Theodore of Mopsuestia — Commentary on Scripture

One learns to be bound by the law through continuous meditation so that one shapes himself by it.

COMMENTARY ON PSALMS 1:2

Truly, God did not establish the Word as King at that time, whose power did not just begin at a point but who was and always is powerful, who as in his nature had power to create whatever he wished; so also in his nature he had power rightly so to rule over all things that were made by him.

COMMENTARY ON PSALMS 2:6

Psalms 2:9

Are not, therefore, those words that were spoken by blessed David appropriately applied to the Lord whose kingdom extends to the farthest outposts of the earth and the whole world? [It is he] who, like the rod, threatens and punishes the broken condition of the nations and of the Jews, not in order to destroy them but in order to bring them back together and reshape them, as when the old man is put off and the new man takes his place through the sacrament of baptism. David really said this: “just like a pot of clay you will break them,” showing the parallel, since by their contrition there had been no destruction, but a renewal was about to follow. This is likened to the intention of every potter: that the vases, if they do not follow the will and hand of the one making them, while they are yet new and not hardened by the kiln, the potter breaks them and puts them back on the wheel to be re-formed.

COMMENTARY ON PSALMS 2:9

Psalms 2:10-12

He wants devotion, not coercion … because to obey is more sublime than to yield simply to duty.

COMMENTARY ON PSALMS 2:11

Psalms 3:3

The strength of a stable spirit that is greatly tested in adversity must be considered because, since it possesses hope, even amidst the greatest anguish it does not yield. Those, I say, who mock me say such things to increase my grief. I will not stop hoping in what I have believed because you, Lord, help me as I labor. You guard my step from the danger of evil. You restore my honor and worth.

COMMENTARY ON PSALMS 3:4

Psalms 3:4

It is the greatest faith that allows no hesitation for seeking the help of God for himself and that approaches with confidence of his demand.

COMMENTARY ON PSALMS 3:5

Psalms 3:6

In this verse the psalmist is not moved by his own trials to the point of despairing of the help of God, nor is he dissuaded from a position of faith by words of reproach. He, having learned by experience the fullness of previous help, cries out most confidently after the kindnesses of God toward him through which he is freed from all of the entangling of his troubles: “I will not fear ten thousands surrounding me.”

COMMENTARY ON PSALMS 3:7

Psalms 3:8

What is this blessing of the Lord? Without a doubt it is peace, just as Scripture says in many places: “Peace be over Israel.” Through these words he wishes to show that in the place of blessing peace is conferred on the people.

COMMENTARY ON PSALMS 3:9

Psalms 4:1

One who seeks mercy from God shows clearly that he does not demand the fruit of his own merit and the debt of his own zeal but that he wishes to benefit from the patience and kindness of God.

COMMENTARY ON PSALMS 4:2

Psalms 4:3

When there is a burdensome care, however many times I call out to God, he does not delay to hear me: this establishes, therefore, as an example to me and others, his providence. However, it is the custom of those who are bound by their miseries, who are pushed into the folly of bitterness, to complain against God and to say that he shows no concern for the affairs of mortals, nor does he govern human life with reason.

COMMENTARY ON PSALMS 4:4

Psalms 4:4

After he said, “Be angry,” he added, “And sin not.” I propose it in the form of a question, as if he had said, “Are you angry? Sin not.” Although one struggles confused and trapped in the offense of a disturbed spirit because of present affairs, although there seem to be so many causes for indignation, nevertheless do not think that it is true what reason and discipline hand over to us, but the spirit disturbed by wrath presses on us. It is the greatest testimony that your own opinion lacks truth because those things that you know, that you speak, have not come from reason but from your experience.

COMMENTARY ON PSALMS 4:5

Psalms 25:4

As he refers by “way” to people’s actions and exploits (as in that verse, “I have run in the way of your commands,” as if to say, I determined to do and observe your commands), so he calls God’s “way” whatever God deigns to do by creating or arranging. So “teach me your paths” means “make me rejoice in your acting and planning.”

COMMENTARY ON PSALMS 25:4

Psalms 25:8

Mercy is customary with God; righteousness is his constant concern. Often, in fact, he obscures sin with a show of his goodness, and he does not submit individuals’ behavior to harsh scrutiny; rather, when he sees some people persisting in their errors without amendment, he applies the rigor of justice and chastises them for the purpose of correcting them, and by the bitterness of the blows he brings the errant ones back to a life of discipline.

COMMENTARY ON PSALMS 25:8

Psalms 25:10

These are the ways of the Lord. Now, he habitually links truth and mercy, as if to say, this is God’s work, this his way, this his action, to accord secure and true salvation to those he has chosen.

COMMENTARY ON PSALMS 25:10

Psalms 25:21

Placing my hope in you, I took pains to be such a person that innocent people might associate with me and take pleasure in my company.

COMMENTARY ON PSALMS 25:21

Psalms 26:1

It is not to be read, as some commentators claim, “Judge me, Lord,” for if it is read “Judge me,” it gives quite a different sense, as though to say, condemn me, as also in Psalm 5 he appealed in the words “Condemn them, Lord,” which is not appropriate for a suppliant to ask for in his own case. So it is to be read as “Give me a just verdict” … because I did not swerve from my innocent purpose, nor did I have any doubts about the hope I placed in you.

COMMENTARY ON PSALMS 26:1

Psalms 30:5

By “wrath” he refers to punishment and retribution, by “wrath” the divine Scripture meaning not only the initial response but also lasting anger. So by “wrath” he refers to the awful process of vengeance, and by “anger” the effect it rightly has on sinners, the terms being interchanged as usual.… He takes vengeance when angered and is beneficent by purpose and intention.

COMMENTARY ON PSALMS 30:6

Psalms 31:5

Now, it is to be noted that the Lord cited this verse when on the cross, not that it was said of him in prophetic manner, as some commentators think, but because these words suited him when exposed to the risk of death and passion. So he cited this verse at the time when his soul was separated from his body, and [he] rightly entrusted it to the Father so that he might restore it to his body when it was in need of it at the time of the resurrection.

COMMENTARY ON PSALMS 31:6

Psalms 31:6

You hated them and rebuffed those paying constant attention to doing wrong; far from doing evil in the heat of passion, they involve themselves in the practice of evil as though an obligation (the sense of “paid constant attention”). By “futile things” he refers to the wrongdoing. By “in vain” he means that they got no benefit from their involvement in evildoing because of his hating and punishing them and not allowing them to bring to completion the object of their efforts.

COMMENTARY ON PSALMS 31:7

Psalms 33:4

Everything done by [God] is firm and permanent. The insertion of both these phrases was necessary in the light of the foregoing: he had to recommend thanksgiving and show the justice of the victory and the permanence of the gift so that the thanksgiving and hymn singing to him would emerge as a response to both, the provision of just assistance and the gift of abiding beneficence. He is saying, then, that both these features characterize what is done by God, and if either is missing, the level of thanksgiving could be diminished. That is to say, if the assistance were unjust, it would not be appropriate to offer thanks on their behalf, even though thanks are due for what is received, or if it underwent rapid change, it thus would be unnecessary to give thanks for good things that do not last.

COMMENTARY ON PSALMS 33:4B