| Keywords |
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| ID |
3296 |
| Text |
De civitate Dei (413 - 427) Augustine of Hippo |
| Quotation |
quid est autem: memento, domine, nisi ut miserearis et pro tolerata patienter humilitate mea reddas
celsitudinem, quam iurasti dauid in ueritate tua?
si autem iudaeis adsignemus haec uerba, illi serui dei talia dicere potuerunt, qui expugnata terrena
hierusalem, antequam iesus christus humanitus nasceretur, in captiuitatem ducti sunt, intellegentes
commutationem christi, quia scilicet non per eum terrena carnalisque felicitas, qualis paucis annis regis salomonis apparuit, sed caelestis ac spiritalis esset fideliter expectanda; quam tunc ignorans
infidelitas gentium, cum dei populum exultabat atque insultabat esse captiuum, quid aliud quam
christi commutationem, sed scientibus nesciens, exprobrabat?
et ideo quod sequitur, ubi psalmus iste concluditur: benedictio domini in aeternum: fiat, fiat, uniuerso
populo dei ad caelestem hierusalem pertinenti siue in illis, qui latebant in testamento uetere,
antequam reuelaretur nouum, siue in his, qui iam testamento nouo reuelato manifeste pertinere
cernuntur ad christum, satis congruit. |
| Translation |
Again, what does ‘Remember, Lord’ mean, if not, ‘Remember to have mercy, and, in recompense for humiliation patiently endured, repay me with the exaltation which Thou swarest unto David in Thy truth’?
On the other hand, we may after all assign these words to the Jews. For such words could have been spoken by those servants of God who, after the sack of the earthly Jerusalem, before Jesus Christ was born in human form, were led away captive. If so, we should understand ‘the change of Thine anointed’ to mean that it is not an earthly and carnal felicity, such as was seen during the few years of Solomon’s reign, which is to be awaited with faith, but a heavenly, spiritual felicity. The unbelieving nations knew nothing of such felicity at that time, when they were exulting over God’s people and insulting them in their captivity. But what else were they insulting but ‘the change of Thine anointed’, reproaching, in their ignorance, those who knew the truth? That is the reason for the words which come after this verse, and with which the psalm ends: ‘Let the blessing of the Lord be for evermore. Amen, and Amen.’ These words apply appropriately to the whole people of God who belong to the Heavenly Jerusalem: both to those who were concealed during the time of the old covenant, before the revelation of the new, and to those who, after the revelation of the new covenant, are clearly revealed as belonging to Christ. (Trans. Dyson) |
| Quotation source |
Lib. 17, Cap. 12 (lin. 44) |
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| Comment |
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