Christ in his first coming calleth al Nations. 3. in his second wil iudge the world. 7. In the meane time God exhorteth al men to serue him in puritie of vertue, which he much preferreth before external sacrifice of the old law. 17. reprehending such as professe or teach the right way, and liue wickedly.
1A psalm for Asaph. The God of gods, the Lord hath spoken: and he hath called the earth. From the rising of the sun, to the going down thereof:Salmo per Asaph. Il Dio degli dei, il Signore ha parlato, e ha chiamata la terra, dall'oriente fino all'occaso:A Psalme to Asaph. THE God of goddes our Lord hath spoken: and he hath called the earth, from the rysing of the sunne euen to the going downe.Psalmus Asaph. Deus deorum Dominus locutus est, / et vocavit terram a solis ortu usque ad occasum. 2Out of Sion the loveliness of his beauty.Da Sionne (apparirà) lo splendore di sua magnificenza.Out of Syon the beauty of his comelines.Ex Sion species decoris ejus: 3God shall come manifestly: our God shall come, and shall not keep silence. A fire shall burn before him: and a mighty tempest shall be round about him.Manifesto verrà Iddio, il nostro Dio, e non istarà in silenzio. Innanzi a lui un fuoco ardente, e con questo fuoco un turbine violento.God wil come manifestly: our God and he wil not kepe silence. Fire shal burne forth in his sight: and round about him a mighty tempest.Deus manifeste veniet; / Deus noster, et non silebit. / Ignis in conspectu ejus exardescet; / et in circuitu ejus tempestas valida. 4He shall call heaven from above, and the earth, to judge his people.Chiamerà di lassù il cielo, e la terra a giudicare il suo popolo.He shal cal the heauen from aboue: and the earth to discerne his people.Advocabit cælum desursum, et terram, / discernere populum suum. 5Gather ye together his saints to him: who set his covenant before sacrifices.Congregate a lui tutti i suoi santi, i quali fermaron con lui alleanza per mezzo de' sagrifizj.Gather ye together his saincts vnto him: which ordaine his testament aboue sacrifices.Congregate illi sanctos ejus, / qui ordinant testamentum ejus super sacrificia. 6And the heavens shall declare his justice: for God is judge.E i cieli annunzieranno la giustizia di lui, perché il giudice è Dio.And the heauens shal shew forth his iustice: because God is Iudge.Et annuntiabunt cæli justitiam ejus, / quoniam Deus judex est. 7Hear, O my people, and I will speak: O Israel, and I will testify to thee: I am God, thy God.Ascolta, popol mio, e io parlerò; Israele (ascolta), e io spiegherommi con te: Dio io sono, e tuo Dio:Heare ô my people, and I wil speake: Israel, and I wil testifie to thee: God thy God am I.Audi, populus meus, et loquar; / Israël, et testificabor tibi: / Deus, Deus tuus ego sum. 8I will not reprove thee for thy sacrifices: and thy burnt offerings are always in my sight.Non ti riprenderò per ragion de' tuoi sagrifizj, e i tuoi olocausti sono sempre dinanzi a me.I wil not rebuke thee in thy sacrifices: and thy holocaustes are in my sight alwaies.Non in sacrificiis tuis arguam te; / holocausta autem tua in conspectu meo sunt semper.
9I will not take calves out of thy house: nor he goats out of thy flocks.Non riceverò dalla tua casa i vitelli, né da' tuoi greggi i capretti.I wil not take calues out of thy house: nor buckegoats out of thy flockes.Non accipiam de domo tua vitulos, / neque de gregibus tuis hircos: 10For all the beasts of the woods are mine: the cattle on the hills, and the oxen.Imperocché sono mie tutte le fiere de' boschi, i giumenti ne' monti, ed i travi.Because al the wilde beasts of the woods be myne, the cattle in the mountaines and oxen.quoniam meæ sunt omnes feræ silvarum, / jumenta in montibus, et boves. 11I know all the fowls of the air: and with me is the beauty of the field.Io conosco tutti gli uccelli dell'aria, ed è mia l'amenità delle campagne.I haue knowne al the foules of the ayer: and the beauty of the fielde is with me.Cognovi omnia volatilia cæli, / et pulchritudo agri mecum est. 12If I should be hungry, I would not tell thee: for the world is mine, and the fulness thereof.Se io avessi fame a te noi direi; imperocché mia è la terra, e quello, che la riempie.If I shal be hungrie, I wil not tel thee: for the round earth is myne, and the fulnes therof.Si esuriero, non dicam tibi: / meus est enim orbis terræ et plenitudo ejus. 13Shall I eat the flesh of bullocks? or shall I drink the blood of goats?Mangerò io forse le carni de' tori? O beverò io il sangue de' montoni?Wil I eate the flesh of oxen? or wil I drinke the blood of bucke goats?Numquid manducabo carnes taurorum ? / aut sanguinem hircorum potabo ? 14Offer to God the sacrifice of praise: and pay thy vows to the most High.Offerisci a Dio sagrifizio di lode, e le promesse adempi fatte da te all'Altissimo.Immolate to God the sacrifice of praise, and pay thy vowes to the Highest.Immola Deo sacrificium laudis, / et redde Altissimo vota tua. 15And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.E invocami nel giorno della tribolazione: ti libererò, e tu darai a me gloria.And inuocate me in the day of tribulation: I wil deliuer thee, and thou shalt glorifie me.Et invoca me in die tribulationis: / eruam te, et honorificabis me. 16But to the sinner God hath said: Why dost thou declare my justices, and take my covenant in thy mouth?Ma al peccatore disse Dio: Perché fai tu parola de' miei comandamenti, e hai nella bocca la mia alleanza?But to the sinner God hath sayde: Why doest thou declare my iustices, and takest my testament by thy mouth?Peccatori autem dixit Deus: Quare tu enarras justitias meas ? / et assumis testamentum meum per os tuum ? 17Seeing thou hast hated discipline: and hast cast my words behind thee.Tu però hai in odio la disciplina, o ti se' gettate dietro le spalle le mie parole.But thou hast hated discipline: & cast my words behind thee.Tu vero odisti disciplinam, / et projecisti sermones meos retrorsum.
18If thou didst see a thief thou didst run with him: and with adulterers thou hast been a partaker.Se vedevi un ladro, correvi con lui, e facevi combriccola cogli adulteri.If thou didst see a theefe, thou didst rune with him: and with adulterers thou didst put thy portion.Si videbas furem, currebas cum eo; / et cum adulteris portionem tuam ponebas. 19Thy mouth hath abounded with evil, and thy tongue framed deceits.La tua bocca è stata piena di malvagità, e la tua lingua ordiva inganni.Thy mouth hath abounded with malice: and thy tongue fourged guiles.Os tuum abundavit malitia, / et lingua tua concinnabat dolos. 20Sitting thou didst speak against thy brother, and didst lay a scandal against thy mother’s son:Stando a sedere parlavi contro del tuo fratello, e al figliuolo di tua madre ponevi inciampo:Sitting thou spakest against thy brother, and against thy mothers sonne thou didst put a scandal:Sedens adversus fratrem tuum loquebaris, / et adversus filium matris tuæ ponebas scandalum. 21These things hast thou done, and I was silent. Thou thoughtest unjustly that I should be like to thee: but I will reprove thee, and set before thy face.queste cose hai fatte, ed io ho taciuto. Hai creduto, o iniquo, ch'io sia: per esser simile a te: ti riprenderò, e te porrò di contro alla tua faccia.these things hast thou done, and I haue held my peace. Thou hast thought vniustly that I wil be like thee: I wil reproue thee, and set it against thy face.Hæc fecisti, et tacui. / Existimasti inique quod ero tui similis: / arguam te, et statuam contra faciem tuam. 22Understand these things, you that forget God; lest he snatch you away, and there be none to deliver you.Ponete mente a queste cose voi, che vi scordate di Dio: affinchè non vi rapisca una volta, senza che sia chi vi liberi.Vnderstand these things you that forget God: lest sometime he take you violently and there be none to deliuer you.Intelligite hæc, qui obliviscimini Deum, / nequando rapiat, et non sit qui eripiat. 23The sacrifice of praise shall glorify me: and there is the way by which I will shew him the salvation of God.Il sagrifizio di lode mi onorerà; ed esso è la via per cui farò vedere all'uomo la salute di Dio.The sacrifice of prayse shal glorifie me: and there is the way, by which I wil shew him the saluation of God.Sacrificium laudis honorificabit me, / et illic iter quo ostendam illi salutare Dei.
49:1
Haydock
For Asaph. The preposition L is placed before his name, as it is before David's. (Haydock)
Menochius
Yet whether he was the author of the psalm, (Calmet) or only set it to music, (Worthington) is uncertain. (Menochius)
Moller
The 72nd, and ten following psalms, bear his name, and it is observed, that the style is not so flowing as those which are attributed to the royal prophet [David]. (Moller.)
Berthier
It is certain, that Asaph was a prophet, and chief musician in the days of David, 1 Paralipomenon 6:39., 25:2., and 2 Paralipomenon 29:30. (Berthier)
Calmet
But the psalms that have this title relate to the captives, and may have been composed by some of his descendants. This and the following seem designed to shew, that something more than bloody victims is required by God; and thus the Israelites, who could not offer sacrifices at Babylon, were comforted; and the people taught by degrees, to look for something more excellent than the law of Moses. (Calmet)
Du Hamel
The first and second coming of Christ are here described. (Du Hamel)
Worthington
God's angels, just men, judges, (Calmet) idols, etc. (Worthington)
Haydock
Hebrew El Elohim, Yehova, "the mighty God, the Lord." (Haydock)
Estius
From these three titles, some of the Fathers have proved the blessed Trinity. (Estius)
Berthier
But this argument is not conclusive. (Berthier)
Menochius
They ought, however, to fill us with awe, when he shall come to judge the earth, his chosen people, (ver. 4.; Calmet) or all mankind. (Berthier) (Menochius)
Haydock
Christ will come, surrounded by many legions of angels. (Haydock)
49:2
Worthington
Beauty. This may refer to God, or to Sion, (Calmet) where the Church of Christ began. (Worthington)
49:3
Calmet
Silence. Christ displayed the light of truth from Sion, at his first coming. But he would not judge any till the second, John 3:17., and 8:15. (St. Jerome) (Calmet)
St. Athanasius
Before him, at the last day, (Haydock) or in hell. (St. Athanasius)
Worthington
Our Saviour appeared formerly with great mildness: but he will come with majesty and terror, after fire shall have destroyed all transitory things. (Worthington)
49:4
Earth. As if they were animated, Deuteronomy 4:26., and 32:1., Isaias 1:2., and Jeremias 2:12.
Calmet
Some understand the angels and apostles by heaven. (Calmet)
Menochius
Judge. Literally, "to divide," discernere, (Haydock) the goats from the sheep, Matthew 25:32. (Calmet) (Menochius)
The whole earth, particularly the elect, will approve of God's decree, 1 Corinthians 6:2.
49:5
Eusebio † 339 d.C.
His saints. Hebrew, "my merciful ones," (Haydock) the chosen people, (Calmet) particularly priests, (Theodoret) who might have too high an opinion of the legal sacrifices, (St. Chrysostom) or all the elect are meant, Matthew 24:30. (Eusebius)
Calmet
The Hebrews were the only nation which then offered sacrifices to the true God, though some individuals might do it among the Gentiles. (Calmet)
Before, super, or, "who make a covenant with him respecting sacrifices."
Haydock
Protestants, "those that have made a covenant with me by sacrifice," Malachias 1:12. (Haydock)
Berthier
The Septuagint seem to have read v for i, more accurately, as the prophet speaks till ver. 7. (Berthier)
Haydock
Judgment should begin at the house of God. And if first at us, what shall be the end of them that believe not the gospel of God? (1 Peter 4:17., and Romans 2:9.) (Haydock)
Those who believe not, are already judged, John 3:
49:6
St. Athanasius
Heavens. Apostles, (St. Jerome) or angels. (Chaldean) (St. Athanasius)
Haydock
God is judge. His sentence must therefore be just, (Menochius) and we ought to tremble, 1 Corinthians 4:4. (Haydock)
49:7
Calmet
Testify. I will require thee to speak the truth, and attest the world, Psalm 80:9. (Calmet)
49:8
Haydock
Sight. I complain of no neglect (Menochius) in these outward ceremonies. (Haydock)
Haydock
God required no victims during the captivity; but he always demanded praise, (ver. 14.; Calmet) a contrite heart, Psalm 50:19., etc. (Haydock)
Worthington
The prophets often admonished the people of this truth, (Isaias 1:2., and Jeremias 7:20.; Calmet) that they might not set too high a value on sacrifices, (Haydock) which, though pleasing to God, are of no service to him; as all the world is his property. (Worthington)
49:10
Calmet
Oxen. St. Jerome and Protestants, "the cattle upon a thousand hills." But our version is very good, and adopted by the Syriac, Ferrand, etc. (Calmet)
Berthier
Aleph means an ox as well as a thousand; and i may have been added to the preceding word, instead of u, at the beginning of this. (Berthier)
Houbigant
We find u here improperly in either, "beast." (Houbigant)
Calmet
No mention is made of fishes, because they were not used as victims. (Calmet)
49:11
Calmet
I know your number, and have absolute dominion over all, Isaias 37:28. (Calmet)
Alexandrian
Field. Ripe fruits. (St. Cyril) (Alexandrian)
St. Augustine
With God all things are present. (St. Augustine; Lombard, 1 dist. 35.; F.; Amama)
49:13
Menochius
Goats? Can any of you be so stupid? (Menochius)
Haydock
Some of the pagans believed, that their idols delighted in the smell of victims. (Haydock)
49:14
Haydock
Vows. A faithless promise is very displeasing, Ecclesiastes 5:3. True religion must be interior, (Calmet) also 1 Corinthians 14:15. (Haydock)
Haydock
We must discharge, not only our general, (Menochius) but also our particular vows, (Worthington) and obligations. (Haydock)
49:15
Calmet
Call. Prayer is a perfect act of religion, and a confession of God's dominion. Qui fingit sacros auro vel marmore vultus, Non facit ille Deos: qui rogat, ille facit. (Martial 8:5:24.) To neglect prayer is, in some sense, to deny God. (Calmet)
Menochius
He is pleased to exercise our confidence, (Haydock) and will have us to call upon him in distress. (Menochius)
49:16
Berthier
Sinner. He is not blamed for praying: but his hypocrisy is condemned. (Berthier)
The world is full of such hypocrites, who have God in their mouths, but not in their hearts, and whose voice alone is the voice of Jacob, Genesis 27:22., Isaias 29:13., and Titus 1:16.
Calmet
The wicked judges, who condemned Susanna, (Daniel xiii.) should have attended to these lessons. (Calmet)
Thou that teachest another, teachest not thyself, Romans 2:21.
Menochius
It is surely to be expected, (Haydock) that those who undertake to teach others, should shew good example, and serve God with sincerity, (Worthington) and not content themselves with the glory of their vocation. (Menochius)
49:20
Berthier
Lay. Hebrew, "slanderest." (Protestants) But dophi occurs on where else. (Berthier)
Haydock
The sinner sits to detract, or with pleasure, (Menochius) habitually offends. (Haydock)
49:21
Silent, and deferred punishment, (St. Augustine) waiting for thy conversion, Romans 2:4.
Berthier
Unjustly, is not expressed in Hebrew. (Berthier)
Calmet
Face, judgment and hell, (Chaldean) or all these things, (St. Jerome) and thy manifold transgressions. The sight will be most intolerable. (Calmet)
49:22
Haydock
Lest he. Hebrew, "I tear you in pieces." (Protestants) (Haydock)
St. Augustine
Rapiat ut Leo. (St. Augustine)
Calmet
It may be understood of death, (Theodoret) or of God. (Calmet)
49:23
Haydock
Praise. This kind of improper sacrifice, and those of justice, and of a contrite heart, (Psalm iv., and l.) must accompany outward sacrifices, to make them acceptable. The latter has always been obligatory, (Worthington) as well as the former. (Haydock)
Worthington
This psalm proves, that the old victims should give place to one far more excellent, the body of Christ, the sacrifice of praise which the Church offers. (St. Augustine, con. advers. xx. orat. con Jud. vi. and ep. 120:18.) (Worthington)
Haydock
Eucharist means even "good grace," or thanksgiving, being intended to enable us to render that tribute of praise, which he requires. (Haydock)
There. Hebrew, " to him that ordereth his conversation aright, will I," etc. (Protestants)
Berthier
The difference consists only in the points. (Berthier)
Calmet
Syriac, "There I will shew him the way of his salvation," or, according to St. Chrysostom, "even my salvation." (Calmet)
Menochius
By adoring God in spirit and truth, (Haydock) we may be saved. (Menochius)
49:1
To be songue or tuned by Asaph a maister of musike.
God almightie, who is greater then are al falsly supposed goddes, or holie persons, that patticipating of his goodnes are called goddes (as Kinges, Priestes, Iudges) coming into this world in mans nature, calleth al men to saluation.
49:2
The Church of Christ began in Sion.
49:3
Christ that came in humilitie, and more obscurely to suffer, and to redeme vs, vvil come i• maiestie, and manifestly to iudge.
Immediately before the general iudgement, fire shal burne al transitorie thinges.
49:4
Geue signes in the firmament,
and in earth.
49:5
VVhich know that to keepe Gods commandments in folowing vertues, is aboue the oblation of external sacrifice.
49:7
God instructeth his people.
49:8
Sacrifices are gratful to God.
49:9
but in regard that God needeth not these earthly thinges, he rather requireth a gratful mind. For otherwise man in dede can geue nothing to God: seing al that is in the whole world is Gods owne in proprietie
49:14
14. 23. The sacrifice of praise.] For better and more due performing of external Sacrifice of praise disposeth men to the fruit of external sacrifice. sacrifice, it is requisite, that those which offer it, or desire to participate, do bring with them necessarie internal vertues, or disposition; as sorow and repentāce for their sinnes, which is a kind of improper sacrifice (mentioned in the next Psalme) the sacrifice of iustice, which rendereth ro euerie one that is due (Psal. 4.) and sacrifise of praise, or thankes geuing, for al Gods benefites receiued or expected; which kindes of internal and improper sacrifices, do nothing preiudice, but rightly prepare men to the fruict of external sacrifice, euer vsed in the law of nature, the law of Moyses, and of Christ. This place also hath an other higher and prophetical sense, of the Sacrifice of Christs bodie in the Eucharist, which is both propitiatorie, and Sacrifise of praise and thankes geuing. So S. Augustin (orat. aduersus Iudeos. c. 6.) teacheth, that here certainly is a plaine change of the old sacrifices. The same he affirmeth Ep. 120. c. 18. God foreshewing that the old sacrifices should be changed, which were offered The Sacrifice of the Eu harist prophecied. in shadow of a sacrifice to come. I wil not take (faith God to Israel) calues nor goares at thy hand, &c. but appointeth that al Israel (al nations from the rysing of the sunne to the setting) shal immolate the sacrifice of praise, the same Christ, whom old Simeon knew an infant, whom he receiued into his handes: Likewise, li. contra aduers. legis & prophet. c. 20. The Church offereth to God in the bodie of Christ the sacrifice of praise.
Spiritual sacrifice of prayse.
& due payment of voluntarie vowes made in honour of God,
49:15
and praying to him for helpe in tribulation are most grateful.
49:16
He that wil teach others, must especially flee from sinne, & serue God sincerly.
49:23
God is honored by mans gratitude, and other good workes.
49:1
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.1
… but these are the Church. For she is the synagogue of God, which God—that is, the Son Himself—has gathered by Himself. Of whom He again speaks: “The God of gods, the Lord hath spoken, and hath called the earth.”
Origene † 254 d.C. Origen Against Celsus 8.3
… For “God standeth in the assembly of the gods: He judgeth among the gods.” For “God is Lord of gods,” who by His Son “hath called the earth from the rising of the sun unto the going down thereof.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.34
… We shall yet venture, such as we are, to stand still a little at this point, and to make some observations on the matter. There are some gods of whom God is god, as we hear in prophecy, “Thank ye the God of gods,” and
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.2
… And thus the first-born of all creation, who is the first to be with God, and to attract to Himself divinity, is a being of more exalted rank than the other gods beside Him, of whom God is the God, as it is written,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.29
… A fire shall burn before Him, and round about Him shall be a great storm. He hath called the heaven above, and the earth, that He may separate His people. Gather together His saints unto Him, those who arrange His covenant with sacrifices. And the heavens shall announce His righteousness, for God is the judge.”
san Basilio † 379 d.C. The Hexæmeron 3.4
Now we must say something about the nature of the firmament, and why it received the order to hold the middle place between the waters. Scripture constantly makes use of the word firmament to express extraordinary strength. “The Lord my firmament and refuge.” “I have strengthened the pillars of it.” “Praise him in the firmament of his power.”
sant'Agostino d'Ippona † 430 d.C. City of God 9.23
… And that this is the opinion either of all or the best of the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, “The God of gods, the Lord hath spoken;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.1
… yet them that live ill and despise His word He assuredly spareth not. Let each one examine himself, while it is time, and let him see where he is, and either persevere in good, or be changed from evil. For as he saith in this Psalm, not any man whatever nor any angel whatever, but, “The Lord, the God of gods, hath spoken” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.3
3. “The God,” therefore, “of gods, the Lord hath spoken” (
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 147
If then, because the name of the Christ is common, we ought not to glorify the Christ as God, we shall equally shrink from worshipping Him as Son, since this also is a name which has been bestowed upon many. And why do I say the Son? The very name of God itself has been given by God to many. “The Lord the God of gods hath spoken and called the earth.”
Pseudo-Clement The Clementine Homilies 16.6
… And again: ‘The names of other gods shall not ascend upon thy lips.’ Here it mentions many gods whose names it does not wish to be uttered. And again it is written, ‘Thy God is the Lord, He is God of gods.’ And again: ‘Who is like unto Thee, O Lord, among the Gods?’ And again:
49:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.4
4. But we have heard the world called from the rising of the sun unto the going down: whence doth He begin to call, who hath called? This thing also hear ye: “Out of Sion is the semblance of His beauty” (
49:3
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.1
… but these are the Church. For she is the synagogue of God, which God—that is, the Son Himself—has gathered by Himself. Of whom He again speaks: “The God of gods, the Lord hath spoken, and hath called the earth.” Who is meant by God? He of whom He has said, “God shall come openly, our God, and shall not keep silence;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.18.3
… and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, “Our God shall openly come, and will not keep silence.”
san Tascio Cecilio Cipriano † 258 d.C. On the Advantage of Patience 22
… a fire shall burn before Him, and round about Him a great tempest. He shall call the heaven above, and the earth beneath, that He may separate His people. Gather His saints together unto Him, who establish His covenant in sacrifices; and the heavens shall declare His righteousness, for God is the Judge.”
san Tascio Cecilio Cipriano † 258 d.C. On the Advantage of Patience 23
… This is He who, although He was silent in His passion, yet by and by will not be silent in His vengeance. This is our God, that is, not the God of all, but of the faithful and believing; and He, when He shall come manifest in His second advent, will not be silent.
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 20
… And David when he was persecuted wrote the Psalm, ‘My heart uttered a good word ;’ and, ‘Our God shall come even visibly, and shall not keep silence
san Basilio † 379 d.C. The Letters 46.5
… Picture to me, as it rises in your imagination, the conclusion of all human life, when the Son of God shall come in His glory with His angels, “For he shall come and shall not keep silence;”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.21
… The Archangel shall make proclamation and say to all, Arise to meet the Lord . And fearful will be that descent of our Master. David says, God shall manifestly come, even our God, and shall not keep silence; a fire shall burn before Him, and a fierce tempest round about Him , and the rest
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.14
170. And as there is a light of the divine countenance, so, too, does fire shine forth from the countenance of God, for it is written: “A fire shall burn in His sight.”
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.105
… “Behold a door opened in heaven, and the first voice which I heard, as of a trumpet speaking with me and saying, Come up hither, and I will show thee the things which must come to pass.” We read also: “Blow up the trumpet at the beginning of the month [the new moon]”; and again elsewhere: “Praise Him with the sound of the trumpet.”
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.114
114. Let us therefore be preachers of the Lord, and praise Him in the sound of the trumpet,
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 9
… There is a Judgment, there is a Punishment, there is a Resurrection, there is an Inquisition into what we have done! The Lord cometh in the clouds “Before Him,” he says, “a fire will be kindled, and round about Him a mighty tempest” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… O man! “There is wrath revealed from heaven against all ungodliness and unrighteousness of men” ( Rom. i. 18 ); “God will come manifestly: a fire will burn before Him, and round about Him will be a mighty tempest.” (
sant'Agostino d'Ippona † 430 d.C. The Confessions the-opinion-of-st-augustin-con
… In these behold me that you may not praise me more than I deserve; there believe what is said of me, not by others, but by myself; there mark me, and see what I have been in myself, by myself; and if anything in me please you, join me in praising Him to whom, and not to myself, I desired praise to be given. For ‘He hath made us, and not we ourselves’ (
sant'Agostino d'Ippona † 430 d.C. City of God 20.24
… fire shall devour before Him, and it shall be very tempestuous round about Him. He shall call the heaven above, and the earth, to judge His people. Gather His saints together to Him; they who make a covenant with Him over sacrifices.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 4
2. But will not He who at first came con cealed, because humble, come again manifested, because exalted? You have just listened to the Psalm: “God shall come manifestly, and our God shall not keep silence.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 28.6
… He who came to be judged will come to judge; He who came to be slain by the dead will come to judge the quick and the dead. “God,” saith the psalm, “will come manifest, our God, and He will not be silent.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 28.11
… for example, a fig tree, pear tree, or some kind of fruit tree, it is like a withered tree, and so long as it is winter it does not appear whether it is so or not. But the summer proves, the judgment proves. Our summer is the appearing of Christ: “God shall come manifest, our God, and He will not be silent;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 37.10
… For what great matter was it for Him to descend from the cross, when He could rise again from the sepulchre? Let us, then, to whom this is ministered, understand that the power of our Lord Jesus Christ, then concealed, will be made manifest in the judgment, of which it is said, “God will come manifest; our God, and He will not be silent.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.6
6. What then, brethren? This God of gods, both then hidden, and now hidden, shall He ever be hidden? Evidently not: hear what followeth: “God shall come manifest” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.8
8. “And a mighty tempest round about Him” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.38
… but “the voice of power,” as though going to judge. For God shall not be hidden, as before, and in the judgment of men not opening His mouth; but “God shall come manifest, our God, and He shall not be silent.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.15
… “When the years draw nigh, Thou wilt show Thyself: at the coming of the times Thou wilt be manifested: God will come from Teman,” or “God will come from the south.” David also: “God will clearly come:” and again: “Thou that sittest above the Cherubim, show Thyself.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.9
… In speaking of Him as the image of the secret God, you detract from the honour plainly due to Him. For “God,” says David, “shall plainly come; our God, and shall not keep silence.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
Some, again, have a prophetic sense, and of these some are in the future tense: for instance, He shall come openly
49:4
san Basilio † 379 d.C. De Spiritu Sancto 13
… So it is said, “He shall call to the heavens above and to earth, that he may judge his people.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.11
… Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? “He will call the heaven from above” (
49:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.12
… gather them, “The Lord preserve them, and make them to live;” “Gather to Him His righteous: who order His covenant above sacrifices:” that is, who think of His promises above those things which they work. For those things are sacrifices, God saying, “I will have mercy more than sacrifice.” “Who keep His covenant more than sacrifice.”
49:6
Tertulliano † 220 d.C. On Modesty 21
… What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. Observe what He bids. Who, moreover, was able to forgive sins? This is His alone prerogative: for “who remitteth sins but God alone?” and, of course, (who but He can remit) mortal sins, such as have been committed against Himself,
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 6
10. The whole creation keeps a feast, my brethren, and everything that hath breath praises the Lord
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.5
… Or again, because I have entered into a great garden, and cannot eat all the supply of fruits, wouldst thou have me go away altogether hungry? I praise and glorify Him that made us; for it is a divine command which saith, Let every breath praise the Lord
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.19
… The same word is used in the narrative where man was endued with life: “And God breathed upon his face the breath of life.” Again, in the psalm the same term occurs: “Let every thing that hath spirit praise the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.13
13. “And the Heaven shall declare His righteousness” (
49:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.14
14. “Hear, my people, and I will speak to thee” (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.64
… For he had not been born of adultery or fornication, but of lawful wedlock, who said, Behold I was conceived in iniquities, and in sin my mother brought me forth (
49:8
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.15
… Let not a poor man tremble beneath the injunction of God: what God enjoineth to be given to Himself, He doth Himself first give that enjoineth: be ye only devoted. God doth not exact what He hath not given, and to all men hath given what He doth exact. For what doth He exact? Let us hear now: “I will not reprove thee because of thy sacrifices” (
49:9
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.1
… For Mine are all the beasts of the earth, the herds and the oxen on the mountains: I know all the fowls of heaven, and the various tribes of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fulness thereof. Shall I eat the flesh of bulls, or drink the blood of goats?”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 5
The lamb bleated as it was offered before the First-born. It praised the Lamb, that had come to set free the flocks and the oxen from sacrifices:
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 138.7
… “I will not gather their assemblies of blood;” that is, for the offering of animals from their flocks, for which the Jewish assemblies were wont to be gathered together; and in another place he says: “I will take no bullock out of thy house, nor he-goat from thy folds;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.15
… Wherefore doth that ram amble among thy sheep, and is not laid upon mine altar? I will not say, Examine thy fields and thy pen and thy walls, seeking what thou mayest give Me. “I will not reprove thee because of thy sacrifices.” What then: Dost Thou not accept my sacrifices? “But thy holocausts are always in My sight” (
49:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.17
17. “For mine are all the beasts of the wood” (
49:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.18
18. “I know all the winged creatures of heaven” (
49:12
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 30
And this He saith unto them in irony; as when He said, “Behold, Adam is become as one of us;” and again, “If I were hungry, I would not tell thee.”
sant'Agostino d'Ippona † 430 d.C. City of God 10.5
… Hence, in another passage from another psalm, he says, “If I were hungry, I would not tell thee; for the world is mine and the fullness thereof. Will I eat the flesh of bulls, or drink the blood of goats?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.19
19. Who can explain, who expound that which is said to Him in another Psalm, “For my goods Thou needest not”? He hath said that He needeth not from us any necessary thing. “If I shall be hungry, I will not tell thee” (
49:13
Tertulliano † 220 d.C. The Five Books Against Marcion 2.22
… and if He afterwards rejected this homage, saying, “To what purpose is the multitude of your sacrifices unto me?” —He meant nothing else than this to be understood, that He had never really required such homage for Himself. For He says, “I will not eat the flesh of bulls;”
Tertulliano † 220 d.C. Scorpiace 1
… If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats?
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.17
… For who hath required these things from your hands?” Also in the forty-ninth Psalm: “I will not eat the flesh of bulls, nor drink the blood of goats. Offer to God the sacrifice of praise, and pay your vows to the Most High. Call upon me in the day of trouble, and I will deliver thee: and thou shalt glorify me.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 38
… “Neither is worshipped by men’s hands.” ( v. 25 .) How then was He worshipped by men’s hands among the Jews? Not by hands, but by the understanding. “As though He needed anything:” since even those (acts of worship) He did not in this sort seek, “as having need. Shall I eat,” saith He, “the flesh of bulls, or drink the blood of goats?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… Wherefore he saith, “The sacrifice of praise shall glorify Me.” And again, “I will praise the name of my God with a song, and this shall please him better than a bullock that putteth forth horns and hoofs.” ( Ps. l. 23 ; lxix. 30, 31 .) And so in another place He rejects it, and says, “Shall I eat the flesh of bulls, or drink goat’s blood?” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 15
… He then, who hath no need, saith that He is thus pleased, that they may not become remiss by the absence of need. And afterward, when they had no care for other virtues, and trusted to their offerings alone, behold, how again he setteth them right by saying, “Will I eat the flesh of bulls, or drink the blood of goats?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.20
20. Why then dost still think of thy flocks? “Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?” (
49:14
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 52
… and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.” And again he saith, “Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon Me in the day of thy trouble: I will deliver thee, and thou shalt glorify Me.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.1
… Shall I eat the flesh of bulls, or drink the blood of goats?” Then, lest it might be supposed that He refused these things in His anger, He continues, giving him (man) counsel: “Offer unto God the sacrifice of praise, and pay thy vows to the Most High; and call upon Me in the day of thy trouble, and I will deliver thee, and thou shalt glorify Me;”
Tertulliano † 220 d.C. An Answer to the Jews 5
… take up victims and enter into His courts.” For that it is not by earthly sacrifices, but by spiritual, that offering is to be made to God, we thus read, as it is written, An heart contribulate and humbled is a victim for God;” and elsewhere, “Sacrifice to God a sacrifice of praise, and render to the Highest thy vows.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.31
… Thou shalt observe those things that shall go forth out of thy lips, and shalt perform the gift which thou hast spoken with thy mouth.” Of this same matter in the forty-ninth Psalm: “Sacrifice to God the sacrifice of praise, and pay thy vows to the Most High. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
… as David sings, ‘May my meditation be pleasing to Him. Let my prayer be set forth before Thee as incense, and the lifting up of my hands as the evening sacrifice .’ The Spirit also, who is in him, commands, saying, ‘Offer unto God the sacrifice of praise, and pay to the Lord thy vows. Offer the sacrifice of righteousness, and put your trust in the Lord
san Basilio † 379 d.C. De Spiritu Sancto 26
… This is the special and peculiar place of true worship; for it is said “Take heed to thyself that thou offer not thy burnt offerings in every place…but in the place the Lord thy God shall choose.” Now what is a spiritual burnt offering? “The sacrifice of praise.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.95
95. Since then I knew these things, and that no one is worthy of the mightiness of God, and the sacrifice, and priesthood, who has not first presented himself to God, a living, holy sacrifice, and set forth the reasonable, well-pleasing service, and sacrificed to God the sacrifice of praise and the contrite spirit,
sant'Ambrogio † 397 d.C. Concerning Virgins 2.2
… Then each shall rejoice, saying: “I will go to the altar of God; to God Who maketh my youth glad;” and, “I will offer unto God thanksgiving, and pay my vows unto the Most High.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
… and let the uninitiated hear too: yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: “A sacrifice of praise will glorify me;” and again, “Sacrifice to God a sacrifice of praise;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… l. 23 ; lxix. 30, 31 .) And so in another place He rejects it, and says, “Shall I eat the flesh of bulls, or drink goat’s blood?” ( ib. l. 13 ) and proceeds with, “Offer unto God a sacrifice of praise, and pay thy vows unto the Most High.” (
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” ( Ps. iv. 5 ); “Offer a sacrifice of praise” (
sant'Agostino d'Ippona † 430 d.C. City of God 10.5
… Then he goes on to mention what these signify: “Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon me in the day of trouble: I will deliver thee, and thou shall glorify me.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.87
… and if ye have ever heard that "from the rising of the sun, unto the going down of the same, the Lord’s name is to be praised," which is that living sacrifice of which it is said, "Offer unto God thanksgiving,"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.21
21. Say then, Lord our God, what dost Thou enjoin thy people, Thy Israel? “Immolate to God the sacrifice of praise” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.31
31. “And it shall please God:” that I shall praise Him, shall please: “above a new calf, bearing horns and hoofs.” More grateful to Him shall be the sacrifice of praise than the sacrifice of a calf. “The sacrifice of praise shall glorify me.” “Immolate to God the sacrifice of praise.”
49:15
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 52
… and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.” And again he saith, “Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon me in the day of thy trouble: I will deliver thee, and thou shalt glorify me.”
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 35
… For neither does it follow that because the Lord hath said, “Call upon Me in the day of tribulation and I will deliver thee, and thou shalt glorify Me,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.22
22. “And call thou upon Me in the day of thy tribulation: and I will draw thee forth, and thou shalt glorify Me” (
49:16
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 35
… thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Consider now these things, ye that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify Me, and a way is there by which I will show him the salvation of God.”
Tertulliano † 220 d.C. On Modesty 18
… and with an elect, elect Thou wilt be; and with a perverse, perverse Thou wilt be.” And elsewhere: “But to the sinner saith the Lord, Why expoundest thou my righteous acts, and takest up my testament through thy mouth? If thou sawest a thief, thou rannest with him; and with adulterers thy portion thou madest.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.18
… When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.67
… Blessed are all they who trust in Him.” Also in the forty-ninth Psalm: “But to the sinner saith God, For what dost thou set forth my judgments, and takest my covenant into thy mouth? But thou hatest discipline, and hast cast my words behind thee.”
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… Wherefore even when he uses the language of Scripture He forbids him, saying: “But to the sinner said God, Wherefore dost thou declare My ordinances and takest My covenant in thy mouth
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
… Yet, though a man use terms not in Scripture, it makes no difference so that his meaning be religious . But the heretic, though he use scriptural terms, yet, as being equally dangerous and depraved, shall be asked in the words of the Spirit, ‘Why dost thou preach My laws, and takest My covenant in thy mouth’ (
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
4. Therefore, although wicked men press forward to keep the feast, and as at a feast praise God, and intrude into the Church of the saints, yet God expostulates, saying to the sinner, ‘Why dost thou talk of My ordinances?’ And the gentle Spirit rebukes them, saying, ‘Praise is not comely in the mouth of a sinner
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.17
17. Thou, Lord Jesus, hast redeemed the world in one moment of time: shall Auxentius in one moment slay, as far as he can, so many peoples, some by the sword, others by sacrilege? He seeks my basilica with bloody lips and gory hands. Him to-day’s chapter answers well: “But unto the wicked said God: Wherefore dost thou declare My righteousness?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… But do you know that it is a vice? Then, the charge is the greater, because you transgress knowingly. And why speak I of the Greek, for even our laws allow us not to speak thus boldly when our life has become abandoned. For to “the sinner,” it says, “saith God, what hast thou to do to declare my statutes?” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 44
… For it is said, ( Ps. ci. 5 .) “Him that privily speaketh against his neighbor, this man did I chase out.” And he saith too that such a one is unworthy to read the sacred books. For, “Why,” saith He, (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 83
… v. 39 .) If then our enemy say what is not true, let us on this account even pity him, because he draws down upon him the punishment and vengeance of the accusers, being unworthy even to read the Scriptures. For to the sinner God saith, “Why declarest thou My statutes, and takest My covenant in thy mouth? Thou satest and spakest against thy brother.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 133.10
… If you are a despiser, then you are a sinner. And if you are a sinner, then the scripture says: “unto the wicked God saith, what hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? seeing thou hatest instruction and castest my words behind thee.”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 7.15
… For not only to the heretic, but to the sinner, God says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?" To the same person He assuredly says, "When thou sawest a thief, then thou consentedst with him."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.23
… Wherefore this? For, “Unto the sinner, saith God, why dost thou tell out My judgments, and takest My Covenant in thy mouth?” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.16
… For the result will be that which is an ornament to those who rightly use it, is not only unable to adorn them, but actually becomes dirty by the increased filth and mud. For “from the mouth of a sinner praise is not comely;” as to him it is said by the prophet: “Wherefore dost thou declare My righteous acts, and takest My covenant in thy lips?”
49:17
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 35
… thou slanderest thine own mother’s son. These things thou hast done, and I kept silence; thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Consider now these things, ye that forget God, lest He tear you in pieces, like a lion, and there be none to deliver.
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 67.9
… when thou sawest a thief, thou consentedst unto him, and hast been partaker with adulterers.”
san Tascio Cecilio Cipriano † 258 d.C. On the Dress of Virgins 1
… The Holy Spirit says in the Psalms, “Keep discipline, lest perchance the Lord be angry, and ye perish from the right way, when His wrath is quickly kindled against you.” And again: “But unto the ungodly saith God, “Why dost thou preach my laws, and takest my covenant into thy mouth? Whereas thou hatest discipline, and hast cast my words behind thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.24
… “I rebuke and chasten those whom I love.” “But thou hatest instruction: and hast thrown My sayings behind thee.” The words that are said through thee, thou throwest behind thee. “And thou hast thrown My sayings behind thee:” to a place where they may not be seen by thee, but may load thee. “And thou hast thrown My sayings behind thee.”
49:18
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.13
… to whom the Lord said as a rebuke, Ye do the deeds of your father , that is of the devil, he being the father of men not by nature, but by fraud. For like as Paul by his godly teaching came to be called the father of the Corinthians, so the devil is called the father of those who of their own will consent unto him
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.11
… If your object is to expose him, why do you praise him in the Preface? If you praise him you are convicted of being a heretic. The only remaining hypothesis is that you published these things as being good. But if they are proved to be bad, then author and translator are involved in the same crime, and the Psalmist’s word is fulfilled:
san Girolamo † 420 d.C. The Letters of St. Jerome 109.2
… He should remember the words that are said: “When thou sawest a thief, then thou consentedst unto him; and hast been partaker with adulterers;”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.23
… What is the meaning, then, of your great unfairness and perversity, that you should wish to impose on us the burdens of those whom we never knew, whilst you will not bear the burdens of your friends? The divine Scriptures exclaim: "When thou sawest a thief, then thou consentedst with him."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.25
25. “If thou sawest a thief, thou didst consent unto him, and with adulterers thou didst make thy portion” (
49:19
Tertulliano † 220 d.C. On Fasting 3
… certain that God willed that whereof He nilled the contrary, and confident enough that the care of continence will be pleasing to Him by whom I should have understood that the crime of in continence had been condemned. Further: since He Himself both commands fasting, and calls “a soul
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 41.2
… 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?” And elsewhere: “Thy mouth abounded in malice, and thy tongue embraced deceit. Thou satest and spakest against thy brother, and slanderedst thine own mother’s son.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.26
26. “Thy mouth hath abounded in malice, and thy tongue hath embraced deceit” (
49:20
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.108
In Solomon, in the Proverbs: “Love not to detract, lest thou be taken away.” Also in the forty-ninth Psalm: “Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… Do not sit in the council of vanity; for it is written, “I have not sat in the council of vanity.” Do not listen to those who speak against their neighbours, lest whilst you listen to others, you be stirred up yourselves to speak against your neighbours, and it be said to each of you: “Thou satest and spakest against thy brother.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 44
… For it is said, ( Ps. ci. 5 .) “Him that privily speaketh against his neighbor, this man did I chase out.” And he saith too that such a one is unworthy to read the sacred books. For, “Why,” saith He, ( Ps. l. 16 .) “dost thou declare My righteous laws, and takest My covenant in thy mouth?” Then, annexing the cause He saith (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… xix. 11 .) We are ready to make accusations, prepared for condemning. Even if no other evil thing had been done by us, this were sufficient to ruin us, and to carry us away to Hell, this involves us in ten thousand evils. And that thou mayest know this certainly, hear what the prophet says, “Thou satest and spakest against thy brother.” (
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.31
… “While the wicked stood before me I was dumb and was humbled and kept silence even from good words;” and again: “I became as a man that heareth not and in whose mouth are no reproofs.” But for me the Lord the Avenger will reply, as he says through the Prophet: “Vengeance is mine, I will repay, saith the Lord”: and in another place:
san Girolamo † 420 d.C. The Letters of St. Jerome 22.37
… When we leave the roof which shelters us, prayer should be our armor; and when we return from the street we should pray before we sit down, and not give the frail body rest until the soul is fed. In every act we do, in every step we take, let our hand trace the Lord’s cross. Speak against nobody, and do not slander your mother’s son.
san Girolamo † 420 d.C. The Letters of St. Jerome 50.1
The complaining is of those who have no love for me, and seek an occasion against me in my sins. They speak against their brother, they slander their own mother’s son.
san Girolamo † 420 d.C. The Letters of St. Jerome 52.14
… Neither detract from others nor listen to detractors. “Thou sittest,” says the psalmist, “and speakest against thy brother; thou slanderest thine own mother’s son. These things hast thou done and I kept silence; thou thoughtest wickedly that I was such an one as thyself, but I will reprove thee and set them in order before thine eyes.”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.19
19. Men such as these you must never look at or associate with. Nor must you turn aside your heart unto words of evil lest the psalmist say to you: “Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.27
27. “Sitting against thy brother thou didst detract” (
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.1
… The Saviour comes, not to be judged again, but to judge them who judged Him; He who before held His peace when judged , shall remind the transgressors who did those daring deeds at the Cross, and shall say, These things hast thou done, and I kept silence
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.8
8. What shall we do in the day of visitation, with which one of the Prophets terrifies me, whether that of the righteous sentence of God against us, or that upon the mountains and hills, of which we have heard, or whatever and whenever it may be, when He will reason with us, and oppose us, and set before us
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.6
… For so it is written: “O Lord, rebuke me not in Thine anger, neither chasten me in Thy displeasure.” Then in the forty-ninth [fiftieth] Psalm, the Lord speaks thus: “I will rebuke thee, and will set thy sins before thy face.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 16
… And it is on account of these that he says, “Be not deceived.” For it belongs to the extreme of error and delusion, after depending on good to meet with the contrary; and to surmise such things about God as even in man no one would think of. Wherefore saith the Prophet in His person, (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 73
… “I commanded thee,” He will say, “not to steal, and honorest thou Me from that thou hast stolen? What thinkest thou? That I am pleased with these things?” Then shall He say to thee, “Thou thoughtest wickedly that I am even such an one as thyself; I will rebuke thee, and set before thy face thy sins.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.23
… keep not silence” ( ver. 22 ). What is, “keep not silence”? Judge Thou. For of judgment is it said in a certain place, “I have kept silence; shall I keep silence for ever?” And of the delaying of judgment it is said to the sinner, “These things hast thou done, and I kept silence;” “Thou thoughtest that I was altogether such an one as thyself.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.28
28. “These things hast thou done, and I held my tongue” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 75.8
8. “Be not therefore lifted up: speak not iniquity against God” ( ver. 5 ).…What saith He in another Psalm? “These things thou hast done,” having enumerated certain sins. “These things thou hast done,” He saith, “and was silent.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.29
29. But, “understand these things, ye that forget God” (
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.17
… Offer to God the sacrifice of praise, and pay your vows to the Most High. 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.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
5. Samuel, that great man, no less clearly reproved Saul, saying, ‘Is not the word better than a gift ?’ For hereby a man fulfils the law, and pleases God, as He saith, ‘The sacrifice of praise shall glorify Me.’ Let a man ‘learn what this means, I will have mercy, and not sacrifice
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.2
2. I have not yet alluded to the true and first wisdom, for which our wonderful husbandman and shepherd is conspicuous. The first wisdom is a life worthy of praise, and kept pure for God, or being purified for Him Who is all-pure and all-luminous, Who demands of us, us His only sacrifice, purification—that is, a contrite heart and the sacrifice of praise,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
Let the initiated hear this, as many as draw nigh in enmity: and let the uninitiated hear too: yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: “A sacrifice of praise will glorify me;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… i. 12 .) And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he saith, “The sacrifice of praise shall glorify Me.” And again, “I will praise the name of my God with a song, and this shall please him better than a bullock that putteth forth horns and hoofs.” (
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” ( Ps. iv. 5 ); “Offer a sacrifice of praise” ( Ps. l. 14 ); and, “a sacrifice of praise shall glorify Me” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 20.21
… But it is vain to try to make these heretics understand the full meaning of these words of the Psalmist: "He that offereth the sacrifice of praise glorifieth me, and in this way will I show him my salvation."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 17.6
… “In praising call;” that is, “in praising the Lord, call.” For thou wilt not be safe from thine enemies, if thou praise thyself. “In praising call upon the Lord, and thou shalt be safe from thine enemies.” For what doth the Lord Himself say? “The sacrifice of praise shall glorify Me, and there is the way, in which I will show him My salvation.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.30
30. “Sacrifice of praise shall glorify Me” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 54.10
… or what worthily shall I offer to the Lord for His mercy? Victims shall I seek from flock of sheep, ram shall I select, for any bull in the herds shall I look out, frankincense indeed from the land of the Sabæans shall I bring? What shall I do? What offer; except that whereof He speaketh, “Sacrifice of praise shall honour Me”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.31
31. “And it shall please God:” that I shall praise Him, shall please: “above a new calf, bearing horns and hoofs.” More grateful to Him shall be the sacrifice of praise than the sacrifice of a calf. “The sacrifice of praise shall glorify me.”
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Supra Psalmista invitavit gentes ad confidendum de Deo; hic instruit eas ad cultum Dei. Titulus, Psalmus Asaph. Iste Asaph unus fuit de praefectis super cantores populorum, et super illos qui cantabant et laudabant in cymbalis, sicut 1 Par. 13 et 16 et 25, dicitur. Et dicitur Psalmus Asaph quia cantatur ministerio Asaph. Et congruit mysterio, quia Asaph interpretatur synagoga, et sic legitur synagogae persona. Ubi instructus de sacrificiis, duo proponit de cultu Dei, quae antecedunt divinum judicium: et est primum. Secundum est disceptatio Dei cum populo de cultu suo, ibi, audi populus meus. Ante judicium erunt tria. Citatio judicis, adventus judicis et apparatus. Primo ergo ponit citationem; secundo adventum, ibi, Deus noster manifeste veniet; tertio apparatum, ibi, ignis in conspectu. Circa primum tria facit. Primo ostendit quis sit citator; secundo qui sunt citati, ibi, et vocavit; tertio quo ordine citentur, ibi, ex Sion. Qui citat magnus est, quia Deus omnium, etiam deorum; unde dicit, Deus deorum dominus locutus est. Primo ergo commendatur ab excellentia naturae, quia Deus deorum, non Angelus. Hieronymus habet, fortis Deus. Sed numquid sunt multi dii? 1 Cor. 8: siquidem sunt dii multi et domini multi. Deus enim dicitur tripliciter: scilicet naturaliter: et iste est tantum unus Deus. Deut. 6: audi Israel, dominus Deus tuus unus est. Item per participationem; et isti sunt multi. 1 Cor. 8: item per nuncupationem et opinionem; sicut idola et astra, Venus et Saturnus. Psal. 95: omnes dii gentium Daemonia. Sed dici dii aliqui possunt quatuor modis. Uno modo per unionem: et sic solus Christus dicitur Deus. Joan. 20: dominus meus et Deus meus. Alii per gratiam adoptionis. Ps. 81: ego dixi dii estis et cetera. Aliqui per participationem divinae potestatis in miraculis faciendis. Exod. 7: constitui te Deum Pharaonis. Alii per ministerium, sicut judices Exod. 22: diis non detrahes. Item commendatur a gubernatione, cum dicit, dominus locutus est. Hic locutus est interius per inspirationem. Psal. 84: audiam quid loquatur in me dominus Deus. Item exteriori locutione. Hebr. 1: novissime locutus est nobis et cetera. Et vocavit terram, scilicet universam, idest universae habitatores terrae; unde citati sunt, non aliqui tantum in medio mundi, sed. A solis ortu usque ad occasum. Marc. ult.: euntes in mundum universum et cetera. Jer. 16: ad te venient gentes ab extremis terrae, et dicent, vere mendacium et cetera.
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Ordo vocationis ponitur cum dicit, ex Sion species decoris ejus; quasi dicat: haec vocatio inchoata est in Sion. Isa. 2: de Sion exibit lex etc.: nam apostoli quando acceperunt spiritum sanctum, erant in Sion, et tunc fortes facti sunt ad eundum per mundum. Ex Sion ergo ubi apostoli erant, coepit divulgari species decoris ejus. Sed Christus bene incepit aliqualiter divulgari; sed non videbatur species ejus, quia circumdatus erat infirmitate; quia, vidimus eum novissimum virorum, virum dolorum, ut habetur Isa. 53. Sed post passionem apparuit virtus et potestas ejus.
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Deus manifeste. Hic agit de adventu; et dicit duo de secundo adventu, contra duo quae fuerunt in primo. In primo adventu venit Deus occultus in infirmitate humanitatis. Ezech. 32: solem nube tegam. Et illud Isa. 45: vere tu es Deus absconditus: sed tunc erit manifestus. Apoc. 1: ecce veniet, et videbit eum omnis oculus. Thessal. 2: quem dominus Jesus interficiet spiritu oris sui, et destruet illustratione adventus sui. Item in primo adventu ostendit mansuetudinem. Isa. 53: tamquam agnus coram tondente ductus est. Unde nihil dixit coram principibus et sacerdotibus, nec coram Pilato; sed tunc non silebit, sed loquetur. Isa. 42: silui, semper tacui, et patiens fui, in judicio quando judicabar, quando tolerabam malos: sed ut parturiens clamabit. Et dicit, noster; quasi dicat, non alius Deus est iste qui venit quam noster, extra quem non est salus. Hieronymus incipit versum, ex Sion perfecta decore Deus apparebit; quasi dicat: Deus apparebit ex Sion quae est perfecta decore spiritus sancti. Quantum ad primum subdit, Deus manifeste veniet. Quantum ad secundum, ignis in conspectu ejus ardebit. Hic ponit apparatum venientis. Principes coram se faciunt deferri insignia et gladios. Rom. 13: non sine causa gladium portat; quasi dicat, quia habent potestatem judicandi. Sic ante Christum praecedent signa vindictae, et ministri judicis. Primo ergo ponit signa et instrumenta vindictae. Secundo ostendit potestatem quantum ad ministros, ibi, advocavit. Instrumentum divini judicii est duplex. Unum principale ex parte ignis punientis; et aliud ex parte totius creaturae pugnantis contra insensatos. Sap. 5. Quantum ad primum dicit, ignis in conspectu ejus exardescet. Ad litteram ignis praecedet ante eum, ut habetur Hebr. 10, quia ignis confringens ardebit, et purgabit superficiem terrae, et purgabit si quid est purgandum in bonis, et tandem involvet malos in Infernum. Vel ignis conscientiae remordentis. Isa. 50: ambulate in lumine ignis vestri. Quantum ad secundum dicit, et in circuitu ejus tempestas valida, quae consurget ex commotione omnium elementorum ante judicium. Luc. 21: erunt signa in sole etc., et erit tanta commotio quod etiam virtutes caelorum movebuntur. Tempestas, idest indignatio erit in circuitu ejus, idest in sanctis qui erunt circa ipsum. Isa. 3: ad puniendum peccatores. Job 27: apprehendet eum, quasi aqua, inopia. Prover. 1: cum venerit repentina calamitas.
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Advocavit caelum desursum et cetera. Posito adventu judicis ad judicium, et judicis apparatu quantum ad instrumentum poenae, hic ponit apparatum judicii quantum ad ministros. Et primo agit de assistentia ministrorum; secundo de officio Angelorum, ibi, congregate; tertio de officio apostolorum, ibi, annuntiabitur. In prima parte fit mentio de caelo et terra. Et intelligitur dupliciter. Uno modo, ut intelligatur per metonymiam continens pro contento, ut per caelum designet sanctos qui in caelis sunt, et per terram designet homines qui sunt in terra; et isti omnes ad judicium vocantur. Et haec est secunda vocatio, quia supra dixit et vocavit terram, quia illa vocatio est vocatio ad fidem, ad quam omnes vocantur boni et mali. Matth. 13: simile est regnum caelorum sagenae missae in mare et cetera. Sed ista secunda vocatio est ad segregandum, quia, elegerunt bonos in vasa sua, malos autem foras miserunt; et ideo dicit, ut discerneret populum suum, discretione bonorum a malis. Matth. 25: segregabit oves ab haedis. Psalm. 42: judica me Deus, et discerne causam meam. Sed aliter vocantur caeli, aliter terra; quia caelestes viri vocantur ad hoc, quasi judices. Matth. 19: vos qui reliquistis omnia etc. usque tribus Israel. Terreni vocantur, ut judicentur. Joel. 3: congregabo omnes gentes, et deducam eas in vallem Josaphat. Vel, vocavit caelum, idest caelestes, idest justos ad praemium. Dan. 12: docti fulgebunt sicut splendor firmamenti et cetera. Et terram, idest terrenos, idest malos ad poenam. Potest etiam esse alius sensus, ut caelum et terra ponantur pro ipsis creaturis corporalibus: et sic vocantur per modum testimonii vel impugnationis contra infideles, quia in eis mali potuerunt advertere ex caelo et terra. Job 20: revelabunt caeli iniquitatem ejus, et terra consurget adversus eum, scilicet peccatorem. Vel, advocavit caelum desursum, ut det ei animas sanctorum quas tenet, et terram, ut det animas malorum quas tenet in profundo. Et huic concordat littera Hieronymi, quae dicit, congregate mihi omnes sanctos meos; quasi dicit: ad hoc advocat, ut exhibeat sanctos suos.
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Congregate illi sanctos ejus. Hoc est officium Angelorum, ut in judicio scilicet congregent electos. Matth. 24: mittet Angelus suos et cetera. Et est vox Danielis prophetae ad Angelos ad ministerium missos. Sancti enim ejus sunt, qui ordinant testamentum super sacrificia. Ly super, dupliciter accipitur. Uno modo, ut designet ordinem causae materialis: et tunc est sensus, super sacrificia, idest qui fecerunt pactum cum Deo de sacrificiis offerendis. Et fecit mentionem de sacrificiis propter duo. Primo quia sequens disceptatio erit de sacrificiis; secundo quia disceptatio in judicio erit solum cum fidelibus qui judicabuntur. Et isti sunt qui cum Deo pactum in sacrificiis fecerunt. Alio modo ut ly supra, notet excessum. Et sic dicendum est quod per testamentum intelligitur novum testamentum, quod excedit: unde est sensus, super sacrificia, idest qui praeferunt novum testamentum sacrificiis veteris testamenti. Vel testamentum promissum a Deo: et sic, super sacrificia, idest qui bona promissa a Deo reputat majora omnibus meritis nostris. Rom. 8: non sunt condignae passiones hujus temporis et cetera. Vel per testamentum illud anima habet foedus cum justitia, misericordia, fide et hujusmodi. Oseae 2: sponsabo te mihi in fide. Et sic sunt, super sacrificia, idest qui praeferunt bona spiritualia hujusmodi sacrificiis corporalibus. Oseae 6: misericordiam volo, et non sacrificium. Vel, qui ordinant testamentum etc. idest qui in sacrificiis quae Deo exhibent, habent respectum ad testamentum Dei, quia aliqui referunt bona quae faciunt ad aliud, ut in ipsum congregentur. 1 Cor. 10: omnia in gloriam Dei facite. Annuntiabunt caeli. Officium apostolorum est annuntiare; et hi designantur per caelos. Unde, caeli, idest apostoli, annuntiabunt, justitiam Dei. Et dicuntur caeli, quia ipsi eminent omnibus choris sanctorum, et illuminant totam Ecclesiam. Psal. 18: caeli enarrant gloriam Dei.
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Annuntiabunt autem, quoniam Deus judex est, per doctrinam instruendo. Act. 10: ipse est qui constitutus est a Deo judex vivorum et mortuorum. Instruunt ergo de futuro judicio. 2 Cor. 5: omnes nos manifestari oportet ante tribunal Christi. Alio modo nuntiabunt per judicis auctoritatem promulgantes sententiam contra malos, quando sedebunt super sedes duodecim, ut dicitur Matth. 19.
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Audi. Hic agit de discrepatione judicii. In discrepatione judicii tria sunt necessaria. Unum requiritur ex parte nostra. Aliud ex parte Dei. Tertium est ipsa discrepatio. Ex parte nostra requiritur auditus non solum exterior corporalis, respectu eorum quae audiuntur corporaliter, sed etiam interior. Eccl. 6: si dilexeris audire etc. et ideo dicit, audi, idest etiam interius attende. Matth. 13: qui habet aures audiendi, audiat. Populus meus, quia qui non est de populo suo, non audit eum. Joan. 6: omnis qui audit a patre meo. Item ibidem 8: propterea vos non auditis, quia ex Deo non estis. Ex parte Dei requiritur locutio et testificatio; et ideo dicit, et loquar; Israel, et testificabor tibi. Est autem duplex locutio Dei. Una est exterior per praedicatores. Hebr. 1: olim Deus loquens patribus in prophetis. Alia est interior per inspirationem. Psal. 84: quid loquatur in me et cetera. Item testificatio est duplex. Una est per miracula. Joan. 5: opera quae ego facio testimonium perhibent de me. Alia per testes. Isa. 44: vos testes mei. Act. 1: eritis mihi testes et cetera. Et sic ista possunt esse verba Christi populum instruentis. Audi populus meus, et loquar; Israel, et testificabor tibi, per miracula. Joan. 5: opera quae dedit mihi pater ut perficiam. Item, ibid.: scrutamini Scripturas et ideo loquar per miracula et per Scripturas, idest apparebit quod ego vera loquor, et quod verus sum per Scripturas. Et quid testificabor? Deus Deus tuus ego sum, scilicet singulariter. Exod. 20: ego dominus: et dicit, sum, propter aeternitatem, quia non declinat nec in praeterito nec in futuro. Et dicit, Deus tuus, quia de semine Abrahae. Rom. 9: ex quibus Christus est secundum carnem.
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Non in sacrificiis tuis arguam te. Hic agit de ipsa disceptatione; et circa hoc tria facit. Primo reprobat vetus sacrificium; secundo inducit sacrificium novum, ibi, immola Deo; tertio ab hoc sacrificio repellit malos, ibi, peccatori. Sacrificia sunt protestationes fidei; et ideo praemissurus de vultu Dei, praemittit de fide unius Dei. Et primo proponit intentum; secundo assignat rationem. Dicit ergo: veniam et judicabo, et, non arguam te de sacrificiis tuis, quae non omisisti. Sed contra. Qui tunc omisisset, errasset; sed pro omni errato adducetur in judicium, ut dicitur Eccl. 12. Dicendum, quod homo arguit, quando non facit voluntatem superioris. Voluntas autem Dei est sanctificatio vestra. 1 Thessalonic. 4. Haec autem sacrificia non conferunt ad sanctitatem vestram; et ideo non sunt per se volita a Deo, sed prout sunt signa alterius; et ideo dicit Oseae 6: misericordiam volo, et non sacrificium; et prout sunt signa interioris virtutis, et ideo de virtutibus arguuntur per se, quas non exercuerunt, non de sacrificiis. Rationem manifestat. Primo ex parte eorum; secundo ex parte sua; unde dicit, holocausta tua in conspectu meo sunt semper; quasi dicat: non arguam te de sacrificiis, quia promptus es ad sacrificia carnalia offerenda, quia libenter offerebant sacrificia propter hoc quod delectabantur in eis in conviviis. Isa. 22: ecce gaudium immolare victimas et cetera. Vel aliter, non arguam te in sacrificiis, carnalibus, quia holocausta tua, scilicet spiritualia, in conspectu meo sunt semper, idest mihi placent. Et haec sunt, sicut Gregorius, quando totum Deo offertur, scilicet qui seipsum offert, et totum quod habet, et sic expendit in Dei servitio.
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Ex parte Dei manifestat rationem cum dicit, non accipiam de domo tua vitulos. Ratio quare non arguam te de sacrificiis, est, quia quae non quaero principaliter, non principaliter arguo de eis. Duo erant principalia sacrificia, vitulus et hircus. Lev. 4. Et haec duo ostendit se non accipere, idest acceptare de domo carnalium, de gregibus tuis, scilicet carnalibus, accipiam, idest acceptabo, hircos. Mich. 6: numquid placari potuit dominus in millibus arietum? Quoniam meae sunt omnes ferae sylvarum. Probat quod dixit, scilicet quod nec vitulos nec hircos approbat; et quod si indigeret, non acciperet de domo sua. Nullus petit aliquid quod sit in potestate sua; omnia autem quae isti offerebant, erant in potestate Dei. Tria offerebantur in veteri testamento: animalia quadrupedia, aves et fructus, scilicet primitias, et panes.
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Quantum ad primum dicit, omnes ferae sylvarum meae sunt. Quadrupedia in duo genera dividuntur: quia quaedam sunt silvestria, et quaedam domestica: et licet silvestria non offerantur, tamen enumerat ea ut magis appareat quod etiam domestica sunt sua. Mystice autem per ista animalia possunt designari diversa genera personarum; unde dicit, ferae, idest infideles, jumenta, idest fideles, boves in montibus, idest apostoli, omnia mea sunt. Quantum ad secundum dicit, cognovi omnia volatilia caeli, idest ista subsunt meae providentiae. Per haec volatilia sancti Angeli intelliguntur, qui sunt similitudo.
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Quantum ad tertium dicit, et pulchritudo agri mecum est, idest quicquid pulchrum est in eis, mihi servit. Vel pulchritudo agri mecum est, quia ubique sum. Et est, quia semper sum, sine praeterito et futuro.
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Si esuriero, non dicam tibi. Concludit per impossibile. Si indigerem eis, non dicerem tibi, idest non quaererem a te. Quare? Quia meus est orbis terrae, et plenitudo ejus. Psal. 23: domini est terra et cetera.
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Numquid manducabo. Supra Psalmista ex persona domini assignavit rationem quare dominus non accipiet hircos, etiam si indigeret; hic autem ostendit, quod non indiget. Sciendum est autem quod in lege praecipitur quod carnes holocaustorum comburerentur, et sanguis effundebatur ad altaris crepidinem. Et posset aliquis suspicari, quod Deus delectaretur in sanguine et carnibus illorum. Haec etiam fuit opinio gentilium, quod dii eorum delectarentur odoribus carnium et sanguinis effusione, ut dicit Augustinus. Et dominus dicit quod in his non delectatur quae non delectant secundum se; et ideo dicit, numquid manducabo carnes taurorum, aut sanguinem hircorum potabo? Quasi dicat, non, quia non indigeo, nec delector, quia delector in his, quae per se sunt cibus Dei, sed alius est cibus Dei quam carnes et sanguis animalium: cibus enim Dei est id, quod est cibus omnium sanctorum: Luc. 22: ego dispono vobis sicut et cetera. Et sic eadem est refectio sanctorum et Dei. Sed sancti reficiuntur ipsius amore Dei; et sic Deus reficitur in fruitione suiipsius: Tob. 12: ego cibo invisibili, et potu qui ab hominibus videri non potest, utor.
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Immola Deo. Hic ostendit quid sit illud sacrificium, quod Deus acceptat. Et primo ostendit quid Deus acceptat ab homine. Secundo quid retribuit. Duo requirit dominus ab homine. Primo sacrificium laudis. Et dicitur laus sacrificium, quia nihil est aliud sacrificium nisi protestatio interioris devotionis et fidei: quia per sacrificium recognoscimus Deum creatorem omnium: 1 Paral. 29: tua sunt omnia, et quae de manu tua accepimus dedimus tibi. Augustinus Lib. de Doctr. Christiana dicit, quod nullum signum est ita expressum et intentionem cordis significans, sicut verbum, et exterior fides; et devotio non potest melius explicari, quam per devotionem laudis: et sic laus est magis Deo accepta quam occisio animalium: Heb. ult.: per ipsum offeramus hostiam laudis semper Deo: Oseae ult.: reddemus vitulos labiorum nostrorum. Secundo dominus requirit ut reddat vota altissimo. Et ideo dicit, et redde altissimo vota tua. Laus est sacrificium Dei, inquantum est signum interioris devotionis; quia laus significat quod homo Deo offert mentem suam; et hoc vult Deus quod sibi reddatur, et hoc est votum, et ita votum est actus latriae: Isa. 19: colent eum in hostiis et muneribus, et vota vovebunt Deo, et solvent: Eccl. 5: si quid vovisti Deo, ne moreris reddere.
49:15
Et invoca. Hic dominus exponit quid retribuet colentibus eum. Et primo ostendit quid sancti patiantur. Secundo quid faciant in tribulationibus. Tertio quid a Deo recipiant. Quarto quid Deo recompensant. Dicit ergo quod per hoc quod aliquis reddit vota, nihilominus affligitur: Psal. 68: persequuntur me inimici mei injuste. Et ratio hujus est, quia nisi affligerentur justi in hoc mundo, multi servirent Deo non propter ipsum, sed propter prosperitatem. Secundo ostendit quid faciant tempore tribulationis, quia debent eum invocare: et invocabis me. Deus quid faciet ei? Liberabit eum, eruam te: Ps. 119: ad dominum cum tribularer clamavi et cetera. Et postea liberatus debet Deum honorificare, et honorificabis me.
49:16
Peccatori autem dixit Deus. Hic arcet quosdam, scilicet peccatores, a sacrificio laudis; et ponit tria. Primo humanam perversitatem. Secundo Dei patientiam. Tertio comminatur divinam severitatem. Perversitas humana consistit in hoc quod bona dicunt et mala faciunt: et ideo ostendit, quomodo indigni sunt bona dicere. Est autem duplex bonum: unum est instructio morum, aliud est informatio ad laudem Dei. Dicit ergo, tu, scilicet popule meus, immola Deo sacrificium laudis et cetera. Sed peccatori dixit Deus, idest Dei praeordinatione fixum est, quod hoc injustum est, quod bona dicat et mala faciat. Et hoc dixit, quia hoc in mente omnium, etiam peccatorum impressum est. Et quid dixit? Quare tu enarras justitias meas: Rom. 2: qui praedicas non furandum furaris. Sed numquid, qui in statu peccati mortalis est, peccat mortaliter, quando praedicat vel docet? Dicendum, quod ejus peccatum aut est publicum vel occultum: et si occultum, vel est ex contemptu, et sine poenitentia, aut cum poenitentia. Dicendum est ergo, quod si aliquis est in peccato publico, non debet publice praedicare vel docere. Et dico publico; quia si peccatum non est publicum, posset cum caritate occulte fratrem suum de peccato etiam minori quam sit suum peccatum quod occultum est reprehendere, reprehendendo tamen seipsum. Si vero est in peccato occulto, et sine poenitentia, tunc provocat Deum, quia simulat: Prov. 11: simulator ore decipit amicum suum. Et de his loquitur hic, sicut dicit Glossa Augustini, lingua laudare non praesumat cui contradicit conscientia. Si vero peccatum est occultum et dolet, non peccat praedicando vel docendo, etiam si publice loquatur contra peccatum: quia sic detestando aliorum peccata detestatur etiam suum. Et assumis testamentum meum per os tuum. Justitia refertur ad instructionem, testamentum refertur ad laudem fidei: Eccl. 15: non est speciosa laus in ore peccatoris, quia nomen Dei est sanctissimum; et ideo inconveniens est quod a peccatoribus assumatur, quasi usurpatum: Prov. 26: quomodo pulchras frustra habet claudus tibias, sic indecens est in ore stultorum parabola. Tu vero odisti disciplinam. Hic ostendit mala quae faciunt peccatores.
49:17
Et faciunt duo mala: primum est, quod odiunt divinam correptionem; unde dicit, tu vero odisti disciplinam. Haec correptio morum fit per difficilia: Heb. 12: omnis disciplina in praesenti quidem videtur esse non gaudii, sed moeroris. Hanc odiunt mali: Heb. 12: si extra disciplinam estis et cetera. Psal. 118: bonitatem et disciplinam et cetera. Amos 5: odio habuerunt corripientem in porta. Tu ergo non vis ab aliis castigari cum quotidie delinquas, et projecisti sermones meos retrorsum, quibus informaris ad bene operandum et merendum. Tales sermones debent haberi in reverentia. Sed isti, scilicet peccatores, non accipiunt eos, nec considerant: Ezech. 33: audiunt sermones tuos, et non faciunt eos, quia in canticum oris sui convertunt illos. Vel, projecisti, scilicet pro nihilo habuisti, retrorsum, ita ut nec etiam considerares eos. Si videbas furem, currebas cum eo. Hic proponit malitiam peccatorum quantum ad operationem mali. Sed paulo ante ostendit defectum eorum quantum ad desertionem boni, cum dixit, tu vero odisti et cetera. Et primo ponit eorum nequitiam, quantum ad malum operis; deinde quantum ad malum oris. Dicit ergo, si videbas. Ubi sciendum est, quod haec verba ex persona Dei proponuntur peccatori annuntianti et praedicanti justitiam Dei. Et competunt maxime praelatis et doctoribus, qui non de facili per se in peccatum labuntur; sed aliis peccantibus consentiunt, et haec convertuntur in eos. Rom. 1: digni sunt morte non solum qui faciunt et cetera. 1 Reg. 2: punitus est Heli, qui non correxit filios; ideo de hoc reprehendit eos. Et tangit duo, scilicet furtum et adulterium.
49:18
Quantum ad primum dicit, si videbas furem, ad te delatum ad judicium, currebas cum eo, non corrigendo: Isa. 1: principes tui infideles. Item, cum adulteris portionem tuam ponebas, quia non corrigis adulteros, sed blandiris, et cooperis et foves eos, cum ad notitiam tuam perveniunt: Jer. 9: omnes adulteri sunt. Spirituale autem furtum est, quando ex verbis sacrae Scripturae depravator furatur verum intellectum; et sic videns depravare et occultare verum intellectum, et tu consentiens, curris cum eo: Jer. 23: ecce ego ad prophetas qui furantur verba mea. Adulterium spirituale est, quando verba detorquentur in alium sensum, vel ad alium finem; puta si praedicet aliquis ad lucrum vel seductionem: 1 Corinth. 2: non sumus sicut plurimi adulterantes verbum Dei.
49:19
Os tuum. Hic agit de peccato oris, quod aggravatur dupliciter. Primo ex circumstantiis. Secundo ex conditione personarum, ibi, sedens. Circa primum duo facit. Primo ponit conditiones aggravantes, scilicet frequentiam. Aliud est dolositas. Frequentia: quia si aliquando quis committat aliquod peccatum, aliquo modo tolerabile est. Vel si ex lapsu linguae aliquod inordinatum dicat, facilius portatur: Jac. 3: si quis verbo non offendit, hic perfectus est vir. Si quis autem os suum implet maledictionibus, tunc ex malitia propria procedit: nam ex abundantia cordis os loquitur, Mat. 12. Psal. 13: quorum os maledictione et cetera. Aggravatur etiam peccatum linguae ex dolositate, sive fraude: Jer. 9: sagitta vulnerans lingua eorum dolum locuta est; et ideo dicit, et lingua tua concinnabat dolos, idest componebat, et quasi ut docens ordinabat dolos, ut verba ejus essent placentia: Prov. 12: qui testis est repentinus, concinnat verba mendacii. Sedens adversus fratrem tuum loquebaris. Hic ostendit quomodo peccatum linguae aggravatur ex conditione personarum. Et primo ex conditione loquentis; secundo ex conditione ejus contra quem loquitur; tertio ex conditione audientium. Dicit ergo, sedens. Contingit aliquando quod aliquis dicit amarum verbum commotus et provocatus: et hoc utcumque tolerabile est. Sed quando aliquis quieto corde, non provocatus, dicit mala, hoc iniquum et detestabile est: et ideo dicit, sedens, scilicet quietus: Ps. 68: adversum me loquebantur qui sedebant in porta. Ex persona ejus contra quem loquitur, aggravatur peccatum: quia si loqueretur contra iniquum, secus esset. Sed dicit, adversum fratrem tuum: Jer. 9: unusquisque a proximo se custodiat. Et adversum filium matris tuae ponebas scandalum. Hic ostendit quomodo aggravatur ex parte eorum qui ex hoc scandalizantur, scilicet audientium; et ideo dicit, ponebas scandalum, scilicet aliorum contra fratrem tuum.
49:20
Et quod dicit, filium matris tuae, ostendit, quod parvuli lactentes dicuntur filii matris, et pusilli scandalizantur de verbis malis quae dicit. Haec fecisti, et tacui. Hic agit de Dei simulatione. Et primo ponitur dissimulatio Dei. Secundo ponitur effectus dissimulationis in malis, ibi, existimasti. Dicit ergo, haec fecisti, scilicet omnia quae supra dicta sunt: locutus es bona, et perpetrasti mala, ut sic loquatur Psalmista in persona Dei, et ego tacui, quasi scilicet non statim te correxi et punivi; sed ex clementia et misericordia te ad poenitentiam expectavi: Isa. 42: tacui, semper silui: Rom. 2: an ignoras quod benignitas Dei ad poenitentiam te adducit? Sed homo malus et peccator hac clementia abutitur in superbia: Rom. 2: secundum duritiam tuam et cor impoenitens thesaurizas tibi iram et cetera.
49:21
Et ideo dicit, existimasti inique, quod ero tui similis. Dictum est autem supra, si videbas furem et cetera. Arguunt ex hoc peccatores, et credunt iniqui quod peccatum placeat Deo et non puniat, quia tacet, haec fecisti et tacui; sed haec existimatio est iniqua, quia similiter odio sunt Deo impius et impietas ejus, ut dicitur Sap. 14: et Habac. 1: mundi sunt oculi tui ne videant mala, et ad iniquitatem respicere non poteris. Sed arguam te. Unde hic ponitur divina securitas. Et primo in ejus reprehensione. Secundo in effectu. Dicit ergo, arguam te, idest condemnabo te: Psal. 7: domine ne in ira tua corripias me. In ira est effectus, statuam contra faciem tuam. Deus qui punit, non solum punit per seipsum, sed per alias creaturas: Sap. 5: pugnabit cum eo orbis terrarum contra insensatos: item etiam ipse homo contra se pugnat per remorsum conscientiae. Et sic etiam contra se pugnat, et per seipsum arguit; et hoc est, quod dicit, statuam te contra faciem tuam, idest tu ipse te condemnabis: Joan. 8: nemo te condemnavit: nemo domine: nec ego te condemnabo. Vel, statuam contra faciem tuam, scilicet creaturas, ut dicitur Sap. 5. Sive rationales, idest Angelos et sanctos; sive irrationales, quibus male usus est in peccatis: Job 7: posuisti me contrarium tibi, et factus sum mihimetipsi gravis, quia contra seipsum peccator dicet, Sap. 5: erravimus a via veritatis: Nahum 3: revelabo pudenda tua in faciem tuam: Isa. 3: agnitio vultus eorum respondebit eis. Et haec poena est vermis conscientiae.
49:22
Intelligite haec qui obliviscimini Deum. Hic hortatur ad peccatorum considerationem. Et primo ad considerandum Dei severitatem. Secundo ostendit, quid sit acceptum Deo in sacrificiis. Primo ergo hortatur ad intelligendum; unde dicit, intelligite haec qui obliviscimini Deum, scilicet quae dicta sunt considerate. Et hoc necessarium est, quia estis obliti Dei: Deut. 32: oblitus es Dei creatoris tui. Secundo, quid intelligat, nequando rapiat, scilicet Diabolus, et non sit qui eripiat, scilicet de ejus potestate. Quando Diabolus rapit ad poenam Inferni, non est qui eripiat. Aliquando rapit ad peccatum, et Deus eripit peccatorem: Psal. 90: eripiat eum. Quod non eripiat de potestate Diaboli ad poenam, non est ex impotentia, sed ex sua justitia non vult. Sacrificium laudis honorificabit me. Hic concludit, quid sit acceptum Deo in sacrificiis. Et ostendit duplicem fructum in eis. Unus fructus ex parte Dei, ut excellentia ejus manifestetur; et hoc fit per sacrificium laudis vocalis: 1 Corinth. 10: omnia in gloriam Dei, facite.
49:23
Alius fructus est ex parte nostra, scilicet vera salus; unde dicit, et illic iter quo ostendam illi salutare Dei, idest ad videndum Deum: Isa. 52: levaverunt vocem: simul laudabunt. Hieronymus habet, et qui ordinate ambulat, ostendam illi salutare Dei; quasi dicat, duo autem necessaria sunt ad salutem, idest sacrificium laudis, et quod ordinate ambules.
49:1
v. 1 fora solis ortu usque ad occasum ; cf. Deut. 30,19. Is. 1,2 ; gloria maiestatis eius effulget ex Sion
49:2
v. 2 éx Sion, perfectione pulchritudinis, Deus effulsit (hebr); cf. Deut. 32,2. Hab. 3,3.4. Uti olim in Sinai apparuit ad legem dandam, ita nunc de Sion se manifestat legem vindicaturus ; LXX, vulg ex Sion species decoris eius, sese manifestat, appatelligitur appositio et praeconium Sionis, qui mons ut sedes Dei cum templo magnifico vocatur perfectio seu corona pulchritudinis; v. 3 venis E Deus noster et non silebit ; 1am quidquam minarum innuitur in illo . non silebit 1.6. palam MEC severe reprehendet. In v. 3 symbola | maiestatis exhibentur, ignis, tempestas : ignis coram eo vorabit et in circuitu eius tempestas valida (Hier); cf. Is. 64,1. Mich. 1,4; Ps. 17, 9.13; Ex. 19,16. 2 Reg. 5,23. | Maaestate pi descripta coelum et terra advocantur testes v. 4 advo- E cabit coelum desursum et terram ad 1udicandum populum suum ; cf. Deut. 32,1. Is. 1,2. Tune advocantur, de quibus iudicium fieri debet v. ὃ congregate illi sanctos eius, ita LXX ; fit per psalmistam admonitio ad principes et duces populi, ut convocent sanctos eius 1.6. ipsum populum qui eo sensu vere est חסיד quia in pactum gratiae ac benevolentiae divinae gratiose erat acceptus, et qua speciali ratione sancti sint, altero membro declaratur : qui ordinant, feriunt pactum eius, testamentum eius super sacrificia; sacrificio facto foedus inierunt ; cf. Ex. 24,5. In hebr et Aq Sym Theod Hier legitur congregate mihi, pactum. meum ; sed melius videtur quod LXX syr vulg praebent ; nam ex v. 6 apparet, locutionem Dei in v. 5 non esse assumendam. Et Γ qualis futurus sit exitus huius conventus iudicialis, psalmista statim L. praedicit v. 6 e£ annuntiabunt coeli iustitiam eius, neque aliter fier1 3 potest, quoniam Deus iudex est; dicuntur autem coeli annuntiare, ut / indicetur omnibus manifestam fore iustam Dei causam et rectum eius 3 iudicium ; coelum enim terrae undique imminens et gentibus omnibus — . praetentum optimus constituitur praeco pro universis nationibus (cf. - 7 lam Deus loquitur v. 7; postulat attentionem : audi; vult eos EN — . re. 49, H-19. 197 . pardorum) ; et praeterea v. 11 cognovi, cognosco, omnia volatilia coeli; - hebr דיד legitur etiam 80,14, ibi vertit Hier bestiae agri; hoc 1000 universitas agri; recentiores explicant : quod movetur in campo, LXX, vulg e£ pulchritudo agri mecum est, 1.e. omnis proventus agrorum, camporum mihi praesto est ; eo modo Aq quoque intellexit xoi παντοδα- πὰ (παντοδαπία) χώρας, abundantia regionis. Quae sequuntur, conformantur ad animos hebetissimos dedocendos, et dieuntur per fictionem, ut omnis falsa opinio tollatur ex animis rudium v. 12 si esuriero, non dicam tibi; meus et enim orbis terrae et plenitudo eius, ea omnia quibus terra impletur, seu quidquid in ea - eohtinetur. Dein declaratur Deum nullatenus delectari ipsa victimarum ΤῸ seu materia; quare quaerit v. 13 numquid manducabo carnes tàurorum aut sanguinem hircorum 0/4820, lege : manduco, bibo. Quid > Deus postulet, exprimitur v. 14 immola Deo sacrificium laudis, internam animi dispositionem exigit, laudem Dei, gratiarum actionem, ora- - tionem ; haec oblatio 61 placet ; huius animi sensus expressio et documentum debet esse ipsum sacrificium ; 6% redde Altissimo vota tua, quae Deo promisisti, haec solve; promisit autem populus praeprimis dn conclusione foederis : cuncta quae locutus est Dominus faciemus (Ex. 19,8) et huius promissionis documentum et signaculum apud singulos est circumcisio (cf. Gal. 5,3). Precibus iisque omnibus animi sensibus, affectibus, operibus quibus Deo honor exhibetur, coli vult Deus v. 18 invoca me in die tribulationis, eruam te et honorificabis me ; bene rem expressit Aq θῦσον τῷ θεῷ εὐχαριστίαν. Discimus ex Ier. 8, 8 fuisse qui incolumitatem sibi promitterent iactantes : lex Domini nobiscum est ; qui itaque ore laudem legis proclamabant, at vita et operibus legem abiecerunt. Contra tales etiam hic agit psalmista v. 16 peccatori autem dixit Deus : quid tibi est cum narratione (enumeratione) praeceptorum meorum, et ut adsumas pactum meum in ore tuo? ita hebr, Hier ; verbis laudant legem, gloriantur de pacto cum Deo (cf. Is. 29,13 labus suis glorificant me, cor eorum longe est a me) ; at quid profitentur operibus? v. 17 £u vero odisti disciplinam, proiecisti sermones meos retrorsum ; magno contemptu verba mea negligis, ea quasi rem inutilem, A due HN. post te 821601861 ; idque exemplis declaratur v. 18 facillime committunt furta, et adulteria ; ^ ef. Os. 4,2; si videbas furem, consentiebas ei (Hier), cum eo (hebr) ; alia punctatione et sensu meliore LXX, vulg currebas cum eo, ceterum lege tempore praesenti, et cum adulteris (est) pars tua (hebr, Hier), cum iis sociaris, habes commercium et familiaritatem. Accedunt "peccata oris v. 19 os tuum dimisisti ad malitiam (hebr, Hier) dimittis, libere loqueris mala, et lingua tua nectit (texit, colligat) fraudem, ergo diutius, cum plena deliberatione, adversus fratrem tuum loqueris, et adversus filium matris tuae, contra fratrem uterinum das opprobrium, convitium. " Quae scelera Deus non statim debitis poenis coercuit. v. 21 3e fecisti et. tacui, tacitus tuli, neque impedivi; existimasti inique, quod ero tui similis; ex poenae dilatione falso concluditur Deum nolle vitia plectere; quare affirmatur ultio : arguam te et statuam contra faciem tuam iudicium meum, contra te instruam iudicium. Id alte animis condant v. 22 intelligite haec, qui obliviscimini Deum, ne quando rapiam (hebr, dilacerem) e£ non sit qui eripiat ; minas intentat : imagine. deprompta a leone qui praedam dilacerat nullo eripere valente; cf. Hebr. 10,31 horrendum est incidere in manus Dei viventis. Repetitur demum admonitio ex v. 14, qua simul ostenditur, qua ratione Deus velit ignoscere et placan v. 23 sacrificium laudis, immolans laudem (hebr ; qui immolat confessionem, Hier), honorificabit me, Sym θυσιάζων ὑπὲρ αἰνέσεως δοξάσει με ; ultimum membrum vertit Hier uti Sym : qui ordinate (εὐτάχτως) ambulat, ostendam illi salutare Dei, hebr? qui attendit ad viam, 1.6. ad rectam vivendi rationem ; LXX vulg ef illic iter sit seu dirigatur ; LXX legerunt שם (pro (שם , uti syr quoque.
49:7
… E se nella lotta contro le errate ideologie si espressero talvolta con veemenza (cf. Am. 5, 21-25; Os. 6, 6; Is. 1, 11-14; Mich. 6, 6-8; Ier. 6, 20; 7, 21 sg.; Ps. 49, 7-15), con ciò non intese riprovare i s. in quanti tali, da Dio stesso voluti e ordinati, ma riportare il culto esteriore al suo significato religioso e morale, non potendo Dio accettare …
49:16
La speranza per il futuro è espressa chiaramente in Ps. 16, 11; 49, 16; 73, 23 sg. e spesso nel libro della Sapienza, che parla di immortality (šēpāyōz) Sap. 3, 4; 4, 1; 8, 17; 15, 3), di incorruttibilità (šēpāyōz: ibid. 2, 23; 6, 18 sg.) e …
49:20
Si spiega così la vita inerte (Eccle. 9, 5 sg. 10), assimilata al sonno (Iob 10, 20 sgg.; 17, 16; 20, 11 ecc.), nelle tenebre (Ps. 49, 20; 88, 7, 13; ecc.), delle anime nello šē'ōl; dove non possono lodare Jahweh (Ps. 6, 6; 115, 17; Is. 38, 18); ed il loro nome di rēphā'im («languidi», «deboli»).
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.