Cassiodorus — Commentary on Scripture

Length of days is in her right hand; and in her left hand riches and honour.

As Proverbs has it, “Length of days and years of life are in his right hand,” and this means eternal blessedness, whereas "In his left hand are riches and glory,” denoting the good things of this world, though there is no doubt that these can be bestowed by him. Moreover, it is his right side to which the saints are allotted when separated from the rest to obtain their rewards, whereas the left side is that mentioned when sinners are to be condemned to eternal punishment; for the saints have longed for things heavenly, whereas sinners have sought worldly goods. We also read that sinners have given the left hand’s role to their right hand; our prophet is to say of them in Psalm 143: “Their mouth has spoken vanity, and their right hand is the right hand of iniquity.” But the true use of the right hand is where the bestowal of the Lord’s grace is demonstrated.

Proverbs 15:13

A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.

The church explains how it can please the Lord in the light of the living, which means in the brightness of the saints, among whom [the church] is made beautiful, spotless and without wrinkle. Whatever befalls them shines from its face. Just as a man’s healthy constitution makes his face more handsome, just as in Solomon’s words, “When the heart rejoices the countenance flourishes,” so the beauty of the features of holy church is diffused abroad when found in the merits of the blessed.

Proverbs 16:32 · 2 passages

He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.

That anger is less offensive which does not lead to indignant actions. In the words of Scripture, “He that conquers his anger is better than he who takes a city.” So the injunction to control anger is extended, so that if we are already angry we do not sin through impulsive rashness. Because of human frailty we cannot govern our hot emotions, but with the help of God’s grace we contain them with the discipline of reason.

The type of anger which does not lead to deeds motivated by anger is easily forgiven, as Scripture says: “He that conquers his anger is better than he who captures a city.” For this reason, the command to manage anger is given so that, if we are already angry, we may not sin through an act of indiscreet rashness. Because of our human brokenness we are not able to get complete control of our hot emotions, but with God’s help, we contain them by the power of reason that we are taught.

Proverbs 24:16

For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.

A Christian is said to rise again in two different senses: when he perseveres in God’s gifts of justification after he has been set free by grace from the death of the vices in this world, as the most wise Solomon says: “A just man falls seven times and he rises again.” There is also said to be that general resurrection at which the just will obtain their eternal rewards.

Psalms 1:1

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

It is important to pay close attention to the order of the text, especially how all of it is directed against Adam. He departed when he abandoned the Lord’s commandment; he stood when he delighted in sin, that is, when he erroneously estimated that he would acquire the knowledge of good and evil. But he sat on the chair of pestilence when he left to his descendants the precedents of a dangerous teaching.

Psalms 2:5

Then shall he speak unto them in his wrath, and vex them in his sore displeasure.

God judges without getting upset, and he causes distress for others while maintaining his affection for them. He does not become enraged when some emotion rises within him against the wicked, but he withholds from them the influence of his grace. Since the blessed Godhead, which always remains the same, eternal and immovable, does not experience emotions, therefore the wrath of God refers to God’s retribution against sinners. But such a change of emotion is characteristic of human weakness so that someone becomes sad after being happy, irritated after being at peace, offended after being of good intentions. The phrase “then he will say” indicates the time when he will come to judge the world. Therefore the text speaks appropriately about wrath and rage since obstinate sinners will receive all that they deserve.

Psalms 2:7

I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.

“I have begotten you” refers to the birth about which Isaiah speaks, “Who will tell about his generation?” He is Light from Light, Almighty from Almighty, true God from true God, from whom, and through whom, and in whom all things exist.

Psalms 3:6

I will not be afraid of ten thousands of people, that have set themselves against me round about.

He could not fear a death that he foreknew would last only three days and would benefit the world.

Psalms 3:7

Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.

It is not that God is awakened while sleeping or lying down for rest, but it is common for the divine Scriptures to express a matter through a metaphor, to say something about God using what is familiar to us.

Psalms 3:8

Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.

In a single sentence he both commands us what to believe and promises what we can receive from him.

Psalms 4:4

Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

Anger that does not lead to deeds motivated by anger is easily forgiven, as Scripture says: “He that conquers his anger is better than he who captures a city.” For this reason, the command to manage anger is given so that, if we are already angry, we may not sin through an act of indiscreet rashness. Because of our human brokenness we are not able to get complete control of our hot emotions, but with God’s help, we contain them by the power of reason that we are taught. So the blessed prophet permitted what is typical behavior, but forbade what incurs guilt. For if we should become angry and not restrain ourselves through our consciousness of the Lord, but instead should be kept from our wish by some obstacle we cannot avoid, then we must certainly bear the guilt for the action, even if are unable to carry out what we wanted. Another interpretation that finds favor with some is this: we ought to be angry at our past sins, so that we can escape evil in the present. For we cannot turn away new sins unless we condemn old ones with a curse that is truly worthy of praise. For what is repe…

Anger that does not lead to deeds motivated by anger is easily forgiven, as Scripture says: “He that conquers his anger is better than he who captures a city.” For this reason, the command to manage anger is given so that, if we are already angry, we may not sin through an act of indiscreet rashness. Because of our human brokenness we are not able to get complete control of our hot emotions, but with God’s help, we contain them by the power of reason that we are taught. So the blessed prophet permitted what is typical behavior, but forbade what incurs guilt. For if we should become angry and not restrain ourselves through our consciousness of the Lord, but instead should be kept from our wish by some obstacle we cannot avoid, then we must certainly bear the guilt for the action, even if are unable to carry out what we wanted. Another interpretation that finds favor with some is this: we ought to be angry at our past sins, so that we can escape evil in the present. For we cannot turn away new sins unless we condemn old ones with a curse that is truly worthy of praise. For what is repentance but being angry at oneself, so that one is horrified at what he has done and torments oneself, so that the angry judge may not be the one to do it.

Psalms 4:5

Offer the sacrifices of righteousness, and put your trust in the LORD.

If Christ himself was sacrificed for us, how much more fitting is it that we present ourselves to him as a sacrifice, so that we can find joy in imitating our king!

Psalms 5:12

For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.

Let us consider how this psalm closes with such a sweet and fitting end, indicating with a single word the benefits of the Lord that even volumes cannot explain.… “Your good will”: since the Lord’s call precedes any merit, and he does not find anyone worthy, but makes him worthy, it is described as a gracious call; otherwise, it would have been called just. So this is his good will that calls us and draws us to God. We are not able to think or to do anything that is beneficial unless we receive this from the Author of goodness. Thus, as the Apostle says, “For we cannot think anything of ourselves, as if there is something originating from ourselves, but our sufficiency is from God.”

Psalms 8:2

Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.

The meaning is this: you are worthy of praise not only from those who are perfect who know you fully, but you are proclaimed with the mouths of beginners in the faith and little children.… The psalmist professes that even infants proclaim God. By this he means those who have begun to come to the Lord in newness of faith, so that this wisdom might appear to have been conferred through God’s intervention rather than to have been gleaned through human effort.

Psalms 8:5

For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

From here on the humility and glory of the Lord Savior is related. He was made less not because of any necessity inherent in his role as servant, but by his loving free wish; as the Apostle says, “He emptied himself, taking the form of a servant.” The psalm continues with the words “a little less than angels,” because Christ took up the cross to win the salvation of all, since it was for this reason that the Creator of angels was made less than angels. The words “a little less” are well stated, since he took on himself a mortal body, though he had no sin. He “was crowned with glory and honor” when, after his utterly miraculous resurrection, as God he was exalted in as much as he had been made man, and he received the trust of the whole world.

Psalms 8:6

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

“You have placed all things under his feet.” … Just as nothing is independent of the work of the Lord, so nothing can be shown to be outside the power of Christ, since he is going to judge the world. For by saying “all things,” the psalm seems to have omitted neither earthly nor heavenly things. This interpretation is in harmony with what the divine interpreter, the Apostle testifies: “In subjecting all things to him, he left nothing that is not subject to him.”

Psalms 9:5

Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

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.

Psalms 9:14

That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.

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.

Psalms 9:15

The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.

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.”