Augustine of Hippo — Commentary on Scripture

Psalms 1:1

"Blessed is the man that has not gone away in the counsel of the ungodly" [Psalm 1:1]. This is to be understood of our Lord Jesus Christ, the Lord Man. "Blessed is the man that has not gone away in the counsel of the ungodly," as "the man of earth did," [1 Corinthians 15:47] who consented to his wife deceived by the serpent, to the transgressing the commandment of God. "Nor stood in the way of sinners." For He came indeed in the way of sinners, by being born as sinners are; but He "stood" not therein, for that the enticements of the world held Him not. "And has not sat in the seat of pestilence." He willed not an earthly kingdom, with pride, which is well taken for "the seat of pestilence;" for that there is hardly any one who is free from the love of rule, and craves not human glory. For a "pestilence" is disease widely spread, and involving all or nearly all. Yet "the seat of pestilence" may be more appropriately understood of hurtful doctrine; "whose word spreads as a canker." [2 Timothy 2:17] The order too of the words must be considered: "went away, stood, sat." For he "went aw…

"Blessed is the man that has not gone away in the counsel of the ungodly" [Psalm 1:1]. This is to be understood of our Lord Jesus Christ, the Lord Man. "Blessed is the man that has not gone away in the counsel of the ungodly," as "the man of earth did," [1 Corinthians 15:47] who consented to his wife deceived by the serpent, to the transgressing the commandment of God. "Nor stood in the way of sinners." For He came indeed in the way of sinners, by being born as sinners are; but He "stood" not therein, for that the enticements of the world held Him not. "And has not sat in the seat of pestilence." He willed not an earthly kingdom, with pride, which is well taken for "the seat of pestilence;" for that there is hardly any one who is free from the love of rule, and craves not human glory. For a "pestilence" is disease widely spread, and involving all or nearly all. Yet "the seat of pestilence" may be more appropriately understood of hurtful doctrine; "whose word spreads as a canker." [2 Timothy 2:17] The order too of the words must be considered: "went away, stood, sat." For he "went away," when he drew back from God. He "stood," when he took pleasure in sin. He "sat," when, confirmed in his pride, he could not go back, unless set free by Him, who neither "has gone away in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of pestilence."

Exposition on Psalm 1

Psalms 1:2

As for myself, I meditate on the law of God, if not day and night, at least during the few moments of time that I can, and lest my meditations escape from me through forgetfulness, I hold on to them by my pen. I am confident that God in his mercy will make me remain steadfast in all the truths that I regard as certain, but if I am minded otherwise in any point, he will make it known to me, either by his own secret inspirations, or through his own lucid words or through discussions with my brethren. For this do I pray, and I place this trust and my own desires in his hands, who is wholly capable of guarding what he has given and of fulfilling what he has promised.

ON THE TRINITY 1:3.5

Psalms 1:2

"But his delight is in the law of the Lord, and in His law will he meditate by day and by night" [Psalm 1:2]. The law is not made for a righteous man," [1 Timothy 1:9] says the Apostle. But it is one thing to be in the law, another under the law. Whoso is in the law, acts according to the law; whoso is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needs not its "letter," is another thing. "He will meditate by day and by night," is to be understood either as without ceasing; or "by day" in joy, "by night" in tribulations. For it is said, "Abraham saw my day, and was glad:" [John 8:5-6] and of tribulation it is said, "my reins also have instructed me, even unto the night."

Exposition on Psalm 1

Psalms 1:3

What do you want? To have temporal things and to pass away together with time or not to love the world and to live forever with God? The river of temporal things carries [us] along, but like a tree growing near a river is our Lord Jesus Christ. He assumed flesh, died, rose again, ascended into heaven. He wanted, so to speak, to plant himself near the river of temporal things. Are you being swept headlong? Take hold of the wood. Does love of the world whirl you about? Take hold of Christ. For your sake was the temporal made that you may become eternal.

HOMILIES ON 1 JOHN 2:10.2

Psalms 1:3

"And he shall be like a tree planted hard by the running streams of waters" [Psalm 1:3]; that is either Very "Wisdom," [Proverbs viii] which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" [Matthew 3:11] and again, "If any man thirst, let him come unto Me, and drink;" [John 7:37] and again, "If you knew the gift of God, and who it is that asks water of you, you would have asked of Him, and He would have given you living water, of which whoso drinks shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; [Revelation 17:15] and again, by "running stream" is not unreasonably understood "fall," which has relation to sin. That "tree…

"And he shall be like a tree planted hard by the running streams of waters" [Psalm 1:3]; that is either Very "Wisdom," [Proverbs viii] which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" [Matthew 3:11] and again, "If any man thirst, let him come unto Me, and drink;" [John 7:37] and again, "If you knew the gift of God, and who it is that asks water of you, you would have asked of Him, and He would have given you living water, of which whoso drinks shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; [Revelation 17:15] and again, by "running stream" is not unreasonably understood "fall," which has relation to sin. That "tree" then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will "bring forth fruit," that is, will establish Churches; "in His season," that is, after He has been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to "bring forth fruit." "His leaf also shall not fall," that is, His Word shall not be in vain. For, "all flesh is grass, and the glory of man as the flower of grass; the grass withers, and the flower falls, but the word of the Lord abides for ever. [Isaiah 40:6-8] And whatsoever He does shall prosper" that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.

Exposition on Psalm 1

Psalms 1:4

"The ungodly are not so," they are not so, "but are like the dust which the wind casts forth from the face of the earth" [Psalm 1:4]. "The earth" is here to be taken as that steadfastness in God, with a view to which it is said, "The Lord is the portion of mine inheritance, yea, I have a goodly heritage." With a view to this it is said, "Wait on the Lord and keep His ways, and He shall exalt you to inherit the earth." With a view to this it is said, "Blessed are the meek, for they shall inherit the earth." [Matthew 5:5] A comparison too is derived hence, for as this visible earth supports and contains the outer man, so that earth invisible the inner man. "From the face of" which "earth the wind casts forth the ungodly," that is, pride, in that it puffs him up. On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, says, "Let not the foot of pride come against me." From this earth pride cast forth him who said, "I will place my seat in the north, and I will be like the Most High." [Isaiah 14:13…

"The ungodly are not so," they are not so, "but are like the dust which the wind casts forth from the face of the earth" [Psalm 1:4]. "The earth" is here to be taken as that steadfastness in God, with a view to which it is said, "The Lord is the portion of mine inheritance, yea, I have a goodly heritage." With a view to this it is said, "Wait on the Lord and keep His ways, and He shall exalt you to inherit the earth." With a view to this it is said, "Blessed are the meek, for they shall inherit the earth." [Matthew 5:5] A comparison too is derived hence, for as this visible earth supports and contains the outer man, so that earth invisible the inner man. "From the face of" which "earth the wind casts forth the ungodly," that is, pride, in that it puffs him up. On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, says, "Let not the foot of pride come against me." From this earth pride cast forth him who said, "I will place my seat in the north, and I will be like the Most High." [Isaiah 14:13-14] From the face of the earth it cast forth him also who, after that he had consented and tasted of the forbidden tree that he might be as God, hid himself from the Face of God. [Genesis 3:8] That his earth has reference to the inner man, and that man is cast forth thence by pride, may be particularly seen in that which is written, "Why is earth and ashes proud? Because, in his life, he cast forth his bowels." [Sirach 10:9] For, whence he has been cast forth, he is not unreasonably said to have cast forth himself.

Exposition on Psalm 1

Psalms 1:5

"Therefore the ungodly rise not in the judgment" [Psalm 1:5]: "therefore," namely, because "as dust they are cast forth from the face of the earth." And well did he say that this should be taken away from them, which in their pride they court, namely, that they may judge; so that this same idea is more clearly expressed in the following sentence, "nor sinners in the counsel of the righteous." For it is usual for what goes before, to be thus repeated more clearly. So that by "sinners" should be understood the "ungodly;" what is before "in the judgment," should be here "in the counsel of the righteous." Or if indeed the ungodly are one thing, and sinners another, so that although every ungodly man is a sinner, yet every sinner is not ungodly; "The ungodly rise not in the judgment," that is, they shall rise indeed, but not that they should be judged, for they are already appointed to most certain punishment. But "sinners" do not rise "in counsel of the just," that is, that they may judge, but perhaps that they may be judged; so as of these it were said, "The fire shall try every man's…

"Therefore the ungodly rise not in the judgment" [Psalm 1:5]: "therefore," namely, because "as dust they are cast forth from the face of the earth." And well did he say that this should be taken away from them, which in their pride they court, namely, that they may judge; so that this same idea is more clearly expressed in the following sentence, "nor sinners in the counsel of the righteous." For it is usual for what goes before, to be thus repeated more clearly. So that by "sinners" should be understood the "ungodly;" what is before "in the judgment," should be here "in the counsel of the righteous." Or if indeed the ungodly are one thing, and sinners another, so that although every ungodly man is a sinner, yet every sinner is not ungodly; "The ungodly rise not in the judgment," that is, they shall rise indeed, but not that they should be judged, for they are already appointed to most certain punishment. But "sinners" do not rise "in counsel of the just," that is, that they may judge, but perhaps that they may be judged; so as of these it were said, "The fire shall try every man's work of what sort it is. If any man's work abide, he shall receive a reward. If any man's work shall be burned, he shall then suffer loss: but he himself shall be saved; yet so as by fire."

Exposition on Psalm 1

Psalms 1:6

"For the Lord knows the way of the righteous" [Psalm 1:6]. As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that "the Lord knows the way of the righteous," but the way of the ungodly He knows not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." [Matthew 7:23] "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knows not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to "perish;" and this to be known of the Lord, namely, to "abide;" so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord says, "I Am that I Am," and, "I Am has sent me."

Exposition on Psalm 1

Psalms 2:1-2

"Why do the heathen rage, and the people meditate vain things?" [Psalm 2:1]. "The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ" [Psalm 2:2]. It is said, "why?" as if it were said, in vain. For what they wished, namely, Christ's destruction, they accomplished not; for this is spoken of our Lord's persecutors, of whom also mention is made in the Acts of the Apostles. [Acts 4:26]

Exposition on Psalm 2

Psalms 2:3

"Let us break their bonds asunder, and cast away their yoke from us" [Psalm 2:3]. Although it admits of another acceptation, yet is it more fitly understood as in the person of those who are said to "meditate vain things." So that "let us break their bonds asunder, and cast away their yoke from us," may be, let us do our endeavour, that the Christian religion do not bind us, nor be imposed upon us.

Exposition on Psalm 2

Psalms 2:4

"He that dwells in the heavens shall laugh them to scorn, and the Lord shall have them in derision" [Psalm 2:4]. The sentence is repeated; for "He who dwells in the heavens," is afterwards put, "the Lord;" and for "shall laugh them to scorn," is afterwards put, "shall have them in derision." Nothing of this however must be taken in a carnal sort, as if God either laughs with cheek, or derides with nostril; but it is to be understood of that power which He gives to His saints, that they seeing things to come, namely, that the Name and rule of Christ is to pervade posterity and possess all nations, should understand that those men "meditate a vain thing." For this power whereby these things are foreknown is God's "laughter" and "derision." "He that dwells in the heavens shall laugh them to scorn." If by "heavens" we understand holy souls, by these God, as foreknowing what is to come, will "laugh them to scorn, and have them in derision."

Exposition on Psalm 2

Psalms 2:5

"Then He shall speak unto them in His wrath, and vex them in His sore displeasure" [Psalm 2:5]. For showing more clearly how He will "speak unto them," he added, He will "vex them;" so that "in His wrath," is, "in His sore displeasure." But by the "wrath and sore displeasure" of the Lord God must not be understood any mental perturbation; but the might whereby He most justly avenges, by the subjection of all creation to His service. For that is to be observed and remembered which is written in the Wisdom of Solomon, "But You, Lord of power, judgest with tranquillity, and with great favour orders us." [Wisdom 12:18] The "wrath" of God then is an emotion which is produced in the soul which knows the law of God, when it sees this same law transgressed by the sinner. For by this emotion of righteous souls many things are avenged. Although the "wrath" of God can be well understood of that darkening of the mind, which overtakes those who transgress the law of God.

Exposition on Psalm 2

Psalms 2:6

"Yet am I set by Him as King upon Sion, His holy hill, preaching His decree" [Psalm 2:6]. This is clearly spoken in the Person of the very Lord our Saviour Christ. But if Sion signify, as some interpret, beholding, we must not understand it of anything rather than of the Church, where daily is the desire raised of beholding the bright glory of God, according to that of the Apostle, "but we with open face beholding the glory of the Lord." [2 Corinthians 3:18] Therefore the meaning of this is, Yet I am set by Him as King over His holy Church; which for its eminence and stability He calls a mountain. "Yet I am set by Him as King." I, that is, whose "bands" they were meditating "to break asunder," and whose "yoke" to "cast away." "Preaching His decree." Who does not see the meaning of this, seeing it is daily practised?

Exposition on Psalm 2

Psalms 2:7

"The Lord has said unto me, You are My Son, today have I begotten You" [Psalm 2:7]. Although that day may also seem to be prophetically spoken of, on which Jesus Christ was born according to the flesh; and in eternity there is nothing past as if it had ceased to be, nor future as if it were not yet, but present only, since whatever is eternal, always is; yet as "today" intimates presentiality, a divine interpretation is given to that expression, "Today have I begotten You," whereby the uncorrupt and Catholic faith proclaims the eternal generation of the power and Wisdom of God, who is the Only-begotten Son.

Exposition on Psalm 2

Psalms 2:7

Begotten from the eternal Father, begotten from eternity, begotten in eternity, with no beginning, with no ending, with no space of extension, because he is what is, because he himself is who is.

HOMILIES ON 1 JOHN 2:5

Psalms 2:8

"Ask of Me, and I shall give You the nations for Your inheritance" [Psalm 2:8]. This has at once a temporal sense with reference to the Manhood which He took on Himself, who offered up Himself as a Sacrifice in the stead of all sacrifices, who also makes intercession for us; so that the words, "ask of Me," may be referred to all this temporal dispensation, which has been instituted for mankind, namely, that the "nations" should be joined to the Name of Christ, and so be redeemed from death, and possessed by God. "I shall give You the nations for Your inheritance," which so possess them for their salvation, and to bear unto You spiritual fruit. "And the uttermost parts of the earth for Your possession." The same repeated, "The uttermost parts of the earth," is put for "the nations;" but more clearly, that we might understand all the nations. And "Your possession" stands for "Your inheritance."

Exposition on Psalm 2

Psalms 2:9

"You shall rule them with a rod of iron," with inflexible justice, and "You shall break them like a potter's vessel" [Psalm 2:9]; that is, "You shall break" in them earthly lusts, and the filthy doings of the old man, and whatsoever has been derived and inured from the sinful clay.

Exposition on Psalm 2

Psalms 2:9

Remember the rod of correction and discipline, and do not get conceited and proud when you have been filled with the good things of God's gifts and start grumbling against him; because in his anger he will shatter you with it like a potter's vessel.

SERMON 366:6

Psalms 2:10

How, then, do kings serve the Lord with fear except by forbidding and restraining with religious severity all acts committed against the commandments of the Lord? A sovereign serves God one way as man, another way as king: he serves him as man by living according to faith; he serves him as king by exerting the necessary strength to sanction laws that command goodness and prohibit its opposite. It was thus that Hezekiah served him by destroying the groves and temples of idols and the high places that had been set up contrary to the commandments of God; thus Josiah served him by performing similar acts; thus the king of the Ninevites served him by compelling the whole city to appease the Lord; thus Darius served him by giving Daniel power to break the idol and by feeding his enemies to the lions; thus Nebuchanezzar … served him when he restrained all his subjects from blaspheming God by a terrible penalty. It is thus that kings serve the Lord as kings when they perform acts in his service that none but kings can perform.

LETTERS 185:19

Psalms 2:10

"And now understand, you kings" [Psalm 2:10]. "And now;" that is, being now renewed, your covering of clay worn out, that is, the carnal vessels of error which belong to your past life, "now understand," you who now are "kings;" that is, able now to govern all that is servile and brutish in you, able now too to fight, not as "they who beat the air, but chastening your bodies, and bringing them into subjection." [1 Corinthians 9:26-27] "Be instructed, all you who judge the earth." This again is a repetition; "Be instructed" is instead of "understand;" and "you who judge the earth" instead of "you kings." For He signifies the spiritual by "those who judge the earth." For whatsoever we judge, is below us; and whatsoever is below the spiritual man, is with good reason called "the earth;" because it is defiled with earthly corruption.

Exposition on Psalm 2