Exposition of Psalm 118 20.7.1–20.40.3
Latin text: CSEL 62 (Latin text: Schenkl/Petschenig, CSEL 62, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Exposition 20, chapter 7
20.7.1CSEL 62:448
Primus itaque uersus est: uide humilitatem meam et erue me, quoniam legem tuam non sum oblitus. fortasse dicat aliquis: gloriatur de se propheta. etsi gloriatur, gloriatur in infirmitatibus suis, in quibus et apostolus gloriatur dicens: gloriabor in infirmitatibus meis, alius in diuitiis, alius in titulis nobilitatis ac prosapiae suae, alius in administrationibus et honoribus gloriatur: iustus in humilitate gloriatur;
So the first verse is: “See my humiliation and deliver me, for I have not forgotten your law.” Perhaps someone may say: the prophet glories about himself. Even if he glories, he glories in his weaknesses, in which the apostle too glories, saying: “I will glory in my weaknesses.” One glories in riches, another in titles of nobility and lineage, another in offices and honors: the righteous man glories in humility;
Ps 119:153 (118:153 LXX) (quotation, high confidence) · 2 Cor 12:9 (quotation, high confidence)
Notes and citation
Summary: The psalmist glories only in humility, as Paul gloried in weakness.
- Ps 119:153 (LXX 118:153); 2 Cor 12:5, 9.
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text; word split in the digital text): uide d e humilit at em meam et erue me, quoniam legem e m tuam → uide humilitatem meam et erue me, quoniam legem tuam; gloriabor i n infirmitatibus → gloriabor in infirmitatibus.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.7.1 (CSEL 62:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-7-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.7.2CSEL 62:448–449
bona enim gloria Christo esse subiectum. ut scias autem, quia non iactare se cupiat, sed domini in se gratiam prouocare, alibi idem propheta ait: uide humilitatem meam et laborem meum. ergo quasi is, qui humiliauerit cor suum, quasi is, qui plurimum laborauerit. ibi sibi dimitti peccata desiderat, hic erui se precatur.
for it is good glory to be subject to Christ. And so that you may know that he does not wish to boast but to call down the Lord’s grace on himself, elsewhere the same prophet says: “See my humiliation and my toil.” So, as one who has humbled his heart, as one who has toiled very much, there he desires that his sins be forgiven him, here he prays to be delivered.
Ps 25:18 (24:18 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalmist does not boast but asks God’s grace, as in Ps 25.
- Ps 25:18 (LXX 24:18).
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.7.2 (CSEL 62:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-7-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 8
20.8.1CSEL 62:449
Constitue aliquem sacerdotem pro ministri salute sollicitum quem probatum aduertat deo, aliquem patrem pro filio in aegritudine constituto graui, aliquam feminam uel pro filio uel pro uiro maestam orationibus incubantem, fundentem uberes lacrimas noctibus ac diebus, humiliantem se ac sternentem solo, multiplicantem ieiunia et, quod his grauius est, mentis atque animi dolore confectam, morbi ac periculi dilatione torpentem dicere ad dominum: uide humilitatem meam et erue me.
Picture a bishop anxious for the safety of a minister whom he notes as approved by God; a father for a son placed in grave sickness; a woman, sorrowful for a son or a husband, lying over her prayers, pouring out abundant tears night and day, humbling herself and lying on the ground, multiplying fasts and, what is graver than these, worn out by grief of mind and soul, numbed by the delay of the disease and danger, saying to the Lord: “See my humiliation and deliver me.”
Ps 119:153 (118:153 LXX) (quotation, high confidence)
Notes and citation
Summary: The verse fits a bishop, a father or a wife praying and fasting in distress for a loved one.
- Ps 119:153 (LXX 118:153). Latin sacerdos is the bishop here.
Cite (SBL): Ambrose, Exp. Ps. 118 20.8.1 (CSEL 62:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-8-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 9
20.9.1CSEL 62:449
Considera etiam, quia spiritali quodam oleo caelestium praeceptorum ungit nos atque exercet cotidie scriptura diuina et dominus noster. plurimos ad subeunda certamina gestiens prouocare, diuersa posuit praemia coronarum, considera, inquam, Christi athletam innumeris contentionibus fatigatum ac prope iam lassatis uiribus resistentem periculi mole turbatum, cum uideat sibi non solum aduersus carnem et sanguinem, sed etiam aduersus spiritales nequitias quae sunt in caelestibus esse luctamen, dicere: uide humilitatem meam et erue me, quoniam legem tuam non sum oblitus. non enim potuit obliuisci qui secundum eius praecepta certauit.
Consider also that divine Scripture and our Lord anoint and train us daily with a kind of spiritual oil of the heavenly precepts. Eager to call very many to undertake the contests, he has set various prizes of crowns; consider, I say, an athlete of Christ wearied by innumerable struggles and, with strength almost spent, resisting, troubled by the weight of danger, when he sees that his wrestling is not only against flesh and blood but also against the spiritual forces of wickedness in the heavenly places, saying: “See my humiliation and deliver me, for I have not forgotten your law.” For he could not forget who fought according to its precepts.
Eph 6:12 (quotation, high confidence) · Ps 119:153 (118:153 LXX) (quotation, high confidence)
Notes and citation
Summary: The weary athlete of Christ, fighting spiritual powers, prays “See my humiliation.”
- Eph 6:12; Ps 119:153 (LXX 118:153).
Notes on the original text
- Digital text corrected (OCR slip): hummilitatem → humilitatem.
Cite (SBL): Ambrose, Exp. Ps. 118 20.9.1 (CSEL 62:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-9-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 10
20.10.1CSEL 62:449–450
Contuere etiam aliquem in martyrio constitutum. frequentibus adflictum subpliciis, retrusum in tenebras, graui fractum pondere catenarum, neruis crura distentum, euisceratum eculeo, exaratum ungulis, adustum candentibus lamminis perseuerantis fidei uirum. sed iam taediantis animi, quod diutius differatur sacrae mortis corona, dicentem: uide humilitatem meam et erue me, quoniam legem tuam non sum oblitus. non solum enim in studiis atque propositis, sed etiam in temptationibus humilitatem dici posse testimoniis scripturarum docemur. siquidem lectum est: homines acceptabiles in fornace humilitatis; ταπεινώσεως enim Graecus dixit, quod est humilitatis. hoc ideo posui, quia plurimi habent Latini in fornace adflictionis. Latinus discernit. Graecus non separat: ταπεινωσις et humilitas uirtutis dicitur et humilitas adflictionis. nihil inpedit, si Latinus separat; non enim Graecus ex Latino transtulit, sed Latinus ex Graeco.
Behold also someone placed in martyrdom, afflicted with frequent tortures, thrust into darkness, broken by the heavy weight of chains, legs stretched in the stocks, torn open on the rack, ploughed by hooks, burned with red-hot plates, a man of persevering faith, but now of a weary mind because the crown of holy death is long delayed, saying: “See my humiliation and deliver me, for I have not forgotten your law.” For we are taught by the testimonies of the Scriptures that humiliation can be spoken of not only in pursuits and purposes but also in temptations, since it is read: “acceptable men in the furnace of humiliation”; for the Greek said tapeinōseōs, which is “of humiliation.” I have set this down because many Latin copies have “in the furnace of affliction.” The Latin distinguishes, the Greek does not separate: tapeinōsis is said both of the humility of virtue and of the humiliation of affliction. Nothing prevents the Latin from separating them; for the Greek did not translate from the Latin, but the Latin from the Greek.
Ps 119:153 (118:153 LXX) (quotation, high confidence)
Notes and citation
Summary: The tortured martyr prays the verse; Greek tapeinōsis means both humility and affliction.
- Ps 119:153 (LXX 118:153); Sir 2:5.
Notes on the original text
- Digital text corrected (letter-spaced words in the digital text; stray mark in the digital text; word split in the digital text): humilitatem meam e t erue m e → humilitatem meam et erue me; in temptati- i onibus → in temptationibus; ταπεινωσις* → ταπεινωσις.
Extrabiblical texts: Sir 2:5 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Martyrdom
Cite (SBL): Ambrose, Exp. Ps. 118 20.10.1 (CSEL 62:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-10-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 11
20.11.1CSEL 62:450
Denique et Hebraei, quamdiu in Aegypto erant, in fornace erant ferrea. hoc est in fornace temptationis, in fornace adflictionis, cum duris adfligerentur imperiis. unde et scriptum est: quia eduxit eos deus de fornace ferrea, ex Aegypto. fornax erat ferrea, quia nullius adhuc in Aegypto opera uirtutum plena lucebant, nullius aurum illic fuerat conprobatum. nullius plumbum iniquitatis exustum. dura fornax fornax mortis perpetuae, quam fornacem nullus poterat euadere. quae omnes consumeret, in qua solus dolor esset et luctus.
In fact the Hebrews too, as long as they were in Egypt, were in an iron furnace, that is, in the furnace of temptation, in the furnace of affliction, when they were afflicted by harsh commands. Hence it is also written that God brought them out of the iron furnace, out of Egypt. The furnace was of iron, because the works of no one’s virtues yet shone full in Egypt, no one’s gold had been proved there, no one’s lead of iniquity burned away. A hard furnace, the furnace of perpetual death, which no one could escape, which consumed all, in which there was only grief and mourning.
Deut 4:20 (quotation, high confidence) · 1 Kgs 8:51 (allusion, medium confidence) · Jer 11:4 (allusion, medium confidence)
Notes and citation
Summary: Egypt was an iron furnace of affliction from which God brought Israel.
- Deut 4:20; 1 Kgs 8:51; Jer 11:4.
Cite (SBL): Ambrose, Exp. Ps. 118 20.11.1 (CSEL 62:450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-11-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.11.2CSEL 62:450
at uero fornax. in qua Ananias Azarias Misahel hymnum domino canebant, fornax aurea illa, non ferrea, per quam toto orbe sapientia fide deuotionis inluxit. erat quidem etiam haec fornax in Babylonia, ubi aurum non erat spiritale nisi forte captiuum; captiuam enim dominus duxit captiuitatem. hoc erat aurum in dei sanctis, qui captiui erant apud Babylonios corpore, spiritu autem apud deum liberi, soluti uinculis captiuitatis humanae, iugo gratiae spiritalis innexi. et fortasse eadem fornax ferrea fragilibus est. aurea perseuerantibus.
But the furnace in which Ananias, Azarias, Mishael sang a hymn to the Lord was a golden furnace, not iron, through which wisdom shone through the whole world by the faith of devotion. This furnace too was in Babylonia, where there was no spiritual gold unless perhaps captive; for the Lord led captivity captive. This was the gold in God’s saints, who were captive in body among the Babylonians, but free in spirit with God, loosed from the chains of human captivity, bound to the yoke of spiritual grace. And perhaps the same furnace is iron to the frail, golden to the persevering.
Dan 3:23 (allusion, high confidence) · Eph 4:8 (quotation, high confidence) · Ps 68:18 (67:19 LXX) (allusion, medium confidence)
Notes and citation
Summary: The three youths’ furnace was golden; the same trial is iron to the weak, gold to the faithful.
- Dan 3:23–24 with Pr Azar 1 (Song of the Three); Eph 4:8 (Ps 68:18).
Notes on the original text
- Digital text corrected (OCR slip and words joined): aurum indcisanctis → aurum in dei sanctis.
Extrabiblical texts: Pr Azar 1 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 20.11.2 (CSEL 62:450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-11-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 12
20.12.1CSEL 62:450–451
Omnes oportet per ignem probari quicumque ad paradisum redire desiderant; non enim otiose scriptum est. quod eiectis Adam uel Eua de paradisi sede posuit deus in exitu paradisi gladium igneum uersatilem. omnes oportet transire per flammas, siue ille Iohannes euangelista sit, quem ita dilexit dominus, ut de eo diceret ad Petrum: si sic eum uolo manere, quid ad te? tu me sequere.
All who desire to return to paradise must be proved by fire; for it is not written idly that, when Adam and Eve were cast out of the abode of paradise, God placed at the exit of paradise a fiery revolving sword. All must pass through the flames, whether it be John the evangelist, whom the Lord so loved that he said of him to Peter: “If I will that he remain thus, what is that to you? Follow me.”
Gen 3:24 (allusion, high confidence) · John 21:22 (quotation, high confidence)
Notes and citation
Summary: All who return to paradise must pass the fiery sword, even John the beloved disciple.
- Gen 3:24; John 21:22.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 20.12.1 (CSEL 62:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-12-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.12.2CSEL 62:451
de morte eius aliqui dubitauerunt, de transitu per ignem dubitare non possumus, quia in paradiso est nec separatur a Christo. siue ille sit Petrus qui claues accepit regni caelorum, qui supra mare ambulauit, oportet ut dicat: transiuimus per ignem et aquam et induxisti nos in refrigerium. sed Iohanni cito uersabitur igneus gladius, quia non inuenitur in eo iniquitas quem dilexit aequitas. si quid in eo uitii humani fuit. caritas diuina decoxit; alae enim eius sicut alae ignis.
Some have doubted about his death; about his passing through fire we cannot doubt, because he is in paradise and is not separated from Christ. Or whether it be Peter, who received the keys of the kingdom of heaven, who walked on the sea, he must say: “We passed through fire and water, and you brought us into refreshment.” But for John the fiery sword will be quickly turned, because no iniquity is found in him whom equity loved. If there was anything of human fault in him, divine love boiled it away; for its wings are like wings of fire.
Matt 16:19 (allusion, high confidence) · Matt 14:29 (allusion, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence) · Song 8:6 (allusion, medium confidence)
Notes and citation
Summary: Even Peter and John pass through the fire, though love has already purified John.
- Matt 16:19; Matt 14:29; Ps 66:12 (LXX 65:12); Song 8:6.
Notes on the original text
- Digital text corrected (OCR slip): aiiqui dubitauerunt → aliqui dubitauerunt.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 20.12.2 (CSEL 62:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-12-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 13
20.13.1CSEL 62:451
Qui hic habuerit caritatis ignem, illic ignem gladii timere non poterit. ipsi Petro, qui totiens mortem suam pro Christo obtulit. dicet: transi, recumbe. sed ille dicet: igne nos examinasti, sicut igne examinatur argentum. etenim in quo aqua multa excludere non potuit caritatem, quomodo eum ignis excludet? sed ille examinabitur ut argentum, ego examinabor ut plumbum; donec plumbum tabescat, ardebor.
Whoever has had the fire of love here will not be able to fear the fire of the sword there. To Peter himself, who so often offered his death for Christ, he will say: “Pass on, recline.” But he will say: “You have tried us with fire, as silver is tried with fire.” For in him in whom much water could not shut out love, how will fire shut him out? But he will be tested as silver; I shall be tested as lead; I shall burn until the lead melts.
Luke 17:7 (allusion, medium confidence) · Ps 66:10 (65:10 LXX) (quotation, high confidence) · Song 8:7 (allusion, high confidence)
Notes and citation
Summary: Love’s fire here frees from the fire hereafter; Peter will be tried as silver, Ambrose as lead.
- Luke 17:7; Ps 66:10 (LXX 65:10); Song 8:7.
Notes on the original text
- Digital text corrected (words joined in the digital text): ignenosexaminasti → igne nos examinasti.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 20.13.1 (CSEL 62:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-13-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.13.2CSEL 62:451
si nihil argenti in me inuentum fuerit, heu me! in ultima inferna detrudar aut ut stipula totus exurar. si quid inuentum in me fuerit auri uel argenti non per meos actus, sed per misericordiam et gratiam Christi, per ministerium sacerdotii, dicam fortasse ego: etenim qui sperant in te non confundentur.
If no silver is found in me, woe is me! I shall be thrust into the lowest hell or be wholly burned up like stubble. If any gold or silver is found in me, not through my own acts but through the mercy and grace of Christ, through the ministry of the priesthood, perhaps I shall say: “For those who hope in you will not be put to shame.”
1 Cor 3:15 (allusion, high confidence) · Ps 25:3 (24:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Ambrose fears the fire, hoping only in Christ’s mercy and the grace given through his ministry.
- 1 Cor 3:12–15; Ps 25:3 (LXX 24:3).
Topics: Eschatology, Church office
Cite (SBL): Ambrose, Exp. Ps. 118 20.13.2 (CSEL 62:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-13-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 14
20.14.1CSEL 62:451–452
Illo igitur igneo gladio iniquitas exuretur quae sedet super talentum plumbeum. ideo unus ignem illum sentire non potuit qui est iustitia dei Christus, quia peccatum non fecit; nihil enim ignis in eo quod exurere posset inuenit. denique soli eleuatae sunt portae aeternales, ut introiret rex gloriae, non reus causae.
So by that fiery sword iniquity will be burned up, which sits on the talent of lead. That is why only one could not feel that fire, Christ, the righteousness of God, because he committed no sin; for the fire found nothing in him that it could burn. In fact for him alone were the everlasting gates lifted up, that the King of glory might enter, not one guilty of a charge.
Zech 5:7 (allusion, high confidence) · 1 Pet 2:22 (allusion, high confidence) · Ps 24:7 (23:7 LXX) (allusion, high confidence)
Notes and citation
Summary: Only sinless Christ passed untouched by the fire; the gates opened for the King of glory.
- Zech 5:7–8; 1 Pet 2:22; Ps 24:7 (LXX 23:7).
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.14.1 (CSEL 62:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-14-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.14.2CSEL 62:452
et hic quidem mortem caro illius gustauit; neque enim aliter posset resurgere. quod legi, praesumo, quod non legi, ueneratus scientibus derelinquo unum confitens, quia, quicquid caro illa subiit, ideo subiit, ut uiam ceteris uel triumphandi per martyrii passionem uel transeundi in paradisum suis uestigiis reformaret. nemo ergo sibi adroget, nemo de meritis, nemo de potestate se iactet, sed omnes speremus per dominum Iesum misericordiam inuenire, quoniam omnes ante tribunal eius stabimus. de illo ueniam, de illo indulgentiam postulabo; quae enim spes alia peccatoribus?
And here indeed his flesh tasted death; for otherwise it could not rise. What I have read I presume; what I have not read I reverently leave to those who know, confessing one thing: that whatever that flesh underwent, it underwent so that it might reshape for others by its footsteps the way either of triumphing through the passion of martyrdom or of passing into paradise. So let no one claim anything for himself, no one boast of merits, no one of power, but let us all hope to find mercy through the Lord Jesus, since we shall all stand before his judgment seat. From him I will ask pardon, from him indulgence; for what other hope have sinners?
Rom 14:10 (allusion, high confidence) · 2 Cor 5:10 (echo, medium confidence)
Notes and citation
Summary: Christ’s death opened the way to martyrdom and paradise; all must hope only in his mercy at judgment.
- Rom 14:10; 2 Cor 5:10.
Notes on the original text
- Digital text corrected (stray full stop in the digital text): spes alia peccatoribus?. → spes alia peccatoribus?.
Topics: Eschatology, Martyrdom
Cite (SBL): Ambrose, Exp. Ps. 118 20.14.2 (CSEL 62:452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-14-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 15
20.15.1CSEL 62:452
Et qui se hic aurum putat, habet plumbum, et qui putat se granum tritici, habet stipulam quae possit exuri. sed hic sibi multi aurum uidentur. non illis inuideo; sed etiam aurum examinabitur, uretur, ut possit probari. sic enim scriptum est: sicut aurum in conflatorio probabo illos. ergo aduertant, quia examinabuntur omnes. multi ergo, qui se aurum putant, et ipsi humilitatem sequantur, ut uitia sua decoquant.
And whoever thinks himself gold here has lead, and whoever thinks himself a grain of wheat has stubble that can be burned. But here many seem to themselves gold. I do not envy them; but even gold will be tested, burned, so that it can be proved. For thus it is written: “As gold in the furnace I will prove them.” So let them notice that all will be tested. So let many who think themselves gold also follow humility, so as to boil away their vices.
Matt 3:12 (echo, medium confidence) · Zech 13:9 (allusion, medium confidence)
Notes and citation
Summary: Even those who think themselves gold will be tested in the fire; let them be humble.
- Matt 3:12; Wis 3:6; Zech 13:9.
Notes on the original text
- Digital text corrected (words joined in the digital text): inconflatorio → in conflatorio.
Extrabiblical texts: Wis 3:6 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Eschatology, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.15.1 (CSEL 62:452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-15-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.15.2CSEL 62:452–453
sed hic inanis iactantia est. ideo multis, qui se massas auri putant, dicit sapientior auri massa: omnes nos fornax probabit. ergo quia examinandi sumus, sic nos agamus, ut iudicio probari mereamur diuino. teneamus hic positi humilitatem, ut, cum unusquisque nostrum uenerit ad iudicium dei, ad illos ignes, quos transituri sumus, dicat: uide humilitatem meam et erue me. nam si superbus fuerit, si adrogans, si contumax, non poterit hoc dicere. nemo autem dicet: uide superbiam meam, sed: uide humilitatem meam, ut eius gratia erui ab illo igne mereatur.
But here it is empty boasting. That is why to many who think themselves masses of gold, a wiser mass of gold says: “The furnace will prove us all.” So since we are to be tested, let us so conduct ourselves that we may deserve to be approved by the divine judgment. Let us, placed here, keep humility, so that when each of us comes to God’s judgment, to those fires which we shall pass through, he may say: “See my humiliation and deliver me.” For if he is proud, if arrogant, if stubborn, he will not be able to say this. And no one will say, “See my pride,” but, “See my humiliation,” so that by its grace he may deserve to be delivered from that fire.
Ps 119:153 (118:153 LXX) (quotation, high confidence)
Notes and citation
Summary: Keep humility now so as to pray at the judgment, “See my humiliation and deliver me.”
- Ps 119:153 (LXX 118:153). The saying of the “wiser mass of gold” is unidentified.
Topics: Eschatology, Humility and pride, The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.15.2 (CSEL 62:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-15-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 16
20.16.1CSEL 62:453
Est ergo humilitas laboris et fatigationis, est et humilitas uirtutis atque propositi, quam et in secundis et prosperis et in otio positus tenet iustus. nullo scilicet fractus labore, nullius certaminis dubius euentu humilem omnibus affectum exhibet nec sua extollere studet, sed magis minuere operis sui pretium et meriti sui gratiam.
So there is a humility of toil and weariness, and there is a humility of virtue and purpose, which the righteous man keeps even in good and prosperous times and at leisure; broken by no toil, uncertain of the outcome of no contest, he shows a humble affection to all and does not try to extol his own things, but rather to lessen the price of his work and the grace of his merit.
Notes and citation
Summary: There is also a humility of virtue, kept by the righteous even in prosperity.
Topics: Ethics, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.16.1 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-16-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.16.2CSEL 62:453
audi iustum humiliantem se: ego, inquit, sum minimus apostolorum. me uas electionis diuinae, ille gentium doctor minimum esse se dicit, indignum eius officii nomine quod suis operibus praeferebat nihilque sibi adrogat, sed totum gratiae dei deputat. hoc utique decet iustum.
Hear the righteous man humbling himself: “I,” he says, “am the least of the apostles.” He, the vessel of divine election, the teacher of the gentiles, says that he is the least, unworthy of the name of that office which he displayed in his works, and claims nothing for himself, but ascribes everything to the grace of God. This surely befits the righteous man.
1 Cor 15:9 (quotation, high confidence) · 1 Cor 15:10 (allusion, high confidence) · Acts 9:15 (allusion, high confidence)
Notes and citation
Summary: Paul, the chosen vessel, called himself the least of the apostles.
- 1 Cor 15:9–10; Acts 9:15. “me uas” in the digital text is translated “he, the vessel” by sense.
Notes on the original text
- Digital text corrected (letter-spaced and joined words in the digital text): e g o, inquit, summinimus u postolorum → ego, inquit, sum minimus apostolorum.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.16.2 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-16-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 17
20.17.1CSEL 62:453
Hac humilitate Abraham pater fidei nuncupatus est. qui. cum diuino participaretur alloquio, terram se esse dicebat et limum. ipse quoque dominus ait: ego autem sum uermis et non homo, obprobrium hominum et abiectio plebis, cum de sui corporis passione loqueretur, qui non quae sua sunt quaesiuit. sed quae aliorum.
By this humility Abraham was named father of faith, who, when he shared in divine converse, said he was earth and mud. The Lord himself too says, “But I am a worm and no man, a reproach of men and the outcast of the people,” when he spoke of the passion of his body, he who sought not his own things but those of others.
Gen 18:27 (allusion, high confidence) · Ps 22:6 (21:7 LXX) (quotation, high confidence) · Phil 2:4 (allusion, high confidence)
Notes and citation
Summary: Abraham called himself dust; Christ called himself a worm, seeking others’ good.
- Gen 18:27; Ps 22:6 (LXX 21:7); Phil 2:4; 1 Cor 10:33.
Notes on the original text
- Digital text corrected (words joined in the digital text): egoautem sum → ego autem sum.
Topics: Christology, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.17.1 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.17.2CSEL 62:453
cuius nos imitatores uult fieri apostolus atque hortatur dicens: hoc enim sentite in uobis quod et in Christo Iesu, qui cum in forma dei esset non rapinam arbitratus est esse se aequalem deo. sed semet ipsum exinaniuit formam serui accipiens. nec nos igitur nobilitatem generis nec diuitias requiramus, si uolumus Christum sequi. exinaniuit se, cum esset in dei forma. cum diues esset, pauper factus est. noli et tu contemnere plebeium, quia nobilis es, noli despicere seruum. quia potens es, noli pauperem fastidire, quia diues es. numquid nobilior, numquid potentior, numquid ditior Christo es?
The apostle wishes us to become his imitators and exhorts us, saying: “Have this mind in you which was also in Christ Jesus, who, being in the form of God, did not think it robbery to be equal with God, but emptied himself, taking the form of a servant.” So let us not seek nobility of family or riches, if we wish to follow Christ. He emptied himself, though he was in the form of God; though he was rich, he became poor. Do not despise the plebeian because you are noble; do not look down on the slave because you are powerful; do not disdain the poor man because you are rich. Are you nobler, more powerful, richer than Christ?
Phil 2:5 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence)
Notes and citation
Summary: Imitate Christ, who emptied himself; despise no one for lowly station.
- Phil 2:5–7; 2 Cor 8:9.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text; words joined in the digital text): atque que hortatur → atque hortatur; in forma deiesset → in forma dei esset; formam seruiaccipiens → formam serui accipiens.
Topics: Ethics, Christology, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.17.2 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.17.3CSEL 62:453–454
ille pro te suscepit illa quae tu despicis, ille pro te humiliauit se usque ad mortem et mortem crucis, ut tuae lapsum aboleret superbiae, ut, quod per unius Adae inoboedientiam perdideramus, per unius domini Iesu oboedientiam reciperemus. propter quod deus, inquit, illum exaltauit et dedit illi nomen super omne nomen, ut in nomine Iesu omne genu flectatur, quoniam dominus Iesus in gloria est dei patris.
He took on for you the things you despise; he humbled himself for you even to death, the death of the cross, to abolish the fall of your pride, so that what we had lost through the disobedience of the one Adam we might recover through the obedience of the one Lord Jesus. “Therefore,” he says, “God exalted him and gave him a name above every name, that at the name of Jesus every knee should bow, since the Lord Jesus is in the glory of God the Father.”
Phil 2:8 (quotation, high confidence) · Phil 2:9 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Phil 2:11 (quotation, high confidence) · Rom 5:19 (allusion, high confidence)
Notes and citation
Summary: Christ’s obedience to death undid Adam’s disobedience, and God exalted him.
- Phil 2:8–11; Rom 5:19.
Notes on the original text
- Digital text corrected (words joined in the digital text): quoniamdominus → quoniam dominus.
Topics: Christology, Humility and pride, The fall
Cite (SBL): Ambrose, Exp. Ps. 118 20.17.3 (CSEL 62:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 18
20.18.1CSEL 62:454
Considera, o homo, quid legas. non laborauit apostolus potentiam Christi probare, sed oboedientiam praedicare, sed demonstrare quanta sit humilitatis gratia, quantus eius profectus. si simplicibus accipias auribus, et Christum exaltauit;
Consider, O man, what you read. The apostle did not labor to prove Christ’s power, but to proclaim his obedience, to show how great is the grace of humility, how great its advancement. If you take it with simple ears, it even exalted Christ;
Notes and citation
Summary: Paul’s point is the power of humility, which even exalted Christ.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.18.1 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.18.2CSEL 62:454
sed Christus non quae sua, sed quae tua erant, illa humilitate quaerebat. accipe ergo argutis auribus: moraliter tibi profuit, mystice tuam redemit salutem. quomodo uis intellege, salus est tua. si putas quod Christo profuit humilitas sua, cui ergo non proderit? si illum exaltauit, quem non augebit?
but Christ by that humility sought not his own things but yours. So take it with sharper ears: morally it profited you; mystically it redeemed your salvation. Understand it as you will, it is your salvation. If you think his humility profited Christ, whom then will it not profit? If it exalted him, whom will it not increase?
Phil 2:4 (echo, medium confidence)
Notes and citation
Summary: Christ’s humility served our salvation; if it exalted him, it will exalt us.
- Phil 2:4.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.18.2 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.18.3CSEL 62:454
factus est minister omnium dominus et auctor omnium uapulauit. pedes lauit, crucifixus est, mortuus est. sed in his omnibus detrimentum nullum uideo diuinitatis eius, profectum operationis agnosco. qui nihil habebat quod ad potestatem suam adderet, habuit quod ad cultum suae maiestatis adiungeret. audeo dicere: operationis suae munus amiserat, nisi id humilitas recepisset.
The Lord became the servant of all, and the author of all was beaten, washed feet, was crucified, died. But in all these I see no loss to his divinity; I recognize an advance of his work. He who had nothing to add to his power had something to join to the worship of his majesty. I dare to say: he would have lost the gift of his work, had humility not recovered it.
Matt 20:28 (allusion, high confidence) · John 13:5 (allusion, high confidence)
Notes and citation
Summary: Christ’s humiliations took nothing from his divinity but advanced his saving work.
- Matt 20:28; John 13:5.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.18.3 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.18.4CSEL 62:454
itaque nos quidem redemit, sed etiam sibi adquisiuit. nihil ergo humilitas adfert dispendii; ille qui se exinaniuit plenus est, ille qui non rapinam arbitratus est esse se aequalem deo, formam serui accipiens, in gloria est dei patris. suscepi quem nesciebam, agnoui quem non cognoscebam. confiteor quem negabam. ipsi genu corporis flecto. ipsi genu mentis inflecto. ipsum adoro quem ante fugiebam.
So he redeemed us indeed, but he also acquired for himself. So humility brings no loss; he who emptied himself is full; he who did not think it robbery to be equal with God, taking the form of a servant, is in the glory of God the Father. I have received him whom I did not know, recognized him whom I did not acknowledge; I confess him whom I denied. To him I bend the knee of the body, to him I bend the knee of the mind; I adore him whom before I fled.
Phil 2:6 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Phil 2:10 (allusion, high confidence) · Phil 2:11 (allusion, high confidence)
Notes and citation
Summary: Humility costs nothing; Christ, emptied, is in glory, and Ambrose now worships him.
- Phil 2:6–7, 10–11.
Notes on the original text
- Digital text corrected (OCR slip): confiteor quem negabum → confiteor quem negabam.
Topics: Christology, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.18.4 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 19
20.19.1CSEL 62:454–455
Gratias tibi agimus, Iesu domine, quod creasti nos et creatos feris bestiis, mutis animantibus praefecisti. maiora sunt uisitationis tuae munera. uisitatos maiestatis tuae consortiis honorasti dicens: narrabo nomen tuum fratribus meis; suscepto enim corpore frater es factus nec dominus esse desisti.
We thank you, Lord Jesus, that you created us and set us, once created, over the wild beasts and dumb animals. Greater are the gifts of your visitation. Those visited you honored with fellowship in your majesty, saying: “I will declare your name to my brothers”; for, taking a body, you became a brother and did not cease to be Lord.
Gen 1:28 (allusion, high confidence) · Ps 22:22 (21:23 LXX) (quotation, high confidence) · Heb 2:12 (allusion, medium confidence)
Notes and citation
Summary: Ambrose thanks Christ for creation and for becoming our brother by taking a body.
- Gen 1:26–28; Ps 22:22 (LXX 21:23) (Heb 2:12).
Notes on the original text
- Digital text corrected (OCR slip): usitatos maiestatis → uisitatos maiestatis.
Topics: Christology, Incarnation
Cite (SBL): Ambrose, Exp. Ps. 118 20.19.1 (CSEL 62:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.19.2CSEL 62:455
maior redemptionis gratia. periclitantes morte propria redemisti, sicut scriptum est: expedit unum hominem mori pro populo. suscitasti mortuos dicens: soluite hoc templum. et in triduo resuscitabo illud; in illo enim templo dominici Corporis omnibus resurrectio adcreuit.
Greater is the grace of redemption. Those in peril you redeemed by your own death, as it is written: “It is expedient that one man die for the people.” You raised the dead, saying: “Destroy this temple, and in three days I will raise it up”; for in that temple of the Lord’s body resurrection grew for all.
John 11:50 (quotation, high confidence) · John 2:19 (quotation, high confidence) · John 2:21 (allusion, high confidence)
Notes and citation
Summary: Christ redeemed us by his death and raised all in the temple of his body.
- John 11:50; John 2:19, 21.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.19.2 (CSEL 62:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.19.3CSEL 62:455
resurgentes adaequauisti angelis, sicut dixisti: quoniam quae non nubunt et qui non ducunt uxores erunt sicut angeli in caelo, postremo ad dexteram dei in illo filii hominis solio conlocasti, sicut ipse dignatus es dicere: ex hoc autem erit filius hominis sedens ad dexteram uirtutis dei.
Those who rise you made equal to the angels, as you said: “For those who do not marry and are not given in marriage will be like the angels in heaven”; finally you set us at the right hand of God on that throne of the Son of man, as you yourself deigned to say: “But from now on the Son of man will be seated at the right hand of the power of God.”
Luke 20:35 (quotation, high confidence) · Matt 22:30 (allusion, high confidence) · Luke 22:69 (quotation, high confidence)
Notes and citation
Summary: Christ makes the risen like angels and seats humanity at God’s right hand.
- Luke 20:35–36 with Matt 22:30; Luke 22:69.
Topics: Eschatology, Resurrection of the body
Cite (SBL): Ambrose, Exp. Ps. 118 20.19.3 (CSEL 62:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 20
20.20.1CSEL 62:455
Unde apostolus admirans diuinae dona pietatis, simul ostendens unam patris et filii esse liberalitatem ait: deus autem qui diues est in misericordia propter multam caritatem qua dilexit. audis in quo debeas, homo. diues esse. quas habere uirtutes: amorem dei in te probare, imitari caritatis caelestis dulcedinem.
Hence the apostle, marveling at the gifts of divine goodness and at the same time showing that the generosity of Father and Son is one, says: “But God, who is rich in mercy, because of the great love with which he loved us.” You hear in what you ought to be rich, O man, what virtues to have: to prove in yourself the love of God, to imitate the sweetness of heavenly love.
Eph 2:4 (quotation, high confidence)
Notes and citation
Summary: God, rich in mercy, calls us to be rich in love.
- Eph 2:4.
Notes on the original text
- Digital text corrected (words joined in the digital text): simulostendens → simul ostendens; deusautem → deus autem.
Topics: Trinity, Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 20.20.1 (CSEL 62:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.20.2CSEL 62:455–456
et addidit: et cum essemus mortui peccatis, conuiuificauit nos in Christo. cuius gratia estis saluati, et simul suscitauit, simul fecit sedere in caelestibus in Christo Iesu. in Christo utique honoratur et caro. ille igitur. qui ad dexteram dei sedet, propter nos humiliatus est ideoque dicit nobis: discite a me, quia mitis sum et humilis corde.
And he added: “And when we were dead in sins, he made us alive together in Christ, by whose grace you have been saved, and raised us up together and made us sit together in the heavenly places in Christ Jesus.” In Christ surely the flesh too is honored. So he who sits at God’s right hand was humbled for us, and therefore says to us: “Learn from me, for I am meek and humble of heart.”
Eph 2:5 (quotation, high confidence) · Eph 2:6 (quotation, high confidence) · Matt 11:29 (quotation, high confidence)
Notes and citation
Summary: We were made alive and seated with Christ; he who sits at God’s right hand was humbled for us.
- Eph 2:5–6; Matt 11:29.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.20.2 (CSEL 62:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.20.3CSEL 62:456
non dixit: discite a me quia potens sum\\ sed quia humilis corde, ut tu illum imiteris, ut tu ei dicas: domine, audiui uocem tuam, impleui praeceptum tuum. dixisti ut a te disceremus humilitatem: didicimus non solum sermone tuo, sed etiam actu tuo; feci quod imperasti: uide humilitatem meam.
He did not say, “Learn from me, for I am powerful,” but “for I am humble of heart,” so that you may imitate him, so that you may say to him: “Lord, I have heard your voice, I have fulfilled your precept. You said that we should learn humility from you: we have learned it not only from your word but also from your deed; I have done what you commanded: see my humiliation.”
Matt 11:29 (quotation, high confidence) · Ps 119:153 (118:153 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ taught humility by word and deed; the believer can say, “See my humiliation.”
- Matt 11:29; Ps 119:153 (LXX 118:153).
Notes on the original text
- Digital text corrected (words joined in the digital text): sed quiahumilis → sed quia humilis.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.20.3 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 21
20.21.1CSEL 62:456
Athleta bonus membra sua monstrat, ut conuersationis suae adprobet disciplinam. monstrat etiam tunc membra sua, quando post aliqua certamina grauiora iterum certare conpellitur, ut iudex uidens fessum corpus nequaquam eum certare conpellat. et tu ostende cordis tui humilitatem, ut titulos uirtutis ostendas, ostende et cordis tui certamina, ut dicas: certamen bonum certaui, cursum consummaui et uidens spiritalis iudex certaminis coronam iustitiae decernat, quoniam legem agonis implesti.
A good athlete shows his limbs to prove the discipline of his way of life. He shows his limbs also when, after some heavier contests, he is compelled to fight again, so that the judge, seeing his tired body, may by no means compel him to fight. You too, show the humility of your heart, so as to show the titles of your virtue; show also the contests of your heart, so that you may say, “I have fought the good fight, I have finished the course,” and the judge of the spiritual contest, seeing it, may award you the crown of righteousness, since you have fulfilled the law of the contest.
2 Tim 4:7 (quotation, high confidence) · 2 Tim 4:8 (allusion, high confidence)
Notes and citation
Summary: Like an athlete showing his limbs, show your humility, and the judge will award the crown.
- 2 Tim 4:7–8.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.21.1 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-21-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 22
20.22.1CSEL 62:456
Sequitur uersiculus secundus: iudica iudicium meum et libera me; propter uerbum tuum uiuifica me. festinant innoxii ad iudicium et propriae innocentiae arbitro se desiderant citius conprobari; habet hoc usus etiam in saeculo quod est commune cum sanctis. uerum is, qui apud deum iustus est, habet aliam causam iudicii non timendi, quia apud misericordem
The second verse follows: “Judge my judgment and free me; for your word’s sake give me life.” The innocent hasten to judgment and desire to be approved more quickly by the arbiter of their innocence; usage has this even in the world, in common with the saints. But he who is righteous before God has another reason for not fearing judgment, because before a merciful
Ps 119:154 (118:154 LXX) (quotation, high confidence)
Notes and citation
Summary: The innocent hasten to judgment; the righteous do not fear God’s merciful judgment.
- Ps 119:154 (LXX 118:154).
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text): iudicaiudi cium eum et libera me; propter uerbum tuum uiui f ica me → iudica iudicium meum et libera me; propter uerbum tuum uiuifica me.
Topics: The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.22.1 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.22.2CSEL 62:456
iudicem sibi causa est, apud redemptorem suum uult cito et sperat absolui; absolutio enim matura sanctorum est. unde et dominus ait per Ezechiel ad angelos, qui ministri sunt ultionum: a sanctis meis incipite. non uult dominus commune sanctis cum diaboli sociis consortium esse iudicii; diabolus enim et ministri eius cum hominibus non flagellabuntur.
judge his case lies; before his Redeemer he wishes and hopes to be acquitted quickly; for the acquittal of the saints is early. Hence the Lord too says through Ezekiel to the angels who are ministers of vengeance: “Begin with my saints.” The Lord does not wish the saints to share a common judgment with the devil’s companions; for the devil and his ministers will not be scourged with men.
Ezek 9:6 (quotation, high confidence) · Ps 73:5 (72:5 LXX) (allusion, medium confidence)
Notes and citation
Summary: God judges his saints first and apart from the devil’s companions.
- Ezek 9:6 (in Ambrose’s form, “begin with my saints” = “my sanctuary”); Ps 73:5 (LXX 72:5).
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.22.2 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.22.3CSEL 62:456–457
separata est poena, ubi distat et culpa. ideoque alio loco scriptura ait: tempus incipere iudicium dei a domo dei. quos miseratur enim, cito castigat, ut non diutius adficiantur futuri expectatione iudicii, non prolixius misera reatus sorte macerentur, ut unusquisque reddat etiam duplicia peccata sua, quo tandem possit absolui. poena enim reorum quaedam absolutio delictorum est.
The punishment is separate where the guilt too differs. And therefore Scripture says in another place: “It is time for the judgment of God to begin from the house of God.” For those he pities he chastens quickly, so that they may not be afflicted longer by the expectation of judgment to come, nor be wasted more lengthily by the wretched lot of guilt, so that each may pay even double for his sins, by which at last he may be acquitted. For the punishment of the guilty is a kind of acquittal of offenses.
1 Pet 4:17 (quotation, high confidence) · Isa 40:2 (allusion, high confidence)
Notes and citation
Summary: Judgment begins with God’s house so that the punished may be quickly acquitted.
- 1 Pet 4:17; Isa 40:2.
Notes on the original text
- Digital text corrected (words joined in the digital text): ubidistat → ubi distat.
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.22.3 (CSEL 62:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 23
20.23.1CSEL 62:457
Uidemus in hoc saeculo insertos nexibus catenarum reos in specie pompae miserabilis duci, et nonnumquam hoc patiuntur insontes. ut tolerabilius sit mori quam talia subire supplicia. optant utique audiri bene sibi conscii, optant etiam hi, qui grauibus flagitiis urgentur, poenam mortis celeritate transigere, ut aliquanta conpendia poenarum lucrentur.
We see in this world the guilty, bound in chains, led in the show of a pitiable procession, and sometimes the innocent suffer this, so that it would be more tolerable to die than to undergo such punishments. Those conscious of their innocence surely wish to be heard; even those pressed by grave crimes wish to get through the penalty of death quickly, so as to gain some shortening of punishments.
Notes and citation
Summary: Prisoners, innocent or guilty, wish their cases quickly settled.
Cite (SBL): Ambrose, Exp. Ps. 118 20.23.1 (CSEL 62:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.23.2CSEL 62:457
spes est etiam de iudicis misericordia. ipso exilio claustra carceris duriora sunt nec reditus in perpetuum omnibus intercluditur relegatis. si hoc operatur humanum examen, quanto magis Christi est omnibus expetendum! differtur diaboli iudicium, ut sit semper in poenis reus, semper inprobitatis suae innexus catena, conscientiae suae in perpetuum sustineat ipse iudicium.
There is hope too from the judge’s mercy. The bars of prison are harder than exile itself, nor is return shut off for ever to all who are banished. If human examination does this, how much more is Christ’s to be desired by all! The judgment of the devil is deferred, so that the guilty one may be always in punishment, always bound by the chain of his wickedness, and himself bear for ever the judgment of his conscience.
Notes and citation
Summary: If human justice gives hope, how much more Christ’s; the devil’s judgment is deferred to his torment.
Topics: Eschatology, The last judgment, The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 20.23.2 (CSEL 62:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.23.3CSEL 62:457
ideo diues ille in euangelio licet peccator poenalibus urgetur aerumnis, ut citius possit euadere, diabolus autem nequaquam peruenisse ad iudicium demonstratur, nequaquam adhuc poenis esse subiectus. nisi quas ipse tantorum conscius scelerum soluit timore perpetuo, ne aliquando securus sit.
That is why that rich man in the Gospel, though a sinner, is pressed by penal hardships, so that he may escape the sooner; but the devil is shown by no means to have come to judgment, by no means yet to be subject to punishments, except those which he himself, conscious of such great crimes, pays by perpetual fear, so that he may never be secure.
Luke 16:23 (allusion, high confidence) · Luke 16:24 (allusion, high confidence)
Notes and citation
Summary: The rich man in Hades suffers; the devil awaits judgment in perpetual fear.
- Luke 16:23–24. Ambrose’s view that the rich man may escape is translated as written.
Topics: Eschatology, Hell and eternal punishment, The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 20.23.3 (CSEL 62:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 24
20.24.1CSEL 62:457–458
Immo, ut uerius dicam, sanctus ad iudicium uenit, impius non uenit, quoniam non resurgunt impii in iudicium. hic petit ut absoluatur, alius ut cohercitus dimittatur; qui autem non credidit. non iudicatur. sed impietatis suae iudicio Ipse punitur. apud imperatores istos non puniuntur sceleris rei barbari quod in sua gente commiserint. quia non sibi subditi. sed grauiore nomine hostes habentur, qui sine interrogatione priuati
Rather, to speak more truly, the saint comes to judgment, the ungodly does not come, since the ungodly do not rise in judgment. The one asks to be acquitted, the other to be released after restraint; but he who has not believed is not judged, but is punished by the judgment of his own ungodliness. Before these emperors, barbarians guilty of crime are not punished for what they have committed in their own nation, because they are not their subjects; but, under the graver name of enemies, they are punished without inquiry into private
Ps 1:5 (quotation, high confidence) · John 3:18 (allusion, high confidence)
Notes and citation
Summary: The ungodly do not come to judgment but are condemned already, like enemy barbarians.
- Ps 1:5; John 3:18.
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.24.1 (CSEL 62:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.24.2CSEL 62:458
sceleris puniuntur. ita et Christus suos castigat quos diligit, alienos tamquam generali damnatione impietatis adstrictos poenae donat aeternae; nouissima enim destruetur mors. et tamen uerecunde docet propheta exemplo sui, ut etiam qui diffidit operibus suis propter uerbum tamen clementiorem speret sententiam.
crime. So Christ too chastens his own whom he loves; strangers, bound as by a general condemnation of ungodliness, he gives to eternal punishment; for the last enemy, death, will be destroyed. And yet the prophet modestly teaches by his own example that even one who distrusts his works may hope for a milder sentence for the sake of the word.
Heb 12:6 (allusion, high confidence) · 1 Cor 15:26 (quotation, high confidence) · Ps 119:154 (118:154 LXX) (allusion, high confidence)
Notes and citation
Summary: Christ chastens his own and condemns strangers; yet all may hope for mercy through his word.
- Heb 12:6; 1 Cor 15:26; Ps 119:154 (LXX 118:154).
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.24.2 (CSEL 62:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-24-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 25
20.25.1CSEL 62:458
Alius propter diuitias uiuere cupit, alius propter filios. hic propter uerbum dei uiuificari petit, sicut Symeon domini expectauit aduentum; unde et dominum in templo accipiens ait: nunc dimittis seruum tuum in pace, quia uiderunt oculi mei salutare tuum, adserens uiuendi sibi cupiditatem aliam non fuisse nisi ut Christum uideret. denique uidit et uinculis solui corporis postulauit.
One desires to live for riches, another for children. This man asks to be given life for the sake of the word of God, as Simeon awaited the coming of the Lord; hence, receiving the Lord in the temple, he says: “Now let your servant depart in peace, for my eyes have seen your salvation,” asserting that he had had no other desire of living than to see Christ. In fact he saw him and asked to be loosed from the bonds of the body.
Luke 2:25 (allusion, high confidence) · Luke 2:29 (quotation, high confidence) · Luke 2:30 (quotation, high confidence)
Notes and citation
Summary: The psalmist asks life for God’s word, as Simeon lived only to see Christ.
- Luke 2:25, 29–30.
Cite (SBL): Ambrose, Exp. Ps. 118 20.25.1 (CSEL 62:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 26
20.26.1CSEL 62:458
Possumus etiam intellegere: iudica iudicium meum. quasi grauior nobis causa sit de iudicio nostro quam de errore dicenda; erranti enim facilius datur uenia quam inprobe in alium iudicanti. necesse est enim eam formam in te redire iudicii, quam in alium ipse decernendam putaueris.
We can also understand: “Judge my judgment,” as though we had a graver case to plead about our judgment than about our error; for pardon is more easily given to one who errs than to one who judges another wickedly. For the form of judgment which you thought should be decreed for another must return upon you.
Matt 7:2 (allusion, high confidence)
Notes and citation
Summary: Judging others is graver than erring, for our judgment returns upon us.
- Matt 7:2.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): iudicium meu m. → iudicium meum..
Cite (SBL): Ambrose, Exp. Ps. 118 20.26.1 (CSEL 62:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-26-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 27
20.27.1CSEL 62:458–459
Sequitur uersus tertius: longe est a peccatoribus salus. quoniam iustitias tuas non exquisierunt. quorum serum est iudicium, eorum salus longe est; sed ipsi sunt sui auctores periculi, qui domino non adpropinquarunt. ideo facti sunt longe. quia uoluntate sua a salutis se gratia separauerunt; non refugit eos salus, sed ipsi salutem qui se elongauerunt. uenit ad Iudaeos, sed illi salutem non receperunt. quomodo non receperunt. audi Iesus salus est, Iesus filius hominis nuncupatus est; uenit filius hominis quaerere et saluum facere quod perierat, sed Iudaei dimitti sibi latronem postularunt Iesum repudiauerunt.
The third verse follows: “Salvation is far from sinners, because they have not sought out your statutes.” Those whose judgment is late, their salvation is far; but they themselves are the authors of their danger, who did not draw near to the Lord. That is why they became far off, because by their own will they separated themselves from the grace of salvation; salvation did not flee them, but they who put themselves far off fled salvation. It came to the Jews, but they did not receive salvation. How did they not receive it? Hear: Jesus is salvation; Jesus was named the Son of man; the Son of man came to seek and to save what was lost; but the Jews demanded that a robber be released to them, they rejected Jesus.
Ps 119:155 (118:155 LXX) (quotation, high confidence) · Luke 19:10 (quotation, high confidence) · John 18:40 (allusion, high confidence) · Matt 1:21 (echo, medium confidence)
Notes and citation
Summary: Salvation is far from sinners by their own choice, as those who rejected Jesus, who is salvation.
- Ps 119:155 (LXX 118:155); Luke 19:10; John 18:40; Matt 1:21. Translated as written.
Notes on the original text
- Digital text corrected (letter-spaced words in the digital text): quaerere e t saluum facere quod pe ri era t → quaerere et saluum facere quod perierat.
Cite (SBL): Ambrose, Exp. Ps. 118 20.27.1 (CSEL 62:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-27-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 28
20.28.1CSEL 62:459
Quis est autem qui se longe facit a domino nisi qui non exquirit iustitias eius? qui uero iustitias exquirit prope est. adhaeret deo. et ideo iustitias dei quaerentibus dicit apostolus: uos qui eratis longe facti estis prope in sanguine Christi. sanguis Christi iustitia est; denique ipse ait ad Iohannem: sine nos implere omnem iustitiam.
And who puts himself far from the Lord but one who does not seek out his statutes? But one who seeks his statutes is near, clings to God. And therefore to those who seek God’s statutes the apostle says: “You who were far off have been made near in the blood of Christ.” The blood of Christ is righteousness; in fact he himself says to John: “Let us fulfill all righteousness.”
Eph 2:13 (quotation, high confidence) · Matt 3:15 (quotation, high confidence)
Notes and citation
Summary: Those who seek God’s statutes are brought near by Christ’s blood, which is righteousness.
- Eph 2:13; Matt 3:15.
Cite (SBL): Ambrose, Exp. Ps. 118 20.28.1 (CSEL 62:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-28-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 29
20.29.1CSEL 62:459
Sequitur uersus quartus: miserationes tuae multae nimis, domine; secundum iudicia tua uiuifica me. etsi longe est a peccatoribus salus, tamen nemo desperet. quia multae sunt misericordiae. qui suo peccato pereunt. misericordia domini liberantur: miserebor, inquit, cuius misertus ero. palam apparuit non quaerentibus, uocauit refugientes, congregauit ignaros, pro omnibus se obtulit passioni. non ergo multum misericors? misericordia enim hominis in proximum suum, misericordia domini in omnem carnem, ut omnis caro ad deum ascenderet illa domini miseratione donata.
The fourth verse follows: “Your mercies are very many, O Lord; according to your judgments give me life.” Though salvation is far from sinners, yet let no one despair, for his mercies are many. Those who perish by their own sin are freed by the Lord’s mercy: “I will have mercy,” he says, “on whom I have had mercy.” He appeared openly to those who did not seek him, called those who fled, gathered the ignorant, offered himself to suffering for all. Is he not, then, very merciful? For the mercy of man is toward his neighbor, the mercy of the Lord toward all flesh, so that all flesh, granted that mercy of the Lord, might ascend to God.
Ps 119:156 (118:156 LXX) (quotation, high confidence) · Exod 33:19 (quotation, high confidence) · Rom 9:15 (allusion, medium confidence) · Isa 65:1 (allusion, high confidence)
Notes and citation
Summary: Let no one despair: God’s mercies are many and extend to all flesh.
- Ps 119:156 (LXX 118:156); Exod 33:19 (Rom 9:15); Isa 65:1; Sir 18:13.
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text; letter-spaced word in the digital text): miser ationes tuae multae nimis, domine; secundum iudicia tua uiuifica M e → miserationes tuae multae nimis, domine; secundum iudicia tua uiuifica me; misertus e r o → misertus ero.
Extrabiblical texts: Sir 18:13 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 20.29.1 (CSEL 62:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-29-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 30
20.30.1CSEL 62:459–460
Sed quomodo, cum dixerit multas esse domini miserationes, secundum iudicia eius uiuificari petit, maxime cum ipse alibi dicat: et non intres in iudicium cum seruo tuo? sed aliud est illud iudicium beneficiorum Christi, cui respondere non possumus — quis enim potest debitum referre naturae, debitum salutis et gratiae? —, aliud iudicium, quo fragilitatis nostrae aestimatione censemur. in hoc ipso tamen iudicium cum misericordia copulatum est, ut ueritas iudicii miseratione domini temperetur.
But how, when he has said that the Lord’s mercies are many, does he ask to be given life according to his judgments, especially when he himself says elsewhere: “And do not enter into judgment with your servant”? But one judgment is that of Christ’s benefits, to which we cannot respond (for who can repay the debt of nature, the debt of salvation and grace?); another is the judgment in which we are assessed by the measure of our frailty. Yet in this very one judgment is joined with mercy, so that the truth of judgment is tempered by the Lord’s mercy.
Ps 143:2 (142:2 LXX) (quotation, high confidence)
Notes and citation
Summary: God’s judgment of our frailty is joined with mercy.
- Ps 143:2 (LXX 142:2).
Notes on the original text
- Digital text corrected (letter-spaced and joined words in the digital text): e t non intres i n iudicium cumseruotuo → et non intres in iudicium cum seruo tuo.
Topics: The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.30.1 (CSEL 62:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-30-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 31
20.31.1CSEL 62:460
Aut fortasse, quia dixerat: iudica iudicium meum, ideo subtexuit miserationes domini nimium multas esse; graue est enim de alio iudicare. unde etiam scriptum est: nolite iudicare, ut non iudicemini. cum enim unusquisque sit su-
Or perhaps, because he had said, “Judge my judgment,” he therefore added that the Lord’s mercies are very many; for it is a grave thing to judge another. Hence it is also written: “Judge not, that you be not judged.” For since each is conscious of his own
Ps 119:154 (118:154 LXX) (quotation, high confidence) · Matt 7:1 (quotation, high confidence)
Notes and citation
Summary: Judging others is grave, as Christ warned.
- Ps 119:154 (LXX 118:154); Matt 7:1.
Cite (SBL): Ambrose, Exp. Ps. 118 20.31.1 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-31-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.31.2CSEL 62:460
orum conscius peccatorum, quomodo potest de alterius iudicare peccato? iudicet de alterius errore, qui non habet quod in se ipse condemnet, iudicet ille, qui non agat eadem quae in alio putauerit punienda, ne, cum de alio iudicat, in se ferat ipse sententiam, iudicet ille, qui ad pronuntiandum nullo odio, nulla offensione, nulla leuitate ducatur. audisti hodie, quid iudex uerus et iustus locutus sit: non possum, inquit, ego a me facere quicquam.
sins, how can he judge another’s sin? Let him judge another’s error who has nothing to condemn in himself; let him judge who does not do the same things he thinks should be punished in another, lest, while he judges another, he pass sentence on himself; let him judge who is led to pronounce by no hatred, no offense, no levity. You heard today what the true and just Judge said: “I cannot do anything of myself.”
Rom 2:1 (allusion, high confidence) · John 5:30 (quotation, high confidence)
Notes and citation
Summary: Only one free of the same sins and of passion should judge; Christ said he does nothing of himself.
- Rom 2:1; John 5:30 (read that day).
Cite (SBL): Ambrose, Exp. Ps. 118 20.31.2 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-31-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 32
20.32.1CSEL 62:460
Nonnulli haeretici solebant hinc facere quaestiones, quasi infirmus esset filius qui a se nihil faceret, quasi secundum diuinitatem quoque subditus et paterno subiectus imperio, nec aduertunt, quod
Some heretics used to raise questions from this, as though the Son were weak who did nothing of himself, as though subject also according to divinity and placed under the Father’s command; and they do not notice that
John 5:19 (allusion, high confidence) · John 5:30 (allusion, high confidence)
Notes and citation
Summary: Heretics used “I can do nothing of myself” to argue the Son is inferior.
- John 5:19, 30. The heretics are the Arians.
Topics: Heresy, Trinity, Arianism
Cite (SBL): Ambrose, Exp. Ps. 118 20.32.1 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.32.2CSEL 62:460
hoc quoque magis potestatis diuinae unitas conprobetur, ubi putant inter patrem et filium esse distantiam potestatis. nihil a se facit filius, quia per unitatem operationis nec filius sine patre facit nec sine filio pater. denique pater dicit ad filium: faciamus hominem ad imaginem et similitudinem nostram, communem adserens operationem esse, ubi commune consilium est. quid sine sapientia facit qui omnia in sapientia fecit, ut lectum est:
by this the unity of divine power is rather proved, where they think there is a difference of power between Father and Son. The Son does nothing of himself, because by unity of working neither does the Son act without the Father nor the Father without the Son. In fact the Father says to the Son, “Let us make man in our image and likeness,” asserting that the working is common where the counsel is common. What does he do without Wisdom who made all things in wisdom, as it is read:
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: The Son does nothing of himself because Father and Son work as one.
- Gen 1:26.
Topics: Trinity
Cite (SBL): Ambrose, Exp. Ps. 118 20.32.2 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.32.3CSEL 62:460
omnia in sapientia fecisti? denique Sapientia dixit: cum faceret caelos cum illo eram, et ego eram cui adplaudebat, et euangelista ait: omnia per ipsum facta sunt et sine ipso factum est nihil, ut doceret non solum operatorem omnium filium, sed etiam paternae operationis esse consortem.
“In wisdom you have made all things”? In fact Wisdom said: “When he made the heavens I was with him, and I was the one in whom he delighted”; and the evangelist says: “All things were made through him, and without him nothing was made,” to teach that the Son is not only the maker of all but also the partner of the Father’s working.
Ps 104:24 (103:24 LXX) (quotation, high confidence) · Prov 8:27 (quotation, high confidence) · Prov 8:30 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Scripture shows the Son as Wisdom, maker of all and sharer in the Father’s work.
- Ps 104:24 (LXX 103:24); Prov 8:27, 30; John 1:3.
Notes on the original text
- Digital text corrected (word split in the digital text): sine ipso f actum → sine ipso factum.
Topics: Trinity, Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.32.3 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 33
20.33.1CSEL 62:460–461
Ego tamen arbitror, quod hic locus ad iudicii formam uideatur esse referendus; euangelium etenim non solum fidei doctrina. sed etiam morum est magisterium et speculum iustae conuersationis. inuenio in euangelio, quod dominus Iesus multorum affectus et officia susceperit, ut doceret, quomodo nos in his conuersari oporteret officiis. suscepit personam pastoris et ait: pastor bonus animam suam ponit pro ouibus suis, ideoque pro rationabili grege se ipsum passioni corporis non negauit, ut ouem lassam crucis suae humeris superponens pii oneris functione recrearet.
I, however, think that this passage should be referred to the form of judgment; for the Gospel is not only teaching of faith, but also a school of morals and a mirror of just conduct. I find in the Gospel that the Lord Jesus took on the dispositions and duties of many, to teach how we ought to conduct ourselves in these duties. He took on the role of shepherd and said, “The good shepherd lays down his life for his sheep,” and therefore he did not refuse himself to bodily suffering for the rational flock, so that, laying the weary sheep on the shoulders of his cross, he might restore it by the office of a loving burden.
John 10:11 (quotation, high confidence) · Luke 15:5 (allusion, high confidence)
Notes and citation
Summary: In the Gospel Christ takes on various roles to teach us, such as the good shepherd.
- John 10:11; Luke 15:5.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 20.33.1 (CSEL 62:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-33-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 34
20.34.1CSEL 62:461
Suscepit aduocati personam; ipsum enim aduocatum habemus apud patrem. pernoctabat in oratione pro nobis, ut nos suo informaret exemplo, quemadmodum ueniam nostris debeamus exorare peccatis. non enim ideo pernoctaret, quasi qui aliter patrem nobis reconciliare non posset, sed ut qualis aduocatus esse debeat demonstraret, qualis sacerdos, ut non solum diebus. sed etiam noctibus pro grege Christi debeat precator adsistere.
He took on the role of advocate; for we have him as advocate with the Father. He spent the night in prayer for us, to train us by his example how we should beg pardon for our sins. For he did not spend the night as though he could not otherwise reconcile the Father to us, but to show what an advocate should be like, what a bishop, so that he should stand as intercessor for the flock of Christ not only by day but also by night.
1 John 2:1 (quotation, high confidence) · Luke 6:12 (allusion, high confidence)
Notes and citation
Summary: Christ as advocate prayed all night to show how a bishop should intercede.
- 1 John 2:1; Luke 6:12. Latin sacerdos is the bishop here.
Topics: Prayer, Church office
Cite (SBL): Ambrose, Exp. Ps. 118 20.34.1 (CSEL 62:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-34-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.34.2CSEL 62:461
an inpetrandi egebat auxilio, qui facere ipse poterat quod rogabat, quemadmodum ipse dicebat: ego ad patrem uado, et quodcumque ab eo petieritis in nomine meo hoc faciam? denique alibi ait, cum Lazarum suscitaret: sciebam quod semper me audis, nec quasi infirmus pernoctabat, qui sciebat quod semper auditur, et clamauit: Lazare, ueni foras. locuta est resurrectio, mors recessit.
Did he need the help of obtaining, who could himself do what he asked, as he himself said: “I go to the Father, and whatever you ask him in my name, this I will do”? In fact elsewhere, when he was raising Lazarus, he says, “I knew that you always hear me”; nor did he spend the night as one weak, who knew that he is always heard; and he cried: “Lazarus, come out.” The Resurrection spoke; death withdrew.
John 14:12 (quotation, high confidence) · John 14:13 (quotation, high confidence) · John 11:42 (quotation, high confidence) · John 11:43 (quotation, high confidence)
Notes and citation
Summary: Christ needs no help in prayer, as his raising of Lazarus showed.
- John 14:12–13; John 11:42–43.
Notes on the original text
- Digital text corrected (words joined in the digital text): ueniforas → ueni foras.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.34.2 (CSEL 62:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-34-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-34-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 35
20.35.1CSEL 62:461–462
Suscepit etiam affectum rei et stetit ante iudicem reus nec dedignatus est dominus omnium praesidis uilitatem. interrogatus tacebat. ostendens non in clamore uocis nec in forensis adsertione patrocinii. sed in conscientiae integritate esse innocentiae defensionem nec salutem corporis ambiendam, sed animi puritatem. denique. qui Susannam absoluit tacentem, se obtulit morti; in illa causa. ut nemo desperaret, in hac, ut redimendae uniuersitatis sacrificium
He also took on the disposition of a defendant and stood as accused before a judge, and the Lord of all did not disdain the lowliness of a governor. Questioned, he was silent, showing that the defense of innocence lies not in the shout of the voice nor in the assertion of a courtroom advocate, but in integrity of conscience, and that one must seek not the safety of the body but the purity of the soul. In fact he who acquitted Susanna when she was silent offered himself to death: in that case, so that no one should despair; in this, so that he should not refuse the sacrifice
Matt 27:12 (allusion, high confidence) · Matt 27:14 (allusion, high confidence)
Notes and citation
Summary: Christ as defendant kept silent, teaching that innocence rests on a pure conscience.
- Matt 27:12–14; Sus 35–62.
Extrabiblical texts: Sus 42 (Susanna [in RC, EO, ETH canons]; allusion)
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.35.1 (CSEL 62:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-35-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.35.2CSEL 62:462
non negaret. caesus postremo non conuiciatus est, non repercussit, et dominus caeli atque terrarum studium deposuit ultionis, uocem humilitatis emisit dicens: si male locutus sum, testimonium perhibe de malo; si bene, quid me caedis? quasi infirmus caedis deplorat iniuriam et, cum se posset ulcisci, queri maluit quam uindicare.
for redeeming the whole world. Finally, when struck, he did not revile, did not strike back; and the Lord of heaven and earth laid aside the desire for vengeance and uttered a voice of humility, saying: “If I have spoken evil, bear witness of the evil; but if well, why do you strike me?” As if weak, he laments the injury of the blows and, though he could avenge himself, preferred to complain rather than to punish.
John 18:23 (quotation, high confidence) · 1 Pet 2:23 (echo, medium confidence)
Notes and citation
Summary: Struck before the high priest, Christ answered with humility, not vengeance.
- John 18:23; 1 Pet 2:23.
Notes on the original text
- Digital text corrected (stray letter in the digital text): si male locutus sum m, → si male locutus sum,.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.35.2 (CSEL 62:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-35-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-35-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 36
20.36.1CSEL 62:462
Ergo et hic personam iudicis propositumque suscepit dicens: non possum a me facere quicquam. bonus enim iudex nihil ex arbitrio suo facit et domesticae proposito uoluntatis, sed iuxta leges et iura pronuntiat, scitis iuris obtemperat, non indulget propriae uoluntati, nihil paratum et meditatum domo defert, sed sicut audit ita iudicat et sicut se habet negotii natura decernit. obsequitur legibus, non aduersatur, examinat causae merita, non mutat.
So here too he took on the role and purpose of a judge, saying: “I cannot do anything of myself.” For a good judge does nothing by his own will and the purpose of private desire, but pronounces according to laws and rights, obeys the decrees of law, does not indulge his own will, brings nothing prepared and premeditated from home, but as he hears so he judges, and as the nature of the matter stands he decides. He obeys the laws, does not oppose them; he examines the merits of the case, does not change them.
John 5:30 (quotation, high confidence)
Notes and citation
Summary: As a good judge Christ does nothing by private will but judges by law and evidence.
- John 5:30.
Notes on the original text
- Digital text corrected (words joined in the digital text): nonpossum → non possum.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 20.36.1 (CSEL 62:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-36-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 37
20.37.1CSEL 62:462
Discite, iudices saeculi, quem in iudicando tenere debeatis affectum, quam sobrietatem, quam sinceritatem. dominus omnium dicit: non possum ego me facere quicquam. alibi lego: negare semet ipsum non potest. non potest. utique non per infirmitatem, sed per integritatem. non per inpossibilitatem faciendi, sed per obseruantiam iudicandi. quid non potest qui omnia potest, nisi quod posse nolit? non uult posse quod
Learn, judges of the world, what disposition you ought to keep in judging, what sobriety, what sincerity. The Lord of all says: “I cannot do anything of myself.” Elsewhere I read: “He cannot deny himself.” He cannot, surely not through weakness but through integrity, not through impossibility of doing but through scrupulousness in judging. What can he not do, who can do all things, except what he does not will to be able? He does not will to be able to do what
John 5:30 (quotation, high confidence) · 2 Tim 2:13 (quotation, high confidence)
Notes and citation
Summary: Christ’s “I cannot” comes from integrity, not weakness; judges should learn from him.
- John 5:30; 2 Tim 2:13.
Topics: Ethics, Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.37.1 (CSEL 62:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-37-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.37.2CSEL 62:462–463
damnet, non uult posse aduersus fidem, non uult posse aduersus ueritatem. audi postremo ipsum dicentem. cur non possit a se facere quicquam: sicut audio, inquit, et iudico, hoc et: non ex mea potestate decerno quod libitum, sed ex iudicandi religione quod iustum est, et ideo iudicium meum uerum, quia non uoluntati meae indulgeo, sed aequitati. audite quid iudex dicat caelestis: non possum a me facere quicquam; sicut audio. et iudico.
he condemns, does not will to be able to act against faith, does not will to be able to act against truth. Hear finally from him why he can do nothing of himself: “As I hear,” he says, “so I judge”; that is: I do not decide by my power what I please, but by the scruple of judging what is just; and therefore my judgment is true, because I do not indulge my will but equity. Hear what the heavenly Judge says: “I cannot do anything of myself; as I hear, so I judge.”
John 5:30 (quotation, high confidence)
Notes and citation
Summary: Christ judges as he hears, by equity rather than will.
- John 5:30.
Notes on the original text
- Digital text corrected (OCR slip): uentatem → ueritatem.
Cite (SBL): Ambrose, Exp. Ps. 118 20.37.2 (CSEL 62:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-37-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-37-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 38
20.38.1CSEL 62:463
Et Pilatus dicebat ad dominum Iesum: potestatem habeo dimittendi te et potestatem habeo crucifigendi te. usurpas, o homo, potestatem quam non habes. cum deus neget se habere, qui habet super omnia potestatem. audi quid iustitia dicat non possum a me facere quicquam. audite quid iudex aequitatis adserat: sicut audio, et iudico. audite quid iudex iniquitatis loquatur: potestatem habeo dimittendi te et potestatem habeo crucifigendi te. tua, tua, Pilate, uoce constringeris, tua damnaris sententia.
And Pilate said to the Lord Jesus: “I have power to release you and I have power to crucify you.” You usurp, O man, a power you do not have, when God, who has power over all things, denies he has it. Hear what Righteousness says: “I cannot do anything of myself.” Hear what the judge of equity asserts: “As I hear, so I judge.” Hear what the judge of iniquity says: “I have power to release you and I have power to crucify you.” By your own, your own voice, Pilate, you are bound; by your own sentence you are condemned.
John 19:10 (quotation, high confidence) · John 5:30 (quotation, high confidence)
Notes and citation
Summary: Pilate claimed power Christ himself declined to claim, and so condemned himself.
- John 19:10; John 5:30.
Notes on the original text
- Digital text corrected (words joined and stray full stop in the digital text; words joined in the digital text): potestatem habeo crucifigendite. usurpas → potestatem habeo crucifigendi te. usurpas; crucifigendite. tua. tua → crucifigendi te. tua, tua.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 20.38.1 (CSEL 62:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-38-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.38.2CSEL 62:463
pro potestate igitur, non pro aequitate crucifigendum dominum tradidisti, per potestatem absoluisti latronem, auctorem autem uitae interfecisti. sed nec istam a te habuisti quam habere te adseris potestatem. denique dicit tibi dominus Iesus: non haberes potestatem aduersum me ullam, nisi data tibi esset desuper. mala potestas licere quod noceat; potestas ista tenebrarum est, uerum non uidere, sed spernere.
So you handed over the Lord to be crucified for the sake of power, not equity; by power you released a robber, but killed the author of life. But not even this power which you claim to have did you have from yourself. In fact the Lord Jesus says to you: “You would have no power against me unless it had been given you from above.” Evil is the power that permits what harms; that power is of darkness, not to see the truth, but to despise it.
John 18:40 (allusion, high confidence) · Acts 3:15 (allusion, high confidence) · John 19:11 (quotation, high confidence) · Luke 22:53 (echo, medium confidence)
Notes and citation
Summary: Pilate used power, not justice; even that power was given from above.
- John 18:40; Acts 3:15; John 19:11; Luke 22:53.
Cite (SBL): Ambrose, Exp. Ps. 118 20.38.2 (CSEL 62:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-38-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-38-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 39
20.39.1CSEL 62:463
Audite quid uerus iudex loquatur: non quaero uoluntatem meam, sed uoluntatem eius qui me misit. quasi homo loquitur, quasi iudex docet, quoniam qui iudicat non uoluntati suae obtemperare debet, sed tenere quod legum est. constitue iudicem de hoc saeculo: numquid potest aduersus imperialis formam uenire rescripti? numquid potest normam Augustae definitionis excedere? quanto magis diuini formam debemus seruare iudicii!
Hear what the true Judge says: “I seek not my own will, but the will of him who sent me.” He speaks as a man, he teaches as a judge, since one who judges ought not to obey his own will but to hold to what belongs to the laws. Take a judge of this world: can he go against the form of an imperial rescript? Can he exceed the norm of an Augustan decision? How much more must we keep the form of the divine judgment!
John 5:30 (quotation, high confidence)
Notes and citation
Summary: A judge follows the law, not his will, as a magistrate follows imperial decrees.
- John 5:30.
Notes on the original text
- Digital text corrected (word split in the digital text): qui me mi sit → qui me misit.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 20.39.1 (CSEL 62:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-39-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.39.2CSEL 62:463–464
Christus dicit: non quaero uoluntatem meam, hoc est hominis, quae uel odio dirigitur uel studio intenditur uel gratia inflectitur uel aliorum mendacio deprauatur - omnis enim homo mendax —. sed uoluntatem, inquit, eius qui me misit, hoc est: diuinae cognitionis formam ueni docere, ut in iudicando magis cordi sit ueritatis custodia quam oboedientia uoluntatis. non ergo hic quoque infirmitas potentiae, sed forma est expressa iustitiae.
Christ says, “I seek not my own will,” that is, man’s, which is either directed by hatred or bent by partisanship or swayed by favor or distorted by the lies of others (for every man is a liar); “but the will,” he says, “of him who sent me”; that is: I have come to teach the form of divine examination, so that in judging the keeping of truth may be more at heart than obedience to will. So here too not a weakness of power but a form of justice is expressed.
John 5:30 (quotation, high confidence) · Ps 116:11 (115:2 LXX) (quotation, high confidence) · Rom 3:4 (allusion, medium confidence)
Notes and citation
Summary: Christ teaches judges to prefer truth to human will, which is swayed by passions.
- John 5:30; Ps 116:11 (LXX 115:2); Rom 3:4.
Notes on the original text
- Digital text corrected (letter-spaced word garbled in the digital text; stray letter in the digital text): omnis enim h o in o mendax → omnis enim homo mendax; eius qui i me misit → eius qui me misit.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 20.39.2 (CSEL 62:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-39-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 40
20.40.1CSEL 62:464
Iustum igitur est iudicium filii dei, quia secundum uoluntatem est dei, non secundum hominis affectum. deus enim misericordiarum plenus est et misericordia eius cum iudicio et iudicium cum misericordia; neque sine iudicio miseretur neque sine misericordia iudicat. denique scriptum est: misericordia eius in stateris.
So the judgment of the Son of God is just, because it is according to the will of God, not according to human feeling. For God is full of mercies, and his mercy is with judgment and his judgment with mercy; he neither has mercy without judgment nor judges without mercy. In fact it is written: “His mercy is in the balances.”
2 Cor 1:3 (echo, medium confidence)
Notes and citation
Summary: God’s judgment is just and always joined with mercy.
- 2 Cor 1:3. The quotation is unidentified (perhaps adapted from Ps 62:9).
Notes on the original text
- Digital text corrected (OCR slip and words joined): seriptum est: misericordia eiusin stateris → scriptum est: misericordia eius in stateris.
Topics: The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.40.1 (CSEL 62:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.40.2CSEL 62:464
filii autem hominum mendaces in stateris ut decipiant. examinat ergo et trutinat deus merita singulorum et quemadmodum pro mensura dat gratiam, ne supra mensuram sit, ita pro mensura dat misericordiam. unde ait: mensuram bonam confertam commotam supereffluentem dabunt in sinum uestrum. eadem mensura qua mensi fueritis reddetur uobis. similiter in statera singulorum opera pensantur, ut, si bona malis praeponderant, remuneratio praemii deferatur, si peccata uirtutibus, tristior reum
“But the sons of men are liars in the balances, to deceive.” So God examines and weighs the merits of each, and as he gives grace by measure, so that it may not be beyond measure, so he gives mercy by measure. Hence he says: “Good measure, pressed down, shaken, running over, they will give into your bosom. With the same measure that you measure it will be measured back to you.” Likewise the works of each are weighed in the balance, so that if the good outweigh the evil, the reward of the prize is given; if the sins outweigh the virtues, a sadder punishment
Ps 62:9 (61:10 LXX) (quotation, high confidence) · Eph 4:7 (allusion, medium confidence) · Luke 6:38 (quotation, high confidence)
Notes and citation
Summary: God weighs each person’s works and gives grace and mercy by measure.
- Ps 62:9 (LXX 61:10); Eph 4:7; Luke 6:38.
Notes on the original text
- Digital text corrected (OCR slip; letter-spaced word in the digital text; words joined in the digital text): menta singulorum → merita singulorum; m e nsuram bonam → mensuram bonam; sinumuestrum → sinum uestrum.
Topics: Eschatology, The last judgment, Good works and merit
Cite (SBL): Ambrose, Exp. Ps. 118 20.40.2 (CSEL 62:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.40.3CSEL 62:464
poena constringat. quod expressum habes ad Timotheum, dicente apostolo Paulo: quorundam hominum peccata manifesta sunt praecedentia ad iudicium, quosdam autem et subsecuntur. similiter et facta bona manifesta sunt et quae aliter se habent abscondi non possunt.
binds the guilty. This you have expressed to Timothy, the apostle Paul saying: “The sins of some men are manifest, going before to judgment, and some they follow after. Likewise good works too are manifest, and those that are otherwise cannot be hidden.”
1 Tim 5:24 (quotation, high confidence) · 1 Tim 5:25 (quotation, high confidence)
Notes and citation
Summary: Paul says some sins and good deeds are evident now, others later.
- 1 Tim 5:24–25.
Notes on the original text
- Digital text corrected (word split in the digital text): quos- dam autem → quosdam autem.
Topics: The last judgment
Cite (SBL): Ambrose, Exp. Ps. 118 20.40.3 (CSEL 62:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.