Psalm 33 [MT 34]

“Rejoice,” therefore, “in the Lord, O you righteous,” not when the interests of your home are flourishing, not when you are in good health of body, not when your fields are filled with all sorts of fruits, but when you have the Lord—such immeasurable Beauty, Goodness, Wisdom. Let the joy that is in him suffice for you.… For the just person, the divine and heavenly joy is lasting, since the Holy Spirit dwells in him once and for all. “But the firstfruit of the Spirit is charity, joy, peace.” Therefore, “rejoice in the Lord, O you just.” The Lord is like a place capable of containing the just, and there is every reason for one who is in him to be delighted and to make merry. Moreover, the just person becomes a place for the Lord when he receives God in himself.… Let us, then, who are in the Lord and who, as much as we are able, observe closely his wonders, so draw joy to our hearts from the contemplation of them.

Homilies on the Psalms 15:1 (ps 33)

The Lord is wise, so by rejoicing in the Lord, the righteous rejoice in wisdom.

Notes on the Psalms 32[33].1

"Rejoice in the Lord, O you righteous:" rejoice, O you righteous, not in yourselves, for that is not safe; but in the Lord. "For praise is comely to the upright" [Psalm 33:1]: these praise the Lord, who submit themselves unto the Lord; for else they are distorted and perverse.

Exposition on Psalm 33

The title is not new. It is: "To the end, a Psalm of David." In the preceding Psalm the Psalmist treated of his own justification; but in this one he treats of the dignity of the just. And concerning this he does two things. First, he exhorts the just to spiritual praise. Second, he expresses their dignity, at "Blessed is the nation." Concerning the first he does two things. First, he exhorts to spiritual joy and praise. Second, he assigns the reason for the joy and praise, at "Because his word is right." Concerning the first he does two things. First, he exhorts to joy and praise. Second, he explains their manner, at "Give praise to the Lord," and so on. Concerning the first he does two things. First, he sets forth the exhortation. Second, he assigns its reason: "Praise befits the upright." For he had said, "I said, I will confess ... and you forgave ... and for this everyone who is holy shall pray," and so on. Therefore, "O you just, because you have been justified, exult in the Lord," not in the world; otherwise you are not just, for he is not just who does not rejoice in justice. God himself is just, and he himself is justice: Ps. 10: "The Lord is just," and so on. And therefore, "You just, exult in the Lord": Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." But why does he say, "Exult, you just, in the Lord," and not, "Exult, all, in the Lord"? The reason is: because "praise befits the upright," namely, the praise of God. It must be seen, therefore, whether they are upright, and how praise befits them. A thing is not called right except insofar as it conforms to a rule and measure. Now the measure and rule of the human will is justice and the divine will. Those therefore who do not have right affection cannot properly praise God, because they do not wish to conform their will to the divine will, but rather want the divine will to conform to theirs. And therefore God does many things that they do not approve. But those who adapt themselves to God's will rejoice in prosperity and adversity; and therefore he says "praise," because they praise on account of all things, not only in some. Likewise, unanimously. Sir. 15: "Praise is not comely in the mouth of a sinner": Is. 4: "Exultation for those who were saved from Israel."

Exposition on the Psalms of David

It is necessary to praise the Lord on the harp; that is, to render harmoniously the actions of the body. Since, indeed, we sinned in the body, “when we yielded our members as slaves of sin, to lawlessness,” let us give praise with our body, using the same instrument for the destruction of sin. Have you reviled? Bless. Have you defrauded? Make restitution. Have you been intoxicated? Fast. Have you made false pretensions? Be humble. Have you been envious? Console. Have you murdered? Bear witness, or afflict your body with the equivalent of martyrdom through confession. And then, after confession you are worthy to play for God on the ten-stringed psaltery. For it is necessary, first, to correct the actions of our body, so that we perform them harmoniously with the divine Word and thus mount up to the contemplation of things intellectual.… One, therefore, who observes all the precepts and makes, as it were, harmony and symphony from them, this one, I say, plays for God an a ten-stringed psaltery.

Homilies on the Psalms 15:2 (ps 33)

"Praise the Lord with harp:" praise the Lord, presenting unto Him your bodies a living sacrifice. [Romans 12:1] "Sing unto Him with the psaltery for ten strings" [Psalm 33:2]: let your members be servants to the love of God, and of your neighbour, in which are kept both the three and the seven commandments.

Exposition on Psalm 33

The harp and the lute are within us, or rather, we ourselves are the instruments when in their likeness we sing by the Lord’s grace through the quality of our actions.

Explanation of the Psalms 33:2

Then when he says, "Give praise to the Lord," he sets forth the manner of praise and joy. Now it should be known that in the praise of God what is principally intended is that the affection of man should tend toward God and be directed to him. Likewise, the harmonies of music change a man's affection. Hence Pythagoras, seeing that a youth was going mad at the sound of the Phrygian mode, had the mode changed; and so he tempered the spirit of the frenzied youth to a most peaceful state of mind, as Boethius says in the preface to his work on music. Hence it is that it was devised that in every form of worship certain musical harmonies should be employed, so that the spirit of man might be stirred toward God. These harmonies have customarily been employed in two ways: sometimes with musical instruments, and sometimes with songs. And therefore first he shows the first mode, because "on the harp." Second, the second, at "Sing to him." For the affection of man is directed through instruments and musical harmonies in three ways: because sometimes it is established in a certain rectitude and firmness of soul; sometimes it is carried to sublimity; and sometimes to sweetness and joy. And for this purpose, as the Philosopher holds in Politics VIII, chapter 7, three kinds of song have been instituted. For the first, there is the Dorian song, which belongs to the first and second tones, as some hold. For the second, there is the Phrygian song, which belongs to the third tone. For the third, there is the Hypolydian song, which belongs to the fifth and sixth tones. The others were invented later. And so it is with instruments, because certain instruments produce the first effect, such as the pipe and the trumpet; certain produce the second, such as the organ; and certain the third, such as the psaltery and the harp: Ps. 80: "The pleasant psaltery with the harp." But because the Psalmist here intends to lead to exultation, he makes mention only of these two, namely the psaltery and the harp. But truly, because all these things happened to them in figure, 1 Cor. 10, they used not only these instruments for this purpose, but also in figure. The harp has its sound from below and signifies the praise that arises from things below, that is, earthly things. The psaltery, however, has its sound from above and signifies the praise that concerns heavenly goods. He says "of ten strings" because by them are signified the ten precepts of the Decalogue, in which the whole of spiritual teaching consists.

Exposition on the Psalms of David

The loud noise is a certain inarticulate sound, when those who are fighting side by side in a war shout out in unison with each other. Sing, then, in harmony and in agreement and in union through charity.

Homilies on the Psalms 15:3 (ps 33)

"Sing unto Him a new song:" sing unto Him a song of the grace of faith. "Sing skilfully unto Him with jubilation" [Psalm 33:3]: sing skillfully unto Him with rejoicing.

Exposition on Psalm 33

Then when he says, "Sing," he treats of the song of the human voice. Now it should be known, according to the letter, that there is a twofold modulation: one is through simple song, and another through harmonizing. He touches on the first when he says, "A new song." The second, at "With a shout." According to the spiritual understanding, a man ought to exult in two things: namely, in the goods of grace received and in the goods of glory expected. Through the first goods we are renewed. Eph. 4: "Be renewed in the spirit of your mind": Rom. 6: "Let us walk in newness of life." He therefore sings a new song who exults in God because of the renewal of grace: Rev. 14: "The saints were singing a new song." He truly sings well with a shout who sings of the goods of glory, and the song which a man conceives in the heart, he expresses in words. Or, "with jubilation," or "in a shout of joy," according to Jerome. Jubilation is an ineffable joy that cannot be expressed in words, but by voice one gives to understand an immense breadth of joys. Those things that cannot be expressed are the goods of glory: 1 Cor. 2: "Eye has not seen, nor ear heard," and so on. And therefore he says, "Sing well to him with jubilation," because they cannot be expressed in song. But you may ask: in the Old Testament there were musical instruments and vocal songs. Why then did the Church set aside the former but adopt the latter? A twofold reason is assigned mystically: because they were figurative. The second reason is that God is praised with the mind and the voice, not with instruments. Another reason is found in the words of the Philosopher, who says that it is contrary to wisdom for men to be trained on lyres and musical instruments, because these occupy the mind in their own operation; rather, music should be simple, so that those dedicated to divine praises may be drawn away from corporeal things.

Exposition on the Psalms of David

“If you see the heavens,” he says, “and the order in them,” they are a guide to faith, for through themselves they show the Craftsman; and, if you see the orderly arrangement about the earth, again through these things also your faith in God is increased. In fact, it is not by acquiring knowledge of God with our carnal eyes that we believe in him, but by the power of the mind we have perceived the invisible God through visible things. Therefore, “all his works are done with faithfulness.” Even if you consider the stone, it also possesses a certain proof of the power of its Maker. Likewise, if you consider the ant or the gnat or the bee. Frequently in the smallest objects the wisdom of the Creator shines forth. He who unfolded the heavens and poured out the boundless expanses of the seas, he it is who hollowed out the very delicate sting of the bee like a tube, so that through it the poison might be poured out. Therefore “all his works are done with faithfulness.” Do not say, “This happened by chance” and “that occurred accidentally.” Nothing is casual, nothing indeterminate, nothing happens at random, nothing among things that exist is caused by chance. And do not say, “It is a bad mishap,” or “it is an evil hour.” These are the words of the untaught. “Are not two sparrows sold for a farthing? And yet not one of them will fall” without the divine will. How many are the hairs of your head? Not one of them will be forgotten. Do you see the divine eye, how none of the least trifles escapes its glance?

Homilies on the Psalms 15:3 (ps 33)

Everything done by [God] is firm and permanent. The insertion of both these phrases was necessary in the light of the foregoing: he had to recommend thanksgiving and show the justice of the victory and the permanence of the gift so that the thanksgiving and hymn singing to him would emerge as a response to both, the provision of just assistance and the gift of abiding beneficence. He is saying, then, that both these features characterize what is done by God, and if either is missing, the level of thanksgiving could be diminished. That is to say, if the assistance were unjust, it would not be appropriate to offer thanks on their behalf, even though thanks are due for what is received, or if it underwent rapid change, it thus would be unnecessary to give thanks for good things that do not last.

Commentary on Psalms 33:4B

"For the Word of the Lord is right:" for the Word of the Lord is right, to make you that which of yourselves ye cannot be. "And all His works are done in faith" [Psalm 33:4]: lest any think that by the merit of works he has arrived at faith, when in faith are done all the works which God Himself loves.

Exposition on Psalm 33

4–5

Second, when he says, "Because," he assigns the reason for joy and praise. The reason for praise and joy is twofold. One is on the part of God, in whom we are to exult. The second is on the part of his effects, at "By the word of the Lord." Concerning the first he does three things. First, he sets forth the reasons on God's part. And first, because "the word of the Lord is right," that is, his instruction: Ps. 118: "Your word is a lamp to my feet," and so on. Or, his very promise: Prov. 8: "All my words are just," and so on, "they are right to those who understand." Second, because "all his works are done in faithfulness," that is, they are faithful: Ps. 144: "The Lord is faithful in all his words and holy in all his works." Now there is great joy when a faithful man is found: Prov. 20: "A faithful man, who shall find?" Or, he says "in faith" because the works of God are good merits. But these are not meritorious unless they are done in faith, because without faith it is impossible to please God, Heb. 11. Or, "his word is right" and "his works." But for whom? "In faith," that is, in the faithful; for in the unfaithful the works and right words of God do not appear. Third, because he loves; and concerning this he does two things. First, he shows the affection of God when he says, "The Lord loves." Second, he manifests it through a sign, at "The earth is full of the mercy of the Lord." Among all the things that cause joy in the Lord, there are two: namely, mercy and justice: Prov. 20: "Mercy and truth preserve the king." For through justice subjects are defended. Take away justice, and no one will be secure and happy. Likewise, without mercy all fear and do not love. He gives us to understand this about God when he says, "The Lord loves mercy and judgment." He loves these in himself, because they are in his works: Ps. 24: "All the ways of the Lord are mercy and truth." Likewise, he loves these in each one: Mic. 6: "I will show you, O man, what is good and what the Lord requires of you," and so on. And therefore he says, "Exult," because God truly loves mercy, for "the earth is full of the mercy of the Lord." Behold, he manifests it through a sign. For all the fullness of the earth proceeds from the mercy of God, because the earth is full not of temporal goods but of spiritual goods, and especially after the coming of Christ. Acts 2: "They were all filled with the Holy Spirit," and so on. All these things are from the mercy of God: Rom. 9: "It is not of him who wills, nor of him who runs, but of God who shows mercy." He says "the earth," and so on, not heaven, because in heaven there is no misery, and therefore it does not need mercy; but the earth, where man is filled with many miseries, needs the fullness of mercy.

Exposition on the Psalms of David

The Judge wishes to have mercy on you and to share his own compassion.… But if he sees your heart unrepentant, your mind proud, your disbelief of the future life and your fearlessness of the judgment, then he desires the judgment for you, just as a reasonable and kind doctor tries at first with hot applications and soft poultices to reduce a tumor, but, when he sees that the mass is rigidly and obstinately resisting, casting away the olive oil and the gentle method of treatment, he prefers henceforth the use of the knife. Therefore, God loves mercy in the case of those repenting, but he also loves judgment in the case of the unyielding.

Homilies on the Psalms 15:3 (ps 33)

This is typical of God, both to show lovingkindness and to judge—to show lovingkindness for those who hope in him and to condemn those who trust in themselves.

Commentary on Psalm 33

Grace and righteousness are characteristic of what is done by God. In other words, he said that loving is characteristic of him, speaking perhaps excessively and meaning that not only does what has been done in the past have these two characteristics, but also he is very fond of doing such things as happen to have these two characteristics.

Commentary on Psalms 33:5A

"He loves Mercy and Judgment:" for He loves Mercy, which now He shows first; and Judgment, wherewith He exacts that which He has first shown. "The earth is full of the Mercy of the Lord" [Psalm 33:5]: throughout the whole world are sins forgiven unto men by the Mercy of the Lord.

Exposition on Psalm 33

He places kindness before judgment because God uses kindness, then judgment against those who continue in sin.

Large Commentary on Psalms 33:5

He describes the Lord by telling what he has done or what he does every day. We say that we love the things in which we are often engaged. So here the Lord’s love of mercy is celebrated in song … because he often imparts this mercy as a gift.… Since in this world he shows his love of mercy when he scatters it far and wide, when he bears with sinners, when he patiently waits for blasphemers, when he offers life to the unworthy and other similar acts that plainly ought to be attributed to divine compassion.… What follows is the statement that “the earth is full of the mercy of the Lord.” It is just this mercy that preserves us when we are miserable, when we struggle in the battle because of the devil’s attack, when we are distracted from the commands of heaven by the weakness of our flesh.… Therefore let us seek the mercy with which the entire world is filled.

Explanation of the Psalms 33:5

The rule of the truth that we hold is this: There is one God almighty, who created all things through his Word; he both prepared and made all things out of nothing.… From this “all” nothing is exempt. Now, it is the Father who made all things through him, whether visible or invisible, whether sensible or intelligible, whether temporal for the sake of some dispensation or eternal. These he did not make through angels or some powers that were separated from his thought. For the God of all things needs nothing. No, he made all things by his Word and Spirit, disposing and governing them and giving all of them existence. This is the one who made the world, which indeed is made up of all things. This is the one who fashioned humankind. This is the God of Abraham and Isaac and Jacob, above whom there is no other God, or a Beginning, or a Power or a Fullness. This is the Father of our Lord Jesus Christ.

Against Heresies 1:22.1

Accordingly, with the utmost clearness and brevity, the prophetic word condemns this practice: "For all the gods of the nations are the images of demons; but God made the heavens, and what is in heaven." Some, however, who have fallen into error, I know not how, worship God's work instead of God Himself,-the sun and the moon, and the rest of the starry choir,-absurdly imagining these, which are but instruments for measuring time, to be gods; "for by His word they were established, and all their host by the breath of His mouth."

Exhortation to the Heathen

Nothing in the Trinity can be called greater or less, for there is but one fount of deity, who upholds the universe by his word and reason and sanctifies “by the spirit of his mouth” all that is worthy of sanctification.

On First Principles 1:3.7

Is the preparation of the heavens a matter of time for God, so that a sudden movement of thought crept into his understanding, as if it had been previously inactive and dull, and in a human way he searched for material and instruments for the building of the world? The prophet, however, has a different explanation for the operations of God. The heavens were in need of a command from God in order to be established, for their splendor and power in this stability of their unshakable nature did not arise from the proper blending and mixture of any material but by the breath of the divine mouth.

On the Trinity 12:39

Where are those who set at naught the Spirit? Where are those who separate it from the creative power? Where are those who dissever it from union with the Father and Son? Let them hear the psalm that says, “By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth.” The term “Word” will not be considered as this common form of diction that consists of names and expressions; nor will the Spirit be considered as vapor poured out in the air but as the Word, which was in the beginning with God, and as the Holy Spirit, which has obtained appellation as its own. As, then, the Creator, the Word, firmly established the heavens, so the Spirit, which is from God, which proceeds from the Father, that is, which is from his mouth (that you may not judge that it is some external object or some creature but may glorify it as having its substance from God) brings with it all the powers in him.… Since, then, the Savior is the Word of the Lord and the Holy Spirit is the Spirit from his mouth, both joined with him in the creation of the heavens and the powers in them, and for this reason the statement was made: “By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth.” For nothing is made holy except by the presence of the Spirit.

Homilies on the Psalms 15:4 (ps 33)

By the “word” we must here understand the Son, through whom, as St. John declares, “all things were made.” And what is “the spirit of his mouth” if not the Spirit whom we believe to be holy? Thus, in one text, you have the Lord, the Word of the Lord and the Holy Spirit making the full mystery of the Trinity.

The Power of the Holy Spirit 7

The Trinity is clearly declared here: Lord, Word, Spirit of the Lord.

Brief Commentary on Psalm 33

There is clear demonstration in this verse that the Father, the Son and the Holy Spirit are the creators of all things.

Homily 87, on John 1:1-14

You see, when it says “mouth” in these cases, it intends to indicate an operation affecting visible creation, as when it also says “hand” and “feet” and the like. Elsewhere, too, Scripture says, “The mouth of the Lord said this,” in the sense that God revealed what had been determined in our regard; nowhere does the divine Scripture by such corporeal expression describe the Lord’s nature or the creation of invisible nature, such as angels and the like, as in our case it is in the habit of saying, “Your hands made me.” So by “breath of his mouth” he means “by his decision.”

Commentary on Psalms 33:6B

"By the Word of the Lord were the heavens made firm:" for not by themselves, but by the Word of the Lord were the righteous made strong. "And all the strength of them by the Breath of His Mouth" [Psalm 33:6]. And all their faith by His Holy Spirit.

Exposition on Psalm 33

Effort and time on the part of workers was not required: a word was sufficient for creating on his part. He said, Let a firmament be made, and so it was. Let lights be made in the firmament of heaven, and it was. Such is the surface meaning of the text. True theology, however, gives a glimpse of God the Word with the all-holy Spirit making the heavens and the heavenly powers. The inspired composition of the Old Testament anticipates the Gospel teaching: as the divinely inspired John, the son of thunder, taught the whole world, “In the beginning was the Word, and the Word was with God, and the Word was God; all things were made through him, and without him was made not one thing that was made.”

Commentary on the Psalms 33:4

If we examine the passage more carefully, he even indicates the holy Trinity here. For by using the term word he reveals the Son, by adding “of the Lord” he speaks of the Father, and with the phrase “by the spirit of his mouth” he surely wants the Holy Spirit to be understood, who proceeded from the Father before all time. And in order that you may understand the unity manifest in three persons, he refers to his mouth, rather than their mouths.

Explanation of the Psalms 33:6

Concerning this Spirit it is written: "His Spirit has adorned the heavens." For the ornaments of the heavens are the virtues of those who preach. Paul enumerates these ornaments, saying: "To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healing in one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of speeches. But one and the same Spirit works all these things, distributing to each one individually as He wills." Therefore, as many as are the gifts of those who preach, so many are the ornaments of the heavens. Hence it is written again: "By the word of the Lord the heavens were established." For the Word of the Lord is the Son of the Father. But concerning these same heavens, namely the holy apostles, so that the entire holy Trinity might be shown to have worked together, it is suddenly added concerning the divinity of the Holy Spirit: "And by the breath of His mouth is all their power." Therefore the power of the heavens was received from the Spirit, because they would not have presumed to oppose the powers of this world unless the strength of the Holy Spirit had made them firm.

Forty Gospel Homilies, Homily 30

Now a spirit that is sent, and acts, and strengthens and maintains is not breath that is dissipated any more than the mouth of God is a bodily member. Both in fact are to be understood as appropriately referring to God.

Orthodox Faith 1:7

Then when he says, "By the word," the cause of joy is set forth on the part of the divine effects. Moses at the beginning of the creation of things makes mention of three: heaven, water, and earth: Gen. 1: "In the beginning God created heaven and earth"; and further: "The Spirit of the Lord moved over the waters." According to this, therefore, the Psalmist sets forth, first, the effect of God in the heavens. Second, in the waters, at "Gathering together." Third, on the earth, at "Let all the earth fear the Lord." He says therefore, "By the word of the Lord the heavens were established." According to the Gloss, this is expounded both literally and mystically. And in both senses these words are treated, which are on the part of God: namely, Lord, Word, and Spirit of his mouth. Lord is a name of power, and power is appropriated to the Father. The Word is the conception of the mind, hence it is also called begotten wisdom. And the Word is the Son. His Spirit is the Holy Spirit. He is called the Spirit of his mouth because "mouth" is appropriated to the Word; hence it is the same as saying "the Spirit of the Word," because he is the Spirit of the Son and of truth. And although the works of the Trinity are undivided in the divine: Jn. 5: "Whatever the Father does, these the Son also does in like manner"; yet here he speaks according to appropriation. In heaven there are two wondrous things: namely, its perpetuity, because it is incorruptible, and its power, by which the entire lower world is changed -- through heat in summer and through cold in winter. The perpetuity of the heavens comes from the nature of their form; for the forms of the elements are particular and do not fill the entire potentiality of matter; hence their matter remains in potentiality to another form. But the form of heaven has a certain totality and fills the entire potentiality of matter. But the form of an artifact proceeds from the form of the artificer. The form conceived in the heart of the Father is the Word. Therefore, the formation of every thing is attributed to the Word; hence he says, "By the word of the Lord the heavens were established." But the power of the heavens is in moving. Every subsequent motion is derived from a prior one as from a cause. The first motion in things that act by will is the motion of love, because every motion in things that have will is a motion of will. And therefore Dionysius says, in chapter 4 of The Divine Names, that divine love does not allow him to be without offspring; rather, it moves him to act, and so on. It is therefore necessary that the power of the heavens be from the Spirit; and therefore he says, "And by the spirit of his mouth, all their power." Mystically, by the heavens the apostles are understood: they were established by the word of the Lord, namely of Christ, or by the Son of the Lord; and this is his prayer and his teaching. Lk. 22: "I have prayed for you, that your faith may not fail," and so on. Likewise, their power was strengthened by the Holy Spirit. Lk. 24: "Stay in the city until you are clothed with power from on high."

Exposition on the Psalms of David

The reasons according to which he dispenses all things individually are stored up only in the knowledge of God. In fact, we learned in another psalm, which said, “Thy judgments are a great deep,” that the judgments made about each one are called a deep. Therefore, if you seek to know why the life of a sinner is continued but the days of sojourning of the just are cut short; why the unjust thrive but a just person is afflicted; why the young child is snatched away before coming to maturity; whence are wars; why there are shipwrecks, earthquakes, droughts, heavy rains; why things destructive of people are created; why one person is a slave, another free, one is rich, another is poor (and the difference in sins and in virtuous actions is great; she who was sold to a brothel keeper is in sin by force, but she who immediately obtained a good master grows up with virginity); why this one is treated with kindness and that one condemned; and what is the reward in the case of each of these from the Judge; taking all these questions into your mind, consider that the judgments of God are the depths and, because they are enclosed in the divine storehouses, are not easily grasped by those encountering them. To one who believes, a promise is given by God: “I will give you hidden treasures, unseen ones.” When we have been deemed worthy of knowledge face to face, we shall see also the depths in the storehouses of God.

Homilies on the Psalms 15:5 (ps 33)

Praise is the movement of the spirit translated from ignorance to virtue and knowledge.

Notes on the Psalms 32[33].8

"He gathers the waters of the sea together as into a bottle:" He gathered the people of the world together, to confession of mortified sin, lest through pride they flow too freely. "He lays up the deep in storehouses" [Psalm 33:7]: and keeps in them His secrets for riches.

Exposition on Psalm 33

Then when he says, "Gathering together the waters of the sea as in a vessel," he shows the effect of God in the waters. In the waters, two wondrous things are to be considered. One is that the waters are gathered into one part of the earth and do not occupy the entire surface, which is wondrous for two reasons. First, because the natural order is that water should surround the whole earth, just as air surrounds water. Likewise, the sea is higher than the earth. Second, because although water continually evaporates through the heat of the sun, it is nevertheless preserved in the same quantity. And therefore he says two things: namely, that they are gathered into one by the command of God. Jer. 5: "I have placed the sand as a boundary of the sea, an everlasting decree which it shall not pass; and its waves shall toss and not prevail, and they shall swell and not pass over it." Job 38: "Who shut up the sea with doors," and so on, "its swelling waves?" And therefore he says, "Gathering together the waters of the sea as in a vessel." Water gathered in a vessel has trembling and rising, yet it does not flow out, because it is held back by the skin of the vessel. So the water gathered in the sea has swelling, and yet it does not flow, because it is contained by the divine power. Gen. 1: "Let the waters be gathered together," and so on. The other wondrous thing is that it continually evaporates and is not diminished. Hence, as certain philosophers say, all the water would be dried up by the power of the sun's heat according to nature. And therefore against this he says, "Placing the depths in storehouses." The abyss, according to Augustine, refers to the impassable depth of the waters; and it has a twofold interpretation: from "a," which means "without," and "basis," which means "foundation" -- as though without foundation, and without brightness, because it is deep and dark. In a treasury there are three things: for a treasury denotes a certain quantity of gold, and what is placed in a treasury is preserved -- hence it is called a "theca" (repository) of gold; likewise, it is placed there so that it may be drawn out for use. All of this is in the abyss: because in it there is an immense abundance or multitude of waters. Second, in the abyss the water is preserved and does not fail; third, the waters are drawn out for use, when vapors rise from them and rains are generated and the earth is irrigated. Ps. 17: "The fountains of waters appeared." Mystically, this is expounded in two ways: of the good and of the wicked. Of the good, so that by the waters of the sea we understand peoples. Rev. 17: "The many waters are peoples and nations and tongues." Therefore, as it were, the waters of the sea -- the peoples of this world -- he gathers in the Church as in a vessel. The Church is compared to a vessel because of its unity; and because a vessel is made from the skin of a dead animal, by this it is suggested that some come to the Church so that they may mortify their members which are upon the earth; for the apostles were confirmed as though they were heavens, and from these, peoples were gathered in the Church. "Placing the depths," that is, the profundity of divine meanings, "in storehouses" of Sacred Scripture. Is. 33: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure." Or, "the depths" formerly, namely sinners who were deep and dark with the shadows of vices, "placing them as treasures of gold" of the Church. Paul is a great treasure of the Church, and Matthew, and Magdalene, who were once as a kind of abyss. But in reference to the wicked, the water of the sea is understood as the tribulation of this life. Ps. 68: "The waters have come in even unto my soul." God confirms the heavens, yet he does not take away their infirmities, because grace is so preserved interiorly that it does not exclude infirmities exteriorly. And therefore he says that he gathers together the tribulations of them, namely of the heavens, that is, of heavenly men, "in a vessel," that is, in their bodies, "placing the depths," that is, the persecutors of the Church, "in storehouses," because he does not give them freedom to rage against the Church as much as they want.

Exposition on the Psalms of David

"Let all the earth fear the Lord:" let every sinner fear, that so he may cease to sin. "Let all the inhabitants of the world stand in awe of Him" [Psalm 33:8]: not of the terrors of men, or of any creature, but of Him let them stand in awe.

Exposition on Psalm 33

The prophet rightly asks that all things be moved by the Lord, because everything that is arranged by his ordering is always applied to useful matters. But although he had earlier spoken about all things in a general way, he now turns his attention to people. Even though the universe needs to be administered by his command, the human race has the greatest need of such administration; the human race is known to be subject to acts of sin because it has become corrupted from its original nature because of vices that creep into it.

Explanation of the Psalms 33:8

Third, when he says, "Let all the earth fear," he shows the effect of God on earth. First, he sets forth a warning; second, he shows the effect of God regarding the earth, at "For he spoke and they were made," and so on. Concerning the first he does two things. First, he sets forth the warning; second, he explains it, at "But let all who dwell on the earth," and so on. He says therefore, "Let all the earth fear the Lord," and so on. But why did he place a warning here, when he spoke of other effects in which he used no warning, but only regarding the earth? The reason is that every other creature obeys God at a nod, except earthly man. And therefore he says, "All the earth," that is, every earthly man, "let him fear the Lord." Eccl. 12: "Fear God, and keep his commandments; for this is the whole of man." For this is a metonymic expression, so that the container is understood for the contained, when he says "earth," that is, the inhabitants of the earth. Second, he explains the warning, saying, "But let all who dwell on the earth be moved by him," and so on -- namely, with a good stirring to the service of God, because he alone draws. Jn. 6: "No one can come to me unless the Father who sent me draws him."

Exposition on the Psalms of David

The psalm bids us to exult in the one who has come to earth from heaven, as in one who is set over the entirety, and who has brought the entirety into being from not being and who maintains all things in being, whose command becomes reality. For this is the meaning of the divine words, “He spoke, and they were made; he commanded, and they were created.”

On the Inscriptions of the Psalms 2:8.79

"For He spoke, and they were made:" for no other one made those things which are to fear; but He spoke, and they were made. "He commanded, and they were created" [Psalm 33:9]: He commanded by His Word, and they were created.

Exposition on Psalm 33

Then when he says, "For he spoke," he shows a twofold effect regarding the earth. First, the effect of creation; second, of governance, at "The Lord brings to naught." In creation, two things are to be considered: namely, the formation itself and the creation itself. Both are present here. For first he shows the formation when he says, "He spoke," and so on. Second, the creation itself, when he adds, "He commanded," and so on. He says therefore, "For he spoke": Augustine, in book 7 of his Literal Commentary on Genesis, says that every formation is through the Word, because created things are related to God as artifacts to the artificer. Hence, just as all the forms of an artifact are from the form conceived in the mind of the artificer, so every form of things is from the divine Word conceived. Hence "He spoke," that is, he conceived the Word from eternity, and according to it all things were made. As if to say, he begot the Word, in which it was that all things should be made; and thus there is formation. Second, creation: because "He commanded and they were created." For to speak implies a formed word. To command implies merely a direction or emanation. Hence to command implies the creation of formless matter. Sir. 8: "His word is full of power." Mystically, "He spoke and they were made" by the seed of grace; "He commanded" in the work of truth. Ps. 103: "Send forth your spirit," and so on. But as to the work of governance, he says:

Exposition on the Psalms of David

Another result of believing in Creation is to see Nature not as a mere datum but as an achievement. Some of the Psalmists are delighted with its mere solidity and permanence. God has given to His works His own character of emeth; they are watertight, faithful, reliable, not at all vague or phantasmal. "All His works are faithful—He spake and it was done, He commanded and it stood fast" (33:4, 9). By His might (Dr Moffatt's version) "the mountains are made firm and strongly fixed" (65:6). God has laid the foundations of the earth with perfect thoroughness (104:5). He has made everything firm and permanent and imposed boundaries which limit each thing's operation (148:6).

Reflections on the Psalms, Chapter 8: Nature

It is possible to refer these things to the time of Jesus’ passion when they thought that they were crucifying the King of glory, but he through the economy of the cross was renewing humanity. For in the resurrection the counsel of nations, of Pilate and his soldiers, and of whoever was active in the matter of the cross was brought to nought; the counsels of the princes were rejected, and also those of the high priests and scribes and kings of the people. In fact, the resurrection destroyed their every device.… Therefore, when you hear someone making great threats and announcing that he will bring on you all sorts of ill treatment, losses, blows or death, look up to the Lord, who brings to nothing the counsels of nations and rejects the devices of the people.

Homilies on the Psalms 15:6 (ps 33)

The plans of the nations and the councils of the leaders and the understanding of the peoples are tested by the Lord as contrary to his will—who desires all people to come to salvation and truth.

Notes on the Psalms 32[33].10

"The Lord brings the counsel of the heathen to nought;" of them that seek not His Kingdom, but kingdoms of their own. "He makes the devices of the people of none effect:" of them that covet earthly happiness. "And reproves the counsels of princes" [Psalm 33:10]: of them that seek to rule over such peoples.

Exposition on Psalm 33

"The Lord." Because, remaining stable, he changes all things. And first, the change of all things is set forth; second, his stability, at "The counsel." Regarding the inhabitants of the earth, it should be noted that some are small and some are great; and both are changed. As to the small he says, "The Lord brings to naught," and so on. Where he touches on two things: namely, the purpose, which concerns the end, and the counsel, which concerns the means to the end. And this is changed, because one does not act according to what one has planned, but according to what God disposes. Is. 8: "Take counsel together, and it shall be brought to naught." And this is what he says, "The Lord brings to naught the counsels of nations." And he specifically brought to naught the counsel of those wishing to destroy the law of Christ. "And he rejects the devices of peoples" who think in merely human terms; for the Lord rejects such purposes. As to the great he says, "And he rejects the counsels of princes"; as if to say, not only of peoples, but also of princes he rejects the counsels, because it is not in their power to achieve their intended effect, but this lies in the divine ordering. Job 11: "He leads counselors to a foolish end."

Exposition on the Psalms of David

Even if a vast number were scheming, while God wanted the opposite, the vast number would be of no significance to the schemes. Even if rulers planned something, the object of their concern would come to nothing, and they would get no benefit from the government or the vast number of the subjects. Then the more important consideration.… Not only can [God] render the schemes of others ineffectual, but also he can bring great reliability to his own. Now, “thoughts of his heart” is a bodily expression by which he refers to God’s determined limit and authoritative decree, as if to say, Such a decision of the Lord is irrevocable.

Commentary on Psalms 33:10B, C-11

"But the counsel of the Lord stands for ever;" but the counsel of the Lord, whereby He makes none blessed but him that submits unto Himself, stands for ever. The thoughts of His Heart to all generations [Psalm 33:11]: the thoughts of His Wisdom are not mutable, but endure to all generations.

Exposition on Psalm 33

There is no thought in him that varies with the passing of time nor, like human beings, did he think one way before he made the world, nor does he think another way after he made the world, nor will he think still another way after the appearance of this world has passed away; for the “counsel of the Lord stands forever.”

Book to Victor Against the Sermon of Fastidiosus the Arian 6:1

We properly understand his counsel as the secret of the incarnation, since it was known to have been granted in order to provide counsel for the human race. It is not undone in any age, but remains for eternity, because the triumphant death of the Lord forever abolished the destruction brought about by the devil.

Explanation of the Psalms 33:11

Then when he says, "But the counsel," the stability of God is set forth, because his counsel stands and his thought perseveres. But is there counsel in God? It seems not, because it implies doubt. I respond: it must be said that counsel is understood differently in God and in us. For knowledge in us implies discursive reasoning, but in God it implies certitude. So with counsel: when it is in us, it denotes inquiry; but when it is said of God, it implies ordering of all things to their due end. Is. 46: "My counsel shall stand, and all my will shall be done." Acts 5: "If this counsel is from God, you will not be able to resist and dissolve it." "The thoughts of his heart," that is, the purpose of his will, endure; because if he changes his sentence, he does not change his counsel. Is. 55: "For my thoughts are not your thoughts, nor are your ways my ways."

Exposition on the Psalms of David

You the people chosen by him are fortunate for the reason that the Lord’s kindness to you is unchanging.

Commentary on Psalms 33:12

"Blessed is the nation whose God is the Lord:" one nation is blessed, belonging to the heavenly city, which has not chosen save the Lord for their God: "And the people whom He has chosen for His own inheritance" [Psalm 33:12]: and which not of itself, but by the gift of God, has been chosen, that He by possessing it may not suffer it to be uncared for and miserable.

Exposition on Psalm 33

One should declare blessed, he is saying, not those priding themselves on their wealth but those trusting in God and enjoying aid from him.

Commentary on the Psalms 33:6

"Blessed is the nation." Above he exhorted the just to joy; here he sets forth their dignity. And concerning this he does two things. First, he proposes their dignity; second, he proves it, at "From heaven." The dignity of the saints is supreme, because they alone arrive at what all men naturally desire. If one or a few were to arrive at a single thing that all desired to reach, this would be a great dignity. Now all men desire to tend toward beatitude, which nevertheless only the just attain, because they will obtain it perfectly in the future, but now in an incipient way and in hope. Therefore, the dignity of the just is great. Concerning their beatitude, begun here and to be perfected in the future, he touches on two things: namely, its matter and its cause, at "The people." He says therefore, "Blessed is the nation." Concerning beatitude, different philosophers have held different views. And according to the different opinions about this, there are different philosophical schools. Some placed it in bodily goods, such as Epicurus. Some in the works of the active life, such as the Stoics. Some in the contemplation of truth, such as the Peripatetics. To seek beatitude in what is below us is vain, because beatitude is above us. But what is above us is God. Therefore the beatitude of man is to cling to God. For each thing is perfect if it adheres to its proper good. But the proper good of man is God. Ps. 72: "For me, to adhere to God is good." Now one can cling to God with the mind, namely by intellect and will, not by sense, because this is common also to brute animals. Therefore man adheres to God in two ways: namely, by the intellect, through contemplation and knowledge, and by affection, through love. And because these are imperfect on the way, but perfect in the homeland, therefore here beatitude is imperfect, there it is perfect. And therefore he says, "Blessed is the nation." And why? "Because the Lord is its God," that is, it has its mind joined to God. Therefore, "blessed is the people whose God is the Lord." Heb. 11: "God is not ashamed to be called their God." But what is the cause of this? Is it nature, fortune, or one's own virtue? No. But divine election. Jn. 15: "You have not chosen me, but I have chosen you." Likewise, Jn. 6: "No one can come to me unless my Father who sent me draws him." And therefore he adds, "The people whom he has chosen"; as if to say, they are blessed because chosen by God. Eph. 1: "He chose us in him before the foundation of the world." And this "as his inheritance," that is, so that they themselves might be his inheritance. Inheritance implies stable possession. God possesses all things by dominion. But only the just are subject to him by their will; hence he chose them as his inheritance, that is, to possess justice forever. Wis. 1: "Justice is perpetual and immortal." Is. 19: "Israel is my inheritance." The Lord, therefore, is their God because they enjoy him. And they themselves are the inheritance of God because they are subject to him.

Exposition on the Psalms of David

Consider the lofty spectator; consider him who is bending down regarding the affairs of humankind. Wherever you may go, whatever you may do, whether in the darkness or in the daytime, you have the eye of God watching. “From his habitation that he has prepared.” The gates are not being opened, the curtains are not being drawn together, the habitation of God is ready for viewing. He looks on all people. No one escapes his sight; no darkness, no concealing walls, nothing is a hindrance to the eyes of God. He is so far from failing to look on each individually that he even looks into the hearts, which he himself formed without any admixture of evil. God, the Creator of humankind, made the heart simple according to his saving image; but later we made it, by union with passions of the flesh, a complicated and manifold heart, destroying its likeness to God, its simplicity and its integrity. Since he is the Maker of hearts, therefore, he understands all our works. But we call both words and thoughts and, in general, every movement of a person, his works. With what feelings or for what purpose they are, whether to please people or to perform the duties of the commands given us by God, he alone knows, who understands all our works. Therefore, for every idle word we give an account. Even for a cup of cold water, we do not lose our reward, because the Lord understands all our works.

Homilies on the Psalms 15:8 (ps 33)

"The Lord looks from Heaven; He beholds all the sons of men" [Psalm 33:13]. From the souls of the righteous, the Lord looks mercifully upon all who would rise to newness of life.

Exposition on Psalm 33

A person does not look to the Lord, but the Lord looks to a person … for when it says “and he looks upon,” it indicates the graces of the One who shows compassion, for we say that we look upon those to whom we claim that something has been bestowed. Consider that he does not say that sins were looked upon, but people. When he looks upon sins, he punishes, but when he focuses his attention on a person, then he pardons.

Explanation of the Psalms 33:13

As for the fact that he says, “And he has looked upon,” he indicates the grace of the one who shows mercy. We say that they see that we look upon those to whom we declare that something has also been offered. And consider that he did not say that the sins were seen, but rather the sons of men were. For when God looks at their sins, he punishes them; when he looks at a person, he absolves them, just as he will say in Psalm 51, “Turn your face from my sins,” and elsewhere, “Do not turn your face away from me.” Thus, we must understand and retain this salutary distinction.

Expositions of the Psalms 32:13

Then when he says, "From heaven," he proves their dignity through the examination of divine judgment. And concerning this he does three things. First, he sets forth the certainty of divine judgment. Second, he adds the vanity of human prosperity, at "The king is not saved." Third, the efficacy of grace in the saints, at "Behold, the eyes of the Lord." Concerning the first he does two things. First, he considers the certainty of divine judgment from its height; second, from its causality. And first he shows it from the first; second from the second, at "He who has formed." Concerning the first he does two things. First, he shows the certainty of divine judgment from its height. Second, he removes a doubt, at "From his prepared dwelling place." He says therefore, "From heaven," and so on. The higher any power is in the order and genus of power, the more efficacious it is for the works that befit that power. And therefore, the more refined any cognitive power is, the more efficacious it is in knowing. Nothing is so sublime as the divine intellect; and therefore its efficacy in knowing is supreme. And therefore he says, "From heaven," that is, from the height of the divine majesty. For just as nothing is higher than heaven among corporeal things, so nothing is higher than God among spiritual things. And therefore, because he looks from on high, he "sees all the children of men"; because the more he sees from on high, the more he sees: Prov. 16: "All the ways of men are open to his eyes."

Exposition on the Psalms of David

"From His prepared habitation:" from His habitation of assumed Humanity, which He prepared for Himself. "He looks upon all the inhabitants of the earth" [Psalm 33:14]: He looks mercifully upon all who live in the flesh, that He may be over them in ruling them.

Exposition on Psalm 33

Then when he says, "From his prepared dwelling place," he removes the doubt. For some believed that God dwells in the heavens as though in remote parts he would not know human affairs: Job 22: "He walks about the poles of heaven and does not consider our affairs." The Psalmist excludes this, saying, "From his prepared dwelling place"; as if to say, no one would prepare a place for himself so as to hinder himself. It would be different if another had prepared it. A king would be foolish who prepared for himself a throne where he could not govern his kingdom. And this is what he says, "From his prepared dwelling place," that is, from heaven, which he prepared for himself as his dwelling place -- not that he is contained by it, but because his glory shines forth more in it. He has looked, he says, "upon all who dwell on the earth," that is, upon the flesh, by subduing it: Ps. 112: "Who is as the Lord our God, who dwells on high and looks upon the lowly," and so on. Ps. 102: "The Lord has prepared his throne in heaven," and so on. Or, "from heaven," that is, from Christ. Through the angels or the apostles he has looked with the eye of his mercy to save men.

Exposition on the Psalms of David

When we fail to remember the one who formed each one of us in the womb, and formed all our hearts individually and understands all our works, we do not perceive that God is a helper of those who are lowly and inferior, a protector of the weak, a shelterer of those who have been given up in despair and Savior of those who have been given up as hopeless.

Commentary on the Gospel of John 13:168

The demons do not know our hearts, as some people think, for the Lord alone is “knower of hearts,” “who knows the mind of human beings” and “who alone fashioned their hearts.” Rather, [demons] recognize the many mental representations that are in the heart on the basis of a word that is expressed and movements of the body.

On Thoughts 37

Only [God] can cure our hearts, he who alone created our hearts and perceives all our deeds. He alone has the power to enter into our conscience, touch our thoughts and comfort our soul. And if he does not console our hearts, all that people may do is superfluous and unprofitable. Just as when God comforts and pacifies us again, even if people greatly disturb us with myriad troubles, they will be unable to injure us in anything, for when he strengthens our heart, no one is able to shake it.

Homilies on Repentance and Almsgiving 4:3.17

Some commentators thought that here blessed David means that he individually formed people’s souls apart from their body, as though “hearts” meant “souls.” Whether this is so or not (it is a topic requiring fuller treatment), here it does not have that sense. Rather, “their hearts” means “them,” referring to the whole from the part. So “he forms them individually” means that none of humankind was in existence, as if to say, when they did not exist, he produced them.

Commentary on Psalms 33:15

Nothing done by human beings can escape [God’s] attention, since he is the creator of the thoughts’ inner chamber, namely, the heart. In fact, this was the meaning, completely consistent with what went before: Blessed are you who are devoted to him who conducts an examination of everything that is done; instead of anything escaping his notice, he has a precise knowledge of everything.

Commentary on Psalms 33:15

"He fashions their hearts singly:" He gives spiritually to their hearts their proper gifts, so that neither the whole body may be eye, nor the whole hearing; [1 Corinthians 12:17] but that one in this manner, another in that manner, may be incorporated with Christ. "He understands all their works" [Psalm 33:15]. Before Him are all their works understood.

Exposition on Psalm 33

The God of all looks down … not as ignorant and anxious to learn but as judging and sentencing. How could the one who made the soul be ignorant of its movements?

Commentary on the Psalms 33:7

God has “fashioned the hearts” of those to him he has granted the gifts of his understanding. We say that modelers fashion, since they compose forms in accordance with the needs of their work. Likewise, the Lord also forms the minds of the just and sets them in order to guide them to the gifts of his mercy.

Explanation of the Psalms 33:15

Then when he says, "He who has formed," he proves the certainty of divine knowledge from its causality. And concerning this he does two things. First, he sets forth its causality. Second, he concludes the certainty of its knowledge, at "He who understands." It would be foolish to say that someone who makes a certain crafted work would not know its use; for he would make it in vain, since the use is its end. And therefore he says elsewhere: Ps. 93: "He who formed the eye, does he not consider?" How then could it be that he would make something proportioned to knowing particulars unless he himself knew them? For man knows singular things through his intellect and soul and heart. Therefore God, who made that heart, knows them. And note that the words carry their weight. For he says "hearts," to exclude the unity of intellect in all, for different people have different intellects. He says "one by one," to show that the soul is not twofold; otherwise it would not be said that he formed them one by one, but one from which all derive, and thus likewise one by one. Therefore, he himself formed individual souls by themselves, namely through creation, since the soul is a substance subsisting in itself, not from matter. Likewise, he said "formed" to show that the soul is not made from the substance of God; otherwise it would not be called formed, but consubstantial. And he says pointedly "formed," because forming is the work of potters, who impress a beautiful form upon base material. So God, by creating, infuses the soul into the body of clay: 2 Cor. 4: "We have this treasure in earthen vessels": Rom. 9: "Does the thing formed say to him who formed it, 'Why have you made me thus?'" And from this he concludes that "he understands all their works"; for whoever knows the cause knows the effect. The cause of all human effects is the heart. God knows the heart. Therefore, he also knows its works. "He formed" is understood of the fashioning of grace, because the gifts of grace are from him, and this "one by one," because "there are different kinds of graces," 1 Cor. 12. And this because "he himself understands their works" by helping and advancing them.

Exposition on the Psalms of David

All things that are at once human, when compared with the true power, are weakness and infirmity.

Homilies on the Psalms 15:9 (ps 33)

"A king shall not be saved by much strength:" he shall not be saved who rules his own flesh, if he presume much upon his own strength. "Neither shall a giant be saved by much strength" [Psalm 33:16]: nor shall he be saved whoever wars against the habit of his own lust, or against the devil and his angels, if he trust much to his own might.

Exposition on Psalm 33

The king is not saved through much strength. In vain we care for the strength of the body, and we rashly judge our power from the ones near us, friends and money: for nothing except help sent from heaven is able to save us. Take the example from Goliath or Pharaoh. He, a giant, although he was the strongest, was overcome easily by the simple boy David. The other [Pharaoh] pursued Israel with large chariots and a multitude of horses; he has the sea for a grave.

Large Commentary on Psalms 33:16

16–17

"The king is not saved." Above, the Psalmist showed the dignity of the saints from the certainty of divine judgment, by which he intends to prove the dignity of the saints. Now in this part he shows the vanity of human prosperity. And concerning this he does two things. First, he shows that no temporal power can lead men to the salvation of the just. Second, he shows that this is accomplished by the mercy of God, at "Behold, the eyes of the Lord." He says therefore, "The king is not saved." But because secular power is threefold -- one consisting in the multitude of subjects, another in bodily strength, and another in exterior riches -- he therefore shows that none of these can lead to salvation. First, concerning the first power, which is royal; and therefore he says, "The king is not saved by his great power." Jerome has, "By a multitude," and so on. Ps. 145: "Do not put your trust in princes, in the children of men, in whom there is no salvation." Rather, if they sometimes have salvation, it is through God: Ps. 143: "Who gives salvation to kings." Second, he shows that salvation is not in bodily strength; hence he says, "And the giant shall not be saved by his great strength," that is, by his might: Bar. 3: "There were the giants, those renowned ones, who from the beginning," and so on. Third, that it is not in riches. And he mentions two supporting things: namely, the horse and abundance of possessions. As to the first he says, "The horse is deceptive," and so on, that is, however good a horse he has, still he cannot be saved bodily or spiritually: Prov. 21: "The horse is prepared for the day of battle, but the Lord gives salvation." As to the second he says, "And in the abundance of his strength he shall not be saved," that is, of exterior possessions: Prov. 11: "He who trusts in his riches shall fall": Is. 31: "Woe to those who go down to Egypt for help, trusting in horses." Mystically, morally, and allegorically this is expounded to mean that a man is not saved by his own power, whatever good he may possess. For there is a threefold good by which one might seem able to attain salvation. The first is authority; and as to this he says, "The king is not saved by his great power." If indeed he is powerful enough to rule others, this is not by his own power, but he has it from God. The second is constancy; and this he does not have by his own power; hence he says, "And the giant shall not be saved by his great strength." The third is good bodily disposition and fortitude; hence he says, "The horse is deceptive," namely, a strong and robust body is deceptive. Or, universally, "In the abundance of his strength," that is, wherever he has aptitude for good, "he is not saved" unless God grants him salvation: Ps. 29: "In my abundance I said, I shall never be moved. You turned away," and so on. This is what is said in Jer. 9: "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches."

Exposition on the Psalms of David

"A horse is a deceitful thing for safety:" he is deceived, who thinks either that through men he gains salvation received among men, or that by the impetuosity of his own courage he is defended from destruction. "In the abundance of his strength shall he not be saved" [Psalm 33:17].

Exposition on Psalm 33

You will not be safe any more than the man who trusted in his own horse, of whom it was sung, “He cast the horse and its rider into the sea.” The horse failed to save him. And so even if you are a giant in courage you are not safe in your own strength.

Commentary on the Psalms 33

He who does not trust in his own good deeds or expect to be justified by his works has, as his only hope of salvation, the mercies of God. For, when he considers that the expression “Behold the Lord and his reward” refers to each according to his work, and when he ponders his own evil deeds, he fears the punishment and cowers beneath the threats. There is good hope that gazes steadfastly at the mercies and kindness of God lest it be swallowed up by grief. He hopes that his soul will be delivered from death and will be fed by him in famine.

Homilies on the Psalms 15:10 (ps 33)

"Behold, the Eyes of the Lord are upon them that fear Him:" because if you seek salvation, behold, the love of the Lord is upon them that fear Him. "Upon them that hope in His mercy" [Psalm 33:18]: that hope not in their own strength, but in His mercy.

Exposition on Psalm 33

For the eyes of the Lord are not looking on those trusting in their own strength but those hoping in his mercy. He will snatch their spirits from death and shelter them.

Commentary on the Psalms 33

God is said to watch over the just, that he may maintain and protect them. Watchfulness by his gracious divinity is the function of his relationship with people.

The Governance of God 2:1

18–19

Then when he says, "Behold, the eyes of the Lord," the efficacy of divine mercy for saving is shown. And first he sets forth the mercy that saves. Second, the disposition of the saints conceived from this consideration, at "Our soul." Concerning the first he does three things. First, he shows divine mercy. Second, in whom divine mercy has its effect, at "Upon those who fear him." Third, what effect it has, at "That he may deliver." He says therefore, "Behold, the eyes of the Lord." For he suggests divine mercy by the regard of God. Ps. 118: "Look upon me and have mercy on me." Upon whom he looks, he adds: "Upon those who fear him," and so on. Hab. 1: "Your eyes are too pure to behold evil, and you cannot look upon iniquity." Look therefore upon those who have both fear and hope. One without the other does not suffice, because fear without hope leads to despair, and hope without fear leads to presumption. Fear arises from the consideration of divine power. Jer. 10: "Who would not fear you, O King of nations?" Hope arises from God's mercy. From the first arises the flight from sin; from the second, the hope of pardon. He shows the effect of divine mercy when he says, "That he may deliver from death," and so on. Where he shows a twofold effect: he frees from evil, and as to this he says, "That he may deliver their souls from death." Likewise, he confirms in good; and as to this he says, "And that he may feed them." He says therefore, "That he may deliver their souls from death" -- from bodily death, and from the death of sin, and from the death of future damnation in the resurrection. Hos. 13: "I will deliver them out of the hand of death," and so on. He also confirms them in good; hence he says, "And that he may feed them in famine," that is, in necessity; and he speaks of bodily nourishment. Ps. 144: "The eyes of all hope in you, O Lord, and you give them food in due season." And of spiritual nourishment. Deut. 8: "Not by bread alone does man live, but by every word that proceeds from the mouth of God." And of sacramental nourishment. Jn. 6: "My flesh is truly food." "In the place of pasture there he has placed me": Ps. 22.

Exposition on the Psalms of David

"To deliver their souls from death, and to keep them alive in famine" [Psalm 33:19]. To give them the nourishment of the Word, and of Everlasting Truth, which they lost while presuming on their own strength, and therefore have not even their own strength, from lack of righteousness.

Exposition on Psalm 33

These are the two prayers of the most faithful Christian: to be rescued from eternal death at the coming judgment and to spend time here with spiritual nourishment. The Lord rescues the souls of the just from death when he raises them from the power of the devil, when by his kindness he frees those held captive by sin. In hunger, he feeds them while they are in this world, when there is a lack of good things. He does not cease to nourish with spiritual food those whom he has redeemed.

Explanation of the Psalms 33:19

Those who fear him, those who hope for his mercy, he saves from spiritual death and nourishes in a spiritual way, that they may also say, “Let your mercy be on us, Lord, as we have hoped in you.”

Exposition on Psalm 33

[God] is always helping and providing us with salvation. The term “protector,” you see, is a metaphor from those thrusting their own shields among the enemy and by protection from these often sheltering others and freeing them from every disaster.

Commentary on Psalms 33:20A

"My soul shall be patient for the Lord:" that hereafter it may be filled with dainties incorruptible, meanwhile, while here it remains, my soul shall be patient for the Lord. "For He is our Helper and Defender" [Psalm 33:20]: our Helper He is, while we endeavour after Him; and our Defender, while we resist the adversary.

Exposition on Psalm 33

When the psalmist says “he waits,” he indicates the endurance of the Christian … since it is endurance that makes the martyrs glorious, that watches over the good things of our faith, that conquers everything that stands against us, not by fighting against God’s will, but by enduring, not by complaining, but by giving thanks. Endurance suppresses deceptive luxury, it overcomes the heat of anger, it removes the jealousy that lays waste the human race, it renders people gentle, it smiles appropriately at the kind, and it sets the cleansed in good order for the rewards that are to come. Endurance wipes away the dregs of every pleasure; it makes souls appear bright. Through endurance we serve as God’s soldiers, through it we conquer the devil, through it we arrive as the blessed to his heavenly kingdom, for it is written, “in your endurance you will gain possession of your souls.”

Explanation of the Psalms 33:20

The psalmist’s word waits reflects the patience of the Christian.… Patience is what makes glorious martyrs, what guards the blessings of our faith, what conquers all adversity not by wrestling but by enduring, not by grumbling but by giving thanks. Patience represses the extravagance that beguiles us. It overcomes hot anger, it removes the envy that ravages the human race, it makes people gentle, it smiles becomingly on the kind, and it orders people who are cleansed to attain the rewards that are to come. Patience wipes away the dregs of all pleasure; patience makes souls pure. Through patience we soldier for Christ, through it we conquer the devil, through it we blessedly attain the kingdom of heaven. As Scripture says, “In your patience you shall possess your souls.”

Explanation of the Psalms 33:20

20–21

Then when he says, "Our soul," he shows what effect follows in these people from this consideration. And it is twofold. The first is the effect of hoping. The second, of praying, at "Let your mercy be upon us," and so on. Concerning the first he does two things. First, he shows how the effect of hope arises in them. Second, he assigns the reason, at "Because he is our helper." He says therefore: thus "the eyes of the Lord are upon those who fear him," and so on. And therefore "our soul waits for the Lord," that is, if any evils are sent upon us by God, let us endure them patiently. Jas. 5: "You have heard of the patience of Job." Likewise, awaiting his promises. He endures, therefore, both the one who punishes and the one who promises. And there is a twofold reason. One is because of the experience of benefits; the other because of the hope of future things. There: "In him our heart shall rejoice." The experience of benefits consists in the advancement of goods; hence he says, "Because he is our helper." Likewise, in protection from evils; and therefore he says, "And our protector." We hope, moreover, for future joy; hence he says, "In him our heart shall rejoice," that is, in his vision. Is. 66: "You shall see, and your heart shall rejoice." Job 22: "Then you shall abound in delights over the Almighty," and so on. And this joy is here imperfect, but there, in the homeland, it is perfect. And this because "in his holy name we have hoped." For "and" is used here in place of "because." His holy name is the name of his mercy; as if to say, therefore "we shall rejoice," because "we have hoped in his holy name," that is, in his goodness, or in his mercy, and not in our merits.

Exposition on the Psalms of David

The heart of the righteous does not delight in food and drink but in justice, knowledge and wisdom.

Notes on the Psalms 32[33].20

"For our heart shall rejoice in Him:" for not in ourselves, wherein without Him there is great need; but in Himself shall our heart rejoice. "And we have trusted in His holy Name" [Psalm 33:21]; and therefore have we trusted that we shall come to God, because unto us absent has He sent, through faith, His own Name.

Exposition on Psalm 33

Even in this hour, we are hungry and thirsty and naked, yet our spirits act patiently and are not disturbed, for the Lord sustains us. He is our helper and protector, and, as it says in the heading of the psalm, we are commanded to “rejoice in the Lord, righteous ones, let your heart be joyful in him, and hope in his holy name.” He brings his mercy over us as we hope in him.

Commentary on the Psalms 33

"Let Your mercy, O Lord, be upon us, according as we have hoped in You" [Psalm 33:22]: let Your mercy, O Lord, be upon us; for hope confounds not, because we have hoped in You.

Exposition on Psalm 33

Then when he says, "Let your mercy be upon us," the effect of prayer is set forth; for prayer is the interpreter of hope, and therefore it follows upon hope. And although every particular benefit is from divine mercy, two are especially from it. The first is the benefit of the incarnation: Lk. 1: "Through the tender mercy of our God," and so on. "Let your mercy be upon us," namely, that you may take on flesh and free us; "upon us," that is, above our merits. The other benefit is that of salvation; and this is "upon us," because "not by the works of justice that we have done, but according to his mercy he saved us," Tit. 3: "Even as we have hoped in you," because "no one has hoped in the Lord and been confounded," Sir. 2.

Exposition on the Psalms of David