Psalm 9 [MT 9–10]
- Acrostic
Commentary from 20 fathers
I will give thanks to thee, O Lord, with my whole heart; I will recount all thy wonderful works.
ΕΞΟΜΟΛΟΓΗΣΟΜΑΙ σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου·
И҆сповѣ́мсѧ тебѣ̀, гдⷭ҇и, всѣ́мъ се́рдцемъ мои́мъ, повѣ́мъ всѧ̑ чꙋдеса̀ твоѧ̑.
This … is pleasure properly speaking; at least as far as all other things are concerned, they are pleasure in name only, bereft of substance. This lifts human beings above this world, this liberates the soul from the body, this gives it wings in heaven’s direction, this elevates it above worldly things, this gives freedom from evil, and rightly so.… After all, people loving those other things are quickly if unwillingly brought to a point of oblivion since what they love perishes and wastes away. By contrast, this love is infinite, everlasting, possessing the greater pleasure and the greater gain; furthermore, the lover is encouraged by the fact that this will never be destroyed.
Commentary on the Psalms 9:2
This is a particular habit of a lover. Those in love, you know, sing songs to their beloved; even if they are not in sight, they comfort themselves with the song. That is just what the inspired author does. Since it is not possible to see God, he composes songs to him, holding converse with him in song, stirring up desire and gaining the impression of seeing him—or, rather, stirring up the desire of many people through the singing of hymns and songs. In other words, just as lovers recite the praises of their beloved and bandy their names about, exactly so does he.
Commentary on the Psalms 9:2
"I will be glad and exult in You" [Psalm 9:2]. Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in joyousness of passing sounds, not in the variously coloured forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether it extend over place and space, or be prolonged in time's succession: but, "I will be glad and exult in You," namely, in the hidden things of the Son, where "the light of Your countenance has been stamped on us, O Lord:" for, "You will hide them," says he, "in the hiding place of Your countenance." He then will be glad and exult in You, who tells all Your marvels. And He will tell all Your marvels (since it is now spoken of prophetically), "who came not to do His own will, but the will of Him who sent Him." [John 6:38]
Exposition on Psalm 9
"I will be glad." Here he gives thanks as regards the heart. Some narrate their goods to others and rejoice in themselves, like sinners. Lk. 18, of the Pharisee who said: "I thank you that I am not," etc. But this man rejoices in God always. Sir. 35: "In every gift show a cheerful countenance, and sanctify your tithes with joy." "I will be glad," inwardly in the heart, "and rejoice in you," leaping to outward joy. Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." "I will sing." Here he gives thanks as regards the deed: for to sing psalms is a manual work, and through this is understood good action, because all our works ought to be directed to the glory of God. Mt. 5: "So let your light shine," etc. Ps. 145: "I will sing to my God as long as I live." But he adds, "to your name, O Most High"; as if to say: God does not benefit from my confessing and singing to you, because your name is most high, but it benefits us. Ps. 34: "My prayer shall return into my own bosom." Job 35: "If you act justly, what will you give him, or what will he receive from your hand?" Job 22: "What does it profit God if you are just, or what do you confer upon him if your way is blameless?"
Exposition on the Psalms of David
I will be glad and exult in thee: I will sing to thy name, O thou Most High.
εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί, ψαλῶ τῷ ὀνόματί σου, ῞Υψιστε.
Возвеселю́сѧ и҆ возра́дꙋюсѧ ѡ҆ тебѣ̀, пою̀ и҆́мени твоемꙋ̀, вы́шнїй.
These things, he said, I will assuredly do “when my enemies are turned back.” But who is such an enemy unless it is death, the enemy of life about which it is said, “You knew the enemy death will be destroyed.” Destruction will be Death’s end when he is turned back. But “back” where, unless the return into the pristine condition when he did not exist? “For God did not make death, but through the envy of the devil, death entered into the world.” When, therefore, as death is turned back, it will no longer be, then all the rest of the enemies will be enfeebled and the enemies of your Word will be destroyed before your face.
Commentary on Psalms 9:3-4
Now, notice how he proclaims God’s strength: “They will lose heart and perish before your face.” Once more, on hearing “face,” do not form an impression of anything bodily. At this point, in fact, he is suggesting God’s power, his manifestation, the facility of his strength. Just as he says elsewhere, “He gazes on the earth and makes it tremble,” so here too he says the same thing. His gaze, you see, is sufficient to destroy his enemies.
Commentary on the Psalms 9:3
"They will be weakened, and perish from Your face" [Psalm 9:3]. Who will be weakened and perish, but the unrighteous and ungodly? "They will be weakened," while they shall avail nothing; "and they shall perish," because the ungodly will not be; "from the face" of God, that is, from the knowledge of God, as he perished who said, "But now I live not, but Christ lives in me." [Galatians 2:20] But why will the ungodly "be weakened and perish from your face?" "Because," he says, "You have made my judgment, and my cause:" that is, the judgment in which I seemed to be judged, You have made mine; and the cause in which men condemned me just and innocent, You have made mine. For such things served Him for our deliverance: as sailors too call the wind theirs, which they take advantage of for prosperous sailing.
Exposition on Psalm 9
"When." Here is set forth the matter of the thanksgiving. First, specifically for himself; second, in general, "let them be turned back." Concerning the first, he does three things. First, he sets forth the deed; second, he praises the authority of the doer, at "the Lord endures forever." Third, he adds the fruit, at "let them hope in you." He sets forth two things: the deed and the justice of the deed. The second, at "because you have done." The deed is the destruction of the enemy, in which he says three things: because if someone is destroyed, first he fails in his purpose; and as to this he says, "when my enemy is turned back," supply "in this, I will confess," that is, I will give thanks to God. Then the enemy is turned back when he fails in what he purposes. Ps. 69: "Let them be turned back and put to shame, who devise evil against me." Second, his strength is weakened; and as to this he says, "they shall be weakened," namely in their power. Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me shall fall and shall be weak." Third, they perish; therefore he says, "they shall perish," either by ceasing from impiety; and this "from your face," that is, from your knowledge or your condemnation. Or, "they shall perish" by your avenging and passing sentence on their wickedness. Or, "they shall perish from your face," because they shall not be able to see you. Is. 26, according to another translation: "Let the wicked one be taken away, lest he see the glory of God."
Exposition on the Psalms of David
When mine enemies are turned back, they shall be feeble and perish at thy presence.
ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου εἰς τὰ ὀπίσω, ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου,
Внегда̀ возврати́тисѧ врагꙋ̀ моемꙋ̀ вспѧ́ть, и҆знемо́гꙋтъ и҆ поги́бнꙋтъ ѿ лица̀ твоегѡ̀.
He speaks in rather human terms by mentioning throne and seat, whereas the phrase “giving right judgment” is customary with God and expresses something remarkable of his essence. I mean, it is not something you can say in connection with human beings. They do not consistently give right judgments, you see, even if they are righteous over and over, ignorant as they are of what is righteous, sometimes from incompetence, sometimes from laziness. God, on the contrary, is free of all these impediments; knowing and willing a righteous verdict, he delivers it. So the phrase “you have sat on your throne” means God has judged, prosecuted, taken vengeance.
Commentary on the Psalms 9:3
"You sat on the throne Who judgest equity" [Psalm 9:4]. Whether the Son say this to the Father, who said also, "You could have no power against Me, except it were given you from above," [John 19:11] referring this very thing, that the Judge of men was judged for men's advantage, to the Father's equity and His own hidden things: or whether man say to God, "You sat on the throne Who judgest equity," giving the name of God's throne to his soul, so that his body may perhaps be the earth, which is called God's "footstool:" [Isaiah 66:1] for "God was in Christ, reconciling the world unto Himself:" [2 Corinthians 5:19] or whether the soul of the Church, perfect now and without spot and wrinkle, [Ephesians 5:27] worthy, that is, of the hidden things of the Son, in that "the King has brought her into His chamber," [Song of Songs 1:4] say to her spouse, "You sat upon the throne Who judgest equity," in that You have risen from the dead, and ascended up into heaven, and sittest at the right hand of the Father: whichsoever, I say, of those opinions, whereunto this verse may be referred, is preferred, it transgresses not the rule of faith.
Exposition on Psalm 9
The same prophet showed elsewhere the difference between the present and future judgment of God. What did he say to the Lord about the verdict of the immediate trial? You have sat on the throne, you who judge justice. And what of God’s future and everlasting judgment? “He shall judge the people in justice.” By these words, he distinguished the time element between the present and the future judgments of God. To point to our present judgment, he wrote, “You judge,” and to distinguish the future from the present he later added, “He shall judge.”
The Governance of God 2:6
Here he sets forth the justice of the deed. First, on his own part, when he says, "because you have done." Sometimes someone has justice, but does not have a judge who will execute it. Sometimes he has a judge, but not a witness or advocate; but this one, having justice, found a judge; and therefore he says, "because you have done my judgment," that is, you have rendered it, "and my cause," that is, you are my witness. Jer. 29: "I am the witness and the judge, says the Lord." For God is both judge and witness: insofar as he is judge, he executes judgment; insofar as he is witness, he defends causes. Second, he sets forth the justice of the deed on the part of the judge; and he speaks of God's authority to judge: "You have sat upon the throne," which is the seat of the judge, that is, you have royal power to destroy evil. Prov. 20: "A king who sits on the throne of judgment scatters all evil with his gaze." Likewise, you have a love of justice; therefore he says, "who judges justice." Jer. 11: "But you, O Lord of hosts, who judge," etc., as if to say: this is proper to you. Ps. 10: "The Lord is just, and he has loved justice." Is. 63: "I who speak justice, and am a defender to save." Or if this is referred to Christ: "because you have done," etc. Christ was judged and had a cause. Job 36: "Your cause has been judged as that of the wicked." But his cause was vindicated, because he attained his glory. "You sit," namely God the Father, "upon the throne," that is, the soul of Christ. Or Christ sits at the right hand of God the Father: adapt the rest as you wish.
Exposition on the Psalms of David
For thou hast maintained my cause and my right; thou satest on the throne, that judgest righteousness.
ὅτι ἐποίησας τὴν κρίσιν μου καὶ τὴν δίκην μου, ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην.
Ꙗ҆́кѡ сотвори́лъ є҆сѝ сꙋ́дъ мо́й и҆ прю̀ мою̀: сѣ́лъ є҆сѝ на прⷭ҇то́лѣ, сꙋдѧ́й пра́вдꙋ.
The expression “you have rebuked” indicates correction: “You have blotted out his name.” God blotted out the name Abram, making it Abraham, and Sarai, calling her Sarah, and Simon, naming him Peter. And thus it follows, the name of those are blotted out whom he has rebuked.… Observe, however, that it is not said, You have blotted out their names from the book of the living … but from the pledges that had been signed in the book of debtors or in the book of the dead among the household of the wicked; thus he inscribes the dead, and he registers their names on the earth. The Savior will inscribe the names of his disciples in the heavens.
Selections from the Psalms 9:6
You see how he has no need of weapons—sword, bows, arrows; rather, those things are mentioned in more human fashion. After all, God has only to censure, and those destined for punishment perish.
Commentary on the Psalms 9:3
"You have rebuked the heathen, and the ungodly has perished" [Psalm 9:5]. We take this to be more suitably said to the Lord Jesus Christ, than said by Him. For who else has rebuked the heathen, and the ungodly perished, save He, who after that He ascended up into heaven, sent the Holy Ghost, that, filled by Him, the Apostles should preach the word of God with boldness, and freely reprove men's sins? At which rebuke the ungodly perished; because the ungodly was justified and was made godly. You have effaced their name for the world, and for the world's world. The name of the ungodly has been effaced. For they are not called ungodly who believe in the true God. Now their name is effaced "for the world," that is, as long as the course of the temporal world endures. "And for the world's world." What is "the world's world," but that whose image and shadow, as it were, this world possesses? For the change of seasons succeeding one another, while the moon is on the wane, and again on the increase, while the sun each year returns to his quarter, while spring, or summer, or autumn, or winter passes away only to return, is in some sort an imitation of eternity. But this world's world is that which abides in immutable eternity. As a verse in the mind, and a verse in the voice, the former is understood, the latter heard; and the former fashions the latter; and hence the former works in art and abides, the latter sounds in the air and passes away. So the fashion of this changeable world is defined by that world unchangeable which is called the world's world. And hence the one abides in the art, that is, in the Wisdom and Power of God: but the other is made to pass in the governance of creation. If after all it be not a repetition, so that after it was said "for the world," lest it should be understood of this world that passes away, it were added "for the world's world." For in the Greek copies it is thus, εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος Which the Latins have for the most rendered, not, "for the world, and for the world's world;" but, "for ever, and for the world's world," that in the words "for the world's world." the, words "for ever," should be explained. "The name," then, "of the ungodly You have effaced for ever," for from henceforth the ungodly shall never be. And if their name be not prolonged unto this world, much less unto the world's world.
Exposition on Psalm 9
From here on, the most sacred second advent of the Lord is explained, when unbelieving nations will be rebuked and the devil with his schemes will perish forever. For when the Lord is present, all things will be peaceful, and the devil’s feisty depravity will no longer remain.… The word forever indicates the Lord’s coming kingdom which will not end in any age or time.… Therefore let the heretics stop saying that at some point the devil and his followers can be summoned back to grace, since they hear so clearly that they will be condemned “forever and ever” so that not even a trace of their name is able to remain.
Explanation of the Psalms 9:6
"You have rebuked." Above, the Psalmist showed the judgment done on his part, because in this due judgment was done for him, and on the part of the judge; here he shows the judgment or justice done for him on the part of those who were punished. And first he sets forth the justice itself. Second, he explains it, at "the enemy's weapons have failed." The Lord, in punishing the wicked, does three things to them in order. First, because he does not immediately proceed to the ultimate punishment, but first he reproves; second, if they are not corrected, he punishes; third, he exterminates. As to the first he says, "You have rebuked," through preachers. Is. 58: "Declare to my people their sins, and to the house of Jacob their transgressions." 2 Tim. 4: "Reprove, entreat, rebuke with all patience and teaching." Also through tribulations. Job 33: "He reproves also by pain in bed, and he makes all his bones to wither"; and as to this he says, "the wicked one has perished," either Absalom, or the Devil. Job 4: "Because no one understands, they shall perish forever." "You have rebuked the nations," namely those who were deceived, "and the wicked one," the instigator, "has perished," because the whole multitude rebelled; but it was not destroyed, because it had been seduced. As to the third, he says, "you have blotted out their name," which the wicked strive to perpetuate; but they are not found in perpetuity. Objection: the name of Judas is in memory. It must be said that people do not intend to make their name great in evil, but in good; but the name of Judas remains in evil. Prov. 10: "The name of the wicked shall rot." Jerome says that a certain unknown man, in order to be remembered, burned the temple; and thus the name of the wicked remains in evil.
Exposition on the Psalms of David
Thou hast rebuked the nations, and the ungodly one has perished; thou hast blotted out their name for ever, even for ever and ever.
ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής· τὸ ὄνομα αὐτοῦ ἐξήλειψας εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος.
Запрети́лъ є҆сѝ ꙗ҆зы́кѡмъ, и҆ поги́бе нечести́вый: и҆́мѧ є҆гѡ̀ потреби́лъ є҆сѝ въ вѣ́къ и҆ въ вѣ́къ вѣ́ка.
Once someone knocked at the door of my cell. And when I went out, I saw someone who seemed massive and tall. When I asked, “Who are you?” he said, “I am Satan.” I said, “What are you doing here?” And he asked, “Why do the monks and all the other Christians censure me without cause? Why do they curse me every hour?” When I replied, “Why do you torment them?” he said, “I am not the one tormenting them, but they disturb themselves, for I have become weak. Haven’t they read that ‘the swords of the enemy have failed utterly, and that you have destroyed their cities’? I no longer have a place—no weapon, no city. There are Christians everywhere, and even the desert has filled with monks. Let them watch after themselves and stop censuring me for no reason!” Marveling then at the grace of the Lord, I said to him, “Even though you are always a liar and never tell the truth, nevertheless this time, even if you did not intend to, you have spoken truly. For Christ in his coming reduced you to weakness, and after throwing you down he left you defenseless.” On hearing the Savior’s name, and being unable to endure the scorching from it, he became invisible. Now if even the devil confesses that he is able to do nothing, then we ought to treat him and his demons with utter contempt. For his part, the enemy with his dogs has treacheries of the sort I have described, but we are able to scorn them, having learned of their weakness. Therefore let us not be plunged into despair in this way, or contemplate horrors in the soul or invent fears for ourselves.… Let us consider in our soul that the Lord is with us, he who routed them and reduced them to idleness. Let us likewise always understand and take it to heart that while the Lord is with us, the enemies will do nothing to us.
Life of Anthony 41-42
God’s anger is like that, you see: it razes and destroys everything. Or what another translator teaches us in saying “deserts,” implying that he razed not only their inhabited places but also their uninhabited places, and laid waste their cities. Such, in fact, is the way the righteous person waged war, such the way he put down his foes, not employing light and heavy weapons but enjoying grace from God. Hence for him the war was glorious and famous, and his victory overwhelming.
Commentary on the Psalms 9:3
"The swords of the enemy have failed at the end" [Psalm 9:6]. Not enemies in the plural, but this enemy in the singular. Now what enemy's swords have failed but the devil's? Now these are understood to be various erroneous opinions, whereby as with swords he destroys souls. In overcoming these swords, and in bringing them to failure, that sword is employed, of which it is said in the seventh Psalm, "If you be not converted, He will brandish His sword." And perhaps this is the end, against which the swords of the enemy fail; since up to it they are of some avail. Now it works secretly, but in the last judgment it will be brandished openly. By it the cities are destroyed. For so it follows, "The swords of the enemy have failed at the end: and You have destroyed the cities." Cities indeed wherein the devil rules, where crafty and deceitful counsels hold, as it were, the place of a court, on which supremacy attend as officers and ministers the services of all the members, the eyes for curiosity, the ears for lasciviousness, or for whatsoever else is gladly listened to that bears on evil, the hands for rapine or any other violence or pollution soever, and all the other members after this manner serving the tyrannical supremacy, that is, perverse counsels. Of this city the commonalty, as it were, are all soft affections and disturbing emotions of the mind, stirring up daily seditions in a man. So then where a king, where a court, where ministers, where commonalty are found, there is a city. Now again would such things be in bad cities, unless they were first in individual men, who are, as it were, the elements and seeds of cities. These cities He destroys, when on the prince being shut out thence, of whom it was said, "The prince of this world" has been "cast out," [John 12:31] these kingdoms are wasted by the word of truth, evil counsels are laid to sleep, vile affections tamed, the ministries of the members and senses taken captive, and transferred to the service of righteousness and good works: that as the Apostle says, "Sin should no more reign in" our "mortal body," [Romans 6:12] and so forth. Then is the soul at peace, and the man is disposed to receive rest and blessedness. "Their memorial has perished with uproar:" with the uproar, that is, of the ungodly. But it is said, "with uproar," either because when ungodliness is overturned, there is uproar made: for none passes to the highest place, where there is the deepest silence, but he who with much uproar shall first have warred with his own vices: or "with uproar," is said, that the memory of the ungodly should perish in the perishing even of the very uproar, in which ungodliness riots.
Exposition on Psalm 9
[The godless one] was stripped of his own weapons, having no supporters of his godlessness; instead, those who appointed themselves his instruments have now changed sides and taken up the fight against him. With the overthrow of godlessness practiced in them in former times, the cities took on the building up of true religion; it would have been impossible for them to develop true religion had not they overthrown godlessness first.
Commentary on the Psalms 9:5
From there by his grace [the apostles] were scattered abroad among all nations and preached the orthodox faith, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to observe all the commandments of the Savior. So they gave light to the people that wandered in darkness and abolished the superstitious error of idolatry. Though the enemy chafes under his defeat and even now stirs up war against us, the faithful, persuading the fools and unwise to cling to the worship of idols, yet is his power grown feeble, and his swords have at last failed him by the power of Christ.
Barlaam and Joseph 7:55
"The enemy's weapons." Here he explains how the wicked one perished; and he does two things. First, he assigns the cause of his perishing. Second, the manner, at "their memory has perished." The cause of his perishing is that the very thing from which he wished to make a name for himself has perished. For sometimes people make a name for themselves through military power and wars; hence Gen. 6: "These were the mighty men of old, men of renown." Sometimes by building a city: Sir. 40: "The building of a city establishes a name, and above this a blameless wife is accounted"; just as the name of Romulus through Rome. But the Lord destroyed both. "The swords," that is the weapons, "of the enemy," namely of man, "have failed utterly." Ps. 73: "There he broke the powers." "You have destroyed their cities." Is. 1: "Your land is desolate, your cities are burned with fire." This enemy is especially the Devil: Mt. 13: "An enemy has done this." His sword represents temptations. His cities represent evil counsels, which he uses to pervert the good.
Exposition on the Psalms of David
"Their memory has perished." Here is set forth the manner in which he perished; this is explained in two ways. "It has perished," that is, their memory and their noise perish together. The wicked make noise by shaking kingdoms and destroying cities: Ezek. 31: "All are delivered unto death, to the lowest parts of the earth, in the midst of the children of men, to those who go down into the pit." Or, the wicked -- when some evil man is destroyed, it is not without great tumult, because he must suffer some tribulation, as is evident in Mt. 9, when the Devil went out crying and greatly tearing. Jerome's text has, "Their memory has perished with the wicked," because they did nothing good by which their memory might remain in good: Eccl. 6: "He came in vain and goes into darkness, and his name shall be covered with oblivion."
Exposition on the Psalms of David
The swords of the enemy have failed utterly; and thou hast destroyed cities: their memorial has been destroyed with a noise,
τοῦ ἐχθροῦ ἐξέλιπον αἱ ῥομφαῖαι εἰς τέλος, καὶ πόλεις καθεῖλες· ἀπώλετο τὸ μνημόσυνον αὐτοῦ μετ᾿ ἤχου,
Врагꙋ̀ ѡ҆скꙋдѣ́ша ѻ҆рꙋ̑жїѧ въ коне́цъ, и҆ гра́ды разрꙋши́лъ є҆сѝ: поги́бе па́мѧть є҆гѡ̀ съ шꙋ́момъ.
7–8"And the Lord abides for ever" [Psalm 9:7]. "Wherefore" then "have the heathen raged, and the people imagined vain things against the Lord, and against His anointed:" for "the Lord abides for ever. He has prepared His seat in judgment, and He shall judge the world in equity." He prepared His seat when He was judged. For by that patience Man purchased heaven, and God in Man profited believers. And this is the Son's hidden judgment. But seeing He is also to come openly and in the sight of all to judge the quick and the dead, He has prepared His seat in the hidden judgment: and He shall also openly "judge the world in equity:" that is, He shall distribute gifts proportioned to desert, setting the sheep on His right hand, and the goats on His left. [Matthew 25:33] "He shall judge the people with justice" [Psalm 9:8]. This is the same as was said above, "He shall judge the world in equity." Not as men judge who see not the heart, by whom very often worse men are acquitted than are condemned: but "in equity" and "with justice" shall the Lord judge, "conscience bearing witness, and thoughts accusing, or else excusing." [Romans 2:15]
Exposition on Psalm 9
"And the Lord endures forever." Here he sets forth the authority of the doer; and he touches upon six conditions regarding the judgment of God. First, that it is not momentary but eternal. The rule of others is brief in life; therefore the Psalmist says, "The Lord endures forever." Jerome: "The Lord sits as if for judgment." He also says that it is always ready; the judgment of others is not so; hence he says, "He has prepared his throne in judgment," that is, he has it ready. Is. 3: "The Lord stands to judge, he stands to judge the peoples." And these things can be explained of Christ. "The Lord endures forever," because "Jesus Christ yesterday and today," Heb. 13. "He has prepared judgment," because he sits on his throne judging.
Exposition on the Psalms of David
but the Lord endures for ever: he has prepared his throne for judgment.
καὶ ὁ Κύριος εἰς τὸν αἰῶνα μένει. ἡτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ,
И҆ гдⷭ҇ь во вѣ́къ пребыва́етъ, ᲂу҆гото́ва на сꙋ́дъ прⷭ҇то́лъ сво́й:
These words warn that we must withdraw from evil and impiety and pursue excellence and righteousness. For who being prudent, if he believes this, would not fear that he might fall into the hands of judgment and rightly and properly so on account of his own blameworthy conduct and wicked thoughts? Indeed, under such judgment he will not avoid the curse.
Fragments on the Psalms 9:8
While the general judgment is reserved for that time, the particular is for this; after all, he puts many things into effect here and now lest the heedless form the impression that present realities do not fall under his providence. If, on the contrary, not everyone receives their crown in this life, do not be surprised. “He has prepared a day,” remember, “on which he intends to judge the world,” whereas for the present there is an arena, contest, struggles. Hence not everyone receives their just desserts; instead, rewards are reserved there for those who do well and punishments for those who fail.
Commentary on the Psalms 9:4
He also says that it is universal; hence he says, "He shall judge the whole world," and not the Jews alone. Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Also, that it is just; hence he says, "in equity, he shall judge the peoples in justice." He says two things: namely equity and justice, because justice involves the execution of things that are just in themselves, which are not just in every case; because rules and measures concern contingent matters, and they cannot be adapted to every particular case, but in some cases they are set aside, just as there are certain rules, measures, and conclusions that in a particular case are not observed on account of something. But the application of these universal principles to particular facts pertains to equity. Jerome says, "He shall judge the peoples in equity," because equity pertains to particular cases, and in a certain way restricts and regulates justice. And these things can be explained of Christ: "and he himself shall judge the world in equity." Is. 59: "He put on justice as a breastplate, and a helmet of salvation upon his head."
Exposition on the Psalms of David
And he will judge the world in righteousness, he will judge the nations in uprightness.
καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, κρινεῖ λαοὺς ἐν εὐθύτητι.
и҆ то́й сꙋди́ти и҆́мать вселе́ннѣй въ пра́вдꙋ, сꙋди́ти и҆́мать лю́демъ въ правотѣ̀.
The righteous who now seek you know that you are not going to abandon them in the time of judgment. Let them hope strongly in you, having patience in everything awaiting the prepared retribution.
Commentary on Psalms 9:10, 11
He did not say, note, “My armies have proved your refuge, or money or ramparts”; instead, “the Lord has proved a refuge for the poor.” He personally established me in safety, he is saying; nothing, in fact, is equal to that refuge on the score of ease and security. The other refuges may be subject to scheming and cannot be found promptly and readily, but they are obstructed by time and place and countless circumstances; this, by contrast, you find close at hand, provided only you search for it diligently. “Even while I am talking to you, lo, I am at hand,” remember; and “I am a God close by, not a God far off.” Consequently, there is no need of running around or traveling about; rather, those sitting at home can gain this refuge.
Commentary on the Psalms 9:5
"And the Lord has become a refuge to the poor" [Psalm 9:9]. Whatsoever be the persecutions of that enemy, who has been turned behind, what harm shall he do to them whose refuge the Lord has become? But this will be, if in this world, in which that one has an office of power, they shall choose to be poor, by loving nothing which either here leaves a man while he lives and loves, or is left by him when he dies. For to such a poor man has the Lord become a refuge, "an Helper in due season, in tribulation." Lo, He makes poor, for "He scourges every son whom He receives." [Hebrews 12:6] For what "an Helper in due season" is, he explained by adding "in tribulation." For the soul is not turned to God, save when it is turned away from this world: nor is it more seasonably turned away from this world, except toils and pains be mingled with its trifling and hurtful and destructive pleasures.
Exposition on Psalm 9
He also says that it is full of mercy. This is commended from the person to whom mercy is shown, for example, if you do it for the needy: Lk. 14: "When you make a dinner or a supper, do not call your friends, or your kinsmen, or your rich neighbors," etc. Job 30: "I wept for him who was afflicted, and my soul had compassion on the poor." And therefore he says, "The Lord has become a refuge for the poor," namely the oppressed. Is. 1: "Help the oppressed, judge for the orphan, defend the widow." Ps. 81: "Judge for the needy and the orphan, and do justice to the humble and the poor"; and this is true where they have justice. Lev. 19: "You shall not judge unjustly; do not consider the person of the poor, nor honor the countenance of the mighty." Also from the time, because it is at the time when they need it that his mercy is received: Sir. 35: "The mercy of God is beautiful in the time of tribulation, like rain clouds in a time of drought." And therefore he says, "a helper in tribulation"; and he adds "in due times," because in the time of tribulation people turn to God, and then it is time to preach to them.
Exposition on the Psalms of David
The Lord also is become a refuge for the poor, a seasonable help, in affliction.
,
И҆ бы́сть гдⷭ҇ь прибѣ́жище ᲂу҆бо́гомꙋ, помо́щникъ во бл҃говре́менїихъ, въ ско́рбехъ.
Those who have a perfect knowledge of your name trust in no other thing. They are not abandoned by God. This word must be understood with wisdom and reverence, considering that one should not think that the person who lives rightly in his daily affairs is abandoned by God. One who thinks thus is deceived. Indeed, several of the impious have thus believed. Some say that Abel, who was killed, was abandoned, as also the prophets and apostles, for these individuals were afflicted continuously, and many of them even murdered by people. With this distinction made, we say that the person who is with God up to his last breath is not abandoned, even if he suffers innumerable wounds from his enemies.
Fragments on the Psalms 9:11
Those who know you, he is saying, your support and assistance, have hope in you as sufficient anchor, sufficient assistance, impregnable tower, the one who not only promises relief from problems but also does not permit us to be alarmed by the problems even when present.
Commentary on the Psalms 9:5
So how can we seek God? When we earnestly direct our mind in that direction, when we free it from worldly interests. The seeker who drives out everything from the soul moves toward what is being sought. We must not simply seek but seek out. Those who seek out do not only take it on themselves to conduct the search but also enlist other aids to finding what is sought. But in the case of worldly things, we often do not find what we have sought for, whereas in the case of spiritual things this is impossible, as it is inevitable that the searcher makes the discovery. In fact, if we merely make the effort toward searching, God will not permit us to be rebuffed; hence he says, “Everyone who seeks finds.”
Commentary on the Psalms 9:6
"And let them who know Your Name, hope in You" [Psalm 9:10], when they shall have ceased hoping in wealth, and in the other enticements of this world. For the soul indeed that seeks where to fix her hope, when she is torn away from this world, the knowledge of God's Name seasonably receives. For the mere Name of God has now been published everywhere: but the knowledge of the name is, when He is known whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, "The Lord is His Name." [Jeremiah 33:2] Wherefore whoso willingly submits himself to God as His servant, has known this name. "And let them who know Your Name hope in You" [Psalm 9:10]. Again, the Lord says to Moses, "I am That I am; and You shall say to the children of Israel, I Am, has sent me." [Exodus 3:14] "Let them" then "who know Your Name, hope in You;" that they may not hope in those things which flow by in time's quick revolution, having nothing but "will be" and "has been." For what in them is future, when it arrives, straightway becomes the past; it is awaited with eagerness, it is lost with pain. But in the nature of God nothing will be, as if it were not yet; or has been, as if it were no longer: but there is only that which is, and this is eternity. Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name who said, "I am That I am;" and of whom it was said, " I Am has sent me." [Exodus 3:14] "For You have not forsaken them that seek You, O Lord." Whoso seek Him, seek no more things transient and perishable; "For no man can serve two masters." [Matthew 6:24]
Exposition on Psalm 9
"And let them hope." Above, the Psalmist set forth the deed for which he gave thanks and the authority of the doer; here he sets forth the fruit of the deed. And first, as regards others; second, as regards himself, at "Have mercy on me, Lord, see," etc. First, he sets forth a threefold fruit in others. The first is knowledge, or confidence in the name of God. The second is spiritual, the joy of those who love him. The third is the proclamation of his name. The second, at "sing psalms." The third, at "announce." He introduces these fruits by way of exhortation; and regarding this he does three things. First, he urges them to hope. Second, he shows to whom it belongs to hope. And third, why. He says therefore, "and let them hope in you." Sir. 2: "You who fear the Lord, hope in him." But whence does this come? Because "they know your name." For hope arises from two things: that he is powerful -- and this is evident, because "Lord" is his name -- and that he is willing, because he is supremely good; hence Lk. 18: "No one is good except God alone." And especially this name Jesus: Mt. 1: "He shall save his people," etc. Phil. 2: "At the name of Jesus every knee shall bend." And why? "Because you do not forsake those who seek you." Wis. 1: "He is found by those who do not test him; and he appears to those who have faith in him," namely those who seek him with good intention; because the wicked do not find him. Jn. 7: "You shall seek me and shall not find me." Likewise, where he is, because he is not among kindred and acquaintances, Lk. 2; Job 28: "Nor is it found in the land of those who live pleasantly."
Exposition on the Psalms of David
And let them that know thy name hope in thee: for thou, O Lord, hast not failed them that diligently seek thee.
καὶ ἐλπισάτωσαν ἐπὶ σοὶ οἱ γινώσκοντες τὸ ὄνομά σου, ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε.
И҆ да ᲂу҆пова́ютъ на тѧ̀ зна́ющїи и҆́мѧ твоѐ, ꙗ҆́кѡ не ѡ҆ста́вилъ є҆сѝ взыска́ющихъ тѧ̀, гдⷭ҇и.
Those who are wild in respect of faith and polluted in life, not purified by the righteousness that is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become people of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth his hand and draws them up. “For the Lord dreads not the face of anyone, nor will he regard greatness; for he has made small and great and cares alike for all.” And David says, “For the heathen are fixed in the destruction they have caused; their foot is taken in the snare that they hid.” “But the Lord was a refuge to the poor, a help in season also in affliction.” Those, then, who were in affliction had the gospel seasonably proclaimed. And therefore it said, “Declare among the heathen his pursuits,” that they may not be judged unjustly.
The Stromata Book 6
What do you mean? Does the one whose throne is heaven and his footstool earth, in whose hands are the bounds of the earth, dwell in Zion? Yes: he refers here to his dwelling, not for him to be circumscribed (his greatness, after all, is unbounded) but to indicate his affinity with the place and his feeling at home there with a view to winning the Jews over to him through this considerateness.… Now, in a spiritual sense Zion refers to the church: “You have approached Mount Zion,” remember, “and church of the firstborn.” Rightly is the church called a mountain on account of being firm, solid and unshakeable. You see, just as it is impossible to shake a mountain, so too the church of God.
Commentary on the Psalms 9:6
"Sing to the Lord, who dwells in Sion" [Psalm 9:11], is said to them, whom the Lord forsakes not as they seek Him. He dwells in Sion, which is interpreted watching, and which bears the likeness of the Church that now is; as Jerusalem bears the likeness of the Church that is to come, that is, the city of Saints already enjoying life angelical; for Jerusalem is by interpretation the vision of peace. Now watching goes before vision, as this Church goes before that one which is promised, the city immortal and eternal. But in time it goes before, not in dignity: because more honourable is that whither we are striving to arrive, than what we practise, that we may attain to arrive; now we practise watching, that we may arrive at vision. But again this same Church which now is, unless the Lord inhabit her, the most earnest watching might run into any sort of error. And to this Church it was said, "For the temple of God is holy, which temple you are:" [1 Corinthians 3:17] again, "that Christ may dwell in the inner man in your hearts by faith." [Ephesians 3:17] It is enjoined us then, that we sing to the Lord who dwells in Sion, that with one accord we praise the Lord, the Inhabitant of the Church. "Show forth His wonders among the heathen." It has both been done, and will not cease to be done.
Exposition on Psalm 9
A drastic alteration of circumstances took place in reality: ancient enemies became friends, those distant became close, slaves became sons, those ignorant became knowledgeable, those in darkness came to be in light, the dead in hope of life the poor became heirs of the kingdom of heaven, Jews came to be far away and Gentiles close at hand, sons became dogs, dogs sons. In short, the Savior’s devices took on a divine seemliness: the gift of immortality was given through mortality, life through death, honor through dishonor, blessing through curse, salvation through a cross—these are the devices, these the exploits of our God.
Commentary on the Psalms 9:8
Third, he leads to the second fruit, namely to joy. "Sing psalms to the Lord who dwells in Zion." The Lord is said to dwell in a place not corporally: 2 Sam. 6: David placed the ark in Zion; but according to truth he dwells in the Church. Zion is interpreted as "watchtower," and in the Church we contemplate eternal things. To this Lord, therefore, we ought to sing psalms, that is, to rejoice in heart and mouth and deeds, for benefits given.
Exposition on the Psalms of David
Sing praises to the Lord, who dwells in Sion: declare his dealings among the nations.
ψάλατε τῷ Κυρίῳ, τῷ κατοικοῦντι ἐν Σιών, ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ,
По́йте гдⷭ҇еви, живꙋ́щемꙋ въ сїѡ́нѣ, возвѣсти́те во ꙗ҆зы́цѣхъ начина̑нїѧ є҆гѡ̀:
Some … have proceeded to such a degree of temerity that they pour contempt on the martyrs and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord and who in this respect strive to follow the footprints of the Lord’s passion, having become martyrs of the suffering One; these we do also enroll with the martyrs themselves. For when inquisition shall be made for their blood and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur on their martyrdom.
Against Heresies 3:18.5
He also touches on an important truth here: there is no murder committed that goes unpunished and is not fully avenged. Moses indicates as much in Genesis in the words “I will avenge your blood.” This is proof of God’s boundless providence, of his intense care. Yet if he does not promptly take vengeance, do not be surprised: he gives the sinner the opportunity of repentance.
Commentary on the Psalms 9:6
"For requiring their blood He has remembered" [Psalm 9:12]. As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, "Show forth His wonders among the heathen," and should say, "O Lord, who has believed our report?" [Isaiah 53:1] and again, "For Your sake we are killed all the day long;" the Psalmist suitably goes on to say, That Christians not without great reward of eternity will die in persecution, "for requiring their blood He has remembered." But why did he choose to say, "their blood"? Was it, as if one of imperfect knowledge and less faith should ask, How will they "show them forth," seeing that the infidelity of the heathen will rage against them; and he should be answered, "For requiring their blood He has remembered," that is, the last judgment will come, in which both the glory of the slain and the punishment of the slayers shall be made manifest? But let no one suppose "He has remembered" to be so used, as though forgetfulness can attach to God; but since the judgment will be after a long interval, it is used in accordance with the feeling of weak men, who think God has forgotten, because He does not act so speedily as they wish. To such is said what follows also, "He has not forgotten the cry of the poor:" that is, He has not, as you suppose, forgotten. As if they should on hearing, "He has remembered," say, Then He had forgotten; No, "He has not forgotten," says the Psalmist, "the cry of the poor."
Exposition on Psalm 9
Third, he leads to the third fruit, "announce." 1 Pet. 4: "Each one, as he has received grace, administering it to one another." And therefore first he induces that they ought to announce. Gregory: "He gathers abundant fruits of his preaching who sends forth the seeds of good work beforehand." "Among the nations," that is, among those living in a pagan manner, that is, among sinners. Is. 21: "Coming to meet the thirsty, bring water." "His endeavors," that is, his care or solicitude for the salvation of the human race. Jer. 29: "I think thoughts of peace." Second, he explains these endeavors, at "because he who requires," etc. That which someone does with zeal and diligence, he does not forget to do. But God is zealous for the salvation of men, and therefore he does not forget. Two things cause forgetfulness: namely death. Ps. 30: "I am given to oblivion like one dead from the heart"; likewise poverty. Prov. 19: "The brothers of a poor man hate him." Rev. 6: "Why do you not avenge?" etc. But does God not forget the dead? "Because he who requires their blood," that is, of those who seek you, even if it happens that they are killed; and this by judging. Or, he will require the blood of the saints, in the resurrection, by restoring it. Wis. 5: "Behold how they are numbered," etc. He is said to "remember," not that he had forgotten, but because he seems to have forgotten on account of the delay. Also, he does not forget the poor and the little ones; hence, "he has not forgotten the cry of the poor." Ps. 33: "This poor man cried out," whether in dangers or in prayer. Jas. 5: "Their cry," etc. Ps. 21: "He has not despised nor rejected the prayer of the poor." Ex. 3: "I have surely seen the affliction of my people who are in Egypt, and I have come down to deliver them."
Exposition on the Psalms of David
For he remembered them, [in] making inquisition for blood: he has not forgotten the supplication of the poor.
ὅτι ἐκζητῶν τὰ αἵματα αὐτῶν ἐμνήσθη, οὐκ ἐπελάθετο τῆς κραυγῆς τῶν πενήτων.
ꙗ҆́кѡ взыска́ѧй крѡ́ви и҆́хъ помѧнꙋ̀, не забы̀ зва́нїѧ ᲂу҆бо́гихъ.
For one who lives in this type of death and in the lusts of the world, with a depressed spirit, if he will perceive a sense of his own wrongdoing and the nature of divine goodness, let him say in the manner of a prayer: “Have mercy on me and see my humility,” which I suffer from my enemies. They have humiliated me, drawing me down. You alone are able to lift me up from the gates of death because of your essential goodness.
Fragments on the Psalms 9:15
See him given constantly to prayer: though freed from troubles and made secure, he does not cease from praying again in the words “have pity on me” and implores God for future benefits. You see, we always stand in need of God’s providence, but especially at a time of freedom from troubles. I mean, another battle follows that is more difficult than the former, that against indifference and obtuseness; then it is that the devil comes panting more aggressively. And so it is especially after being freed from troubles that we have need of that grace so as to cope with good times more easily.
Commentary on the Psalms 9:6
13–14But I ask, what is that cry of the poor, which God forgets not? Is it that cry, the words whereof are these, "Pity me, O Lord, see my humiliation at the hands of my enemies"? [Psalm 9:13]. Why then did he not say, Pity "us" O Lord, see our humiliation at the hands of "our" enemies, as if many poor were crying; but as if one, Pity "me," O Lord? Is it because One intercedes for the Saints, "who" first "for our sakes became poor, though He was rich;" [2 Corinthians 8:9] and it is He who says, "Who exaltest me from the gates of death [Psalm 9:14], that I may declare all Your praises in the gates of the daughter of Sion"? For man is exalted in Him, not that Man only which He bears, which is the Head of the Church; but whichsoever one of us also is among the other members, and is exalted from all depraved desires; which are the gates of death, for that through them is the road to death. But the joy in the fruition is at once death itself, when one gains what he has in abandoned wilfulness coveted: for "coveting is the root of all evil:" [1 Timothy 6:10] and therefore is the gate of death, for "the widow that lives in pleasures is dead." [1 Timothy 5:6] At which pleasures we arrive through desires as it were through the gates of death. But all highest purposes are the gates of the daughter of Sion, through which we come to the vision of peace in the Holy Church....Or haply are the gates of death the bodily senses and eyes, which were opened when the man tasted of the forbidden tree, [Genesis 3:7] ... and are the gates of the daughter of Sion the sacraments and beginnings of faith, which are opened to them that knock, that they may arrive at the hidden things of the Son?...
Exposition on Psalm 9
"Have mercy." Here he sets forth the fruit as regards himself. And first, he commemorates the benefit. Second, he sets forth the fruit, at "that I may announce," etc. The benefit is twofold: one future, the other already received. "Who exalts," etc. First, he does two things. First, he sets forth the mercy. Second, the motive for mercy. The future benefit is mercy. "Have mercy on me." Ps. 32: "The earth is full of the mercy of the Lord." The motive for mercy is the consideration of God. "See," that is, consider, "my humiliation." This humility does not signify the virtue, as in "if I did not think humbly," but rather abasement. Hence Jerome has "my affliction from my enemies," because they afflict me. Or otherwise: "See my humility," because he gives grace to the humble, Jas. 4. But this can be considered from the consideration of enemies, who are proud and wicked. Consequently, he acknowledges the benefit already received: "Who exalts me," etc.; as if to say: you have rescued me from so great a danger that nothing remained but for me to die. Jer. 9: "Death has come up through our windows; it has entered our houses to destroy the little ones outside." Spiritually, however, the gates of death are the heretics: Mt. 16: "The gates of hell shall not prevail against it." And the senses of man: Jer. 9: "Death has entered through the windows." Hatred of the word of God: Ps. 106: "Their soul abhorred all food, and they drew near even to the gates of death." Temptations and vices: Wis. 16: "You lead to the gates of death, and bring back again." Therefore whoever is freed from these, let him say, "You exalt me," that is, "You have freed me from the gates of death."
Exposition on the Psalms of David
The Lord does not forget the cry of the poor, and especially of those who in the spirit ask of him vengeance for wrongs brought against them by demons. Those who pray that there may arise a Savior for those on earth in order to repress the second tyrannical man who waxed strong against us and to impose on us the spiritual law of the gospel, from which people who are rational may learn, no more to imitate senseless animals. They are also hastening to his coming, hoping for salvation.
Exposition on Psalm 9
Have mercy upon me, O Lord; look upon my affliction [which I suffer] of mine enemies, thou that liftest me up from the gates of death:
ἐλέησόν με, Κύριε, ἴδε τὴν ταπείνωσίν μου ἐκ τῶν ἐχθρῶν μου, ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου,
Поми́лꙋй мѧ̀, гдⷭ҇и, ви́ждь смире́нїе моѐ ѿ вра̑гъ мои́хъ, возносѧ́й мѧ̀ ѿ вра́тъ сме́ртныхъ:
In the Psalms the prophet gives thanks saying, “He who lifts me up from the gates of death that I may declare all your praises in the gates of the daughter of Zion.” And from this we learn that it is never possible for anyone to be fit to declare the praises of God, unless he has been lifted up from the gates of death and has come to the gates of Zion.
Commentary on the Gospel of Matthew 12:13
David, … prophesying in the person of Christ, says somewhere of his resurrection after death: … “You who lift me up from the gates of death, that I may tell all your praises.” I consider that not even the most obtuse can look these things in the face [and disregard them].
Proof of the Gospel 3:2.101
The gates of the daughter of Zion, being opposed to the gates of death, are praiseworthy deeds and the contemplation on the works of God done according to excellence and wisdom.
Fragments on the Psalms 9:15
“I will rejoice in your salvation.” This is my crown, this my diadem, erecting a trophy thanks to you, enjoying salvation thanks to you. Let us too in this manner seek not to be saved at any price, not to be freed at any price and in any fashion but in God’s way.
Commentary on the Psalms 9:7
The salvation of the Father is Christ the Lord, his Strength and Wisdom, who has granted us eternal rest and salvation. Therefore the prophet rightly says that he rejoices in him in whom there is no end of joy.
Explanation of the Psalms 9:15
We need to direct our whole intention, dearly beloved brothers, to learning the mysteries of the faith, and we need to show that our works accord with our faith. With all vigilance we need to beware of the multifarious and subtle snares of the gates of hell, so that, in accordance with the word of the psalmist, we may be worthy to be snatched from these [snares] by the Lord’s aid and to announce his praises at the gates of the daughter of Zion, that is, to enter into the joys of the heavenly city. And we should not think that it is sufficient for our salvation if either in our faith or our acts we [merely] come up to the level of the undiscerning and untaught crowd, for whom there is prescribed in the sacred literature only one rule of believing and of living. But as often as the examples of those who have gone astray are made known to us, let us immediately turn away the eyes of our mind so that they may not see vanity, and instead with attentive heart let us examine what truth itself discerns, following the example of blessed Peter. He rejected the false ideas of those who were in error, and with unhesitating words he delivered his confession of the hidden mystery of the faith he had come to recognize, and he kept [it] with unconquerable care in his heart.
Homilies on the Gospels 1:20
Consequently, when he says "that," he sets forth the fruit, but in reverse order. First, of proclamation. Second, of exultation, at "I will exult." Third, of recognition, at "it will be known." I say that you have had mercy and I ask that you have mercy; and this "that I may announce" your praises. In ancient times, judgments were held at the gates; and therefore he says, "in the gates of the daughter of Zion," that is, of Jerusalem, because it was subject to the citadel which was called Zion; as if to say: in the multitude of the people of Jerusalem, "I will announce all your praises" -- not absolutely all, but of every kind of praise. Likewise, the gates of the daughter of Zion are called the doctors of the Church: Is. 54: "I will make your gates of carved stones; all your children taught by the Lord." Also of justice: "This is the gate of the Lord, the just shall enter into it," as said in Ps. 117. Also good thoughts: Ps. 147: "The bars of your gates." In these gates, therefore, "I will announce your praises."
Exposition on the Psalms of David
"I will exult." Having set forth one fruit, namely the preaching of divine praise, here he sets forth the second, namely spiritual joy from God. And first, he sets forth his own exultation. Second, the occasion of exulting, at "the nations are stuck fast." He says therefore: "I will announce all your praises." But these would be barren if they were in the mouth but there were no joy in the heart: Ps. 146: "Let praise be joyful to our God"; and therefore he adds, "I will exult in your salvation." Not in the world or in the flesh, but in your saving act by which you exalt me. Or in Christ the Savior: Hab. 3: "I will exult in God my Jesus." 1 Sam. 2: "I have rejoiced in your salvation."
Exposition on the Psalms of David
that I may declare all thy praises in the gates of the daughter of Sion: I will exult in thy salvation.
ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου ἐν ταῖς πύλαις τῆς θυγατρὸς Σιών. ἀγαλλιάσομαι ἐπὶ τῷ σωτηρίῳ σου.
ꙗ҆́кѡ да возвѣщꙋ̀ всѧ̑ хвалы̑ твоѧ̑ во вратѣ́хъ дще́ре сїѡ́ни: возра́дꙋемсѧ ѡ҆ спⷭ҇нїи твое́мъ.
Whenever they desire to wipe out and abolish the race of the faithful, they themselves are lured into their own calamity; and in the very snares they have concealed for the people of God they are caught, and “their foot will fall.”
Commentary on Psalms 9:16-17
One is not held by the sin and unrighteousness of another; rather, each one will die in his own sin. The wicked, first harming themselves, strive deceitfully to drive others into the same curse. Secretly they build traps of deceit with their own plans and words, so they may seize someone unsuspecting. But by that very trap that they have hidden they are punished, for vindicators will keep those very ones they have caught. This punishment is done by the providence of God. For what other is the judgment of God than that the sinner is caught by his own deeds, because he holds the reason for his own condemnation for those who live unrighteously. This agrees with that which is said before: “He who has opened a pit for his neighbor will fall into it.”
Fragments on the Psalms 9:16
Nothing … is so destructive as vice. In fact, nothing is weaker than the wicked; they are undone by their own weapons, as iron is by rust and wool by a moth—so too is the wicked person by vice.
Commentary on the Psalms 9:15
Then follows, "I will exult for Your salvation:" that is, with blessedness shall I be holden by Your salvation, which is our Lord Jesus Christ, the Power and Wisdom of God. Therefore says the Church, which is here in affliction and is saved by hope, as long as the hidden judgment of the Son is, in hope she says, "I will exult for Your salvation:" for now she is worn down either by the roar of violence around her, or by the errors of the heathen. "The heathen are fixed in the corruption, which they made" [Psalm 9:15]. Consider ye how punishment is reserved for the sinner, out of his own works; and how they that have wished to persecute the Church, have been fixed in that corruption, which they thought to inflict. For they were desiring to kill the body, while they themselves were dying in soul. "In that snare which they hid, has their foot been taken." The hidden snare is crafty devising. The foot of the soul is well understood to be its love: which, when depraved, is called coveting or lust; but when upright, love or charity....And the Apostle says, "That being rooted and grounded in love, you may be able to take in." [Ephesians 3:17-18] The foot then of sinners, that is, their love, is taken in the snare, which they hide: for when delight shall have followed on to deceitful dealing, when God shall have delivered them over to the lust of their heart; that delight at once binds them, that they dare not tear away their love thence and apply it to profitable objects; for when they shall make the attempt, they will be pained in heart, as if desiring to free their foot from a fetter: and giving way under this pain they refuse to withdraw from pernicious delights. "In the snare" then "which they have hid," that is, in deceitful counsel, "their foot has been taken," that is, their love, which through deceit attains to that vain joy whereby pain is purchased.
Exposition on Psalm 9
When he says that “the Gentiles got stuck,” he means not those who are held by the fear of the Lord, but those who are so pinned down by the nails of their sins that they are not able to cast them off; unyielding bands appear to restrain them.… For we describe as captured those who are entangled by an intricate deceit. “Foot” here refers to the mental steps and the depraved desire which cause men to pursue vice. This is what Solomon says in Proverbs: “Their feet rush into evil and are quick to pour out blood.”
Explanation of the Psalms 9:16
15–16The occasion of exultation is the destruction of enemies who persecute the saints. And they persecute the saints in two ways. First, by violence. Second, by fraud. He says therefore, regarding the first, "the nations are stuck fast" -- from the fact that they prepared slaughter for others, they themselves were slain; and therefore he said "stuck fast," or, according to Jerome, "submerged": because that which is stuck fast is pressed down with violence. And those who seemed to be slaying others with violence were themselves violently oppressed. Is. 59: "Their paths are made crooked for them." Ps. 36: "Their sword shall enter," etc. Or spiritually, one is plunged into destruction when he commits sin; because from this he enters eternal punishment and is condemned; and they are stuck fast in these works through habit: Job 18: "He has thrust his foot into the net, and he walks in its mesh." Regarding the second, he says, "in this snare." Those who lie in wait for birds and animals set snares; so do those who proceed insidiously: Ps. 56: "They have prepared a snare for my feet." And he says "they hid it," because literally fowlers hide their snares; so fraudulently, through words of peace that they give, they prepare the poison of seduction: Ps. 139: "In this way in which I walked, the proud have hidden a snare for me." The third fruit is the recognition of divine majesty. "Their foot is caught," that is, their evil desire: Hos. 13: "The iniquity of Ephraim is bound up, his sin is hidden," referring to those who are inclined only to evil. And they hide the snare, but in vain, because "the Lord will be known." And through what? Because "in his works." Sometimes people in prosperity do not know God, as Pharaoh, but in adversity: Ps. 82: "Fill their faces with shame"; and therefore he says, "executing judgments." But what the judgments of God are, he adds: "in his works." It is proper to divine wisdom that it disposes all things sweetly, Wis. 8. And this it does by giving things the ability to tend toward their proper ends through their proper forms: thus, through the very things by which sinners plan to offend, they fall into punishment. Job 5: "Who catches the wise in their own craftiness." And therefore he says, "In the works of his own hands the sinner is caught." Prov. 5: "His own iniquities catch the wicked, and he is bound by the cords of his own sins." Job 18: "His own counsel has cast him down headlong." Likewise, "the Lord will be known," here by the saints. Even escaping the snare: Prov. 1: "In vain is the net cast before the eyes of those who have wings." The Gloss says there: "He easily escapes the snares on earth who always has his eyes on heaven." Jerome: "Each one carries with himself the ropes, chains, and torments from which he suffers evils; and by the hidden judgment of God, sinners are caught in the snares they hide, and the just escape."
Exposition on the Psalms of David
The heathen are caught in the destruction which they planned: in the very snare which they hid is their foot taken.
ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ, ᾗ ἐποίησαν, ἐν παγίδι ταύτῃ, ᾗ ἔκρυψαν, συνελήφθη ὁ ποὺς αὐτῶν.
Оу҆глѣбо́ша ꙗ҆зы́цы въ па́гꙋбѣ, ю҆́же сотвори́ша: въ сѣ́ти се́й, ю҆́же скры́ша, ᲂу҆вѧзѐ нога̀ и҆́хъ.
For if the whole psalm is called a song because of its tone and force, then the term “song” would be placed at the beginning of [the psalm], as it is in a number of psalms. But here it is otherwise, and after the diapsalma he begins the song; the title is placed between the diapsalma and song. It is reasonable, therefore, that the following has the sense of a psalm.
Fragments on the Psalms 9:16
"And great fear," it is said, "came on all them that heard these things." That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, "The Lord is known by executing judgments." The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful.
Homily on Acts 12
"The Lord is known executing judgments" [Psalm 9:16]. These are God's judgments. Not from that tranquillity of His blessedness, nor from the secret places of wisdom, wherein blessed souls are received, is the sword, or fire, or wild beast, or any such thing brought forth, whereby sinners may be tormented: but how are they tormented, and how does the Lord do judgment? "In the works," he says, "of his own hands has the sinner been caught."
Exposition on Psalm 9
Here is interposed, "The song of the diapsalma" [Psalm 9:16]: as it were the hidden joy, as far as we can imagine, of the separation which is now made, not in place, but in the affections of the heart, between sinners and the righteous, as of the grain from the chaff, as yet on the floor.
Exposition on Psalm 9
The truth of this judgment will be fulfilled when the Lord at last executes his judgments in plain sight, when sinners are handed over to eternal torment. Because they have the freedom to commit offenses in this life, some may think that these acts will escape punishment. But when that day of his appearance arrives and the Lord Savior sits upon his majestic throne, then all will acknowledge that his judgments are in effect, when the human race is separated by his judgment either to his right or to his left. For in order to make fair judgments one must determine the merits of each person without partiality. A plain explanation of this thought follows next. For it shows how one can know that the Lord makes fair judgments. His justice can be observed when a sinner becomes caught in his own tangled deeds, and he receives a punishment commensurate with his actions.
Explanation of the Psalms 9:16
The Lord is known as executing judgments: the sinner is taken in the works of his hands. (A song of Pause).
γινώσκεται Κύριος κρίματα ποιῶν, ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. (ᾠδὴ διαψάλματος).
Зна́емь є҆́сть гдⷭ҇ь, сꙋдьбы̑ творѧ́й: въ дѣ́лѣхъ рꙋкꙋ̀ своє́ю ᲂу҆вѧзѐ грѣ́шникъ.
And already clearly David, bearing testimony to the truth, sings, "Let sinners be turned into Hades, and all the nations that forget God." They forget, plainly, Him whom they formerly remembered, and dismiss Him whom they knew previous to forgetting Him. There was then a dim knowledge of God also among the nations.
The Stromata Book 6
They are shut off, he said, in that they, since they are turned in the opposite direction within, do not see the spirit of Jesus ascending and descending.
Selections from the Psalms 9:18
O what a terrible disgrace! In the world you went about praised as one of the elect, and when you arrive in the valley of Josaphat, the place of judgement, you are found naked, and all see your sins and ugliness laid bare to God and people. Woe to you at that moment! Where will you turn your face? Will you open your mouth? To say what? Your sins are etched into your soul, which is as black as a hair shirt. What will you do at that moment? Weep? There will be no one to accept your tears. Pray? No one to accept your prayers, for those to whom you are handed over are pitiless. How awful the moment when you hear the terrible, cutting voice, “Sinners, go to hell,” and, “Depart from me, you damned, to the eternal fire prepared for the devil and his angels,” and again, “I have detested those who transgress.” “I must wipe out of the city of the Lord all who commit iniquities.”
Instructions 1:33
When, by faith and knowledge, the Lord’s people have embraced true life, they surely receive the joy of heaven. The wicked, however, since they do not care about the Lord’s life, are rightly deprived of its blessings. For “let the wicked be taken away so that he shall not see the glory of the Lord.” In the end they, like everyone else, shall hear the universal proclamation of the promise, “Awake, sleeper, and rise up from the dead.” They shall rise and knock on the doors of heaven, saying, “Open to us.” The Lord, however, will rebuke them for rejecting knowledge of him and will tell them, “I do not know you.” And the Holy Spirit speaks against them, “The wicked shall be turned into hell, and all nations that forget God.”
Festal Letters 7:2
"Let the sinners be turned into hell" [Psalm 9:17]: that is, let them be given into their own hands, when they are spared, and let them be ensnared in deadly delight. "All the nations that forget God." Because "when they did not think good to retain God in their knowledge, God gave them over to a reprobate mind." [Romans 1:28]
Exposition on Psalm 9
"Let them be turned back." Above, the Psalmist treated the judgment of God with regard to his own adversaries; here he pursues it with regard to the whole human race, and with regard to the evils done everywhere by sinners; and regarding this he does two things. First, by way of prayer, he foretells the judgment of God against the wicked. Second, he sets forth the progress of the wicked, at "Why, O Lord?" etc. Regarding the first, he does two things. First, he foretells the punishment of sinners; second, he calls upon the divine judgment that punishes, at "Arise, O Lord." Regarding the first, he does three things. First, he foretells the punishment to be desired. Second, he sets forth the cause of the punishment on the part of sinners, at "all the nations." Third, on the part of the just, "because not unto the end." He says therefore, "Let the sinners be turned back." This petition can be understood in two ways. In one way, of the punishment of the wicked in the present through death. In another way, in the future through eternal punishment. And he says, "Let the sinners be turned back," that is, let them be punished. But should this be requested? It must be said that the prophet says this by way of foretelling and not of petition, or by conforming himself to the divine will: Ps. 62: "They shall go into the lower parts of the earth." Is. 14: "But you shall be brought down to hell," that is, the depth of the pit. Or by hell is understood the obstinacy of the mind in sin, etc. Even while living, a sinner is turned back into hell when he relies upon obstinacy: Rom. 1: "God gave them up to a reprobate mind"; as if to say: in this life let them be cast down. Therefore, the punishment is conversion into hell, as has been said. The cause of the punishment is forgetfulness of God: for he who departs from one end disposes himself to tend toward the other. The two ends of man are the enjoyment of God and Gehenna; and this is what he says, "Let them be turned back," etc., namely those sinners who forget the commandments and benefits of God. Ps. 77: "They forgot his benefits and his wonders which he showed them." Deut. 32: "You have forsaken the God who begot you, and forgotten the Lord your creator."
Exposition on the Psalms of David
Let sinners be driven away into Hades, [even] all the nations that forget God.
ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην, πάντα τὰ ἔθνη τὰ ἐπιλανθανόμενα τοῦ Θεοῦ,
Да возвратѧ́тсѧ грѣ̑шницы во а҆́дъ, всѝ ꙗ҆зы́цы забыва́ющїи бг҃а.
In this life the wicked are raised up, in no sense comprehending their own wicked wrongdoing. But there will be a time of the judgment of God in which the crime that they have admitted will be overturned [in hades, when they are about to receive punishments; LXX]. Every person of God, however humbled in this life, whenever poor in spirit and however much he is trampled by the wicked so that it seems that God denies him by his forgetfulness, through it all is never rejected. “For the poor shall not be forgotten forever,” and the patience that he brings to this life and his calm spirit will not follow the end without fruit.
Commentary on Psalms 9:18-19
Even if by some permission his people suffered and were humbled, yet God will not forget his own forever. “The perseverance of the needy will not be lost forever”; instead, he trains his own in perseverance, and when he sees them persevering properly, the patience he produces in them is not without purpose.
Commentary on Psalm 9
"For there shall not be forgetfulness of the poor man to the end" [Psalm 9:18]; who now seems to be in forgetfulness, when sinners are thought to flourish in this world's happiness, and the righteous to be in travail: but "the patience," says He, "of the poor shall not perish for ever." Wherefore there is need of patience now to bear with the evil, who are already separated in will, till they be also separated at the last judgment.
Exposition on Psalm 9
Let Christian kindness overflow in you, dearly beloved. As you desire the recurring seasons of the year to be filled with fruit, so let your hearts be generous in feeding the poor. Assuredly, God … could produce the necessary materials for them, since all things are his. He could distribute so much goods to them that they would need nothing from your generosity. Much of the matter of virtue would be lacking to them and to you, if their want did not drive them to the crown of patience or your abundance lead you to the glory of compassion. Divine Providence has wonderfully arranged it that there should be in the church both holy poor and good rich people, who in turn benefit each other from their very diversity. In order for the eternal and incorruptible rewards to be gained, those receiving give thanks to God, and those distributing give thanks to God, for as it is written, … “the patience of the poor will not perish forever,” and “God loves a cheerful giver.”
Sermon 89:6. 1
All who are proud should realize that since the beginning of the world they have been, are and should be rebuked in all kinds of publications. However, in both the Old and New Testaments all the humble and mild have been, are and should be blessed, because God does not lie when he says, “God resists the proud but gives grace to the humble.”
Sermon 49:2
If patience is lacking in any hardships, the soul is not able to be perfect. For patience is the act of giving thanks, maintained continuously in the fear of the Lord throughout the anxious trials of life to the point of death.
Explanation of the Psalms 9:19
On the part of the just, there is another cause which demands vengeance upon sinners. Now among the just there are two things which demand vengeance: namely temporal abasement and spiritual virtue. As to the first, he says: "because the poor man shall not be forgotten unto the end." Cheap things are held in contempt, words are given to oblivion; but the just are not so given to oblivion before God. Jas. 2: "God has chosen the poor, rich in faith, heirs of the kingdom which God has promised to those who love him." Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Therefore, although here they seem to be given to oblivion, this is nevertheless not "unto the end," that is, not finally. Is. 54: "For a brief moment I forsook you, and with great mercies I will gather you." And there follows: "And with everlasting mercy I have had compassion on you." For when he remembers, then he will punish those who oppress. Ps. 76: "God will not forget to have mercy, nor will he shut up his mercies in his wrath." As to the second, "the patience of the poor," etc. Or "the expectation" according to Jerome. For since they endure oppression and poverty here patiently, through patience they merit vengeance; nor shall their expectation perish unto the end, because they shall obtain the good they await. Otherwise, "unto the end," which is eternal life. But is patience in the heavenly homeland? It must be said that it is not according to its essence, but according to its fruit; it is otherwise with charity and justice, which will exist also according to their essence.
Exposition on the Psalms of David
For the poor shall not be forgotten for ever: the patience of the needy ones shall not perish for ever.
ὅτι οὐκ εἰς τέλος ἐπιλησθήσεται ὁ πτωχός, ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἰς τέλος.
Ꙗ҆́кѡ не до конца̀ забве́нъ бꙋ́детъ ни́щїй, терпѣ́нїе ᲂу҆бо́гихъ не поги́бнетъ до конца̀.
"Arise, O Lord, let not man prevail" [Psalm 9:19]. The future judgment is prayed for: but before it come, "Let the heathen," says he, "be judged in Your sight:" that is, in secret; which is called in God's sight, with the knowledge of a few holy and righteous ones.
Exposition on Psalm 9
When the prophet was discussing the end of the world, through the illumination of his heart he foresaw the coming of the Antichrist. Terrified by the magnitude of the danger, he shouted out with a loud voice, “Arise, O Lord, let not humankind prevail.” For the Antichrist is certainly the most wicked man and one which human nature is not able to withstand. He possess such great cunning and power that only the Lord’s might is able to overcome his wickedness.
Explanation of the Psalms 9:20
19–20Consequently, when he says, "Arise," he foretells the divine judgment; and regarding this he does three things. First, he rouses the judge. Second, he implores judgment. Third, he shows the fruits of judgment. He says that he has not forgotten the poor unto the end; hence he, as one of the poor, says, "I ask that you not delay until the end to reward; but arise." And regarding this he does three things. First, he repudiates wicked or human judgment. For let not man, humanly and without reason oppressing, "be strengthened," that is, let him not be able to do what he wishes. Prov. 29: "When the wicked take power, the people groan." Second, he calls for the judgment of another: "Let the nations be judged," not according to human will, but "in your sight," that is, by your judgment, as if saying, I appeal to you. Acts 25: "I stand before the tribunal of Caesar; there I ought to be judged." Ps. 23: "Judge me, O Lord, because," etc. Third, he asks for a helper: "Appoint a lawgiver," namely your Son. Is. 33: "The Lord is our lawgiver." Or otherwise, "appoint a lawgiver," that is, a punisher according to your law; for punishment is inflicted according to the law. Jerome has: "Put fear upon them"; another translation: "Send them bitterness." The Gloss: "Let not man be strengthened," that is, the Antichrist; "let them be judged," that is, punished. The fruit of judgment is that they recognize themselves to be men: "Let the nations know that they are men," fragile, sinners, and mortal. Is. 28: "Vexation gives understanding." Thus Alexander, when he was struck, recognized that he was not the son of Jupiter but mortal, as he himself said to his soldiers.
Exposition on the Psalms of David
Arise, O Lord, let not man prevail: let the heathen be judged before thee.
ἀνάστηθι, Κύριε, μὴ κραταιούσθω ἄνθρωπος, κριθήτωσαν ἔθνη ἐνώπιόν σου.
Воскрⷭ҇нѝ, гдⷭ҇и, да не крѣпи́тсѧ человѣ́къ, да сꙋ́дѧтсѧ ꙗ҆зы́цы пред̾ тобо́ю.
He urges God by his tolerance and the strength of his mercy and patience that he grant a time of trials of long duration to the people harassing him. Before he had prayed that the nations be judged in the sight of God; now he asks that a lawgiver be appointed for the nations before the future judgment, so that they might learn they are people and not brute animals, for the law was hardly given to brutish animals. This law is not from Moses, who once had carried it from the midst of people; it is not about the law given to the Jews alone, nor does he wish that another law be awaited, as the law of the New Testament stretches over the whole earth. Indeed, Christ is the Lawgiver, and the Gospel message applies to the nations.
Commentary on Psalms 9:20, 21
"Place a lawgiver over them, O Lord." [Psalm 9:20]. He seems to me to point out Antichrist: of whom the Apostle says, "When the man of sin shall be revealed." [2 Thessalonians 2:3] "Let the heathen know that they are men." That they who will be set free by the Son of God, and belong to the Son of Man, and be sons of men, that is, new men, may serve man, that is, the old man the sinner, "for that they are men."
Exposition on Psalm 9
Appoint, O Lord, a lawgiver over them: let the heathen know that they are men. (Pause). (Mas. 10, 1-18).
κατάστησον, Κύριε, νομοθέτην ἐπ᾿ αὐτούς, γνώτωσαν ἔθνη ὅτι ἄνθρωποί εἰσιν. (διάψαλμα). (Μασ.
Поста́ви, гдⷭ҇и, законоположи́телѧ над̾ ни́ми, да разꙋмѣ́ютъ ꙗ҆зы́цы, ꙗ҆́кѡ человѣ́цы сꙋ́ть.
Why standest thou afar off, O Lord? [why] dost thou overlook [us] in times of need, in affliction?
῾Ινατί, Κύριε, ἀφέστηκας μακρόθεν, ὑπερορᾷς ἐν εὐκαιρίαις ἐν θλίψεσιν;
Вскꙋ́ю, гдⷭ҇и, ѿстоѧ̀ дале́че, презира́еши во бл҃говре́менїихъ, въ ско́рбехъ;
While the ungodly one acts proudly, the poor is hotly pursued: [the wicked] are taken in the crafty counsels which they imagine.
ἐν τῷ ὑπερηφανεύεσθαι τὸν ἀσεβῆ ἐμπυρίζεται ὁ πτωχός, συλλαμβάνονται ἐν διαβουλίοις, οἷς διαλογίζονται.
Внегда̀ горди́тисѧ нечести́вомꙋ, возгара́етсѧ ни́щїй: ᲂу҆вѧза́ютъ въ совѣ́тѣхъ, ꙗ҆̀же помышлѧ́ютъ.
Because the sinner praises himself for the desires of his heart; and the unjust one blesses himself.
ὅτι ἐπαινεῖται ὁ ἁμαρτωλὸς ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ, καὶ ὁ ἀδικῶν ἐνευλογεῖται·
Ꙗ҆́кѡ хвали́мь є҆́сть грѣ́шный въ по́хотехъ дꙋшѝ своеѧ̀, и҆ ѡ҆би́дѧй благослови́мь є҆́сть.
The sinner has provoked the Lord: according to the abundance of his pride he will not seek after [him]: God is not before him.
παρώξυνε τὸν Κύριον ὁ ἁμαρτωλός· κατὰ τὸ πλῆθος τῆς ὀργῆς αὐτοῦ οὐκ ἐκζητήσει· οὐκ ἔστιν ὁ Θεὸς ἐνώπιον αὐτοῦ.
Раздражѝ гдⷭ҇а грѣ́шный: по мно́жествꙋ гнѣ́ва своегѡ̀ не взы́щетъ: нѣ́сть бг҃а пред̾ ни́мъ.
His ways are profane at all times; thy judgments are removed from before him: he will gain the mastery over all his enemies.
βεβηλοῦνται αἱ ὁδοὶ αὐτοῦ ἐν παντὶ καιρῷ, ἀνταναιρεῖται τὰ κρίματά σου ἀπὸ προσώπου αὐτοῦ, πάντων τῶν ἐχθρῶν αὐτοῦ κατακυριεύσει·
Ѡ҆сквернѧ́ютсѧ пꙋтїѐ є҆гѡ̀ на всѧ́ко вре́мѧ: ѿе́млютсѧ сꙋдьбы̑ твоѧ̑ ѿ лица̀ є҆гѡ̀: всѣ́ми враги̑ свои́ми ѡ҆блада́етъ.
For he has said in his heart, I shall not be moved, [continuing] without evil from generation to generation.
εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ· οὐ μὴ σαλευθῶ, ἀπὸ γενεᾶς εἰς γενεὰν ἄνευ κακοῦ.
Рече́ бо въ се́рдцы свое́мъ: не подви́жꙋсѧ ѿ ро́да въ ро́дъ без̾ ѕла̀:
Whose mouth is full of cursing, and bitterness, and fraud: under his tongue are trouble and pain.
οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας καὶ δόλου, ὑπὸ τὴν γλῶσσαν αὐτοῦ κόπος καὶ πόνος.
є҆гѡ́же клѧ́твы ᲂу҆ста̀ є҆гѡ̀ пѡ́лна сꙋ́ть, и҆ го́рести и҆ льстѝ: под̾ ѧ҆зы́комъ є҆гѡ̀ трꙋ́дъ и҆ болѣ́знь.
He lies in wait with rich [men] in secret places, in order to slay the innocent: his eyes are set against the poor.
ἐγκάθηται ἐνέδρᾳ μετὰ πλουσίων, ἐν ἀποκρύφοις τοῦ ἀποκτεῖναι ἀθῷον· οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσιν·
Присѣди́тъ въ лови́тельствѣ съ бога́тыми въ та́йныхъ, є҆́же ᲂу҆би́ти непови́ннаго: ѻ҆́чи є҆гѡ̀ на ни́щаго призира́етѣ.
He lies in wait in secret as a lion in his den: he lies in wait to ravish the poor, to ravish the poor when he draws him [after him]: he will bring him down in his snare.
ἐνεδρεύει ἐν ἀποκρύφῳ ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ, ἐνεδρεύει τοῦ ἁρπάσαι πτωχόν, ἁρπάσαι πτωχὸν ἐν τῷ ἑλκύσαι αὐτόν·
Лови́тъ въ та́йнѣ ꙗ҆́кѡ ле́въ во ѡ҆гра́дѣ свое́й, лови́тъ є҆́же восхи́тити ни́щаго, восхи́тити ни́щаго, внегда̀ привлещѝ и҆̀ въ сѣ́ти свое́й.
He will bow down and fall when he has mastered the poor.
ἐν τῇ παγίδι αὐτοῦ ταπεινώσει αὐτόν, κύψει καὶ πεσεῖται ἐν τῷ αὐτὸν κατακυριεῦσαι τῶν πενήτων.
Смири́тъ є҆го̀: преклони́тсѧ и҆ паде́тъ, внегда̀ є҆мꙋ̀ ѡ҆блада́ти ᲂу҆бо́гими.
For he has said in his heart, God has forgotten: he has turned away his face so as never to look.
εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ· ἐπιλέλησται ὁ Θεός, ἀπέστρεψε τὸ πρόσωπον αὐτοῦ τοῦ μὴ βλέπειν εἰς τέλος.
Рече́ бо въ се́рдцы свое́мъ: забы̀ бг҃ъ, ѿвратѝ лицѐ своѐ, да не ви́дитъ до конца̀.
Arise, O Lord God; let thy hand be lifted up: forget not the poor.
ἀνάστηθι, Κύριε ὁ Θεός μου, ὑψωθήτω ἡ χείρ σου, μὴ ἐπιλάθῃ τῶν πενήτων.
Воскрⷭ҇нѝ, гдⷭ҇и бж҃е мо́й, да вознесе́тсѧ рꙋка̀ твоѧ̀, не забꙋ́ди ᲂу҆бо́гихъ твои́хъ до конца̀.
Wherefore, has the wicked provoked God? for he has said in his heart, He will not require [it].
ἕνεκεν τίνος παρώργισεν ὁ ἀσεβὴς τὸν Θεόν; εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ· οὐκ ἐκζητήσει.
Чесѡ̀ ра́ди прогнѣ́ва нечести́вый бг҃а; рече́ бо въ се́рдцы свое́мъ: не взы́щетъ.
Thou seest [it]; for thou dost observe trouble and wrath, to deliver them into thy hands: the poor has been left to thee; thou wast a helper to the orphan.
βλέπεις, ὅτι σὺ πόνον καὶ θυμὸν κατανοεῖς τοῦ παραδοῦναι αὐτοὺς εἰς χεῖράς σου· σοὶ ἐγκαταλέλειπται ὁ πτωχός, ὀρφανῷ σὺ ᾖσθα βοηθός.
Ви́диши, ꙗ҆́кѡ ты̀ болѣ́знь и҆ ꙗ҆́рость смотрѧ́еши, да пре́данъ бꙋ́детъ въ рꙋ́цѣ твоѝ: тебѣ̀ ѡ҆ста́вленъ є҆́сть ни́щїй, си́рꙋ ты̀ бꙋ́ди помо́щникъ.
Break thou the arm of the sinner and wicked man: his sin shall be sought for, and shall not be found.
σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ καὶ πονηροῦ, ζητηθήσεται ἡ ἁμαρτία αὐτοῦ, καὶ οὐ μὴ εὑρεθῇ.
Сокрꙋшѝ мы́шцꙋ грѣ́шномꙋ и҆ лꙋка́вомꙋ: взы́щетсѧ грѣ́хъ є҆гѡ̀ и҆ не ѡ҆брѧ́щетсѧ.
The Lord shall reign for ever, even for ever and ever: ye Gentiles shall perish out of his land.
βασιλεύσει Κύριος εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, ἀπολεῖσθε ἔθνη ἐκ τῆς γῆς αὐτοῦ.
Гдⷭ҇ь цр҃ь во вѣ́къ и҆ въ вѣ́къ вѣ́ка: поги́бнете, ꙗ҆зы́цы, ѿ землѝ є҆гѡ̀.
The Lord has heard the desire of the poor: thine ear has inclined to the preparation of their heart;
τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσε Κύριος, τὴν ἑτοιμασίαν τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου
Жела́нїе ᲂу҆бо́гихъ ᲂу҆слы́шалъ є҆сѝ, гдⷭ҇и, ᲂу҆гото́ванїю се́рдца и҆́хъ внѧ́тъ ᲂу҆́хо твоѐ.
to plead for the orphan and afflicted, that man may no more boast upon the earth.
κρῖναι ὀρφανῷ καὶ ταπεινῷ, ἵνα μὴ προσθῇ ἔτι μεγαλαυχεῖν ἄνθρωπος ἐπὶ τῆς γῆς.
Сꙋдѝ си́рꙋ и҆ смире́нꙋ, да не приложи́тъ ктомꙋ̀ велича́тисѧ человѣ́къ на землѝ.
[For the end, a Psalm of David, concerning the secrets of the Son.]
).
Въ коне́цъ, ѡ҆ та́йныхъ сы́на, ѱало́мъ дв҃дꙋ.