Iust men in affliction appeale to God, the reuenger of iniuries. 5. knowing and prosessing that God hateth iniquity. 9. therfore remitte their cause to him. 11. recite certaine enormious vices of the wicked. 13. and expect Gods final iudgement of the good and bad.
1Unto the end, for her that obtaineth the inheritance. A psalm for David.Salmo di David.Vnto the end, for her that obtaineth the inheritance. The Psalme of Dauid.In finem, pro ea quæ hæreditatem consequitur. Psalmus David. 2Give ear, O Lord, to my words, understand my cry.Da udienza, o Signore, alle mie parole, pon mente alle mie grida.RECEIVE ô Lord my wordes with thine eares, vnderstand my crie.Verba mea auribus percipe, Domine; / intellige clamorem meum. 3Hearken to the voice of my prayer, O my King and my God.Piegati al suono della mia orazione, mio re, e mio Dio.Attend to the voice of my prayer, my king and my God.Intende voci orationis meæ, / rex meus et Deus meus. 4For to thee will I pray: O Lord, in the morning thou shalt hear my voice.Dappoiché a te indirizzerò le mie preghiere; al mattino, o Signore, tu esaudirai la mia voce.Because I wil pray to thee: Lord in the morning thou wilt heare my voice.Quoniam ad te orabo, Domine: / mane exaudies vocem meam. 5In the morning I will stand before thee, and I will see: because thou art not a God that willest iniquity.Al mattino porrommi dinanzi a te, e ti vedrò; perocché tu non sei un Dio, che ami l'iniquità.In the morning I wil stand by thee and wil see: because thou art not a God that wilt iniquitie.Mane astabo tibi, et videbo / quoniam non Deus volens iniquitatem tu es. 6Neither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes.Né starà presso a te il maligno, né gli ingiusti potran durarla dinanzi agli occhi tuoi.Neither shal the malignant dwel neere thee: neither shal the vniust abide before thine eies.Neque habitabit juxta te malignus, / neque permanebunt injusti ante oculos tuos. 7Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.Tu hai in odio tutti coloro, che operano l'iniquità; tu disperderai tutti coloro, che parlano menzogna. L'uom sanguinario, e fraudolento sarà in abbominio al Signore;Thou hatest al that worke iniquitie: thou wilt destroy al that speake lie. The bloudie and deceitful man our Lord wil abhorre:Odisti omnes qui operantur iniquitatem; / perdes omnes qui loquuntur mendacium. / Virum sanguinum et dolosum abominabitur Dominus. 8But as for me in the multitude of thy mercy, I will come into thy house; I will worship towards thy holy temple, in thy fear.Io però nella moltitudine di tua misericordia, Entrerò nella tua casa, mi incurverò verso il tuo santo tempio nel tuo timore.But I in the multitude of thy mercy. I wil enter into thy house: I wil adore toward thy holie temple in thy feare.Ego autem in multitudine misericordiæ tuæ / introibo in domum tuam; / adorabo ad templum sanctum tuum in timore tuo.
9Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.Signore, conducimi nella tua giustizia: per riguardo a' miei nemici fa tu diritta dinanzi a te la mia via.Lord conduct me in thy iustice: because of mine enimies direct my way in thy sight.Domine, deduc me in justitia tua: / propter inimicos meos dirige in conspectu tuo viam meam. 10For there is no truth in their mouth: their heart is vain.Imperocché nella loro bocca non è verità: pravo egli è il loro cuore.Because there is no truth in their mouth: their hart is vayne.Quoniam non est in ore eorum veritas; / cor eorum vanum est. 11Their throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God. Let them fall from their devices: according to the multitude of their wickednesses cast them out: for they have provoked thee, O Lord.Un aperto sepolcro ell'è la loro gola; colle loro lingue tessevano inganni: fa tu, o Dio, giudizio di essi. Sian delusi ne' loro disegni; dispergili come si meritano le molte loro empietà, dappoiché ti hanno essi irritato, o Signore.Their throte is an open sepulchre, they did deceitfully with their tongues, iudge them o God. Let them faile of their cogitations, according to the multitude of their impieties expel them, because they haue prouoked thee ô Lord.Sepulchrum patens est guttur eorum; / linguis suis dolose agebant: / judica illos, Deus. / Decidant a cogitationibus suis; / secundum multitudinem impietatum eorum expelle eos, / quoniam irritaverunt te, Domine. 12But let all them be glad that hope in thee: they shall rejoice for ever, and thou shalt dwell in them. And all they that love thy name shall glory in thee.E si rallegrino tutti coloro, i quali in te confidano: giubileranno in eterno, e tu abiterai in essi. E in te si glorieranno tutti coloro, che amano il tuo nome,And let al be glad, that hope in thee, they shal reioyce for euer: and thou shalt dwel in them. And al that loue thy name shal glorie in thee,Et lætentur omnes qui sperant in te; / in æternum exsultabunt, et habitabis in eis. / Et gloriabuntur in te omnes qui diligunt nomen tuum, 13For thou wilt bless the just. O Lord, thou hast crowned us, as with a shield of thy good will.Perché tu benedirai il giusto. Tu, Signore, della tua buona volontà, quasi di scudo, ci hai d'ogni intorno coperti.because thou wilt blesse the iust. Lord, as with a shield of thy good wil, thou hast crowned vs.quoniam tu benedices justo. / Domine, ut scuto bonæ voluntatis tuæ coronasti nos.
5:1
Worthington
For her that obtaineth the inheritance. That is, for the Church of Christ, (Challoner) and every faithful soul, which gains the victory and heaven. (Worthington)
Nechiloth, may also, (Haydock) signify musical instruments with holes, or "women dancing," on religious and joyful occasions, as they did when the ark was removed, etc., 2 Kings 6:12., (Calmet) and Psalm 67:26.
Berthier
We may (Haydock) as well follow the Vulgate and St. Jerome. Some have supposed that David alludes to Saul, Absalom, etc. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent form of morning prayer, as an armour against all our spiritual enemies. (Berthier)
5:2
Menochius
Cry. Hebrew, "meditation." (Menochius)
Calmet
The cry of the heart, (St. Chrysostom) and "the groans," which the spirit forms within us, Romans 8:26. God cannot reject such prayers. If he seems inattentive, it is because we ask amiss, James 4:3. (Calmet)
Haydock
He attends to the prayers of the Church, and of every faithful soul, (Worthington) and even exhorts sinners to come to him, that they may emerge from the abyss. (Haydock)
5:4
Calmet
Morning. This hour of prayer is also specified, (Psalms 62:1., and 118:147.) as that of the evening is, Psalms 4:9., and 54:19. We read also of noon being a time for prayer among the Jews, Acts 10:9. Daniel 6:10. diligently observed these holy customs. (Calmet)
5:5
Berthier
Stand. Hebrew implies "in order," as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful things. (Berthier)
Worthington
Iniquity. No: he has it in abhorrence; (Calmet) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. (Worthington)
Menochius
On this subject I will meditate. (Menochius)
5:6
St. Jerome
Eyes. God suffers them to remain for a time. (St. Jerome)
5:7
Workers, (operantur) "who work," (Haydock) and die impenitent.
Caesar
Lie. All heretics, who kill their own and neighbours' souls, (St. Jerome) and in general all seducers, (Calmet) who will be treated like those who have committed murder. (Eusebius) (Caesar.)
5:8
The just must trust in mercy, not in man's power.
Worthington
Temple, the Church, and in God's presence. (Worthington)
Calmet
Some would infer hence that David was not the author of this psalm. But the tabernacle is called by the same names; (1 Kings 1:7, 24, and 3:3.) so that this reason is not sufficient. (Calmet)
5:9
Berthier
Enemies. Hebrew, "observers." They are always on the watch to discover any fault. Grant me thy preventing grace. (Berthier)
Calmet
Let me not stumble, (Haydock) but cause me to walk cheerfully in thy paths. (Calmet)
St. Augustine
If thou approve, it matters not how much worldlings blame me. (St. Augustine)
5:10
Houbigant
Their. Hebrew, "his." But it is incorrect. (Houbigant)
Berthier
St. Jerome has "their." (Berthier)
Vain. Hebrew, "wicked or deceitful."
5:11
Calmet
Sepulchre, which never says there is enough, Proverbs 30:15. (Calmet)
Calmet
Dealt, etc. St. Paul authorizes this version, (Romans 3:13.) though the Hebrew be rendered, "they flatter cunningly;" (Berthier) or "they sharpen their tongue," and polish it like a sword, that it may cut more easily. This may be applied to heretics. (Sts. Athanasius, Chrysostom, and Jerome) (Calmet)
Berthier
Judge, or "condemn them." Hebrew may be explained as a prediction. (Berthier)
Calmet
The Holy Ghost could not dictate an imprecation or desire of revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. (St. Chrysostom; St. Augustine) (Calmet)
Worthington
Though the just desire the conversion of all, yet if any die impenitent, they approve of God's judgment, manifested at the end of the world. (Worthington)
Calmet
Provoked. Hebrew, "rebelled against." I forgive them for what they have done to me. But I grieve at thy offence; make them return to a sense of their duty. (Calmet)
Berthier
He might abhor the enemies of salvation, the world, etc., whom Christ has condemned. (Berthier)
5:12
Calmet
Dwell. Hebrew, "protect," (St. Jerome) "or shade them." (Calmet)
St. Chrysostom
The just will rejoice under thy protection, (Haydock) and at the conversion of the sinner. (St. Chrysostom)
5:13
Calmet
Us. Hebrew, "him." (St. Jerome; Aquila) (Calmet)
Berthier
But neglecting the points, the Septuagint is as accurate, and more beautiful. (Berthier)
Calmet
Shield. Hebrew tsinna, (Haydock) which was probably large enough to cover the body. (Calmet)
Haydock
If God be with us, who is against us? (Haydock)
Worthington
The just shall receive the sentence of eternal glory. (Worthington)
5:1
For her that obtaineth the inheritance.... That is, for the church of Christ.
5:1
The faithful iust soule that ouer cōmeth. her enimies by vertue.
eternal glorie.
5:2
The praier of the whole Church, or of anie faithful (euer beloued) soule.
5:4
Gods helpe is presently granted of his part, though it be sometimes differred for the more good of his seruantes.
5:5
5. Not a God that vvilt iniquitie.] Seing God vvil not iniquitie, as these wordes testifie in plaine termes, it foloweth necessarily, that he is not author, nor cause God is not author nor cause of sinne. of anie sinne For God doth nothing contrarie to his owne wil. But he hateth iniquitie, and in respect therof hateth al that vvorke iniquities, as the authours of iniquity, though he loueth them as his creatures and of his part requireth their saluation.
Before al other affayres we must pray to God. S. Ciprian. in fine orat. Dominicae.
5:6
The wicked and wickednes haue noe conuersation with God.
in the day of iudgement.
5:7
by final sentence of eternal dānation.
5:8
Not in mans powre, but in Gods mercie must the iust man trust.
In the Church of God.
with reuerential feare as in Gods presence.
5:10
No true nor solide goodnes in the wicked.
They thinke nothing but vanitie, and mischiefe.
5:11
yelding lothsome stin•h, bitternes, and rancor,
yet they flatter with feaned good wordes.
Concordanza Psal. 13. Rom. 3.
Albeit the iust desire the conuersion of the wicked, yet if they wil not repēt, then the iust conforme their desires to Gods iust iudgement: which shal be manifested in the end of the world.
5:13
The iust shal receiue sentence of eternal glorie.
5:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.2
… “Understand my cry.” The Psalmist well shows what this cry is; how from within, from the chamber of the heart, without the body’s utterance, it reaches unto God: for the bodily voice is heard, but the spiritual is understood. Although this too may be God’s hearing, not with carnal ear, but in the omnipresence of His Majesty.
5:2
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 35
… For we must also pray in the morning, that the Lord’s resurrection may be celebrated by morning prayer. And this formerly the Holy Spirit pointed out in the Psalms, saying, “My King, and my God, because unto Thee will I cry; O Lord, in the morning shalt Thou hear my voice; in the morning will I stand before Thee, and will look up to Thee.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.30
… To Thy honour and to Thy beauty both attend, and direct Thyself, and reign, because of truth, and meekness, and righteousness.” Also in the fifth Psalm: “My King, and my God, because unto Thee will I pray. O Lord, in the morning Thou shalt hear my voice; in the morning I will stand before Thee, and will contemplate Thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.3
3. “Attend Thou to the voice of my supplication;” that is, to that voice, which he maketh request that God would understand: of which what the nature is, he hath already intimated, when he said, “Understand my cry. Attend Thou to the voice of my supplication, my King, and my God” (
5:3
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.2
… are counted by Christ among the living, and if all believers are sons of Abraham, since all the Gentiles are blessed with faithful Abraham, who is appointed by God to be a father of the Gentiles, can we hesitate to admit that those living persons made acquaintance with the learning of living men, and were taught by Christ who was born before the daystar,
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 6
… Let us keep the feast then, as Moses. Let us watch like David who rose seven times, and in the middle of the night gave thanks for the righteous judgments of God. Let us be early, as he said, ‘In the morning I will stand before Thee, and Thou wilt look upon me: in the morning Thou wilt hear my voice
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.14
… the night,—the mother of the wicked,—until the anger of the Lord be overpast, whereof we also were once children who were sometimes darkness, the remains whereof we carry about us in our body, dead on account of sin, “until the day break and the shadows flee away.” “Hope thou in the Lord.” In the morning I shall stand in Thy presence, and contemplate Thee;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.4
… But this latter is taken of Christ’s resurrection: but at all events that Scripture, “The Lord your God proveth you, that He may know whether ye love Him,” cannot be taken in any other sense, than, that ye by Him may know, and that it may be made evident to yourselves, what progress ye have made in His love.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.5
5. “In the morning I will stand by Thee, and will see” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.14
… The ungodly then are driven out from that inheritance, which is possessed by knowing and seeing God: as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain to them. Therefore these shall not stand in the morning,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 6.7
… as when he says, “With the mind I serve the law of God,” he feels as it were day; again when he says, “but with the flesh the law of sin,” he declines into night: until all night passeth away, and that one day comes, of which it is said, “In the morning I will stand by Thee, and will see.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.2.7
… “And I will exult in the morning of Thy mercy.” With reason in another Psalm is said, “In the morning I will stand by Thee, and I will meditate.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.15
… For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, while, walking in faith, they are absent from the Lord. Hence are the words, “In Thy presence is fulness of joy:” and, “Early in the morning they shall stand by, and shall look up:”
5:4
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 34.7
… for we walk by faith, not by sight.” When shall we walk by sight? When we shall have the light of life, when we shall have come to that vision, when this night shall have passed away. Of that day, indeed, which is to arise, it is said, “In the morning I will stand near thee, and contemplate thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.5
… “For Thou art not a God who hast pleasure in iniquity. The malignant man shall not dwell near Thee, nor shall the unrighteous abide before Thine eyes. Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate” (
5:5
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.8
… Then will be our morning, which is spoken of in the Psalm, “In the morning will I direct my prayer unto Thee, and will contemplate Thee.”
sant'Agostino d'Ippona † 430 d.C. On Lying 9
… then, as to those examples which are fetched from common life, they assert much more confidently that there is no trust to be given to these. For first they teach, that a lie is iniquity, by many proofs of holy writ, especially by that which is written, “Thou, Lord, hatest all workers of iniquity, thou shall destroy them that speak leasing.”
sant'Agostino d'Ippona † 430 d.C. On Lying 35
… that is, if refusing to confess each one his sins, he defend them rather, and will not do penance, so that not content to work iniquity, he must needs wish to be thought just, and succumb not to the medicine of confession: as the very distinction of the words may seem to intimate no other, “Thou hatest all that work iniquity;”
sant'Agostino d'Ippona † 430 d.C. On Patience 19
… But perchance some man may say: In what manner is it that God first chooses and loves unjust men, that He may justify them, when it is written, “Thou hatest, Lord, all that work iniquity?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.3
… I for my part, to the best of my thinking, as far as according to my infirmity I am able to judge, would choose that a man should be deceived in any matter rather than lie in any. For to be deceived is the portion of infirmity, to lie of iniquity. “Thou hatest, O Lord,” saith he, “all them that work iniquity.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 110.6
… “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.” He, therefore, had love toward us even when we were practising enmity against Him and working iniquity; and yet to Him it is said with perfect truth, “Thou hatest, O Lord, all workers of iniquity.”
5:6
sant'Ignazio di Antiochia † 108 d.C. Epistle to Hero, a Deacon of Antioch 5
Flee from haughtiness, “for the Lord resisteth the proud.” Abhor falsehood, for says [the Scripture], “Thou shalt destroy all them that speak lies.”
san Basilio † 379 d.C. The Letters 51
How do you think my heart was pained at hearing of the slanders heaped on me by some of those that feel no fear of the Judge, who “shall destroy them that speak leasing”?
san Basilio † 379 d.C. The Letters 207
… Envy and arrogance had been shut out of that guiltless soul. He would never have stood at the altar before being reconciled to his brother. A lie, or any word designed to slander any one, he abominated, as one who knew that lies come from the devil, and that the Lord will destroy all that utter a lie.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.21
… whenever he thinks fit, because this involves the whole important question whether to say what is false be at any time the duty of a good man, especially of a Christian man, to whom it has been said, “Let your yea be yea, and your nay, nay, lest ye fall into condemnation,” and who believes the Psalmist’s word, “Thou wilt destroy all them that speak lies.”
sant'Agostino d'Ippona † 430 d.C. On Lying 6
… But lest any should contend that not every lie is to be called false witness, what will he say to that which is written, “The mouth that lieth slayeth the soul:” and lest any should suppose that this may be understood with the exception of some liars, let him read in another place, “Thou wilt destroy all that speak leasing.”
sant'Agostino d'Ippona † 430 d.C. On Lying 23
… Why he fears that which is written, “Thou shall not bear false witness,” and fears not that which is said unto God, “Thou wilt destroy all them that speak leasing?”
sant'Agostino d'Ippona † 430 d.C. On Lying 35
35. Moreover what is written “Thou wilt destroy all that speak leasing:”
sant'Agostino d'Ippona † 430 d.C. Against Lying 1
… For what else is, “Let us lie, that we may bring heretic liars to the truth,” but, “Let us do evil that good may come?” Or, is a lie sometimes good, or sometimes a lie not evil? Why then is it written, “Thou hatest, Lord, all that work iniquity; Thou wilt destroy all that speak leasing.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 31.5
… Make answer then to him who says, Lie, for it is written, “All men are liars:” I will not lie, for it is written, “The mouth that lieth slayeth the soul.” I will not lie, because it is written, “Thou shalt destroy them that speak lying.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.3
… For to be deceived is the portion of infirmity, to lie of iniquity. “Thou hatest, O Lord,” saith he, “all them that work iniquity.” And immediately after, “Thou shalt destroy all them that speak a lie.”
5:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.8
… He used an apt word too, when he said, “will abominate.” For the disinherited are usually called abominated. Now this Psalm is, “for her who receiveth the inheritance;” and she adds the exulting joy of her hope, in saying, “But I, in the multitude of Thy mercy, will enter into Thine house” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.15
… “Thou shalt destroy all those who utter a lie;” and: “the mouth that speaketh a lie, shall slay the soul.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.19
… But that lying was even then condemned the text of the whole Old Testament clearly shows, as it says: “Thou shalt destroy all them that speak lies;” and again: “The bread of lying is sweet to a man, but afterwards his mouth is filled with gravel;” and the Giver of the law himself says: “Thou shalt avoid a lie.”
5:8
san Girolamo † 420 d.C. Against the Pelagians 3.6
… Lastly, we are bidden to show Him our ways, and make them known, for they are not made straight by our own labour, but by His assistance and mercy. And so it is written,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.10
10. “O Lord, lead me forth in Thy justice because of mine enemies” (
5:9
Archelao † fl. 278 d.C. A Fragment of the Same Disputation 1
1. Archelaus said to Manes: Give us a statement now of the doctrines you promulgate.—Thereupon the man, whose mouth was like an open sepulchre,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.27
… but there Bishop Archelaus, a shield of righteousness, encounters him : and having accused him before philosophers as judges, and having assembled an audience of Gentiles, lest if Christians gave judgment, the judges might be thought to shew favour,—Tell us what thou preachest, said Archelaus to Manes. And he, whose mouth was as an open sepulchre
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 4.11
… Therefore he said of these too, “The lifting up of my hands (let it be) an evening sacrifice.” The same may also be perceived with reference to the heart; for their heart indeed was foolish, but this man’s was true; hence he speaks of them thus, “Their heart is vain;” but of his own, “My heart is inditing of a good matter.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 70
… So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, “but their throat an open sepulchre.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 66
… To these, tell me, ought you to give heed? And how could it be reasonable to do so? They are great men in their district, grow beautiful curls, and are enfolded in cloaks; thus far goes their philosophy; but if you look within there is dust and ashes and nothing sound, but “their throat is an open sepulcher” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.11
… “In Thy sight,” he says, “direct my way:” that is, where no man sees; who are not to be trusted in their praise or blame. For they can in no wise judge of another man’s conscience, wherein the way toward God is traversed. Hence it is added, “for truth is not in their mouth” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.9
… “No man cometh unto Me except the Father who sent Me draw Him?” What is it that we find: “Make straight paths for your feet and direct your ways,” and what is it that we say in our prayers: “Direct my way in Thy sight,” and “establish my goings in Thy paths, that my footsteps be not moved?”
5:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.13
13. “Judge them, O God: let them fall from their own thoughts” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 14.4
4. “All have gone out of the way, they have together become useless:” that is, the Jews have become as the Gentiles, who were spoken of above. “There is none that doeth good, no not up to one” ( ver. 3 ), must be interpreted as above. “Their throat is an open sepulchre.”
5:11
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 6.4
… For their light seemed to resemble the prophetic word, which gives encouragement to temperance, being nourished by the acts and the faith of the people. But the temple (in which the light was kept burning) refers to “the lot of their inheritance,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.16
16. “And let all rejoice that hope in Thee;” those of course to whose taste the Lord is sweet. “They will exult for evermore, and Thou wilt dwell in them” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 3
… For saith [the Psalmist], “Bless the Lord, O my soul, that crowneth thee with pity and tender mercies.” ( Ps. ciii. 2, 4 .) Again, that of glory: “For thou hast crowned him with glory and honor.” ( Ps. viii. 6 .) And “with favor Thou hast crowned us with a shield.” (
san Girolamo † 420 d.C. Against the Pelagians 3.1
… ours to begin, His it is to finish; ours to offer what we can, His to fulfil what we cannot perform. “For except the Lord build the house, they labour in vain that build it. Except the Lord keep the city, the watchman waketh but in vain.” Wherefore the Apostle bids us so run that we may attain. All indeed run, but one receiveth the crown. And in the
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.2
… Nor do I it with words and sounds of the flesh, but with the words of the soul, and that cry of reflection which Thine ear knoweth. For when I am wicked, to confess to Thee is naught but to be dissatisfied with myself; but when I am truly devout, it is naught but not to attribute it to myself, because Thou, O Lord, dost “bless the righteous;”
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.26
… For example, there is no better way of understanding the words addressed to God, “Take hold of shield and buckler and stand up for mine help,” than by referring to the passage where we read, “Thou, Lord, hast crowned us with Thy favor as with a shield.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.pref
… hasty assumption before the truth is made plain; and, when it has been made plain, defence of the falsehood thus hastily assumed. From which two faults, inimical as they are to the finding out of the truth, and to the handling of the divine and sacred books, should God, as I pray and hope, defend and protect me with the shield of His good will,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.17
… Who spared not His Only Son, but delivered Him up for us all.” “For if, when we were enemies, Christ died for us; much more being reconciled shall we be saved from wrath through Him.” This is that unconquerable shield, whereby the enemy is driven back, when he suggests despair of our salvation through the multitude of tribulations and temptations.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.2
… “Take hold” (saith he) “of arms and shield, and rise up to my help” ( ver. 2 ). A great spectacle is it, to see God armed for thee. And what is His Shield, what are His Arms? “Lord,” in another place saith the man who here also speaketh, “as with the shield of Thy good-will hast Thou compassed us.”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.16
… Not that He knew Him who was judged, but he feared his own wife’s dream which had been reported to him. And Jesus held His peace. The Psalmist says, And I became as a man that heareth not; and in whose mouth are no reproofs ; and again, But I was as a deaf man and heard not; and as a dumb man that openeth not his mouth
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Supra Psalmista orationem proposuit contra persequentes manifeste; hic contra dolosos orat, ne decipiatur. Et circa hoc duo facit. Primo ponit petitionem contra dolosos, ne decipiatur. Secundo, ut lapsus reparetur, ibi, domine ne in furore et cetera. Hic Psalmus habet titulum in quo est aliquid novi, qui talis est; in finem pro ea quae consequitur hereditatem. Ubi tangitur figura et mysterium. Figura quidem intelligi potest dupliciter. Primo, secundum quod Glossa exponit, et habetur in historia Genesis 21, quod Sara videns ludentem Ismaelem cum Isaac filio suo, turbata est, et dixit ad Abraham: ejice ancillam hanc et filium ejus: non enim erit heres filius ancillae cum filio meo Isaac. Intellexit quidem Sara ludum illum persecutionem esse contra Isaac; Abraham autem dure accepit quod dixerat Sara de filio suo Ismaele; sed dixit ei Deus: non tibi videatur asperum super puero et ancilla tua: omnia quae dixerit tibi Sara, audi vocem ejus, quia in Isaac vocabitur tibi semen, etc.: quasi dicat: Isaac tibi haeres erit tuus, non Ismael. Unde infra 25, dicitur: dedit Abraham cuncta quae possederat filio suo Isaac, filiis autem concubinarum largitus est munera et cetera. Potest ergo hic Psalmus referri ad hoc: quod populus Judaeorum secundum figuram consequebatur hereditatem promissam Abrahae, cujus erat caput David, et rex. Secundum mysterium vero populus Christianus: Gal. 4: nos autem, fratres, secundum Isaac promissionis filii sumus. Ergo Psalmus iste tendit in finem, idest in Christum quem laudat pro ea, scilicet pro Ecclesia, quae consequitur hereditatem, reprobata synagoga. Alio modo, secundum litteram Hieronymi, titulus est, victori pro heredibus canticum David: et sic potest intelligi, quod iste Psalmus factus est pro victoria quam David habuit ad litteram. Et sciendum, quod David fugiens haereditatem amisit per Absalonem, sicut habetur 2 Reg. 16. Unde sicut praecedens Psalmus fuit pro liberatione et victoria contra Absalonem, ita hunc fecit pro recuperatione hereditatis: quia David reverso in Hierusalem, adhuc malitiose insurrexerant sibi et quidam alii contra eum. Unde 2 Reg. 20, mandavit David Amasae, quod usque in diem tertium convocaret omnes viros Juda, ut persequeretur Siba filium Bochri: quia magis afflicturus est nos filius Bochri quam Absalon. Pertransiverat enim omnes tribus Israel usque Abelam, omnesque electi congregati erant ad eum: quo decapitato regnavit David super omnem Israelem. In hoc ergo Psalmo secundum litteram tria considerantur. Primo petit exaudiri. Secundo ostendit fiduciam suae exauditionis, ibi, mane exaudies. Tertio proponit petitionem, ibi, domine deduc me. Circa primum duo facit. Primo petit exaudiri. Secundo signat rationem exauditionis, ibi, rex meus. Notandum, quod qui vult petere aliquid ab aliquo, sic procedit. Primo desiderat quod vult petere. Secundo meditatur verba proponenda. Tertio proponit ea apud exaudientem. Et e converso auditor. Primo percipit verba auditu. Secundo intellectu capit sensum verborum. Tertio inclinatur ad implendum desiderium petentis. Loquitur ergo David ad Deum, secundum similitudinem hanc. Et primo petit primum, scilicet ut audiat verba ejus exteriori auditu, cum dicit, verba mea auribus percipe, domine. Secundo petit sensum, scilicet intellectum verborum, cum dicit, intellige clamorem meum, non exteriorem, sed interiorem affectum: Ps. 17: clamor meus in conspectu ejus: Hieronymus: intellige murmur meum, quod cogitavi proponendum: et consonat illi translationi quae dicit meditationem.
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Tertio petit tertium, scilicet exauditionem: intende voci orationis meae, idest velis exaudire orationem meam: Psal. 69: Deus in adjutorium meum intende. Sed numquid Deus haec seorsum facit, audit, intendit, exaudit? Dicendum, quod metaphorice loquitur: scilicet ut omnia haec approbet, verba exteriora, meditationem interiorem, et quae proponit. Secundo ponit rationem exauditionis, cum dicit, rex meus. Et est hoc principium versus secundum Graecum. Ponitur autem triplex ratio exauditionis, scilicet ex parte Dei. Quarum una est rex meus. Regis enim est gubernare. Ex quo ergo ad Deum pertinet, pertinet ad eum necessaria providere: Hier. 10: quis non timebit te o rex gentium? Alia ratio est, quia Deus: Deus enim finis est voluntatum nostrarum et conservator: Ps. 27: in Deo speravit cor meum, et adjutus sum et cetera. Et ideo dicit Deus meus: Isa. 8: numquid non populus a Deo suo requiret visionem pro vivis et mortuis et cetera.
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Tertia ratio sumitur ex parte orantis, cum dicit: quoniam ad te orabo, domine; quasi dicat: conveniens est, quia promisisti orantibus exauditionem. Matth. 7: omnis qui petit accipit, et qui quaerit invenit, et pulsanti aperietur. Nec refertur quod dicit Hieronymus, deprecor, et hic dicitur, orabo: quia hoc designat continuationem orationis sine intermissione: quasi dicat: ita orabo, quod tamen semper deprecor: Luc. 18: oportet semper orare, et non deficere.
Haec est secunda pars Psalmi. Ubi primo ostendit fiduciam se habere de exauditione. Secundo fiduciae rationem, ibi, mane astabo et cetera. Dicit ergo: exaudies vocem meam mane: secundum literam, idest celeriter, quasi dicat tempestive. Hoc enim sperare debemus de Deo quod cito exaudiet: Isa. 30: ad vocem clamoris tui statim ut audierit respondebit tibi. Idem penul. adhuc illis loquentibus ego audiam.
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Ratio fiduciae ponitur cum dicit, mane astabo et cetera. Nota quod mane quadrupliciter dicitur: scilicet naturalis diei: Gen. 1: factus est vespere et mane dies unus. Item vitae humanae; et sic juventus dicitur mane. Psal. 89: mane floreat et transeat. Item diei gratiae in prima conversione hominis ad Deum, quia tunc incipit habere lumen gratiae: Ps. 89: repleti sumus mane misericordia tua. Item aeternitatis: Ps. 29. Ad vesperam, scilicet in vita praesenti, demorabitur fletus, et ad matutinum, scilicet aeternitatis, laetitia. Duplex ergo ratio assignatur confidentiae. Primo, quia mane astat, idest Deo adhaeret, et ad Deum se praeparat; unde Hieronymus habet, praeparabor: Eccl. 18: ante orationem praepara animam tuam, et noli esse quasi homo qui tentat Deum. Mane ergo diei, idest in matutinis, astabo tibi, idest tibi intendam. Et hoc, quia tunc est homo liber a solicitudinibus, et magis habet cor liberum ad cogitandum de Deo: Psal. 62: in matutinis domine meditabor in te: Isaiae 26: sed et spiritu meo in praecordiis meis de mane vigilabo ad te, et exaudies vocem meam et cetera. Quia devotos audit. Mane, scilicet gratiae, propulsis tenebris culpae, astabo, et contemplabor, ut habet littera Hieronymi. 2 Reg. 23: sicut lux aurorae mane absque nubibus rutilat oriente sole et cetera. Exaudies vocem meam, scilicet liberando a culpa et poena. Vel mane, scilicet in die aeternitatis: Job 38: ubi eras cum me laudarent astra matutina et cetera. Et tunc homo totaliter exauditur. Vel mane, idest a juventute: astabo tibi: Thren. 3: bonum est viro cum portaverit jugum domini ab adolescentia sua: Eccl. ult. memento creatoris tui in diebus juventutis tuae et cetera. Exaudies voces meam, quia Prov. 8: diligentes me diligo: et qui mane vigilaverint ad me, inveniet me. Secunda ratio fiduciae est, quod videt; unde dicit, et videbo: et exponit hoc primo quomodo astet, cum dicit: ego autem in multitudine. Primo dicit quid videt: scilicet qui sunt illi qui impediuntur ab exauditione, et quae sunt hujusmodi impedimenta: et isti sunt mali; unde dicit videbo, scilicet quoniam Deus et cetera. Ubi notanda sunt duo. Primo, quod mali excluduntur ab istis. Secundo quod inducuntur in mala poenae, ibi, odisti omnes et cetera. Circa primum loquitur de Deo sicut de aliquo homine qui diligit aliquos seu odit. Ubi triplex gradus potest esse: quia alicui peccatoris placet peccatum, alicui placet persona peccantis, alicui neutrum: sed tamen libenter et sine indignatione videt eum. Hoc autem non est in Deo: quia Deo non placet peccatum, nec respicit ad familiaritatem peccatoris. Item dedignatur eum videre: et ideo dicit quantum ad primum, videbo quoniam tu non es Deus volens iniquitatem, idest non placet tibi.
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Quantum ad secundum dicit: neque habitabit juxta te malignus, idest non habes eum in familiaritate tua: Ps. 100: non habitabit in medio domus meae et cetera. Item ibidem 25: odivi Ecclesiam malignantium. Quantum ad tertium dicit, neque permanebunt injusti, idest peccatores, ante oculos tuos, scilicet approbationis: Habacuc 1: mundi sunt oculi tui, et respicere ad iniquitatem non poteris.
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Hic ostendit quomodo inducuntur ad poenam: et ponit triplicem ordinem. Triplex enim gradus est, quo modo aliquis odit aliquem. Primo habet eum odio, volendo ei malum in corde. Secundo hoc exequitur inferendo poenam. Tertio si quando punivit, tamen reconciliat eum sibi. Sed Deus primo odit; unde dicit, odisti omnes et cetera. Sap. 14: similiter est odio Deo impius et impietas ejus. Sed contra, Sap. 2: diligis omnia quae sunt et cetera. Respondeo: quod Deus fecit, non odit; sed quod non fecit, scilicet peccatum. Sed si nos pertinaciter insistamus, peccatorem odit inquantum non revocat, et per poenas ordinat. Secundo infert poenam; et ideo dicit: perdes omnes qui loquuntur mendacium: Sap. 1: os quod mentitur occidit animam. Nota quod triplex est mendacium: scilicet perniciosum, quod fit in nocumentum alterius sive spiritualis sive temporalis rei, puta in doctrina; et hoc est gravissimum. Jocosum, quod dicitur ad delectandum. Officiosum, quo quis loquitur ad proficiendum sive temporaliter sive spiritualiter. Et secundum Augustinum, nullum mendacium officiosum est sine peccato: quia si mentiris ut liberes aliquem, hoc non est bonum: quia apostolus dicit Rom. 3: non sunt facienda mala ut veniant bona. Praeterea omne malum posset fieri propter bonum; potest tamen officiosum esse aliquando veniale. Sed jocosum semper est veniale. Perniciosum vero semper est mortale: et de isto hic intelligitur. Tertio Deus sic odit sicut poenas inferens qui non reconciliatur; unde subdit: virum sanguinum et dolosum abominabitur dominus. Illa abominamur quae in cognitione nostra non patimur. Viri sanguinum dicuntur illi quorum affectus est ad effundendum sanguinem: Prov. 1: pedes eorum ad malum currunt, et festinant ut effundant sanguinem: 2 Reg. 16: egredere vir sanguinum. Dolosus est qui in dolo loquitur. Sed advertendum, quod ordinate procedit Psalmista: quia primo homo simpliciter operatur malum cogitando; et hos Deus odit. Sed quando addunt malitiam exequendo, provocant Deum ad puniendum. Sed quando perdurant, tunc Deus abominatur: Prov. 17: abominatio est Deo vita impii et cetera.
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Consequenter cum dicit, ego, ostendit, quomodo astat domino: et circa hoc duo facit. Primo ostendit quomodo accedit ad Deum. Secundo, quam orationem porrigit, ibi, adorabo. Dicet ergo aliquis sibi: tu dicis quod non habitabit juxta te malignus. Sed numquid non tu es peccator? Quomodo ergo astabis? Et ideo dicit, non secundum merita, sed in multitudine misericordiae tuae introibo, idest appropinquabo tibi, in domum tuam. Vel ad litteram dicitur templum, vel congregatio fidelium: 1 Tim. 3: quomodo oporteat te in domo Dei conversari, quae est Ecclesia Dei. Dan. 9: non enim in justificationibus nostris prosternimus preces ante faciem tuam et cetera. Sed tu cum sis peccator, idest vir sanguinum, quomodo appropinquas vel adoras? Certe, in timore tuo: Eccl. 1: qui sine timore est, non poterit justificari; ideo dicit, in timore tuo, scilicet cum reverentia.
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Supra petiit orationem exaudiri; hic proponit eam. Et primo orat pro se. Secundo pro aliis. Circa primum duo facit. Primo proponit orationem. Secundo ponit ejus rationem, ibi, quoniam non est. Circa primum duo petit; scilicet deduci et dirigi; et hoc ideo, quia homo in mundo est sicut in via: Isa. 30: haec est via: ambulabitis in ea. Qui autem vadunt per viam, indigent duobus: quia si via non sit secura, indigent ducatu; vel dirigente, si sit dubia. In mundo undique sunt hostes: Psal. 141: in via hac qua ambulabam, absconderunt laqueum mihi. Item ignota est via: Job 3: viro cujus abscondita est via et cetera. Et ideo primo petit, domine, deduc me in justitia tua, secundum justitiam tuam, vel ut ambulem in tua justitia: et hoc, propter inimicos meos: Ps. 142: spiritus tuus bonus deducet me in terram rectam: propter nomen tuum domine vivificabis me in aequitate tua. Dirige in conspectu tuo viam meam. Alia translatio habet, dirige in conspectu meo viam tuam: prima concordat cum Hieronymo: secunda cum Graeco; sed tamen idem est sensus: quasi dicat: domine, sum in via occulta: Prov. 14: est via quae videtur homini recta, novissime autem deducit ad mortem: et ideo, dirige me in conspectu tuo, idest secundum tuam providentiam, quia tibi nihil est occultum. Vel in conspectu tuo, ut tibi semper placeam. Vel in conspectu meo viam tuam, ut scilicet semper sit in corde meo, ut te semper sequi possim.
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Deinde cum subjungit, quoniam, assignat rationem petitionis, et describit inimicos, et periculum imminens. Primo ex defectu boni. Secundo ex abundantia mali, ibi, quia cor eorum et cetera. Defectus quidem est, quia si servarent pacem, possem eis pacificari et secure incedere. Sed non est in ore eorum veritas; quia aliud habent in ore, et aliud in corde: Osee 4: non est veritas: et ideo non possum secure incedere. Item ex abundantia mali. Et primo quantum ad meditationem, cum dicit: cor eorum vanum est, idest vana meditantur, ad quae attingere non possunt, scilicet decipere pauperes qui custodiuntur a te: Eccl. 2: multae insidiae sunt dolosis. Secundo ex aviditate: quia, sepulcrum patens est guttur eorum. Guttur servit ad gustum et locutionem. Uno modo potest legi, ut exponatur secundum quod ordinatur ad locutionem; quasi dicat: guttur eorum est sepulcrum patens: nam sicut sepulcrum est locus mortuorum, et de eo egreditur foetor, ita locutiones eorum mortificant alios, vel spiritualiter vel corporaliter: 1 Cor. 15: corrumpunt bonos mores colloquia prava. Item foetida sunt eloquia talium, quia turpia loquuntur: Eccl. 2: eructant praecordia foetentium. Alio modo ut exponatur quantum ad comestionem et aviditatem: et hoc possumus accipere vel ad litteram; et sic sunt sepulcrum patens, quia sunt voraces. Et propter hoc ut impleant voracitatem suam, adulantur, et inique agunt. Vel figuraliter: et sicut sepulcrum quantum est de se paratum est ad suscipiendum mortuos, sic isti semper sunt parati ad decipiendum: Hier. 5: pharetra ejus quasi sepulcrum patens. Tertio quantum ad eorum oppressionem, linguis suis etc.: quasi dicat: per verba blanda ducunt ad mortem: Rom. 16: per dulces sermones et blande seducunt corda innocentium: Hier. 9: sagitta vulnerans lingua eorum et cetera. Haec potest esse oratio justi et Ecclesiae.
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Consequenter cum dicit, judica, orat pro aliis. Et primo contra malos. Secundo pro bonis, ibi, et laetentur. Circa primum tria facit. Primo petit eorum judicium. Secundo determinat judicii modum, ibi, decidant et cetera. Tertio assignat judicii causam, ibi, quoniam irritaverunt. Dicit ergo, judica illos, ex quo sunt mali. Sed advertendum, quod duplex est judicium: scilicet discretionis, quo etiam boni judicantur: Psalm. 42: judica me Deus, et discerne causam meam et cetera. Secundo condemnationis: Jo. 3: qui non credit, jam judicatus est. Hic loquitur de judicio condemnationis, quo mali judicabuntur in extremo judicio: unde Hieronymus habet, condemna eos Deus. Sed contra: Matth. 5: orate pro persequentibus et calumniantibus vos. Respondeo. Dicendum, quod prophetae in sua prophetia non loquebantur voluntate propria: 2 Pet. 1: non enim voluntate humana allata est aliquando prophetia, sed spiritu sancto et cetera. Et ideo quae proferebant, dicebant secundum intellectum divinae justitiae: et ideo haec erant magis praedictiones futurorum quam orationes eorum: unde judica, idest scio quod judicabis. Modus justitiae duplex ponitur. Primo, ut deficiant ab intento. Secundo, ut removeantur a loco. Per primum impediuntur mala quae intendunt: et ideo dicit, decidant a cogitationibus suis, idest consiliis: Job 5: qui apprehendit sapientes in astutia eorum, et cetera. Vel decidant, idest puniantur propter cogitationes suas: Rom. 2: cogitationum accusantium et cetera. Sed per secundum expelluntur a societate bonorum; unde sequitur: secundum multitudinem et cetera. Hoc erit tunc quando Matth. 25, dicetur: ite maledicti et cetera. Job 18: expellet eum de luce in tenebras et cetera. Et dicit secundum multitudinem impietatum, quia secundum eas erit modus condemnativus: Deut. 25: pro mensura delicti erit et plagarum modus. Causa ponitur, quoniam irritaverunt, idest ad iram provocaverunt. Hoc in Deo non iram, sed voluntatem puniendi ostendit. Alia litera amaricaverunt te, qui dulcis es, in te pertinaciter peccando. Peccatores primo peccant, post aggravant peccatum suum ex pertinacia, et Deus tunc non parcit, sed irritatur, idest inducitur ad vindictam: Rom. 2: an ignoras quod benignitas Dei ad poenitentiam te adducit? Tu autem secundum duritiam tuam: Deut. 32: ipsi me provocaverunt in eo qui non est Deus et cetera.
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Consequenter cum dicit, et laetentur, ponit petitionem. Et primo ponit eam. Secundo subdit expositionem, in aeternum. Circa primum duo facit. Primo enim ponit quid petit, quia laetitiam; unde dicit laetentur: hoc est enim finis bonorum omnium. Ps. 67: justi epulentur et exultent in conspectu Dei, et delectentur in laetitia. Secundo, quibus petit, quia sperantibus: unde, qui sperant in te. Consequenter cum dicit, in aeternum exultabunt, exponit primo, et dicit, laetentur. Secundo, cum dicit, sperent, ibi, quoniam tu benedixisti justo. Laetitia namque sanctorum in patria est sempiterna: et ideo dicit, in aeternum: et secura; unde addit, et habitabis in eis: plena, propter quod subdit, et gloriabuntur et cetera. Sempiterna quidem est, non temporalis: Isa. 51: laetitia sempiterna super capita eorum et cetera. Secura absque perturbatione: Isa. 32: sedebit populus meus in pulchritudine pacis, et in tabernaculis fiduciae; et ideo dicit, et habitabis in eis, sicut protector: unde Hieronymus habet, et proteges eos: Apoc. 21: ecce tabernaculum Dei cum hominibus, et habitabit cum eis. Est etiam plena: et hoc patet ex quatuor. Primo ex gloria inde concepta; unde, gloriabuntur, quia non gloriatur quis de re nisi habeat eam excellenter. Sancti vero excellentissime Deum habent; ideo dicit, gloriabuntur. Secundo ex materia: quia gloriantur de re plenissima, et de omni bono: Joan. 16: usque modo non petistis quidquam in nomine meo; petite et accipietis, ut gaudium vestrum sit plenum: Jo. 15: ut gaudium meum in vobis sit et cetera. Et ideo dicit in te. Tertio ex societate: quia solus homo non potest bene gaudere de aliquo, sed quando amicos habet secum participes illius boni: et ideo dicit, omnes. Ps. 86: sicut laetantium omnium habitatio est in te. Quarto ex perfectione, qui diligunt: hoc enim proprium est amicorum gaudere de bono amici, nec facile homo dimittit quod diligit.
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Consequenter cum dicit, quoniam, ostendit quare sperant. Quia primo de dono gratiae. Secundo ex misericordia praedestinationis et cetera. Ex dono namque gratiae; unde ait, quoniam tu benedixisti justo, dando scilicet ei specialem gratiam: Ephes. 1: benedixit nos omni benedictione spirituali in caelestibus. Et misericordia praedestinationis: Ephe. 1: praedestinati sumus secundum propositum voluntatis ejus, qui operatur omnia in omnibus: et hoc est quod ait, scuto bonae voluntatis, scilicet aeterna voluntate misericordiae suae, quae ab aeterno disposuit salvare: Ephes. 1: elegit nos ante mundi constitutionem, ut essemus sancti et immaculati. Quod autem ait: ut scuto, innuit quod ipsa voluntas Dei bona est sicut scutum contra omnia mala: 2 Reg. 23: dominus scutum et robur meum et cetera. Vel est hic ut scutum protegens, in patria vero ut scutum coronans. Consuetudo namque fuit Romanis antiquitus uti scutis rotundis, et in illis habebant spem victoriae; et quando triumphabant, illomet scuto utebantur ut corona. Et inde sancti pinguntur cum scuto rotundo in capite: quia de hostibus adepti triumphum, scutum rotundum ad instar Romanorum gerunt in capite pro corona. Dicit ergo: scuto bonae voluntatis tuae coronasti nos; quasi dicat, pro scuto coronationis nostrae habemus bonam voluntatem tuam, quae nos hic defendit, et ibi coronat.
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ad te orabo; en, inquit, impleo conditionem, cui exauditio adnectitur ! Urget et auget implorationem v. 4 mane, quo praeparatur sacrificium et ratione oblationis eo maiore exspectatione ad opem prospecto, exaudies vocem meam, mane instruo (hebr) tibi, praeparo sacrificium et fidenter tibi et videbo, me sisto coram te (orans) et videbo, experiar opem Imploratione adeo vehementi iam satis declaratur necessitas seu exauditionis ex eo repetit
5:5
v. 9 quoniam non Deus volens iniquitatem, cui placeat impietas seu malitia, tu es, nec patitur Deus habere accolam virum: malum, neque habitabit iuxta te malignus; non tolerat Deus iniquum habere vicinum; est alius modus exprimendi odium iniquitatis; sicuti etiam in
5:6
v. 6 neque permanebunt, neque accedent (hebr), non:permittitur, ut accedant superbi (insolentes, hebr) ante oculos tuos; nam Deus odio habet omnes qui operantur iniquitatem ; uti in priore stropha repetitis modis ardens desiderium exauditionis expressit, ita nunc idem ardens manifestat desiderium, eo quod sexies et cum quadam gradatione Deo exponit, quantopere debeat impios odisse et perdere, abominari; simul variis iniquitatum generibus commemoratis multiplicem inimicorum impetum Deo proponit, quo magis opem In tertia stropha
5:8
v. 8. 9, petitionem suam commendat Deo ex eo quia sibi licet ex magna et multa Dei benignitate et gratia intrare in domum, in sanctuarium Dei; ergo a Deo iam agnoscitur quasi accola, vicinus, amicus; cul favori divino ex sua parte respondet promissione : adorabo ad templum sanctum tuum in timore tuo, in vera pietate et reverentia Deo debita. Advertendum est templum היכל dici etiam de antiquo sanctuario, uti 1 Reg. 1, 9 (Heli sacerdote sedente super sellam ante postes templi Domini; et 3, 3 Samuel dormiebat תו templo Domini, urbi erat arca Dei). Quare mentio templi non potest afferri tamquam indicium ac si psalmus non esset davidicus. Ceterum modus loquendi etiam usui temporis posterioris accommodari potuit. Tali praeparatione facta et desiderio ardenti exposito ipsam petitionem enuntiat
5:9
v. 9 Domine, deduc me in iustitia tua, duc me ut ambulem et vivam in iustitia a tua lege praescripta, propter inimicos meos, qui dolis et insidiis me impetunt occasionem quaerentes qua mihi possint quidquam mali imputare et calumnias intendere; propter tales insidiatores iterum instanter rogat: dirige in conspectu tuo viam meam, ut vivam immaculate ante te; hebr complana ante faciem meam viam tuam, id est : deduc me, seu dirige me in viam planam, ita ut sine offensione et sine difficultate, in pace 86 securitate vivam, a periculis tutus. Iam quantopere indigeat, ut via complanetur, difficultates obstantes removeantur, declarat
5:10
v. 10 ex indole inimicorum ; quoniam non est in ore eorum veritas, Hier rectum ; sunt perfidi et mendaces, cor eorum, interiora eorum, insidiae (Hier), hebr perlitiones; omnis quasi eorum - cogitatio est quomodo possintalios perdere, in ruinam propellere. l'ossa aperta creatur itinerantibus periculum; sepulcro aperto creatur insuper = horror; sepulerum apertum virulentiam et foetores emittit; sepulcrum | patens est guttur eorum ; sermonibus suis atque calumnus ubique perniciem spargunt et horrorem creant; linguis suis. dolose agebant ; Hier: linguam. suam levificant, hebr linguam suam lenem, blandam faciunt; eam ad benevolentiam ac blanditias componunt, quo facilius incautos perdant. Nominatur os, cor, guttur, lingua, ut totus homo in cogitandi et agendi ratione corruptus exhibeatur. | ET Contra tales psalmista invocat iustum Deum ac sanctum (cf. v.5-T) :
5:11
v. 11 iudica illos Deus, hebr pronuntia eossontes, Hier condemna eos; petit itaque, ut debito modo muletentur ; et quid praeprimis sit efflagitandum, indicat ; decidant a cogitationibus suis, corruant suis ipsorum consiliis et machinationibus ; explica a hebr v5 ut causam per quam sibi ipsi ruinam accersant et parent. Idem pelitur a Deo: secundum multitudinem. iniquitatum eorum ezpelle eos fac eos corruere, praecipita eos; id autem meriti sunt, quoniam irritaverunt te, flagitus et 1. De eoloco fuse agit Hier in epistola ad Suniam et Fret. DE contemptu legis divinae provocaverunt (Hier) Deum; hebr quia rebel- — . Jarunt contra te, contra legem et ordinem a Deo constitutum contuVersatur David in magna afflictione animi et corporis, in qua arden-. ter a Deo misericordiam efflagitat v. 2-4 ; petitionem repetitam Deo commendat ex eo quod post mortem Deo laudes non poterit persolvere et quod vehementissimis angustiis nocte et interdiu excruciatur v. 5-8. ribus suis denuntiat confusionem et ignominiam v. 9-11. Graviter se sentit puniri manu Dei; non deprecatur prorsus poenam, sed eam vult paterna castigatione mitigari (Gen.); unde ne in furore; afflictio et calamitas consideratur ut poena a Deo immissa, quam ne Deus, offensus peccatis, ira augeat, suppliciter rogat. Quam mutigationem et misericordiam ut impetret, effert in quam miseram conditionem iam sit redactus v. 3 miserere mei, quoniam infirmus sum, hebr potius cum emphasi languidus, mareidus, viribus et vigore plane destitutus ; immo in ipsa precatione crescit spes et desiderium ; quare praeter et ultra misericordiam iam petit sanationem v. 3 sana me, et magnitudo afflictionis exhibetur in 6020881026 corporis et animae; conturbata sunt ossa mea, quae firmissima sunt in corpore, trepidant, quasi bases ac fundamenta corporis nutant ae tremunt (Ag.) et v. 4 quam maxime anima mea est consternata et oppressa. In tanta miseria iam non ferre potest dilationem auxilii; unde in modum impatienter deposcentis opem exclamat sed tu, Domine, usquequo ? quousque tardabis, quousque sines me miserum pati? verum vehemens affectus et impatiens desiderium et stupor et admiratio de ope dilata optime depingitur ipsa 1118 aposiopesi. | Etiam maiore vi repetitur petitio v. 5 convertere, poena inflcta videtur Deus aversus ab homine; ergo: converte te ad me, redi ad me benigne; eripe animam meam, vitam meam, salva me; opem mihi praebe et salutem propter misericordiam tuam, scil. prout decet tuam eratiam etmiserationem ; haec tua benevolentia mihiiustum praebet titulum precationis. Hanctuam benevolentiam laudibus prosequi in vita mea - maxime exopto ; quare salvum me fac, v. 6 quoniam non est in morte recordatio tui (hebr, Hier) ; vita in 801001 generatim exhibetur satis tristis : numquid confitebitur tibi pulvis aut annuntiabit veritatem tuam (Ps. 29, 10); numquid mortuis facies mirabilia ! numquid. narrabit aliquis תג sepulero misericordiam tuam (87, 11) ? nec opus nec ralio nec sapientia 60 scientia erunt apud inferos, quo tu properas (Eccl. 9, 10); est enim scheol terra tenebrosa, operta caligine, terra miseriae (Iob 10, 21); in inferno quis confitebitur tibi ? quis laudabit te ? laudes Dei et iubilationes solum in terra cantantur et praedicantur, non in scheol. Unde pro psalmista gravis exsistit ratio, cur petat : | Altera ratio petitur ex gravitate et diuturnitate affhctionis v. 7 laboravi lassus sum, defatigatus gemitu meo, gemendo defessus sum meum. rigabo, fletu meo lectum oppleo. Ex noctis tempore indicatur batus est a furore, hebr ἃ moerore oculus meus, Hier caligavit. prae amaritudine oculus meus, hebr fortasse contabuit seu marcuit oculus diuturna aegritudine afficiantur ; insuper inveteravi inter omnes inimicos meos, quasi senio defeci inter tot insultantes hostes (Gen.); propter afflictiones et molestias. Lumen et vigor oculorum per tristitiam, dolores, luctum obnubilatur. = Spe erectus et fiducia confortatus iam triumphantis in modum inimieos a se recedere, conamina sua derelinquere iubet v. 9 discedite 8 me, desistite me vexare, quoniam exaudivit Dominus vocem fletus mei, idque bis laete repetit v. 10 exaudivit, orationem meam suscipit, audiyit vocem, audivit deprecationem eamque suscipit; ita hebr firmam inimicorum declaratur v. 11 erubescant explica : erubescere debent, Domino mihi concessam; iterum subito ignominia afficiuntur ; hebr incutit et eorum confusionem describit (cf. 34, 4; 39, 15 ; 69, 3 eto.) ; Hier revertantur et confundantur subito. In hoc carmine in v. 4 et in v. 9 habes quod mireris, illud scil. usquequo
5:2
… vera preghiera, anche semplicemente vocale (Ps. 140, 2; s. Teresa, Mansioni, I, 1, 7; s. Agostino, Enarr. in Ps., 85, n. 7; s. Ignazio, Es. spir., n. 75). Per p. di Dio l'anima devota intende lo sguardo della Divinità, attento ed intelligente (Ps. 5, 2-3), soccorrevole e misericordioso (ibid. 9, 14), purificante e vivificatore (I. Io. 3, 19-20), l'affetto nel quale Dio avvolge dentro di sé la sua creatura prediletta, « abbracciandola …
5:3
… Il primo di questi nomi è applicato rare volte al vero Dio (cf. Ind. 6, 25), ma compare in molti nomi propri teoforici, come 'Elba'al, Be'eljādhā' Be'aljāh ecc.; il secondo si legge in Deut. 35, 5; Is. 6, 5; 33, 22; 43, 15; Jer. 48, 15; Ps. 5, 3, ecc.; talvolta è specificato con riferimento al popolo eletto («re di Giacobbe», «re di Israele»), oppure con aggettivi, che determinano la maestà («re grande», «eterno», «della gloria», ecc.). …
5:22
… Esordendo dai testi del Nuovo Testamento, ove è chiaramente affermata la reale presenza, risalgono al Vecchio per individuarne le figure (τῶσις; manna, Melchisedec, agnello pasquale) e le allusioni (Ps. 5, 22; 33, 49; 52, 103 e Cant., vari passi). …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.