Part I. – Exegetical. (Cont.)

Fragments from Commentaries on Various Books of Scripture. (Cont.)

The Law.

In the name of God eternal, everlasting, most mighty, merciful, compassionate.

By the help of God we begin to describe the book of the law, and its interpretation, as the holy, learned, and most excellent fathers have interpreted it.

The following, therefore, is the interpretation of the first book, which indeed is the book of the creation (and) of created beings.

Section I.

Of the creation of heaven and earth. “In the beginning God created,” etc.

An exposition of that which God said.

And the blessed prophet, indeed, the great Moses, wrote this book, and designated and marked it with the title, The Book of Being, i.e., “of created beings,” etc.

Sections II., III.

And the Lord said: “And I will bring the waters of the flood upon the earth to destroy all flesh,” etc.

Hippolytus, the Targumist expositor, said: The names of the wives of the sons of Noah are these: the name of the wife of Sem, Nahalath Mahnuk; and the name of the wife of Cham, Zedkat Nabu; and the name of the wife of Japheth, Arathka. These, moreover, are their names in the Syriac Targum.113 The name of the wife of Sem was Nahalath Mahnuk; the name of the wife of Cham, Zedkat Nabu; the name of the wife of Japheth, Arathka.

Therefore God gave intimation to Noah, and informed him of the coming of the flood, and of the destruction of the ruined (wicked).

And God Most High ordered him to descend from the holy mount, him and his sons, and the wives of his sons, and to build a ship of three storeys. The lower story was for fierce, wild, and dangerous beasts. Between them there were stakes or wooden beams, to separate them from each other, and prevent them from having intercourse with each other. The middle story was for birds, and their different genera. Then the upper story was for Noah himself and his sons – for his own wife and his sons’ wives.

Noah also made a door in the ship, on the east side. He also constructed tanks of water, and store-rooms of provisions.

When he had made an end, accordingly, of building the ship, Noah, with his sons, Sem, Chain, and Japheth, entered the cave of deposits.114

And on their first approach, indeed, they happily found the bodies of the fathers, Adam, Seth, Enosh, Kainan, Mahaliel, Jared, Mathusalach, and Lamech. Those eight bodies were in the place of deposits, viz., those of Adam, Seth, Enosh, Kainan, Mahaliel, Jared, Mathusalach, and Lamech.

Noah, moreover, took the body of Adam. And his sons took with them offerings. Sem carried gold, Chain myrrh, and Japheth frankincense. Then, leaving the cave of deposits, they transferred the offerings and the body of Adam to the holy mount.114

And when they sat down by the body of Adam, over against paradise, they began to lament and weep for the loss of paradise.

Then, descending from the holy mount, and lifting up their eyes towards paradise, they renewed their weeping and wailing, (and) uttered an eternal farewell in these terms: Farewell! peace to thee, O paradise of God! Farewell, O habitation of religion and purity! Farewell, O seat of pleasure and delight! 

Then they embraced the stones and trees of the holy mount, and wept, and said: Farewell, O habitation of the good! Farewell, O abode of holy bodies!

Then, after three days, Noah, with his sons and his sons’ wives, came down from the holy mount to the base of the holy mount, to the ship’s place. For the (ark) was under the projecting edge of the holy mount.

And Noah entered the ship, and deposited the body of Adam, and the offerings, in the middle of the ship, upon a bier of wood, which he had prepared for the reception of the body.

And God charged Noah, saying: Make for thyself rattles115 of boxwood (or cypress). Now שמשאר is the wood called Sagh, i.e., Indian plane.

Make also the hammer (bell) thereof of the same wood. And the length of the rattle shall be three whole cubits, and its breadth one and a half cubit.

And God enjoined him to strike the rattles three times every day, to wit, for the first time at early dawn, for the second time at mid-day, and for the third time at sunset.

And it happened that, as soon as Noah had struck the rattles, the sons of Cain and the sons of Vahim ran up straightway to him, and he warned and alarmed them by telling of the immediate approach of the flood, and of the destruction already hasting on and impending.

Thus, moreover, was the pity of God toward them displayed, that they might be converted and come to themselves again. But the sons of Cain did not comply with what Noah proclaimed to them. And Noah brought together pairs, male and female, of all birds of every kind; and thus also of all beasts, tame and wild alike, pair and pair.

Section IV.

On Gen_7:6.

Hippolytus, the Syrian expositor of the Targum, has said: We find in an ancient Hebrew copy that God commanded Noah to range the wild beasts in order in the lower floor or story, and to separate the males from the females by putting wooden stakes between them.

And thus, too, he did with all the cattle, and also with the birds in the middle story. And God ordered the males thus to be separated from the females for the sake of decency and purity, lest they should perchance get intermingled with each other.

Moreover, God said to Moses: Provide victuals for yourself and your children. And let them be of wheat, ground, pounded, kneaded with water, and dried. And Noah there and then bade his wife, and his sons’ wives, diligently attend to kneading dough and laying it in the oven. They kneaded dough accordingly, and prepared just about as much as might be sufficient for them, so that nothing should remain over but the very least.

And God charged Noah, saying to him: Whosoever shall first announce to you the approach of the deluge, him you shall destroy that very moment. In the meantime, moreover, the wife of Cham was standing by, about to put a large piece of bread into the oven. And suddenly, according to the word of the Lord, water rushed forth from the oven, and the flow of water penetrated and destroyed the bread. Therefore the wife of Cham exclaimed, addressing herself to Noah: Oh, sir, the word of God is come good: “that which God foretold is come to pass;” execute, therefore, that which the Lord commanded. And when Noah heard the words of the wife of Chain, he said to her: Is then the flood already come? The wife of Cham said to him: Thou hast said it. God, however, suddenly charged Noah, saying: Destroy not the wife of Cham; for from thy mouth is the beginning of destruction – ”thou didst first say, The flood is come.” At the voice of Noah the flood came, and suddenly the water destroyed that bread. And the floodgates of heaven were opened, and the rains broke upon the earth. And that same voice, in sooth, which had said of old, “Let the waters be gathered together into one place, and let the dry land appear,” (Gen_1:9) gave permission to the fountain of waters and the floods of the seas to break forth of their own accord, and brought out the waters.

Consider what God said about the world: Let all its high places be brought low, and they were brought low; and let its low places be raised from its depths.

And the earth was made bare and empty of all existence, as it was at the beginning.

And the rain descended from above, and the earth burst open beneath. And the frame of the earth was destroyed, and its primitive order was broken. And the world became such as it was when desolated at the beginning by the waters which flowed over it. Nor was any one of the existences upon it left in its integrity.

Its former structure went to wreck, and the earth was disfigured by the flood of waters that burst upon it, and by the magnitude of its inundations, and the multitude of showers, and the eruption from its depths, as the waters continually broke forth. In fine, it was left such as it was formerly (Gen_1:9). 

Section V.

On Gen_8:1.

Hippolytus, the expositor of the Targum, and my master, Jacobus Rohaviensis, have said: On the twenty-seventh day of the month Jiar, which is the second Hebrew month, the ark rose from the base of the holy mount; and already the waters bore it, and it was carried upon them round about towards the four cardinal points of the world. The ark accordingly held off from the holy mount towards the east, then returned towards the west, then turned to the south, and finally, bearing off eastwards, neared Mount Kardu on the first day of the tenth month. And that is the second month Kanun.

And Noah came out of the ark on the twenty-seventh day of the month Jiar, in the second year: for the ark continued sailing live whole months, and moved to and fro upon the waters, and in a period of fifty-one days neared the land. Nor thereafter did it float about any longer. But it only moved successively toward the four cardinal points of the earth, and again finally stood toward the east. We say, moreover, that that was a sign of the cross. And the ark was a symbol of the Christ who was expected. For that ark was the means of the salvation of Noah and his sons, and also of the cattle, the wild beasts, and the birds. And Christ, too, when He suffered on the cross, delivered us from accusations and sins, and washed us in His own blood most pure.

And just as the ark returned to the east, and neared Mount Kardu, so also Christ, when the work was accomplished and finished which He had proposed to Himself, returned to heaven to the bosom of His Father, and sat down upon the throne of His glory at the Father’s right hand.

As to Mount Kardu, it is in the east, in the land of the sons of Raban, and the Orientals call it Mount Godash;116 the Arabians and Persians call it Ararat.117

And there is a town of the name Kardu, and that hill is called after it, which is indeed very lofty and inaccessible, whose summit no one has ever been able to reach, on account of the violence of the winds and the storms which always prevail there. And if any one attempts to ascend it, there are demons that rush upon him, and cast him down headlong from the ridge of the mountain into the plain, so that he dies. No one, moreover, knows what there is on the top of the mountain, except that certain relics of the wood of the ark still lie there on the surface of the top of the mountain. [see p. 149, note 30, supra.

Section X.

On Deu_33:11.

Hippolytus, the expositor of the Targum, has said that Moses, when he had finished this prophecy, also pronounced a blessing upon all the children of Israel, by their several tribes, and prayed for them. Then God charged Moses, saying to him, Go up to Mount Nebo, which indeed is known by the name of the mount of the Hebrews, which is in the land of Moab over against Jericho.

And He said to him: View the land of Chanaan, which I am to give to the children of Israel for an inheritance. Thou, however, shalt never enter it; wherefore view it well from afar off. When Moses therefore viewed it, he saw that land, – a land green, and abounding with all plenty and fertility, planted thickly with trees; and Moses was greatly moved, and wept.

And when Moses descended from Mount Nebo, he called for Joshua the son of Nun, and said to him before the children of Israel: Prevail, and be strong; for thou art to bring the children of Israel into the land which God promised to fathers that He would give their them for an inheritance. Fear not, therefore, the people, neither be afraid of the nations: for God will be with thee.

And Moses wrote that Senna118 (Hebr. משנה = “secondary law,” or “Deuteronomy”), and gave it to the priests the sons of Levi, and commanded them, saying: For seven years keep this Senna hid, and show it not within the entire course of seven years. (“And then”) in the feast of tabernacles, the priests the sons of Levi will read this law before the children of Israel, that the whole people, men and women alike, may observe the words of God: Command them to keep the word of God, which is in that law. And whosoever shall violate one of its precepts, let him be accursed.

Accordingly, when Moses had finished the writing of the law, he gave it to Joshua the son of Nun, and enjoined him to give it to the sons of Levi, the priests. Moses also enjoined and charged them to place the book of the law again within the ark of the covenant of the Lord, that it might remain there for a testimony for ever.

And when Moses had made an end of his injunctions, God bade him go up Mount Nebo, which is over against Jericho. The Lord showed him the whole land of promise in its four quarters, from the wilderness to the sea, and from sea to sea. And the Lord said to him, Thou hast seen it indeed with thine eyes, but thou shall never enter it. There accordingly Moses died, the servant of God, by the command of God. And the angels buried him on Mount Nebo, which is over against Beth-Phegor. And no one knows of his sepulchre, even to this day. For God concealed his grave.

And Moses lived 120 years; nor was his eye dim, nor was the skin of his face wrinkled.

Moses died on a certain day, at the third hour of the day, on the seventh day of the second month, which is the month Jiar.

And the children of Israel wept for him in the plains of Moab three days.

And Joshua the sun of Nun was filled with the spirit of wisdom; for Moses had laid his hand upon him. And all the children of Israel obeyed him. And God charged Joshua the son of Nun on a certain day, – namely, the seventh day of the month Nisan.

And Joshua the son of Nun lived 110 to years, and died on the fourth day, which was the first day of the month Elul. And they buried him in the city Thamnatserach, on Mount Ephraim.

Praise be to God for the completion of the work.

On the Psalms.119

I.

The argument of the exposition of the Psalms by Hippolytus, (bishop) of Rome.

1. The book of Psalms contains new doctrine after the law which was given by Moses; and thus it is the second book of doctrine after the Scripture of Moses. After the death, then of Moses and Joshua, and after the judges, David arose, one deemed worthy to be called the father of the Saviour, and he was the first to give the Hebrews a new style of psalmody, by which he did away with the ordinances established by Moses with respect to sacrifice, and introduced a new mode of the worship of God by hymns and acclamations; and many other things also beyond the law of Moses he taught through his whole ministry. And this is the sacredness of the book, and its utility. And the account to be given of its inscription is this: (for) as most of the brethren who believe in Christ think that this hook is David’s, and inscribe it “Psalms of David,” we must state what has reached us with respect to it. The Hebrews give the book the title “Sephra Thelim,”120 and in the “Acts of the Apostles” it is called the “Book of Psalms” (the words are these, “as it is written in the Book of Psalms”), but the name (of the author) in the inscription of the book is not found there. And the reason of that is, that the words written there are not the words of one man, but those of several together; Esdra, as tradition says, having collected in one volume, after the captivity, the psalms of several, or rather their words, as they are not all psalms. Thus the name of David is prefixed in the case of some, and that of Solomon in others, and that of Asaph in others. There are some also that belong to Idithum (Jeduthun); and besides these there are others that belong to the sons of Core (Korah), and even to Moses. As they are therefore, the words of so many thus collected together, they could not be said by any one who understands the matter to be by David alone.

2. As regards those which have no inscription, we must also inquire to whom we ought to ascribe them. For why is it that even the simplest inscription is wanting in them – such as the one which runs thus, “A psalm of David,” or “Of David,” without any addition? Now, my idea is, that wherever this inscription occurs alone, what is written is neither a psalm nor a song, but some sort of utterance under guidance of the Holy Spirit, recorded for the behoof of him who is able to understand it. But the opinion of a certain Hebrew on these last matters has reached me, who held that, when there were many without any inscription, but preceded by one with the inscription “Of David,” all these should be reckoned also to be by David. And if this be the case, it follows that those without any inscription are by those (writers) who are rightly reckoned, according to the titles, to be the authors of the psalms preceding these. This book of Psalms before us has also been called by the prophet the “Psalter,” because, as they say, the psaltery alone among musical instruments gives back the sound from above when the brass is struck, and not from beneath, after the manner of others. In order, therefore, that those who understand it may be zealous to carry out the analogy of such an appellation, and may also look above, from which direction its melody comes – for this reason he has styled it the Psalter. For it is entirely the voice and utterance of the most Holy Spirit.

3. Let us inquire, further, why there are one hundred and fifty psalms. That the number fifty is sacred, is manifest from the days of the celebrated festival of Pentecost, which indicates release from labours, and (the possession of) joy. For which reason neither fasting nor bending the knee is decreed for those days. [see vol. 3. pp. 94, 103.] For this is a symbol of the great assembly that is reserved for future times. Of which times there was a shadow in the land of Israel in the year called among the Hebrews “Jobel” (Jubilee), which is the fiftieth year in number, and brings with it liberty for the slave, and release from debt, and the like. And the holy Gospel knows also the remission of the number fifty, and of that number which is cognate with it, and stands by it, viz., five hundred; (Luk_7:41)121 for it is not without a purpose that we have given us there the remission of fifty pence and of five hundred. Thus, then, it was also meet that the hymns to God on account of the destruction of enemies, and in thanksgiving for the goodness of God, should contain not simply one set of fifty, but three such, for the name of Father, and Son, and Holy Spirit.

4. The number fifty, moreover, contains seven sevens, or a Sabbath of Sabbaths; and also over and above these full Sabbaths, a new beginning, in the eight, of a really new rest that remains above the Sabbaths. And let any one who is able, observe this (as it is carried out) in the Psalms with more, indeed, than human accuracy, so as to find out the reasons in each case, as we shall set them forth. Thus, for instance, it is not without a purpose that the Psa_8:1-9 has the inscription, “On the wine-presses,” as it comprehends the perfection of fruits in the eight; for the time for the enjoyment of the fruits of the true vine could not be before the eight. And again, the second psalm inscribed “On the wine-presses,” is the Psa_80:1-19, containing another eighth number, viz., in the tenth multiple. The Psa_83:1-18, again, is made up by the union of two holy numbers, viz., the eight in the tenth multiple, and the three in the first multiple. And the Psa_50:1-23 is a prayer for the remission of sins, and a confession. For as, according to the Gospel, the fiftieth obtained remission, confirming thereby that understanding of the jubilee, so he who offers up such petitions in full confession hopes to gain remission in no other number than the fiftieth. And again, there are also certain others which are called “Songs of degrees,” in number fifteen, as was also the number of the steps of the temple, and which show thereby, perhaps, that the “steps” (or “degrees”) are comprehended within the number seven and the number eight. And these songs of degrees begin after the Psa_120:1-7, which is called simply “a psalm,” as the more accurate copies give it. And this is the number (Gen_6:3) of the perfection of the life of man. And the hundredth psalm (Psa_101:1-8), which begins thus, “I will sing of mercy and judgment, O Lord,” embraces the life of the saint in fellowship with God. And the Psa_150:1-6 ends with these words,” Let every thing that hath breath praise the Lord.”

5. But since, as we have already said, to do this in the case of each, and to find out the reasons, is very difficult, and too much for human nature to accomplish, we shall content ourselves with these things by way of an outline. Only let us add this, that the psalms which deal with historical matter are not found in regular historical order. And the only reason for this is to be found in the numbers according to which the psalms are arranged. For instance, the history in the Psa_51:1-19 is antecedent to the history in the Psa_50:1-23. For everybody acknowledges that the matter of Doeg the Idumean calumniating David to Saul is antecedent to the sin with the wife of Urias; yet it is not without good reason that the history which should be second is placed first, since, as we have before said, the place regarding remission has an affinity with the number fifty. He, therefore, who is not worthy of remission, passes the number fifty, as Doeg the Idumean. For the Psa_51:1-19 is the psalm that treats of him. And, moreover, the Psa_3:1-8 is in the same position, since it was written when David fled from the face of Absalom his son; and thus, as all know who read the books of Kings, it should come properly after the Psa_51:1-19 and the Psa_50:1-23. And if any one desires to give further attention to these and such like matters, he will find more exact explanations of the history for himself, as well as of the inscriptions and the order of the psalms.

6. It is likely, also, that a similar account is to be given of the fact, that David alone of the prophets prophesied with an instrument, called by the Greeks the “psaltery,”122 and by the Hebrews the “nabla,” which is the only musical instrument that is quite straight, and has no curve. And the sound does not come from the lower parts, as is the case with the lute and certain other instruments, but from the upper. For in the lute and the lyre the brass when struck gives back the sound from beneath. But this psaltery has the source of its musical numbers above, in order that we, too, may practise seeking things above, and not suffer ourselves to be borne down by the pleasure of melody to the passions of the flesh. And I think that this truth, too, was signified deeply and clearly to us in a prophetic way in the construction of the instrument, viz., that those who have souls well ordered and trained, have the way ready to things above. And again, an instrument having the source of its melodious sound in its upper parts, may be taken as like the body of Christ and His saints – the only instrument that maintains rectitude; “for He did no sin, neither was guile found in his mouth.” (Isa_53:9 [Vol. 1 cap. iv. p. 50.]) This is indeed an instrument, harmonious, melodious, well-ordered, that took in no human discord, and did nothing out of measure, but maintained in all things, as it were, harmony towards the Father; for, as He says: “He that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven, testifies of what He has seen and heard.” (Joh_3:31)

7. As there are “psalms,” and “songs,” and “psalms of song,” and “songs of psalmody,”123 it remains that we discuss the difference between these. We think, then, that the “psalms” are those which are simply played to an instrument, without the accompaniment of the voice, and (which are composed) for the musical melody of the instrument; and that those are called “songs” which are rendered by the voice in concert with the music; and that they are called “psalms of song” when the voice takes the lead, while the appropriate sound is also made to accompany it, rendered harmoniously by the instruments; and “songs of psalmody,” when the instrument takes the lead, while the voice has the second place, and accompanies the music of the strings. And thus much as to the letter of what is signified by these terms. But as to the mystical interpretation, it would be a “psalm” when, by smiting the instrument, viz. the body, with good deeds we succeed in good action though not wholly proficient in speculation; and a “song,” when, by revolving the mysteries of the truth, apart from the practical, and assenting fully to them, we have the noblest thoughts of God and His oracles, while knowledge enlightens us, and wisdom shines brightly in our souls; and a “song of psalmody,” when, while good action takes the lead, according to the word, “If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee,” (Sirach 1:26) we understand wisdom at the same time, and are deemed worthy by God to know the truth of things, till now kept hid from us; and a “psalm of song,” when, by revolving with the light of wisdom some of the more abstruse questions pertaining to morals, we first become prudent in action, and then also able to tell what, and when, and how action is to be taken. And perhaps this is the reason why the first inscriptions nowhere contain the word “songs,” but only “psalm” or “psalms;” for the saint does not begin with speculation; but when he has become in a simple way a believer, according to orthodoxy, he devotes himself to the actions that are to be done. For this reason, also, are there many “songs” at the end; and wherever there is the word “degrees,” there we do not find the word “psalm,” whether by itself alone or with any addition, but only “songs.” For in the “degrees” (or “ascents”), the saints will be engaged in nothing but in speculation alone. And let the account which we have offered, following the indications given in the interpretation of the Seventy, suffice for this subject in general.

8. But again, as we found in the Seventy, and in Theodotion, and in Symmachus, in some psalms, and these not a few, the word διάψαλμα inserted,124 we endeavoured to make out whether those who placed it there meant to mark a change at those places in rhythm or melody, or any alteration in the mode of instruction, or in thought, or in force of language. It is found, however, neither in Aquila nor in the Hebrew; but there, instead of διάψαλμα (= an intervening musical symphony), we find the word ἀεί (= ever). And further, let not this fact escape thee, O man of learning, that the Hebrews also divided the Psalter into five books, so that it might be another Pentateuch. For from Psa_1:1-6 to 40 they reckoned one book; and from 41 to 71 they reckoned a second; and from 72 to 88 they counted a third book; and from 89 to 105 a fourth; and from 106 to 150 they made up the fifth. For they judged that each psalm closing with the words, “Blessed be the Lord, Amen, amen,” formed the conclusion of a book. And in them we have “prayer,” viz., supplication offered to God for anything requisite; and the “vow,” i.e., engagement; and the “hymn,” which is the song of blessing to God for benefits enjoyed; and “praise” or “extolling,” which is the laudation of the wonders of God. For laudation is nothing else but just the superlative of praise.

9. However it may be with the “time when and the manner” in which this idea of the Psalms has hit upon by the inspired David, he at least seems to have been the first, and indeed the only one, concerned in it, and that, too, at the earliest period, when he taught his fingers to tune the psaltery. For if any other before him showed the use of the psaltery and lute, it was at any rate in a very different way that such an one did it, only putting together some rude and clumsy contrivance, or simply employing the instrument, without singing either to melody or to words, but only amusing himself with a rude sort of pleasure. But after such he was the first to reduce the affair to rhythm, and order, and art, and also to wed the singing of the song with the melody. And, what is of greater importance, this most inspired of men sang to God, or of God, beginning in this wise even at the period when he was among the shepherds and youths in a simpler and humbler style, and afterwards when he became a man and a king, attempting something loftier and of more public interest. And he is said to have made this advance, especially after he had brought back the ark into the city. At that time he often danced before the ark, and often sang songs of thanksgiving and songs to celebrate its recovery. And then by and by, allocating the whole tribe of the Levites to the duty, be appointed four leaders of the choirs, viz. Asaph, Aman (Heman), Ethan, and Idithum (Jeduthun), inasmuch as there are also in all things visible four primal principles. And he then formed choirs of men, selected from the rest. And he fixed their number at seventy-two, having respect, I think, to the number of the tongues that were confused, or rather divided, at the time of the building of the tower. And what was typified by this, but that hereafter all tongues shall again unite in one common confession, when the Word takes possession of the whole world?

Other Fragments on the Psalms.125

II.

On Psa_31:22. Of the triumph of the Christian faith.

The mercy of God is not so “marvellous” when it is shown in humbler cities as when it is shown in “a strong city,”126 and for this reason “God is to be blessed.”

III.

On Psa_55:15.

One of old used to say that those only descend alive into Hades who are instructed in the knowledge of things divine; for he who has not tasted of the words of life is dead.

IV.

On Psa_58:11

But since there is a time when the righteous shall rejoice, and sinners shall meet the end foretold for them, we must with all reason fully acknowledge and declare that God is inspector and overseer of all that is done among men, and judges all who dwell upon earth. It is proper further to inquire whether the prophecy in hand, which quite corresponds and fits in with those preceding it, may describe the end.

When Hippolytus dictated these words,127 the grammarian asked him why he hesitated about that prophecy, as if he mistrusted the divine power in that calamity of exile.

The learned man calls attention to the question why the word διαγράφῃ (= may describe) was used by me in the subjunctive mood, as if silently indicating doubt.

Hippolytus accordingly replied: – 

You know indeed quite well, that words of that form are used as conveying by implication a rebuke to those who study the prophecies about Christ, and talk righteousness with the mouth, while they do not admit His coming, nor listen to His voice when He calls to them, and says, “He that hath ears to hear let him hear;” he who have made themselves like the serpent and have made their ears like those of a deaf viper, and so forth. God then does, in truth, take care of the righteous, and judges their cause when injured on the earth; and He punishes those who dare to injure them.

V.

On Psa_59:11. Concerning the Jews.

For this reason, even up to our day, though they see the boundaries (of their country), and go round about them, they stand afar off. And therefore have they no longer king or high priest or prophet, nor even scribes and Pharisees and Sadducees among them. He does not, however, say that they are to be cut off; wherefore their race still subsists, and the succession of their children is continued. For they have not been cut off nor consumed from among men – but they are and exist still – yet only as those who have been rejected and cast down from the honour of which of old they were deemed worthy by God. But again, “Scatter them,” he says, “by Thy power;” which word has also come to pass. For they are scattered throughout the whole earth, in servitude everywhere, and engaging in the lowest and most servile occupations, and doing any unseemly work for hunger’s sake.

For if they were destroyed from among men, and remained nowhere among the living, they could not see my people, he means, nor know my Church in its prosperity. Therefore “scatter” them everywhere on earth, where my Church is to be established, in order that when they see the Church rounded by me, they may be roused to emulate it in piety. And these things did the Saviour also ask on their behalf.

VI.

On Psa_62:6.

Aliens (μετανάσται) properly so called are those who have been despoiled by some enemies or adversaries, and have then become wanderers; a thing which we indeed also endured formerly at the hand of the demons. But from the time that Christ took us up by faith in Him, we are no longer alleges from the true country – the Jerusalem which is above – nor have we to bear alienation in error from the truth.

VII.

On Psa_68:18. Of the enlargement of the Church.

And the unbelieving, too, He sometimes draws by means of sickness and outward circumstances; yea, many also by means of visions have come to make their abode with Jesus.

VIII.

On Psa_89:4. Of the Gentiles.

And around us are the wise men of the Greeks mocking and jeering us, as those who believe without inquiry, and foolishly.

IX.

On the words in Psa_96:11: “Let the sea roar (be moved), and the fulness thereof.”

By these words it is signified that the preaching of the Gospel will be spread abroad over the seas and the islands in the ocean, and among the people dwelling therein, who are here called “the fulness thereof.” And that word has been made good. For churches of Christ fill all the islands, and are being multiplied every day, and the teaching of the Word of salvation is gaining accessions.

X.

On Psa_119:30-32.

He who loves truth, and never utters a false word with his mouth, may say, “I have chosen the way of truth.” Moreover, he who always sets the judgments of God before his eyes, and remembers them in every action, will say, “Thy judgments have I not forgotten.” And how is our heart enlarged by trials and afflictions! For these pluck out the thorns of anxious thoughts within us, and enlarge the heart for the reception of the divine laws. For, says he, “in affliction Thou hast enlarged me.” Then do we walk in the way of God’s commandments, well prepared for it by the endurance of trials.

XI.

On the words in Psa_127:1-5:7: “On the wrath of mine enemies.” etc.

Hast thou128 seen that the power (of God) is most mighty on every side? For (says he) Thou wilt be able to save me when in the midst of troubles, and to keep them in check when they rage, and rave, and breathe fire.

XII.

On the words in Psa_139:15: “My substance or (bones) was not hid from Thee, which Thou madest in secret.”

It is said also by those who treat of the nature and generation of animals, that the change of the blood into bone is something invisible and intangible, although in the case of other parts, I mean the flesh and nerves, the mode of their formation may be seen. And the Scripture also, in Ecclesiastes, adduces this, saying, “As thou knowest not the bones in the womb of her that is with child, so thou shalt not know the works of God.” (Ecc_11:5) But from Thee was not hid even my substance, as it was originally in the lowest parts of the earth.

FOOTNOTES

113 What follows was thus expressed probably in Syriac in some Syriac version.

114 Cavernam thesauroum. [Son_4:6, i.e., Paradise.]

115 Crepitacula.

116 Gordyaeum.

117 See Fuller, Misc. Sacr., i. 4; and Bochart, Phaleg., p. 22.

118 That is the name the Mohammedans give to their Traditions.

119 Simon de Magistris, Acta Martyrum Ostiensium, Append., p. 439.

120 That is an attempt to express in Greek letters the Hebrew title, viz., סֵפֶּר תְּהִלִּים = Book of Praises.

121 [Dan_8:13, (Margin.) “Palmoni,” etc.]

122 [See learned remarks of Pusey, p. 27 of his Lecture on Daniel.]

123 The Greek is: ὄντων ψαλμῶν, καὶ οὐσῶν, καὶ ψαλμῶν ᾠδῆς, καὶ ῷδων ψαλμοῦ.

124 [Our author throws no great light on this vexed word, but the article Selah in Smith’s Dict. of the Bible is truly valuable.]

125 De Magistris, Acta Martyrum Ostien., p. 256.

126 The allusion probably is to the seat of imperial power itself.

127 He is addressing his amanuensis, a man not without learning, as it seems. Hippolytus dictates these words.

128 To his amanuensis.