Diodorus of Tarsus — Commentary on Scripture

Psalms 3:1-2

A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me.

It is also necessary to indicate the difference between the term diapsalma and the song of the diapsalma, or in short what their meaning is. While diapsalma means a change of tune and alteration of rhythm, then, and not a shift in thought, as some commentators believed, so does song of the diapsalma, since frequently singers changed the tunes according to the availability of instruments. So it indicates alternation in styles and rhythms, not change in ideas. It is, in fact, ridiculous to mention anything else, though some commentators have come up with extraordinary notions, like the Spirit coming on the author at one time and withdrawing at another, which did not happen—perish the thought. I mean, the Holy Spirit did not grant the authors the grace of addressing the text in the manner the demons do to those unaware of what they are saying; rather, he implanted in their mind complete understanding, and on receiving this knowledge they gave voice to it to the extent of their capability, not uttering what they did not understand in the manner of the seers but having complete knowledge…

It is also necessary to indicate the difference between the term diapsalma and the song of the diapsalma, or in short what their meaning is. While diapsalma means a change of tune and alteration of rhythm, then, and not a shift in thought, as some commentators believed, so does song of the diapsalma, since frequently singers changed the tunes according to the availability of instruments. So it indicates alternation in styles and rhythms, not change in ideas. It is, in fact, ridiculous to mention anything else, though some commentators have come up with extraordinary notions, like the Spirit coming on the author at one time and withdrawing at another, which did not happen—perish the thought. I mean, the Holy Spirit did not grant the authors the grace of addressing the text in the manner the demons do to those unaware of what they are saying; rather, he implanted in their mind complete understanding, and on receiving this knowledge they gave voice to it to the extent of their capability, not uttering what they did not understand in the manner of the seers but having complete knowledge of the force of their words. As I said, therefore, the occurrences of diapsalma and songs of diapsalma are changes in rhythms and styles, not alterations in ideas. The movement of thought also reveals this: after the reference diapsalma you never find the following thought in opposition to what precedes, being instead sequential and consistent. Hence it is clear that the occurrence midstream of diapsalma involved no interruption to the thought of the text, instead perhaps altering the rhythm in keeping with the norms of music and rhythm applying at the time.

Psalms 4:1

To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

There are therefore two forms of tribulation: we either inflict tribulations and sufferings on ourselves as a result of mismanagement, or we fall foul of them despite our best intentions. The former tribulation requires us to show endurance and patience, the sufferers being aware that there is nothing harmful in what comes from God, and it is they themselves who reap the thorns they personally sow. The righteous request, by contrast, is a case of the latter tribulation of which we fall foul despite our best intention, when as often happens we are the victim of brigands, we suffer shipwreck or we come close to death by illness, in all of which cases the righteous request brings joy. It is in regard to them that David confirms that often when he was involved involuntarily in distress and begged God’s assistance, he was not only rescued but even was vouchsafed more generous providence—the sense of given space, since though tribulation constricts and depresses the soul, relief and joy expand and elate it.

Psalms 4:2

O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.

Their deceit, in fact, was in claiming God does not exercise providence, and their futile thinking was the conviction that the judge does not exercise surveillance. This thought constantly overtakes sinners: they think they will not pay the penalty, rejecting the judge’s role along with his providence. This is not so, however, he is saying, not so!

Psalms 4:4

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

When you are angry, do not sin further by thinking there is no divine providence. Instead, realize that much of what happens surpasses your understanding, and it is better to submit to the one who is aware and capable of everything. After all, if we allow surgeons to burn and cut the sick person on account of their skill, and do not get upset at their art despite the pain of the operation, how much more when we fall foul of more grievous and trying events that God, like a skillful surgeon, either applies to us or allows, like burning or the knife, do we not submit to such great skill by convincing ourselves that he does everything for our benefit, especially since nothing but good was likely to happen? So “Are you angry?” he asks; “do not sin.”

Psalms 4:7

Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.

The forms of your providence are inscribed and indelibly etched, as it were, on each person’s heart; after all, who is the provider and who the supplier of what is needed from without for life? In fact, perhaps it was for this reason also that you put us in a state of need, so that we might not forget the provider of what we need and receive. After all, you were capable first of making us feel no need, and then of giving us some nourishment sufficient for several days; you were not prepared to do this, however, causing us instead to look for it each day so that you might have the opportunity for supply, and those receiving it daily might not forget you as the giver. So who will set at nought, he asks, the manifest signs of your providence, or prove totally unmindful of it?

Psalms 6:4

Return, O LORD, deliver my soul: oh save me for thy mercies' sake.

Treat me lovingly, not because I am worthy but because it becomes you to grant me this, such as I am.… Let this happen completely and quickly, since it becomes you to grant such a thing, merciful as you are, and to be ever mindful of me as a recipient of your kindness.

Psalms 7:1

Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite. O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:

While my son trusts in numbers, weapons, horses and above all the audacity and frenzy of those with him, I hope in you alone, who are capable of saving me not only from him but also from all those conspiring with him against me.

Psalms 7:11

God judgeth the righteous, and God is angry with the wicked every day.

If long-suffering were not associated with his justice, there would have been nothing to stop him punishing day in day out, since sinners always provide grounds for just punishment. Sinners, however, should not for this reason be disposed to indifference: those of right mind rightly respect long-suffering as a threat and take delay in wrath as an aggravation of punishment; this should also be the attitude of those on whom the imposition of judgment does not fall promptly.

Psalms 8:6

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

There is no work of God that is exempt from the authority of the one appointed Lord.

Psalms 9:18

For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.

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.

Psalms 10:4

The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.

In his wish to give vent to his anger and desires, [a wicked person] becomes so caught up in his passion as to be unaware that there is someone who has an eye to human affairs.… He acts as if God were not surveying what happens.

Psalms 11:1

To the chief Musician, A Psalm of David. In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?

Even if movement is necessary, he is saying, nevertheless let it be known that I do not hope to secure safety from those with whom I am constantly in opposition except by hoping in God, who can provide me with safety in every place.

Psalms 12:6

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

Since he said that the Lord’s sayings are pure and unmixed with falsehood, he goes on to say that as silver brought into contact with fire is found to be purified of every defilement, so also such commands of God emerge sincere and unaffected by falsehood. The phrase “seven times” means repeatedly, his meaning being that it is exceedingly pure and untainted with falsehood.

Psalms 12:7

Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.

Even if the godless and demons and agitators surround us, even if they besiege us and cut us off, you will render us superior with your help.

Psalms 12:8

The wicked walk on every side, when the vilest men are exalted.

When you care for us, even if we are abandoned among those guilty of hostility and scheming, we emerge superior on account of the care of the Most High.

Psalms 13:1

To the chief Musician, A Psalm of David. How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?

The psalm’s theme, in fact, is clear: it is uttered on the part of David himself when he suffered the effects of the sin with Bathsheba. On falling foul of every harsh, grievous and painful incident on that account, remember, he then identified the sin as the cause, especially on hearing that “the Lord has taken away your sin.” You see, while he received the gift as coming from a loving Lord, he thought it behooved him not to forget the sin but instead to advance in virtue with the degree of determination he required to be preserved from committing such a sin against so good a lord. But on being caught up in the events involving Absalom in particular, he believed the outcome was God’s abandoning him and realized the sin was most of all to blame. He therefore asks God to be completely reconciled to him and not forsake him but to lift the weight of misfortune that was proving too heavy for the strength of the sufferer.

Psalms 13:3

Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death;

Since the misfortunes and the tribulations render the sun, which is a source of pleasure to everyone, dim and faint to me, he is saying, free me from the misfortune so that I may see good things as they naturally are and not as the tribulations represent them.

Psalms 14:5

There were they in great fear: for God is in the generation of the righteous.

Such people will never learn from experience what a harsh thing it is to do wrong to the Lord’s people, so bitter are they toward us as to wish to treat us like a meal of bread.… Since they are ready to swallow us raw, then, and do not have the Lord before their eyes, fear will overtake them from a quarter where they do not expect it.

Psalms 15:4

In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.

Whoever abhors the wicked, even if they are very rich, while “honoring those who fear the Lord,” even if they are very lowly and poor, will live in honor and respect. There is therefore need to consider how in the apparent reply of God complete instruction in virtue emerges, the intention being for a person first to attend to piety and righteousness, then to keep one’s distance from all wicked behavior, and after this not to admire the deportment of the rich if piety does not accompany wealth.… One should have especial regard for the poor provided they did not have a change of heart for the worse as a result of poverty but rather continued to be devoted to a godly way of life.

Psalms 16:10

For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

Blessed Peter in the Acts of the Apostles took these words as applied to the Lord.… He did not, however, take the words as though he were undermining their factual basis, but as more applicable to the Lord than to those of whom they were said, especially since it was also in the case of the Lord that the outcome of the events more appropriately brought out these words than in the case of those who live for a while but later are consigned to death—the Israelites themselves, I mean. Nothing therefore prevents either the factual basis being preserved or these words being understood of the Lord.