Psalm 18 [MT 19]
- Wisdom
Commentary from 19 fathers
The heavens declare the glory of God; and the firmament proclaims the work of his hands.
ΟΙ ΟΥΡΑΝΟΙ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.
Небеса̀ повѣ́даютъ сла́вꙋ бж҃їю, творе́нїе же рꙋкꙋ̀ є҆гѡ̀ возвѣща́етъ тве́рдь.
Christ is the rock. When David built his own house on the rock, he was like the wise man. … In such a way, he is made superior to all his enemies. He becomes faithful, not by hope or by training but by the help of God, established in all types of defenses and in the horn of salvation.
Commentary on Psalms 18:2, 3
Unless one has a horn with which to rout his enemies, he is not worthy to be offered to God. That is why the Lord is described as a horn to those who believe in him; and it was with the horns of the cross that he routed his enemies. On the cross he confounded the devil and his entire army. To be sure, Christ was crucified in his body, but on the cross, it was he who was crucifying there the devils. It was not a cross; it was a symbol of triumph, a banner of victory. His whole purpose in mounting the cross was to lift us up from earth. I think the cross of the Savior was the ladder that Jacob saw. On that ladder, angels were descending and ascending; on that ladder, that is, the cross, the Jews were descending and the Gentiles ascending.… Others may have many horns; I have only one. “But as for me, God forbid that I shall glory save in the cross of the Lord, through whom the world is crucified to me, and I to the world.”
Homily on Psalm 91[92]
"O Lord, My stay, and My refuge, and My deliverer" [Psalm 18:2]. O Lord, who hast stayed Me, because I sought refuge with You: and I sought refuge, because You have delivered Me. "My God is My helper; and I will hope in Him." My God, who hast first afforded me the help of Your call, that I might be able to hope in You. "My defender, and the horn of My salvation, and My redeemer." My defender, because I have not leant upon Myself, lifting up as it were the horn of pride against You; but have found You a horn indeed, that is, the sure height of salvation: and that I might find it, You redeemed Me.
Exposition on Psalm 18
2–3"My God." Here he sets forth the affection of hope. And there is a difference between hope and love, because love is a unitive power -- for we love something insofar as we consider it our own; and therefore he says that God is his strength: Is. 12: "The Lord is my strength and my praise, and he has become my salvation." Hope implies defense from without; and God does both. Or thus: the object of hope is a good that is arduous, future, and possible to attain. Just as one loves on account of a good already given, so one hopes for a future good from the confidence conceived from love and from similar experiences, inasmuch as he believes he will receive similar things in the future. And therefore here he does three things. First he hopes for the refuge and firmament that consists in good things. Second he asks for protection against evils that have already occurred. He says therefore first, "My God, my helper": Ps. 93: "Unless the Lord had helped me, my soul would soon have dwelt in hell," etc. "And I will hope in him": Sir. 2: "You who fear the Lord, hope in him, and mercy shall come to you with delight." Second, we hope to be freed from evils to which we have not yet been subjected, because he defends us. First, lest we be harmed. Second, that we may overcome them, and for the victory he crowns us. As to the first he says, "my protector." Jerome has "shield," which protects so that one cannot be pierced by evils; so God does: Ps. 63: "You have protected me, O God, from the assembly of the malignant." As to the second he says, "and the horn of my salvation," because animals strike with their horn; so the power of God resists against adversaries, because he fights to overcome temporal and spiritual evils: Ps. 43: "In you we shall gore our enemies with the horn, and in your name we shall despise those who rise up against us." 1 Sam. 2: "My heart has rejoiced in the Lord, and my horn is exalted in my God," that is, my power. As to the third, "and my upholder." When someone conquers, he is received in triumph; so also God does: Jn. 14: "I will come again and will take you to myself, that where I am, you also may be." Ps. 72: "You have received me with glory." A similar passage is found in 2 Sam. 22. Next he sets forth the consequent effect, namely praise. Praise is speech that elucidates the greatness of power, or at least follows from this. First therefore he sets forth the praise. Second, its efficacy. He says therefore, "Praising, I will call upon the Lord"; as if to say: from this I do not have praise of my own, but I seek yours, because you have done it. Is. 63: "I will remember the mercies of the Lord, the praise of the Lord for all the things he has bestowed upon me." "And I will call upon" you securely and with efficacy, because thus calling, "I shall be saved from my enemies": Joel 2: "Everyone who shall call upon the name of the Lord shall be saved."
Exposition on the Psalms of David
Day to day utters speech, and night to night proclaims knowledge.
ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν.
Де́нь днѝ ѿрыга́етъ глаго́лъ, и҆ но́щь но́щи возвѣща́етъ ра́зꙋмъ.
Praise issuing from a pure conscience delights the Lord, and so the same psalmist exhorts us, “Praise ye the Lord because a psalm is good; to our God be joyful and comely praise.” With this in mind, aware of how pleasing to God is this ministry, the psalmist again declares, “Seven times a day I have given praise to you.” To this he adds a further promise: “And my tongue shall meditate your justice, your praise all the day long.” Without doubt, he had experience of the good to be derived from this work, for he reminds us [in the psalm before us]: “Praising I will call on the Lord, and I shall be saved from my enemies.” It was with such a shield of praise to protect him that as a boy [David] destroyed the great power of the giant Goliath, and, in many other instances, came out victorious over the invaders.
Liturgical Singing 8
"With praise will I call upon the Lord, and I shall be safe from Mine enemies" [Psalm 18:3]. Seeking not My own but the Lord's glory, I will call upon Him, and there shall be no means whereby the errors of ungodliness can hurt Me.
Exposition on Psalm 18
There you have something you can do. Praising, call—but remember it is the Lord you praise and call on. Because if you praise yourself, you will not be saved from your enemies. Praising, call on the Lord, and you will be saved from your enemies.
Sermon 67:6
He is my refuge, he is my liberator; as I praise and call on him I will be safe from my enemies. Let me say this in the present so that I may not doubt it in the future.
Commentary on the Psalms 18
There are no speeches or words, in which their voices are not heard.
οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν·
Не сꙋ́ть рѣ̑чи, нижѐ словеса̀, и҆́хже не слы́шатсѧ гла́си и҆́хъ.
"The pains of death," that is, of the flesh, have "compassed Me about. And the overflowings of ungodliness have troubled Me" [Psalm 18:4]. Ungodly troubles stirred up for a time, like torrents of rain which will soon subside, have come on to trouble Me.
Exposition on Psalm 18
"They surrounded me." Here the necessity of deliverance is set forth. And first he shows the magnitude of deliverance. Second, the prayer he pours forth to God in tribulation. Third, he sets forth the hearing of his prayer, "he heard." Note that these three -- iniquity, death, and hell -- are ordered to one another in this way: that from iniquity a person is led to death, and through death is led down to hell; and just as the first is the way to the second, so the second is to the third. And therefore first he speaks of the first progression. Second, of the second, that from death they go to hell, at "the sorrows of hell," etc. First he does two things. First he sets forth the manner. Second, the way to it, namely iniquity, "the torrents of iniquity." The pain of death is the greatest: 1 Sam. 15: "Does bitter death so separate?" Sir. 41: "O death, how bitter is the remembrance of you." Hence when one cannot escape it, then the pains surround him; and the more so, the more inescapable they are. The way is iniquity; as if to say: therefore I fear it, because "the torrents of iniquity have disturbed me." A torrent is a flow of water rushing down with force: Job 6: "Like a torrent that passes swiftly through the valleys." Therefore the sudden force of interior iniquity, such as a sudden and grave temptation, is a torrent driving one toward sin. Or of exterior iniquity, such as the assault of some enemy. And these "have disturbed me."
Exposition on the Psalms of David
Their voice is gone out into all the earth, and their words to the ends of the world.
εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.
Во всю̀ зе́млю и҆зы́де вѣща́нїе и҆́хъ, и҆ въ концы̑ вселе́нныѧ глаго́лы и҆́хъ: въ со́лнцѣ положѝ селе́нїе своѐ:
"The pains of hell compassed Me about" [Psalm 18:5]. Among those that compassed Me about to destroy Me, were pains of envy, which work death, and lead on to the hell of sin. "The snares of death prevented Me." They prevented Me, so that they wished to hurt Me first, which shall afterwards be recompensed unto them. Now they seize unto destruction such men as they have evilly persuaded by the boast of righteousness: in the name but not in the reality of which they glory against the Gentiles.
Exposition on Psalm 18
5–6"The sorrows." Here he pursues the second progression; and therefore he says, "the sorrows of hell," that is, sorrows similar to those of hell: Gen. 37: "I shall go down mourning into hell." Or the sorrows that are conceived from fear of hell. And these surround one when they are unavoidable. And these sorrows come because "the snares of death have anticipated me." What death? Prov. 21: "He who gathers treasures by a lying tongue is vain and foolish, and shall stumble upon the snares of death." Behold the necessity. But he applied the remedy of prayer. And first prayer is set forth; and therefore he says, "In my tribulation I called upon the Lord." Hos. 6: "In their tribulation they will rise early to me." Bar. 3: "Now, O Lord God," etc. Is. 55: "Seek the Lord while he may be found," etc. Ps. 49: "Call upon me in the day of tribulation, and I will deliver you." Wis. 7: "I called upon God, and the spirit of wisdom came to me." Next the devotion of the one praying is set forth, because "I cried out to my Lord," that is, with great devotion of the one praying: Ps. 119: "To the Lord in my tribulation," etc. Heb. 5: "With a strong cry and tears offering, he was heard." And he says, "I cried out to my Lord," not to a stranger. Deut. 10: "You shall worship the Lord your God," etc. Third, the hearing of the prayer is set forth, "he heard." He had said two things: that he called and that he cried out. And therefore he says that both his voice and his cry were heard. From where? "From his holy temple he heard my voice." The temple of God is the very excellence of his holiness, because the Lord is his own temple: Rev. 21: "I saw no temple in it, for the Lord God almighty is the temple thereof," etc. Likewise the temple is Christ himself: Jn. 2: "But he spoke of the temple of his body," in which God is by the union of the person. Also the just soul, in which God is by grace: 1 Cor. 3: "For the temple of God is holy, which you are." Also the Blessed Virgin: Ps. 5: "I will worship toward your holy temple," in whom, that is, through whom God heard us: Ps. 33: "He heard me and delivered me from all my tribulations." Also the Church: Ps. 10: "The Lord is in his holy temple." And from any of these temples he heard: 3 Kgs. 8: "If anyone shall know the wound of his heart, and shall spread forth his hands in this house, you will hear in the place of your dwelling." And not only does he say the prayer was heard, but also the cry; therefore he says, "and my cry before him entered into his ears." And he says "before him," that is, in his sight, because he sees all things: Ex. 3: "Seeing I have seen the affliction," etc. Or "before him," that is, in his good pleasure; or in the heart, where he alone beholds: 1 Sam. 16: "Man sees those things that appear, but God beholds the heart." "And it entered into his ears," by acceptance: Jas. 5: "Their cry has entered into the ears of the Lord." Or "into his ears," that is, into his clemency: Sir. 35: "The prayer of him who humbles himself shall pierce the clouds."
Exposition on the Psalms of David
In the sun he has set his tabernacle; and he comes forth as a bridegroom out of his chamber: he will exult as a giant to run his course.
ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ· καὶ αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ, ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδὸν αὐτοῦ.
и҆ то́й ꙗ҆́кѡ жени́хъ и҆сходѧ́й ѿ черто́га своегѡ̀, возра́дꙋетсѧ ꙗ҆́кѡ и҆споли́нъ тещѝ пꙋ́ть.
Stirred by the onrush of injustices and surrounded by the rest of the evils which are recounted above, when he realizes that he is beset by danger, he flees to the gate of his deliverance. He says, therefore, “In my distress I called on the Lord, and to my God I cried.” Thereby he teaches that one wanders least from the path when he is full of such faith, for “hope does not disappoint.”
Commentary on Psalms 18:5-7
Having made his introduction to this point, from now on he recounts more descriptively how many dangers he encountered and how God against the odds rendered him always superior to the schemers. He also recounts the dangers in a very figurative manner, as also the help of God, the greater the difficulties, the greater the lovingkindness rescuing him from such awful dangers.
Commentary on Psalm 18
"And in Mine oppression I called upon the Lord, and cried unto My God. And He heard My voice from His holy temple" [Psalm 18:6]. He heard from My heart, wherein He dwells, My voice. "And My cry in His sight entered into His ears;" and My cry, which I utter, not in the ears of men, but inwardly before Him Himself, "entered into His ears."
Exposition on Psalm 18
While the groans of death, the injustices, griefs, and snares, surround me, I called out to him in faith. He heard my voice from his holy temple, and my cry reached his ears.
Commentary on the Psalms 18
His going forth is from the extremity of heaven, and his circuit to the [other] end of heaven: and no one shall be hidden from his heat.
ἀπ᾿ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος αὐτοῦ, καὶ τὸ κατάντημα αὐτοῦ ἕως ἄκρου τοῦ οὐρανοῦ, καὶ οὐκ ἔστιν ὃς ἀποκρυβήσεται τῆς θέρμης αὐτοῦ.
Ѿ кра́ѧ небесѐ и҆схо́дъ є҆гѡ̀, и҆ срѣ́тенїе є҆гѡ̀ до кра́ѧ небесѐ: и҆ нѣ́сть, и҆́же ᲂу҆кры́етсѧ теплоты̀ є҆гѡ̀.
When the Son of God journeyed on the earth in the time of his incarnation, whoever worshiped the natural elements of this earth were shaken and trembled, and everywhere his reputation became familiar to the ears of Greeks and barbarians; and truly those things he called the foundations of the mountains have trembled and quaked.… The mountains were all the lofty thoughts that were directed against the knowledge of God, namely, certain adversarial powers that through the long span of the ages had led all who dwelled on the earth into error and the worship of multiple gods. “The foundations of the mountains,” that is, loftier plans and thoughts, when they had realized the strength of the Lord, “were disturbed and shaken because he is angry with them.”
Commentary on Psalms 18:8
The effect of God’s hearkening and being moved to wrath was that everything together was reduced to alarm and confusion, their common master being enraged.
Commentary on Psalm 18
"And the earth was moved and trembled" [Psalm 18:7]. When the Son of Man was thus glorified, sinners were moved and trembled. "And the foundations of the mountains were troubled." And the hopes of the proud, which were in this life, were troubled. "And were moved, for God was angry with them." That is, that the hope of temporal goods might have now no more establishment in the hearts of men.
Exposition on Psalm 18
"It was moved." Above the Psalmist treated the affection conceived from the benefits of deliverance; here he treats the power of the deliverer. The power of an agent is shown from the agent's effect; and the things said here can pertain to a twofold effect of God: namely to the one shown in corporeal things, and to the effect of redemption. And perhaps more truly to both, because the things said here under the figure of corporeal things are spiritually fulfilled through the effect of redemption. Now the effect of divine power is most manifestly shown in corporeal things, because spiritual things are less known to us; and especially in those things that people wonder at; and these are the disturbances of the elements, namely earth, air, water, and fire. Therefore this part is divided into three parts. First he shows God's power in the effects that concern the earth. Second, in the changes of the air. Third, in the changes of the waters. The second, at "he inclined the heavens." The third, at "the fountains of waters appeared." But if it is referred to the mystery, it is divided into two. First he shows the fruit of the divine redemption accomplished through Christ. Second, the manner of it, at "he inclined the heavens." The first is divided into two. Referring to the first, he first treats the effect of the earth, which comes from below. Second, of that which ascends from above. If mystically, then a twofold effect of redemption is shown: namely the repentance of sinners, and the devotion of the just, at "there ascended." But according as it refers to the corporeal effect from below the earth, the most wondrous effect is the earthquake, etc. Here he touches on three things. First, the disturbance itself. Second, what makes it wondrous. Third, its cause. He says therefore, "The earth was moved and trembled." Something is moved in two ways. In one way something is moved from place to place, and thus the earth is not moved. In another way, in the manner of trembling, and thus what makes the earthquake wondrous is the shaking of the mountains; for if soft earth were moved, it would not be remarkable, but when the mountains are moved, then it is wondrous. And therefore he says, "they were disturbed," because they seem to have lost their stability. The first cause is the divine will; and he expresses this metaphorically when he says, "because he was angry with them," namely God. Just as when a lord is disturbed, those who attend him tremble, so at God's disturbance all things are disturbed. Mystically, the disturbance of people toward repentance is signified by this. Also, among them some are lesser, and these are signified by the earth; hence he says, "the earth was moved and trembled," that is, those who were formerly sinners and earthly: Is. 51: "You have made your heart as the ground, and as a way for those passing through." This was moved by affection from earthly things to heavenly things, and this from the trembling conceived from fear of punishments: Is. 26: "From your fear, O Lord, we have conceived, and have been as it were in labor, and have brought forth the spirit of salvation." Some are great, and these are called mountains, that is, those who are proud in the world. They were moved by the coming of Christ. The foundations of the mountains are those things in which they are established, namely riches, powers, and honors: Ps. 45: "The mountains are carried into the heart of the sea" -- that is, they are disturbed when adversities come; and afterward they are completely moved: Is. 23: "The Lord of hosts has purposed this, to pull down all the pride of glory, and to bring to disgrace all the renowned of the earth." All kingdoms and powers that have a beginning will have a decline. The reason is "because he was disturbed at them." This can be understood in two ways. If of the wicked, there is no doubt that by the vengeance of God, which is called wrath, they will be overthrown. If of the good, that is, because the wrath of God was made known to them, therefore they are converted. For it was made known through him: Rom. 1: "The wrath of God is revealed from heaven against all ungodliness and injustice of those who hold the truth of God in injustice."
Exposition on the Psalms of David
The law of the Lord is perfect, converting souls: the testimony of the Lord is faithful, instructing babes.
ὁ νόμος τοῦ Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστή, σοφίζουσα νήπια.
Зако́нъ гдⷭ҇ень непоро́ченъ, ѡ҆браща́ѧй дꙋ́шы: свидѣ́тельство гдⷭ҇не вѣ́рно, ᲂу҆мꙋдрѧ́ющее младе́нцы.
"There went up smoke in His wrath" [Psalm 18:8]. The tearful supplication of penitents went up, when they came to know God's threatenings against the ungodly. "And fire burns from His face." And the ardour of love after repentance burns by the knowledge of Him. "Coals were kindled from Him." They, who were already dead, abandoned by the fire of good desire and the light of righteousness, and who remained in coldness and darkness, re-enkindled and enlightened, have come to life again.
Exposition on Psalm 18
"There ascended." Here, expounding corporally, the effect from above is set forth. Now the effect of the earth from above is when the earth is burned by celestial fire in some part of itself; and regarding this he does two things. First he touches on the matter itself. Second, the kindling of the fire and the burning. Its matter is dry smoke dissolved and ascending until it is inflamed; and therefore he says, "smoke ascended in his wrath," that is, by his will, that is, God's, by which he thus punishes. "From his face," that is, from his power, "fire blazed forth," that is, was kindled; "and coals," that is, combustible matter, were set ablaze here. Mystically, two things are signified by this: namely the devotion of prayer and the inflammation of charity. "There ascended": and from this the wrath of God against sinners is considered. "Smoke ascended," of devout prayer: Rev. 8: "The smoke of the incense ascended," that is, of the fire of charity. "From his face," that is, Christ's, "it blazed forth": Lk. 12: "I came to cast fire upon the earth." "Coals were kindled by him," namely those receptive of kindling. A coal once had fire; so a person from the beginning had charity, but was extinguished; but these were kindled by Christ. Also coals that are not moist are thus kindled, but moist ones are not -- like those moist with the flow of carnal things: Ps. 119: "Sharp arrows of the mighty with coals," etc. "The earth was moved and trembled; the foundations of the mountains were disturbed and were moved, because he was angry with them." God is said to be angry because he bears himself in the manner of one who is angry, not in himself, but as to the effect; now an angry lord makes his servant tremble, and a lion its cub. For which it should be known that the power containing the members is released outwardly and returns inwardly, namely to the heart, as if fleeing and yielding to the imagined evil, or to the power rising against it that it cannot resist, and the members tremble, just as a wall trembles when its foundation is shaken. For the soul contains the body and is, as it were, its foundation; and a part of the soul sustains a part of the body. Hence when the foundation is shaken, the wall is shaken; and when the power is disturbed, the member is disturbed. Thus therefore the effect of anger in an animal is trembling. Now an animal is said to tremble when a part of it is shaken while the whole remains in the same place; and similarly, because this occurs in an earthquake, the earth is said to tremble by likeness to animals. For God is said to be angry at the earth in an earthquake. Or thus: in a human being there are four things: namely reason, sensitive powers, nature, and the body. But in the world there are God, angels, animals, plants, and elements. For we see that when an evil is imagined which the body cannot resist, the body immediately trembles -- not from cognition, but by a certain natural order or naturally, inasmuch as the power of the imagined evil is stronger. And similarly, when God turns his power upon the earth, although it does not know wrath, it naturally trembles. "The foundations," that is, certain cavities or hollow earth, which when moved cause the mountains to shake. "Because he was angry," etc. The first cause is the will of God or his power willing to act upon them; but he does this through secondary causes, so that all secondary causes are compared to the earth as the imagined evil moving the members. "Smoke ascended." Note here that according to the Philosopher, from moist earth a warm and moist vapor is released by the power of the sun's heat; but from dry earth, a dry and warm vapor; and naturally the second ascends higher than the first. For the latter is likened to fire, the former to air; and this vapor the Psalmist calls smoke, according to its warm and dry quality. The Philosopher, however, calls it the matter of combustion. For this vapor, carried aloft, with a slight increase of heat, is kindled in a circular motion. This dry smoke, if it has length and breadth, after it is kindled, is called a flame. For a flame, according to the Philosopher, is the burning of a dry exhalation. If it has length only, it is called a "daly" or firebrand, and "aegibes" or goats, and stars. A "daly" is when that combustible matter is long and continuous without scintillation. "Goats" is the name when there is scintillation, that is, when it seems to leap and run about, like goats. "Stars" is when the matter is discontinuous and seems to fly like stars; and this has the least matter. There is also another kind of star, which is cold expelling heat; and such stars do not seem to fly but rather to be cast down, as the Philosopher says; and they are generated not from entirely dry smoke, but from a vapor that is more moist and warm, which by its nature does not ascend as high as the dry, as has been said. And because it is dry, it is affected by the cold and repelled, and is projected downward. And this happens during the day and in clear weather; otherwise it would be extinguished by the density and moisture of the air. And because it is seen during the day, this is a sign that it is near the earth. Now it is kindled in two ways: by continuation, as an upper flame kindles a lower lamp; or by motion from cold and compression, or the concentration of heat. Thus he says, "smoke ascended," that is, dry exhalation, "in his wrath," that is, by the will of him who wills to act upon it. "And fire," that is, that smoke which is called fire also by the Philosopher at the beginning of the Metaphysics, as it were because it does not have a proper name -- just as moist exhalation is called vapor; but it is called fire because it is disposed to ascend and because it is warm and dry like fire. For "this fire blazed forth," that is, was kindled, namely by God as by the first cause; and this kindled fire is called a firebrand, flame, and star -- stars, I say, generated in the first way, as was said. "And coals were kindled by him," that is, stars generated in the second way. Or thus: "The earth was moved," etc. A dry vapor raised from the earth by the power of the sun's heat is sometimes thin, and then it is raised higher and produces intensification, as was said above. Sometimes on the surface of the earth it is somewhat thicker; hence, repelled by the cold, it does not ascend as high, and becomes wind. Sometimes a thicker dry vapor is raised within the earth, which on account of its thickness and the solidity and depth of the earth does not expire outward, but is enclosed in the earth and collects in some cavity of the earth similar to itself, and is compressed by some body not similar to it in kind, and thus is agitated in the bowels of the earth; and thus it moves it. Nor is this surprising, since we see the wind making waves like mountains in the sea, and on land uprooting trees and causing buildings to collapse, and in the air producing the greatest tempests. That wind is the cause of earthquakes is indicated by the fact that before an earthquake there is usually calm from winds; but after an earthquake there are winds. The matter of the earthquake, refined by the heat of the sun, expires from the earth, and thus the earthquake ceases and wind arises. The cause of the earthquake is the driving of one wind by another; and for this reason it cannot occur in the whole earth at once, but lasts for up to two hundred miles at most, as Seneca says. And he says that an earthquake separated Sicily from Calabria and Spain from Africa. And it lasts sometimes for forty days, sometimes for a year. Also note that solid earth from which vapor cannot exit outward is apt to be moved quickly; for earth that is of a stony nature is not easily moved and shaken. Nevertheless, it must be porous on some side, so that vapor may enter; so that it enters through the pores and is contained by the solidity. And if you say that if it enters it cannot exit, it should be said that this cannot always happen, because sometimes the entry and rising of vapor to that place continues uninterruptedly. And again, because heat does not go downward, the ocean wave cooperates in this by closing the pores and, as it were, reclosing them below against the cold. Hence cavernous places near the sea frequently produce earthquakes. Also note that this vapor continually exits from the earth to some extent, and therefore during earthquakes, animals that carry their heads near the ground are often infected by that poisonous vapor exiting from the earth.
Exposition on the Psalms of David
In this and the following verses, he posits as a sign the smoke, which in his descent from heaven he made as darkness under his feet; it indicates the incomprehensibility of his dispensation. And in his ascension, he flew on the wings of the Spirit, as on cherubim, that is, the cloud that received him. And because in his church, which is his tabernacle, he mysteriously dwells and operates, he says, “He set darkness as his hiding place.” Again, because the remarks about him are made obscurely in the holy prophets, he writes, “Dark waters in the clouds of the airs,” which he showed to be clear and obvious when he openly came to earth.
Exposition on Psalm 18
The ordinances of the Lord are right, rejoicing the heart: the commandment of the Lord is bright, enlightening the eyes.
τὰ δικαιώματα Κυρίου εὐθέα, εὐφραίνοντα καρδίαν· ἡ ἐντολὴ Κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς·
Ѡ҆правда̑нїѧ гдⷭ҇нѧ пра̑ва, веселѧ̑щаѧ се́рдце: за́повѣдь гдⷭ҇нѧ свѣтла̀, просвѣща́ющаѧ ѻ҆́чи.
Because we are little and lowly and unable to lift ourselves up to him, the Lord stoops down to us and in his compassionate kindness deigns to hear us. In fact, because we are people and cannot become gods, God became man and inclined himself, as it is written: “He inclined the heavens and came down.”
Homily on Psalm 114(116a)
"And He bowed the heaven, and came down" [Psalm 18:9]. And He humbled the just One, that He might descend to men's infirmity. "And darkness under His feet." And the ungodly, who savour of things earthly, in the darkness of their own malice, knew not Him: for the earth under His feet is as it were His footstool.
Exposition on Psalm 18
"He inclined." Here he treats of the winds. Note that the matter of wind is a dry vapor or exhalation that is heated but not so refined that it can ascend to the highest place, nor so heated; hence it is impeded by the cold, thickened, and repelled downward. And this, repelled, moves the air. Nevertheless, it has enough warmth that it is not so overcome by the cold as to be converted to earth; and it is called haze, and is said to be "under his feet," because it is not as high as that which is kindled into flame. But sometimes it is not immediately repelled, but agitates the clouds, because it is not totally overcome nor does it return directly downward to the earth; and on account of this tortuous motion, it strives, as it were, to ascend upward but cannot because of the repulsion. And this is what he says.
Exposition on the Psalms of David
The fear of the Lord is pure, enduring for ever and ever: the judgments of the Lord are true, [and] justified altogether.
ὁ φόβος Κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος· τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό,
Стра́хъ гдⷭ҇ень чи́стъ, пребыва́ѧй въ вѣ́къ вѣ́ка: сꙋдьбы̑ гдⷭ҇ни и҆́стинны, ѡ҆правда̑нны вкꙋ́пѣ,
Secretly and with mysterious reckoning he represents his incarnation through [images of] darkness and thick clouds. At last he returns to the same place from whence he had set forth: and he ascends into the heavens with the cherubim and flies, although he had not descended with those cherubim, without the cherubim he himself bowed the heavens and descended. On his return it is said, “And he mounted on cherubs, and he flew,” with the body he had assumed.
Commentary on Psalms 18:11-13
"And He mounted above the cherubim, and did fly" [Psalm 18:10]. And He was exalted above the fullness of knowledge, that no man should come to Him but by love: for "love is the fulfilling of the law." [Romans 13:10] And full soon He showed to His lovers that He is incomprehensible, lest they should suppose that He is comprehended by corporeal imaginations. "He flew above the wings of the winds." But that swiftness, whereby He showed Himself to be incomprehensible, is above the powers of souls, whereon as upon wings they raise themselves from earthly fears into the air of liberty.
Exposition on Psalm 18
10–12"And he flew." Here he treats of the changes of the air according to corporeal effects; and there is a threefold change: namely in winds, in clouds, and in thunder; and he treats of each. Regarding the first he proposes three things. First, the efficient cause of all these changes. Second, the matter. Third, the manner. Now the cause of all these is the celestial body, which by its motion causes these alterations of the air; and therefore he says, "he inclined the heavens," that is, he directed the power of the celestial bodies toward these effects, because they have this from God. "And he descended." Although God, remaining immovable, works all things, he is nevertheless said to move through his effect, inasmuch as he produces mobile effects. Wis. 7: "Wisdom is more mobile than all mobile things." And according to this he is said to descend, inasmuch as he causes the power of the heavens to descend. The matter of the winds is haze, or dry smoke, not so thin that it ascends all the way to fire, but subsisting; and he says, "under his feet," that is, under his power; and all of it is from God. The manner: "He ascended upon the Cherubim." It should be noted that the Jews imagine that just as a king has a chariot, so God also has a chariot, which is the Cherubim; and they imagine God as corporeal and similar to the Cherubim. And therefore in Jerome's Psalter it is said even word for word, "He rode upon the Cherubim." And these have a false imagination, because the things said figuratively in Scripture are signs of spiritual truth. Now divine wisdom is said to move inasmuch as it causes motion in mobile things. But whatever God causes in these lower things, he causes through the ministry of spiritual creatures; hence Augustine says that God moves corporeal creatures through spiritual ones. But the spiritual creature does not do this by its own power, but with God presiding. And the Cherubim are said to do this especially because the name is interpreted as "fullness of knowledge," and God does all things through his knowledge. And he is said to be "above the Cherubim" because God's knowledge exceeds that of the angels. And therefore God does this, "flying," that is, causing to fly. And through the Cherubim, that is, through his knowledge, and above them whom he exceeds. And he said "he flew" because the motion of the wind is not uniform; and he says "the wings of the winds" on account of the swiftness of their motion. Mystically, the mystery of the incarnation is set forth here. And first the incarnation of Christ is set forth, through which he went out and came into the world. Second, his ascension, by which he went to the Father, at "he ascended upon the Cherubim." Third, those things that were done in the Church after Christ's ascension, "and he made darkness." He says therefore, "He inclined the heavens and descended," etc. If some great person shows humility to some lowly person from a village, he is said to do an injury and abasement to the whole place over which he presides. So the Son of Man is said to humble himself and incline the heavens, because he willed to come to us in humility. "He descended," that is, he appeared visibly: Bar. 3: "Afterward he was seen upon earth and conversed with men." 1 Jn. 1: "What we have seen and heard and our hands have handled of the word of life." He descended therefore by humility, taking on human flesh, dying, and teaching humble things. Or "he inclined the heavens," that is, the preachers, "and descended," making them say things comprehensible to men. "And haze," that is, the devil and all the wicked, "under his feet," that is, Christ's: Ps. 109: "I will make your enemies your footstool." Of the ascension he says, "He ascended upon the Cherubim." Eph. 4: "He who descended is the same who ascended above all the heavens, that he might fill all things." "Above the Cherubim," that is, above the orders of angels: Eph. 1: "Setting him at his right hand in the heavenly places, above all principality and power and virtue and dominion," etc. "And he subjected all things under his feet, and gave him as head over all the Church, which is his body." Jer. 32: "O most mighty, great, and powerful, the Lord of hosts is your name, great in counsel and incomprehensible in thought." And he says especially "above the Cherubim," because he not only ascended so as to be superior to them, but because he is incomprehensible to them. "He flew, he flew" -- a double flight is understood here. First, inasmuch as his fame after the ascension grew throughout the whole world in a short time; hence he says, "upon the wings of the winds," that is, more than feathers that are scattered by the impulse of winds, because in a short time, before three years: Ps. 18: "Their sound has gone forth into all the earth," etc. Because before the destruction of Jerusalem. Or "he flew," etc., ascending into heaven, made invisible, and "he flew" from our sight: Acts 1: "A cloud received him out of their sight." Likewise "he flew upon the wings of the winds," that is, above the knowledge of the angels: Ps. 103: "Who makes his angels spirits," etc. Hence it is said in the Book of Causes (ch. 5) that the first cause is above all narration; and tongues do not fail in narrating it except because they fail in narrating its being, because it is above every cause. And the Commentator says that there is no judgment or cognition of it. "And he made darkness," etc. As was said, the things introduced here to show the wondrous power of God by which David was delivered can be referred to corporeal effects in figure and to spiritual ones in mystery. First, therefore, the Psalmist introduces, according as it is expounded regarding corporeal effects, the excellence of divine power in the air, and this in three ways: namely with respect to winds, with respect to rains and clouds, and with respect to lightning. And since the winds were treated above, we must speak of the rains in the air. According to clouds and rains, therefore, we find a twofold change in the air: one from clear to cloudy, another from cloudy to clear. First, therefore, he sets forth the first change. Second, the second, at "before the brightness." Regarding the first he does three things. First he shows the darkness of cloudy weather. Second, he employs a simile. Third, he sets forth the cause of the darkness. He says therefore, regarding the first: "He made darkness his hiding place." It is said that God dwells in heaven. Hence when the clouds hide the sky, God seems to dwell in concealment: Ezek. 32: "I will cover heaven with a cloud." And he puts the simile of a tent; and therefore he says, "Round about him is his tabernacle." For a tent is set up and taken down, like clouds. He says, "Dark water in the clouds of the air." Next he treats of the second change. "Before the brightness," etc., and he uses this simile: when light comes, darkness is expelled; and thus, when God shows his light, the darkness of the mists flees. And therefore he says, "Before the brightness in his sight the clouds passed away, before the brightness of the light from your face the clouds passed away," just as by the brightness or splendor of the sun clouds flee and melt, as is said in the book of Meteorology. Firebrands are set forth in the passing of the clouds, because hail and lightning, or fire, have a similar cause of generation. The ancients indeed say that they are generated in the highest place, which shows that a stronger congelation is caused by a stronger cold. Hence snow requires more cold than water; rain and hail more than snow; and the cold can be so great that it immediately condenses into hail; sometimes first into water and then into hail. And they say that vapors raised higher are greatly congealed, and therefore large hailstones are generated. But the Philosopher says to the contrary that they would be larger on the mountains and in winter; the contrary of which we see, because they are larger in valleys and occur in spring and autumn, and are generated in a nearby place. Likewise, according to the Philosopher, they sometimes come angular, which is a sign that they come from nearby, for the angles melt more quickly. Hence it should be known that it is natural that an opposite acts more strongly upon its opposite. Now it is certain that in the clouds cold and heat are mixed; therefore when the surrounding heat of the air compresses the cold that it cannot consume, then the cold acts interiorly while the heat surrounds it on the outside. Now falling firebrands have a twofold cause of generation: one through smoke ascending above to the place of inflammation, which is inflamed; and thus according to the inflammation it descends until it finds combustible matter. And he touched on this when he said, "Coals were kindled by him." And here he touches on another mode, which is through contrary resistance. In a cloud there is sometimes something hot, and this is compressed inwardly by the exterior cold and is multiplied, so that it brings along thick matter and falls; and therefore coals, fire, and hail have a similar generation, namely compression of cold or heat, as was said. He says therefore, "Before the brightness in his sight," etc. And these passed away together with the coal and hail, which are generated from clouds, as was said.
Exposition on the Psalms of David
To be desired more than gold, and much precious stone: sweeter also than honey and the honey-comb.
ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολὺν καὶ γλυκύτερα ὑπὲρ μέλι καὶ κηρίον.
вожделѣ̑нны па́че зла́та и҆ ка́мене че́стна мно́га, и҆ сла́ждшѧ па́че ме́да и҆ со́та.
It is said of God in the eighteenth psalm that “God made darkness his hiding place.” This is a Hebrew way of showing that the ideas of God that people understand in accordance with their merits are obscure and unknowable, since God hides himself as if in darkness from those who cannot bear the radiance of the knowledge of him and who cannot see him, partly because of the defilement of the mind that is bound to a human “body of humiliation,” partly because of its restricted capacity to comprehend God.… Moreover, our Savior and Lord, the Logos of God, shows the depth of the knowledge of the Father, and that, although a derived knowledge is possessed by those whose minds are illuminated by the divine Logos himself, absolute understanding and knowledge of the Father is possessed by himself alone in accordance with his merits, when he says, “No one has known the Son save the Father, and no one has known the Father save the Son, and him to whom the Son will reveal him.” Neither can anyone worthily know the uncreated and firstborn of all created nature in the way that the Father who begat him knows him; nor can anyone know the Father in the same way as the living Logos who is God’s wisdom and truth. By participation in him who took away from the Father what is called darkness, which he made “his hiding place,” and what is called his covering, “the great deep,” thus revealing the Father, anyone whatever who has the capacity to know him may do so.
Against Celsus 6:17
The reasons of the divine dispensation and providence are most obscure. For “God made darkness his hiding place.” Those desiring audaciously and rashly to examine this darkness and appropriating for themselves one thing from another have fallen headlong into the dense “darkness” of errors.
Homilies on Psalms 4:7
[Daniel 2:22] "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).
St. Jerome, Commentary on Daniel, CHAPTER TWO
This verse suggests the ineffable dispensation of God and our inability to comprehend his wisdom. As with these eyes of ours we cannot look into an unfathomable depth, neither are we able to contemplate the majesty or the wisdom of God.
Homily on Psalm 103[104]
There is no doubt but that the clouds and darkness round about him were the body that the Lord Savior deigned to assume.… He appeared just as he willed to appear and not in accordance with his divine nature. “He made darkness the cloak about him.” If God is light, how is light able to dwell in darkness? In that passage, darkness represents our imperfect knowledge and our infirmity, for we cannot gaze on his majesty. If human eyes cannot, in fact, look on the rays of the sun of this world, a creature, our fellow slave, how much more are there shades and darkness round about the Sun of Justice that he may not be observed or looked on by us?
Homily on Psalm 96[97]
"And has made darkness His hiding place" [Psalm 18:11]. And has settled the obscurity of the Sacraments, and the hidden hope in the heart of believers, where He may lie hidden, and not abandon them. In this darkness too, wherein "we yet walk by faith, and not by sight," [2 Corinthians 5:7] as long as "we hope for what we see not, and with patience wait for it." [Romans 8:25] "Round about Him is His tabernacle." Yet they that believe Him turn to Him and encircle Him; for that He is in the midst of them, since He is equally the friend of all, in whom as in a tabernacle He at this time dwells. "Dark water in clouds of air." Nor let any one on this account, if he understand the Scripture, imagine that he is already in that light, which will be when we shall have come out of faith into sight: for in the prophets and in all the preachers of the word of God there is obscure teaching.
Exposition on Psalm 18
When God wished to appear visibly to people and desired also to teach them in person what he had first laid down in the law, he tempered the force, the power of the divine, by taking on the human and “made the darkness his cover round about him,” when he concealed himself in the tent of the flesh.
Sermon 371:2
For thy servant keeps to them: in the keeping of them [there is] great reward.
καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή.
И҆́бо ра́бъ тво́й храни́тъ ѧ҆̀: внегда̀ сохрани́ти ѧ҆̀, воздаѧ́нїе мно́го.
He came down and then ascended with the cherubim after he thundered in the heaven.… Against the Egyptian sorcerers the Lord who flies on the cherubim sends forth hailstones and coals of fire. I think, also, that those vengeful acts against skillful wicked powers are called hailstones and coals of fire. Those acts, therefore, appointed for punishment and revenge and directed in the secret way of the will of God against the demons who had brought the superstition of multiple gods, were driving away all those demons. Therefore, all their oracles cease, their prophecies are denied, their temples are deserted, their sacred objects are robbed by invisible and hidden forces, as the Lord does all these things after his ascension into the heavens.
Commentary on Psalms 18:14
"In respect of the brightness in His sight" [Psalm 18:12]: in comparison with the brightness, which is in the sight of His manifestation. "His clouds have passed over." The preachers of His word are not now bounded by the confines of Judæa, but have passed over to the Gentiles. "Hail and coals of fire." Reproofs are figured, whereby, as by hail, the hard hearts are bruised: but if a cultivated and genial soil, that is, a godly mind, receive them, the hail's hardness dissolves into water, that is, the terror of the lightning-charged, and as it were frozen, reproof dissolves into satisfying doctrine; and hearts kindled by the fire of love revive. All these things in His clouds have passed over to the Gentiles.
Exposition on Psalm 18
Who will understand [his] transgressions? purge thou me from my secret [sins].
παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με.
Грѣхопадє́нїѧ кто̀ разꙋмѣ́етъ; ѿ та́йныхъ мои́хъ ѡ҆чⷭ҇ти мѧ̀,
"And the Lord has thundered from heaven" [Psalm 18:13]. And in confidence of the Gospel the Lord has sounded forth from the heart of the just One. "And the Highest gave His voice;" that we might entertain it, and in the depth of human things, might hear things heavenly.
Exposition on Psalm 18
Here he treats of the third change. And first, of thunder. Second, of lightning, at "he sent his arrows." It should be known that the Psalmist speaks here according to this likeness: that whatever happens in the sky is attributed to God. Hence he takes the sound heard in the sky as though it were the voice of God. Now there is a twofold sound in the sky. One is thunder; and this, although some say it is the extinction of fire in a cloud, the Psalmist rejects and says it is produced by the clash of winds -- and so also are the clouds. And therefore the Psalmist says, "The Lord thundered from heaven." Also, sometimes thick clouds from which hailstones are generated sometimes produce a sound; hence the Philosopher says that sometimes before hail there is a crashing of clouds, sometimes not. For just as a hot and dry vapor expelled by the cold, splitting the cloud, makes a sound, as is evident in lightning, so a moist vapor congealed into hail and expelled by the heat splits it to some degree and makes a sound. And therefore he says, "The Most High gave forth his voice," that is, he manifested his power. And there follows, "hail and coals of fire," which are generated from these clouds, as was said. Or thus, "he thundered from heaven." Note that sometimes moist vapor ascends to a higher place; and because it is of the nature of water, moist impressions are made from it, which are fog, dew, haze, rain, hail, snow, and the like. Now these are diversified sometimes by diversity with respect to the thinness and thickness of heat and cold. For sometimes dry vapor ascends; and if it alone ascends, it makes winds; but if that dry vapor is contained in moist vapor, then when the moist vapor ascends upward and begins to thicken because of the cold, the dry vapor enclosed in that moist vapor causes great agitation and is inflamed -- for such vapor is quickly inflamed, as can be seen in vapor that comes from a person's belly -- and this inflammation is the cause of lightning and flashing. Now the dry vapor, agitated in the interior of the clouds, makes a manifold sound. Also, if thus inflamed it strikes the sides of the cloud and does not split it, then it gleams but not clearly, just as if someone were to see some brightness through a cloth; for the cloud is somewhat transparent, hence it is somewhat visible. And it sounds like the sound of a flame in the middle of a fire. Sometimes also, without inflammation and consequently without flashing, there is a sound, as if rumbling; and this happens when it strikes, uninflamed, the sides of the cloud. But if it strikes the sides and splits them, yet with some difficulty, and this in the thicker part of the cloud, then there is a terrible sound, as if someone were tearing a cloth of immense width; and then the appearance of the lightning or flashing is curved, because it does not go straight out of the cloud, as was said. Sometimes it splits the cloud with great force and almost instantly, and all the vapor goes out at once; and then it sounds like an inflated bladder, or as if a blown-up bag were burst over someone's head, and it strikes the air with the strongest percussion. Sometimes that dry vapor increases from inflation and, seeking a larger place, causes the cloud to dissolve suddenly, sounding like green wood crackling in fire, or especially like eggs; and this is most apparent in chestnuts, which, when placed in fire and the moisture begins to be released and seeks a larger place, break the resisting shell and exit with force and a great sound. Sometimes also, unable to exit, it is extinguished; and it sounds like red-hot iron extinguished in water, which sound the Philosopher calls "hissing" or "sizzling." Sometimes also that vapor makes various openings in the thinner parts of the cloud, and then it makes a kind of whistling sound, like wind when it exits through openings. Sometimes before it is kindled it bursts from the cloud, and then it sounds like blacksmith's bellows when they blow.
Exposition on the Psalms of David
And spare thy servant [the attack] of strangers: if they do not gain the dominion over me, then shall I be blameless, and I shall be clear from great sin.
καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου· ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης.
и҆ ѿ чꙋжди́хъ пощадѝ раба̀ твоего̀: а҆́ще не ѡ҆блада́ютъ мно́ю, тогда̀ непоро́ченъ бꙋ́дꙋ, и҆ ѡ҆чи́щꙋсѧ ѿ грѣха̀ вели́ка.
When we compare spiritual things with spiritual things, we flash forth lightnings, indicating the knowledge advancing from them.
Notes on the Psalms 17[18].15, 16
"And He sent out His arrows, and scattered them" [Psalm 18:14]. And He sent out Evangelists traversing straight paths on the wings of strength, not in their own power, but His by whom they were sent. And "He scattered them," to whom they were sent, that to some of them they should be "the savour of life unto life, to others the savour of death unto death." [2 Corinthians 2:16] "And He multiplied lightnings, and troubled them." And He multiplied miracles, and troubled them.
Exposition on Psalm 18
"Lightnings." Here he describes the movement of lightnings and compares them to an arrow on account of the vehemence of the wind by which they are moved. "And he scattered them," namely the sinners, who are sometimes moved by them; for according to the diversity of winds there is a diversity of lightning's motion. For just as above, when he was treating the manner of the winds, he said "he flew, he flew," etc., to show the diverse manner of the winds, so here he says "lightnings," etc., to show the diverse motion of lightnings. He says "he disturbed them," because Pliny says (Book 2, ch. 12) that there are auguries according to lightnings, because sometimes it is a good sign, namely when they come from the east; sometimes it is not good; and therefore people taking auguries are disturbed on account of presages of future things.
Exposition on the Psalms of David
So shall the sayings of my mouth, and the meditation of my heart, be pleasing continually before thee, O Lord my helper, and my redeemer.
καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός, Κύριε, βοηθέ μου καὶ λυτρωτά μου.
И҆ бꙋ́дꙋтъ во бл҃говоле́нїе словеса̀ ᲂу҆́стъ мои́хъ, и҆ поꙋче́нїе се́рдца моегѡ̀ пред̾ тобо́ю вы́нꙋ, гдⷭ҇и, помо́щниче мо́й и҆ и҆зба́вителю мо́й.
He presents him as a general come to the aid of his own man, mentioning as arrows all the missiles indiscriminately—hail, coals, things that are naturally used as missiles.… In fear of the one appearing and the missiles and lightning flashes, the earth bared itself in all directions so as even to reveal its hidden secrets, springs, and anything else hidden in its depths. “At your rebuke, Lord.” The exclamatory remark emphasized nicely that creation has no one else to dread in this way except the author of creation himself.
Commentary on Psalm 18
"And the fountains of water were seen. And the fountains of water springing up into everlasting life," [John 4:14] which were made in the preachers, were seen. "And the foundations of the round world were revealed" [Psalm 18:15]. And the Prophets, who were not understood, and upon whom was to be built the world of believers in the Lord, were revealed. "At Your chiding, O Lord:" crying out, "The kingdom of God has come near unto you." [Luke 10:9] "At the blasting of the breath of Your displeasure;" saying, "Unless you repent, you shall all likewise perish." [Luke 13:5]
Exposition on Psalm 18
"And the fountains appeared." Here he treats of the generation of waters, which emanate from certain sources called springs, from which all generation of waters comes. Now these are generated in two ways. Sometimes from a customary and natural cause: just as vapors are raised above the earth and from this elevation are cooled above and descend and become rains, so also from the interior heat of the earth, when vapors do not exit, they collect and are resolved into water and become springs of water. Just as rains are generated in the air, so springs are generated in the earth; and therefore around mountains from which vapors do not exit, springs arise. And this is what he says, "The fountains of waters appeared." Sometimes springs are generated from the subversion of the earth by an earthquake, from whose disturbance veins of water submerged in the depths of the earth appear; and therefore he says, "And the foundations of the world were revealed." The Philosopher says: subversion is from wind enclosed within, just as wind in the air stirs up the air. But when wind is retained, there is an earthquake; and both kinds of wind seem to be the wrath of God. And therefore he says they were made through the earth, as in an earthquake. Mystically, according to spiritual effects: and just as above the mystery of the incarnation was shown, signifying the incarnation itself through which he descended and the ascension, so here are designated the things that followed after. First, therefore, he shows his concealment. Second, the gathering of the Church, at "round about him." Third, the preaching of the apostles, at "dark water." Regarding the first he says, "He made darkness." The Gloss distinguishes darkness in four ways. First, his humanity: Ezek. 32: "I will cover the sun with a cloud." Is. 45: "Truly you are a hidden God." Second, the sacramental species, such as Baptism and the other sacraments, in which divine power operates secretly. Third, he was hidden in the faith of the faithful: 2 Cor. 5: "While we are in the body, we are pilgrims from the Lord." Fourth, he works secretly through the wicked, who are darkness: Jn. 1: "The light shines in the darkness, and the darkness did not comprehend it." Sometimes the wicked are permitted to do something against the saints; but while these darknesses exist, "his tabernacle," that is, the Church, "is round about him": Ps. 45: "The Most High has sanctified his tabernacle." Rev. 21: "Behold the tabernacle of God with men," etc., through faith and charity, inasmuch as they cling to him as a mediator, who favors them equally, as the Gloss says. "Dark water in the clouds of the air." Here he treats of the preaching of the apostles. And first he sets forth the quality of the preaching. Second, the condition of the preachers, at "clouds." Third, the effect of the preaching, "the fountains of waters appeared." He says therefore, "dark water," that is, doctrine, "in clouds," that is, in the prophets and preachers. He calls them clouds because, raised up from earthly things, they rain down the word of God from the clouds: Is. 60: "Who are these that fly as clouds?" etc. And Is. 45: "Drop down dew, you heavens, from above, and let the clouds rain the just one." Or he says, "in clouds of the air," that is, apostles raised up from the earth: Is. 5: "I will command the clouds not to rain upon it." And the apostles are called dark water in comparison to the brightness, that is, Christ, who will appear to those seeing him: 1 Cor. 13: "We see now through a mirror in an enigma, but then face to face." Or otherwise, and thus it should be punctuated: "Dark water in the clouds of the air; before the brightness in his sight the clouds passed away"; then follows "hail and coals of fire," etc. And a twofold doctrine is distinguished: namely that of the prophets, and this is obscure, because it has a veil, as is said in 2 Cor. 3: "Until this present day the same veil remains in the reading of the Old Testament, not being lifted, because it is made void in Christ." Therefore it is said, "dark water in the prophets," that is, doctrine. But the doctrine of the New Testament is clear; and therefore he says, "before the brightness"; the whole is one phrase, that is, bright, because, as is said in Eph. 3: "In other generations it was not known." Ps. 147: "He has not done in like manner to every nation." Next he treats of the teachers themselves, and they are compared to clouds, arrows, and lightnings: to clouds as preachers. And he says three things. First, their passing; "clouds." The quality of their preaching: "hail and coals of fire." The authority of their preaching: "he thundered." "Clouds," that is, the apostles, "passed away," from the Jews to the Gentiles: Job 37: "The clouds spread their light, which wander about wherever the will of him who governs them shall lead them." Acts 13: "It was necessary that the word of God should first be spoken to you, but because," etc. Hail harms fruits and flowers greatly, and their preaching was like the hail of threats. "And coals of fire," that is, words that inflame. And the authority, because the Lord spoke through them. Hence, "The Lord thundered from heaven," that is, to the apostles themselves he thundered words of threat. Mt. 10: "For it is not you who speak, but the Spirit of your Father who speaks in you," etc. "And the Most High gave forth his voice," namely of gentleness, inflaming: Jas. 1: "In meekness receive the implanted word," etc. And the first follows from the word "hail," and from the second, "coals of fire." Or otherwise: "he thundered" over Christ: Jn. 12: "A voice came from heaven saying, 'I have both glorified and will glorify again.' The crowd that stood by and heard said that it had thundered." "And the Most High gave forth his voice" in the transfiguration. Lk. 3: "This is my beloved Son." "He sent his arrows." Here these teachers are compared to arrows on account of the fervor of the Holy Spirit in them: Is. 49: "He has made me like a chosen arrow." And Is. 27: "Those who will come forth with force from Jacob and fill the face of the world with seed." "And he scattered them," because to some they were the fragrance of life unto life, to others the fragrance of death unto death. 2 Cor. 2. "He multiplied lightnings." He says this on account of the clarity of the miracles: Job 38: "Will you send lightnings, and they will go, and returning will say to you, 'Here we are'?" "And he disturbed them," that is, he made them marvel. In Acts 3 it is said of Peter's miracle that they were all filled with wonder and amazement at what had happened. "The fountains appeared." Here the effect of the preaching is set forth. And first the effect is set forth. Second, the principle, "from your rebuke." And there is a twofold effect. One is shown when he says, "The fountains of waters appeared," that is, the teachings of wisdom: Is. 41: "I will open rivers on the bare heights and fountains in the midst of the plains; I will turn the desert into pools of water, and the pathless land into streams of water." Also Is. 12: "You shall draw waters with joy from the fountains of the savior." Or the gifts of the Holy Spirit: Zech. 13: "There shall be a fountain open to the house of David and to the inhabitants of Jerusalem for the washing of the sinner and of the unclean." The other effect is set forth when he says, "The foundations were revealed," namely the holy patriarchs, upon whom our faith is founded, because what was said or done figuratively in them was revealed through the apostles. Now the beginning of these things is when Christ began to rebuke: Mt. 4: "Do penance, for the kingdom of heaven is at hand," etc. Lk. 13: "Unless you do penance, you shall all likewise perish." "From the breath of the spirit of your wrath," when he inspired that we should all be troubled against sins.
Exposition on the Psalms of David
[For the end, a Psalm of David.]
Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. -
Въ коне́цъ, ѱало́мъ дв҃дꙋ,