Lectio Divina Notes on Psalm 104

The following comes from the Lectio Divina Homepage. Their font doesn’t “translate” onto my blog very well.

Vs. 1: Bless the Lord, O my soul! O Lord, my God, you are very great! You are clothed with honor and majesty. Here the psalmist’s nephesh does the blessing (barak) as opposed to himself, as it were. He uses two titles, the divine name proper (YHWH) and God (‘elohym). Very or me’od can also mean excessive. The two pieces of divine clothing (verb, lavash; cf. levush, Ps 102.26) are hod and hadar, which are similar in sound. The latter implies an ornament. “Array yourself with glory and beauty” [Job 40.10].

After the introductory exhortation to bless the Lord, the psalm recounts a number of instances where God shows his care for the created realm which may be outlined as follows:

1) vs. 2: God covers himself (hatah): a verb which also connotes rolling. “He (Nebuchadnezzar) will wrap himself in the land of Egypt as a shepherd wraps himself in a cloak” [Jer 43.12]. Compare this wrapping in light with God’s manifestation in darkness to Moses: “I am coming to you in a thick cloud” [Ex 19.9].

2) Stretches out heavens like a tent: yeryhah, which also means a veil; from the verbal root yarah, to shake (as a tent in the wind). “You shall make the tabernacle with ten curtains of fine twined linen and blue and purple and scarlet stuff” [Ex 26.1].

3) vs. 3: Laid beams of chambers on waters: qarah, an alternate meaning is to meet, perhaps alluding to the fact that beams “meet” each other to form a structure. Chambers or halyah (singular) refers to one located in the upper part of a building. “And he (Elijah) took him from her bosom and carried him up into the upper chamber” [1 Kg 17.19]. In the verse at hand, note the location of these chambers, “in (b-) the waters,” that is, the waters surrounding creation.

4) God makes the following his messengers: winds, fire and flame; perhaps alluding to three forms of divine manifestation throughout the Bible.

5) vs. 5: Set earth on foundations: makon (singular); it can also mean a place or better, a place where God dwells. “The place, O Lord, which you have made for your abode” [Ex 15.17].

6) This place is not shaken, mut, alluding to an earthquake. “Because he is at my right hand, I shall not be moved” [Ps 16.8].

7) vs. 6: Cover earth with the deep: tehom, the word used to describe the earth before creation: “And darkness was upon the face of the deep” [Gen 1.2]. Note use of garment (levush) here with respect to tehom as used in Ps 102.26.

8) Waters stood above mountains, hal being the preposition in the sense of being upon. Mountains are the highest reaches of land extending to the heavens yet such waters which are associated with tehom are above them as well as below the earth.

9) vs. 7: Waters fled at God’s rebuke (geharah), a verb usually associated with one’s enemies. “But he will rebuke them (enemies) and they will flee far away” [Is 17.13].

10) Waters fled at sound of God’s thunder: qol or sound which connotes a voice and thus a personal element. The verb chaphaz for to fled suggests a leaping up (cf. Ps 48.5).

11) vs. 8: Mountains rose and valleys sank, actions proper to their natures. Note that both opposites have a single place, maqom, appointed by God.

12) vs. 9: God established a bound (gevul) so waters will not cover the earth. This noun can also refer to the land within such limits. “And the locusts came up over all the land of Egypt and settled on the whole country of Egypt” [Ex 10.14]. The Hebrew text has “return again (shuv) suggesting that such waters in the form of tehom once covered the earth.

13) vs. 10: The Hebrew text reads, “He sends springs (nachal, singular; cf. Ps 18.4) into the valleys.”

14) vs. 11: Streams provide drink for: beasts of field, wild asses, (vs. 12) birds live by them.

15) vs. 13: God waters mountains from his lofty abode (halyah, as in vs. 3).

16) earth satisfied with fruit of God’s work, savah (cf. Ps 103.5).

17) vs. 14: Grass for cattle.

18) Plants for man to cultivate or in the Hebrew, “fodder for the animals that serve man.”

19) For the purpose of bringing food (lechem, more properly, bread) from the earth.

20) vs. 15: Wine to gladden (samach) man’s heart. “The precepts of the Lord are right, rejoicing the heart” [Ps 19.8].

21) Oil to make man’s face shine (tsahal). For an alternate meaning, cf. Is 12.6: “Shout and sing for joy, O inhabitant of Zion.”

22) Bread to strengthen man’s heart, sahad. “And give you support from Zion” [Ps 20.2].

23) vs. 16: Lord’s trees watered abundantly, savah, as in vs. 13.

24) Cedars of Lebanon planted by God.

25) vs. 17: Birds build nests in Lord’s trees and Lebanon cedars. The second half of this verse reads in Hebrew, “the stork,” chasydah; from the same verbal root as chesed. This bird has its nest in fir trees, berush. “The cedars in the garden of God could not rival it, nor the fir trees equal its boughs” [Ezk 31.8].

26: vs. 18: High mountains are for wild goats, yahel (singular). “Do you know when the mountain goats bring forth” [Job 39.1]?

27: Rocks are refuge for badgers, shaphan (singular). The only other reference to this animal, Prov 30.26: “Badgers are a people not mighty, yet they make their homes in the rocks.”

28: vs. 19: Moon to mark seasons, mohed (singular; cf. Ps 102.13). The LXX has kairos.

29) Sun knows (yadah) time for setting, a verb with a personal connotation.

30) vs. 20: God makes darkness or night.

31) At this time beasts of forest creep forth, ramas. “All the creeping things which creep upon the earth” [Gen 1.26].

32) vs. 21: Young lions roar for prey, seeking food from God; baqash: another example of personification.

33) vs. 22: At sunrise young lions get away and lie in their dens; the verb ravash refers to quadrupeds when they gather their feet beneath them. “The wolf shall lie down with the lamb” [Is 11.6].

34) vs. 23: At sunrise man goes forth to work.

35) At sunrise man labors until evening.

Vs. 24 is an exclamation at the wonders just described where the psalmist notes their manifold nature and that they were made in God’s wisdom, chakmah. “Making your ear attentive to wisdom and inclining your heart to understanding” [Prov 2.2].

36) vs. 25: The sea teems with innumerable things; ramas as in vs. 20.

37) vs. 26: On the sea ships sail.

38) In the sea lives Leviathan (cf. Ps 74.13) in which it sports; sachaq suggests play. “For the mountains yield food for him where all the wild beasts play” [Job 40.20].

39) vs. 27: All animals look to God; savar in the sense of examining something and waiting. “On the very day when the enemies of the Jews hoped to get the mastery over them” [Est 9.1].

40) All animals savar for food in due season, heth; LXX has eukaioros; the prefix eu- signifying something beneficial.

41) vs. 28: When God gives foot to animals, they gather it up.

42) When God opens his hand, the animals are filled, savah (cf. vss. 13 &16).

43) vs. 29: When God hides his face, animals are dismayed; the verb is bahal. “By your wrath we are overwhelmed” [Ps 90.7].

44) When God takes away animals’ breath (ruach) they die.

45) vs. 30: When God sends his Spirit (Ruach), animals are created.

46) God renews (through Spirit) face of the ground, i.e., its surface.

Vs. 31: May the glory of the Lord endure forever, may the Lord rejoice in his works. God’s kavod by its very nature is everlasting; perhaps the psalmist is referring to glory as it contacts creation as described in this psalm and can be perceived as not enduring due to creation’s limited nature. Samach as in Ps 21.6: “You make him glad with the joy of your presence.” The short but delightful expression of God taking delight is mirrored by Bar 3.34: “The stars shone in their watches and were glad; he called them and they said, ‘Here we are!’ They shone with gladness for him who made them.”

Vs. 32: Who looks on the earth and it trembles, who touches the mountains and they smoke! The relative pronoun “who” shows that this verse is connected with the same Lord who “rejoices in his works.” Thus the earth’s trembling and mountains’ smoking may be taken as a form of divine samach. The verb nagah (touch) can also refer to smiting anything. “And Joshua and all Israel made a pretense of being beaten before them” [Jos 8.15].

Vs. 33: I will sing to the Lord as long as I live; I will sing praise to my God while I have being. This verse as well as the next may be read in conjunction with Bar 3.34 just cited. Here singing (shyr) and living, that is, in the physical sense, are as one. The psalmist distinguishes this in the second part of the verse where signing (zamar; cf. numerous other references, to prune) is a reality existing in the future. It seems to be dependent upon whether the psalmist will have being or hod; this word means again, still, and implies continuation.

Vs. 34: May my meditation be pleasing to him, for I rejoice in the Lord. A close connection between the psalmist’s meditation (verbal root, syach) and his rejoicing (samach; cf. this term as related to God, vs. 31. Syach fundamentally means to bring forth. “Evening, morning and at noon I utter my complaint and moan, and he will hear my voice” [Ps 55.17]. For a negative sense, cf. 1 Kg 18.27: “Cry aloud, for he is a god; either he is musing or he has gone aside.” In the verse at hand, the psalmist wishes his syach to be pleasing, harav, a verb which connotes a pledge. “Lay down a pledge for me with yourself” [Job 17.3].

Vs. 35: Let sinners be consumed from the earth, and let the wicked be no more! Bless the Lord, O my soul! Praise the Lord! The verb tamam (to consume) connotes the bringing to an end in the sense of being perfected as has been noted often. With regard to sinners, the psalmist wishes them consumed from the ‘erets; with regard to the wicked, he wishes them cease to exist, that is, be fully annihilated. In anticipation of this event his nephesh both blesses (barak) and praises (halal) the Lord.

St Thomas Aquinas’ Lecture on Psalm 11 (Ps 10 in Latin Vulgate)

This post contains (side by side) both the Latin original, and the English translation of St Thomas’ Lecture on Psalm 11. In the Greek Septuagint and the Latin Vulgate the Psalm is number 10.

The post appears here courtesy of the Aquinas Translation Project, and in accordance with their copyright policy: The copyright for these translations are held by the individuals who have translated them. They are offered for public use with the provision that, if copied, they not be altered from their present form, and that the copyright notice remain at the bottom of each translation to ensure that appropriate credit be given to both individual and the Project. Links should be established to this index page. All Biblical translations are taken from the Douay-Rheims version.

Psalm 10 

[In finem psalmus David] In Domino confido, quomodo dicitis animae meae: Transmigra in montem sicut passer. Quoniam ecce peccatores intenderunt arcum; paraverunt sagittas suas in pharetra, ut sagittent in obscuro rectos corde. Quoniam quae perfecisti destruxerunt.	[Unto the end. A psalm for David] In the Lord I put my trust: how then do you say to my soul: Get thee away from hence to the mountain like a sparrow? For, lo, the wicked have bent their bow; they have prepared their arrows in the quiver; to shoot in the dark the upright of heart. For they have destroyed the things which thou hast made:
Iustus autem quid fecit? Dominus in templo sancto suo, Dominus in caelo sedes eius.	But what has the just man done? The Lord is in his holy temple, the Lord’s throne is in heaven.
Oculi eius in pauperem respiciunt: palpebrae eius interrogant filios hominum. Dominus interrogat iustam et impium.	His eyes look on the poor man: his eyelids examine the sons of men. The Lord trieth the just and the wicked:
Qui autem diligit iniquitatem, odit animam suam. Pluet super peccatores laqueos: ignis, et sulphur, et spiritus procellarum, pars calicis eorum. Quoniam iustus Dominus, et iustitias dilexit: aequitatem vidit vultus eius.	But he that loveth iniquity hateth his own soul. He shall rain snares upon sinners: fire and brimstone and storms of winds shall be the portion of their cup. For the Lord is just, and hath loved justice: his countenance hath beheld righteousness.
a. In praecedentibus psalmis , posita est gratiarum actio pro liberatione ab hostibus; hic ostendit fiduciam ex hoc conceptam. Et loquitur ex persona hominis desiderantis Dei beneficia, qui consequitur securitatem.	a. In the preceding psalm, the giving of thanks was set forth for (the psalmist’s) liberation from (his) enemies. Here, he shows the confidence brought about by having received (this liberation). And he speaks from the stance of one desiring God’s kindnesses which follows upon freedom from danger.
Titulus, In finem psalmus David: Hieronymus habet, Victor. Hoc supra expositum est.	The title (of this psalm is) Unto the end. A psalm for David. Jerome(‘s version) has Conqueror. This was explained above (in the commentary on Psalm 4).
Hic psalmus potest exponi litteraliter de David: mystice autem de Christo, sive allegorice. Moraliter vero de viro iusto, et haereticis, ut exponit Glossa.	This psalm can be explained literally of David, or mystically of Christ, or allegorically. Morally it concerns the just man, and heretics, as the Gloss explains.
Primo ergo David proponit suam fiduciam, In Domino confido: quasi liberatus per iustum Dei iudicium deprimens peccatores et exaltans pauperes: Hier. 17: Beatus vir qui confidit in Domino, et erit Dominus fiducia eius: Dan. 3: Non est confusio confidentibus in te. Secundo ponit fiduciae eius impugnationem, quae fiebat verbis: Quomodo dicitis etc.	Therefore, David first sets forth his confidence, In the Lord I put my trust: as liberated by God’s righteous judgment, weighing sinners down and lifting up the poor: Jeremiah 17:7: Blessed be the man that trusteth in the Lord, and the Lord shall be his confidence: Daniel 3:40: There is no confusion in those who trust in you. Second, he describes the assault upon his confidence, which was effected through the spoken word (at), How then do you say etc.
David enim fugienti consulebant quidam ut iret ad loca munita et montes; vel ut ibi latitaret ut passer est factus. Quomodo? Ecce peccatores etc. Et exponitur dupliciter. Primo ut sint verba non David, sed aliorum: quasi dicat: ideo Transmigra, quia, Tetenderunt arcum. Vel sint verba David, quasi dicat, In Domino confido: quia tetenderunt arcum, paraverunt peccatores sagittas etc. Et facit tria. Primo ponit eorum pravam solicitudinem. Secundo perversam intentionem, Ut sagittent. Tertio iniustam operationem, Quoniam quae perfecisti.	Some people counseled David when he was fleeing so that he would go to a fortified place and indeed to the mountains; or, so that he would hide there as a sparrow would. For (what reason)? Lo, the wicked have bent their bow, etc. This can be explained in two ways. First, so that these words are not David’s, but (instead are those) of others: and so, Get thee away, because They (the wicked) have bent their bow. Or, (second), these words are David’s, as if he were saying, In the Lord I put my trust:…for they have bent their bow, they have prepared their arrows etc. And (with respect to the second of these), he does three things. First, he sets forth their perverse solicitude, second, their perverse intention, at, To shoot, and third, their unjust activity, at, For they have destroyed the things which thou hast made.
Mystice de Christo sic: ego Christus in Domino confido: Quomodo ergo vos pharisaei dicitis transmigra in montem, idest ad legis observantias datas in monte Sinai: Deut. 33: Dominus de sinai venit, et de seir ortus est nobis; et nisi hoc feceris, Ecce peccatores intenderunt arcum etc., idest paraverunt se ad occidendum te et discipulos tuos; et hoc, Quoniam quae tu perfecisti destruxerunt, idest occiderunt.	(This could can also be said) mystically of Christ. And so, “I, the Christ, In the Lord I put my trust: how, then, do you, the pharisees, say…get thee away…to the mountain, that is, to the observances of the law given on Mount Sinai: Deuteronomy 33:2: The Lord came from Sinai, and from Seir he rose up to us; and unless you do this, Lo, the wicked have bent their bow etc, that is, they have readied themselves to kill you and your disciples; For they have destroyed the things which thou hast made, that is, they have killed.
Vel moraliter dicit fidelis haereticis, secundum Glossam, In Domino confido, tenens eius fidem: Quomodo ergo vos haeretici, Dicitis, transmigra, ad nos, In montem, idest Christum quem crediderunt habere haeretici? Isa. 2: Erit praeparatus mons domus Domini in vertice montium: 2 Reg. 1: Montes gelboe, nec ros nec pluvia veniant super vos, neque sint agri primitiarum quia ibi abiectus est clypeus fortium, idest Iudaeorum, vel magnorum haereticorum: Hier. 51: Ecce ego mons pestifer, qui corrumpo universam terram.	Or, (taking the passage) morally, the faithful are speaking about the heretics, according to the Gloss, In the Lord I put my trust, keeping his faith: How, then, do you heretics, Say, to us, Get thee away…to the mountain, that is, to Christ whom the heretics believed they possessed? Isaiah 2:2: The mountain of the house of the Lord shall be prepared on the top of mountains: 2 Kings 1:21: Ye mountains of Gelboe, let neither dew, nor rain come upon you, neither be they fields of firstfruits: for there was cast away the shield of the valiant, that is of the Jews, or of the great heretics: Jeremiah 51:25: Behold I come against thee, thou destroying mountain…which corruptest the whole earth.
Vel mons altitudo intellectus quem fingunt se habere. Sed si hoc facerem, essem passer levis, non mansionarius.	Or, the mountain is the height of the intellect which they suppose themselves to have. But if I had accomplished this, I would be a swift sparrow, and not (a sparrow) belonging to a dwelling (a pet?).
Quoniam ecce peccatores, idest haeretici, Intenderunt arcum, idest ad se traxerunt sacram scripturam, sicut qui tendunt arcum: Paraverunt sagittas, venenosa eloquia, In pharetra, idest memoria vel scientia: Hier. 5: Pharetra eius quasi sepulcrum patens. Hieronymus habet, Sagittas suas super nervum, idest chordam: intentio perversa, Ut sagittent rectos corde, idest iustos, In obscuro, idest dolose: Hier. 9: Sagitta vulnerans lingua eorum. Vel, In obscuro, idest subtilitatibus sacrae scripturae.	For, lo, the wicked, that is the heretics, Have bent their bow, that is, have drawn (or “turned”) sacred scripture towards themselves, just as those who aim a bow: They have prepared their arrows, eloquence full of poison, In the quiver, that is, in memory and knowledge: Jeremiah 5:16: Their quiver is as an open sepulchre. Jerome(‘s version) has, His arrows upon the sinew, that is, the string (of the bow): (with a) perverse intention, To shoot the upright of heart, that is the just, In the dark, that is, deceitfully: Jeremiah 9:8: Their tongue is a piercing arrow. Or, In the dark, that is, with the intricacies of sacred scripture.
Alia littera habet In obscura luna. Luna est ecclesia: Cant. 6: Pulchra ut luna, propter eius claritatem, et propter eius obscurationem. Claritas lunae est a sole; sic claritas ecclesiae est a Christo: Io. 1: Erat lux vera quae illuminat etc. Item medius lunae globus est clarus, et medius obscurus; sic in ecclesia aliqui sunt clari, aliqui obscuri. Obscuratur autem luna, secundum Glossam, quandoque per revolutionem, et sic fit obscura: quandoque per eclypsim, et tunc in sanguinem convertitur: quandoque per interpositionem nubis, et tunc fit nigra. Sic ecclesia fit obscura in novitate, quando non sunt in ea praedicatores et doctores; sanguinea per persecutionem tyrannorum; nigra per nubes, idest per seductionem haereticorum; et tunc vult sagittare.	Another version has In the dark moon. The moon is the Church: Canticle of Canticles 6:9: Fair as the moon, both on account of her brightness, and her darkness. The brightness of the moon is from the sun, just as the brightness of the Church is from Christ: John 1:9: That was the true light, which enlighteneth every man. Again, half of the moon’s sphere is bright and the other half is dark, just as the Church is bright at times, and dark at others. The moon is darkened, according to the Gloss, at times through its revolution, and so it becomes dark: at other times, through an eclipse, and then it is becomes red or bloody; still other times, (it is darkened) through the interposition of clouds, and then it becomes black. So too does the Church become dark when, in her newness, there are no preachers and doctors for her; bloody through the persecution of tyrants; black through clouds, that is, through the seduction of heretics; and then she wishes to discharge her arrows.
Hic ponitur iniusta actio eorum, Quoniam quae perfecisti destruxerunt. Alia littera, Quoniam quem perfecisti (destruxerunt); sed prima melior est, et secundum Hieronymum, Quoniam leges quas perfecisti destruxerunt: Isa. 48: Scio quod praevaricans praevaricatus es, et transgressorem ex utero vocavi te: Hier. 2: A saeculo fregisti iugum, rupisti vincula; dixisti, non serviam: quasi dicat: destruent legem tuam, quam tu praecepisti servari. Exod. 33: Innocentem et iustum non condemnabis; sed isti volunt eum occidere: Psal. 118: Dissipaverunt iniqui legem tuam; et Deus perfecit eam, quia dedit eam: Psal. 147: Non fecit taliter omni nationi: Matth. 5: Non veni solvere legem, sed adimplere.	Their unjust activity is set down here, (at) For they have destroyed the things which thou hast made. Another version has, For (they have destroyed) he whom you have made; but the former is better. According to Jerome(‘s version, we have), For they have destroyed the laws which you have made: Isaiah 48:8: I know that transgressing thou wilt transgress, and I have called thee a transgressor from the womb; Jeremiah 2:20: Of old time thou hast broken my yoke, thou hast burst my bands, and thou saidst: I will not serve: as if he were saying: “They destroy your law which you yourself have given to be observed.” Exodus 23:7: The innocent and just person thou shalt not condemn; but they (the unjust and the wicked) wish to kill him (the innocent and just person): Psalm 118:53: The wicked have destroyed thy law; and God completed it (the law), because he gave it: Psalm 147:20: He hath not done in like manner to every nation; Matthew 5:17: I am not come to destroy (the law), but to fulfil (it).
Si dicatur, Quem perfecisti destruxerunt, sic intelligitur de Christo, quem tu perfecisti.	If it were said, They have destroyed (he) whom you have made, then it is understood of Christ, whom you have made.
b. Iustus. Hic ponitur ratio fiduciae. Et primo ponitur quaestio. Secundo solutio, ibi, Dominus in templo etc. Tertio solutionis ratio, Quoniam iustus Dominus, et iustitias dilexit.	b. (But what has) the just (man done?). Here, he sets forth the reason for (his) confidence. First, he puts forth a question, second, a solution, at, The Lord is in his holy temple, and third, the reason for the solution, at, For the Lord is just, and hath loved justice.
Dicit ergo, Sic faciunt isti; sed iustus Dominus auctoritate videns hoc, quid facit? Hier. 33: Hoc est nomen quod vocabunt eum Dominus iustus noster. Solvit quaestionem, et ponit quid facit hic iustus. Et primo eius iudiciariam potestatem, vel conditionem iudicis. Secundo iudicii discussionem, Oculi eius. Tertio condemnationem concussorum, Qui autem diligit.	And so, he says, “These (wicked men) have acted so; but what does the just Lord, seeing this, do in his might?” Jeremiah 33:16: This is the name that they shall call him, The Lord our just one. He answers (his) question, and sets down what the just one does. First, (he sets forth) his judicial power, or the rank of the judge, second, the judge’s examination, at, His eyes, and third, the condemnation of those closely examined, at, He that loveth iniquity.
Iudex si semper punit, crudelis est; si semper parcit, remissus. Deus autem utrumque facit; et ideo locum habet tribunal misericordiae; et hoc est templum: Hebr. 4: Adeamus cum fiducia ad thronum gratiae; et ideo dicit, Dominus in templo sancto suo: 1 Cor. 3: Nescitis quia templum Dei estis, et spiritus sanctus habitat in vobis? Habet etiam locum iustitiae, unde punit, scilicet caelum; et hoc est etiam, Dominus in caelo sedes eius. Ubi enumeratur potestas eius: Isa. ult.: Caelum mihi sedes est.	If a judge always punishes, he is cruel; if he always pardons, he is remiss. God, however, both pardons and punishes; for that reason, the judgment seat of mercy has a place, and this is the temple: Hebrews 4:16: Let us go therefore with confidence to the throne of grace; and thus he says, The Lord is in his holy temple: 1 Corinthians 3:16: Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you? (The judgment seat) of justice, whence he punishes, also has a place, namely heaven; and this is also (set forth at), The Lord’s throne is in heaven, where his power is recounted: Isaiah 66:1: Heaven is my throne.
Templum dicuntur fideles propter devotionem, caelum propter sapientiam. Item caelum dicitur cuna in qua Deus sedet ut faciat eum caelum, idest secreta scientem.	The faithful are called “a temple” on account of their devotion, and “heaven” because of their wisdom. Again, “heaven” is said to be the cradle in which God sits so that he makes a heaven in him (namely, the faithful), that is, (making him to) know secret things.
Item dicitur anima templum Dei, quia in templo Deus adoratur. Similiter in anima fideli: Matth. 6: Intra in cubiculum tuum, idest secreta animae tuae, Et clauso ostio ora patrem tuum in abscondito. Item ibi offeruntur sacrificia: similiter in anima fideli: Psal. 50: Sacrificium deo spiritus contribulatus. Item in templo funduntur orationes ad Deum, ita in anima operatur Deus: Isa. 26: Omnia opera nostra operatus es in nobis Domine. Item, quia Deus eam sanctificat, et in eam descendit sicut in templum: Sap. 4: Gratia Dei in sanctos eius, et respectus etc.	Again, the soul is called the temple of God, because God is adored in the temple. In like fashion (is God adored) in the soul of the faithful: Matthew 6:6: Enter into thy chamber, that is into the hidden recesses of your soul, and having shut the door, pray to thy Father in secret. Again, sacrifices are offered there (in the temple): in like fashion (are such offered) in the soul of the faithful: Psalm 50:19: A sacrifice to God is an afflicted spirit. Again, as prayers are poured forth to God in the temple, so too does God work in the soul: Isaiah 26:12: Thou hast wrought all our works for us. Again, because God sanctifies her, he descends into her as into his temple: Wisdom 4:15: The grace of God, (and his mercy is with his saints,) and that he hath respect to his chosen.
c. Oculi. Hic agit de discussione iudicii. Et primo ponit divinae cognitionis perfectionem. Secundo diligentem examinationem, ibi, Palpebrae eius interrogant filios hominum. Tertio iudicii aequitatem, ibi, Dominus interrogat iustum et impium.	c. His eyes. Here he treats of the judge’s examination. And first, he sets down the perfection of divine knowledge, second, the careful examination, at, His eyelids examine the sons of men, and third, the judge’s equity, at, The Lord trieth the just and the wicked.
Per primum nullus potest occultari, quia videt affectum pauperis et impii, peccatoris et iusti: Ezech. 23: Oculi Domini lucidiores sunt super solem, circumspicientes super omnes vias hominum, et profundum abyssi, et hominum corda intuentes: Prov. 16: Omnes viae hominum patent oculis eius; spirituum ponderator est Dominus, idest cogitationum, vel animarum secundum glossam; et ideo dicit, Oculi eius in pauperem respiciunt, ad miserandum: Psal. 30: Miserere mei Domine, quoniam tribulor. Item Ps. 27: Dominus protector meus, et in ipso speravit cor meum etc. Ad protegendum etiam probando: Ps. 33: Oculi Domini super iustos. Item Ps. 31: In via hac qua gradieris, firmabo super te oculos meos. Et sic respiciens examinat diligenter.	Because of the first, (namely the perfection of divine knowledge), nothing can be hidden since he sees the condition of the poor man and the wicked, of the sinner and the just: The eyes of the Lord are brighter than the sun, watching carefully over the ways of men and the depth of the abyss, looking into the hearts of men (unknown: possibly a variant on Job 34:21-22); Proverbs 16:2: All the ways of a man are open to his eyes: the Lord is the weigher of spirits, that is, of (men’s) thoughts, or of (their) souls, according to the Gloss; whence he says, His eyes look on the poor man, to have mercy (on him): Psalm 30:10: Have mercy on me, O Lord, for I am afflicted. And again, at Psalm 27:7: The Lord is my helper and my protector: in him hath my heart confided etc. (His eyes look on the poor man) also to protect (him) while examining him: Psalm 33:16: The eyes of the Lord are upon the just. And again, at Psalm 31:8: I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee. And so, looking in this way, he examines carefully.
Palpebrae eius interrogant etc. Per palpebras significatur discretio: quia sicut palpebrae oculi dirigunt visum, sic discretio moderatur humanam sapientiam: Prov. 4: Palpebrae tuae praecedant gressus tuos. Ipsa ergo discretio Dei interrogat, idest probat et examinat: Sap. 1: Cogitationibus impii interrogatio erit: sermonum autem illius auditio ad Deum veniet. Et quomodo? Quia quandoque punit, quandoque parcit, quandoque dat beneficia, quandoque aufert: Iob 6: Sagittae Domini etc. Etiam claudit palpebras et aperit: Matth. 17: Misereor super turba etc. Item ibidem 21: Auferetur a vobis regnum Dei: Ps. 146: Dat iumentis escam ipsorum etc.	His eyelids examine the sons of men. By eyelids is signified discernment, for just as the eyelids direct the sight of the eye, so too does discernment regulate human wisdom: Proverbs 4:25: Let thy eyelids go before thy steps. Therefore, God’s very discernment examines, that is, tests and considers: Wisdom 1:9: Inquisition shall be made into the thoughts of the ungodly: and the hearing of his words shall come to God. And in what manner? Sometimes he punishes, other times he spares, sometimes he gives kindnesses, and at other times he bears (these gifts) away: Job 6:4: The arrows of the Lord (are in me, the rage whereof drinketh up my spirit, and the terrors of the Lord war against me). He also shuts (his) eyelids and opens (them): Matthew 15:32: I have compassion on the multitudes (because they continue with me now three days, and have not what to eat, and I will not send them away fasting, lest they faint in the way). And again at Matthew 21:43: The kingdom of God shall be taken from you: Psalm 146:9: Who giveth to beasts their food etc.
Interrogat filios hominum, quia efficiuntur quidam ex ipsis meliores, quidam peiores; vel quidam ex scriptura efficiuntur mali, quidam boni: quia quidam eam bene intelligunt et non fatigantur, sed exercentur; mali vero e converso faciunt.	He examines the sons of men, because by these very (examinations), some are made better, while others (are made) worse; or, by the scriptures, some are made better, others worse: for some understand (scriptures) well and are not tired (by the effort), but are engaged busily (by them), while the evil do the contrary.
Iudicii aequitas ponitur: quia, Interrogat iustum et impium, quia immittit flagella iustis et iniustis, et tribuit bona temporalia bonis et malis: Sap. 11: Hos, scilicet bonos, tamquam pater monens probasti; illos autem, scilicet malos, tamquam rex durus interrogans condemnasti.	The equity of (his) judgment is set forth: (The Lord) trieth the just and the wicked, because he sends afflictions upon the just and the unjust, and bestows worldly goods upon the good and the bad: Wisdom 11:11: For thou didst admonish and try them, namely the good, as a father: but the others, namely the evil, as a severe king, thou didst examine and condemn.
Propterea dicit, Dominus interrogat iustum et impium, idest per tribulationes probat. Gregorius: Poena inflicta interrogat, si quis in tribulatione positus Deum veraciter amat. Iustum interrogat, idest examinat Dominus ut praemietur: Sap. 10: Reddidit Deus mercedem laborum sanctorum suorum. Sed impium sive peccatorem interrogat, ut condemnetur: Matth. 23: Ligatis manibus et pedibus proiicite eum in tenebras exteriores.	Therefore, he says, The Lord trieth the just and the wicked, that is, he tries (them) through tribulations. Gregory (says the following): He trieth with punishment, if the one placed in tribulation truly loves God. He trieth the just, that is, the Lord examines so that he may reward: Wisdom 10:17: God rendered (to the just) the wages of their holy labor. But He tries the wicked and the sinner so that he might be condemned: Matthew 22:13: Bind his hands and feet, and cast him into the exterior darkness.
d. Hic ponitur condemnatio: et circa hoc duo facit: quia primo ponit culpam; secundo poenam, ibi, Pluet super peccatores.	d. Here the sentencing is set forth. Concerning this, he does two things. First, he sets forth blame, and second, the punishment, at, He shall rain…upon sinners.
Ostendit quod quantum est ex parte Dei, non est perditio malorum, sed ex parte nostra; unde dicit, Qui diligit iniquitatem, idest peccatum: Ioan. 3: Omnis qui facit peccatum, et iniquitatem facit, quia peccatum iniquitas est. Odit animam suam: Sap. 16: Homo per malitiam occidit animam suam.	He shows that as much as it is on the part of God, He is not the ruin of wicked (men), but rather (this ruin) is on our part; whence he says, He that loveth iniquity, that is, sin: John 3:20: Every one that doth evil, does iniquity, because sin is iniquity. (Such a person) hates his own soul: Wisdom 16:14: A man through malice hates his own soul.
Sed quaeritur, quomodo quis se odire possit.	But it is asked, how could anyone hate himself?
Dicendum, quod quodammodo odit peccator seipsum; sed simpliciter nullus odit: Ephes. 5: Nemo unquam carnem suam odio habuit.	It is to be said that the sinner after a fashion hates himself; but simply (speaking), no one hates himself: Ephesians 5:29: No man ever hateth his own flesh.
Sed quod mali quodammodo odiunt seipsos, et etiam boni quodammodo se odiunt, declaratur hoc modo. Anima nostra duas habet facies: unam versus Deum secundum rationem, aliam versus carnem secundum naturam sensitivam, quae tantum corporalia comprehendit. Et sicut quaelibet res diligit proprium bonum, ita homo diligit illud quod aestimat animam suam. Peccatores enim aestimant animam suam quod principaliter intendunt: quia quaelibet res est illud quod est praecipuum in ea, sicut rex dicitur regnum. Qui ergo naturam sensitivam habent principale diligunt eam; qui autem intellectivam, eamdem amant. Nullus ergo odit animam quantum ad id quod aestimat principale. Boni ergo odiunt quantum ad naturam sensitivam; mali quantum ad intellectivam.	But that the evil hate themselves in a way, and that even the good hates themselves after a fashion, is made clear in this way: Our soul has two faces (so to speak); one turned to God in accordance with reason, the other turned to flesh in accordance with the sensitive nature, which comprehends things in so far as they are bodily. And as everything delights in its proper good, so too does man delight in that which he considers to be his soul. Sinners consider their soul to be that which they principally aspire after. For everything is (identified with) that which is pre-eminent in it, just as a king is his kingdom, or his rule. Therefore, the former having a sensitive nature delight in it; however, the latter, having an intellectual nature, love it. And so, no one hates his soul insofar as it is that which he principally considers. The good, therefore, hate their souls with respect to its sensitive nature, while the evil hate its intellectual aspect.
Secundo ponit poenam. Et hoc possumus exponere de praesenti, vel de futuro. De praesenti sic, et servat metaphoram. Dixit quod Dominus est in caelo, quia ibi est sedes eius; sed de caelo venit pluvia: ideo eorum poena signatur cum dicitur, Pluet super peccatores. Et quid? Laqueos. Et si exponatur hic in praesenti, notandum est, quod in peccato sunt quatuor. Primum est seductio; unde dicit: Pluet super peccatores laqueos. Quasi iusto iudicio permittit eos illaqueari et seduci: Isa. 8: Et offendentur ex eis plurimi et cadent, et conterentur et irretientur et capientur. Secundum est concupiscentia; et ideo dicit, Ignis concupiscentiae: Psal. 57: Supercecidit ignis, et non viderunt solem, scilicet carnalis concupiscentiae etc. Tertium est foetor infamiae; et ideo dicit, Sulphur. Sic pluit Dominus super Sodomam et Gomorrham igne et sulphure. Potest addi et quartum, scilicet inquietudo mentis; et ideo dicit, Spiritus procellarum: Isa. 57: Cor impii quasi mare fervens. Pars calicis eorum: quia calix est quaedam mensura, et ipsi poenas habent secundum eorum peccata: Isa. 27: In mensura contra mensuram, cum abiecta fuerit iudicabit.	Secondly, he sets forth the penalty. This we can explain either concerning the present or of the future. Concerning the present, it serves as a metaphor. He says that The Lord is in heaven, because that is where his seat is; but from heaven comes the rain: for that reason their penalty is signified when it is said, He shall rain upon sinners. And what (shall he rain upon them)? Snares. And if we explain this according to the present, it should be noted that in a sin there are four things. First, there is seduction; whence he says: He shall rain snares upon sinners. It is as if, by a just judgment, he allows them to be ensnared and seduced: Isaiah 8:15: And very many of them shall stumble and fall, and shall be broken in pieces, and shall be snared, and taken. Second, there is concupiscence or sensual desire; whence he says, the fire of concupiscence: Psalm 57:9: Fire, namely of carnal concupiscence, hath fallen on them, and they shall not see the sun. Third, there is the stench of dishonor; whence he says, Brimstone, just as the Lord rained upon Sodom and Gomorrah with fire and brimstone. A fourth can be added, namely the uneasiness of the mind; when he says, Storms of winds: Isaiah 57:20: The heart of the wicked is like a raging sea (which cannot rest). The portion of their cup: because a cup is a sort of measure, and each of them have penalties according to their sins: Isaiah 27:8: In measure against measure, when it shall be cast off, thou shalt judge it.
Sed si exponatur de futuro, sic punientur ibi motus: quia ligabuntur ut nec mala vitare, nec bona consequi possint; ideo dicit, Pluet super peccatores laqueos, idest colligantes sensus: et sic referuntur ad odoratum sulphur, ad tactum ignis: Isa. 66: Ignis eorum non extinguetur: Apoc. 20: Missi in stagnum ignis.	But if (this passage) is explained with respect to the future, thus they will be punished for (their) action there: for they will be bound so that they can neither escape the evils nor pursue the goods; whence he says, He shall rain snares upon sinners, that is, binding their senses: thus they are brought to the odor of brimstone, to the feeling of fire: Isaiah 66:24: Their fire shall not be quenched: Apocalypse 20:14: They were cast into the pool of fire.
Item affectus, quia non quiescunt: quia, Spiritus procellarum pars calicis eorum, idest daemones inquietantes, molestantes, et affligentes. Quoniam iustus Dominus et iustitias dilexit, ideo non expectandum est ab eo nisi iustitia: Hier. 9: Ego Dominus qui facio misericordiam, iudicium et iustitiam in terra: Psal. 114: Iustus Dominus in omnibus viis suis. Aequitatem vidit vultus eius, vel facies, idest aequitas visa est notitia eius; quasi dicat: illis quibus innotescit et quos diligit, aequitatem ostendit.	In like manner their desires, because they will not rest. For, The storms of winds, that is the demons disturbing, molesting and afflicting (them), shall be the portion of their cup. For the Lord is just, and hath loved justice; whence nothing is to be expected from him except justice: Jeremiah 9:24: I am the Lord that exercise mercy, and judgment, and justice in the earth; Psalm 144:17: The Lord is just in all his ways. His countenance, that is, his face, hath beheld righteousness, that is, equity has been seen in his knowledge; as if to say: to those whom he knows and whom he loves, he shows his equity.

© Stephen Loughlin
(sjl1@desales.edu)

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The Aquinas Translation Project
(http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)

Pope John Paul II’s Commentary/Meditation on Psalm 11

A prayer of trust to the Lord
who is not indifferent to right and wrong

1. We continue our reflection on the Psalms, which comprise the essential element of the Liturgy of Vespers. We have just made ring out in our hearts Psalm 11[10], a brief prayer of trust that, in the original Hebrew, is studded with the holy name ‘Adonaj, the Lord. This name echoes at the beginning (cf. v. 1), is found three times at the heart of the Psalm (cf. vv. 4-5), and returns at the end (cf. v. 7).

The spiritual key of the entire psalm is well-expressed in the concluding verse:  “For the Lord is just, he loves just deeds”. This is the root of all trust and the source of all hope on the day of darkness and trial. God is not indifferent to right and wrong:  he is a good God and not a dark, incomprehensible, mysterious destiny.

2. The psalm unfolds substantially in two scenes: in the first (cf. vv. 1-3), the wicked man is described in his apparent victory. He is portrayed in the guise of a warrior or hunter:  the evildoer bends his long or hunter’s bow to violently strike his victim, that is, the just one (cf. v. 2). The latter, therefore, is tempted by the thought of escape to free himself from such a merciless fate. He would rather flee “to the mountain like a bird” (v. 1), far from the vortex of evil, from the onslaught of the wicked, from the slanderous darts launched by treacherous sinners.

There is a kind of discouragement in the faithful one who feels alone and powerless before the irruption of evil. The pillars of a just social order seem shaken, and the very foundations of human society undermined (cf. v. 3).

3. Now, the turning point comes in sight, outlined in the second scene (cf. vv. 4-7). The Lord, seated on the heavenly throne, takes in the entire human horizon with his penetrating gaze. From that transcendent vantage point, sign of the divine omniscience and omnipotence, God is able to search out and examine every person, distinguishing the righteous from the wicked and forcefully condemning injustice (cf. vv. 4-5).

The image of the divine eye whose pupil is fixed and attentive to our actions is very evocative and consoling. The Lord is not a distant king, closed in his gilded world, but rather is a watchful Presence who sides with goodness and justice. He sees and provides, intervening by word and action.

The righteous person foresees that, as happened in Sodom (cf. Gn 19: 24), the Lord makes “rain upon the wicked fiery coals and brimstone” (Ps 11[10]: 6), symbols of God’s justice that purifies history, condemning evil. The wicked man, struck by this burning rain – a prefiguration of his final destiny – finally experiences that “there is a God who is judge on earth!” (Ps 58[57]: 12).

4. The Psalm, however, does not end with this tragic image of punishment and condemnation. The final verse opens onto a horizon of light and peace intended for the righteous one who contemplates his Lord, a just Judge, but especially a merciful liberator:  “the upright shall see his face” (Ps 11[10]: 7). This is an experience of joyful communion and of serene trust in God who frees from evil.

Down through history, countless righteous people have had a similar experience. Many stories tell of the trust of Christian martyrs during torment and their steadfastness that kept them firm in trial.

In the Atti de Euplo, the deacon martyr from Sicily who died around 304 A.D. under the rule of Diocletian spontaneously exclaims in this sequence of prayers:  “Thank you, O Christ:  shield me as I suffer for you…. I adore the Father and the Son and the Holy Spirit. I adore the Holy Trinity…. Thank you, O Christ. Come to my aid, O Christ! For you I suffer, Christ…. Great is your glory, O Lord, in the servants whom you count worthy to call to yourself!… I thank you, Lord Jesus Christ, because your strength has comforted me; you have not permitted my soul to be lost with the evildoers and you have given me the grace of your name. Now confirm what you have done in me, so that the shameless enemy is put to confusion” (cf. A. Hamman, Preghiere dei Primi Cristiani, Milan, 1955, pp. 72-73). [source]

St Augustine’s Notes on Psalm 11

“Unto the end, a Psalm of David himself.” This title does not require a fresh consideration: for the meaning of, “to the end,” has already been sufficiently handled. Let us then look to the text itself of the Psalm, which to me appears to be sung against the heretics, who, by rehearsing and exaggerating the sins of many in the Church, as if either all or the majority among themselves were righteous, strive to turn and snatch us away from the breasts of the one True Mother Church: affirming that Christ is with them, and warning us as if with piety and earnestness, that by passing over to them we may go over to Christ, whom they falsely declare they have. Now it is known that in prophecy Christ, among the many names in which notice of Him is conveyed in allegory, is also called a mountain. We must accordingly answer these people, and say, “I trust in the Lord: how say ye to my soul, Remove into the mountains as a sparrow?” (ver. 1). I keep to one mountain wherein I trust, how say ye that I should pass over to you, as if there were many Christs? Or if through pride you say that you are mountains, I had indeed need to be a sparrow winged with the powers and commandments of God: but these very things hinder my flying to these mountains, and placing my trust in proud men. I have a house where I may rest, in that I trust in the Lord. For even “the sparrow hath found her a house,” and, “The Lord hath become a refuge to the poor.” Let us say then with all confidence, lest while we seek Christ among heretics we lose Him, “In the Lord I trust: how say ye to my soul, Remove into the mountains as a sparrow?”

“For, lo, sinners have bent the bow, they have prepared their arrows in the quiver, that they may in the obscure moon shoot at the upright in heart” (ver. 2). These be the terrors of those who threaten us as touching sinners, that we may pass over to them as the righteous. “Lo,” they say, “the sinners have bent the bow:” the Scriptures, I suppose, by carnal interpretation of which they emit envenomed sentencesfrom them. “They have prepared their arrows in the quiver:” the same words, that is, which they will shoot out on the authority of Scripture, they have prepared in the secret place of the heart. “That they may in the obscure moon shoot at the upright in heart:” that when they see, from the Church’s light being obscured by the multitude of the unlearned and the carnal, that they cannot be convicted, they may corrupt good manners by evil communications. But against all these terrors we must say, “In the Lord I trust.”

Now I remember that I promised to consider in this Psalm with what suitableness the moon signifies the Church. There are two probable opinions concerning the moon: but of these which is the true, I suppose it either impossible or very difficult for a man to decide. For when we ask whence the moon has her light, some say that it is her own, but that of her globe half is bright, and half dark: and when she revolves in her own orbit, that part wherein she is bright gradually turns towards the earth, so as that it may be seen by us; and that therefore at first her appearance is as if she were horned. …According to this opinion the moon in allegory signifies the Church, because in its spiritual part the Church is bright, but in its carnal part is dark: and sometimes the spiritual part is seen by good works, but sometimes it lies hid in the conscience, and is known to God alone, since in the body alone is it seen by men. …But according to the other opinion also the moon is understood to be the Church, because she has no light of her own, but is lighted by the only-begotten Son of God, who in many places of holy Scripture is allegoricallycalled the Sun. Whom certain heretics being ignorant of, and not able to discern Him, endeavour to turn away the minds of the simple to this corporeal and visible sun, which is the common light of the flesh of men and flies, and some they do pervert, who as long as they cannot behold with the mind the inner light of truth, will not be content with the simple Catholic faith; which is the only safety to babes, and by which milk alone they can arrive in assured strength at the firm support of more solid food. Whichever then of these two opinions be the true, the moon in allegory is fitly understood as the Church. Or if in such difficulties as these, troublesome rather than edifying, there be either no satisfaction or no leisure to exercise the mind, or if the mind itself be not capable of it, it is sufficient to regard the moon with ordinary eyes, and not to seek out obscure causes, but with all men to perceive her increasings and fulnesses and wanings; and if she wanes to the end that she may be renewed, even to this rude multitude she sets forth the image of the Church, in which the resurrection of the dead is believed.

Next we must enquire, what in this Psalm is meant by “the obscure moon,” in which sinners have prepared to shoot at the upright in heart? For not in one way only may the moon be said to be obscure: for when her monthly course is finished, and when her brightness is interrupted by a cloud, and when she is eclipsed at the full, the moon may be called obscure. It may then be understood first of the persecutors of the Martyrs, for that they wished in the obscure moon to shoot at the upright in heart; whether it be yet in the time of the Church’s youth, because she had not yet shone forth in greatness on the earth, and conquered the darkness of heathen superstitions; or by the tongues of blasphemers and such as defame the Christian name, when the earth was as it were beclouded, the moon, that is, the Church, could not be clearly seen; or when by the slaughter of the Martyrs themselves and so great effusion of blood, as by that eclipse and obscuration, wherein the moon seems to exhibit a bloody face, the weak were deterred from the Christian name; in which terror sinners shot out words crafty and sacrilegious to pervert even the upright in heart. And secondly, it can be understood of these sinners, whom the Church contains, because at that time, taking the opportunity of this moon’s obscurity, they committed many crimes, which are now tauntingly objected to us by the heretics, whereas their founders are said to have been guilty of them. But howsoever that be which was done in the obscure moon, now that the Catholic name is spread and celebrated throughout the whole world, what concern of mine is it to be disturbed by things unknown? For “in the Lord I trust;” nor do I listen to them that say to my soul, “Remove into the mountains as a sparrow. For, lo, sinners have bent the bow, that they may in the obscure moon shoot at the upright in heart.” Or if the moon seem even now obscure to them, because they would make it uncertain which is the Catholic Church, and they strive to convict her by the sins of those many carnal men whom she contains; what concern is this to him, who says in truth, “In the Lord I trust”? By which word every one shows that he is himself wheat, and endures the chaff with patience unto the time of winnowing.

“In the Lord,” therefore, “I trust.” Let them fear who trust in man, and cannot deny that they are of man’s party, by whose grey hairs they swear; and when in conversation it is demanded of them, of what communion they are, unless they say that they are of his party, they cannot be recognised. …Or perhaps you will say that it is written, “Ye shall know them by their works”? I see indeed marvellous works the daily violences of the Circumcelliones, with the bishops and presbyters for their leaders, flying about in every direction, and calling their terrible clubs “Israels;” which men now living daily see and feel. But for the times of Macarius, respecting which they raise an invidious cry, most men have not seen them, and no one sees them now: and any Catholic who saw them could say, if he wished to be a servant of God, “In the Lord I trust.” …

Let the Catholic soul then say, “In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow? For, lo, the sinners have bent the bow, they have prepared their arrows in the quiver, that they may in the obscure moon shoot at the upright in heart:” and from them let her turn her speech to the Lord and say, “For they have destroyed what Thou hast perfected” (ver. 3). And this let her say not against these only, but against all heretics. For they have all, as far as in them lies, destroyed the praise which God hath perfected out of the mouth of babes and sucklings, when they disturb the little ones with vain and I scrupulous questions, and suffer them not to be nourished with the milk of faith. As if then itwere said to this soul, why do they say to you, “Remove into the mountains as a sparrow;” why do they frighten you with sinners, who “have bent the bow, to shoot in the obscure moon at the upright in heart”? She answers, Therefore it is they frighten me, “because they have destroyed what Thou hast perfected.” Where but in their conventicles, where they nourish not with milk, but kill with poison the babes and ignorant of the interior light. “Butwhat hath the Just done?” If Macarius, ifCaecilianus, offend you, what hath Christ done to you, who said, “My peace I give unto you, My peace I leave with you;” which ye with your abominable dissensions have violated? What hath Christ done to you? who with such exceeding patience endured His betrayer, as to give to him, as to the other Apostles, the first Eucharist consecrated with His own hands, and blessed with His own mouth. What hath Christ done to you? who sent this same betrayer, whom He called a devil, who before betraying the Lord could not show good faith even to the Lord’s purse, with the other disciples to preach the kingdom of heaven; that He might show that the gifts of God come to those that with faith receive them, though he, through whom they receive them, be such as Judas was.

“The Lord is in His holy temple” (ver. 4), yea in such wise as the Apostle saith, “For the temple of God is holy, which” temple “ye are.” “Now if any man shall violate the temple of God, him shall God destroy.” He violateth the temple of God, who violateth unity: for he “holdeth not the head, from which the whole body fitly joined together and compacted by that which every joint supplieth according to the working after the measure of every part maketh increase of the body to the edifying of itself in love.” The Lord is in this His holy temple; which consisteth of His many members, fulfilling each his own separate duties, by love built up into one building. Which temple he violateth, who for the sake of his own pre-eminence separateth himself from the Catholic society. “The Lord is in His holy temple; the Lord, His seat is in heaven.” If you take heaven to be the just man, as you take the earth to be the sinner, to whom it was said, “Earth thou art, and unto earth shalt thou go;” the words, “The Lord is in His holy temple” you will understand to be repeated, whilst it is said, “The Lord, His seat is in heaven.”

“His eyes look upon the poor.” His to Whom the poor man hath been left, and Who hath been made a refuge to the poor. And therefore all the seditions and tumults within these nets, until they be drawn to shore, concerning which heretics upbraid us to their own ruin and our correction, are caused by those men, who will not be Christ’s poor. But do they turn away God’s eyes from such as would be so? “For His eyes look upon the poor.” Is it to be feared lest, in the crowd of the rich, He may not be able to see the few poor, whom He brings up in safe keeping in the bosom of the Catholic Church? “His eyelids question the sons of men.” Here by that rule I would wish to take “the sons of men” of those that from old men have been regenerated by faith. For these, by certain obscure passages of Scripture, as it were the closed eyes of God, are exercised that they may seek: and again, by certain clear passages, as it were the open eyes of God, are enlightened that they may rejoice. And this frequent closing and opening in the holy Books are as it were the eyelids of God; which question, that is, which try the “sons of men;” who are neither wearied with the obscurity of the matter, but exercised; nor puffed up by knowledge, but confirmed.

“The Lord questioneth the righteous and ungodly” (ver. 5). Why then do we fear lest the ungodly should be any hurt to us, if so be they do with insincere heart share the sacraments with us, seeing that He “questioneth the righteous and the ungodly.” “But whoso loveth iniquity, hateth his own soul:” that is, not him who believeth God, and putteth not his hope in man, but only his own soul doth the lover of iniquity hurt.

“He shall rain snares upon the sinners” (ver. 6). If by clouds are understood prophets generally, whether good or bad, who are also called false prophets: false prophets are so ordered by the Lord God, that by them He may rain snares upon sinners. For no one, but the sinner, falls into a following of them, whether by way of preparation for the last punishment, if he shall choose to persevere in sin; or to dissuade from pride, if in time he shall come to seek God with a more sincere intent. But if by clouds are understood good and true prophets only; by these too it is clear that God raineth snares upon sinners, although by them He watereth also the godly unto fruitfulness. “To some,” saith the Apostle, “we are the savour of life unto life; to some the savour of death unto death.” For not prophets only, but all who with the word of God water souls, may be called clouds. Who when they are understood amiss, God raineth snares upon sinners; but when they are understood aright, He maketh the hearts of the godly and believing fruitful. As, for instance, the passage, “and they two shall be in one flesh,” if one interpret it with an eye to lust, He raineth a snare upon the sinner. But if you understand it, as he who says, “But I speak concerning Christ and the Church,” He raineth a shower on the fertile soil. Now both are effected by the same cloud, that is, holy Scripture. Again the Lord says, “Not that which goeth into your mouth defileth you, but that which cometh out.” The sinner hears this, and makes ready his palate for gluttony: the righteous hears it, and is guarded against the superstitious distinction in meats. Here then also out of the same cloud of Scripture, according to the several desert of each, upon the sinner the rain of snares, upon the righteous the rain of fruitfulness, is poured.

“Fire and brimstone and the blast of the tempest is the portion of their cup.” This is their punishment and end, by whom the name of God is blaspbemed; that first they should be wasted by the fire of their own lusts, then by the ill savour of their evil deeds cast off from the company of the blessed, at last carried away and overwhelmed suffer penalties unspeakable. For this is the portion of their cup: as of the righteous, “Thy cup inebriating how excellent is it! for they shall be inebriated with the richness of Thine house.” Now I suppose a cup is mentioned for this reason, that we should not suppose that anything is done by God’s providence, even in the very punishments of sinners, beyond moderation and measure. And therefore as if he were giving a reason why this should be, he added, “For the Lord is righteous, and hath loved righteousnesses” (ver. 7). The plural not without meaning, but only because he speaks of men, is as that righteousnesses be understood to be used for righteous men. Forin many righteous men there seem, so to say, to be righteousnesses, whereas there is one only righteousness of God whereof they all participate. Like as when one face looks upon many mirrors, what in it is one only, is by those many mirrors reflected manifoldly. Wherefore he recurs to the singular, saying, “His face hath seen equity.” Perhaps, “His face hath seen equity,” is as if it were said, Equity hath been seen in His face, that is, in knowledge of Him. For God’s face is the power by which He is made known to them that are worthy. Or at least, “His face hath seen equity,” because He doth not allow Himself to be known by the evil, but by the good; and this is equity.

But if any one would understand the moon of the synagogue, let him refer the Psalm to the Lord’s passion, and of the Jews say, “For they have destroyed what Thou hast perfected;” and of the Lord Himself, “But what hath the Just done?” whom they accused as the destroyer of the Law: whose precepts, by their corrupt living, and by despising them, and by setting up their own, they had destroyed, so that the Lord Himself may speak as Man, as He is wont, saying, “In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow?” by reason, that is, of the fear of those who desire to apprehend and crucify Him. Since the interpretation is not unreasonable of sinners wishing to “shoot at the upright in heart,” that is, those who believed in Christ, “in the obscure moon,” that is, the Synagogue filled with sinners. To this too the words, “The Lord is in His holy temple; the Lord, His seat is inheaven,” are suitable; that is, the Word in Man, or the very Son of Man who is in heaven. “His eyes look upon the poor;” either on to Him whom He assumed as God, or for whomHe suffered as Man. “His eyelids question the sons of men.” The closing and opening of the d eyes, which is probably meant by the word eyelids, we may take to be His death and resurrection, whereby He tried the sons of men His disciples, terrified at His passion, and gladdened by the resurrection. “The Lord questioneth the righteous and ungodly,” even now from out of Heaven governing the Church. “But whoso loveth iniquity, hateth his own soul.” Why it is so, what follows teaches us. For “He shall rain snares upon the sinners:” which is to be taken according to the exposition above given, and so on with all the rest to the end of the Psalm. (source)

St Thomas Aquinas’ Lecture on Psalm 47 (46)

The following is in both Latin and English side by side. The English translation was done by Stephen Loughlin who holds the copyright. The work appears here courtesy of the Aquinas Translation Project, and in accordance with its copyright policy:

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Psalm 46 

a. In finem. Pro filiis core. Omnes gentes plaudite manibus: iubilate Deo in voce exultationis.	[Unto the end, for the sons of Core] All nations, clap your hands: cry out to God in a voice of joy.
b. Quoniam Dominus excelsus terribilis: rex magnus super omnem terram. Subiecit populos nobis: et gentes sub pedibus nostris.	For the Lord is high, terrible: a great king over all the earth. He has subjected the peoples to us, and (placed) the nations under our feet.
c. Elegit nobis haereditatem suam, speciem Iacob quam dilexit. Ascendit Deus in iubilo: et Dominus in voce tubae. Psallite Deo nostro, psallite: psallite regi nostro, psallite.	He has chosen his inheritance for us, the beauty of Jacob which he has loved. God goes up with shouts of joy, the Lord goes up with the sound of the trumpet. Sing praises to our God, sing praises. Sing praises of our king, sing praises.
d. Quoniam rex omnis terrae Deus: psallite sapienter. Regnabit Deus super gentes: Deus sedet super sedem sanctam suam. Principes populorum congregati sunt cum Deo Abraham: quoniam dii fortes terrae vehementer elevati sunt.	For God is king of all the earth: sing wisely. God shall reign over the nations: God sits upon his holy throne. The princes of the people are gathered together, with the God of Abraham: for the strong gods of the earth are exceedingly exalted.
a. In praecendentibus Psalmis Psalmista exposuit gloriam regis, et regni; hic autem exhortatur gentes alienigenas, ut convertantur ad Deum. Et primo hortatur ad Dei laudem. Secundo ad spem de Deo habendam. Tertio docet eam cultum divinum. Secundum incipit, ibi, Audite haec. Tertium, ibi, Deus deorum.	In the preceding psalms, the psalmist set forth the glory of the king and (his) realm. Here, he earnestly addresses foreign nations so that they may be converted to God. First, he exhorts them to the praise of God, second, to having hope in God (beginning at Hear these things – Psalm 48), and finally he teaches (them) the worship of God (at The God of gods – Psalm 49).
Titulus est manifestus, quia est oppositus supra, In finem pro filiis Core Psalmus David.	The title is clear, as it is set forth above: Unto the end. For the sons of Core. A psalm of David.
Circa primum duo facit. Primo exhortatur omnes gentes ad laudem Dei. Secundo ponitur materia laudis, ibi, Magnus Dominus. Circa primum tria facit. Primo enim ponit imitationem ad laudem Dei. Secundo causam, ibi, Quoniam dominus excelsus. Tertio manifestat hanc causam, ibi, Ascendit Deus.	Concerning the first (of the psalmist’s three actions above), he does two things. First, he earnestly exhorts all nations to the praise of God, and secondly, sets down the subject matter of praise, at, Great is the Lord (Psalm 47). Concerning the first (of these), he does three things. First, he sets an example for the praise of God, second, the reason (for praise), at, For the Lord is high, and third, he clearly shows this reason, at, God goes up.
Laus Dei procedere debet ex iucunditate cordis, sicut etiam est in patria: Isa. 11. Gaudium et laetitia invenietur in ea. Haec laetitia cordis ostenditur per signum exterius, facti, vel verbi. Primo ergo inducit ad laudem, quantum ad facta. Secundo quantum ad verba.	The praise of God ought to procede from the delight of (one’s) heart, just as it occurs in heaven – Isaiah 51: Joy and gladness shall be found therein. This gladness of the heart is shown through an external sign of deed or word. Thus, he incites (them) to praise, first with respect to deeds, and then with respect to words.
Dicit ergo, Omnes gentes; quasi dicat, Nobis tot bona fecit Deus, ergo laudate eum facto, Plaudite manibus. Plausio manuum fit in signum exultationis: Hier. 5. Sacerdotes applaudebant suis; quasi dicat, Plaudite, idest exultationem cordis ostendite per plausum manuum. Et hoc fit, quando exterius operatur homo servitia Dei cum iucunditate: Ps. 99. Servite Domino in laetitia: Isa. 35. Omnia ligna regionum plaudent manu, idest omnes populi plaudent.	And so, he says, All Nations; it is as if he were saying, God has made so many good things for us. Therefore praise him in deed, Clap your hands. The clapping of the hands is done as a sign of joy – Jeremiah 5: The priests clapped their (hands); it is as if he were saying, Clap, that is, show the joy of (your) heart by the clapping of hands. This happens when a man externally performs the worship of God with delight – Psalm 99: Serve the Lord with gladness; Isaiah 55: All trees of the countries shall clap their hands, that is, all of the people will clap.
Item. Laudate eum in verbo: unde dicit, Iubilate Deo in voce exultationis, idest in voce exteriori demonstrante interiorem affectum.	Also, praise him in word: thus he says, Cry out to God in a voice of joy, that is, in an outward voice showing internal desire.
Glossa, Iubilus est ineffabile gaudium, quod nec taceri potest, sed non potest exprimi, quia excedit comprehensionem. Et talis est bonitas Dei quae non potest exprimi: et si exprimatur, imperfecte tamen exprimitur. Et ideo dicebat Hier. 1. A a a ecce nescio loqui. Et hunc iubilum signat ecclesia, quando in eadem dictione multiplicat notas: Ps. 65. Iubilate Deo omnis terra, Psalmum dicite etc.	The gloss states that Jubiliation is an ineffable joy which cannot be kept silent but cannot be expressed, because it exceeds comprehension. Such is the goodness of God which cannot be expressed. And if it is expressed, it would be done so imperfectly. And it has been said at Jeremiah 1: Ah, ah, ah (Lord God), behold, I cannot speak. The Church signifies this jubilation when in the same speaking, she multiplies what is known as true – Psalm 65: Cry out with joy to God all the earth, sing a psalm to His name.
b. Quoniam Dominus. Hic ponitur causa laudis, et bona quae proveniunt ex magnitudine Dei. Et primo ponitur magnitudo Dei. Secundo magnitudinis signum. Magnitudo Dei commendatur dupliciter. Primo per altitudinem potestatis. Secundo per maiestatem dominationis.	For the Lord. At this point, he determines the cause of praise, and the goods which come forth from the greatness of God. First, he shows God’s greatness, and then a sign of it. The greatness of God is demonstrated in two ways, first, through the heights of his powers, and second, through the majesty of his lordship.
Dicit ergo. Laudandus est Deus propter altitudinem suae naturae, quia Dominus excelsus: Ps. 122. Excelsus super omnes gentes Dominus etc. Et quia excelsa sunt nobis remota, posset aliquis credere quod non esset timendus, nec haberet providentiam de nobis; sicut aliqui stulti dixerunt, in quorum persona dicitur Iob 22. Circa cardines caeli perambulat, nec nostra considerat. Et ideo dicebat: Quantum in te evacuasti timorem. Sed non est ita. Iste est excelsus, quia est terribilis, quia omnia prospicit, omnia punit.	And so, he says, It is fitting to praise God on account of the height of his nature, because the Lord is high – Psalm 112: The Lord is high above all the nations etc. And because the heights are far from us, someone might believe that God is not to be feared, and that He has no care concerning us, as some foolish people have said, in the guise of whom it is said at Job 22: He walks around the extremities of heaven, and does not consider us. Thus he has said: So far as concerns you, you have been found deficient in fear. But He is not (as you have considered Him to be). He is high, because he is terrible, (and this is because) he sees all (and) he punishes all.
Item timendus est propter eius dominium, quia, Rex magnus super omnem terram: Ps. 23. Domini est terra etc.	He is also to be feared on account of his might, because (he is) A great king over all the earth – Psalm 23: The earth is the Lord’s etc.
Magnus est universalitate dominii, quia regnum omnium saeculorum.	He is great in the totality of (his) might, because (his) kingship is of every age.
Item duratione, quia in aeternum.	(He is also great) in his duration, because he is eternal.
Item auctoritate, quia rex omnium regnum.	(He is also great) in his authority, because he is king of every kingdom.
Signum magnitudinis huius regis sumitur ex his, quae nobis fecit, et haec sunt beneficia Dei. Primo in subiectione aliorum. Secundo in collatione bonorum.	A sign of the greatness of this king is taken from these things which he does for us. And these are the kindnesses of God, first, in the subjection of others, and second in the bestowal of goods.
Dicit ergo, Subiecit populos nobis. Haec sunt verba ecclesiae, cui etiam temporaliter sui inimici subiiciuntur.	And so, he says, He has subjected the peoples to us. These are the words of the Church, to which its enemies are subjected also for a time.
Augustinus in glossa: Quanti enim modo currunt ad ecclesiam nondum Christiani, rogant auxilium ecclesiae, subvenire sibi temporaliter volunt, etsi nobiscum in aeternum regnare adhuc nolunt.	In the gloss, Augustine states that “As much as those who are not yet Christians hasten, in some way, to the Church, they ask for her help, they want to submitt themselves for a time, although they still do not want to rule with us forever.”
Item, ut sint verba apostolorum, Subiecit populos nobis, scilicet Iudaeorum, et nationum, Sub pedibus nostris: Isa. 52. Quam pulchri super montes pedes annuntiantis, et praedicatis pacem.	Again, as they are the words of the apostles – He has subjected the peoples, namely the Jews, to us, and (has placed) the nations Under our feet – Isaiah 52: How beautiful upon the mountains are the feet of him who brings good tidings, and proclaims peace.
Item ibidem 45. Ut subiiciam ante faciem eius gentes.	There is also Isaiah 45: … to subdue nations before his face.
Vel aliter, Subiecit populos nobis. Quidam convertuntur ad fidem, et isti subiiciuntur propria voluntate. Alii non convertuntur, sed gentiliter vivunt; et isti subiiciuntur sub pedibus, quia finaliter erunt oppressi sub nostra iudiciaria potestate.	He has subjected the peoples to us can also be understood in another way. Some are converted to the faith and these are subjected by their own will. Others are not converted to the faith, but live as gentiles. And these are placed under (our) feet, because they will finally be checked by our judicial power.
c. Elegit nobis haereditatem suam. Hic ponitur aliud beneficium collationis bonorum. Ubi hortandum est, quod electio importat acceptionem unius super alterum. Electio autem Dei potest accipi ex duplici parte.	He has chosen his inheritance for us. He treats here of the second benefice, that of the bestowal of goods. It must be urged here that “choice” includes the acceptance of one thing over another. However, the choice of God can be understood in a two-fold way.
Primo ex parte bonorum quae conferuntur. Et sic distingue, quia quaedam horum quae conferuntur sunt temporalia, quaedam spiritualia. Impii autem peccatores accipiunt pro parte eos contingente temporalia: Sap. 2. Haec est pars nostra. Iusti autem accipiunt in parte ipsum Deum: Ps. 22. Dominus pars haereditatis meae. Deus autem elegit sibi bona spiritualia. Elegit ergo nobis haereditatem suam; quasi dicat, Cum sint diversae partes bonorum, elegit nobis dare haereditatem suam.	First, on the part of the goods which are conferred. Distinguish in this way, for some of these conferred goods are temporal, while others are spiritual. Impious sinners take, for the part falling to them, temporal goods – Wisdom 2: This is our part. However, the just take for their part God himself – Psalm 22: The Lord is a part of my inheritance. God, however, choses spiritual goods for himself. Therefore, He has chosen his inheritance for us, as if to say, Although there are different aspects of the goods conferred, he has chosen to give his inheritance to us.
Secundo accipitur electio Dei ex parte illorum quibus datur, et sic fit distributio, quia damnati omnes sunt in peccato originali; tamen quidam salvantur ex Dei electione. Et ideo dicit, Elegit nobis etc. Et quae sit haec haereditas, ostendit, Speciem Iacob quem dilexit.	Secondly, the choice of God is understood on the part of those to whom it is addressed. And in this way distribution occurs, because all are damned in original sin; nevertheless, they are saved by the choice of God. And thus he says, He has chosen etc. And that this is his inheritance, he declares, The beauty of Jacob which he has loved.
Litera Hieronymi habet, Gloriam, vel superbiam Iacob. Et hic accipitur superbia pro excellentia: Is. 60. Ponam te in superbiam, idest in excellentiam, saeculorum. Ibid. Cum gloria, idest specie, vel decore: quia in ipsa haereditate aeterna erunt excellentes, gloriosi, et decori: Hier. 31. Benedicat tibi Dominus pulchritudo iustitiae.	Jerome’s version has, The glory or pride of Jacob. And “pride” here means “prominence” – Isaiah 60: I will make you in everlasting pride, that is, in everlasting prominence. Isaiah 60: With glory, that is, in beauty or elegance, because in the eternal inheritance itself, there will be prominent, glorious and graceful people – Jeremiah 31: The Lord blesses you with the beauty of justice.
Quam dilexit. Vel quem Iacob; quasi dicat, Haec haereditas est gloria Iacob, idest fidelis, quam gloriam Deus dilexit, quia diligit Dominus portas Sion.	Which he has loved. Or whom Jacob has loved; as if he were saying, This inheritance is the glory of Jacob, that is of the faithful, which glory God has loved, because the Lord loves the gates of Sion.
Vel, Speciem Iacob, idest id quod est repraesentatum per Iacob: quia repraesentata sunt ei spiritualia bona ad quae sumus nos electi, quia scalam quam vidit, et alia huiusmodi. Sed prima lectura est melior.	Or, The beauty of Jacob, that is, that which is represented by Jacob, since by him are represented spiritual goods for which we ourselves have been chosen, because of the ladder which he sees, and other such things. However, the first interpretation is the better one.
Ascendit Deus in iubilo. Hic exponit causam et ordinem. Dicit quod est excelsus et rex magnus: et propter hoc est laudandus. Sed numquid est ita excelsus? Ita. Et primo ostendit eius excellentiam. Secundo ostendit amplitudinem regni eius, ibi, Psallite. Circa primum duo facit. Primo ponit excellentiam eius. Secundo concludit exhortationem, ibi, Psallite.	God goes up with shouts of joy. Here he explains the cause and order. He says that he is high and a great king, and because of this, he is to be praised. But is he really high? Yes. First, he shows his excellence, and second the extent of his kingdom, at, Sing praises. Concerning the first, he does two things. First, he describes his excellence, and then concludes with an exhortation, at, Sing praises.
Dicit ergo quod est excelsus, quia ascendit. Sed si excelsus, quomodo ascendit? Quia descendit: Eph. 4. Qui ascendit ipse est etc. Sed quomodo ascendit, In iubilo. Iubilus est gaudium immensum: et hic iubilus signat imperfectam cognitionem.	And so, he says that he is high, because he goes up. But if he is high, in what way does he go up? Because he comes down – Ephesians 4: (He that descended is) the same also that ascended (above all the heavens). But the manner in which he goes up is with shouts of joy. Jubiliation is an immense joy, and signifies imperfect knowledge.
Duo genera psallentium fuerunt in Ascensione Christi, scilicet Apostoli et Angeli. Apostoli autem imperfectam cognitionem habent de divinis: et ideo ad eos pertinet iubilus de gaudio Ascensionis Christi cum gloria.	There were two kinds of songs sung on the Ascension of Christ, namely of the apostles and the angels. But the apostles had an imperfect knowledge of divine things, and thus to these belongs jubilation concerning the joy of the Ascension of Christ with glory.
Item fuerunt ibi Angeli, et claram cognitionem habuerunt; et ad eos non pertinet iubilus, sed manifesta annutiatio; et ideo dicit, Et Dominus in voce tubae. Unde Angeli dicunt Act. 1. Viri Galilaei quid statis etc. Si ergo est excelsus, Psallite Deo nostro, ore, Psallite Deo nostro, corde: 1 Cor. 14. Psallam spiritu, psallam et mente.	The angels also sang at that time, and they had clear knowledge. Jubilation does not belong to these, but a plain announcement. And so he says, The Lord goes up with the sound of trumpet. So, the angels say at Acts 1: Men of Galilee, why do you stand (looking up to heaven)? If therefore he is high, Sing songs to our God, with the mouth, Sing songs to our God, with the heart – 1 Cor. 14: I will sing with the spirit, I will sing with understanding.
d. Quoniam rex. Consequenter ostendit, quod est rex magnus: et ostendit hoc ordine converso. Quia primo inducit eos ad psallendum regi. Secundo assignat causam. Tertio manifestat eam.	For God is king over all the earth. Subsequently, he shows that the king is great, but he does this in a reversed order. For he first incites them to sing praises of the king, second, assigns the cause, and third, clarifies it.
Dico ergo, Psallite Deo; sed iterum, Psallite regi, quia est magnus. Et dicit bis, Psallite, psallite, quia eodem honore honoramus humanitatem et divinitatem in Christo: quia idem suppositum est: Io. 5. Omnes honorificent Filium sicut honorificant Patrem. Et quod sit psallendum ostendit, quia est, Rex omnis terrae Deus. Et ideo vos habitatores terrae psallatis ei. Et dicit, Omnis terrae, non Iudaeae tantum, vel Graeciae, sed totius orbis: sed, Psallite sapienter, idest discrete. Et psallite non solum ore, sed corde renovati interius: quia, Non est speciosa laus in ore peccatoris, sicut dicitur Eccl. 15.	I say, therefore, Sing praises to God; but again I say, Sing praises of the king, because he is great. And he says this twice, Sing praises, sing praises, because by the same honour we worship the humanity and the divinity in Christ; for it is the same suppositum – John 5: That all men may honour the Son, as they honour the Father. And that he is to be sung praises he explains, for God is king of all the earth. And so you who are inhabitants of the earth sing praises to him. He says Of all the earth, not only of the Jews, or the Greeks, but of the whole world. But Sing wisely, that is with circumspection. And sing, not only with the mouth, but with a heart renewed within, because, Splendid praise is not in the mouth of the sinner, as is said at Eccl. 15.
Item non cum mente turbata: Iac. 5. Oret aequo animo.	It is also not with a turbulent mind – James 5: Let him pray with a cheerful mind.
Item continue: Is. 23. Bene cane, frequenta canticum.	And it is also continuous – Isaiah 23: Sing well, sing many a song.
Consequenter manifestat, quomodo sit rex omnis terrae. Et primo praedicit regnum Christi super omnes gentes. Secundo super omnes principes gentium; quasi dicat, Dico quod est rex omnis terrae: quia licet nunc in Iudaea tantum, regnabit tamen super omnes gentes, quia omnes gentes convertentur ad Deum: Ps. 118. Laudate Dominum omnes gentes. Et huius ratio est: quia Christus Deus est, et iam ascendens ad dexteram Patris, Sedet super sedem sanctam, idest a dextris Dei; et sic nihil restat nisi ut omnes subiiciantur ei: Dan. 7. Datum est ei regnum. Nec solum gentes subiiciuntur ei, sed etiam eorum principes; unde dicit, Principes populorum, scilicet omnium congregati sunt per fidem et amorem, Cum Deo Abraham.	Subsequently, he makes quite clear how he is king of all the earth. First, he foretells the kingship of Christ over all the nations, and second, over all the princes of nations. It is as if he were saying, I say that he is king of all the earth, because although he is now only king in Judea, he will reign over all the nations, for all the nations will be converted to God – Psalm 116: O praise the Lord, all you nations. The reason for this is that because Christ is God, and is now ascending to the right hand of the Father, He sits upon his holy throne, that is, by the right hand of God. It only remains that everything be subject to him – Daniel 7: The kingdom was given to him. Not only the nations, but even their princes are subjected to him. Thus he says, The princes of the peoples, namely, of everyone gathered together through faith and love, With the God of Abraham.
Et dicit, Abraham, quia ipse fuit principium credendi et Patrem, et Filium: Matt. 2. Potens est suscitare de lapidibus istis filios Abrahae: Ps. 17. Reges Arabum etc. Et ratio quare congregati sunt, Quia dii fortes terrae vehementer elevati sunt. Et hoc potest dupliciter intelligi.	And he says, Abraham, because he himself was the prince of those believing the Father and the Son – Matthew 3: (God is) able to to raise up children to Abraham from these stones; Psalm 71: The kings of the Arabians etc. The reason why they are gathered together is Because the strong gods of the earth are exceedingly exalted. And this can be understood in two ways.
Uno modo de Iudaeis: quia ipsi fuerunt dii, quia instructi de Deo: Io. 10. Illos dixit Deos ad quos sermo Dei factus est.	In one way, of the Jews, because they themselves were gods, having been instructed concerning God – John 10: He called them gods to whom the word of God was spoken.
Item fuerunt fortes, quia constantes in fide unius Dei, sed, Terrae, quia oculi eorum et affectus eorum erant semper ad terrena. Isti, Sunt elevati, per superbiam, Vehementer, intantum quod noluerunt Christi doctrinam. Et ideo Apostoli iverunt ad gentes.	Again, they were made strong, because they were firm in the faith of the one God, however, (they were) Of the earth, because their eyes and desires were always towards earthly things. These very people, Were exalted, through pride, Exceedingly, insofar as they did not desire the teaching of Christ. And thus the apostles went to the gentiles.
Alio modo, Quia dii fortes, idest Apostoli. Et dicuntur dii propter iudiciariam potestatem. Et iudices in veteri testamento dii vocabantur: Ex. 22. Diis non detrahes. Applica ad Deos, idest ad iudices. Et dicuntur fortes, propter constantiam in passione: Ro. 8. Quis nos separabit a charitate Christi? Terrae, idest adhuc in terrenis existentes: 2. Cor. 4. Habentes thesaurum istum in vasis fictilibus. Et Elevati sunt vehementer, per praedicationem: Matt. ult. Illi autem profecti praedicaverunt ubique.	In another way, Because the strong gods, that is, the apostles. They are called gods on account of their judicial power, and judges, in the Old Testament, are called gods – Exodus 22: You shall not speak ill of the gods. Conform to the gods, that is, to the judges. They are called strong on account of their constancy in suffering – Romans 8: What will separate us from the love of Christ? They are Of the earth, that is, still existing in an earthly manner – 2 Cor. 4: We have this treasure in earthen vessels. And they Are exceedingly exalted through proclamation – Mark 16: But they, going forth, preached everywhere.
Item per miraculorum operationem.	Also, through the working of miracles.
Item per gloriae adeptionem: Hieronymus habet, Quoniam dii scuta terrae, quia Apostoli fuerunt protectores omnium populorum.	Also, through the attainment of glory: Jerome has, For the gods are a shield of the earth, because the apostles were the protectors of all the peoples.

© Stephen Loughlin
(sjl1@desales.edu)

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The Aquinas Translation Project
(http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)

Pope John Paul II’s Commentary/Meditation on Psalm 47 (46)

In the Greek Septuagint and Latin Vulgate this is Psalm number 46. In most modern bibles it is identified as Psalm 47.

PRAISE THE LORD, KING OF ALL THE EARTH

1. “The Lord, the most high, is a great King over all the earth!”. This initial acclamation is repeated in different tones in Psalm 46 (47), which we just prayed. It is designed as a hymn to the sovereign Lord of the universe and of history:  “God is king over all the earth … God rules over all nations” (vv. 8-9).

Like other similar compositions in the Psalter (cf. Ps 92; 95-98), this hymn to the Lord, the king of the world and of mankind presumes an atmosphere of liturgical celebration. For that reason, we are at the heart of the spiritual praise of Israel, which rises to heaven from the Temple, the place where the infinite and eternal God reveals himself and meets his people.

2. We will follow this canticle of joyful praise in its fundamental moments like two waves of the sea coming toward the shore. They differ in the way they consider the relationship between Israel and the nations. In the first part of the psalm, the relationship is one of domination:  God “has subdued the peoples under us, he has put the nations under our feet” (v. 4); in the second part, instead, the relationship is one of association:  “the princes of the peoples are gathered with the people of the God of Abraham” (v. 10). One can notice great progress.

In the first part (cf. vv. 2-6) it says, “All you peoples clap your hands, shout to God with joyful cries!” (v. 2). The centre of this festive applause is the grandiose figure of the supreme Lord, to whom the psalm attributes three glorious titles:  “most high, great and terrible” (v. 3). They exalt the divine transcendence, the absolute primacy of being, omnipotence. The Risen Christ will also exclaim:  “All power in heaven and on earth has been given to me” (Mt 28,18).

3. In the universal lordship of God over all the peoples of the earth (cf. v. 4) the psalmist stresses his particular presence in Israel, the people of divine election, “the favourite”, the most precious and dear inheritance (cf. v. 5). Israel is the object of a particular love of God which is manifested with the victory over hostile nations. During the battle, the presence of the Ark of the Covenant with the troops of Israel assured them of God’s help; after the victory, the Ark was returned to Mount Zion (cf. Ps 67 [68],19) and all proclaimed, “God mounts his throne amid shouts of joy, the Lord amid trumpet blasts” (Ps 46 [47],6).

4. The second part of the Psalm (cf. vv. 7-10) opens with another wave of praise and festive chant:  “Sing praise to God, sing praise; sing praise to our king, sing praises … sing hymns of praise!” (vv. 7-8). Even now one sings to the Lord seated on his throne in the fullness of his sovereignty (cf. v. 9). The royal seat is defined as “holy”, because it is unapproachable by the finite and sinful human being. But the Ark of the Covenant present in the most sacred part of the Temple of Zion is also a heavenly throne. In this way the distant and transcendent God, holy and infinite, draws near to his creatures, adapting himself to space and time (cf. I Kgs 8,27.30).

5. The psalm finishes on a surprising note of universalist openness:  “the princes of the peoples are gathered with the people of the God of Abraham” (v. 10). One goes back to Abraham the patriarch who is at the root, not only of Israel but also of other nations. To the chosen people who are his descendents, is entrusted the mission of making converge towards the Lord all nations and all cultures, because he is the God of all mankind. From East to West they will gather on Zion to meet the king of peace and love, of unity and brotherhood (cf. Mt 8,11). As the prophet Isaiah hoped, the peoples who are hostile to one another, will receive the invitation to lay down their arms and to live together under the divine sovereignty, under a government of justice and peace (Is 2,2-5). The eyes of all are fixed on the new Jerusalem where the Lord “ascends” to be revealed in the glory of his divinity. It will be “an immense multitude, which no one can count, from every nation, race, people and tongue … they (all) cried out with a loud voice:  Salvation belongs to our God who is seated on his throne and to the Lamb” (Apoc 7,9.10).

6. The Letter to the Ephesians sees the realization of this prophecy in the mystery of Christ the Redeemer when it affirms, addressing Christians who did not come from Judaism:  “Remember, that one time you pagans by birth,… were without Christ, excluded from the citizenship of Israel, extraneous to the covenant of the promise, without hope and without God in this world. Now instead, in Christ Jesus, you who were once far off have been brought near thanks to the blood of Christ. In fact, he is our peace, he who made of the two one people, destroying the dividing wall of enmity” (Eph 2,1-14).

In Christ then, the kingship of God, sung by our psalm, is realized on earth in the meeting of all people. This is the way an anonymous 8th century homily commented on this mystery:  “Until the coming of the Messiah, hope of the nations, the Gentiles did not adore God and did not know who he is. Until the Messiah redeemed them, God did not reign over the nations through their obedience and their worship. Now instead, with his Word and his Spirit, God reigns over them because he saved them from deception and made them his friends” (Anonymous Palestinian, Arab-Christian Homily of the Eighth Century, Rome 1994, p. 100).

Pope John Paul II’s Commentary/Meditation on Psalm 148

PRAISE TO HIM WHO SITS UPON THE THRONE

1. Psalm 148 that we have just lifted up to God is a true “canticle of creatures”, a kind of Old Testament Te Deum, a cosmic “alleluia” that involves everyone and everything in divine praise.

This is how a contemporary exegete has commented on it:  “The Psalmist, calling them by name, puts beings in order. Above are the heavens with two heavenly bodies, that move according to time, and then the stars; on the one side are the fruit-trees and on the other the cedars; on one level the reptiles, on the other birds; here the princes, over there the people; in two lines, perhaps holding hands, young men and maidens …. God has established them, giving them their place and role; the human being accepts them, giving them their place in language, and arranged in this way, introduces them into the liturgical celebration. Man is the “shepherd of being’ or the liturgist of creation” (L. Alonso Schökel, Trenta salmi:  poesia e preghiera [Thirty Psalms, Poetry and Prayer], Bologna, 1982, p. 499).

Let us too follow this universal chorus that echoes in the apse of heaven and whose temple is the whole cosmos. Let us join in the breathing forth of the praise that all creatures raise to their Creator.

2. We find in the heavens the singers of the starry universe:  the remotest heavenly bodies, the choirs of angels, the sun and moon, the shining stars, the “highest heavens” (v. 4), that is, the starry space and the waters above the heavens, which the man of the Bible imagines were stored in reservoirs before falling on the earth as rain.

The “alleluia”, that is, the invitation to “praise the Lord”, resounds at least eight times, and has as its final goal the order and harmony of the heavenly bodies:  “He fixed their bounds which cannot be passed” (v. 6).

We then lift our eyes to the earthly horizon where a procession of at least 22 singers unfolds:  a sort of alphabet of praise whose letters are strewn over our planet. Here are the sea monsters and the depths of the sea, symbols of the watery chaos on which the earth is founded (cf. Ps 23[24],2), according to the ancient Semite conception of the cosmos.

St Basil, a Father of the Church observed:  “Not even the deep was judged as contemptible by the Psalmist, who included them in the general chorus of creation, and what is more, with its own language completes the harmonious hymn to the Creator” (Homiliae in hexaemeron, III 9:  PG 29,75).

3. The procession continues with the creatures of the atmosphere:  the flash of lightening, hail, snow, frost and stormy winds, thought to be a swift messenger of God (Ps 148,8).

Then the mountains and hills appear, popularly held to be the most ancient creatures (cf. v. 9a). The vegetable kingdom is represented by the fruit-trees and cedars (cf. v. 9b). The animal kingdom is represented by the beasts, cattle, reptiles and flying birds (cf. v. 10).

Finally, the human being, who presides over the liturgy of creation, is represented according to all ages and distinctions:  boys, youth and the old, princes, kings and nations (cf. vv. 11-12).

4. Let us now entrust to St John Chrysostom the task of casting a comprehensive look upon this immense chorus. He does so in words that refer also to the Canticle of the three young men in the fiery furnace, which we meditated upon in the last catechesis.

The great Father of the Church and Patriarch of Constantinople says:  “Because of their great rectitude of spirit, when the saints gather to thank God, they used to invite many to join with them in singing his praise, urging them to take part with them in this beautiful liturgy. This is what the three young men in the furnace also did, when they called the whole of creation to praise and sing hymns to God for the benefit received” (Dn 3).

This Psalm does the same calling both parts of the world, that which is above and that which is below, the sentient and the intelligent. The Prophet Isaiah also did this, when he said: “Sing for joy, O heavens, and rejoice, O earth! … for the Lord has comforted his people and shows mercy to his afflicted” (Is 49,13). The Psalter goes on:  “When Israel went forth from Egypt, the house of Jacob from a people of strange language … the mountains skipped like rams, the hills like lambs” (Ps 113[114],1,4); and elsewhere in Isaiah, “Let the heavens rain down justice like dew from above” (Is 45,8). Indeed, considering themselves inadequate on their own to sing praise to the Lord, the saints “turn to all sides involving all things in singing a common hymn” (Expositio in psalmum CXLVIII:  PG 55, 484-485).

5. We are also invited to join this immense choir, becoming the explicit voice of every creature and praising God in the two fundamental dimensions of his mystery. On the one hand, we must adore his transcendent greatness, “for his name alone is exalted; his glory is above earth and heaven” as our Psalm says (v. 13). On the other hand, we should recognize his goodness in coming down to us because God is close to his creatures and comes especially to help his people:  “He has raised up a horn for his people … for the people of Israel who are near to him” (v. 14), as the Psalmist re-affirms.

Before the almighty and merciful Creator, let us take up St Augustine’s invitation to praise him, exalt him and celebrate him in his works:  “When you observe these creatures and enjoy them and rise up to the Architect of all things and of created things, when you contemplate his invisible attributes intellectually, then a confession rises on earth and in heaven…. If creation is beautiful, how much more beautiful must its Creator be?” (Esposizioni sui Salmi [Expositions on the Psalms], IV, Rome, 1977, pp. 887-889).

St Augustine’s Notes on Psalm 42

1. We have undertaken the exposition of a Psalm corresponding to your own “longings,” on which we propose to speak to you. For the Psalm itself begins with a certain pious “longing;” and he who sings so, says, “Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God” (verse 1). Who is it then that saith this? It is ourselves, if we be but willing! And why ask, who it is other than thyself, when it is in thy power to be the thing which thou art asking about? It is not however one individual, but it is “One Body;” but “Christ’s Body is the Church.”(Col 1:24) Such “longing” indeed is not found in all who enter the Church: let all however who have “tasted” the sweetness “of the Lord,”(Ps 34:8) and who own in Christ that for which they have a relish, think that they are not the only ones; but that there are such seeds scattered throughout “the field” of the Lord, this whole earth: and that there is a certain Christian unity, whose voice thus speaks, “Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God.” And indeed it is not ill understood as the cry of those, who being as yet Catechumens, are hastening to the grace of the holy Font. On which account too this Psalm is ordinarily chanted on those occasions, that they may long for the Fountain of remission of sins, even “as the hart for the water-brooks.” Let this be allowed; and this meaning retain its place in the Church; a place both truthful and sanctioned by usage. Nevertheless, it appears to me, my brethren, that such “a longing” is not fully satisfied even in the faithful in Baptism: but that haply, if they know where they are sojourning, and whither they have to remove from hence, their “longing” is kindled in even greater intensity.

2. The title then of it is, “On the end: a Psalm for understanding for the sons of Korah.” We have met with the sons of Korah in other titles of Psalms: and remember to have discussed and stated already the meaning of this name. Yet we must even now take notice of this title in such a way, that what we have said already should be no prejudice against our saying it again: for all were not present in every place where we said it. Now Korah may have been, as indeed he was, a certain definite person; and have had sons, who might be called “the sons of Korah;” let us however search for the secret of which this is the sacrament, that this name may bring to light the mystery with which it is pregnant. For there is some great mystery in the matter that the name “sons of Korah” is given to Christians. Why “sons of Korah”?They are “sons of the bridegroom, sons of Christ,”(Matt 9:15) Why then does “Korah” stand for Christ? Because “Korah” is equivalent to” Calvaria.” … Therefore, the “sons of the bridegroom,” the sons of His Passion, the sons redeemed by His Blood, the sons of His Cross, who bear on their forehead that which His enemies erected on Calvary, are called “the sons of Korah;to them is thisPsalm sung as a Psalm for “understanding.” Let then our understanding be roused: and if the Psalm be sung to us, let us follow it with our “understanding.” … Run to the brooks; long after the water-brooks. “With God is the fountain of Life;” a “fountain” that shall never be dried up: in His “Light” is a Light that shall never be darkened. Long thou for this light: for a certain fountain, a certain light, such as thy bodily eyes know not; a light to see which the inward eye must be prepared; a fountain, to drink of which the inward thirst is to be kindled. Run to the fountain; long for the fountain; but do it not anyhow, be not satisfied with running like any ordinary animal; run thou “like the hart.” What is meant by “like the hart”? Let there be no sloth in thy running; run with all thy might: long for the fountain with all thy might. For we find in “the hart” an emblem of swiftness.

3. But perhaps Scripture meant us to consider in the stag not this point only, but another also. Hear what else there is in the hart. It destroys serpents, and after the killing of serpents, it is inflamed with thirst yet more violent; having destroyed serpents, it runs to “the water-brooks,” with thirst more keen than before. The serpents are thy vices, destroy the serpents of iniquity; then wilt thou long yet more for “the Fountain of Truth.” Perhaps avarice whispers in thine ear some dark counsel, hisses against the word of God, hisses against the commandment of God. And since it is said to thee, “Disregard this or that thing,” if thou prefer working iniquity to despising some temporal good, thou choosest to be bitten by a serpent, rather than destroy it. Whilst, therefore, thou art yet indulgent to thy vice, thy covetousness or thy appetite, when am I to find in thee “a longing” such as this, that might make thee run to the water-brooks? …

4. There is another point to be observed in the hart. It is reported of stags … that when they either wander in the herds, or when they are swimming to reach some other parts of the earth, that they support the burdens of their heads on each other, in such a manner as that one takes the lead, and others follow, resting their heads upon him, as again others who follow do upon them, and others in succession to the very end of the herd; but the one who took the lead in bearing the burden of their heads, when tired, returns to the rear, and rests himself after his fatigue by supporting his head just as did the others; by thus supporting what is burdensome, each in turn, they both accomplish their journey, and do not abandon each other. Are they not a kind of “harts” that the Apostle addresses, saying, “Bear ye one another’s burdens, and so fulfil the Law of Christ”?(Gal 6:2) …

5. “My soul is athirst for the living God” (verse 2). What I am saying, that “as the hart panteth after the water-brooks, so longs my soul after Thee, O God,” means this, “My soul is athirst for the living God.” For what is it athirst? “When shall I come and appear before God?” This it is for which I am athirst, to “come and to appear before Him.” I am athirst in my pilgrimage, in my running; I shall be filled on my arrival. But “When shall I come?” And this, which is soon in the sight of God, is late to our “longing.” “When shall I come and appear before God?” This too proceeds from that “longing,” of which in another place comes that cry, “One thing have I desired of the Lord; that will I seek after; that I may dwell in the house of the Lord all the days of my life.” Wherefore so? “That I may behold” (he saith) “the beauty of the Lord.”(Ps 27:4) “When shall I come and appear before the Lord?”

6. “My tears have been my meat day and night, while they daily say unto me, Where is thy God?” (verse 3). My tears (he saith) have been not bitterness, but “my bread.” Those very tears were sweet unto me: being athirst for that fountain, inasmuch as I was not as yet able to drink of it, I have eagerly made my tears my meat. For he said not, “My tears became my drink,” lest he should seem to have longed for them, as for “the water-brooks:” but, still retaining that thirst wherewith I burn, and by which I am hurried away towards the water-brooks, “My tears became my meat,” whilst I am not yet there. And assuredly he does but the more thirst for the water-brooks from making his tears his meat. … “And they daily say unto me, Where is thy God?” For if a Pagan should say this to me, I cannot retort it upon him, saying, “Where is thine?” inasmuch as he points with his finger to some stone, and says, “Lo, there is my God!” When I have laughed at the stone, and he who pointed to it has been put to the blush, he raises his eyes from the stone, looks up to heaven, and perhaps says, pointing his finger to the Sun, “Behold there my God! Where, I pray, is your God?” He has found something to point out to the eyes of the flesh; whereas I, on my part, not that I have not a God to show to him, cannot show him what he has no eyes to see. For he indeed could point out to my bodily eyes his God, the Sun; but what eyes hath he to which I might point out the Creator of the Sun? …

7. “I thought on these things, and poured out my soul above myself” (verse 4). When would my soul attain to that object of its search, which is “above my soul,” if my soul were not to “pour itself out above itself”? For were it to rest in itself, it would not see anything else beyond itself; and in seeing itself, would not, for all that, see God. Let then my insulting enemies now say, “Where is thy God?” aye, let them say it! I, so long as I do not “see,” so long as my happiness is postponed, make my tears my “bread day and night.” Let them still say, “Where is thy God?” I seek my God in every corporeal nature, terrestrial or celestial, and find Him not: I seek His Substance in my own soul, and I find it not, yet still I have thought on these things, and wishing to “see the invisible things of my God, being understood by the things made,”(Rom 1:20) I have poured forth my soul above myself, and there remains no longer any being for me to attain to, save my God. For it is “there” is the “house of my God.” His dwelling-place is above my soul; from thence He beholds me; from thence He created me; from thence He directs me and provides for me; from thence he appeals to me, and calls me, and directs me; leads me in the way, and to the end of my way….

8. For when I was “pouring out my soul above myself,” in order to reach my God, why did I do so? “For I will go into the place of Thy Tabernacle.” For I should be in error were I to seek for my God without” the place of His tabernacle.” “For I will go into the place of Thy wonderful tabernacle, even unto the house of God.”

“I will go,” he says, “into the place of the wonderful tabernacle, even unto the house of God!” For there are already many things that I admire in “the tabernacle.” See how great wonders I admire in the tabernacle! For God’s tabernacle on earth is the faithful; I admire in them the obedience of even their bodily members: that in them “Sin does not reign so that they should obey its lusts; neither do they yield their members instruments of unrighteousness unto sin; but unto the living God in good works.”(Rom 6:12-13) I admire the sight of the bodily members warring in the service of the soul that serves God. … And wonderful though the tabernacle be, yet when I come to “the house of God,” I am even struck dumb with astonishment. Of that “house” he speaks in another Psalm, after he had put a certain abstruse and difficult question to himself (viz., why is it that it generally goes well with the wicked on earth, and ill with the good?), saying, “I thought to know this; it is too painful for me, until I go into the sanctuary of God, and understand of the last things.”(Ps 73:16-17) For it is there, in the sanctuary of God, in the house of God, is the fountain of “understanding.” There he “understood of the last things;” and solved the question concerning the prosperity of the unrighteous, and the sufferings of the righteous. How does he solve it? Why, that the wicked, when reprieved here, are reserved for punishments without end; and the good when they suffer here, are being tried in order that they may in the end obtain the inheritance. And it was in the sanctuary of God that he understood this, and “understood of the last things.” … For he tells us of his progress, and of his guidance thither; as if we had been saying, “You are admiring the tabernacle here on earth; how came you to the sanctuary of the house of God?” he says, “In the voice of joy and praise; the sound of keeping holiday.” Here, when men keep festival simply for their own indulgence, it is their custom to place musical instruments, or to station a chorus of singers, before their houses, or any kind of music that serves and allures to wantonness. And when these are heard, what do we passers by say? “What is going on here?” And we are told in answer, that it is some festival. “It is a birthday that is being celebrated” (say they),” there is a marriage here;” that those songs may not appear out of place, but the luxurious indulgence may be excused by the festive occasion. In the “house of God” there is a never-ending festival: for there it is not an occasion celebrated once, and then to pass away. The angelic choir makes an eternal “holiday:” the presence of God’s face, joy that never fails. This is a “holiday” of such a kind, as neither to be opened by any dawn, nor terminated by any evening. From that everlasting perpetual festivity, a certain sweet and melodious strain strikes on the ears of the heart, provided only the world do not drown the sounds. As he walks in this tabernacle, and contemplates God’s wonderful works for the redemption of the faithful, the sound of that festivity charms his ears, and bears the “hart” away to “the waterbrooks.”

9. But seeing, brethren, so long as “we are at home in this body, we are absent from the Lord;”(Wis 9:15) and “the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things;” even though we have some way or other dispersed the clouds, by walking as “longing” leads us on, and for a brief while have come within reach of that sound, so that by an effort we may catch something from that “house of God,” yet through the burden, so to speak, of our infirmity, we sink back to our usual level, and relapse to our ordinary state. And just as there we found cause for rejoicing, so here there will not be wanting an occasion for sorrow. For that hart that made “tears” its “bread day and night,” borne along by “longing to the water-brooks” (that is, to the spiritual delights of God), “pouring forth his soul above himself,” that he may attain to what is “above” his own soul, walking towards “the place of the wonderful tabernacle, even unto the house of God,” and led on by the sweetness of that inward spiritual sound to feel contempt for all outward things, and be borne on to things spiritual, is but a mortal man still; is still groaning here, still bearing about the frailty of flesh, still in peril in the midst of the “offences”(Matt 18:7) of this world. He therefore glances back to himself as if he were coming from that world; and says to himself, now placed in the midst of these sorrows, comparing these with the things, to see which he had entered in there, and after seeing which he had come forth from thence; “Why art thou cast down, O my soul, and why dost thou disquiet me?” (verse 5). Lo, we have just now been gladdened by certain inward delights: with the mind’s eye we have been able to behold, though but with a momentary glance, something not susceptible of change: why dost thou still “disquiet me, why art thou” still “cast down”? For thou dost not doubt of thy God. For now thou art not without somewhat to say to thyself, in answer to those who say, “Where is thy God?” I have now had the perception of something that is unchangeable; why dost thou disquiet me still? “Hope in God.” Just as if his soul was silently replying to him, “Why do I disquiet thee, but because I am not yet there, where that delight is, to which I was, as it were, rapt for a moment? Am I already ‘drinking’ from this ‘fountain’ with nothing to fear?” … Still “Hope in God,” is his answer to the soul that disquiets him, and would fain account for her disquiet from the evils with which this world abounds. In the mean while dwell in hope: for “hope that is seen is not hope; but if we hope for that we see not, then do we with patience wait for it.”(Rom 8:24-25)

10. “Hope in God.” Why “hope”? “For I will confess unto Him.” What wilt thou “confess”? “My God is the saving health of my countenance.” My “health” (my salvation) cannot be from myself; this it is that I will say, that I will “confess.” It is my God that is “the saving health of my countenance.” For to account for his fears, in the midst of those things, which he now knows, having come after a sort to the “understanding” of them, he has been looking behind him again in anxiety, lest the enemy be stealing upon him: he cannot yet say, “I am made whole every whir.” For having but “the first-fruits of the Spirit, we groan within ourselves; waiting for the adoption, to wit, the redemption of the body.”(Rom 8:23) When that “health” (that salvation) is perfected in us, then shall we be living in the house of God for ever, and praising for ever Him to whom it was said, “Blessed are they that dwell in Thy house, they will be praising Thee world without end.”(Ps 84:4) This is not so yet, because the salvation which is promised, is not as yet in being; but it is “in hope” that I confess unto God, and say, “My God is the saving health of my countenance.” For it is “in hope” that “we are saved; but hope that is seen, is not hope.” …

11. “My soul is disquieted on account of myself”(10) (verse 6). Is it disquieted on account of God? It is on my own account it is disquieted. By the Unchangeable it was revived; it is by the changeable it is disquieted. I know that the righteousness of God remaineth; whether my own will remain stedfast, I know not. For I am alarmed by the Apostle’s saying, “Let him that thinketh he standeth, take heed lest he fall.”(1 Cor 10:12) Therefore since “there is no soundness in me for myself,” there is no hope either for me of myself. “My soul is disquieted on account of myself.” … “Therefore I remember Thee, O Lord, from the land of Jordan, and from the little hill of Hermon.” From whence did I remember thee? From the “little hill,” and from the “land of Jordan.” Perhaps from Baptism, where the remission of sins is given. For no one runs to the remission of sins, except he who is dissatisfied with himself; no one runs to the remission of sins, but he who confesses himself a sinner; no one confesses himself a sinner, except by humbling himself before God. Therefore it is from “the land of Jordan I have remembered thee, and from the hill;” observe, not “of the great hill,” that thou mayest make of the “little hill” a great one: for “whoso exalteth himself shall be abased, and whoso humbleth himself shall be exalted.” If you would also ask the meanings of the names, Jordan means “their descent.” Descend then, that thou mayest be “lifted up:” be not lifted up, lest thou be cast down. “And the little hill of Hermon.” Hermon means “anathematizing.” Anathematize thyself, by being displeased with thyself; for if thou art pleased with thyself, God will be displeased with thee. Because then God gives us all good things, because He Himself is good, not because we are worthy of it; because He is merciful, not because we have in anything deserved it; it is from “the land of Jordan, and from Hermon,” that I remember thee. And because he so remembers with humility, he shall earn his exaltation to fruition, for he is not “exalted” in himself, who “glories in the Lord.”

12. “Deep calleth unto deep with the voice of thy water-spouts” (verse 7). I may perhaps finish the Psalm, aided as I am by your attention, whose fervour I perceive. As for your fatigue in hearing, I am not greatly solicitous, since you see me also, who speak, toiling in the heat of these exertions. Assuredly it is from your seeing me labouring, that you labour with me: for I am labouring not for myself, but for you. “Deep calleth unto deep with the voice of thy waterspouts.” It was God whom he addressed, who “remembered him from the land of Jordan and Hermon.” It was in wonder and admiration he spake this: “Abyss calleth unto abyss with the voice of Thy water-spouts.” What abyss is this that calls, and to what other abyss? Justly, because the “understanding” spoken of is an “abyss.” For an “abyss” is a depth that cannot be reached or comprehended; and it is principally applied to a great body of water. For there is a “depth,” a “profound,” the bottom of which cannot be reached by sounding. Furthermore, it is said in a certain passage.(Ps 36:6-7) “Thy judgments are a mighty abyss,” Scripture meaning to suggest that the judgments of God are incomprehensible. What then is the “abyss” that calls, and to what other “abyss” does it call? If by “abyss” we understand a great depth, is not man’s heart, do you not suppose, “an abyss”? For what is there more profound than that “abyss”? Men may speak, may be seen by the operations of their members, may be heard speaking in conversation: but whose thought is penetrated, whose heart seen into? What he is inwardly engaged on, what he is inwardly capable of, what he is inwardly doing or what purposing, what he is inwardly wishing to happen, or not to happen, who shall comprehend? I think an “abyss” may not unreasonably be understood of man, of whom it is said elsewhere, “Man shall come to a deep heart, and God shall be exalted.” (Ps 64:6-7) If man then is an “abyss,” in what way doth “abyss” call on “abyss”? Does man “call on” man as God is called upon? No, but “calls on” is equivalent to “calls to him.” For it was said of a certain person, he calls on death; (Wis 1:16) that is, lives in such a way as to be inviting death; for there is no man at all who puts up a prayer, and calls expressly on death: but men by evil-living invite death. “Deep calls on deep,” then, is, “man calls to man.” Thus is it wisdom is learnt, and thus faith, when “man calls to man.” The holy preachers of God’s word call on the “deep:” are they not themselves “a deep” also? …

13. “Deep calleth to deep with the voice of Thy water-spouts” I, who tremble all over, when my soul was disquieted on account of myself, feared greatly on account of Thy “judgments.” … Are those judgments slight ones? They are great ones, severe, hard to bear; but would they were all. “Deep calls to deep with the voice of Thy water-spouts,” in that Thou threatenest, Thou sayest, that there is another condemnation in store even after those sufferings. “Deep calls on deep with the voice of Thy water-spouts.” “Whither then shall I go from Thy presence? And whither shall I flee from Thy Spirit?” seeing that deep calls to deep, and after those sufferings severer ones are to be dreaded.

14. “All Thy overhangings and Thy waves are come upon me.” The “waves” in what I already feel, the “overhangings” in that Thou denouncest. All my sufferings are Thy waves; all Thy denouncements of judgments are Thy “overhangings.” In the “waves” that deep “calleth;” in the “overhangings” is the other “deep” which it “calls to.” In this that I suffer are all Thy waves; in the severer punishment that Thou threatenest, all Thy “overhangings” are come unto me. For He who threatens does not let His judgments fall upon us, but keeps them suspended over us.” But inasmuch as Thou sittest at liberty, I have thus spoken unto my soul. “Hope in God: for I will confess unto Him. My God is the saving health of my countenance.” The more numerous my sufferings, the sweeter will be Thy mercy.

15. Therefore follows: “The Lord will commend His loving-kindness in the day-time; and in the night-time will He declare it” (verse 8). In tribulation no man has leisure to hear: attend, when it is well with you; hear, when it is well with you; learn, when you are in tranquillity, the discipline of wisdom, and store up the word of God as you do food. For in tribulation every one must be profiled by what he heard in the time of security. For in prosperity God “commends to thee His mercy,” in case thou serve Him faithfully, for He frees thee from tribulation; but it is “in the night” only that He “declares” His mercy to thee, which He “commended” to thee by day. When tribulation shall actually come, He will not leave thee destitute of His help; He will show thee that which He commended to thee in the daytime is true. For it is written in a certain passage, “The mercy of the Lord is seasonable (Sirach 35:26) in the time of affliction, as clouds of rain in the time of drought.” “The Lord hath commended His loving-kindness in the day-time, and in the night will He declare it.” He does not showy that He is thine Helper, unless tribulation come, from whence thou must be rescued by Him who promised it to thee “in the day-time.” Therefore we are warned to be like “the ant.” For just as worldly prosperity is signified by “the day,” adversity by the night, so again in another way worldly prosperity is expressed by “the summer,” adversity by the winter. And what is it that the ant does? She lays up in summer what will be useful to her in winter. Whilst therefore it is summer, whilst it is well with you, whilst you are in tranquillity, hear the word of the Lord. For how can it be that in the midst of these tempests of the world, you should pass through the whole of that sea, without suffering? How could it happen? To what mortal’s lot has it fallen? If even it has been the lot of any, that very calm is more to be dreaded. “The Lord hath commended His loving-kindness in the day-time, and in the night-time will He declare it.” … “There is with me prayer unto the God of my life.” This I make my business here; I who am the “hart thirsting and longing for the water-brooks,” calling to mind the sweetness of that strain, by which I was led on through the tabernacle even to the house of God; whilst this “corruptible body presseth down the soul,”(Wis 9:15) there is yet with me “prayer unto the God of my life.” For in order to making supplication unto God, I have not to buy aught from places beyond the sea; or in order that He may hear me, have I to sail to bring from a distance frankincense and perfumes, or have I to bring “calf or ram from the flock.” There is “with me prayer to the God of my life.” I have within a victim to sacrifice; I have within an incense to place on the altar; I have within a sacrifice wherewith to propitiate my God. “The sacrifice of God is a troubled spirit.” What sacrifice of a “troubled spirit” I have within, hear.

16. “I will say unto God, Thou art my lifter up. Why hast Thou forgotten me?” (verse 9). For I am suffering here, even as if Thou hadst forgotten me. But Thou art trying me, and I know that Thou dost but put off, not take utterly from me, what Thou hast promised me. But yet, “Why hast Thou forgotten me?” So cried our Head also, as if speaking in our name. “My God, my God, why hast Thou forsaken me?”(3) I will say unto God, “Thou art my lifter up; why hast Thou forgotten me?”

17. “Why hast Thou rejected me?” “Rejected” me, that is to say, from that height of the apprehension of the unchangeable Truth. “Why hast Thou rejected me?” Why, when already longing for those things, have I been cast down to these, by the weight and burden of my iniquity? This same voice in another passage said, “I said in my trance”(Ps 31:22) (i.e., in my rapture, when he had seen some great thing or other), “I said in my trance, I am cast out of the sight of Thine eyes.” For he compared these things in which he found himself, to those toward which he had been raised; and saw himself cast out far “from the sight of God’s eyes,” as he speaks even here, “Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones?” Even he, my tempter, the devil; while offences are everywhere on the increase, because of the abundance of which “the love of many is waxing cold.”(Matt 24:12) When we see the strong members of the Church generally giving way to the causes of offence, does not Christ’s body say, “The enemy breaketh my bones”? For it is the strong members that are “the bones;” and sometimes even those that are strong sink under their temptations. For whosoever of the body of Christ considers this, does he not exclaim, with the voice of Christ’s Body, “Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones?” You may see not my flesh merely, but even my “bones.” To see those who were thought to have some stability, giving way under temptations, so that the rest of the weak brethren despair when they see those who are strong succumbing; how great, my brethren, are the dangers:

18. “They who trouble me cast me in the teeth.” Again that voice! “While they say daily unto me, Where is thy God?” (verse 10). And it is principally in the temptations of the Church they say this,” Where is thy God?” How much was this cast in the teeth of the Martyrs! Those men so patient and courageous for the name of Christ, how often was it said to them, “Where is your God?” “Let Him deliver you, if He can.” For men saw their torments outwardly; they did not inwardly behold their crowns! “They who trouble me cast me in the teeth, while they say daily unto me, Where is thy God?” And on this account, seeing “my soul is disquieted on account of myself,” what else should I say unto it than those words: “Why art thou cast down, O my soul; and why dost thou disquiet me?” (verse 11). And, as it seems to answer, “Wouldest thou not have me disquiet thee, placed as I am here in so great evils? Wouldest thou have me not disquiet thee, panting as I am after what is good, thirsting and labouring as I am for it?” What should I say, but, “Hope thou in God; for I will yet confess unto Him” (verse 11). He states the very words of that confession; he repeats the grounds on which he fortifies his hope. “He is the health of my countenance, and my God.”

My Notes on Psalm 4

Unless noted otherwise, I’m using my own translation of Psalm 4. It should not in any sense of the word be considered authoritative. The verse numbering of various translations may differ depending on whether or not a verse number has been assigned to the Psalm’s superscription. The numbering employed here is that of the NAB which assigns a verse number to the superscription. References in square brackets [] indicate the numbering of translations which do not give the superscription a verse of its own.

Psalm 4:2 [4:1 RSV]
a. Respond when I call, God of my justice.
b. In my being constrained you enlarged me;
c. Have mercy on me, hear my prayer. My translation.

The Psalmist calls upon God with confidence, indicated by his use of imperatives (respond, a., have mercy, and hear, c.). Between these imperatives in a and c there is sandwiched a reference to something God has done for the psalmist in the past. As often in the Psalms, God’s past actions on behalf of an individual or His people provides a confident base that he will be ready and willing to respond again (see Psalm 3:4-7 [3:3-6]).

God of my justice. The God who will defend or uphold my just (right) cause.

In my being constrained (Gr. θλιψει, Heb.בצר), you enlarged me (Gr.  επλατυνας, Heb. הרחבת). In times past the psalmist was pressed down (oppressed), constrained, constricted by enemies, but God has allowed him to expand, given him space, freed him from the pressing down (oppression) of his enemies.

Psalm 4:3 [4:2 RSV]
O you sons of important men, how long will you turn my glory into reproach? how long will you love vacuity? How long will you strive after lies? 

The reason for the imperative driven request in the previous verse (respond, have mercy, hear) becomes clear; the psalmist is being set upon by men from prominent, important families, sons whose fathers have influence,

Sons of important men. The Hebrew  בני  אישׁ implies they are members of important families, scions of powerful fathers. The phrase is used in contrast with  בני  אדם in Psalm 62:9 which could be translated: Surely men of low degree are vanity, and men of high degree are a lie (ASV).

How long will you turn my glory into a reproach? The Hebrew כבודי, “glory” is often used in reference to God, but it could also be used to refer to the psalmist’s honor or reputation, as in the NAB, NRSV and many other translations. If “my glory” is a reference to God, then the oppressors love of vacuity and striving after lies is a reference to their idolatry (see below).

How long will you love vacuity?…Strive after lies.  In the Greek and Hebrew text the words “how long” appear only at the beginning of the previous clause (see above), but in keeping with Hebrew usage, this first use is implied as relating to the remaining clauses. This implication can be communicated by how the verse is punctuated, as in the NAB.

Vacuity. The Hebrew word ריק refers to something empty, without substance. the word is usually translated as “Vanity”. The Greek text employs a word with the same basic meaning, ματαιοτητα.

Lies. Hebrew, כזב, Greek  ψευδος (pseudos).

If the psalmist’s “glory” is taken as a reference to his honor or reputation, then the vanity and lies are to be understood as a reference to vacuous, deceitful rumors and accusations being spread by the sons of important men. If understood of God, then the vanity and lies are a reference to idols. This second possibility seems unlikely in the context of the current Psalm.

Psalm 4:4 [4:3 RSV]
Know this: The Lord has set apart for Himself the godly; the Lord will hear when unto Him I call.

Know this. The psalmist’s calling upon his adversaries to “know” is a subtle call for them to give up their vacuity and lies and embrace something of substance, namely, the fact that God has established the godly in a relationship with Himself and will have regard for them when they call upon Him.

The Lord has set apart for Himself the godly. Such people-and the psalmist includes himself-are, on the spiritual level, of far more significance than the “sons of important men” (vs. 3 [2]). The word here translated as “set apart” means, “distinguished” (Heb. הפלה). A number of Hebrew manuscripts read: Know ye also that the Lord hath made his holy one wonderful, i.e., a cause for wonder  This reading is reflected in the Septuagint and Vulgate.

The Lord will hear when unto Him I call. Expresses the same confidence as verse 2 [1].

Psalm 4:5 [4:4 RSV]
Be ye angry, and sin not: on your bed speak to your heart and be still.

Be ye angry, and sin not. The translation of these words follows the Greek Septuagint and St Paul’s Rendering of the passage in Ephesians 4:26. Many modern translations follow the Hebrew and translate “tremble” (see the footnote to verse 5 in the NAB).

On your beds speak to your heart. My translation (“speak”) reflects the basic meaning of the Hebrew word אמרו, often translated as “ponder.” Certainly the psalmist is calling upon his adversaries to reflect upon (ponder) what they are doing, but “speak to your heart” highlights-and contrasts nicely with-the fact that these adversaries have been speaking lies. He is calling upon them to repent from the heart, only then can their trembling anger be stilled.

Psalm 4:6 [4:5 RSV]
Sacrifice a sacrifice of righteousness, and trust in the Lord. 

Sacrifice a sacrifice of righteousness. The translation reflects the Greek: θυσατε θυσιαν (transliterated: “thusate thusian”). Latin Vulgate: sacrificate sacrificium.

Sacrifice of righteousness could mean a sacrifice according to the rubrics, but this seems unlikely in this context. More likely, the phrase reflects passages such as Psalm 40:7 [40:6];  51:18-19 [51:16-17]; Matt 5:23-24.

Psalm 4:7 [4:6 RSV]
Many there are saying, “Who will show us some good? Lord, lift up the light of Thy Face upon us.” 

Note that I’ve put quotations around the words in italics (following the NAB, RSV and others). Some translations and commentators place them around only the question: “who will show us some good?”. They understand what follows the question to be a request by the psalmist. See note below on verse 8 [7].

The phrase “lift up the light of Thy face upon us” may be an allusion to the priestly blessing of Numbers 6:24-26~The Lord bless thee, and keep thee. The Lord shew his face to thee, and have mercy on thee.  The Lord turn his countenance to thee, and give thee peace. I see a connection with the previous verse of this Psalm; only with righteous sacrifice can God’s blessings be expected and enjoyed.

Psalm 4:8 [4:7 RSV]
Thou hast put gladness in my heart, More than they have when their grain and their new wine are increased. ASV translation.

Contrasts nicely with the question of the previous verse: “who will show us some good?” The temporal security of his adversaries (grain and new wine) are no match for what he enjoys in his heart.

Psalm 4:9 [4:8 RSV]
My lying down and my sleeping will both be in peace, for you, Lord, only you, are the cause of my security.

Because of the gladness the Lord has put in his heart (previous verse) the Psalmist does not need to practice the advice he preached to his adversaries in verse 5 [4]. He does not have to speak to (or ponder in) his heart concerning his actions as he lays in bed. His cause is right and he can with peaceful ease sleep the sleep of the just, untroubled by things that causes other men to tremble. He who exhorted his adversaries to trust  ( ובטחו) in the Lord in verse 6 [5] dwells in security (לבטח). The latter Hebrew word (security) is derived from the former (trust).

For you Lord, only you… As we saw in verse 4 [3], he has been set apart (הפלה), and now we see that this has been done by the only one (לבדד). The two Hebrew words are not related etymologically, but they do have similar meanings. God is wholly separate, set apart, distinguished from man, and He has the power to separate, set apart, distinguish men by his favor or grace.

 

Father E.S. Berry’s Commentary on Psalm 4

Because of their similarities many believe that Psalms 3 and 4 were written for the same occasion, the former a morning prayer, the other an evening prayer.

Synopsis~After a prayer (2) David admonishes his enemies to oppose him no longer (3-5). He urges his followers to trust in God (6a). Many are discouraged (6b), but David reassures them (7-10).

Psa 4:1  Unto the end, in verses. A psalm for David.

Verse 1 serves as a title. The words “unto the end” occur in the title of fifty-five psalms. The meaning is very obscure. The Hebrew lamenacceah is now generally rendered “to the director,” i.e., to the leader of the singing, to the choirmaster. The word is used in 1 Chron 15:22 in the sense of leading or directing the chant. “to the director” is probably a dative of possession, indicating that there was a director’s collection of psalms to be used in liturgical services. The Hebrew neginoth (Vulgate “veres”) is found in the title of five psalms. The root of the word probably means, “to play on stringed instruments” (see 1 Kings 16:16-18). As used in the titles it probably means that the Psalm was to be sung to the accompaniment of stringed instruments (cf. “Cath. Encyc.” art. “Psalms”).

4:2 When I called upon him, the God of my justice heard me: when I was in distress, thou hast enlarged me. Have mercy on me: and hear my prayer.

Before reproving his adversaries the Royal Psalmist addresses himself to prayer: Whensoever I called upon God, the protector of my just cause, He heard my cries and supplications. Yea, O Lord, Thou has ever delivered (set at large; enlarged) me from my troubles. Therefore do I come to Thee with confidence. Have mercy on me, and deign to hear me once again.

4:3 O ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying?

David then addresses the men of prominence (“sons of man”) who are in rebellion against him: How long will you be perverse of heart (dull, heavy of heart? cf. ingravatum est cor Pharaonis [Ex 7:14]). How long will you persevere in your wicked attempts to overturn my throne? Why (Hebrew “How long”) will you persist in your vain attempts (vanity) and evil counsels (lying) against me? In Hebrew the first part of the verse reads: Sons of man, how long will you turn my glory into shame?

4:4 Know ye also that the Lord hath made his holy one wonderful: the Lord will hear me when I shall cry unto him.

All your attempts will be in vain, for know ye, the Lord hath shown wonderful favors and mercies to me, His devoted servant (His holy one). I have but to call upon Him and He will deliver me out of your hands.

4:5 Be ye angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.

The Hebrew, “ragats,” here rendered “be angry,” literally means to tremble with emotion-fear, anger, sorrow, or even joy. St Paul quotes the passage as referring to anger (Eph 4:26). If you be angry, be careful lest you also sin: Do not give way to anger so far as to commit sin thereby. If we use it here in this sense, the meaning would be: Chafe at my rule if you will, but sin not by rebelling against me.

Taking the word in the sense of sorrow, or contrition, gives a much better parallelism: Be sorry for the sins you have already committed against me, and resolve to sin no more. In the lonely hours of the night, free from the distractions of the day, meditate upon the evils you have planned (said in your heart) against me, and be sorry for them. The Hebrew reads: “Be angry and sin not; Commune with you own heart upon your bed, and be quiet.” To be quiet, or cease, means to cease speaking, or to cease acting. In this case it means the latter.

4:6 Offer up the sacrifice of justice, and trust in the Lord: many say, Who sheweth us good things?

David now addresses his own followers. Offer up the sacrifice prescribed by the Law (sacrifice of justice.” Cf. Deut 33:19) and trust in God. Many of them are disheartened and despair of God’s help. They say: Who will deliver us from the dangers that threaten us? (Who will show us good things?). Some interpreters consider the first part of this verse a continuation of David’s admonition to his adversaries. He urges them to turn from their evil ways, to offer up sacrifices for past sins, and to trust in God.

4:7 The light of thy countenance, O Lord, is signed upon us: thou hast given gladness in my heart.
4:8 By the fruit of their corn, their wine, and oil, they rest:

David reassures his disheartened followers. It is God who will deliver us from all dangers. Thou, O Lord, hast already favored us: the light of Thy benign countenance hath already shone upon us (literally, been displayed over us like a banner). Thou hast given me gladness of heart; Thou hast made me rejoice more than husbandmen in the time of abundant harvests.

To show the face, means to favor or bless. Cf. the words of benediction, Num 6:2: “The Lord bless thee and keep thee, the Lord show His face to thee and have mercy on thee. The Lord turn His countenance to thee and give thee peace.” In the Hebrew text verse 7a is an invocation” Lift up over us, O Lord, the light of Thy countenance.”  The reading of the Vulgate agrees better with the next phrase: “Thou hast given gladness,” etc.  The Psalmist is reciting past favors to encourage his followers.

In the Vulgate verse 8 is unintelligible. In the Hebrew it is joined to the preceding phrase thus: Thou has put gladness into my heart, more than in the time when their corn and wine about. Cf. Isa 9:3.

The reading of the Septuagint and Vulgate is probably due to a copyist’s mistaking kairos (season) for karpos (fruit). the Old Ital and Syriac versions and, as Origen informs us, many MSS. of the Septuagint agree with the Hebrew.

4:9 In peace in the self same I will sleep, and I will rest:
4:10 For thou, O Lord, singularly hast settled me in hope.

Such is Davids confidence that he can peacefully compose himself for sleep in the midst of dangers, feeling secure in God’s protection. “In calm, peaceful trust he goes to sleep upon his bed with this evening prayer upon his lips” (Briggs).

“In the self same.” The Latin is In idipsum, a Hebraism for “together,” “at the same time”: I will lay me down and at the same time, I will take my rest, because God protects me. He has made me to dwell apart, secure from all dangers (i.e., in hope).

Some construe the adverb “singularly” to mean: it is Thou, alone, O Lord, who makest me to dwell in security.