Exposition of Psalm 118 9.1.1–10.6.2
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 9, chapter 1
9.1.1CSEL 62:189
Incipit littera Teth, cuius interpretatio est exclusio. quid est exclusio? numquid sicut domo aliquis excluditur hospitioque deicitur, ita qui excluditur a dei regno bonis suis fraudatur, sicut illae exclusae sunt uirgines, quae secum oleum non tulerunt et, dum uenit sponsus, extinctae sunt faces earum atque emendo oleo inflammandisque facibus occupatae fecerunt moram et ingresso iam sponso introire cupientes leguntur exclusae? non arbitror. nam quomodo diceret bonus et sanctus propheta deiectus atque exclusus a dei regno: iucunditatem fecisti cum seruo tuo?
The letter Teth begins, whose interpretation is “exclusion.” What is exclusion? Is it that, as someone is shut out of a house and thrown from hospitality, so he who is shut out from God’s kingdom is cheated of his goods, as those virgins were shut out who did not take oil with them, and, when the bridegroom came, their lamps went out, and, busy buying oil and lighting their lamps, they caused delay, and, when the bridegroom had already entered, desiring to enter, they are read to have been shut out? I do not think so. For how could the good and holy prophet, cast down and shut out from God’s kingdom, say: “You have made gladness with your servant”?
Matt 25:10 (allusion, high confidence) · Matt 25:8 (allusion, high confidence) · Ps 119:65 (118:65 LXX) (quotation, high confidence)
Notes and citation
Summary: Teth means exclusion, but not the exclusion of the foolish virgins, since the next verse speaks of God’s kindness.
- Matt 25:1–12; Ps 118:65 (Ps 119:65, Ambrose’s form: “you have made gladness”).
Cite (SBL): Ambrose, Exp. Ps. 118 9.1.1 (CSEL 62:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-1-1
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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.
9.1.2CSEL 62:189–190
nec prophetae meritum huiusmodi intellectum uidetur admittere nec series subditorum. audis dicentem: suauis es, domine, et in iucunditate tua doce me iustificationes tuas; audis dicentem: bonum mihi lex oris tui super milia auri et argenti: et potes dicere quod sit exclusus a regno, qui non est exclusus a lege? quid ergo intellegemus? haeret interpretatio: obscuritatem sensui sui sermonis uidetur offundere.
Neither the merit of the prophet nor the sequence of what follows seems to admit an understanding of this kind. You hear him saying: “You are sweet, Lord, and in your sweetness teach me your statutes”; you hear him saying: “The law of your mouth is good to me above thousands of gold and silver”: and can you say that he is shut out from the kingdom who is not shut out from the law? What, then, shall we understand? The interpretation hangs back; it seems to pour obscurity over the sense of its word.
Ps 119:68 (118:68 LXX) (quotation, high confidence) · Ps 119:72 (118:72 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalmist who loves God’s law cannot be meant as excluded from the kingdom.
- Ps 119:68, 72. The digital text’s “suauises” is read as “suauis es”; the stray “25” is a line number.
Notes on the original text
- Digital text corrected (stray line number in the digital text; words joined in the digital text): nec prophetae 25 meritum → nec prophetae meritum; suauises → suauis es.
Cite (SBL): Ambrose, Exp. Ps. 118 9.1.2 (CSEL 62:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-1-2
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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 9, chapter 2
9.2.1CSEL 62:190
Uocant merita prophetae, uocat eius gratia, uocat subiectorum series, ut altioris intellectus aliquid debeamus eruere. e t occurrit in tempore, quod interdum excludamus in bono.
The prophet’s merits call us, his grace calls, the sequence of what follows calls us, to draw out something of a higher understanding. And it occurs at the right time that we sometimes exclude in a good sense.
Notes and citation
Summary: Exclusion can also be good.
- The digital text’s “e t occurrit” is read as “et occurrit”.
Cite (SBL): Ambrose, Exp. Ps. 118 9.2.1 (CSEL 62:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-2-1
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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.
9.2.2CSEL 62:190
scriptum est enim: perfecta caritas timorem excludit foris. et generaliter quidem caritas excludit timorem, ut miles, qui imperatorem diligit, bella pro imperatore suscepta non metuit, ut seruus amans dominum, quamuis per deuia et praerupta mittatur, tamen omnia pericula domini amore contemnit ac, si quis dominum petat, se ipsum offerre non trepidat: ut, qui trans mare positos filios uidere desiderat, non metuit naufragia, liberorum caritate ingreditur maris fluctus, subit incerta nauigii, sed metum discriminis leuant desideria filiorum. quam pulchre etiam de martyribus dicitur, qui uere militant Christo, qui persecutiones ungulas gladios incendia non timentes infestis se regibus obtulerunt! timorem etenim quem poterant habere poenarum excluserunt amore martyrii.
For it is written: “Perfect love casts fear out.” And in general love excludes fear: as a soldier who loves his emperor does not fear wars undertaken for the emperor; as a servant who loves his master, though he is sent through pathless and steep places, nevertheless despises all dangers for love of his master and does not tremble to offer himself if anyone attacks his master; as one who longs to see his children placed across the sea does not fear shipwreck; for love of his children he enters the waves of the sea and undergoes the uncertainties of sailing, but longing for his children lightens the fear of danger. How beautifully this is also said of the martyrs, who truly serve as soldiers of Christ, who, not fearing persecutions, hooks, swords, fires, offered themselves to hostile kings! For the fear they could have had of punishments they shut out by love of martyrdom.
1 John 4:18 (quotation, high confidence)
Notes and citation
Summary: Love shuts out fear, as in the soldier, the servant, the parent, and above all the martyrs.
- 1 John 4:18.
Notes on the original text
- Digital text corrected (punctuation slip in the digital text): contemnit ac. si quis → contemnit ac, si quis.
Topics: Martyrdom, Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 9.2.2 (CSEL 62:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-2-2
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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 9, chapter 3
9.3.1CSEL 62:190–191
Hunc sensum autem esse interpretationis huius etiam de Threnis Hieremiae possumus adprobare. nam et ibi sub hac littera scriptum est: bonus est dominus sustinentibus eum, animae quae quaerit eum; bonum est sustinere et sperare in salutare dei. bonum est u i ro cum portauerit iugum graue a iuuentute sua, sedebit singulariter et silebit, quia tulit iugum graue. haec utique quid aliud adstruunt nisi bonae exclusionis hanc interpretationem uideri? quis enim sustinet dominum nisi studio caritatis? quis est qui sperat nisi qui quod sperat optat et diligit: quod enim speramus, per patientiam expectamus.
That this is the sense of this interpretation we can also prove from the Lamentations of Jeremiah. For there too under this letter it is written: “The Lord is good to those who wait for him, to the soul that seeks him; it is good to wait and to hope for the salvation of God. It is good for a man when he has borne a heavy yoke from his youth; he will sit alone and keep silence, because he has borne a heavy yoke.” What else do these things establish but that this interpretation is seen to be a good exclusion? For who waits for the Lord except by the zeal of love? Who is it that hopes except one who desires and loves what he hopes for? For what we hope for we await with patience.
Lam 3:25 (quotation, high confidence) · Lam 3:26 (quotation, high confidence) · Lam 3:27 (quotation, high confidence) · Lam 3:28 (quotation, high confidence) · Rom 8:25 (quotation, high confidence)
Notes and citation
Summary: Jeremiah’s verses under the same letter show this good exclusion: patient hope shuts out impatience.
- Lam 3:25–28 (Greek form; these verses fall under Teth in the Hebrew acrostic); Rom 8:25. The digital text’s spaced letters are translated as written.
Notes on the original text
- Digital text corrected (OCR slip in the digital text; split words in the digital text): sustinere p t sperare → sustinere et sperare; a iuuent tute sua, se debit → a iuuentute sua, sedebit.
Cite (SBL): Ambrose, Exp. Ps. 118 9.3.1 (CSEL 62:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-3-1
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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.
9.3.2CSEL 62:191
ergo qui sperat sustinet, qui sustinet inpatientiae utique excludit affectum. quis est qui portat iugum graue a iuuentute sua nisi qui deliciis renuntiat, luxuriam fugit? quis est qui singulariter sedet nisi qui saecularibus uoluptatibus abdicatis molestiarum omnium excludit tumultus? iste ergo timere nil poterit qui caritatis gratia uim timoris absorbuit.
So he who hopes waits; he who waits surely shuts out the feeling of impatience. Who is it that bears a heavy yoke from his youth but one who renounces delights and flees luxury? Who is it that sits alone but one who, having given up worldly pleasures, shuts out the tumults of all troubles? This one, then, can fear nothing, who by the grace of love has swallowed up the force of fear.
Lam 3:27 (allusion, high confidence) · Lam 3:28 (allusion, high confidence)
Notes and citation
Summary: Waiting, bearing the yoke, and sitting alone shut out impatience, pleasure, and fear.
Topics: Patience
Cite (SBL): Ambrose, Exp. Ps. 118 9.3.2 (CSEL 62:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-3-2
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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 9, chapter 4
9.4.1CSEL 62:191
Est et alius qui excludatur in bono, ut ille qui apostolica auctoritate sublatus e medio plebis est, quia malum opus fecit, traditus in carnis interitum, ut eius spiritus saluaretur. ex quo intellegimus, quia in bono excluditur qui iubetur agere paenitentiam, ut humilietur et conpungatur corde; haec enim reconciliationis solent esse suffragia.
There is also another who is excluded for good, like him who by apostolic authority was removed from the midst of the people because he did an evil work, handed over to the destruction of the flesh so that his spirit might be saved. From this we understand that he is excluded for good who is ordered to do penance, so that he may be humbled and pierced in heart; for these are wont to be the supports of reconciliation.
1 Cor 5:2 (allusion, high confidence) · 1 Cor 5:5 (allusion, high confidence)
Notes and citation
Summary: Exclusion from the church for penance, as with the Corinthian sinner, is exclusion for good.
- 1 Cor 5:2–5. paenitentia is rendered “penance”, the church’s discipline.
Topics: Church office, Church discipline and penance
Cite (SBL): Ambrose, Exp. Ps. 118 9.4.1 (CSEL 62:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-4-1
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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 9, chapter 5
9.5.1CSEL 62:191
Denique etiam in Hieremia scripta sub hac littera id uidentur significare; sic enim legimus de Hierusalem illa terrena: inmunditia eius ante pedes eius, non fuit memor nouissimorum suorum et cecidit inualide: non est qui consoletur eam. uide, domine, humilitatem eius, quia magnificatus est inimicus. et quia humiliata est Hierusalem, merito postea ei dicitur: defecit iniquitas tua, filia Sion. et omni qui paenitentiam egerit, lacrimis propriis peccata defleuerit, bene dicitur: defecit iniquitas tua.
Indeed what is written in Jeremiah under this letter seems to signify this too; for so we read of that earthly Jerusalem: “Her uncleanness was before her feet; she did not remember her last end, and she fell powerless; there is none to comfort her. See, Lord, her humiliation, for the enemy has been magnified.” And because Jerusalem was humbled, rightly it is afterwards said to her: “Your iniquity has come to an end, daughter of Zion.” And to everyone who has done penance and wept for his sins with his own tears it is well said: “Your iniquity has come to an end.”
Lam 1:9 (quotation, high confidence) · Lam 4:22 (quotation, high confidence)
Notes and citation
Summary: Humbled Jerusalem is told that her iniquity has ended, as it is for every penitent.
- Lam 1:9 (Teth verse, Greek form); Lam 4:22. The digital text’s “in munditia” is read as “inmunditia”.
Notes on the original text
- Digital text corrected (split word in the digital text): in munditia eius → inmunditia eius.
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 9.5.1 (CSEL 62:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-1
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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.
9.5.2CSEL 62:191–192
alibi quoque sub hac littera dicit Hieremias: boni erant uulnerati gladio quam uulnerati fame; abierunt conpuncti a natiuitate agrorum. conpungimur igitur, quando nostrorum agimus paenitentiam delictorum, conpungimur etiam recordatione dictorum. unde ait propheta Dauid: quae dicitis
Elsewhere too under this letter Jeremiah says: “Better were those wounded by the sword than those wounded by hunger; they went away pierced from the produce of the fields.” We are pierced, then, when we do penance for our sins; we are pierced also by remembering what was said. Hence the prophet David says: “What you say
Lam 4:9 (quotation, high confidence)
Notes and citation
Summary: Jeremiah’s word about the pierced points to compunction in penance.
- Lam 4:9 (Teth verse, Greek form).
Cite (SBL): Ambrose, Exp. Ps. 118 9.5.2 (CSEL 62:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-2
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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.
9.5.3CSEL 62:192
in cordibus uestris, et in cubilibus uestris conpungimini. qui autem conpungitur, utique delectationem excludit erroris et qui agit paenitentiam, excludit pudorem, sequestrat uerecundiam flagitii confitendi, ut recuperandae spem salutis inueniat. meritoque et ipse Dauid, ubi agnouit errorem: peccaui, inquit, domino. tantus rex, tantus propheta non erubuit peccatum proprium confiteri et ideo dictum est ei: et dominus abstulit peccatum tuum.
in your hearts, be pierced for it on your beds.” He who is pierced surely shuts out the delight of error, and he who does penance shuts out shame, puts aside the bashfulness of confessing his wrongdoing, so as to find the hope of recovering salvation. And rightly David himself, when he recognized his error, said: “I have sinned against the Lord.” So great a king, so great a prophet did not blush to confess his own sin, and so it was said to him: “And the Lord has taken away your sin.”
Ps 4:4 (4:5 LXX) (quotation, high confidence) · 2 Sam 12:13 (quotation, high confidence)
Notes and citation
Summary: Compunction shuts out love of sin and shame; David confessed and was forgiven.
- Ps 4:4 (LXX 4:5, Greek form); 2 Sam 12:13.
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 9.5.3 (CSEL 62:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-3
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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 9, chapter 6
9.6.1CSEL 62:192
Sublato igitur peccato ait: iucunditatem fecisti cum seruo tuo, domine, secundum uerbum tuum. multa uidentur in hoc saeculo iucunda esse quae non sunt, multa suauia, bona plurima. luxuries uidetur esse iucunda, sed exhausto fit amara patrimonio; dulcis libido cum feruet, sed eadem horrida et execranda cum proditur:
When his sin had been taken away, then, he says: “You have made gladness with your servant, Lord, according to your word.” Many things in this world seem to be glad which are not, many sweet, very many good. Luxury seems glad, but when the inheritance is exhausted it becomes bitter; lust is sweet when it burns, but the same is horrible and accursed when it is exposed;
Ps 119:65 (118:65 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 65: true gladness comes from God; worldly pleasures turn bitter.
- Ps 119:65. The digital text’s “secundum um uerbum” is read as “secundum uerbum”.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): secundum um uerbum → secundum uerbum.
Cite (SBL): Ambrose, Exp. Ps. 118 9.6.1 (CSEL 62:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-6-1
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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.
9.6.2CSEL 62:192
suaues epulae cum sumuntur, sed faetidae cum digeruntur. bona multa in hoc saeculo dum uiuimus aestimantur, quia usui nobis sunt, ut pecunia honor aurum argentum possessiones: eadem nihil possunt prodesse defunctis, hic omnia relinquuntur, quin etiam maiore dolore quis moritur, cum se his fraudari copiis ingemescit. non est ergo iucunditas uera nisi illa quae secundum uerbum est dei, ut quis bonorum meritorum atque uirtutum subsidiis gaudeat se esse munitum.
feasts are sweet when they are eaten, but foul when they are digested. Many things in this world are thought good while we live, because they are useful to us, like money, honor, gold, silver, possessions; the same can profit the dead nothing; here all things are left behind; indeed one dies with greater grief when he groans at being cheated of these resources. There is, then, no true gladness except that which is according to the word of God, that one should rejoice to be fortified with the supports of good merits and virtues.
1 Tim 6:7 (allusion, medium confidence) · Luke 12:20 (allusion, low confidence)
Notes and citation
Summary: Worldly goods are left at death; true gladness is in virtue according to God’s word.
- 1 Tim 6:7; Luke 12:20.
Notes on the original text
- Digital text corrected (punctuation slip in the digital text): nisi illa. quae → nisi illa quae.
Cite (SBL): Ambrose, Exp. Ps. 118 9.6.2 (CSEL 62:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-6-2
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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 9, chapter 7
9.7.1CSEL 62:192–193
Hac Dauid iucunditate dei uel bonitate laetatur, quia iugum graue a iuuentute portauit et sustinuit atque expectauit domini in se gratiam, non praeripuit, qui saepe occidendi regis Saul tributa sibi copia maluit tamen expectare a domino deferendi tempus imperii quam occiso rege praeripere. semper deus bonus est, ideoque et Paulus ait: uide ergo bonitatem et seueritatem dei; bonitas enim in omnes est, seueritas in paucos.
In this gladness, or goodness, of God David rejoices, because he bore a heavy yoke from his youth and waited and awaited the Lord’s grace toward him; he did not seize it beforehand, he who, though often given the opportunity of killing King Saul, preferred nevertheless to wait for the time when the kingdom would be conferred by the Lord rather than seize it by killing the king. God is always good, and so Paul too says: “See, then, the goodness and severity of God”; for goodness is toward all, severity toward few.
Lam 3:27 (allusion, medium confidence) · 1 Sam 24:6 (allusion, high confidence) · 1 Sam 26:9 (allusion, high confidence) · Rom 11:22 (quotation, high confidence)
Notes and citation
Summary: David waited for God rather than kill Saul; God’s goodness is toward all, his severity toward few.
- Lam 3:27; 1 Sam 24:4–7; 26:9–11; Rom 11:22. Ambrose’s word bonitas here stands for the Greek χρηστότης of the psalm.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): bonitatem e t seueritatem → bonitatem et seueritatem.
Cite (SBL): Ambrose, Exp. Ps. 118 9.7.1 (CSEL 62:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-1
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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.
9.7.2CSEL 62:193
denique subdidit idem apostolus: in eos quidem qui ceciderunt seueritatem, in te autem bonitatem; si enim non cecidissent, utique uterentur et ipsi dei bonitate. nam et tibi ideo bonus est, quia permanes; quodsi non permanseris in bonitate, et tu excideris. non ergo deus propterea bonus esse desistet, quia tu lapsus es et indiges seueritate, siquidem et seueritas dei in bonitate recurrat, unusquisque castigatus pedem referat a peccatis et ad uirtutum tramitem bonamque conuersationem recurrat.
Indeed the same apostle added: “On those who have fallen, severity, but on you goodness”; for if they had not fallen, surely they too would enjoy God’s goodness. For he is good to you too for this reason, that you continue; but if you do not continue in goodness, you too will be cut off. God will not, then, cease to be good because you have fallen and need severity, since God’s severity too returns into goodness, so that each one, chastised, may draw back his foot from sins and return to the path of the virtues and good conduct.
Rom 11:22 (quotation, high confidence)
Notes and citation
Summary: God remains good even in severity, which aims to bring the sinner back.
- Rom 11:22. The digital text’s “bonit atem” is read as “bonitatem”.
Notes on the original text
- Digital text corrected (split word in the digital text): bonit atem → bonitatem.
Cite (SBL): Ambrose, Exp. Ps. 118 9.7.2 (CSEL 62:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-2
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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.
9.7.3CSEL 62:193–194
denique docet de illis qui ceciderunt apostolus, quia s i non permanserint in incredulitate inserentur; potens est enim deus iterum inserere illos, ut, quemadmodum desecta uirgulta, ita et homines uelut caudicibus quibusdam uirtutis inserti bonorum fructus possint ferre meritorum, accuses necesse est medicum crudelitatis, quia putrefactas uulnerum fibras ferro putauerit exsecandas, quia noxia et serpentia ulcera igni adusserit, ne uirus in ulteriora proserperet, uel quia magister discipulum uerberauerit neglegentem, ut metu uerberum indueret diligentiam. castigare enim amantis est, non execrantis, et ideo bonitatis est, non crudelitatis. recte ergo et dominus ubique est bonus, et cum remittit flagitia et cum peccata castigat; castigat enim dominus quem diligit.
Indeed the apostle teaches of those who have fallen that, if they do not continue in unbelief, they will be grafted in; “for God is able to graft them in again,” so that, like cut-off shoots, so men too, grafted as it were onto stocks of virtue, may bear the fruits of good merits. Or else you must accuse the physician of cruelty because he thought the putrefied fibers of wounds should be cut away with the knife, because he cauterized harmful and creeping ulcers with fire lest the poison spread further; or because a teacher beat a negligent pupil, so that by fear of beating he might put on diligence. For to chastise belongs to one who loves, not one who curses, and so it belongs to goodness, not to cruelty. Rightly, then, the Lord is good everywhere, both when he remits offenses and when he chastises sins; for the Lord chastises him whom he loves.
Rom 11:23 (quotation, high confidence) · Heb 12:6 (quotation, high confidence) · Prov 3:12 (allusion, high confidence)
Notes and citation
Summary: God can graft the fallen in again; his chastisement, like a physician’s or teacher’s, is an act of love.
- Rom 11:23; Heb 12:6; Prov 3:12. The digital text’s “s i” and “i illo s” are read as “si” and “illos”. The sentence beginning “accuses” lacks a connecting word (“alioquin”, “or else”), supplied in the translation.
Notes on the original text
- Digital text corrected (spaced and doubled letters in the digital text): inserere i illo s → inserere illos.
Cite (SBL): Ambrose, Exp. Ps. 118 9.7.3 (CSEL 62:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-3
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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 9, chapter 8
9.8.1CSEL 62:194
Castigatus est etiam Dauid; denique ait: et fui flagellatus tota die. sed uir sapiens, qui intellexit castigationem illam sibi domini profuisse, ait: bonitatem fecisti cum seruo tuo, domine, secundum uerbum tuum, hoc est: etsi illa mihi ad tempus amara uisa est castigatio, mihi secundum carnem, mihi secundum maestitiam corporis, tamen secundum uerbum tuum castigatio illa fructus bonitatis adtulit. illam mihi castigationem intellego profuisse, illa castigatione me a uitiis esse reuocatum, illa castigatione non diu aliquid in me
David too was chastised; indeed he says: “And I was scourged all the day.” But the wise man, who understood that that chastisement of the Lord had profited him, says: “You have done goodness with your servant, Lord, according to your word,” that is: even if that chastisement seemed bitter to me for a time, to me according to the flesh, to me according to the sadness of the body, yet according to your word that chastisement brought the fruits of goodness. I understand that that chastisement profited me, that by that chastisement I was called back from vices, that by that chastisement nothing was long permitted in me
Ps 73:14 (72:14 LXX) (quotation, high confidence) · Ps 119:65 (118:65 LXX) (quotation, high confidence)
Notes and citation
Summary: David understood that God’s chastisement had done him good by turning him from vice.
- Ps 73:14 (LXX 72:14); Ps 119:65 (Greek: “you have done goodness”).
Cite (SBL): Ambrose, Exp. Ps. 118 9.8.1 (CSEL 62:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-8-1
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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.
9.8.2CSEL 62:194
licuisse flagitiis, per illam castigationem domini nihil in me aduersario licuisse, nil morti. denique: castigans castigauit me dominus et morti non tradidit me ipse propheta memorauit; castigatur enim qui recipitur, qui autem non recipiuntur non flagellantur; in laboribus enim hominum non sunt et cum hominibus non flagellabuntur. ideoque supra ait: quam bonus Israel deus rectis corde! ergo bonus omnibus, quia omnes recto uult esse corde. qui autem cor declinauerit, ipse a se gratiam diuinae bonitatis auertit.
to crimes, that through that chastisement of the Lord nothing was permitted in me to the adversary, nothing to death. Indeed the prophet himself recalled: “The Lord has chastened me sorely and has not given me over to death”; for he is chastised who is received, but those who are not received are not scourged; for “they are not in the labors of men, and they will not be scourged with men.” And so above he says: “How good is the God of Israel to the upright of heart!” Good, then, to all, because he wishes all to be upright of heart. But he who has turned aside his heart himself turns away from himself the grace of divine goodness.
Ps 118:18 (117:18 LXX) (quotation, high confidence) · Heb 12:6 (allusion, high confidence) · Ps 73:5 (72:5 LXX) (quotation, high confidence) · Ps 73:1 (72:1 LXX) (quotation, high confidence)
Notes and citation
Summary: God chastises those he receives, not to death; he is good to all, but the crooked heart turns from his grace.
- Ps 118:18 (LXX 117:18); Heb 12:6; Ps 73:5 (LXX 72:5); Ps 73:1 (LXX 72:1). The digital text’s “aduersano”, “demque:castigans”, and “f 1 age 11 abuntur” are read as “aduersario”, “denique: castigans”, and “flagellabuntur”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): aduersano → aduersario; demque:castigans → denique: castigans; f 1 age 11 abuntur → flagellabuntur.
Cite (SBL): Ambrose, Exp. Ps. 118 9.8.2 (CSEL 62:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-8-2
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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 9, chapter 9
9.9.1CSEL 62:194
Sequitur: iucunditatem et disciplinam et scientiam doce me, quia in mandatis tuis credidi, iuxta apostolum χρστὸν bonum intellegimus, quia dixit: uide ergo bonitatem domini; iuxta euangelium χρηστὸν suaue accipimus; dixit enim: tollite iugum
There follows: “Teach me gladness and discipline and knowledge, for I have believed in your commandments.” According to the apostle we understand chrēston as “good,” because he said: “See, then, the goodness of the Lord”; according to the gospel we take chrēston as “sweet”; for he said: “Take my yoke,
Ps 119:66 (118:66 LXX) (quotation, high confidence) · Rom 11:22 (quotation, high confidence) · Matt 11:29 (quotation, high confidence)
Notes and citation
Summary: On verse 66: the Greek word means both “good” and “sweet.”
- Ps 118:66 (Ps 119:66; Greek χρηστότητα); Rom 11:22; Matt 11:29–30. The Greek in the digital text is garbled. The digital text’s “qui a in mandati s” is read as “quia in mandatis”.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): qui a in mandati s tuis → quia in mandatis tuis.
Cite (SBL): Ambrose, Exp. Ps. 118 9.9.1 (CSEL 62:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-9-1
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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.
9.9.2CSEL 62:194–195
meum, quia leue est, et onus meum, quia suaue est; dixit enim: ro ϕορτίον fiov χϱηστόν. unde merito bonitatem dei ab ipso quaerit doceri, ne forte quis perfunctorie accipiens bonum deum esse in erroribus perseueret, quod per misericordiam dei sciat inpunitatem suis dari posse peccatis, cum, etsi indulgeat dominus, tamen foeda est conuersatio in criminibus semper haerere. non ergo bonitas ista uulgaris est, sed quae semper disciplinae expectet profectum.
for it is light, and my burden, for it is sweet”; for he said: to phortion mou chrēston. Hence rightly he asks to be taught God’s goodness by God himself, lest perhaps someone, taking it superficially that God is good, persevere in errors because he knows that by God’s mercy impunity can be given to his sins, since, even if the Lord pardons, it is a foul way of life always to cling to crimes. This goodness, then, is not the common sort, but one that always looks for the progress of discipline.
Matt 11:30 (quotation, high confidence)
Notes and citation
Summary: God’s goodness is no excuse for sin; it looks for growth in discipline.
- Matt 11:30 (Greek: τὸ φορτίον μου χρηστόν; garbled in the digital text). The digital text’s “onusmeum” is read as “onus meum”.
Notes on the original text
- Digital text corrected (words joined in the digital text): onusmeum → onus meum.
Cite (SBL): Ambrose, Exp. Ps. 118 9.9.2 (CSEL 62:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-9-2
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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 9, chapter 10
9.10.1CSEL 62:195
Ideoque qui intellegit altam dei esse bonitatem doceri desiderat etiam disciplinam. nam plerique auertuntur ab studio disciplinae, dum eam seueram et tristem arbitrantur; sed perspicacior sensu intellegit, quod disciplina, etsi tristis ad tempus sit, posterioribus fiat iucunda temporibus. sed est disciplina uel correptio seuerior, est etiam moderatior. moderatior est, de qua dicit dominus: corripiam eos in auditu tribulationis eorum. est seuerior quae est in ira et furore correptio.
And so he who understands that God’s goodness is deep desires to be taught discipline too. For most turn away from the pursuit of discipline, thinking it severe and sad; but one of keener sense understands that discipline, though it is sad for a time, becomes pleasant in later times. But there is a more severe discipline or correction, and there is also a more moderate one. The more moderate is that of which the Lord says: “I will correct them in the hearing of their tribulation.” The more severe is correction in anger and wrath.
Heb 12:11 (allusion, high confidence) · Hos 7:12 (quotation, high confidence)
Notes and citation
Summary: Discipline, though sad for a time, later becomes pleasant; correction may be gentle or severe.
- Heb 12:11; Hos 7:12 (Greek form).
Cite (SBL): Ambrose, Exp. Ps. 118 9.10.1 (CSEL 62:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-10-1
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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.
9.10.2CSEL 62:195
unde refugiens eam correptionem dicit Dauid: domine, ne in ira tua arguas me neque in furore tuo corripias me, et Hieremias: corripe nos, domine, in iudicio et non in furore. omnis ergo disciplina, etsi ad tempus habeat amaritudinem, habeat perturbationem, postea tamen pacificos fructus generare consueuit.
Hence, shrinking from that correction, David says: “Lord, do not rebuke me in your anger, nor correct me in your wrath,” and Jeremiah: “Correct us, Lord, in judgment and not in wrath.” All discipline, then, even if for a time it has bitterness, has disturbance, is nevertheless wont afterwards to produce peaceful fruits.
Ps 6:1 (6:2 LXX) (quotation, high confidence) · Jer 10:24 (quotation, high confidence) · Heb 12:11 (allusion, high confidence)
Notes and citation
Summary: David and Jeremiah ask to be corrected gently; all discipline later yields peaceful fruit.
- Ps 6:1 (LXX 6:2); Jer 10:24; Heb 12:11.
Cite (SBL): Ambrose, Exp. Ps. 118 9.10.2 (CSEL 62:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-10-2
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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 9, chapter 11
9.11.1CSEL 62:195–196
Sed qui petit doceri bonitatem et disciplinam, debet petere etiam scientiam doceri. nisi enim habeat scientiam, molesta est disciplina, molesta correptio. quid sit scientia, doceat te Salomon, qui ait de domino deo nostro: ipse enim mihi dedit eorum quae sunt cognitionem ueram. et alibi hic idem propheta ait: qui docet hominem scientiam. qui autem petit scientiam, credit mandatis dei.
But he who asks to be taught goodness and discipline ought also to ask to be taught knowledge. For unless he has knowledge, discipline is troublesome, correction troublesome. What knowledge is, let Solomon teach you, who says of the Lord our God: “For he himself gave me true knowledge of the things that are.” And elsewhere this same prophet says: “who teaches man knowledge.” But he who asks for knowledge believes in God’s commandments.
Ps 94:10 (93:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Knowledge, given by God, makes discipline bearable.
- Wis 7:17; Ps 94:10 (LXX 93:10).
Extrabiblical texts: Wis 7:17 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 9.11.1 (CSEL 62:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-11-1
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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.
Exposition 9, chapter 12
9.12.1CSEL 62:196
Aliud est autem in mandatis dei credere, aliud mandatis credere. qui enim mandatis dei credit, cito efficit ut sit in mandatis dei et in ipsis conuersetur. per fidem igitur scientia adsumitur, per scientiam disciplina; quod enim scimus placere posse, in eo nos conuersatio ipsa delectat. denique scriptum est: nostra autem conuersatio in caelis est. praecessit scientia, secuta est conuersatio. de mandatis dei credere diximus; in mandatis autem dei hoc est: in ipsis esse et credere quia uera mandata sunt. nisi autem credideris mandatis dei, eorum utique scientiam quae per mandata dei docemur habere non poteris.
But it is one thing to believe in God’s commandments, another to believe the commandments. For he who believes in God’s commandments quickly brings it about that he is in God’s commandments and lives in them. Through faith, then, knowledge is taken up, through knowledge discipline; for in what we know can please, our very way of life delights us. Indeed it is written: “But our citizenship is in heaven.” Knowledge went before, conduct followed. We have spoken of believing in God’s commandments; but “in God’s commandments” means this: to be in them and to believe that the commandments are true. But unless you believe God’s commandments, you will surely not be able to have the knowledge of those things which we are taught through God’s commandments.
Phil 3:20 (quotation, high confidence)
Notes and citation
Summary: Believing in God’s commandments means living in them; faith leads to knowledge, knowledge to discipline.
- Phil 3:20 (conuersatio rendered “citizenship” and “way of life”).
Cite (SBL): Ambrose, Exp. Ps. 118 9.12.1 (CSEL 62:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-12-1
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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.
Exposition 9, chapter 13
9.13.1CSEL 62:196
Sequitur uersus tertius: priusquam humiliarer ego deliqui, propter hoc uerbum tuum ego custodiui. alia traditio habet: priusquam humiliarer ego nesciui. unde putant aliqui, quod anima hominis hoc dicat: priusquam humiliarer, ut in hoc lutum corporis introirem, tua quae non legeram mandata nesciui. sed quia Septuaginta uirorum sententias magis sequitur ecclesia et hic sensus est planior et nihil offensionis admittit, quod possit aliquibus scrupulum commouere,
The third verse follows: “Before I was humbled I sinned; therefore I have kept your word.” Another tradition has: “Before I was humbled I did not know.” Hence some think that the soul of man says this: “Before I was humbled so as to enter into this clay of the body, I did not know your commandments, which I had not read.” But because the church rather follows the judgments of the Seventy, and this sense is plainer and admits nothing offensive that could stir a scruple in some,
Ps 119:67 (118:67 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 67: Ambrose rejects a variant reading taken by some to mean the soul existed before entering the body, and follows the Septuagint.
- Ps 118:67 (Ps 119:67). The interpretation rejected (the soul’s descent into the body) recalls Origenist speculation on the soul’s pre-existence. The digital text’s “eg o” is read as “ego”.
Notes on the original text
- Digital text corrected (split word in the digital text): uerbum tuum eg o custodiui → uerbum tuum ego custodiui.
Topics: Scripture and canon, The soul
Cite (SBL): Ambrose, Exp. Ps. 118 9.13.1 (CSEL 62:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-1
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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.
9.13.2CSEL 62:196–197
ideo ita accipiamus, ut humiliarer sit dictum, eo quod peccato uideatur humiliatus. propter peccatum enim temptationes saepe nascuntur; denique Adam et Eua post culpam utique deiecti sunt. ergo humilitatis nostrae causa peccatum est uel humiliationis; non enim hoc fugio. potest enim de aduersis plerumque intellegi humilitas, ut est: bonum mihi quod humiliasti me, ut discam iustificationes tuas, et: nisi lex tua meditatio mea sit, tunc forsitan perissem in humilitate mea, et: humiliatus sum ualde.
let us therefore take it so that “I was humbled” is said because he seems to have been humbled by sin. For temptations often arise because of sin; indeed Adam and Eve were surely cast down after their fault. So the cause of our humility, or humiliation, is sin; for I do not shun this word. For humility can often be understood of adversities, as in: “It is good for me that you have humbled me, that I may learn your statutes,” and: “Unless your law had been my meditation, I should perhaps have perished in my humiliation,” and: “I am humbled exceedingly.”
Gen 3:23 (allusion, medium confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence) · Ps 119:92 (118:92 LXX) (quotation, high confidence) · Ps 119:107 (118:107 LXX) (quotation, high confidence)
Notes and citation
Summary: He was humbled through sin; humiliation often means adversity.
- Gen 3:23; Ps 119:71, 92, 107. The digital text’s “peccato.uideatur” is read as “peccato uideatur”.
Notes on the original text
- Digital text corrected (stray mark in the digital text): peccato.uideatur → peccato uideatur.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 9.13.2 (CSEL 62:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-2
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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.
9.13.3CSEL 62:197
hic ergo ostendit humilitatem ortam esse de culpa. et quia culpa praecessit, ideo humiliatum ostendit, hoc est adtritum temptationibus et aduersis et traditum anxietatibus, quemadmodum et ille, qui traditus est a Paulo in interitum carnis, humiliatus utique est, ut postea posset reconciliationem mereri.
Here, then, he shows that humiliation arose from guilt. And because guilt went before, he therefore shows himself humbled, that is, worn down by temptations and adversities and handed over to anxieties, as he too who was handed over by Paul to the destruction of the flesh was surely humbled, so that afterwards he might deserve reconciliation.
1 Cor 5:5 (allusion, high confidence) · 2 Cor 2:7 (allusion, medium confidence)
Notes and citation
Summary: Humiliation following guilt, like the Corinthian sinner’s, leads to reconciliation.
- 1 Cor 5:5; 2 Cor 2:6–8.
Topics: Church office
Cite (SBL): Ambrose, Exp. Ps. 118 9.13.3 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-3
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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 9, chapter 14
9.14.1CSEL 62:197
Sed quamuis humilitas ista, hoc est uelut quaedam deiectio, perturbationis, non uirtutis sit, generat tamen saepe uirtutem et fit non poena, sed remedium delinquentis. nam si peccatis tuis tribuas quod humiliatus es, quicquid acciderit in te retorques et ex reo incipies esse iustus qui te ipse condemnas; iustus enim accusator est sui in exordio sermonis.
But although this humiliation, that is, a kind of casting down, belongs to disturbance, not to virtue, yet it often produces virtue and becomes not a punishment but a remedy for the one who sins. For if you attribute to your sins that you have been humbled, you turn back on yourself whatever has happened, and from guilty you will begin to be righteous, you who condemn yourself; for the righteous man is his own accuser at the beginning of his speech.
Prov 18:17 (quotation, high confidence)
Notes and citation
Summary: Humiliation accepted as due to one’s sins becomes a remedy and makes one righteous.
- Prov 18:17 (Greek form).
Cite (SBL): Ambrose, Exp. Ps. 118 9.14.1 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-1
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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.
9.14.2CSEL 62:197
nec potes indignum te iudicare humilitate qui propria errata cognoscis, in quibus erubescendo non utique extolleris, sed humiliaris. uides ergo, quia ideo humiliatus es, quia deliquisti et non seruasti eloquia dei. unde serua diligentius, ne pecces, ne iterum, quia deiectus es, tristitia absorbearis et fiat tibi deiectio tua incrementum iniquitatis, quae debet esse correctionis occasio.
Nor can you judge yourself unworthy of humiliation, you who know your own errors, in which, by blushing, you are surely not lifted up but humbled. You see, then, that you were humbled because you sinned and did not keep the words of God. Hence keep them more carefully, so as not to sin, lest again, because you have been cast down, you be swallowed up by sadness, and your casting down become for you an increase of iniquity, when it ought to be an occasion of correction.
2 Cor 2:7 (allusion, medium confidence)
Notes and citation
Summary: Humbled because of sin, we should keep God’s word more carefully and not despair.
- 2 Cor 2:7.
Cite (SBL): Ambrose, Exp. Ps. 118 9.14.2 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-2
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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.
9.14.3CSEL 62:197
etenim in temptationibus homo sicut aurum in conflatorio conprobatur. uides propheta quid dicat: priusquam humiliarer, inquit, deliqui. iure ergo temptationibus traditus est, quoniam delinquebat, delinquebat autem, quia dei eloquium non tenebat. uerum inde ordinem emendationis inuenit, unde culpa processerat; coepit esse subiectus eloquio diuino et culpa desiuit.
For in temptations man is proved like gold in the furnace. You see what the prophet says: “Before I was humbled,” he says, “I sinned.” Rightly, then, he was handed over to temptations, since he sinned; and he sinned because he did not hold to God’s word. But he found the order of amendment from where the fault had come forth; he began to be subject to the divine word, and the fault ceased.
Ps 119:67 (118:67 LXX) (quotation, high confidence)
Notes and citation
Summary: He sinned by neglecting God’s word and was amended by submitting to it.
- Sir 2:5; Wis 3:6; Ps 119:67.
Extrabiblical texts: Sir 2:5 (Sirach [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 9.14.3 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-3
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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 9, chapter 15
9.15.1CSEL 62:197–198
Sequitur uersus quartus: bonus es, domine, e t in bonitate tua d o ce m e iustif icationes tuas. etiam usus disciplinae saecularis accepit, ut unusquisque iudicem suum laudet. unde apostolus sequens diuinarum ordinem scripturarum, cum diceret causam, ita coepit: d e omnibus quibus accusor, rex Agrippa, a Iudaeis, aestimo me felicem apud te incipiens rationem reddere, et infra: credis, rex Agrippa, prophetis?
The fourth verse follows: “You are good, Lord, and in your goodness teach me your statutes.” Even the practice of worldly discipline has accepted that each one should praise his judge. Hence the apostle, following the order of the divine Scriptures, when he pleaded his case, began thus: “Concerning all the things of which I am accused by the Jews, King Agrippa, I think myself happy to be making my defense before you,” and further on: “Do you believe the prophets, King Agrippa?
Ps 119:68 (118:68 LXX) (quotation, high confidence) · Acts 26:2 (quotation, high confidence) · Acts 26:27 (quotation, high confidence)
Notes and citation
Summary: On verse 68: as Paul praised Agrippa before his defense, the psalmist begins by praising God.
- Ps 118:68 (Ps 119:68); Acts 26:2, 27.
Cite (SBL): Ambrose, Exp. Ps. 118 9.15.1 (CSEL 62:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-1
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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.
9.15.2CSEL 62:198
scio quia credis. ergo si laudantur homines, in quibus plerumque aliena laudantur, quanto magis unusquisque dei sibi conciliare gratiam debet, ut dicat: bonus es, domine! nam si hoc dicat homini, ut esse admoneatur quod forsitan non sit, et bonitatis etiam ipse praedicatione mitescit terroremque inmitis deponit affectus; quanto magis deo laus sua est deferenda, qui nisi bonus esset, super terram stare quis posset?
I know that you believe.” So, if men are praised, in whom often what belongs to others is praised, how much more ought each one to win God’s favor for himself, so as to say: “You are good, Lord!” For if he says this to a man, so that he is reminded to be what perhaps he is not, even he grows gentle at the proclamation of goodness and lays aside the terror of a harsh disposition; how much more must praise be offered to God, who, if he were not good, who could stand upon the earth?
Acts 26:27 (quotation, high confidence) · Ps 130:3 (129:3 LXX) (allusion, medium confidence)
Notes and citation
Summary: If praise softens human judges, how much more fitting to praise God, without whose goodness none could stand.
- Acts 26:27; Ps 130:3 (LXX 129:3). The digital text’s “m quibus” is read as “in quibus”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): homines, m quibus → homines, in quibus.
Cite (SBL): Ambrose, Exp. Ps. 118 9.15.2 (CSEL 62:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-2
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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.
9.15.3CSEL 62:198
proprium est autem dei ut bonus sit. denique in euangelio habes, quia arbor bona fructus bonos facit. fructus eius angeli sunt, fructus eius homines sunt, hoc est rationabiles, sancti, si domini praecepta custodiunt, fructus eius sunt hi qui nascuntur in terris, fructus eius sunt uirtutes hominum. merito ergo arbor bona bonos fructus facit. prius igitur radix laudetur, ut fructus possit probari. sed et alibi ait idem dominus Iesus: et pater uester qui bonus est dabit bona data petentibus se
But it is proper to God that he be good. Indeed in the gospel you have: “A good tree bears good fruit.” His fruits are angels, his fruits are men, that is, rational beings, holy, if they keep the Lord’s precepts; his fruits are those who are born on earth, his fruits are the virtues of men. Rightly, then, the good tree bears good fruits. First, then, let the root be praised, so that the fruit may be approved. But elsewhere too the same Lord Jesus says: “And your Father who is good will give good gifts to those who ask him.”
Matt 7:17 (quotation, high confidence) · Matt 7:11 (quotation, high confidence) · Luke 11:13 (allusion, medium confidence)
Notes and citation
Summary: God is good by nature, like the good tree whose fruits are angels, holy men, and virtues.
- Matt 7:17; Matt 7:11; Luke 11:13.
Cite (SBL): Ambrose, Exp. Ps. 118 9.15.3 (CSEL 62:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-3
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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 9, chapter 16
9.16.1CSEL 62:198
Sed quamuis bonus deus sit, cuius etiam amara plus prosunt —non enim inferuntur ut noceant, sed ut corrigant —, rogatur tamen, ut in bonitate sua doceat nos iustitias suas. considera medicum utilia adponentem medicamenta uulneribus, ea tamen, quae mordeant ulceris uirus, aut certe ferro putrefacta resecantem.
But although God is good, whose bitter things too profit more (for they are not brought on to harm but to correct), yet he is asked to teach us his righteous ordinances in his goodness. Consider a physician applying useful medicines to wounds, yet ones that bite the poison of the ulcer, or certainly cutting away putrefied parts with the knife.
Ps 119:68 (118:68 LXX) (allusion, high confidence)
Notes and citation
Summary: Though God’s bitter remedies help, the psalmist asks to be taught gently, like a patient asking a physician for mildness.
- Ps 119:68.
Cite (SBL): Ambrose, Exp. Ps. 118 9.16.1 (CSEL 62:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-1
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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.
9.16.2CSEL 62:198–199
cum in eo ipso sit bonus medicus, quia utilitatem operatur aegroti, et faciat quod prodesse nouerit, tamen, quia aeger dolorem aut non uult aut non potest sustinere propter infirmitatem affectus sui, rogat ut medicus eum quadam bonitate et suauitate sua curet, non asperitatem adhibeat medicamentorum, non ferro incidat uulnerum fibras aut, si aliter non potest, ut cum moderatione faciat et quadam subtilitate mitiget uim doloris.
Although he is a good physician in this very thing, that he works for the benefit of the sick man and does what he knows will profit, yet, because the sick man either will not or cannot bear the pain through the weakness of his feeling, he asks that the physician treat him with a certain goodness and gentleness of his own, not apply harsh medicines, not cut the fibers of the wounds with the knife, or, if he cannot do otherwise, that he do it with moderation and soften the force of the pain with a certain delicacy.
Notes and citation
Summary: The weak patient asks the good physician to treat him gently.
- The digital text’s “cum m eo ipso” is read as “cum in eo ipso”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): cum m eo ipso → cum in eo ipso.
Cite (SBL): Ambrose, Exp. Ps. 118 9.16.2 (CSEL 62:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-2
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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.
9.16.3CSEL 62:199
et ideo in euangelii bonitate melius docentur iustificationes dei quam in legis seueritate. opus autem iustitiae iustificatio est. unde scriptum est, quia Pharisaei se iustificare noluerunt non baptizati baptismo Iohannis. in eo enim iustificationem non fecerunt, quia noluerunt agere paenitentiam delictorum, quam propheta in bonitate uult agere, ut ei fiat peccatorum remissio sine atrocitate damnationis cum remissionis gratia.
And so God’s statutes are better taught in the goodness of the gospel than in the severity of the law. The work of righteousness is justification. Hence it is written that the Pharisees would not justify themselves, not being baptized with the baptism of John. In this they did not perform justification, because they would not do penance for their sins, which the prophet wishes to do in goodness, so that the forgiveness of sins may come to him without the harshness of condemnation, with the grace of remission.
Luke 7:30 (allusion, high confidence) · Luke 7:29 (allusion, high confidence)
Notes and citation
Summary: The gospel teaches God’s statutes more gently than the law; the Pharisees refused the repentance of John’s baptism.
- Luke 7:29–30.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 9.16.3 (CSEL 62:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-3
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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 9, chapter 17
9.17.1CSEL 62:199
Sequitur uersus quintus: multiplicata est super er me ini quit a s superborum, eg o autem in toto corde meo scrutabor mandata tua. quanto magis quis deo seruire desiderat, tanto magis in se excitat aduersarios et tamquam athleta fortis coronam iustitiae reportare desiderans inritat in se plurimos et lacessit, qui inuident nostro profectui. quod etiam in posterioribus euidenter ostendit:
The fifth verse follows: “The iniquity of the proud has been multiplied against me, but I will search your commandments with my whole heart.” The more anyone desires to serve God, the more he stirs up adversaries against himself, and, like a strong athlete desiring to carry off the crown of righteousness, he provokes and challenges many against himself who envy our progress. This he also shows clearly in later verses:
Ps 119:69 (118:69 LXX) (quotation, high confidence) · 2 Tim 4:8 (allusion, medium confidence)
Notes and citation
Summary: On verse 69: the more one serves God, the more adversaries rise against him.
- Ps 118:69 (Ps 119:69, Greek form); 2 Tim 4:8. The spaced letters of the verse in the digital text are translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 9.17.1 (CSEL 62:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-1
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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.
9.17.2CSEL 62:199
cum odiosis non habentibus pacem eram, inquit, pacificus. nihil tamen tranquillitas eius proficiebat, ut eos qui pacem oderant sua tranquillitate conponeret et eorum studia conprimeret; cum loquebar illis, inpugnabant me gratis, hoc est: cum causas inpugnandi non haberent, tamen inpugnandi studium non deponebant.
“With those who hate peace I was peaceable,” he says. Yet his tranquility did not succeed in calming by his tranquility those who hated peace and in restraining their pursuits: “When I spoke to them, they fought against me without cause,” that is: though they had no reasons for attacking, yet they did not lay aside their eagerness to attack.
Ps 120:7 (119:7 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalmist was peaceful, but his enemies attacked him without cause.
- Ps 120:7 (LXX 119:7). The digital text’s “m e gratis” is read as “me gratis”.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): inpugnabant m e gratis → inpugnabant me gratis.
Cite (SBL): Ambrose, Exp. Ps. 118 9.17.2 (CSEL 62:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-2
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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.
9.17.3CSEL 62:199–200
ita ergo multiplicantur siue nequitiae spiritales siue homines et multiplicatur eorum iniquitas super iustum. uerbi gratia si filium iustus amittat, quod saeculi usu saepe contingit, si amittat patrimonium uel diuersis adficiatur incommodis rerum uel corporis infirmitatibus, tunc dicunt superbi: ubi est iustitia eius, ubi misericordia?
So, then, whether spiritual forces of wickedness or men are multiplied, their iniquity too is multiplied against the righteous. For example, if a righteous man loses a son, as often happens in the way of the world, if he loses his inheritance or is afflicted with various misfortunes or bodily infirmities, then the proud say: “Where is his righteousness, where is his mercy?
Notes and citation
Summary: When the righteous suffer loss, the proud mock their righteousness.
Cite (SBL): Ambrose, Exp. Ps. 118 9.17.3 (CSEL 62:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-3
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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.
9.17.4CSEL 62:200
ecce quia sic multatus est, ecce quia ei innocentia sua nihil prodest ideoque ad uitae huius specimen extrahendum tres illi sancto specie amici, obtrectatione autem iniqui, probitatis atque iustitiae eius inuidi, exprobrantes grauia obprobria congerebant et qui uenerant ad consolandum insultare coeperunt.
See, he has been so punished; see, his innocence profits him nothing.” And so, to draw out a model of this life, those three friends of the holy man, friends in appearance but wicked in slander, envious of his uprightness and righteousness, heaped up grievous reproaches against him, and those who had come to comfort began to insult.
Job 2:11 (allusion, high confidence) · Job 16:2 (allusion, medium confidence)
Notes and citation
Summary: Job’s friends, who came to comfort him, insulted him instead.
- Job 2:11; 4:7–8; 16:2.
Cite (SBL): Ambrose, Exp. Ps. 118 9.17.4 (CSEL 62:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-4
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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 9, chapter 18
9.18.1CSEL 62:200
Sed iustus his non mouetur ideoque nec Iob frangebatur. denique in amissionibus filiorum uel patrimonii dicebat: dominus dedit, dominus abstulit; sit nomen domini benedictum. ergo et in aduersis positi dicamus: bonitatem fecisti cum seruo tuo. potest enim dominus in melius mutare quae facta sunt, ut Iob sancti habemus exemplum, et quae amissa sunt reddere potest, qui ei et amissis filiis generaret meliores.
But the righteous man is not moved by these things, and so Job was not broken either. Indeed in the loss of his children or his inheritance he said: “The Lord gave, the Lord has taken away; blessed be the name of the Lord.” So, placed in adversity, let us too say: “You have done goodness with your servant.” For the Lord can change into better what has been done, as we have the example of holy Job, and he can restore what has been lost, he who begot for him better children after the children he had lost.
Job 1:21 (quotation, high confidence) · Job 42:10 (allusion, high confidence) · Job 42:13 (allusion, high confidence) · Ps 119:65 (118:65 LXX) (quotation, high confidence)
Notes and citation
Summary: Like Job, the righteous bless God in loss, and God can restore better things.
- Job 1:21; Job 42:10–13; Ps 119:65.
Cite (SBL): Ambrose, Exp. Ps. 118 9.18.1 (CSEL 62:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-18-1
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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.
9.18.2CSEL 62:200
numquid deo est difficile meliora donare? potest, etiamsi nihil donet, hoc ipso tamen iusto esse prospectum, si forte futuri inprobi rapti sunt, ne mutaret malitia cor eorum. similiter et de patrimonio: quasi non uideamus plurimos propter opes patrimonii in periculum salutis esse deductos, plurimis ex diuitiarum abundantia causam ortam esse peccandi. qui enim non habet quod donet, adscribi ei culpa non potest quod non donauerit; qui autem habet quod donet et non dat, utique obnoxius incipit esse peccato.
Is it difficult for God to give better things? Even if he gives nothing, he can by this very thing have provided for the righteous man, if perhaps children who would have been wicked were taken away, lest malice change their heart. Likewise with the inheritance: as though we did not see very many led into danger of salvation because of the wealth of their inheritance, and for very many a cause of sinning arising from the abundance of riches. For he who has nothing to give cannot be blamed for not giving; but he who has something to give and does not give surely begins to be liable to sin.
Notes and citation
Summary: Even loss may be God’s provision: children spared from future wickedness, the soul from the dangers of wealth.
- Wis 4:11.
Extrabiblical texts: Wis 4:11 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 9.18.2 (CSEL 62:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-18-2
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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.
Exposition 9, chapter 19
9.19.1CSEL 62:200–201
Sequitur uersus sextus: co ag u l atum est u t lac cor eorum, ego autem legem tuam me d it ab ar. subtile cor sanctorum, coagulatum est uero cor superborum. ut enim lac natura sui purum, speciosum atque sincerum est, sed corruptione coacescit, sic mentis et cordis humani natura pura sincera perspicua est, priusquam uitiorum admixtione coacescat. coagulato enim lacte fit quaedam concretio nec suauitatem habens eandem nec gratiam.
The sixth verse follows: “Their heart has been curdled like milk, but I have meditated on your law.” The heart of the saints is fine, but the heart of the proud is curdled. For just as milk is by its nature pure, lovely, and clear, but turns sour by corruption, so the nature of the human mind and heart is pure, clear, transparent, before it turns sour by the admixture of vices. For when milk curdles there comes a kind of solidifying which has neither the same sweetness nor grace.
Ps 119:70 (118:70 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 70: the hearts of the proud curdle like spoiled milk.
- Ps 118:70 (Ps 119:70, Greek form). The spaced letters of the verse in the digital text are translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 9.19.1 (CSEL 62:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-19-1
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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.
9.19.2CSEL 62:201
ita homines, qui ante sedulitate gratia suauitate uerborum lactis speciem praeferebant nulla inuidia corruptam, hi si coeperint inuidere, coagulatur in uitium cor eorum et fit de suauitate amicitiae amaritudo maliuolentiae et insuauis quidam horror inuidiae. ergo coagulatum est cor per superbiam, per inuidiam, quae lenitatem naturae fluentem beniuolentiam malitiae concretione uitiarunt. iniquorum ergo cor coagulatur, iustus autem humiliatur legis praecepta meditando, qui habet humilitatis magisterium.
So men who before, by their attentiveness, grace, and sweetness of words, showed the appearance of milk corrupted by no envy, if they begin to envy, their heart curdles into vice, and from the sweetness of friendship comes the bitterness of ill will and a kind of unpleasant horror of envy. So the heart is curdled through pride, through envy, which have spoiled the flowing gentleness of nature, its goodwill, by the solidifying of malice. The heart of the wicked, then, is curdled, but the righteous man is humbled by meditating on the precepts of the law, he who has the teaching of humility.
Notes and citation
Summary: Envy and pride curdle the heart; the righteous man is humbled by meditating on the law.
- The digital text’s “uitiarunt” is translated as “have spoiled”.
Topics: Anger and envy, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 9.19.2 (CSEL 62:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-19-2
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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.
Exposition 9, chapter 20
9.20.1CSEL 62:201
Sequitur uersus septimus: bonu m m i hi quo d hu m iliasti me, ut dis c am iustif icationes tuas. hoc secutus apostolus: placeo mihi, ait, in infirmitatibus, in iniuriis, in necessitatibus, in persecutionibus, in angustiis. cum enim conplacet in infirmitatibus et non frangitur animo nec cedit iniuriae, discere iustificationes dei et meruit et impleuit. ergo hic humiliasti me, hoc est: diuersis temptationibus et incommodis exercuisti, dicit. quod aperuit et Symmachus scribens: profuit mihi quod adflictus sum, ut discerem iustitias tuas.
The seventh verse follows: “It is good for me that you humbled me, that I may learn your statutes.” Following this the apostle says: “I am content in weaknesses, in insults, in necessities, in persecutions, in distresses.” For when he is well pleased in weaknesses and is not broken in spirit nor yields to insult, he has both deserved and fulfilled the learning of God’s statutes. So here “you humbled me,” that is, “you exercised me with various temptations and troubles,” he says. Symmachus too made this plain, writing: “It profited me that I was afflicted, that I might learn your righteous ordinances.”
Ps 119:71 (118:71 LXX) (quotation, high confidence) · 2 Cor 12:10 (quotation, high confidence)
Notes and citation
Summary: On verse 71: like Paul content in weakness, the psalmist is glad to be humbled by trials; Symmachus’s version makes the sense plain.
- Ps 118:71 (Ps 119:71); 2 Cor 12:10. Symmachus’s Greek translation of the Psalms is cited from Origen’s Hexapla tradition. The spaced letters of the verse in the digital text are translated as written.
Topics: Persecution, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 9.20.1 (CSEL 62:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-20-1
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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.
9.20.2CSEL 62:201–202
ergo qui humiliatur non deiciat animum neque frangat, sed magis humiliando proficiat, ut superbum humilitate sua mitiget, insolentes morum seueritate confundat, contumeliosos patientia sua frangat, auaros nonnumquam etiam aequanimitate dispendii a iurgii intentione deducat. sic enim legisti, quia iustificata est sapientia a filiis suis, dum Christus se offert supplicio, dedit iniuriis, non subducit obprobriis nec a confusione sputorum auertit faciem suam; et ideo omnes patientia sua instruxit et liuore sanauit.
So let him who is humbled not cast down or break his spirit, but rather advance by being humbled, so as to soften the proud by his humility, confound the insolent by the strictness of his conduct, break the insulting by his patience, and sometimes even lead the greedy away from their eagerness to quarrel by his calm acceptance of loss. For so you have read that “wisdom is justified by her children,” when Christ offers himself to punishment, gives himself to injuries, does not withdraw from reproaches nor turn his face from the shame of spitting; and so he instructed all by his patience and healed by his bruise.
Matt 11:19 (quotation, high confidence) · Luke 7:35 (allusion, medium confidence) · Isa 50:6 (allusion, high confidence) · Isa 53:5 (allusion, high confidence) · 1 Pet 2:24 (allusion, medium confidence)
Notes and citation
Summary: The humbled should grow through humility, as Christ, enduring insults, healed us by his wounds.
- Matt 11:19; Luke 7:35; Isa 50:6; Isa 53:5; 1 Pet 2:24.
Topics: Christology, Humility and pride, Patience
Cite (SBL): Ambrose, Exp. Ps. 118 9.20.2 (CSEL 62:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-20-2
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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.
Exposition 9, chapter 21
9.21.1CSEL 62:202
Sequitur uersus octauus: bonum mihi lex oris tui super milia auri et argenti. non quicumque hoc dicit, immo rarus hoc dicit, id est: qui legem dei auro atque argento praeferat, qui potest propter legem dei omnia relinquere.
The eighth verse follows: “The law of your mouth is good to me above thousands of gold and silver.” Not just anyone says this; rather, one rarely says it, that is, one who prefers God’s law to gold and silver, who can leave everything for the sake of God’s law.
Ps 119:72 (118:72 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 72: few truly prefer God’s law to gold and silver.
- Ps 118:72 (Ps 119:72).
Cite (SBL): Ambrose, Exp. Ps. 118 9.21.1 (CSEL 62:202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-21-1
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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.
9.21.2CSEL 62:202
sed nec Christus hunc repperit nisi de his quos ipse docere dignatus est. Petrus hoc dixit et probauit effectu, quia pluris legem quam aurum habuit. ideoque ait: argentum et aurum non habeo. non auarus hoc dicit, qui defosso auro incubat, non dicit pecuniosus, qui cotidiana emolumenta sollicito rimatur affectu, qui cotidie opes aggerat, qui hereditatis tendit aucupia, qui circa aegrotantis lectulum indefessas exercet excubias.
Even Christ found such a one only among those whom he himself deigned to teach. Peter said this and proved it in effect, that he held the law of more value than gold. And so he says: “Silver and gold I have not.” The greedy man does not say this, who broods over buried gold; the moneyed man does not say it, who searches out daily gains with anxious affection, who heaps up wealth daily, who lays traps for inheritances, who keeps tireless watch around the bed of a sick man.
Acts 3:6 (quotation, high confidence)
Notes and citation
Summary: Peter, without silver or gold, truly preferred God’s law; the greedy and legacy-hunters do not.
- Acts 3:6.
Topics: Ethics, Wealth and poverty
Cite (SBL): Ambrose, Exp. Ps. 118 9.21.2 (CSEL 62:202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-21-2
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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 9, chapter 22
9.22.1CSEL 62:202
Hic aliqui legem oris dei tamquam legem uerbi dei accipiunt, ut si dicas legem dexterae dei. bene ergo et hoc conuenit Petro dicenti: uerba uitae aeternae habes, et non relinquemus te, hoc est: Lex tui oris super milia auri et argenti est; et possumus tantum deserere bonum et saeculi huius emolumenta captare? sed et Moyses lex oris dei potest dici, per quem locutus est dominus et dedit legem.
Here some take “the law of God’s mouth” as the law of the Word of God, as if you were to say “the law of God’s right hand.” This, then, also fits Peter well, who says: “You have the words of eternal life, and we will not leave you,” that is: “The law of your mouth is above thousands of gold and silver; and can we desert so great a good and grasp at the gains of this world?” But Moses too can be called the law of God’s mouth, through whom the Lord spoke and gave the law.
John 6:68 (quotation, high confidence) · Ps 119:72 (118:72 LXX) (quotation, high confidence)
Notes and citation
Summary: “The law of your mouth” may mean the Word, as Peter confessed, or Moses, through whom God gave the law.
- John 6:68; Ps 119:72. The digital text’s “t e” and “Lextui” are read as “te” and “Lex tui”.
Notes on the original text
- Digital text corrected (spaced letters in the digital text; words joined in the digital text): relinquemus t e, hoc → relinquemus te, hoc; Lextui oris → Lex tui oris.
Cite (SBL): Ambrose, Exp. Ps. 118 9.22.1 (CSEL 62:202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/9-22-1
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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.
Exposition 10, chapter 1
10.1.1CSEL 62:202–203
Incipit littera apud Hebraeos decima Ioth, quae Latina significatione confessio dicitur uel certe desolatio. nec discors ac dissonans uidetur interpretatio, siquidem qui desolati sunt citius confitentur. magis enim secundis rebus animus extolli solet, cum autem urgetur aduersis, tunc diuinum inplorat auxilium. nam et in his quae humana sunt hunc usum esse cognoscimus, ut, cui succedunt prospera, animus elatior sit, cui mundi huius infesta sunt et potentia alicuius aduersa, tunc confugiat, tunc opem quaerat, ut uel rogando superioris mitiget potestatem uel se uiribus armet adiunctis, ne quasi inferior potentioribus uiribus obprimatur.
There begins among the Hebrews the tenth letter, Iod, which in Latin meaning is called “confession” or certainly “desolation.” Nor does the interpretation seem discordant or out of tune, since those who are desolate confess more quickly. For the mind is usually lifted up in prosperity, but when it is pressed by adversities, then it implores divine help. For even in human affairs we know this to be the practice: the one to whom prosperity comes is more elated in mind; the one for whom the things of this world are hostile and someone’s power adverse, then takes refuge, then seeks help, so as either to soften the power of a superior by asking or to arm himself with added forces, lest, as the weaker, he be overwhelmed by more powerful forces.
Notes and citation
Summary: Iod means confession or desolation; the desolate are quicker to confess and seek God’s help.
- The meanings come from the onomastic tradition.
Cite (SBL): Ambrose, Exp. Ps. 118 10.1.1 (CSEL 62:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-1-1
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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 10, chapter 2
10.2.1CSEL 62:203
Denique Hieremias sub hac littera sic ait: manus suas extendit qui tribulat in omnia desideria eius; uidit enim gentes introeuntes in sanctificationem suam, quibus mandasti ne introirent in ecclesiam eius. de Hierusalem utique hoc dicit propheta, cuius deplorat aerumnam, cuius praecessit desolatio ac destitutio, ut postea sequeretur confessio; castigat enim dominus omnem filium quem recipit. recepturus igitur Hierusalem ante captiuitatis flagellauit aerumnis.
Indeed Jeremiah under this letter says thus: “The oppressor has stretched out his hands upon all her desirable things; for she has seen the Gentiles entering her sanctuary, whom you commanded not to enter into your assembly.” The prophet surely says this of Jerusalem, whose misery he laments, whose desolation and destitution came first, so that confession might follow afterwards; for the Lord chastises every son whom he receives. Being about to receive Jerusalem, then, he first scourged her with the miseries of captivity.
Lam 1:10 (quotation, high confidence) · Heb 12:6 (quotation, high confidence)
Notes and citation
Summary: Jeremiah’s lament under the same letter shows that Jerusalem’s desolation came first so that confession might follow.
- Lam 1:10 (Iod verse, Greek form); Heb 12:6.
Notes on the original text
- Digital text corrected (stray mark in the digital text): recipit. -recepturus → recipit. recepturus.
Cite (SBL): Ambrose, Exp. Ps. 118 10.2.1 (CSEL 62:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-2-1
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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.
10.2.2CSEL 62:203
nimium enim insoluerat et inflato se corde iactauerat, ut caput tenere non posset dominum Iesum, id est humilitatem gratiam iustitiam sapientiam, hoc est uerae fidei magisterium non teneret. et ideo dominus castigauit eam, qui moderator omnium nouit quemadmodum unumquemque castiget. ut enim medicus grauiora uulnera asperioribus medicamentis curare consueuit, leuiora leuioribus, ita et deus noster grauiora peccata maiore seueritate castigat, sed ipsa castigatio ad salutem proficit; dixit enim dominus: percutiam, et ego sanabo.
For she had grown too insolent and had boasted with puffed-up heart, so that she could not hold the head, the Lord Jesus, that is, humility, grace, righteousness, wisdom; that is, she did not hold the teaching of the true faith. And so the Lord chastised her, who, as ruler of all, knows how to chastise each. For as a physician is wont to treat graver wounds with harsher medicines and lighter ones with lighter, so our God chastises graver sins with greater severity; but the chastisement itself avails for salvation; for the Lord said: “I will strike, and I will heal.”
Col 2:19 (allusion, high confidence) · Deut 32:39 (quotation, high confidence)
Notes and citation
Summary: Proud Jerusalem was chastised like a severe wound, but God’s chastisement heals.
- Col 2:19; Deut 32:39. The digital text’s “iustit am”, “leuiuraleuiora”, and “itaet” are read as “iustitiam”, “leuiora”, and “ita et”.
Notes on the original text
- Digital text corrected (doubled word in the digital text; split word in the digital text; words joined in the digital text): iustit am → iustitiam; leuiuraleuiora → leuiora; itaet deus → ita et deus.
Cite (SBL): Ambrose, Exp. Ps. 118 10.2.2 (CSEL 62:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-2-2
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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 10, chapter 3
10.3.1CSEL 62:203–204
Denique de Hierusalem spem coepit Hieremias propheta promittere; nam in posterioribus sub hac littera ait: dabit percutienti maxillam suam et satiabitur in obprobriis. dabit in sepultura os suum, si tamen est spes patientiae. in euangelio dominus Iesus docens uirtutem atque insigne patientiae ait: qui te percusserit in maxillam praebe ei et alteram;
Indeed the prophet Jeremiah began to promise hope for Jerusalem; for later under this letter he says: “He will give his cheek to the one who strikes him, and he will be filled with reproaches. He will put his mouth in the dust, if perhaps there is hope of patience.” In the gospel the Lord Jesus, teaching the virtue and mark of patience, says: “Whoever strikes you on the cheek, offer him the other too”;
Lam 3:30 (quotation, high confidence) · Lam 3:29 (quotation, high confidence) · Matt 5:39 (quotation, high confidence) · Luke 6:29 (allusion, high confidence)
Notes and citation
Summary: Jeremiah’s words about offering the cheek anticipate Christ’s teaching on patience.
- Lam 3:30, 29 (Iod verses, Greek form); Matt 5:39; Luke 6:29.
Topics: Patience
Cite (SBL): Ambrose, Exp. Ps. 118 10.3.1 (CSEL 62:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-1
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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.
10.3.2CSEL 62:204
uult enim discipulos suos et iniuriarum esse patientes nec referire facile, nedum ferire; patientia enim humilitatis indicium est. et ideo, quoniam desolata erat ac destituta Hierusalem: dabit, inquit, percutienti maxillam suam, ut non se subducat iniuriae nec declinet caedis dolorem, sed percutienti maxillam offerat. utrumque intellegi potest, siue ei qui percutere incipiat siue ei qui iam percusserit, ut illud euangelicum compleatur:
for he wishes his disciples to be patient of injuries and not to strike back readily, much less to strike; for patience is a sign of humility. And so, since Jerusalem was desolate and destitute: “He will give,” it says, “his cheek to the one who strikes him,” so as not to withdraw from injury nor avoid the pain of the blow, but to offer his cheek to the one who strikes. Both can be understood, whether to one who is beginning to strike or to one who has already struck, so that that word of the gospel may be fulfilled:
Lam 3:30 (quotation, high confidence)
Notes and citation
Summary: Patience under blows is a sign of humility, as desolate Jerusalem must learn.
- Lam 3:30.
Topics: Ethics, Patience, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 10.3.2 (CSEL 62:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-2
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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.
10.3.3CSEL 62:204
qui te percusserit in maxillam praebe ei alteram. et prophetice hoc positum est, ut doceret Hierusalem, hoc est plebis Iudaicae ecclesiam non aliter esse saluandam nisi per euangelii disciplinam, ut, cum coeperit euangelii praecepta seruare et operibus implere mandatum domini Iesu, tunc iugum captiuitatis de suae animae ceruice deponat, cum se subdiderit iugo Christi.
“Whoever strikes you on the cheek, offer him the other.” And this was set down prophetically, to teach Jerusalem, that is, the church of the Jewish people, that she can be saved in no other way than through the discipline of the gospel, so that, when she has begun to keep the precepts of the gospel and to fulfill in works the commandment of the Lord Jesus, then she may lay down the yoke of captivity from the neck of her soul, when she has subjected herself to the yoke of Christ.
Matt 5:39 (quotation, high confidence) · Matt 11:29 (allusion, medium confidence)
Notes and citation
Summary: Jerusalem will be freed from captivity only by taking up the gospel and Christ’s yoke.
- Matt 5:39; Matt 11:29.
Cite (SBL): Ambrose, Exp. Ps. 118 10.3.3 (CSEL 62:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-3
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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 10, chapter 4
10.4.1CSEL 62:204
Et satiabitur, inquit, in obprobriis. non dixit: subibit obprobrium; facile est enim unam aut alteram contumeliam sustinere. addidit: satiabitur in obprobriis, quo facilius domini moueat misericordiam obprobriorum conplurium deformitate miserabilis.
“And he will be filled,” it says, “with reproaches.” He did not say, “he will undergo reproach”; for it is easy to bear one or another insult. He added, “he will be filled with reproaches,” so that, pitiable in the disfigurement of many reproaches, he may more easily move the Lord’s mercy.
Lam 3:30 (quotation, high confidence)
Notes and citation
Summary: To be filled with reproaches moves God’s mercy more than a single insult.
- Lam 3:30.
Cite (SBL): Ambrose, Exp. Ps. 118 10.4.1 (CSEL 62:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-1
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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.
10.4.2CSEL 62:204–205
quod utique ex libro Regnorum potes intellegere. quippe cum conuiciaretur Semei filius Gera sancto Dauid, uirum sanguinarium appellans, et malediceret ei, quando fugiebat filium suum Abessalon parricidalia ad tempus bella declinans, tacebat rex et summum patientiae insigne praestabat. etenim cum temptationis suae tempus intellegeret, ut ei parricidale proelium moueretur, magis humilem se uolebat uideri, quo domini mitigaret offensam, quam exasperandum eius arbitrabatur in sua temptatione iudicium, si forte suas iniurias ultum iret.
This you can surely understand from the book of Kingdoms. For when Shimei son of Gera reviled holy David, calling him a man of blood, and cursed him when he was fleeing his son Absalom, avoiding for a time a parricidal war, the king was silent and showed the highest mark of patience. For since he understood the time of his temptation, that a parricidal battle was being stirred up against him, he wished rather to appear humble, so as to soften the Lord’s displeasure, than to think he should provoke his judgment in his temptation, if perhaps he went to avenge his injuries.
2 Sam 16:5 (allusion, high confidence) · 2 Sam 16:7 (allusion, high confidence)
Notes and citation
Summary: David, cursed by Shimei, stayed silent and humble rather than avenge himself.
- 2 Sam 16:5–8.
Topics: Patience
Cite (SBL): Ambrose, Exp. Ps. 118 10.4.2 (CSEL 62:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-2
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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.
10.4.3CSEL 62:205
unde et ad populi ducem Abisai uindicare cupientem ait: quid mihi et tibi est, fili Saruiae? ideo maledicit mihi, quoniam dominus dixit illi ut maledicat. ecce filius meus, qui exiuit de uentre meo, quaerit animam meam. si autem modo extraneus maledicit mihi, dimitte illum, ut maledicat, quoniam dominus dixit illi, ut uideat humilitatem meam et retribuat mihi dominus bona pro maledicto hoc. quod et prophetico dixit spiritu et probauit euentu;
Hence too he said to Abishai, the leader of the people, who wished to avenge him: “What have I to do with you, son of Zeruiah? He curses me because the Lord told him to curse. Behold, my son, who came out of my womb, seeks my life. And if now a stranger curses me, let him alone to curse, because the Lord told him, so that he may see my humiliation, and the Lord may repay me good for this cursing.” This he both said by prophetic spirit and proved by the outcome;
2 Sam 16:10 (quotation, high confidence) · 2 Sam 16:11 (quotation, high confidence) · 2 Sam 16:12 (quotation, high confidence)
Notes and citation
Summary: David told Abishai to let Shimei curse, trusting God to repay him with good.
- 2 Sam 16:9–12 (Greek form).
Topics: Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Exp. Ps. 118 10.4.3 (CSEL 62:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-3). (abbreviation not yet checked)
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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.
10.4.4CSEL 62:205–206
cum enim repleta fuerit humilitas, peccatum soluitur. denique et in Esaiae libro habes, quia dicit dominus sacerdotes, loquimini in cor Hierusalem, consolamini eam, quia repleta est humiliatio eius; solutum est peccatum eius, quia accepit de manu domini duplicia peccata sua. aduertis igitur quia, ubi desolatio, ibi humilitas; desolationem enim sequitur humilitas iusto ordine, humilitatem patientia, patientiam probatio, consolatio probationem. quod habes et in apostolo scriptum, quia tribulatio patientiam operatur patientia autem probationem, probatio autem spem; spes autem non confundit, quia caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui utique nostrorum est consolator affectuum.
for when humiliation has been filled up, sin is loosed. Indeed in the book of Isaiah too you have that the Lord says: “Priests, speak to the heart of Jerusalem, comfort her, for her humiliation is fulfilled; her sin is loosed, for she has received from the hand of the Lord double for her sins.” You notice, then, that where there is desolation, there is humility; for humility follows desolation in just order, patience humility, proof patience, consolation proof. This you also have written in the apostle: “Tribulation works patience, and patience proof, and proof hope; and hope does not put to shame, because the love of God has been poured out in our hearts through the Holy Spirit,” who is surely the comforter of our affections.
Isa 40:1 (quotation, high confidence) · Isa 40:2 (quotation, high confidence) · Rom 5:3 (quotation, high confidence) · Rom 5:4 (quotation, high confidence) · Rom 5:5 (quotation, high confidence)
Notes and citation
Summary: When humiliation is complete, sin is loosed; desolation leads through humility and patience to hope and the Spirit’s comfort.
- Isa 40:1–2 (Greek form, “priests”); Rom 5:3–5. The digital text’s “t r ibulatio” and “sanctum u m” are read as “tribulatio” and “sanctum”.
Notes on the original text
- Digital text corrected (spaced letters in the digital text; stray letters in the digital text): t r ibulatio → tribulatio; spiritum sanctum u m, qui → spiritum sanctum, qui.
Cite (SBL): Ambrose, Exp. Ps. 118 10.4.4 (CSEL 62:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-4
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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 10, chapter 5
10.5.1CSEL 62:206
Quod autem ait: dabit in sepultura os suum, ostendit quandam supra modum patientiae taciturnitatem, ut tamquam sepeliat os proprium, ne loquatur, et uelut quodam aggere uirtutum obstruat, ne uocem doloris emittat, tantum pondus adserens patientiae quam spes foueat, ut uocem ipsam uelut busto quodam ac tumulo sepeliat ac concludat, quam nulla extorquere, nulla nec excitare possit iniuria. huius quoque litterae interpretationem ut potuimus explicauimus; ueniamus ad psalmum.
But when he says, “He will put his mouth in the dust,” he shows a kind of silence of patience beyond measure, so that he as it were buries his own mouth so as not to speak, and blocks it as with a rampart of virtues so as not to utter a cry of pain, claiming so great a weight of patience, which hope fosters, that he buries and shuts up his very voice as in a tomb and a mound, a voice which no injury can wrest or even rouse. We have explained the interpretation of this letter too as we could; let us come to the psalm.
Lam 3:29 (quotation, high confidence)
Notes and citation
Summary: Putting the mouth in the dust means a silence of patience that no injury can break.
- Lam 3:29.
Topics: Patience
Cite (SBL): Ambrose, Exp. Ps. 118 10.5.1 (CSEL 62:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-5-1
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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 10, chapter 6
10.6.1CSEL 62:206
Itaque primus uersiculus est: manus tuae fecerunt me et Parauerunt me,. da mihi intellectum, ut discam mandata tua. magno commendationis usus exordio est, ut opus dei esse se diceret, quo facilius circa operis sui gratiam fauor inclinaretur auctoris. grandis enim praerogatiua est etiam in rebus humanis, ut aliquis operibus et beneficiis faueat
And so the first verse is: “Your hands have made me and prepared me; give me understanding, that I may learn your commandments.” He has used a great opening of commendation, so as to say that he was God’s work, so that the favor of the maker might more easily incline toward the grace of his work. For even in human affairs it is a great privilege that someone favors his own works and benefits
Ps 119:73 (118:73 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 73: the psalmist appeals to God as his maker.
- Ps 118:73 (Ps 119:73, Greek form: “prepared me”). The digital text’s “f ecerunt” and “Parauerunt me,.” are read as “fecerunt” and “parauerunt me;”.
Notes on the original text
- Digital text corrected (split word in the digital text): f ecerunt me → fecerunt me.
Cite (SBL): Ambrose, Exp. Ps. 118 10.6.1 (CSEL 62:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-6-1
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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.
10.6.2CSEL 62:206
suis nec meritum spectet alienum, sed in suae gratiae munus intendat, ne uideatur abrogare quod ipse donauit. itaque etsi de luto corporis nostri substantia sit, carne induamur et corpus ossibus intexatur et neruis, tamen quod simus pretiosissimum opus dei nemo dubitauerit. nam et fabricam ipsam humani corporis si quis considerare uelit, nihil poterit in terra pretiosius iudicare. est enim homo statu celsus, uultu decorus, caesarie gratus, non in aluum ceterarum more curuatus animantium, sed ipso naturae iure sublimis, qui in caelum libero spectet obtutu nulla captiuae seruitute ceruicis adpressus in terram, sed tamquam propriae conscius libertatis et locuples sui testis auctoris.
and does not look to another’s merit, but attends to the gift of his own grace, lest he seem to annul what he himself has given. And so, although the substance of our body is from clay, we are clothed with flesh and the body is woven with bones and sinews, yet no one would doubt that we are a most precious work of God. For if anyone wishes to consider the very structure of the human body, he will be able to judge nothing on earth more precious. For man is upright in stature, comely in face, pleasing in his hair, not bent toward the belly in the manner of the other animals, but lofty by the very law of nature, so that he looks to heaven with free gaze, pressed down to the earth by no servitude of a captive neck, but as one conscious of his own freedom and a rich witness to his maker.
Job 10:11 (allusion, high confidence) · Job 10:9 (allusion, medium confidence)
Notes and citation
Summary: Though made from clay, man is God’s most precious work, upright and free, looking to heaven.
- Job 10:9–11.
Topics: Humanity
Cite (SBL): Ambrose, Exp. Ps. 118 10.6.2 (CSEL 62:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-6-2
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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.