Lectio 11
Lecture 11
3:31 Caph. Quia non repellet in sempiternum Dominus.
3:31 Caph. For the Lord will not cast off forever.
3:32 Caph. Quia si abjecit, et miserebitur secundum multitudinem misericordiarum suarum.
3:32 Caph. For if he has cast off, he will also have mercy, according to the multitude of his mercies.
3:33 Caph. Non enim humiliavit ex corde suo, et abjecit filios hominum.
3:33 Caph. For he has not humbled from his heart, nor cast off the children of men.
55. Hic ostendit divinam misericordiam quantum ad relaxationem poenarum:
55. Here he shows the divine mercy as regards the relaxation of punishment.
et primo ponit a poenis absolutionem: non repellet, quia non semper puniet. Psal. 93: non repellet Dominus plebem suam. Isa. 28: non in perpetuum triturans triturabit illum, nec vexabit illum.
And first, he presents the release from punishments: the Lord will not cast off, because he will not always punish. The Lord will not cast off his people (Ps 93:14). The thresher shall not thresh it forever, neither shall the cart wheel hurt it (Isa 28:28).
Secundo sumit ad hoc rationem ex divina pietate: quia abjecit et miserebitur: pii enim patris est, postquam percusserit ad corrigendum, consolari. Tob. 3: si in correctione fuerit, ad misericordiam tuam pervenire licebit. Et ex hominum amore: non enim humiliavit ex corde suo, idest deposuit ab amore suo. Psal. 35: filii autem hominum in tegmine alarum tuarum sperabunt.
Second, he makes an argument from the divine tenderness: for if he has cast off, he will also have mercy, for it belongs to a tender father, after striking for the sake of correction, to offer consolation. If it be under correction, it shall be allowed to come to your mercy (Tob 3:21). And from his love for men: for he has not humbled from his heart, that is, driven by his love. The children of men shall put their trust under the covert of your wings (Ps 35:8).
Lectio 12
Lecture 12
3:34 Lamech. Ut conteret sub pedibus suis omnes vinctos terrae.
3:34 Lamed. To crush under his feet all the prisoners of the land.
3:35 Lamech. Ut declinaret judicium viri in conspectu vultus Altissimi.
3:35 Lamed. To turn aside the judgment of a man before the face of the Most High.
3:36 Lamech. Ut perverteret hominem in judicio suo, Dominus ignoravit.
3:36 Lamed. To destroy a man wrongfully in his judgment, the Lord has not known.
56. Hic sumit argumentum a divina justitia:
56. Here he takes an argument from divine justice.
et primo excludit ab ipsa tyrannicam oppressionem: Dominus ignoravit, practice, ut contereret, quasi tyrannus, qui praeter judicium opprimit, vinctos, afflictos. Psal. 68: exaudivit pauperes Dominus, et vinctos suos non despexit.
And first, he excludes from it tyrannical oppression: the Lord has not known, in practice, to crush under his feet, like a tyrant, who unjustly oppresses prisoners, the afflicted. The Lord has heard the poor: and has not despised his prisoners (Ps 68:34).
Secundo excludit judicis perversitatem: ut declinaret, scilicet a rectitudine, supple. Dominus ignoravit. Job 34: vere Deus non condemnabit frustra, nec Omnipotens subvertet judicium.
Second, he denies the perversity of the judge: to turn aside, namely, from rectitude; here supply: the Lord has not known. In very deed God will not condemn without cause, neither will the Almighty pervert judgment (Job 34:12).
Tertio excludit in judicio perversam intentionem, sicut est in illis qui sub pallio justitiae alios opprimere intendunt: ut perverteret in judicio, idest per judicium, Dominus ignoravit. Prov. 4: vias, quae a dextris sunt, novit Dominus.
Third, he denies a perverse intention in the judgment, as it is among those who intend to oppress others under the mantle of justice: to destroy a man wrongfully in his judgment, that is, by a judgment, the Lord has not known. The Lord knows the ways that are on the right hand (Prov 4:27).
Lectio 13
Lecture 13
3:37 Mem. Quis est iste qui dixit ut fieret, Domino non jubente?
3:37 Mem. Who is he that has said a thing should be done, when the Lord commands it not?
3:38 Mem. Ex ore Altissimi non egredientur nec mala, nec bona?
3:38 Mem. Shall not both evil and good proceed out of the mouth of the Most High?
3:39 Mem. Quid murmuravit homo vivens, vir pro peccatis suis?
3:39 Mem. Why has a living man murmured, a man suffering for his sins?
57. Hic sumit argumenta a divina potentia, qua omnia gubernat et providet:
57. Here he takes an argument from the divine power, by which he governs and provides for all things.
et primo contra illos qui derogant divinae providentiae, infideliter blasphemando: quis est iste qui dixit ut fieret aliquid, etsi non omnia, sine Dei providentia? in quo excluditur haeresis illorum qui dicunt, quod providentia Dei extendit se usque ad universalia, et incorporalia, sicut corpora caelestia, et etiam usque ad homines propter conformitatem naturae humanae ad Deum, ut dicit Rabbi Moyses: alia autem particularia non cognoscit Deus: ex ore Altissimi, idest sententia, bona, prospera, mala, adversa: in quo excludit errorem illorum qui dicunt omnia a casu fieri, et etiam qui dicunt a Deo non esse aliquam poenam, sicut dicit Tullius. Joan. 1: omnia per ipsum facta sunt, et sine ipso factum est nihil. Isa. 45: ego Dominus faciens bona et creans mala.
And first, against those who insult divine providence by faithlessly blaspheming: who is he that has said a thing should be done, something, even if not all things, without the providence of God? By this, he excludes the heresy of those who say that, although the providence of God extends to universal and incorporeal things (such as the celestial bodies), and even to men (because of the conformity of human nature to God, as Rabbi Moses said), yet God does know other particular things. Out of the mouth of the Most High, that is, by his judgment, both good, favorable things, and evil, adverse things; by this, he excludes the error of those who say that everything happens by chance and also of those who say that punishment does not come from God, as Cicero says. All things were made by him: and without him was made nothing that was made (John 1:3). I make peace and create evil: I the Lord that do all these things (Isa 45:7).
Secundo loquitur contra eos qui derogant per impatientiam murmurando: quid murmuravit, idest quare, pro peccatis suis, idest pro his quae pro peccatis suis patitur? Sapien. 1: custodite vos a murmuratione, quae nihil prodest, et a detractione parcite linguae.
Second, he speaks against those who insult him by murmuring impatiently: why, that is, for what reason, has a living man murmured; for his sins, that is, for these things which he suffers for his sins? Keep yourselves therefore from murmuring, which profits nothing, and refrain your tongue from detraction (Wis 1:11).
Lectio 14
Lecture 14
3:40 Nun. Scrutemur vias nostras, et quaeramus, et revertamur ad Dominum.
3:40 Nun. Let us search our ways, and let us seek and return to the Lord.
3:41 Nun. Levemus corda nostra cum manibus ad Dominum in caelos.
3:41 Nun. Let us lift up our hearts with our hands to the Lord in the heavens.
3:42 Nun. Nos inique egimus, et ad iracundiam provocavimus; idcirco tu inexorabilis es.
3:42 Nun. We have done wickedly, and provoked you to wrath: therefore you are inexorable.
58. Hic jam, assumpta fiducia, convertit se ad petendum divinam misericordiam: et circa hoc duo facit.
58. Here now, having taken confidence, he begins to implore the divine mercy; and concerning this, he does two things.
Primo ponit praeparationem ad orationem;
First, he presents the preparation for prayer;
secundo ponitur oratio, ibi, nos inique egimus.
second, there is the prayer, at we have done wickedly (Lam 3:42).
Circa primum duo.
Concerning the first, he does two things.
Primo paratur locus orationi per vitae emendationem: scrutemur, discutiendo peccata praeterita, et quaeramus, Dominum, desiderio cordis, et petentes auxilium, quo accepto, revertamur, bene operando. Jer. 2: vide vias tuas in convalle, scito quid feceris.
First, a place for prayer is prepared through the amendment of life: let us search our ways, by inspecting our past sins; and let us seek, the Lord, by the desire of the heart; and asking for help and having received it, let us return, by acting well. See your ways in the valley, know what you have done (Jer 2:23).
Secundo paratur locus per devotionem: levemus corda. 1 Tim. 2: volo viros orare in omni loco levantes manus suas.
Second, the place is prepared by devotion: let us lift up our hearts. I will therefore that men pray in every place, lifting up pure hands (1 Tim 2:8).