TRV
Theodore of Mopsuestia
Nicene & Post-Nicene · AD 325–500 · 490 passages across 31 books
Commentary
Psalms 3:6
I will not be afraid of ten thousands of people, that have set themselves against me round about.
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.”
Psalms 3:8
Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.
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.
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.
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.
Psalms 4:3
But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
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.
Psalms 4:4
Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
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.
Psalms 25:4
Shew me thy ways, O LORD; teach me thy paths.
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.”
Psalms 25:8
Good and upright is the LORD: therefore will he teach sinners in the way.
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.
Psalms 25:10
All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies.
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.
Psalms 25:21
Let integrity and uprightness preserve me; for I wait on thee.
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.
Psalms 26:1
A Psalm of David. Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.
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.
Psalms 30:5
For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
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.
Psalms 31:5
Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
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.
Psalms 31:6
I have hated them that regard lying vanities: but I trust in the LORD.
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.
Psalms 33:4
For the word of the LORD is right; and all his works are done in truth.
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.
Psalms 33:5
He loveth righteousness and judgment: the earth is full of the goodness of the LORD.
Grace and righteousness are characteristic of what is done by God. In other words, he said that loving is characteristic of him, speaking perhaps excessively and meaning that not only does what has been done in the past have these two characteristics, but also he is very fond of doing such things as happen to have these two characteristics.
Psalms 33:6
By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
You see, when it says “mouth” in these cases, it intends to indicate an operation affecting visible creation, as when it also says “hand” and “feet” and the like. Elsewhere, too, Scripture says, “The mouth of the Lord said this,” in the sense that God revealed what had been determined in our regard; nowhere does the divine Scripture by such corporeal expression describe the Lord’s nature or the creation of invisible nature, such as angels and the like, as in our case it is in the habit of saying, “Your hands made me.” So by “breath of his mouth” he means “by his decision.”
Psalms 33:11
The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.
Even if a vast number were scheming, while God wanted the opposite, the vast number would be of no significance to the schemes. Even if rulers planned something, the object of their concern would come to nothing, and they would get no benefit from the government or the vast number of the subjects. Then the more important consideration.… Not only can [God] render the schemes of others ineffectual, but also he can bring great reliability to his own. Now, “thoughts of his heart” is a bodily expression by which he refers to God’s determined limit and authoritative decree, as if to say, Such a decision of the Lord is irrevocable.
Psalms 33:12
Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.
You the people chosen by him are fortunate for the reason that the Lord’s kindness to you is unchanging.
Psalms 33:15
· 2 passages
He fashioneth their hearts alike; he considereth all their works.
Nothing done by human beings can escape [God’s] attention, since he is the creator of the thoughts’ inner chamber, namely, the heart. In fact, this was the meaning, completely consistent with what went before: Blessed are you who are devoted to him who conducts an examination of everything that is done; instead of anything escaping his notice, he has a precise knowledge of everything.
Some commentators thought that here blessed David means that he individually formed people’s souls apart from their body, as though “hearts” meant “souls.” Whether this is so or not (it is a topic requiring fuller treatment), here it does not have that sense. Rather, “their hearts” means “them,” referring to the whole from the part. So “he forms them individually” means that none of humankind was in existence, as if to say, when they did not exist, he produced them.