saltem nolite peccare, Ma perficere et exsequi iram, ut in rebellione perseveretis et praevaricationem, peccatum, consummetis. Potius quae dicitis in cordibus vestris, quae cogitatis, consilia mala et élandestina, machinationes, de iis in cubilibus vestris, remoti a strepitu et clamosa turba, 1n solitudine et quieta consideratione, compungimini, agile poenitentiam resipiscentes. Textus hebr in priore membro eodem modo intelligi potest; nam רגד est excitari, vehementiore affectu commoveri ; in altero membro fert textus : loquimini in cordibus vestris super stratum vestrum et silete. Sensus videtur esse, ut domi mente tranquilla res perpendant et ab ulteriore conamine absistant. Alii aliter textum vel concipiunt vel mutant ; sed eum nullus sit exitus communis, varia referre non erit opus. In v. 6 sermo ad alios transferri videtur, quos scil. poeta admonet, ut pie Deum colant et spem in eum concipiant : sacrificate sacrificium, sacrificia (hebr) iustitiae, iusta sacrificia, rite oblata quae Deo probantur et pio affectu redduntur iusta, accepta ; eiusmodi sacrificiis conciliatur favor divinus ; unde iis oblatis sperate in Domino, merito spem et fiduciam auxilii et beneficii divini rerumque secundarum concipietis. Atque quam opportuna, imo necessaria sit eiusmodi adhortatio, apparet ex
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v. 7 multi dicunt : quis ostendit nobis bona? sunt pusillanimes, diffidentes : quis videre, experiri nos faciet bonum, res secundas ? Sunt iidem qui 3,3 de felici successu desperant. | Horum trepidationi et pusillanimitati opponit psalmista suam spem firmissimam et animi alacritatem eximiam. Nam primo asserit indubitanter, favorem divinum stabili modo rebus suis praesto esse signatum est super nos lumen vultus tui, Domine, lumen vultus, seu faciei, facies hilaris ac laeta symbolum est favoris, benignitatis, clementiae ; ἐσημειώθη signatum est: quasi certis quibusdam signis constat nobis praesto esse favorem divinum. In hebr legitur נסה ; vocem pi LXX vertunt σημεῖον (Num. 21,8.9; 26,10. Is. 11,12; 13,2 etc? unde explicarunt נפה ἐσημειώθη. Recentiores communiter vertunt, uti Aq Theod ἔπαρον, Hier : leva super nos lucem vultus tui; vel cum allusione ad נם : vexillum quo ducimur est lumen vultus Domini (Wies.). Versio graeca, latina bene congruit ad sequens membrum : dedisti, das laetitiam in corde meo ; cum enim psalmista iam laetitiam cordis sibi datam esse profiteatur, sane in membro antecedenti non tam petitio favoris, sed affirmalio favoris iam praestiti et. praesentis congruenter ponitur. | Et quam magna sit eius laetitia, declaratur sequentibus : à fructu frumenti, verba ex sensu textus hebr bene explicat Ag. : dedisti laetitiam in corde meo longe maiorem, quam ii habent qui frumento et vino ditati sunt. Tempus messis, imprimis messis uberrimae esse solet tempus magnae laetitiae, uti tempus quoque vindemiae. Maiorem se experiri ex Dei favore psalmista mediis in rebus adversis affirmat eximia scil. fide et spe in Deum instructus. Hac sua laetitia et fiducia confundit illos trepidantes et conatur eos ad spem et confidentiam erigere. Textum hebr explicabis vertens : das laetitiam prae tempore (yo comparativum inducit) quo frumentum eorum et mustum eorum multum est. Textus latinus, uti lacet, nequit intelligi. De laetitia tempore messis cf. Is. 9,3. Teste Origene (in Catena Cord.) etiam LXX hábent ἀπὸ χαιροῦ, ita vetus lat. : a tempore. David
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v. 9 in pace in idipsum. dormiam ct requiescam, explica ex 30 ב hebr ἴῃ plena securitate statim decumbam ac dormiam ; similiter vertit Hier : in pace simul requiescam et dormiam ; statim vel simul (utratice depingit, quam quietum, tutum ac securum se sentiat psalmista, non obstante rebellione hostium et amicorum titubatione vespere statim placidum se capere posse somnum profitetur. Huius autem animi tranquilli ratio est : quoniam tu, Domine, singulariter in. spe constituisti me; in latinitate vulg singularis idem est etiam ac solus (cf. Marc. 4,10 et cum esset singularis, interrogaverunt eum) ; unde hic : tu Domine solummodo, ceteris timentibus seu desperantibus, me in spe adeo firma posuisti, me in securitate habitare facis (hebr) ; Hier : specialiter securum habitare fecisti me. Pro 7325 melius legitur cum pluribus 4325 ( Wies.) : tu Iahve solus me in securitate facis habitare.
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… I: PG 44, 1125). S. Paolo enumera diversi modi di o.: petizioni δεύσεις; lodi προσθυμεί; deprecazioni ἐντεύξεις; rendimenti di grazie εὐχαρισνίαι (I Tim. 2, 1). Nella S. Scrittura si parla ordinariamente dell'o. impetratoria o di petizione (Ps. 4, 2; 16, 1; 38, 13), che Dio esaudisce (Mt. 7, 7; Lc. 11, 5-13; Io. 16, 24). S. Giovanni Damasceno definisce l'o. petitio decentium a Deo (De Fide, loc. cit.): cf. s. Tommaso (Sum. …
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… L'ebr. ḥāsidhim « pii » (nei Settanta 'Aou82[6]os) ricorre spesso nel Vecchio Testamento (Ps. 4, 4; 11, 2 ecc.; Prov. 2, 8; Mich. 7, 2, ecc.); nel sec. II a. C. designa gli aderenti di un forte gruppo costituito dai migliori del popolo giudaico, votati all'osservanza più rigida …
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1) le essenze come tali sono positive e soprattutto la natura umana nella sua parte spirituale porta l'immagine stessa di Dio (Ps. 4, 7).
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.