Psalm 35 [MT 36]
Commentary from 11 fathers
The transgressor, that he may sin, says within himself, [that] there is no fear of God before his eyes.
ΦΗΣΙΝ ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ, οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ·
Глаго́летъ пребеззако́нный согрѣша́ти въ себѣ̀: нѣ́сть стра́ха бж҃їѧ пред̾ ѻ҆чи́ма є҆гѡ̀:
Armor and shield are the very will of the Lord by which he protects someone in danger and fights back against his enemy.
Explanation of the Psalms 35:2
Consequently, when he says, "Take hold of arms," he explains his petition. For he asked for two things: namely the condemnation of those who harm, and the routing of those who attack. And therefore he explains these two in particular. First, he explains the second. Second, the first, at "let them be confounded." Regarding the first, he sets forth five things that are necessary in a defender. The first is that he arm himself; and this he touches upon saying, "Take hold of arms and shield." The arms of God are his elect: Rom. 6: "Present your members as arms of justice to God." Hence the Angels are called the arms of God, which he uses to fight against the wicked: Wis. 5: "The whole world shall fight with him against the senseless." The shield of God properly is the divine protection and his will by which he protects: Ps. 5: "With the shield of your good will you have crowned us." He says therefore, "Take hold of arms and shield," that is, send your saints, and also protect me with your good will. Or, "arms and shield" are the virtues: Wis. 5: "He will put on justice as a breastplate, and take up an inexpugnable shield of equity." The second is that he proceed to battle; and therefore he says, "Rise up to help me." God is said to sleep when man is in tribulations and does not feel the divine assistance: Mt. 8: "A great tempest arose in the sea, so that the boat was covered with waves, where the disciples were; but he was sleeping; and they roused him saying: Lord, save us, we are perishing. And rising up, he commanded the winds and the sea, and a great calm came about." Ps. 43: "Arise, why do you sleep, O Lord?"
Exposition on the Psalms of David
He indicates through the arms and shield and sword the chastising powers sent by God to help those who fear him.
Exposition on Psalm 35
For he has dealt craftily before him, to discover his iniquity and hate it.
ὅτι ἐδόλωσεν ἐνώπιον αὐτοῦ τοῦ εὑρεῖν τὴν ἀνομίαν αὐτοῦ καὶ μισῆσαι.
ꙗ҆́кѡ ᲂу҆льстѝ пред̾ ни́мъ ѡ҆брѣстѝ беззако́нїе своѐ, и҆ возненави́дѣти.
"Pour forth the weapon, and stop the way against them that persecute me" [Psalm 35:3]. Who are they that persecute you? Haply your neighbour, or he whom you have offended, or to whom you have done wrong, or who would take away what is yours, or against whom you preach the truth, or whose sin you rebuke, or whom living ill by your well living you offend. There are indeed even these enemies to us, and they persecute us: but other enemies we are taught to know, those against whom we fight invisibly, of whom the Apostle warns us, saying, "We wrestle not against flesh and blood," [Ephesians 6:12] that is, against men; not against those whom you see, but against those whom you see not; "against principalities, against powers, against the rulers of the world, of this darkness."..."The whole world lies in wickedness;" therefore the Apostle explained of what world they were rulers, he said, "of this darkness." The rulers of this world, I say, are the rulers of this darkness....
Exposition on Psalm 35
The third is the drawing of the sword; and therefore he says, "Pour out the spear." Jerome has, "Unsheathe the sword." A spear is the same as a sword. Nevertheless, "pour out" here designates the abundance of divine vengeance. The Gloss: "Pour out the spear," that is, multiply the vengeance. Zech. 13: "Sword, arise against my shepherd, and against the man who cleaves to me." The spear can be understood as either the vengeance of God, or the soul of Christ, or any just person, who are the sword of God against the wicked: 1 Cor. 2: "The spiritual man judges all things." The fourth is the striking; and therefore he says, "and shut up," etc. Jerome has, "and go before against those who pursue me"; as if to say, strike before they can guard themselves. And this is also properly called being shut in, as it were unable to escape: Job 10: "Since there is no one who can rescue from your hand." Or one is said to be shut in when he is convicted of falsehood; hence he says, "shut them in"; as if to say, convict them so that they may recognize their error. The fifth is that the one being protected be rescued; hence he says, "Say to my soul: I am your salvation"; as if to say, manifest by effect, so that through interior inspiration I may know you to be the salvation of my soul. Ps. 84: "I will hear what the Lord God speaks within me." Is. 43: "I am the Lord, and there is no savior besides me."
Exposition on the Psalms of David
The words of his mouth are transgression and deceit: he is not inclined to understand [how] to do good.
τὰ ῥήματα τοῦ στόματος αὐτοῦ ἀνομία καὶ δόλος, οὐκ ἠβουλήθη συνιέναι τοῦ ἀγαθῦναι·
Глаго́лы ᲂу҆́стъ є҆гѡ̀ беззако́нїе и҆ ле́сть: не восхотѣ̀ разꙋмѣ́ти є҆́же ᲂу҆блажи́ти.
And what follows? "Let them be confounded and put to shame, that seek after my soul" [Psalm 35:4]: for to this end they seek after it, to destroy it. For I would that they would seek it for good! For in another Psalm he blames this in men, that there was none who would seek after his soul: "Refuge failed me: there was none that would seek after my soul." Who is this that says, "There was none that would seek after my soul"? Is it haply He, of whom so long before it was predicted, "They pierced My Hands and My Feet, they numbered all My Bones, they stared and looked upon Me, they have parted My Garments among them, and cast lots for My Vesture"? Now all these things were done before their eyes, and there was none who would seek after His Soul....
Exposition on Psalm 35
Consequently, when he says, "Let them be confounded," he treats the condemnation of those who harm. And first, he asks for their condemnation. Second, he adduces a comparison, at "let them be as dust," etc. Regarding the first, he asks for two things in condemnation against the two things which wicked persecutors intend. For principally they intend to destroy him completely: Ps. 82: "Let the name of Israel be remembered no more." Second, they intend at least to inflict some evils upon him; and regarding both, he asks for their condemnation. The second, at "let them be turned back." Regarding the first, he does two things. First, he sets forth the punishment he seeks. Second, he adds their demerit, at "who seek my soul." He asks for a twofold punishment: namely confusion and fear. Confusion consists in the fact that one cannot fulfill one's intention. The second is that, failing in one's purpose, one fears lest one fall either into a similar punishment or into the hands of the adversary. And therefore he says, as to the first, "Let them be confounded"; and as to the second, "let them be in awe," that is, let them fear a similar punishment. A similar passage is found in Jer. 17: "Let those who persecute me be confounded, and let me not be confounded," etc. This can also be reduced to being understood as said for their own confusion, namely a good confusion and a good fear, so that they may be salutarily confounded unto repentance. "And let them be in awe," that is, let them fear punishments, even if their merit contradicts it, because they are "seeking my soul." Regarding the second, he says, "let them be turned back." And regarding this he does two things. First, he asks that they be impeded from their purpose. Second, that they be confounded when impeded, at "and let them be confounded." He says therefore, "let them be turned backward," not being able to advance in what they intend, but "let them fail" in what comes after, "and from this let them be confounded." It can also be reduced to the good sense: "Let them be turned backward," so that they may follow me. Mk. 8: "Get behind me, Satan." "And let them be confounded" about their sins. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" "Devising evil against me." Jer. 18: "You know, O Lord, all their counsel against me unto death."
Exposition on the Psalms of David
He devises iniquity on his bed; he gives himself to every evil way; and does not abhor evil.
ἀνομίαν διελογίσατο ἐπὶ τῆς κοίτης αὐτοῦ, παρέστη πάσῃ ὁδῷ οὐκ ἀγαθῇ, κακίᾳ δὲ οὐ προσώχθισε.
Беззако́нїе помы́сли на ло́жи свое́мъ: предста̀ всѧ́комꙋ пꙋтѝ небла́гꙋ, ѡ҆ ѕло́бѣ же не негодова̀.
What of others? For all are not so conquered as to be converted and believe: many continue in obstinacy, many preserve in heart the spirit of going before, and if they exert it not, yet they labour with it, and finding opportunity bring it forth. Of such, what follows? "Let them be as dust before the wind." "Not so are the ungodly, not so; but as the dust which the wind drives away from the face of the earth." The wind is temptation; the dust are the ungodly. When temptation comes, the dust is raised, it neither stands nor resists. "Let them be as dust before the wind, and let the Angel of the Lord trouble them."
Exposition on Psalm 35
Dust is indeed an earthy yet very dry and thin substance, which cannot remain in its place when the wind blows, but is lifted into the flowing breezes. So also the desires of sinners, when they have been admonished by the inspiration of the truth, are lifted by the Lord’s help from their earthly vices and brought to the heavenly virtues. So here the desire is expressed for evil people to come to heavenly life through a blessed improvement.… This angel afflicts the converted in order that they may be brought into that blessed homeland by the gift of humility. Such affliction is a kindness, since the desire is expressed that it may present itself as a great gift.
Explanation of the Psalms 35:5
Then, when he says, "let them be," he adduces a comparison. And first, regarding the first. Second, regarding the second, at "let their ways be." He says therefore, "let them be as dust." For he first asks for judgment against those who sought to destroy him totally; and therefore he adduces a comparison of something that is totally destroyed, namely dust. For the dispersion of dust arises from three things: namely, from the dispersibility of the dust itself, because dust is dry and divided into very small parts, and therefore easily dispersible. And therefore he says, "let them be as dust": that just as dust is broken up into many pieces because of the lack of moisture, so also may the wicked be. Another reason is the wind that stirs it up; hence he says, "before the face of the wind." Wind sometimes signifies tribulation: Job 27: "A scorching wind shall carry him away," etc. Sometimes the very temptation of sin: Is. 64: "Your iniquities have carried you away like the wind." Third, from the impulse of someone driving the wind; hence he says, "and the Angel of the Lord pressing upon them," namely so that they may be totally dispersed. For just as through the assistance of Angels some things prosper by a greater power, so from good or evil Angels it happens that tribulations become more severe; for God sometimes punishes sinners even through good Angels: Is. 37: "The Angel of the Lord went out and struck in the camp of the Assyrians one hundred eighty-five thousand," etc.
Exposition on the Psalms of David
O Lord, thy mercy is in the heaven; and thy truth [reaches] to the clouds.
Κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν·
Гдⷭ҇и, на нб҃сѝ млⷭ҇ть твоѧ̀, и҆ и҆́стина твоѧ̀ до ѡ҆́блакъ:
"Let their way be darkness and slipping." A horrible way! Darkness alone who fears not? A slippery way alone who avoids not? In a dark and slippery way how shall you go? Where set foot? These two ills are the great punishments of men: darkness, ignorance; a slippery way, luxury. "And let the Angel of the Lord persecute them;" that they be not able to stand. For any one in a dark and slippery way, when he sees that if he move his foot he will fall, and there is no light before his feet, haply resolves to wait until light come; but here is the Angel of the Lord persecuting them. These things he predicted would come upon them, not as though he wished them to happen. Although the Prophet in the Spirit of God so speaks these things, even as God does the same, with sure judgment, with a judgment good, righteous, holy, tranquil; not moved with wrath, not with bitter jealousy, not with desire of wreaking enmities, but of punishing wickedness with righteousness; nevertheless, it is a prophecy.
Exposition on Psalm 35
Put them to flight, entrusting the pursuit to the unseen angels. This is the way we also find the Assyrians exterminated by an angel and the way the exterminator destroyed the firstborn of the Egyptians.
Commentary on the Psalms 35:3
Then, when he says, "let their ways be," a comparison is set forth regarding the second impediment, that is, regarding the course of the way; and he sets forth three impediments on the way. The first is darkness, because then one easily stumbles. "Let their ways," that is, their progress, "become darkness." The second is that the way be slippery and prone to falling: Lam. 4: "Our steps have slipped in the path of our ways." And the third is that there be someone pursuing and compelling, so that one falls more. "And the Angel of the Lord," etc. Prov. 17: "A cruel angel shall be sent against him." He says therefore, "Let their ways become darkness" of ignorance: Ps. 81: "They knew not, nor did they understand; they walk in darkness." "And slippery," that is, carnal vices in which they easily fall. "And the Angel of the Lord pursuing them": the Demon himself tempting to sin, or a good Angel permitting the fall, so that, humbled, they may rise again stronger.
Exposition on the Psalms of David
Thy righteousness is as the mountains of God, thy judgments are as a great deep: O Lord, thou wilt preserve men and beasts.
ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ, τὰ κρίματά σου ὡσεὶ ἄβυσσος πολλή· ἀνθρώπους καὶ κτήνη σώσεις, Κύριε.
пра́вда твоѧ̀ ꙗ҆́кѡ го́ры бж҃їѧ, сꙋдьбы̑ твоѧ̑ бе́здна мно́га: человѣ́ки и҆ скоты̀ сп҃се́ши, гдⷭ҇и.
But wherefore these so great evils? By what desert? Hear by what desert. "For without cause have they hid for me the corruption of their trap" [Psalm 35:7]. For Him that is our Head, observe, the Jews did this: they hid the corruption of their trap. For whom hid they their trap? For Him who saw the hearts of those that hid. But yet was He among them like one ignorant, as though He were deceived, whereas they were in that deceived, that they thought Him to be deceived. For therefore was He as though deceived, living among them, because we among such as they were so to live, as to be without doubt deceived. He saw His betrayer, and chose him the more to a necessary work. By his evil He wrought a great good: and yet among the twelve was he chosen, lest even the small number of twelve should be without one evil. This was an example of patience to us, because it was necessary that we should live among the evil: it was necessary that we should endure the evil, either knowing them or knowing them not: an example of patience He gave you lest you should fail, when you have begun to live among the evil. And because that School of Christ in the twelve failed not, how much more ought we to be firm, when in the great Church is fulfilled what was predicted of the mixture of the evil....
Exposition on Psalm 35
"Because without cause they hid." Above, the Psalmist asked that those who harm be judged and that those who attack come to defeat; here, however, he shows how they deservedly suffer these things. And first, he sets forth the guilt. Second, the punishment, at "let the snare come upon them." Regarding the first, he first sets forth the intention of malice. Second, its execution, at "without cause." In the first, three things are set forth that aggravate the guilt. The first is iniquity; and therefore he says, "without cause." The second is fraud; and therefore he says, "they hid." The third is cruelty; and therefore he says, "the destruction of their snare." He says therefore, "because without cause." If someone plots evil against one who has harmed him, it does not seem entirely unjust; but when against one who has in no way harmed him, this is altogether unjust; and this is what he says, "without cause," namely without any offense on my part. Jn. 15: "They hated me without cause." Is. 52: "The Assyrian oppressed him without any cause." Fraud is noted when he says, "they hid from me," because they plot evil against me through deceit. Lam. 3: "He has become to me a lurking bear, a lion in hiding." Ps. 9: "He lies in ambush like a lion in his den." He shows cruelty because they prepare ambushes unto death; hence he says, "unto the destruction of their snare," that is, they hide a snare unto death. Prov. 1: "Come with us, let us lie in wait for blood, let us hide snares against the innocent in vain; let us swallow him up," etc. Second, when he says, "without cause they reproached," the execution is set forth, likewise without cause. He says "they reproached" because they brought insults. Now a reproach is when someone imputes a crime to another that is against his honor. Sometimes a crime is imputed to someone so that he may be confounded and rejected. Sometimes, however, so that he may lose his life; and this is "against my soul"; and therefore he says, "my soul"; as if to say: they did this so as to deprive me totally of life. So the Jews imputed crimes worthy of death to Christ: Lk. 23: "He stirs up the people, teaching throughout all Judea." Ps. 68: "The reproaches of those who reproached you have fallen upon me." But this was "without cause," that is, without reason, as was said above, namely "gratuitously." Jn. 8: "Which of you shall convict me of sin?" Therefore, they imputed sin to him "without cause." Or, "without cause," that is, in vain, as regards their intention, because they intended to destroy his faith: Jn. 11: "What do we do, because this man works many signs? If we let him alone," etc. Nevertheless, this plan was in vain, because the whole world after his death was converted to the faith.
Exposition on the Psalms of David
How hast thou multiplied thy mercy, O God! so the children of men shall trust in the shelter of thy wings.
ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ Θεός· οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσι.
Ꙗ҆́кѡ ᲂу҆мно́жилъ є҆сѝ млⷭ҇ть твою̀, бж҃е: сы́нове же человѣ́честїи въ кро́вѣ крилꙋ̑ твоє́ю надѣ́ѧтисѧ и҆́мꙋтъ.
I think this speaks about the cross on which the devil falls unknowingly. For if he had known never would he have affixed the Lord of glory to the cross.
Notes on the Psalms 34[35].8
But yet what is to be done? "Without a cause have they hid for me the corruption of their trap." What means, "Without a cause"? I have done them no evil, I have hurt them not at all. "Vainly have they reviled my soul." What is, "Vainly"? Speaking falsely, proving nothing. "Let a trap come upon them which they know not of" [Psalm 35:8]. A magnificent retribution, nothing more just! They have hidden a trap that I might know not: let a trap come upon them which they know not of. For I know of their trap. But what trap is coming upon them? That which they know not of. Let us hear, lest haply he speak of that. "Let a trap come upon them, which they know not of." Perhaps that is one which they hid for him, that another which shall come upon themselves. Not so: but what? "The wicked shall be holden with the cords of his own sins." [Proverbs 5:22] Thereby are they deceived, whereby they would deceive. Thence shall come mischief to them, whence they endeavoured mischief. For it follows, "And let the net which they have hidden catch themselves, and let them fall into their own trap." As if any one should prepare a cup of poison for another, and forgetting should drink it up himself: or as if one should dig a pit, that his enemy might fall thereinto in the darkness and himself forgetting what he had dug, should first walk that way, and fall into it....
Exposition on Psalm 35
Consequently, when he says, "let the snare come upon him," etc., the punishment fitting the guilt is set forth; and this, because they are judged by the same judgment by which they wished to judge: Mt. 7: "With what judgment you judge, you shall be judged." They fraudulently intended his death; therefore the Psalmist asks against them, either conforming his will to the divine will, or foretelling. And he asks three things: namely, that a snare be prepared for them, that they be caught, and that they not escape. As to the first, he says, "let the snare come upon him," namely upon the people, or upon the one who is chief among them. This snare can be understood in three ways. Either as the snare of punishment, because on account of the death of Christ they were ensnared: Is. 8: "Many of them shall stumble and fall and be crushed and ensnared and caught"; because they are captives among all nations. "Which they did not know," he says, because they could not even suspect such a punishment: Lk. 21: "For there shall be great distress upon the land, and wrath upon this people; and they shall fall by the edge of the sword, and shall be led away captive into all nations." Mt. 24: "For there shall be then great tribulation, such as has not been from the beginning of the world until now, nor ever shall be." Or, of the snare of guilt: 1 Tim. 6: "Those who wish to become rich fall into temptation and into the snare of the Devil." As if to say: let the snare of guilt come upon him which he cannot foresee; because the sinner does not see that he is bound, but thinks he is doing his own will; but in truth he is ensnared, because Prov. 5: "He is bound by the cords of his own sins." Or, of the snare of justice; as if to say: let the snare come upon him, binding him to good. "Which they did not know," because 1 Cor. 2: "The natural man does not perceive the things that are of the Spirit." As to the second, he says, "and the trap which he hid, let it seize him," that is, let him be captured, just as he wished to capture me in secret. Prov. 5: "His own iniquities catch the wicked." As to the third, he says, "let him fall into the snare," that is, let him be cast down by the snare so that he cannot extricate himself from it, "into that very thing," that is, into the snare which he prepared for others. Ps. 9: "In his snare he will humble him; he will bow down and fall," etc. Thus it happened to the Jews, because they themselves delivered Christ to the Gentiles, and afterward they were delivered to the Gentiles.
Exposition on the Psalms of David
They shall be fully satisfied with the fatness of thine house; and thou shalt cause them to drink of the full stream of thy delights.
μεθυσθήσονται ἀπὸ πιότητος οἴκου σου, καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτούς·
Оу҆пїю́тсѧ ѿ тꙋ́ка до́мꙋ твоегѡ̀, и҆ пото́комъ сла́дости твоеѧ̀ напои́ши ѧ҆̀.
This then for the wicked that would hurt me: what for me? "But my soul shall rejoice in the Lord" [Psalm 35:9]; as in Him from whom it has heard, "I am your salvation;" as not seeking other riches from without; as not seeking to abound in pleasures and good things of earth; but loving freely the true Spouse, not from Him wishing to receive anything that may delight, but Him alone proposing to itself, by whom it may be delighted. For what better than God will be given unto me? God loves me: God loves you. See He has proposed to you, Ask what you will. [Matthew 7:7] If the emperor should say to you, Ask what you will, what commands, what dignities, would you burst forth with! What great things would you propose to yourself, both to receive and to bestow! When God says unto you, Ask what you will, what will you ask? Empty your mind, exert your avarice, stretch forward as far as possible, and enlarge your desire: it is not any one, but Almighty God that said, Ask what you will. If of possessions you are a lover, you will desire the whole earth, that all who are born may be your husbandmen, or your slaves. And what when you have possessed the whole earth? You will ask the sea, in which yet you can not live. In this greediness the fishes will have the better of you. But perhaps you will possess the islands. Pass over these also; ask the air although you can not fly; stretch your desire even unto the heavens, call your own the sun, the moon, and the stars, because He who made all said, Ask what you will: yet nothing will you find more precious, nothing will you find better, than Himself who made all things. Him seek, who made all things, and in Him and from Him shall you have all things which He made. All things are precious, because all are beautiful; but what more beautiful than He? Strong are they; but what stronger than He? And nothing would He give you rather than Himself. If anything better you have found, ask it. If you ask anything else, you will do wrong to Him, and harm to yourself, by preferring to Him that which He made, when He would give to you Himself who made....
"But my soul shall be joyful in the Lord; it shall rejoice in His salvation." The salvation of God is Christ: "For my eyes have seen Your salvation." [Luke 2:30]
Exposition on Psalm 35
Then, when he says, "But my soul shall rejoice in the Lord and shall delight in his salvation," etc., he sets forth the fruit of the condemnation of the wicked. And he sets forth a twofold fruit on his part. First, of special exultation. Second, of divine reverence, at "all my bones." Regarding the first, he does two things. First, he sets forth the exultation arising from God's judgment. Second, the matter of exultation, at "and shall delight." He says therefore: I ask that it be done thus; but when you have done this, "my soul shall rejoice in the Lord." Hab. 3: "I will rejoice in the Lord my Jesus." And the reason for this is that through him I have obtained salvation; hence he says, "and shall delight in his salvation," that is, in Christ, or in the salvation wrought through Christ. Lk. 1: "My spirit has rejoiced in God my Savior." And this can be referred to the Church.
Exposition on the Psalms of David
For with thee is the fountain of life: in thy light we shall see light.
ὅτι παρὰ σοὶ πηγὴ ζωῆς, ἐν τῷ φωτί σου ὀψόμεθα φῶς.
Ꙗ҆́кѡ ᲂу҆ тебє̀ и҆сто́чникъ живота̀, во свѣ́тѣ твое́мъ ᲂу҆́зримъ свѣ́тъ.
I shall say no one is like you, he means, and shall confess you to be more powerful than everyone, even those considered strong and powerful; you are capable of rescuing the poor and insignificant and delivering them from their scheming against the odds.… You see, both the insignificance by comparison with him of the one who suffers and is rescued and also the might of the schemers brought out his greatness: the more effective the release from the schemers was shown to be, the more powerful did the one who effected it appear.
Commentary on Psalms 35:10B, C
"All my bones shall say, Lord, who is like You" [Psalm 35:10]. Who can speak anything worthily of these words? I think them only to be pronounced, not to be expounded. Why do you seek this or that? What is like your Lord? Him have you before you. "The unrighteous have declared unto me delights, but not after Your law, O Lord!" Persecutors have been who have said, Worship Saturn, worship Mercury. I worship not idols (says he): "Lord, who is like You? They have eyes, and see not; ears have they, but they hear not." "Lord, who is like You," who hast made the eye to see, the ear to hear? But I (says he) worship not idols, for them a workman made. Worship a tree or mountain; did a workman make them also? Here too, Lord, who is like You? Earthly things are shown unto me; You are Creator of the earth. And from these haply they turn to the higher creation, and say to me, Worship the Moon, worship this Sun, who with his light, as a great lamp in the Heavens, makes the day. Here also I plainly say, "Lord, who is like You?" The Moon and the Stars You have made, the Sun to rule the day have You kindled, the Heavens have You framed together. There are many invisible things better. But haply here also it is said to me, Worship Angels, adore Angels. And here also will I say, "Lord, who is like You?" Even the Angels You have created. The Angels are nothing, but by seeing You. It is better with them to possess You, than by worshipping them to fall from You.
Exposition on Psalm 35
Bones must be understood as strength of spirit and steadfastness of mind. Such things are rightly compared with bones, for just as the body contains bones, so also these qualities strengthen holy desires. So only the bones, which mean firmness, could communicate this mystery, not flesh, which stands for slackness, for only strength of mind can speak such a song of praise.
Explanation of the Psalms 35:10
Consequently, when he says, "all my bones," the second fruit is set forth, which is divine reverence; and regarding this he does two things. First, he sets forth reverence toward God. Second, he assigns the reason, at "rescuing." He says therefore, "all my bones." All the strength of man, compared to God, is weakness; hence the more knowledge one has of God, the less one understands one's own power to be. But because it could be believed that what is weak in us is indeed incomparable to God, but not what is strong, he shows this is not so, because everything, however strong, is incomparable to God. For those things are infinite, but these are finite; and therefore he says, "all my bones," that is, my powers; for by bones is understood strength. Or the apostles will say, "Who is like you?" Job 28: "Gold or glass shall not equal it; nor shall vessels of gold be exchanged for it." Or, from the person of the speaker, "all my bones," that is, whatever is virtuous in me -- or knowledge of truth, or fervor of charity, and the like -- says, "Lord, who is like you?" From this it is asserted that nothing is comparable to God. But against this: it seems that something is similar to God. Hence Gen. 1: "Let us make man in our image and likeness." I respond: Things are called similar which have the same form and character. But there is a twofold likeness. One, which makes things perfectly similar: namely, when two things participate in the same form of one nature. But there is a certain likeness of dissimilar things, namely when a form is found in one thing truly and in another by remote participation; and in this way, this thing is similar to that, not because it has the same form, but because it approaches it according to a feeble participation. And so what is said of God and of man as similar is said of man by remote analogy; as if to say: God exists and you exist, but your existence is participated, his is essential; and similarly of other things; and therefore this likeness is of dissimilar things. And what he says, he manifests through the effect. For someone seems strong when he frees a weak person from a powerful one; for this is a sign of great strength. And God does this in this world. The strong are the rich: Prov. 18: "The substance of a rich man is the city of his strength," etc. But God frees the poor from them. For the rich first invade the poor, and second despoil the weak; but God frees them from these. As to the first, he says, "rescuing the helpless one," that is, the one without resources, "from the hand of those stronger than he." As to the second, he says, "and the needy and the poor from those who plunder him." One is called needy, as if lacking necessities; but poor, as if having nothing in his purse. And these three are the same: namely, helpless, needy, and poor. Prov. 28: "A roaring lion and a hungry bear: a wicked ruler over a poor people." Ezek. 22: "Her princes in her midst are like wolves seizing prey."
Exposition on the Psalms of David
Extend thy mercy to them that know thee; and thy righteousness to the upright in heart.
παράτεινον τὸ ἔλεός σου τοῖς γινώσκουσί σε καὶ τὴν δικαιοσύνην σου τοῖς εὐθέσι τῇ καρδίᾳ.
Проба́ви млⷭ҇ть твою̀ вѣ́дꙋщымъ тѧ̀ и҆ пра́вдꙋ твою̀ пра̑вымъ се́рдцемъ.
11–12Let then our Head say, "False witnesses did rise up, they laid to My charge things that I knew not" [Psalm 35:11]. But let us say to our Head, Lord, what knew Thou not? Did Thou indeed know not anything? Did You not know the hearts of them that charged You? Did You not foresee their deceits? Did You not give Yourself into their hands knowingly? Had You not come that You might suffer by them? What then knew Thou not? He knew not sin, and thereby He knew not sin, not by not judging, but by not committing. There are phrases of this kind also in daily use, as when you say of any one, He knows not to stand, that is, he does not stand; and, He knows not to do good, because he does not good; and, He knows not to do ill, because he does not ill....What knew not Christ so much, as to blaspheme? Thereof was He called in question by His persecutors, and because He spoke truth, He was judged to have spoken blasphemy. [Matthew 26:65] But by whom? By them of whom it follows, "They rewarded Me evil for good, and barrenness to My Soul" [Psalm 35:12]. I gave unto them fruitfulness, they rewarded Me barrenness; I gave life, they death; I honour, they dishonour; I medicine, they wounds; and in all these which they rewarded Me, was truly barrenness. This barrenness in the tree He cursed, when seeking fruit He found none. [Matthew 21:19] Leaves there were, and fruit there was not: words there were, and deeds there were not. See of words abundance, and of deeds barrenness. "Thou that preachest a man should not steal, stealest: thou that sayest a man should not commit adultery, committest adultery." [Romans 2:21-22] Such were they who charged Christ with things that He knew not.
Exposition on Psalm 35
When Saul under the influence of envy, remember, suspected him of plotting a coup and for that reason maintained a state of war, the slanderers (whom he calls false “witnesses”) took occasion not to desist from spreading calumny against him. Some of these were Doeg, the Ziphites, and many others in addition to them.
Commentary on the Psalms 35:6
"Witnesses rising up." This is the second principal part. Above, the Psalmist asked for the repulse of the wicked; here he assigns the cause. And first, he pursues their malice; second, he asks for divine assistance, at "Lord, when will you look?" Regarding the first, he does two things. First, he shows their iniquity; second, their pertinacity in evil, at "but I, when they were troublesome." He shows iniquity first as to falsehood; second as to ingratitude, at "they repaid." He says therefore, as to the first, "unjust witnesses rising up," like the leaders of the Jews and those incited by them, such as the people, "asked me about things I did not know," that is, by the knowledge of approval; as if to say: things I did not approve, they questioned me about, because they made an accusation of sins that I did not approve. 2 Cor. 5: "Him who knew no sin, for us," etc.
Exposition on the Psalms of David
The person of Christ is introduced here, denounced and falsely accused at the tribunal of the chief priests when there rose up evil witnesses against him, and they repaid evil things for good and bereavement for his soul. They were called sons of God but acted wickedly against him.
Exposition on Psalm 35
Let not the foot of pride come against me, and let not the hand of sinners move me.
μὴ ἐλθέτω μοι ποὺς ὑπερηφανίας, καὶ χεὶρ ἁμαρτωλοῦ μὴ σαλεύσαι με.
Да не прїи́детъ мнѣ̀ нога̀ горды́ни, и҆ рꙋка̀ грѣ́шнича да не подви́житъ менѐ.
Fruitless is the soul that births nothing good and does good for no one.
Notes on the Psalms 34[35].12
As to the second, he says, "they repaid me evil for good," done for them in the Old Testament. Mic. 6: "My people, what have I done to you?" etc. And in the New Testament, because he opened the eyes of the blind and conferred many other benefits on them. Jn. 10: "Many good works I have shown you from my Father." Jer. 18: "Shall evil be rendered for good?" etc. And what evils? "Barrenness to my soul." He alludes to the parable of Is. 5, about the vineyard which was planted as choice, and which produced wild grapes. The Jewish people was planted to bear good fruit, but became barren. And the people showed this barrenness against the soul of Christ, which they sought. And therefore he says, "barrenness to my soul."
Exposition on the Psalms of David
There have all the workers of iniquity fallen: they are cast out, and shall not be able to stand.
ἐκεῖ ἔπεσον πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, ἐξώσθησαν καὶ οὐ μὴ δύνωνται στῆναι.
Та́мѡ падо́ша всѝ дѣ́лающїи беззако́нїе: и҆зринове́ни бы́ша, и҆ не возмо́гꙋтъ ста́ти.
Even if my prayer proved unacceptable to God and was sent back to me on account of the unworthiness of what I prayed for, I nevertheless did everything on my part with the purpose of obeying God.
Commentary on Psalm 35
"But I, when they troubled me, clothed myself with sackcloth, and humbled my soul with fasting, and my prayer shall return into my own bosom" [Psalm 35:13]...Brethren, if for some little space with pious curiosity we lift the veil, and search with the intent eye of the heart the inner part of this Scripture, we find that even this the Lord did. Sackcloth, haply He calls His mortal flesh. Wherefore Sackcloth? For the likeness of sinful flesh. For the Apostle says, "God sent His Son in the likeness of sinful flesh, that through sin He might condemn sin in the flesh:" [Romans 8:3] that is, He clothed His Own Son with sackcloth, that through sackcloth He might condemn the goats. Not that there was sin, I say not in the Word of God, but not even in that Holy Soul and Mind of a Man, which the Word and Wisdom of God had so joined to Himself as to be One Person. Nay, nor even in His very Body was any sin, but the likeness of sinful flesh there was in the Lord; because death is not but by sin, [Romans 5:12] and surely that Body was mortal. For had It not been mortal, It had not died; had It not died, It had not risen again; had It not risen again, It had not showed us an example of eternal life. So then death, which is caused by sin, is called sin; as we say the Greek tongue, the Latin tongue, meaning not the very member of flesh, but that which is done by the member of flesh. For the tongue in our members is one among others, as the eyes, nose, ears, and the rest: but the Greek tongue is Greek words, not that the tongue is words, but that words are by the tongue....So then the sin of the Lord is that which was caused by sin; because He assumed flesh, of the same lump which had deserved death by sin. For to speak more briefly, Mary who was of Adam died for sin, Adam died for sin, and the Flesh of the Lord which was of Mary died to put away sin. With this sackcloth the Lord clothed Himself, and therefore was He not known, because He lay hid under sackcloth. "When they," says He, "troubled Me, I clothed Myself with sackcloth:" that is, they raged, I lay hid. For had He not willed to lie hidden neither could He have died, since in one moment of time one drop only of His Power, if indeed it is to be called a drop, He put forth, when they wished to seize Him, and at His one question, "Whom do you seek?" they all went back and fell to the ground. [John 18:4, 6] Such power could He not have humbled in passion, if He had not lain hid under sackcloth.
Exposition on Psalm 35
"But I." Above, the Psalmist set forth the wickedness of the Jews; here he shows their pertinacity, by which they persist in evil. And the pertinacity of some is reproved from the fact that they are brought back to good by no remedy. Now there is a twofold remedy by which some are usually recalled to good. First, through the holiness of the one they persecute; second, through the divine scourge. First, therefore, he shows their pertinacity from the fact that they were not recalled by holiness; the second, at "they were scattered." Regarding the first, he does two things. First, he sets forth his holiness against tribulations; second, their pertinacity in evil, at "and against me." Regarding the first, he does three things, according as holiness consists in three things: namely, in the mortification of the flesh, in devotion of spirit, and in piety of affection. And the Psalmist sets these forth in order: for first he speaks of the mortification of the flesh; second, of devotion of spirit, at "and my prayer"; third, of piety of affection, at "as a neighbor." Regarding the first, he does two things. Because the flesh needs covering and nourishment, the affliction of the flesh can be done either by harshness of covering or by subtraction of nourishment. And therefore first he says that he is afflicted by harsh covering; second, by subtracted nourishment, at "and I humbled." He says therefore, as to the first, "But I, when they were troublesome to me, was clothed with sackcloth." Here sackcloth is spoken of metaphorically if it is explained of Christ, because it is not recorded that he wore sackcloth. But this is made of goat's hair. And in the Law, a goat was immolated for sin; and therefore sackcloth signifies sin. Christ is therefore said to wear sackcloth because he was clothed in flesh that was not indeed sinful, but had the likeness of sinful flesh. And we also ought to wear sackcloth, that is, penance for sins. Is. 3: "Instead of a breastband, there shall be sackcloth." As to the second, he says, "and I humbled my soul with fasting"; as if to say: not only did I afflict my flesh with harsh covering, but also with nourishment, by subtracting it from myself through fasting. Concerning the bodily fasting of Christ, see Mt. 4. It can also be said of the spiritual fasting of Christ. For Christ desired human salvation. This is that water which he asked of the Samaritan woman, Jn. 4. And on the cross he said, "I thirst," Jn. 19. But he fasted for this, because he found men far from salvation. But if this is said in the person of a just man, then it can be understood in two ways. In one way, that fasting is the cause of humility in the just man; and by "soul" is understood the carnal life, so the sense is: "I humbled," etc., that is, I humbled the pride of the carnal life by mortifying it. Ps. 108: "My knees are weakened," etc. Jdt. 8: "Let us humble our souls in spirit," etc. It can also be said when humility is the companion of fasting, because when humility is not joined to fasting, that fast is not acceptable to God. Is. 58: "Why have we fasted, and you have not regarded?" etc. But when humility is joined to fasting, such a fast is pleasing to God. And therefore he says, "I humbled myself in fasting." But because it is of no avail to humble the flesh unless it fattens the spirit and strengthens it -- for the enemy must be weakened and the fighter strengthened, and the spirit is strengthened through prayer -- therefore he added, "and my prayer shall return to my bosom." Tob. 12: "Prayer with fasting is good." Prayer is a special aid in tribulation. Jas. 5: "Is any one of you sad? Let him pray with equanimity and sing psalms." Ps. 76: "My soul refused to be comforted; I was mindful," etc. But he says, "it shall return to my bosom." If this is understood of Christ, it is understood in two ways. In one way, as referring to God whom he adores, because to the Father in whose bosom he was. Jn. 1: "The only-begotten Son who is in the bosom of the Father." In another way, as referring to those for whom he prayed, because he prayed for those who were in the bosom of Christ. But the bosom of Christ is the secret of God, and this is the purpose of predestination; hence he prayed for the predestined. Jn. 17: "I pray for them, not for the world." But if this is referred to some just man who prays for another, he does not always obtain for the other. Jer. 7: "Do not pray for this people," etc., because their sins do not merit being heard. Nevertheless, he is heard for himself, since his prayer becomes meritorious; hence, "to my bosom," that is, to myself. Mt. 10: "Your peace shall return to you." But it is true that the aforesaid things are useful, yet they avail little unless one has a pious affection toward one's neighbor; and therefore he adds:
Exposition on the Psalms of David
[For the end, by David the servant of the Lord.]
Εἰς τὸ τέλος· τῷ δούλῳ Κυρίου τῷ Δαυΐδ. -
Въ коне́цъ, ѻ҆́трокꙋ гдⷭ҇ню дв҃дꙋ,