Dokumen - Pub Theodoret of Cyrus Commentary On The Psalms 73 150 0813201020 9780813201023

THE
FATHERS
OF THE
CHURCH
theodoret of cyrus
commentary on the psalms, 73-150
Translated by Robert C. Hill

THE FATHERS
OF THE CHURCH
A NEW TRANSLATION
VOLUME 102
THE FATHERS
OF THE CHURCH
A NEW TRANSLATION
EDITORIAL BOARD
Thomas P. Halton
The Catholic University of America
Editorial Director
Elizabeth Clark Robert D. Sider
Duke University Dickinson College
Joseph T. Lienhard Michael Slusser
Fordham University Duquesne University
Frank A. C. Mantello Cynthia White
The Catholic University ofAmerica The University of Arizona
Kathleen McVey Robin Darling Young
Princeton Theological Seminary The Catholic University of America
DavidJ. McGonagle
Director
The Catholic University ofAmerica Press
FORMER EDITORIAL DIRECTORS

Ludwig Schopp, Roy J. Deferrari, Bernard M. Peebles,
Hermigild Dressler, O.F.M.
Cornelia B. Horn, Carole C. Burnett

StaffEditors
THEODORET
OF CYRUS
COMMENTARY ON
THE PSALMS
PSALMS 73-150
Translated by
ROBERT C. HILL
The University of Sydney
Australia
THE CATHOLIC UNIVERSI1Y OF AMERICA PRESS

Washington, D.C.
Copyright © 2001
THE CATHOLIC UNIVERSITY OF AMERICA PRESS
All rights reserved
Printed in the United States of America
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LIBRARy.oF CONGRESS CATALOGING-IN-PUBLICATION DATA

Theodoret, Bishop of Cyrrhus.
[Interpretatio in Psalmos. English)
Theodoret of Cyrus: commentary on the Psalms I Theodoret
of Cyrus; translated by Robert C. Hill.
V. <1 >; 22 cm. - (The Fathers of the church, a new
translation; v. 101-)
Includes bibliographical references (p. xiii-xiv) and indexes.
Contents: v. 1. Psalms 1-72. v. 2. Psalms 73-150.
ISBN 0-8132-0101-2 (v. 1 : acid-free paper)
ISBN 0-8132-0102-0 (v. 2 : acid-free paper)
1. Bible. O.T. Psalms-Commentaries-Early works to
1800. I. Title: Commentary on the Psalms. II. Hill, Robert
C. (Robert Charles), 1931- . III. Title. IV. Fathers of the
church; v. 101-
BSI430.3.T4913 2000
223'·207-dc21
CONTENTS
Abbreviations ix
Select Bibliography xi
COMMENTARY ON THE PSALMS
Commentary on Psalm 73 3

Commentary on Psalm 95 12 3
Commentary on Psalm 96 1.27
vi CONTENTS

Commentary on Psalm I I I 214
CONTENTS vii
INDICES
General Index 377

Index of Holy Scripture 379
ABBREVIATIONS
AB Anchor Bible, New York: Doubleday.

ABRL Anchor Bible Reference Library, New York: Doubleday.
ACW Ancient Christian Writers, New York: Newman.
ATD Alte Testament Deutsch, Gottingen: Vandenhoeck &
Ruprecht.
BASOR Bulletin of the American Schools of Research.
Bib Biblica.
CCG Corpus Christianorum Graecorum, Turnhout: Brepols.
DBS Dictionnaire de la Bible. Supptement, N, Paris: Librairie
Letouzey etAne, 1949.
DS Enchiridion Symbolorum, Definitionum et Declarationum, 34th
ed., edd. H. Denzinger, A. Schonmetzer, Freiburg: Herder,
1967.
DTC Dictionnaire de theologie catholique 15, Paris: Librairie Letouzey
etAne, 1946.
EstBib Estudios Biblicos.
ETL Ephemerides Theologicae Lovanienses.
FOTC Fathers of the Church, Washington DC: Catholic University
of America Press.
ITQ Irish Theological Qyarterly.
JECS Journal ofEarly Christian Studies.
LXX Septuagint.
NJBC New Jerome Biblical Commentary, edd. R. E. Brown et ai., Engle-
wood Cliffs NJ: Prentice Hall, 1990.
OCA Orientalia Christiana Analecta, Rome: Pontifical Oriental
Institute.
PG Patrologia Graeca, ed.J.-P. Migne, Paris, 1857-66.
PL Patrologia Latina, ed. J.-P. Migne, Paris, 1878-g0.
RHT Revue d 'Histoire des Textes.
SC Sources Chretiennes, Paris: Du Cerf.
StudP Studia Patristica.
TRE Theologische Realenzyklopiidie, Berlin: Walter de Gruyter.
VTS Vt1tus Testamentum, Supplement.
ix
SELECT BIBLIOGRAPHY
Azema, Y. TModoret de Cyr. Correspondance I, II, III, SC 40, 98, I l l ,

1955, 1964, 1965.
Bardy, G. "Theodoret."DTC 15 (1946): 299-325.
_.....,....,_. "Interpretation chez les peres." DBS IV (1949): 56g-g1.
Barthelemy, D. Les Devanciers d'Aquila. VTSX. Leiden: Brill, 1963.
Bouyer, L. The spirituality of the New Testament and the Fathers. Eng.
trans., London: Burns & Oates, 1963.
Canivet, P. Histoire d'une entreprise apologetique au ~ siecle. Paris: Bloud &
Gay, 1957.
Clark, E. A. Women in the Early Church. Message of the Fathers of the
Church 13. Wilmington: Glazier, 1983.
Dahood, M. Psalms. AB 16, 17, 17A. New York: Doubleday, 1965-70.
Dorival, G. "L'apport des chaines exegetiques grecques a une reedi-
tion des Hexaples d'Origene (a-propos du Psaume 118)." RHT 4
(1974): 44-74·
Drewery, B. "Antiochien." TRE3, 103-113.
Fernandez Marcos, N. "Some reflections on the Anrlochian text of the
Septuagint." In Studien zur Septuaginta-Robert Hanhart zu Ehren.
GOttingen: Vandenhoeck & Ruprecht, 1990, 219-229.
Guinot, J.-N. L'Exegese de TModoret de Cyr. Theologie Historique 100.
Paris: Beauchesne, 1995.
Halton, T. P. Theodoret of Cyrus on Divine Providence. ACW 49. New York:
Newman, 1988.
Hill, R C. Stjohn Chrysostom's Homilies on Genesis. FOTC 74, 82, 87.
Washington DC: Catholic University of America Press, 1986-g2.
_ _ _ _,. "On looking again at synkatabasis." Prudentia 13 (1981):
3- 1 1.
_ _ _-'. "Chrysostom's terminology for the inspired Word." EstBib
41 (1983): 367-73.
_-:----:-_. "Psalm 45: a locus classicus for patristic thinking on biblical
inspiration." StudP25 (1993): 95-100.
_ _ _ _. "The spirituality of Chrysostom's Commentary on the Psalms."
JECS 5 (1997): 56 9-79.
_ _ _ _. "Chrysostom's Commentary on the Psalms: homilies or
tracts?" In Prayer and spirituality in the Early Church. Ed. P. Allen. Bris-
bane: Australian Catholic University, 1998,301-17.
_-:--__ . "Chrysostom, interpreter of the Psalms." EstBib 96 (1998):
61-74·
xi
xii BIBLIOGRAPHY
_ _ _ _ . St John Chrysostom. Commentary on the Psalms. Brookline

MA: Holy Cross Orthodox Press, 1998.
_ _ _ _ . "Theodoret's Commentary on Paul." EstBib 58 (2000):
79-99·
Jellicoe, S. The Septuagint and Modern Study. Oxford: Clarendon, 1968.
Kelly, J. N. D. Early Christian Doctrines. 5th ed., New York: Harper &
Row, 1978.
McCollough, C. T. "Theodoret of Cyrus as biblical interpreter and the
presence of Judaism in the later Roman Empire." StudP 18 (1985):
327-34.
Mandac, M. "L'union Christologique dans les oeuvres de Theodoret
anterieures au Concile d'Ephese." ETL47 (1971): 64-96.
Quasten,J. Patrology III. Westminster, MD: Newman, 1960.
Rondeau, M. J. Les commentaires patristiques du Psautier (IIIe-Ve sucles).
OCA 219,220. Roma: Pont. Inst. Orient., 1982, 1985.
Vaccari, A. "La 8ewpLu nella scuola esegetica di Antiochia." Bib 1
(1920): 3-3 6.
Viciano, A. "Theodoret von Kyros als Interpret des Apostels Paulus."
Theologieund Glaube80 (1990): 279-315'
Wallace-Hadrill, D. S. Christian Antioch. A Study of Early Christian
Thought in the East. Cambridge: Cambridge University Press, 1982.
Weiser, A. Psalms. ATD 14, 15. 5th ed., Eng. trans., London: SCM,
1965.
Weitzman, M. P. The Syriac Version of the Old Testament. Cambridge: Cam-
bridge University Press, 1999.
Wilken, R. A. John Chrysostom and the Jews. Rhetoric and &ality in the Late
4th Century. Berkeley-Los Angeles-London: University of California
Press, 1983.
Young, F. From Nicaea to Chalcedon. A Guide to the Literature and Its Back-
ground. Philadelphia: Fortress, 1983.
_ _ _ _ . Biblical Exegesis and the Formation of Christian Culture. Cam-
bridge: Cambridge University Press, 1997.
COMMENTARY ON
THE PSALMS
73- 1 50
COMMENTARY ON PSALM 73 1
A psalm for Asaph.

E HAVE ALREADY SAID that some claimed that this
man was an author of the Psalms, some that he was a
musician and conductor of the singers. Others, on the
other hand, said David uttered these psalms, too, whereas As-
aph wrote them down. Our view, however, as we have often said,
is that blessed David wrote them all, which is in fact the truth of
the matter.2 Still, let everyone take it as he pleases: no harm will
come therefore from taking it this way or that. Under the guid-
ing light of grace we shall make clear the psalm's meaning.
(2) The people taken captive to Babylon were beset with
many and varied calamities; but on seeing the Babylonians liv-
ing a life of impiety and lawlessness, and enjoying great pros-
perity and good fortune while they themselves were in difficulty
and hardship, they set to thinking about divine providence, re-
flecting and wondering why on earth godless people feel no ef-
fects of troubles but enjoy every good fortune, carried along by
fair winds. [1444] The grace of the all-holy Spirit foresaw this
from afar and, devising help for them and in fact for all human
beings, wrote this psalm, giving clear articulation to their
1. In keeping with our remark at the close of Ps 72, whose concluding dox-
ology Theodoret does not seem to take as an index of termination of a "Book
Two" of the Psalter (an ancient division evidently unknown to him, though not
to Eusebius), there is no sense here that he is introducing his reader to Book
Three. The following block of eleven psalms associated with Asaph, however,
raises an issue he addresses,just as it perhaps accounts for absence of commen-
tary on them by Chrysostom.
2. Theodoret discussed the authorship of the Psalms in his preface. Aware
of the role of Asaph recorded by the Chronicler, he is quite flexible in allowing
for divergent views--not as dogmatic as this sentence from the longer form of
his text suggests (see Introduction, section 2, and note 8 to the next psalm). He
requires only acknowledgment of the Spirit's guidance of the psalm's composer
(as of the commentator), whom he sees not singing but speaking and writing.
3
4 THEODORET OF CYRUS
thoughts and offering elucidation of their quandary. On the

one hand, then, the teaching of the psalm is applicable to all
those pondering or uttering such matters;3 on the other, it is ex-
pressed in the person of those returning and recounting their
mental sufferings.
(3) How good is the God of Israel (v. 1). He uses how not in a
comparative sense but to show the high degree of goodness.
Now, he says it is also the God of Israel who shows great care. To
the upright of heart: yet not all know this, only those employing
right and sound reasoning. After praising them in this way, he
makes no secret of the tumult of his own thoughts: But my feet
had come close to stumbling (v. 2): I had come close to losing my
way. My steps had nearly slipped. Symmachus, on the other hand,
put it this way, "My supports had almost fallen away": I was at
risk, he is saying, of abandoning sound and supportive
thoughts, and suffering an awful lapse; slipped suggests as much,
like pouring out, coming apart, and running under. In figura-
tive fashion he also calls his thoughts feet and stepS.4
(4) Then he cites the cause as well: Because my zeal was
aroused at the lawless, on observing sinners' peace (v. 3): I became
heated in seeing those living a life of impiety and iniquity, in
peace and great good fortune. We see today, too, some people
saying similar things against those living a life of impiety and
avarice, and in their view exercising power through wealth and
publicity. Because there is no denial in their dying (v. 4). Aquila, on
the other hand, put it this way, 'There is no misfortune in their
death," and Symmachus, 'They did not give much thought to
their death." When undergoing the test of hazards, he is saying,
in other words, they do not despair of their fate. Denial suggests
3. Theodoret, as we have noted, bishop though he is, does not often see it
his role to acknowledge the generally pastoral application of the Psalms' senti-
ments, preferring historical and/ or eschatological senses. But this psalm has a
particular claim to that recognition; as Weiser remarks, it "occupies a foremost
place among the more mature fruits borne by the struggles through which the
Old Testament faith had to pass. It is a powerful testimony to a battle fought in
the human soul comparable to that in the Book ofJob." Theodoret, however, is
not moved to that extent, we shall see,Job not rating a mention.
4. We have noted Theodoret's appreciation of the figurative language of the
psalms; only occasionally does he feel it necessary to warn his Antiochene con-
gregation not to be literalistic in their appreciation of such language.
despair:5 when prepared to despair of something, we usually

deny it. And strength in their scourge. Distress comes their way
briefly, he is saying. They are not affected lly human troubles, and
will not be scourged along with other people (v. 5). Things go
smoothly for them, he is saying, and they are not beset with
toils and sufferings or chastisement like other people.
(5) [1445] Hence arrogance gained control of them in the end;
they were enveloped in their iniquity and impiety (v. 6): from this
they became puffed up with imposture and conceit; and not
having paid the penalty for their former sins, they fell foul of
worse lawlessness. The word enveloped suggested the extent of
the iniquity in so far as it encircled them on all sides. Their iniq-
uity developed as though from fatness (v. 7) . Fatness, as we have of-
ten said, implies comfort and prosperity; so they committed in-
iquity in complete security, he is saying, as though living in such
great good fortune. 6 They passed on to their heart's disposition. They
were disposed to wickedness and spoke of it, they extolled iniquity. They
lifted their mouth to heaven, and their tongue went abroad on earth
(w. 7-9): injustice against human beings did not content them;
instead, they took aim also at heaven both in words and
thoughts. By this he implies blasphemies against God, abuses
against the people, drunken rage against the divine temple;
and he said so more clearly in the forty-first psalm, "My tears be-
came my food day and night when it was said to me every day,
Where is your God?"7
(6) For this reason my people will turn back here, and full days will
be found in them (v. 10). As though the God of all were saying
this, the inspired word uttered it to give heart to the downcast.
Despite their blasphemies against God, he is saying, and the
abuse directed against us, the God of all made positive deci-
sions in our favor, promising our return and the life prescribed
5. While modern translators of the Hebrew word have recourse to linguistic
parallels to get sense, the LXX introduces a hapax legomenon that taxes
Theodoret; the other ancient translators are also struggling with the meaning.
6. Theodoret is getting through the verses of the psalm at rapid rate, not
pausing to make the parallels that the Scriptures make available, as Weiser sug-
gested. He is not about wringing his reader's withers, concerned more to honor
his promise of conciseness made in the preface.
7· Ps 42.3.
for [human] nature. From this it is clear that the psalm applies
to those already returned and recounting what had transpired
in Babylon;8 it said, For this reason my people will turn back here,
that is, to Judea. So living there they say here, something quite
inappropriate to those in Babylon. He called old age full days,
meaning, They will return and live to old age.
(7) Having thus shown God's promise, he reverted once
again to the account of the Babylonians' blasphemies and the
confusion of their thinking. They said, How does God know? Is
there knowledge in the Most High? (v. 11). Symmachus, on the oth-
er hand, put it more clearly, "But they said, How does God
know? Does [1448] the Most High have full knowledge?"
Whereas God made those promises, he is saying, they formed
their own idea that God does not take note or know anything of
what happens. Then to show in this their impiety, he develops
his own ideas: Look at these people, sinners, prospering for ages, they
gained wealth (v. 12): in their life oflawlessness they enjoy good
things in abundance, and have uninterrupted good fortune, for
ages referring to the present life; often he calls the life of the
human being age, "Our age in the light of your countenance."9
And I said, Is it in vain that I kept my heart righteous? (v. 13). For
my part, on the contrary, to see them faring well and swagger-
ing about in their wealth, I wondered, Surely the possession of
righteousness is not without fruit? I washed my hands among the
innocent: so it was of benefit to me, he is saying, to keep my dis-
tance from those living in sin, I washed among the innocent imply-
ing, I kept myself innocent and had no truck with the wicked.
Scourging was my lot all day long, and in the morning my testing (v.
14): attending to righteousness and fleeing the company of
evil, I am tormented and abused every day.
(8) If I had said, I shall give this version of things, behold, you
would have been faithless to the generation of your children (v. I 5) .
8. From a verse "usually considered corrupt" (Dahood) Theodoret, who
cannot allow himself to appear tentative in his commentary, insists on finding
confirmation of the historical basis to this psalm, showing less interest in its
generally sapiential investigation of questions of theodicy, which would be more
helpful to his reader, one would think. But his argument is hardly compelling,
and he is careful not to complicate it by citing the alternative versions.
9. Ps 90.8 [LXX].
Abandoning the other thoughts, he is saying, I pondered this

within me: Surely God has not cancelled his agreement with us?
Does You would have been faithless mean, in fact, You would have
broken the agreements made? They call themselves children as
given this name by God: "Israel my firstborn son,"IO and, "I gave
birth to children and raised them."ll I came to the realization, This
is hardship for me, until I entered God'~ sanctuary and understood
their fate (vv. 16-17). But I abandoned those thoughts, he is say-
ing, I considered that God had allotted me trials and hardships
in exacting penalty for my failings. Nevertheless I shall return, I
shall see his consecrated temple and perceive their evil end.
(9) Then, thanks to divine grace, he learns this lesson be-
forehand: [1449] But you put troubles in their way on account of
their deceiiful acts; you brought them down by lifting them up. How did
they meet with desolation? All of a sudden they failed, they were lost on
account of their lawlessness, like a dream when people awake (vv.
18-20). All this happened to the Babylonians in the time of
Cyrus: he took them captive and enslaved them, whereas to the
Jews he granted return. Now, he was right to compare their
prosperity to a dream; the unreality of the present life is no dif-
ferent from a dream, after all. 12 It is easy to grasp this from the
Babylonians themselves: puffed up and conceited for a while as
rulers of the whole world, they suddenly lost their power and
fell foul of extreme servitude. Lord, in your city you have brought
their image to nothing: the image had a brief period of flourish-
ing. He compares the Babylonians' power, then, to an image,
lasting a short time: You bring it to nothing, exacting penalty
for the irreverence towards your city.
(10) Because my heart was inflamed (v. 21). I reasoned this way,
he is saying, seething at their lawlessness. He picked up the
opening thought, Because my zeal was aroused at the lawless: what
he called zeal there he calls inflamed heart here. And my vitals
were moved. He gives the name vitals to his thoughts, as I have of-
10. Exod 4.22.
II. Isa 1.2.
12. Negative remarks like this about the world in which his readers spend
their lives are less frequent in the bishop's commentary than in a preacher's
like Chrysostom's, but still unhelpful. (See my "The spirituality ofChrysostom's
Commentary on the Psalms. ")
ten said: despite my pious thoughts, he is saying, I was briefly

led astray by their arrogance. I was brought to nothing and was ig-
norant (v. 22). Symmachus said it more clearly, "But I was with-
out understanding and sense":13 I had this experience out of ig-
norance, not recognizing your judgments. I was like a brute beast
before you. I am ever with you (w. 22-23): but I shall no longer
have this experience, nor bring myself to make any inquiries or
busy myself with the arrangements of your wisdom; instead, like
a beast I shall follow your decisions, in this way not likely to be
cut off from your providence. In other words, as the beast fol-
lows the one leading it, not [1452] concerned about where it is
led, so shall I also follow when guided by your grace, not inquis-
itive about your providence.
(1 1) You held my right hand. In your counsel you guided me and
supported me with glory (w. 23-24). Here he refers to the events
of the return: as a kind father on finding his errant child takes
it by the right hand and leads it back home, so you led me back
to my ancestral land, freeing me from slavery and granting me
easy passage through the nations, and so you made me famous
and glorious. After all, what is there for me in heaven, and what have
I wanted on earth beyond you? (v. 25). Aquila, on the other hand,
put it more clearly: "Who is in heaven for me? With you I had
no wish to be on earth." He posed a question as if to say, My
hope is in heaven. I expected, he is saying, and I expect you to
be gracious to me in heaven and on earth: in heaven I have no
other God or caretaker .than you, nor in fact on earth do I rank
anyone else with you-rather, both in heaven and on earth I
know you are God. This is said in particular on the part of the
nations believing in the Savior;14 and he says, I eagerly accept
your lordship. My heart failed, and myflesh (v. 26): for this reason
I long for you and I thirst in soul and body, and I await your
help. God of my heart, God my portion forever: I have you as portion
and lot, and enjoyment of good things.
(12) Because, behold, those keeping their distance from you will per-
13. We have seen the regard Theodoret has for the version of Symmachus,
frequently preferring it to his LXX.
14. A comment inserted by editor Schulze from the longer form of the text,
typical in its eschatological reading of the text.
ish; you destroyed everyone who was unfaithful to you (v. 27): those,
on the other hand, who place themselves far from your care
and choose to serve idols will reap the destructive fruit of de-
fection. He calls idolatry infidelity here; God likewise says also
through Jeremiah, "She went up every high hill and under
every verdant tree, and was unfaithful there; and I said after all
this infidelity of hers, Return to me, and she did not return";
and again, "She committed adultery with tree and stone,"15
meaning, Leaving me, her spouse, she served false gods. Ac-
cordingly, here too he called the worship of idols infidelity. He
said it, however, not of the Babylonians, but of those made cap-
tive on account of impiety: though they [1453] had God as
spouse, they turned adulterer, embracing the service of the
demons.
(13) Learning sense through the experience, however, they
cry out, For me, on the contrary, it is good to cleave to God, to put my
hope in the Lord (v. 28): through practical experiences I shall not
be separated from the God who has saved, and shall be
strengthened by hope in him. So as to sing all your praises in the
gates of the daughter of Sion: through this hope I secured return,
and I shall recount your wonders in Jerusalem, which he called
daughter of Sion; as he calls human beings "children of human
beings," so he gives Sion the name daughterofSion. The city had
two names: it is called Sion and Jerusalem by the divine Scrip-
ture. 16
15· Cf.Jer 3.6-7, 3·9·

16. Though we have learned not to expect Theodoret to infringe his prom-
ised conciseness with a peroration in the manner of a preacher, we might have
expected some explanation of the basis of the metonymy involved in this Scrip-
tural interchange of names.
COMMENTARY ON PSALM 74
Of understanding, for Asaph.

N FORECASTING THE FUTURE destruction of Jeru-
salem, the inspired word bids those who come upon
this psalm to understand l and grasp its sense. Some
commentators in fact applied the psalm to what occurred un-
der Antiochus Epiphanes, without taking account of the history
or realizing precisely the prophecy in the psalm. 2 On the one
hand, the psalm mentions the burning of the divine Temple,
devastation of homes, and complete destruction of the city,
whereas we have no knowledge from history of this happening
under Antiochus. Nor does it actually fit the siege by the Baby-
lonians: at that time they had many prophets-Jeremiah, Uriah
son of Shemaiah,3 Ezekiel, Daniel-whereas the psalm says,
There is no longer any prophet, and no one to know us any longer (v.
9). If, on the other hand, the psalm relates neither to Babyloni-
ans nor to Macedonians, it is clear that it forecasts the destruc-
tion inflicted on them by Romans, after which they were grant-
ed no second chance, paying the penalty for their impiety
against the Savior.4 By contrast, the ineffable goodness of the
1. While modern commentators only hazard a guess that the term maskil in
the title suggests a psalm genre, the LXX sees in it the roots of the verb "under-
stand," and Theodoret proceeds on this tack, as before (cf. Ps 32).
2. The application of the psalm that Theodoret rejects is that of Diodore
and Theodore; he prefers instead to see a reference to the Roman conquest, as
had Eusebius, who also rejected an application to the Babylonian invasion. On
scores of occasions in the Commentary we see Theodoret giving his reader the
benefit of his acquaintance with earlier commentators, Alexandrian as well as
Antiochene.
3. We have noted Theodoret's interest in marginal figures in sacred history.
This prophet simply flashes before our eyes in a page of Jeremiah (Jer
26.20-21) before disappearing without trace, but he has caught Theodoret's
attention.
4. In a nutshell, the theological justification for the plight of. Theodoret's
Jewish contemporaries.
10
Lord calls for admiration in foreknowing precisely their disobe-

dience and yet trying to turn them from their impiety by the
prophecy of the future evils.
(2) Now, all the same, even the very beginning of the psalm
indicates that the prophecy has this theme: Why, 0 God, did you
reject us forever? (v. 1). It is not like the time of the Babylonians,
when you limited the time of servitude to seventy years, nor sev-
en and a half years in the time of Antiochus, in accord with
Daniel's prophecy;5 instead, you rejected us forever, and con-
demned [us] to destruction. Your anger was vented on sheep of
your pasture: you bore lasting indignation against your sheep.
[1456] Remember your congregation, which you acquired from the be-
ginning (v. 2): right from the beginning you were called our
God and we were styled your people, Lord. You redeemed a rod of
your inheritance: enjoying your assistance, we were freed from
the servitude of Egyptians. Blessed Moses also called them in-
heritance: 'Jacob became the Lord's portion, his people, Israel
his allotted inheritance."6 And he gave the name rod to the roy-
al scepter, meaning, We became your portion from the begin-
ning, we were named your inheritance, we came under your
kingship. Likewise also in the forty-fourth psalm he called the
royal scepter rod, saying, "The rod of your kingship is a rod of
uprightness."7 This is Mount Sion, where you took up your dwelling:
having freed us from the servitude of Egyptians, you intro-
duced the promised land to the forefathers and consecrated
Mount Sion to yourself so that by living there as in some palace
you might guide your people. Now, this was foretold when the
Temple in Jerusalem had not yet been built: it was after the
time of David and Asaph that Solomon built it. 8
(3) Lift your hands at their arrogance forever (v. 3): bring them
to account for pretentiousness. Now, he used the phrase Lift
your hands by analogy with those flaying sinners with their
hands. The charism of inspiration9 uttered this with the knowl-
5. Theodoret is hazarding an interpretation of the obscure chronology and
symbolism of chapter 9 of Daniel (in the mouth of Gabriel, in fact).
6. Cf. Deut 32.9.
7· Ps 45.6.
8. The tolerant Theodoret still has an open mind on the question of the
psalm's authorship (cf. note 2 to Ps 73).
9. Theodoret is in no doubt of the inspiration of the psalmist-whoever he
edge of the enemies who live in impiety: it was not out of zeal
for the Crucified that they embarked on the war, but to subju-
gate the world. God made use of them as executioners, none-
theless, so as to punish through them those practicing impiety.
All the malice that the foe practiced in your holy place. Neither the
Hebrew, nor the other translators, nor the Septuagint in the
Hexapla used the plural "in the holy places"IO-only the singu-
lar in your holy place, to make clear that those saying this are re-
ferring to the Temple, wailing and lamenting what had been
done to it by those others.
(4) What follows also agrees with this sense. Those who hate
you boasted in the middle of your festival (v. 4): on the festival of
Passover, when all the people were assembled according to the
Law, Titus had the army pitch camp and besieged [1457] their
mother city. Mter all, since it was on the festival of Passover that
they fixed the Savior to the cross, they pay the penalty for impi-
ety at the same time. The emblems they set up were their emblems.
They were as ignorant as in the exodus previously (w. 4-5)' The tro-
phies, he is saying, which are the emblems and symbols of vic-
tory they raised above our entrances, rendering the victory fa-
miliar to everyone afterwards; Pilate brought the imperial
emblems into the city in defiance of the Law, and the Roman
emperors carved the image of a piglet on the doorposts.
Through all these events they came to realize that they had be-
tome bereft of divine care. The Lord also forecast this in the di-
vine Gospels: ''When you see the abomination of desolation set
up in the holy place (let the reader understand), then let those
inJudea flee to the mountains."ll
(5) They hacked with axe heads as though in aforest of trees, togeth-
be-who enjoys this propketike ckaris. The phrase and others like it recur in com-
mentaryon this psalm, perhaps because Theodoret prefers not to be specific in
reference to the author.
10. See Introduction, section 3, for the range of textual resources at
Theodoret's disposal in composing his Commentary.
11. Mark 13.14. That ch. 9 of Daniel, of course, is the source for Mark's
phrase "the abomination of desolation," a context Theodore has just referred
to Antiochus; but he is either unaware of this, or unwilling to let it get in the
way of his close relation of the text to Titus's destruction of Jerusalem-when
in fact the profanation of the Temple previously planned by Caligula did not
occur, historians point out.
er with its doors; they razed it with axe and adze (w. 5-6): using tools
of woodcutters and craftsmen, they both demolished the ram-
parts and hacked the doors of the dwellings, destroying the fine
and beautiful workmanship like a forest. With fire they burned
your sanctuary down to the ground, they polluted the tabernacle of your
name (v. 7): the sack of the other buildings did not satisfy them;
rather, they extended their frenzy even to your consecrated
Temple, consigning some things to the fire, destroying others
with their hands in their treatment of holy things as profane.
(6) They said in their heart, their fellows with them, Come, let us
abolish from the earth all God's festivals. We do not see our emblems,
there is no longer a prophet, and no one to know us any longer (w.
8-9): attacking us in complete accord, they had one purpose,
to wipe out the Law given by you. Through the term festivals he
indicated the way of life in keeping with the Law. Now, they per-
petrated these things, he is saying, through not beholding the
wonders worked in the time of our forebears or being castigat-
ed by a charism of inspiration. They were, in fact, left bereft of
all these things in a trice: they had many prophets even after
the return-Haggai, Zechariah, [ 1460] Malachi-and the
prophets older than they forecast the future to both the people
and the kings, and brought the enemies' schemes to light. It is
easy to learn this from history.12
(7) How long, 0 God, will the foe reproach us? Will the adversary
challenge your name forever? (v. 10). To what point will you aban-
don us to their transgressions, and in your long-suffering put
up with their blasphemous cries? lVhy do you turn aside your
hand, and forever keep your right hand in your bosom? (v. 11). God's
bosom is the treasury of good things, and his right hand is his op-
eration. Why on earth do you not habitually provide good
things instead of removing your hand from your bosom? Now,
he expressed it this way by analogy with those who have a full
bosom, and when requested are unwilling to give, and instead
put their hand behind them.
12. As Theodoret indicated at the opening, this verse gives him clinching
proof that it is not the Babylonian assaults referred to in the psalm, nor the
postexilic period. He feels convinced, or wants to be, that he has the facts of
history on his side-though the rest of the psalm is less supportive.
(8) Yet God is our king from of old (v. 12): and yet we have
known you as king from the very beginning, and always e..yoy
gifts as from a king. He brought about salvation in the midst of the
earth: assuredly you have made clear to everyone the care taken
of us in the midst of the earth meaning "with everyone looking
on." You dominated the sea with your might (v. 13): when fleeing
from the Egyptians and prevented by the sea from making our
way, you accorded us that remarkable opportunity by making
solid what was naturally fluid, and building walls on either side
through the waters. You smashed the head of the dragons on the wa-
ter, you broke the head of the dragon (w. 13-14). He calls the Egyp-
tians dragons and their leaders, commanders, and captains heads
of dragons, whereas by the use of the singular dragon he means
the Pharaoh, who was over many generals. He also means the
devil, however, whom the lawgiver bound and abolished by his
death accepted willingly.13 This is the reason he said he had
many heads. All these you caused to drown, he is saying, and
the sea that you dominated for our sakes [1461] you released
on them and overwhelmed them in its billows. You gave him as
food to the Ethiopian people. Being neighbors of the Egyptians, the
Ethiopians were frequently at war with them; but when
Pharaoh with his army was consigned to the sea, the Egyptians
were then exposed to the Ethiopians; and just as the hungry
person rapidly devours food, so they had no trouble at all in
overpowering them. Therefore the prophetic word is saying,
You gave him as food to. the Ethiopian people meaning, You made
them vulnerable, causing them to be rapidly devoured by the
Ethiopians.
(9) You cut openings for springs and torrents (v. 15). The He-
brew, on the other hand, and the other translators say "spring."
Even if we were to say "spring" or springs, we would not be wide
off the mark: the inspired word calls the water flowing from the
rock spring, but once divided it made many rivulets with the re-
13. Theodoret is moving briskly through these verses on what modern com-
mentators see as mythological motifs but what is for him the exodus. As the ma-
terial is not relevant to the Roman occupation, he is hurrying through with lit-
tle comment and no Scriptural documentation, this intrusive reference to the
devil coming from the longer form of his text.
suIt that those countless hordes easily took advantage of the

flood. We find this happening not on one occasion but even on
two: Exodus teaches this, as does also the Book of Numbers. 14
He was right to give the term spring to the rock giving forth
streams of water, whereas he likewise gave these the name tor-
rents as not naturally flowing but giving forth for the first time
on that occasion: as a torrent is not everflowing but is brought
into being with rainwater, so that water gushed with the divine
streams.
(10) You dried up rivers of Etham. 15 Symmachus, on the other
hand, said, "You dried up ancient rivers": those that were not in
existence or had not been created in the beginning you bade
flow in the wilderness, whereas those made in olden times and
following an ancient course you brought to a halt with your de-
cision. He says this also in another psalm: "He turned rivers
into desert, springs of water into thirsty ground, fruitful land
into a salty waste, because of its inhabitants' wickedness. He
turned desert into watery havens, a parched land into springs
of water, and settled hungry people there. "16 Whereas on ac-
count of lawlessness of the inhabitants he dried up rivers of
Sodom and Gomorrah and the others dwelling nearby, in the
parched land he provided streams from the rock, offering
rivulets to the thirsty people; it is easy for him, after all, to
change the natural behavior of water as he wishes. In this, of
course, the verse reveals a further truth, that he will not offer
the streams of the inspired rivers to Jews on account of their
lawlessness, whereas the nations, once desert places, he irri-
gates with springs from the rock. The rock, as the divine Apos-
tle says, [1464] is Christ. 17 All these words from the verse, He
brought about salvation in the midst of the earth, involve the type of
the favors conferred on us: in the former case freedom from
14. Cf. Exod 17.5-6; Num 20.11.

15. The LXX is content to transliterate this Hebrew term 'try/han, "constant,"
and Theodoret, obviously unaware of this but looking for light. has recourse as
usual to the version of Symmachus. which has made a good fist of it.
16. Ps 107.33-36.
17. 1 Cor 10.4. This New Testament essay into typology encourages
Theodoret to do the same at some length. with a characteristic sacramental
bent.
slavery came through water, in our case the beginning of free-

dom comes through water; in the former case dragons' heads
are smashed by water, in our case demons' powers are can-
celled by the grace of baptism; after the sea they became vul-
nerable to the Ethiopians, after the holy bath our enemies were
easily overcome by those who formerly had black souls; and for
those prepared to pay attention it would likewise be an easy
matter to discern other aspects in addition to these. 18 There a
rod, here a cross; there Moses, here high priests; there a sea,
here a bath; there twelve springs, here twelve apostles; there
seventy codices, here seventy books.
(11) Instead, let us proceed to the rest of the commentary.
Yours is the day, and yours is the night; you llrought light and sun to
perfection. You made all the ends of the earth; you shaped the very sum-
mer and spring (vv. 16-17). He shifted his attention from private
benefits to common ones, teaching that the God of all is cre-
ator of everything, maker of day and night, source of light, cre-
ator of the sun, and controller of time, indicating by spring and
summer the seasons. In place of You made all the ends of the earth,
on the other hand, Aquila and Theodotion said "erected" and
Symmachus, "set in place." The verse indicates that he was the
one who gave it existence, and allotted some parts of it as
plains, some as mountains and glens, and hollowed out some of
it as a receptacle for marshes and waters of the sea.
(12) Remember this (v. 18). Having made all this, he is saying,
creator of such wonderful things, remember this-that is, the as-
sembly, which has been your possession from the outset; to that
remark he supplied this as well, A foe reproached the Lord, and a
witless people challenged your name. Have regard, he is saying, not
for us but for the adversaries' blasphemies. Do not deliver to wild
beasts a soul confessing to you (v. 19). It is not for everyone indis-
criminately that the inspired word makes the prayer; instead, it
requests good things for those confessing the divine name,
those confessing that it was God from God, of one being with
18. Cf. Exod 15.27. With characteristic moderation. Theodoret calls a halt
to the series of parallels; but the longer form of the text cannot resist gilding
the lily. and adds five more.
the Father and the [1465] Spirit, who was crucified. 19 He calls
wild beasts the ferocity not only of the enemies but also of those
denying the Crucified and not confessing him to be God as has
been said. Do not forget the souls of your needy ones forever. The
needy would be those of humble attitude: "Blessed are the poor
in spirit," as the Lord himself says in the Gospels, "because
theirs is the kingdom of heaven. "20
(13) Have regard for the covenant of your servants, because those
in the land who have fallen into darkness were filled with iniquitous
dwellings (v. 20): those not enjoying your radiance but claiming
blasphemously with the Jews that you are a human being and
not confessing you to be the Sun of Justice,21 and loving the
darkness of ignorance they have houses full of iniquity and the
punishment ensuing from it. In other words, They were given
over to evils of all kinds, and hence opted for darkness. Let a
lowly person not be turned away in shame (v. 2 1 ): we beg that our
request not be brushed aside, nor that we be sent off in shame.
Poor and needy will praise your name: those who ask your help and
gain it are accustomed to offer you hymn singing.
(14) Rise up, 0 God, vindicate your cause. Remember your re-
proach on the part of the foolish all day long (v. 22). It was highly ap-
propriate for him to change the pronoun: he did not say "my
cause" but your cause. In other words, it was fair that I should
suffer this, he is saying, but they committed many blasphemies
against you, those who crucified you, and those who even after
the crucifixion set at naught baptism as well. Do not forget the
voice of your suppliants; the arrogance of those who hate you rose up
constantly (v. 23). Here they linked the haughtiness of the ene-
mies with their own person, asking to be granted some lenien-
cy, not on their own account but on theirs.22
19. The inserts here (and in commentary on v. 22) about the Crucified, cit-
ing phrases from Constantinople'S creed, are from the longer form of the text.
20. Matt 5.3.
21. A further anti:Jewish insertion from the longer text complicates the
thinking and the syntax of a verse and commentary already tortuous.
22. Theodoret briskly concludes commentary on the psalm without ac-
knowledgment that the latter half has not been susceptible of the historical in-
terpretation involving the Roman invasion on which he was eloquent at the
opening. The longer form of the text is less in tune with this interpretation.
To the end. Do not destroy.

A psalm of a song for Asaph. [I 468J
YMMACHUS, ON THE OTHER HAND, "A triumphal
psalm about incorruption for Asaph." Since the psalm
contains a prophecy of the righteous judgment of God,
and foretells also the ruin of the workers of wickedness and the
just deserts of the lovers of virtue, it was right that the work
urge us by means of the title not to destroy pious thoughts but
to keep them healthy and inherit incorruption.) This psalm,
then, is uttered on the part of the captives in Babylon, promis-
ing to sing God's praises if they enjoy divine grace.
(2) We shaU confess to you, 0 God, we shaU confess to you and caU
upon your name (v. 1). It is clear from this that they say this with-
out having yet gained the return. They promise to sing God's
praises, and to make his august name illustrious; the clause, we
shaU caU upon your name, implies, We shall once again bear your
name and be styled your people. I shaU narrate aU your wonders
when I take the opportunity (vv. 1-2). Aquila and Symmachus, on
the other hand, said, "when I take the assembly": when we re-
turn, he is saying, and are gathered into your holy Temple,
then we shall both lawfully sing your praises and teach those ig-
norant your kindnesses, that opportunity allowing us to do it.
As it is, in fact, we cry aloud, "How shall we sing the Lord's song
in a foreign land?"2 In this way, the inspired word, having
l. As with its occurrence in the title to Ps 57, Theodoret fails to see the
phrase "Do not destroy· in the title as a musical cue to the conductor; so he ra-
tionalizes, looking to Symmachus--also at a loss-for some hint as to its rele-
vance.
2. Ps 137+ The argument here about the future prosperity of the captives
rests, as often, on misconstruing Hebrew tenses. Exegetical skills are basic for
sound interpretation.
18
taught the captives in Babylon what they should say, and in-
structed them through repentance to be converted to the Sav-
ior of all, gives a glimpse of God responding to the promises
made, saying, I shall deliver upright judgments. I shall decide justly
between you and the Babylonians, he is saying.
(3) The earth was wasted, and all its inhabitants in it (v. 3): I am
judge of all the world, and shall inflict due punishments on all.
I shall strengthen its pillars: I am master of all in being creator of
all; I made the earth and established it, supporting it on my
boundaries like some pillars. [1469] Mter all, I gave the order,
and it shall not lapse. Hence, though I am also judge, I do not
choose to punish, but foretell retribution so as by the threat to
render the sinners more moderate; I urge and advise them to
loathe every form of iniquity, on the one hand, and on the oth-
er to have a care for a righteous and balanced attitude. He
taught this, in fact, by what follows.
(4) I said to the transgressors, Do not transgress, and to the sinners,
Do not raise your horn (v. 4): this is the worst passion of all, not
only sinning but even priding oneself on it. Do not lift up your
horn on high (v. 5). Then he shows what height he is referring
to: Do not speak iniquity against God. Horned animals, in fact,
take great pride in their horns. The verse urges them not to
add insolence to their iniquity, nor move their tongue against
God. Because it is not from the dawn nor from the west nor from desert
mountains. Because the Lord is judge (vv. 6-7). By the dawn he
meant the east, as the fifth edition also said;3 and by desert
mountains the northern and southern parts, these parts remain-
ing completely uninhabited owing to the extreme cold and
heat. So his teaching is that it is impossible to avoid God'sjudg-
ment: take east or west, try to flee to south or north, you are
subject to the divine verdict.
(5) Then he teaches the vicissitudes of life which happen
through God's will. He humbles one and elevates another: Because in
the Lord's hand there is a cup full oj pure wine well mixed, and he
3. As mentioned in Introduction. section 3. the "fifth edition" may be a fifth

Greek version available in Theodoret's Hexapla. Despite the syntax in his LXX.
he is in accord with Dahood in seeing reference in this verse to the four points
of the compass.
moved from one to the other (vv. 7-8). The prophecy of the divinely
inspired jeremiah also teaches about this cup: he is ordered by
the God of all to take it and give a drink to jerusalem, the
rulers, and the neighboring nations. 4 He calls retribution wine
in that it undermines strength in a manner like inebriation and
impairs the coordination of the limbs. So the inspired words
means that the righteous judge brings retribution, at one time
to us, at another time to them, and now elevates this one while
humbling that one, and in turn shifts the elevation to others,
transforming calamities and changing good fortune. It was not
without purpose that the captives in Babylon were taught to say
this; rather, [1472] they were instructed in advance about both
the servitude of the Babylonians and their own freedom: not
long after, Cyrus destroyed the power of the former and re-
stored those [Le., the jews] to their former freedom. But its
dregs will not be emptied: all the sinners of the earth will drink. He
called the worse punishment dregs: I drank the milder potion,
he is saying-that is, I was subjected to the lesser evils-whereas
the Babylonians drink the very sediment-that is, they will suf-
fer worse things than they committed; I gained the return after
being enslaved for seventy years, whereas they will be consigned
to unremitting servitude.
(6) As for me, on the contrary, I shall rejoice forever, I shall sing to
the God of Jacob (v. 9): just as they made fun of our troubles
when we drank, so we shall offer hymn singing to God on see-
ing their punishment, not to mock them but to prove grateful
for the favors. I shall break all the horns of sinners, and the horn of
the righteous will be exalted (v. 10). In these words they were
taught in advance that they would get the better of the enemies
attacking them after the return. This, of course, is the reason
he said all the horns of sinners, since a combined force from dif-
ferent nations declared war on them; the prophecy of Ezekiel
also mentions this, and of course that of Micah and that of
Zechariah. 6 Once they were worsted, [the jews] became famous
4· Cf.Jer 25. 1 5-28.

5. Again Theodoret employs a non<ommittal phrase in these psalms whose
authorship is a moot point.
6. As he tells us in the preface, Theodoret had completed com.mentaries on
and illustrious for pulling off such a victory. He called the pious
mind horn of the righteous. If, on the other hand, one wanted to
understand Zerubbabel as the one called righteous here, whom
God used as his minister in achieving that victory, one would
not err far from the truth. 7
Ezekiel and The Twelve (minor prophets) before coming to the Psalms though,
in fact, he makes more frequent reference to Isaiah and Jeremiah.
7. Theodoret is flexible in the positions he takes, and is prepared to allow
the reader to differ, especially where the reference is debatable.
To the end. In hymns, a psalm for Asaph,

a song on the Assyrian.
FOUND THE INSERTION of "the Assyrian" not in the
Hexapla but in some copies. l The psalm does contain
this theme, however: it forecasts events involving Sen-
nacherib and the punishment inflicted on the army.
(2) God is known inJudah, great is his name in Israel (v. 1): With
so many myriads struck down in one night by the death-bearing
blow [1473] at the hands of an angel,2 the God of all, who takes
good care of Israel and made his own appearance in Judah, be-
came clear to everyone. His abode has been established in peace,
and his dwelling in Sion 3 (v. 2): at the destruction of the multi-
tude, the survivors took to their heels, becoming messengers of
the divine power; this was the reason they were not exterminat-
ed along with the others. The city enjoyed peace on that ac-
count, and everyone formed the impression that God in real
fact was pleased to dwell in Sion. Then he teaches how God is
known in Judah: There he broke the force of the bows, shield, sword,
and war (v. 3). Before the city's ramparts, he is saying, he did
away at the same time with shield bearers, archers, and targe-
teers, and rendered their weapons completely useless.
(3) You shed light marvelously from everlasting mountains (v. 4).
Symmachus, on the other hand, put it this way, "You are con-
spicuous, immense from mountains of hunting": on our moun-
tains you dispatch the adversaries to death's hunting, revealed
I. Theodoret seems to have had access to various forms of the LXX, we have
noted (see Introduction, section 3).
2. Cf. 2 Kings 19.35.
3. For Salem the LXX reads shalom, and Theodoret has no difficulty rational-
izing it, unaware of the solecism.
22
as conspicuous and immense to everyone; you shed light on the
ignorant with the marvel, and teach [them] who you are. 4 AU
the foolish of heart were confused; they slept their sleep and found noth-
ing (v. 5): adopting a greater arrogance in your regard, they suf-
fered sudden confusion on account of their folly of soul,
thought themselves dozing safely and were disappointed, death
succeeding sleep. History also teaches this, that on arising they
found everyone dead. All the men of wealth in their hands. Sym-
machus, however, is saying, "All the men, strong with regard to
their hands." The strength of their hands, he is saying, was of
no use to them, though they counted on it to seize everyone's
wealth.
(4) To bring out what on earth it was they did not gain from
it, he added, At your rebuke, 0 God ofJacob, those riding the horses
fell into a sleep (v. 6). You nodded, he is saying, and immediately
those priding themselves on their knowledge of equestrian
skills fell down. By feU into a sleep he indicated the ease of death:
just as the sleeper easily dozes if inclined, so they experienced a
sudden end of their life. You are fearsome, and who can withstand
you? (v. 7): who is sufficient to withstand you and flee the pun-
ishment inflicted by you? From your rage [1476] at that time: as
soon as you heard the blasphemies, you were able to punish the
guilty, but showed long-suffering in waiting for change.
(5) From heaven you made judgment heard (v. 8). From on high,
he is saying, you deliver the verdicts as you wish. In place of you
made heard, on the other hand, Symmachus said, "you will make
audible." Earth feared and was stiU. when God arose to judgment, to
save all the gentle of the earth (vv. 8-9). All were filled with dread,
he is saying, and ceased their assault on us, seeing you as a kind
of judge delivering the verdict against them, and those gaining
salvation who employed right reason and announced your
help. Because human pondering will confess to you, and remnant of
pondering will celebrate you: enjoying these good things, they will
4. His LXX version being less than pellucid, Theodoret turns to the differ-
ent but equally obscure version of Symmachus, and does his best briefly to para-
phrase each without reconciling them. His puzzlement is understandable in the
light of his ignorance of the Hebrew, where homonyms 'ad, "eternity," and 'ad,
"prey, " could easily be confused by translators.
devote their thoughts to hymn singing, directing not even a

small portion of them to a different concern. 5
(6) Make vows and perform them to the Lord, our God (v. 11).
They encourage one another both to promise gifts and keep
their promises: it is shameful and completely ungrateful for
neighbors, on the one hand, to do all this out of dread, and for
those granted favors, on the other, to be afflicted with ingrati-
tude. He makes this clear in what follows: All those in his circle
wiliining gifts for the fearsome one, who removes "'eaths of ruiers, ftar-
some before the kings of the earth (vv. 11-12): they will provide gifts
when terrified by the miracles that have happened and on
learning from experience that he is truly God, who inflicts
death both on the influential and on those thought to rule the
earth.
5. Theodoret is naturally struggling to find meaning in a psalm whose text

Gunkel thought "repeatedly very corrupt." Sennacherib "the Assyrian" has
been left far behind.
To the end. On Jeduthun. A psalm for Asaph.

YMMACHUS, ON THE OTHER HAND, said "through Je-
duthun." He was the one entrusted with the choir of
those praising God in song. I So Asaph either in person
or as a minister of David's inspired composition [uttered this
psalm]: making a decision on doubtful matters is not without
risk. 2 It foretells the discordant thoughts of the Israelites forced
to serve in Babylon, and the pangs stemming from this situa-
tion. He teaches also what kind of prayer they had to offer to
God when requesting freedom from the troubles. He gave the
psalm the form [of recital] by those recounting these very
things after the return and praising God in song.
(2) [1477] I cried with my voice to the Lord, with my voice to God,
and he heard me (v. 1). Earnestly, he is saying, I offered prayer,
and immediately I received my request. Then he teaches the
time this happened: In a day of my tribulation I sought out God (v.
2): buffeted by pains I diligently sought out the divine assis-
tance; sought out implies the earnest prayer. Then he shows the
manner of the supplication: With my hands at night before him,
and I was not disappointed. Symmachus, on the other hand, put it
this way, "My hand at night was stretched out constantly": at
night I stretched out the hands to bring quiet, begging to be
granted loving-kindness, and I was not deceived in my hope.
This in fact was indicated by I was not disappointed, that is, It was
1. Cf. 1 Chron 16.37-42, a context in which both Asaph and Jeduthun are
referred to as liturgical ministers, and the opening of Ps 39 and Ps 62. If Dori-
val is right about references to alternative versions being later insertions, the
choirmaster Theodoret refers to is Asaph.
2. Theodoret, at least in the short form of the text, has been seen in the
preface and elsewhere to be flexible on issues such as authorship of the Psalms.
Here he formulates this admirable policy of avoiding dogmatism.
25
not in vain that I kept vigil, but I reaped the benefit of the
prayer.
(3) My soul refused to be consoled. I called God to mind, and was
made glad (vv. 2-3): I drove out every pretext for consolation,
and had recollection of God as sole comfort. I pondered, and my
spirit fainted. Symmachus, on the other hand, put it this way, "I
talked to myself, and my spirits fell": in constant converse with
myself and pondering the problems besetting me, I despaired
of freedom from them and felt the bitter barbs of despondency.
My eyes anticipated watches (v. 4). He calls watches the divisions of
the night when the guards entrust the watch to one another,
suggesting in this way staying awake all night. I was disturbed and
did not speak. The same people said this in the forty-first psalm,
"My soul was disturbed within me":3 I could not bear to reveal
my thoughts to others.
(4) I pondered days gone by, and I recalled eternal years. I meditat-
ed (v. 5). I renewed the memory of your former favors, he is say-
ing, and reflected on the great number of favors our forebears
were granted by you, the way they were freed from the slavery
of the Egyptians, the way they passed through the Red Sea, the
way they gained the land promised to the ancestors. By night I
communed with my heart, and stirred up my spirit (v. 6). For stirred
up Theodotion, on the other hand, said "examined" and
Aquila, "poked." Considering these things within myself at
night, he is saying, [1480] I asked myself why he took such care
of our forebears and yet ignores our plight.
(5) In addition to these thoughts I had others: Surely the Lord
will not reject [us] forever and will not be further displeased [with us] ?
Will he terminate his mercy forever? (vv. 7-8): surely he has not ut-
terly despaired of our situation and put us beyond his particu-
lar care? Has he put an end to his word from generation to genera-
tion? Symmachus, on the other hand, put it this way, "He put an
end to his talking on each generation." I was afraid also of this,
he is saying, that foreknowing the situation of each generation
from the beginning, he imposes the limits for each generation.
Surely God has not forgotten to have pity? or will not in his anger with-
3. PS42.6.
hold his pity? (v. 9): but in turn I consoled myself with the
thought that God, prone to pity as he is, will not bring himself
to dismiss our situation as if to oblivion, and close up the fonts
of mercy in anger as if by some barrier.
(6) And I said, Now I have begun, this change of the right hand of
the Most High (v. 10). I have become, he is saying, the means of
such transformation for myself; by sin I gave rise to the punish-
ment, so I am the source of the evils. Now I have begun to be
corrected by the right hand of the Most High, which imposes un-
fortunate punishments in place of the former benefits (refer-
ring to the punishment as change of God's right hand for the rea-
son that the right hand of the Most High usually confers good
things). But not content even with these thoughts, I reminded
myself of the Lord's goodness, saying this, I remembered the works
of the Lord, because I shall remember your marvels from the beginning.
I shall meditate on all your works, and muse on your exploits (v. 11): I
shall bring to the fore all marvels done by you for us from the
beginning, and pondering them constantly I shall not forsake
my sound hope.
(7) 0 God, your way in holiness (v. 13). Symmachus, on the
other hand, put it this way, "0 God, your way in sanctity."
Aquila, however, has "in what is sanctified." You are holy, he is
saying, and you rest in a holy place, and in them you dwell and
move about. Which god is so great as our God? You, 0 God, are the
one who alone works wonders (vv. 13-14): you are superior to all,
Lord, alone working the wonders you wish. [1481] You made
your power known among the peoples. With your arm you redeemed
your people, the children of Jacob and Joseph (vv. 14-15): you re-
vealed your might to all people by freeing from slavery to Egyp-
tians the people styled your own, who had Jacob as forebear
and were rendered illustrious from kinship with Joseph.
(8) Waters saw you, 0 God, waters saw you and were afraid, depths
were troubled, a mighty sound of waters (v. 16): in every way, Lord,
you demonstrated your power, scourging Egyptians, freeing
your people, appearing in the sea, the water divided, nature
flowing from either direction. The clouds uttered a sound, with
your arrows passing; sound o/your thunder in the wheel (vv. 17-18).
Symmachus, on the other hand, said, "The sky gave a roar." The
sea was in fact divided, as history tells us, by a strong south wind
blowing;4 the air congealed, the clouds gathered, and a gale
arose. Your punishments, however, he is saying, came like ar-
rows against the enemy; with the crash of the thunderclap you
impeded the wheels of the Egyptians' chariots. History also
teaches this: "It was at the morning watch that the Lord looked
upon the Egyptians' encampment, clogged their chariots' axles
and did violence to them. "5 Your lightningflashed in the world: the
light of your wonder working coursed through the whole world
like a lightning flash. The earth shook and was all of a tremble;
hearing of your power, they were all filled with dread. The pros-
titute Rahab also said this to the spies, "Fear and dread of you
fell on us: we heard how the Lord your God divided the Red
Sea before you. "6
(9) Your way was in the sea, and your paths in many waters, and
no trace of you will befound (v. 19): it is easy for you even to part
the sea, and ride on many waters without leaving even a trace,
being naturally incorporeal. He added this to what is above,
meaning, You led the people without being seen, and showed
us no trace of your movement. You guided your people like sheep by
the hand of Moses and Aaron (v. 20): employing those ministers
and speaking through them, you guided your people and edu-
cated them in your Law. He made mention of all this to prompt
the God of all to mercy, appealing for enjoyment of the same
care.
4. Cf. Exod 14.21 [LXX],an east wind in the Hebrew.

5. Exod 14.24-25. Theodoret is haVing trouble with the LXX reading of
"wheel," which inadequately turns a Hebrew word for ':jar" (from a potter's
wheel?); he bravely looks beyond semantics for some light.
6.Josh 2.g-10,loosely recalled.
OJ understanding, for Asaph. [I484]

HE GOD OF ALL GAVE the ancient Law to the children
of Israel, and ordered them to learn it constantly,
teach the children, and let their offspring see the rea-
son for the festivals so that on learning of the divine favors they
might prove grateful to the one bestowing such gifts. "You will
teach them to your children, and your children's children," he
is saying, "and they will keep the commandments of the Lord
God so that it may be well with them."l The charism of in spira-
tion has done this also in the present psalm: it reminds us of
the people and their offspring, and of the ingratitude for what
had been done by God and the good things provided on the
part of the recipients of these.
(2) Attend, my people, to my Law (v. 1): I urge you to listen at-
tentively to what is said: I offer you the present exhortation like
some law. Incline your ears to the words of my mouth: listen with en-
thusiasm to what is said by me. I shall open my mouth in parables; I
shall utter riddles from the beginning (v. 2). Since he leveled a
charge at the parents for the benefit of the children, he called
such an account a parable as an obscure saying conveying hid-
den benefit. He added that he offers also ancient riddles. And
to teach when he got the information, he added, The very things
that we have heard and known (v. 3). Then he gave an inkling into
the teachers of these things: and that our ancestors narrated to us.
They were not hidden from their children in another generation, an-
nouncing the praises of the Lord, his powers and his marvels which he
worked (w. 3-4). From the very beginning, he is saying, the wit-
nesses of the marvels taught them to their own children, and
they in turn transmitted the teaching to their offspring.
1. Evidently a conflation of Deuteronomic texts, such as Deut ,f-9, 6.25, and
8.11.
29
(3) [1485] They did this, he is saying, in obedience to the

divine law; he added, He raised up testimony in Jacob, and set a
Law in Israel (v. 5). He calls testimony the tabernacle fixed in the
wilderness, holding as it did the tables of the testimony. In fact,
he calls Law, as we said before, the commandments, testi-
monies, judgments, and ordinances; we said this more clearly
in the eighteenth psalm. 2 What he commanded to our fathers for
making known to their children. This he commanded through the
giving of the Law, he is saying, so that the parents might trans-
mit to the offspring the account of the marvels like a kind of in-
heritance. So that another generation might be aware, children born to
them will also rise up and announce them to their children (v. 6): Hav-
ing learned this from their parents in this way, they in turn of-
fered the same teaching to their children, and the memory of
them was kept unforgettable.
(4) What is the fruit of the teaching? That they may place their
hope in God, and not forget his works but seek out his commandments
(v. 7): learning God's power and how easy it is for him to do all
the good things, they will develop sound hope in him and fol-
low the laws laid down by him. Lest they become like their ancestors,
a generation twisted and embittered (v. 8): learning of the ungrate-
ful attitude of their ancestors, and how they often provoked
God to anger through transgression of the Law, they will be on
their guard against imitating them. A generation that did not di-
rect its heart, and its spirit was not fixed on God: they did not devel-
op a firm faith in God,. being unwilling to travel the straight
and narrow, having instead an attitude at odds with the divine
ordinances.
(5) Children of Ephraim aiming and firing arrows were turned
back on the day of battle (v. 9). He delivers a different charge
against the tribe of Ephraim, that of paying great attention to
idols; the story of the Judges also teaches us this, and the third
[book] of Kings. For they set up heifers and turned the nine
tribes away from the worship according to the Law, thus becom-
ing the source of apostasy.3 It is this in particular which the
2. Cf. Ps 19.7-9.
3. Cf. 1 Kings 12.25-33. Theodoret's hermeneutics and views on the
psalm's authorship are tested here, both because of the prospective viewpoint
grace of the Spirit foresees, and it accuses [them] of the sin not
yet committed, offering advice suited to them while knowing
they would not accept the recommendation, yet proposing the
appropriate benefit all the same. He stresses their strength and
archery skills, [1488] and charges them with timidity: they were
turned back on the day of battle; conceited about their military ex-
perience, they took to flight at the outset of fighting. They did
not keep God's covenant, and refused to walk in his Law (v. 10). It
was right for him to bring out their independent decision: they
refused to live in keeping with the Law, he is saying, and em-
brace the prescribed way of life. They forgot his kindnesses and the
marvels he had shown them (v. I I). To show when he did this, he
added, Marvels, which he worked in the sight of their ancestors (v.
12). Then to bring out the time and the place, in the land of
Egypt, in the field of Tanis: all this wonder working by God that
happened in Egypt, of which their ancestors became eyewit-
nesses, they cancelled from their memory.
(6) He parted the sea, and led them through; he pushed waters
aside like a wine bottle (v. 13). He gives the account of the mar-
vels concisely, giving pride of place to the chief one over the
others: the marvel of the sea and their journey through it ex-
ceeded natural boundaries. The God of all made the waters,
naturally prone, stand up on either side, as though by a word
forcing them into a wine bottle: since the shape of wine bottles
has natural ability to contain the liquid flawlessly, he was right
to employ this image of the divided [water] to show the power
of the divine word. 4 He guided them with a cloud by day, and with a
light of fire all through the night (v. 14): this cloud repelled the
severity of the [sun's] rays by day, and by night he provided the
service of fire. He split rock in the wilderness, and gave them to drink
as iffrom a great depth (v. IS): it was no little stream he made to
bubble up, but a fountain fit for those many myriads. He
brought this out more clearly in what follows: He made water
he has to presume and because of the attribution to Asaph. So he falls back on
oblique statements of authorship like "the grace of the Spirit," "the inspired
word, .. or "the charism of inspiration."
4. We have noted Theodoret's sensitivity to the literary artifice of the
psalmist; we can credit him with this hermeneutical skill, if not some strictly ex-
egetical skills.
gush from rock, and brought down water like rivers (v. 16): he divid-
ed the water flowing out into many rivulets, providing ready
and generous relief to the thirsty.
(7) They piled sin on sin against him; they provoked the Most High
in a waterless place. They tested God in their hearts to request food for
their souls (vv. 17-18): yet this did not drive wickedness from
their mind; rather, they persisted in being beset by the afflic-
tion of ingratitude. Along with such great kindnesses they want-
ed to experience divine power, and being short of food they did
not seek to receive what was necessary but accused God of pow-
erlessness. [1489] They spoke against God and said, Will God be
unable to lay a table in the wilderness? He struck rock there, and water
flowed and torrents poured: will he not also be able to give bread or lay
a table for his people? (VV. 19-20): the [miracle] of the waters was
simple and easy, he is saying: hidden in the hollows of the earth
it came to light. But food in the form of bread, that is sown [in
the ground] and grows over time-how could he suddenly pro-
vide that to us and satisfY our pressing hunger?
(8) Hence the Lord heard and tarried; fire was kindled towards Ja-
cob and anger arose against Israel (v. 2 1 ). The Lord of all was irri-
tated on this account, he is saying, he delayed giving them the
land promised to their fathers, and inflicted manifold punish-
ments; yet he did not inflict sudden destruction on them, await-
ing an increase in their children. The writings of blessed Moses
mentioned the punishment by fire;5 it was a plague they suf-
fered, he is saying. Because they did not believe in God, nor did they
hope in his salvation (v. 22). Nevertheless, he provided them with
food they had not grown, despite their being like this; he teach-
es this in what follows. He gave directions to clouds from above, and
opened heaven's doors. He rained on them manna to eat (vv. 23-24):
the clouds did not produce the normal outcome; instead, in
place of the rain naturally produced for watering the seed
sown, they gave birth to miraculous food. He called the supply
from above opening of heaven's doors: since we usually put doors
on storehouses, and open them when we want to take some-
thing out, the inspired word shows the God of all supplying the
manna as though from some storehouses.
5. Cf. Num 11.1-2.
(9) He gave them bread of heaven; a human being ate bread of an-
gels (w. 24-25)' He calls it bread of angels on account of its being
supplied by angels: angels, as we are taught by the divine Scrip-
ture, minister to the divine decisions. Likewise the divine Apos-
tle says, "Are they not all ministering spirits, sent for service for
the sake of those due to inherit salvation?" And again, "If the
message spoken through angels proved reliable,"6 and so on.
He calls it bread of heaven for being brought down from above;
the divine Scripture also refers to the birds that travel through
the air as heaven's winged creatures. He sent them provisions in
abundance. He let them share in this food and be satisfied, he is
saying.
(10) Then he describes the supply of the meat. [1492] He
took the south wind from heaven, and brought on the African in his
power. He rained flesh on them like dust, and winged birds like sand of
the seas (w. 26-27): by means of the winds he drove together
from all quarters the kind of those birds, and bade them fly
down in the direction of the [people's] dwellings, giving them
a lucky catch. They fell in the middle of their camp around their
dwellings. They ate and were completely satisfied; he met their desires,
they were not disappointed in their desires (w. 28-29). They enjoyed
what they had longed for, he is saying, and satisfied their glut-
tony; yet they paid the penalty for their greed. Food was still in
their mouths when God's anger came upon them, and he slew some of
their strongest and brought the elect of Israel up short (w. 30-31):
though they had great experience of the divine power and yet
did not believe God could supply food, he applied chastise-
ment to teach that he was capable of doing both, providing
good things and inflicting retribution.
(II) Nonetheless they persisted in sinning; [the psalmist]
said as much: In all this they still kept sinning, and did not believe in
his marvels. Their days were lost in futility, and their years in frenzy
(w. 32-33). Sinning and failing, he is saying, showing no care
for what could be of benefit to them, bent on futile and useless
6. Heb 1.14; 2.2. It strikes us as a little surprising that Theodoret. who has
been seen to take a sacramental interpretation of some psalm passages (espe-
cially in the longer form of his text). does not mention the eucharistic applica-
tion of these phrases in liturgy and ecclesiastical music.
pursuits, they gave themselves to such things with utter frenzy

and so departed this life. When he slew them, then it was that they
sought him out, they were converted and rose early to pray to God. They
remembered that God is their helper, and God the Most High is their re-
deemer (vv. 34-35). It was not without purpose that the loving
Lord put shackles on them: they gained no little benefit from
it. In fact, when enjoying the good things they had no sense of
it, whereas when punished they took to imploring divine loving-
kindness.
( 1 2) They loved him with their mouth, and were false to him with
their tongue. Their heart was not straight with him, nor were they true
to his covenant (vv. 36-37): using false words they promised to
love him; [1493] their thinking was at variance with their
words, intending the opposite of the divine laws and reluctant
to believe in the divine sayings. But he is full of pity, and will for-
give their sins and not destroy them (v. 38): yet he practiced his
characteristic goodness and could not bring himself to dispatch
them to utter ruin. 7 He will go to lengths to deflect his anger, and
will not enkindle his rage altogether. Symmachus, on the other
hand, put it this way, "For the most part he deflected his rage,
and did not stir up all his anger": he did not inflict on them the
punishment for their sins which they deserved, he is saying. He
remembered that they are flesh, a breeze that passes and does not return
(v. 39): he knew the weakness of their nature, and the fact that
they would not have a lengthy life span.
(13) How often they provoked him in the wilderness, enraged him
in waterless land. They turned about and tested God, and irritated the
Holy One of Israel (vv. 40-41). In all this he teaches the divine
long-suffering, though you could gain a more precise knowl-
edge of each event from history: on one occasion they made a
god of a heifer, on another they enrolled themselves with Baal
of Peor, on a different occasion they plotted rebellion against
the mighty Moses, though enjoying the manna for food they
were ungrateful, bidden to take possession of the promised
7. The psalm is proving to be a lengthy rehearsal of well-worn sacred histo-

ry, and Theodoret is content with mere paraphrase as he dashes through it. En-
countering verses where the LXX has rendered the Hebrew past tense as a fu-
ture, he is able-perhaps with the help of Symmachus--to ignore the error.
land they pleaded fear.8 Countless other things they committed

in addition to these, which we pass over, not wishing to prolong
the commentary.
(14) They did not remember his hand on the day when he redeemed
them from the hand of the persecutor (v. 42): they were unwilling to
be mindful of the former kindnesses or ponder God's strength
by which they were freed from Egyptians' slavery. Then he out-
lines the wonder working performed there. As he set his signs in
Egypt and his prodigies in the field of Tanis (v. 43). Tanis was the
site of Pharaoh's palace; there the mighty Moses inflicted pun-
ishment on the Egyptians. 9 He turned their rivers and their rain wa-
ters into blood so they could not drink (v. 44): first he changed into
blood not only the river water but also [the water] collected
from showers, bringing the pressure of thirst on the traducers.
He sent dogflies on them, and they devoured them, and frogs, and they
destroyed them. He delivered up their crops to the blight, and their
labors to locusts (vv. 45-46): [1496] employing dogflies and frogs
as ministers of his rage, he inflicted harsh pains on them, and
destroyed the crops of the land with blight and locusts.
( 15) He ruined their vineyards with hail, and their mulberries with
frost (v. 47): he laid waste the crops with blight and locusts, and
with hail and frost he rotted the very roots of the trees. The
other interpreters, however, take mulberries as sycamores. He
gave their cattle over to the hail, and their possessions to the fire (v. 48).
Symmachus, on the other hand, put it this way, "Giving their
cattle over to hunger, and their possessions to birds of prey":
coming to a sudden end, they became food for birds of prey. He
sent against them the fury of his anger-anger, fury, tribulation, a dis-
patch of wicked angels (v. 49). He called the harsh punishments
anger, fury, tribulation, and the ministers of the punishment
wicked angels, using wicked not of malice of nature or of free will
but of the retribution in punishment. He likewise calls the day
8. Cf. Exod 32; Num 25,11, 14, and 16. As usual, such historical references
are but mere footnotes to his text, since he has "no wish to prolong his com-
mentary," as he insists.
9. Tanis, occurring also in v. 12, for which the Hebrew reads Zoan, has been
thought by modern-and evidendy ancient--geographers to have been the
biblical Rameses (Exod 1) where Ramses II had his palace. Theodoret is closer
to the truth in this designation than in the reference to Moses.
of punishment a "wicked day."10 Symmachus made this clear by

saying "angels who do evil" for wicked angels.
(16) He made a path for his anger (v. 50), that is, loving-kind-
ness did not prevent punishment, but gave room for the right-
eous correction. He indicated this also in what follows: He did
not spare their souls from death; he confined their cattle to death. He
struck every firstborn in Egypt, firstjruit of every labor of theirs, in the
tents of Ham (w. 50-51): seeing their obstinate attitude, he in-
flicted punishments on them without stint-firstly inflicting
ruin on the cattle, and afterwards unexpected death on the
firstborn ones. He called Egypt tents of Ham since Mesrem was
the son of Ham, and Mesrem is Egypt. 1I He took away his people
like sheep, and led them up into the wilderness like a flock (v. 52): af-
ter chastising them in that way, he led his own people into the
wilderness, after the manner of a shepherd leading the flock.
He guided them in hope, and they were not afraid (v. 53): after giving
many pledges of his peculiar might, he bade them to trust in
him and not to be afraid. Now, this was done by the God of all,
[ 1497] whereas they were unwilling to trust in the power of
God. The sea covered their foes: the sea provided a way for them,
but flooded the others with waves.
( 17) He brought them to his mountain of holiness, this mountain
which his right hand acquired (v. 54): so having freed them from
there, he gave them a land he had promised; by Mount Sion
[the psalmist] indicated the whole land. He drove out nations be-
fore them, and gave them a heritage with a cord of inheritance: having
freed the land from the former occupants, he gave control of it
to them in keeping with the promises. This is the meaning of
with a cord of inheritance: owners usually measure their own land;
the history of Joshua son of Nun gives more precise informa-
tion on lots and divisions. He settled the tribes rif Israel in their tents:
he allotted the land according to tribes.
(18) Mter thus highlighting their infidelity after the wilder-
ness, he describes the transgressions in the land of promise.
They tested and provoked God the Most High, and did not observe his
testimonies (v. 56): despite such wonderful kindnesses, they con-
10. Cf. Ps 41.1.
I I. Cf. Gen 10.6.
tinued transgressing and breaking the divine commandments.
They turned away and were rebellious just as their ancestors were, too
(v. 57): they imitated the malice of their ancestors, and though
perceiving their punishment, they gained nothing from it. They
were bent into a crooked bow. A skillfully made bow shoots arrows
directed in keeping with the aim, whereas one affected by a
twist is unable to aim the arrows shot. So, too, those people,
having lost their upright thinking, did not respond as they
ought to the divine benefits either, and made an occasion of
benefit into an occasion of harm. They enraged him on their hills,
and with their carvings aroused his jealousy (v. 58): though receiv-
ing good things from the God of all, they served lifeless idols.
(19) God heard, and was scornful (v. 59). When they made re-
quests, he is saying, he did not accord them his characteristic
providence. The story of the Judges brings this out more clear-
ly: he handed them over, at one time to the Ammonites, at an-
other time to the Moabites, at a different time to Midianites
and Philistines, exacting a penalty of them for impiety. He
brought Israel down altogether: that famous people, freed against
the odds from the Egyptians' slavery, which the sea beheld and
took flight, and the Jordan turned backwards-that people eas-
ily defeated its neighbors in battle. [1500] He rejected the
dwelling at Shiloh, a tabernacle where he dwelt among human beings
(v. 60). The opening of the Kings teaches this in turn, mention-
ing Eli the high priest and the offences of his sons. He handed
over their power to captivity, and their pride into the hands of foes (v.
61). He calls the ark their power and pride; when Hophni and
Phinehas brought it out for assistance to their kin, they paid
the penalty for their transgression, whereas the Philistines cap-
tured the ark and dedicated it like spoils of some kind to
Dagon, an idol worshipped by them. 12
(20) He hemmed in his people with the sword, and ignored his in-
heritance (v. 62): he gave them into the hands of the enemies on
account of the excess of their transgression. He gave them the
name inheritance for being always the recipients of the greatest
care at his hands. The great Moses likewise gave that name to
12. Cf. 1 Sam 1-5.

them: "The Lord's portion," he is saying, "was his people Jacob,

Israel cord of his inheritance. "13 He next lists the forms of pun-
ishment: Fire consumed their young men; there was no lamentation
for their maidens. Their priests were put to the sword, there was no
grievingfor their widows (vv. 63-64): he surrendered them to fire,
and there was no customary mourning of them, everyone pre-
occupied with their own troubles. The priests Hophni and
Phinehas, though carrying out the ark itself, met a sticky end,
learning through experience itself that those living a life of law-
lessness should not expect divine care.
(~1) The Lord was awakened as iffrom sleep (v. 65): still, by sub-
mitting them to the same punishments, he also taught their en-
emies the cause of what happened. Like a warrior drunk with
wine. He struck their foes in the rear, he gave them everlasting disgrace
(vv. 65-66): throwing off his long-suffering like some dream,
he inflicted the blow on the Philistines by means of which they
were disgraced in the sight of everyone. He means the condi-
tion of inactivity, as the historical account teaches; the inspired
composition also indicated it,14 saying, He struck their foes in the
rear, solemnly referring to the place that received the blow. He
called long-suffering sleep, and indignation [1501] drunk with
wine: punishmentjustiy inflicted on the guilty ones is like a nov-
elty on God's part.
(~~) He rejected the tent ofjoseph, and did not choose the tribe of
Ephraim (v. 67). Once again omitting the other tribes, he men-
tions only Ephraim, foreseeing the coming treachery: Jer-
oboam came from it, and he was the one who took the ten
tribes away from the Davidic monarchy. joseph and Ephraim refer
to the same tribe, Ephraim being Joseph's son. He says it was re-
jected through the fact of the tabernacle's not remaining in
Shiloh; instead, the gift of the divine ark was transferred to
Jerusalem, where Solomon also erected the divine Temple lat-
er. He chose the tribe ofjudah, Mount Sion, which he loved (v. 68).
He chose the tribe ofJudah , of course, on account of the rod of
13· Deut 32.9.
14. The distinction Theodoret seems to be making is interesting: while the
Psalms are classed propheteia, "inspired composition," and the psalmist prophetes,
the book of Kings is classed as histuria or syngraphe and the composer syn-
grapheus.
Jesse being expected to flower. The patriarch Jacob also made a

prophecy about this shoot in blessing Judah, 15 and the divinely
inspired Paul also mentions it in speaking this way, "It is evident
that our Lord Jesus Christ sprang from Judah. "16 So it was for
this reason that he preferred the tribe of Judah to the others;
but because this mystery was not known to the majority, he very
wisely added, Mount Sion, which he loved, so as to quench the
envy of the other tribes, as if to say, Take no occasion of jeal-
ousy: it was on account of Mount Sion that he chose the tribe of
Judah. Furthermore, he wants to present the mountain as ven-
erable on account of the Temple to be built on it.
(23) He built his sanctuary like a unicorn (v. 69). They say the
unicorn is equipped with one horn, and the Law gave instruc-
tions for adoring one God; so it was right for him to liken the
one Temple, dedicated to the one God, to a unicorn. 17 He
founded it on the earth forever. Symmachus, on the other hand, put
it this way, "like the earth, which he founded forever"; and the
others gave the same sense. He means, then, that just as he
built one earth, so he ordered theJews to build one Temple.
(24) He chose his servant David, and brought him from the flocks
of sheep (v. 70). In this he makes the same point, both of David's
virtue, calling him God's servant, and of God's generosity in
making the shepherd a king. [1504] He took him from behind the
young (v. 71). Symmachus, on the other hand, put it this way,
"He brought him as he was following the pregnant ones." This,
too, is an extreme example of generosity: he was not an experi-
enced shepherd nor an assistant shepherd, just following the
sheep giving birth. To be shepherd to Jacob his servant and Israel his
inheritance. He shepherded them in the innocence of his heart, and
guided them with the skills of his hands (w. 71-72). This shows the
extraordinary degree of care: it was not over any people that he
15. Cf. Cen 49.10.

16. Heb 7.14.
17. A classic example of the commentator as rationalizer! By any standards
the comparison he finds in his text is puzzling; and unable to check the He-
brew original, ramim, "high (places)," which his LXX has misread as r'emim,
"unicorn," Theodoret-philosophically unable to admit ignorance-comes up
with this ingenious piece of rationalizing. As the Italians say, se non eVeTO, ben
trovato.
placed the pastor of the sheep; instead, combining skill with

simplicity he guided them according to the divine laws. The
Lord's lawgiving is like this: "Be wise as serpents and simple as
doves":18 eliminating vice of each kind, rejecting the evildoing
of one and the folly of the other, he presented as commendable
the combined virtues. We, too, should practice this virtue in
our own case, called as we are like blessed David-or rather, to
a higher vocation: we have been entrusted with a ministry of
greater things, to walk worthily of the calling to which we are
called, according to the lawgiving of the divinely inspired
Paul. 19
18. Matt 10.16. Theodoret is choosing not to advert to the relevance to au-
thorship of this inclusion in the psalm of biographical details and encomium of
David.
19. Eph 4.1. It has been a long psalm, and Theodoret has been at his most
concise, but can still spare the briefest of applications of at least one verse to
the life of the reader.
A psalm for Asaph.

HE INSPIRED WORD PROPHESIES the frenzy of Antiochus,
nicknamed Epiphanes, against the people of the Jews. I
It expresses the oracle as a prayer offered by pious peo-
ple at a time in the future when, though not yet defeated, they
were still beset by calamities.
(2) 0 God, the nations entered your inheritance, they defiled your
holy Temple (v. 1). The grace of the Spirit wisely taught the peo-
ple struggling with those difficult problems to fall to prayer:
they narrated in the first place not their own suffering but the
sacrilege committed against the divine Temple, the Temple
having committed no fault against the divine Law. Nations giv-
en to a life of impiety and lawlessness, he is saying, gained pow-
er over your inheritance: they presumed to gain entry to the re-
cesses of your Temple.
(3) It was not only, however, that they polluted your holy
places with demons' altars and sacrifices. They turned Jerusalem
into a hut of a garden-watcher: after totally ravaging the whole city,
they made the famous Jerusalem no different from a hut of a
garden-watcher. [1 505] They turned your servants' corpses into food
for the birds of heaven, the flesh of your holy ones for the beasts of the
earth (v. 2): they directed such ferocity and frenzy against your
attendants as to expose their bodies as a meal for beasts and
flesh-eating birds. They poured out their blood like water around
Jerusalem, and there was no one to bury them (v. 3): possessed of a
bloodthirsty mentality, they did away with those of pious life,
I. Theodoret is aware of the association of this psalm with the Maccabean
wars, while not adverting to quotation of it (v. 3 specifically, as 1 Macc 7.17) as a
"word that was written" before the events described there and already enjoying
canonical status. But, as usual, he sees the author (referred to obliquely in
these Asaph psalms) composing with prophetic perspective before those events.
41
and made their blood flow in streams down onto the earth, not
allowing the slaughtered to be given burial.
(4) We have become a laughing stock to our neighbors, a mockery
and taunt for those around us (v. 4). These things rendered us an
object of reproach to our neighbors; on account of them we be-
came a source of glee to our associates. He refers to the
Philistines, Idumeans, Ammonites, Moabites, and the other
nearby nations as neighbors, opposed and hostile as they always
were. How long, 0 Lord? will you be angry forever? will your jealousy
burn like fire? (v. 5). In giving the Law God ordered [them] to
serve him alone and to adore no one else as a god: "Because I
am the Lord your God," he is saying, "a jealous God, a devour-
ing fire. "2 As has often been said by us, however, no one hear-
ing of one God should form the impression of a monarchy: he
gives the name God to the being without limit and always in ex-
istence that we adore as Father, Son, and Holy Spirit; but let no
one of the more scholarly be in any doubt that God the Word,
who is Jesus Christ, our Savior, gives the law. The inspired word
recalls this here, too: will your jealousy burn like a fire? Be angry
with us no further, Lord, he is saying, nor inflame jealousy
against us like fire on account of our failings.
(5) Pour out your anger on the nations that do not know you, and
on kingdoms that do not call on your name (v. 6): since you require
penalty for sins from human beings, I beg that you transfer
your rage against those who in no way wish to learn your name,
and instead are in thrall to extreme impiety. Because they de-
vouredJacob and laid waste his place (v. 7): this, too, was a clear
sign of their impiety, putting us to death, ravaging the country,
and devastating the cities without enduring any trouble from
us. His place, on the other hand, Aquila rendered as "his ap-
pearance," Symmachus, "his beauty" and Theodotion, "his
charm," which are better indicators of the divine [1508]
house. 3 He was right to call the people Jacob, prompting God to
mercy with mention of the ancestor.
2. A conflation of Exod 34.14 and Deut 4.24. The longer form of the text is
now prompted to insert a theological corrective in case any nitpicking scholar
argue from the mention of 'Jealousy" to some unitarian concept of God.
3. Theodoret's exegetical skills let him down again. Faced with alternative
(6) Do not remember our ancient iniquities (v. 8). Those offering
this prayer were pious. displaying much zeal for piety; the Mac-
cabees' virtue was celebrated. after all. So he was right not to re-
quire an account of the people for the former sins. They made
this request. however. and in fact added nothing in second
place. that God have regard for their existing piety-something
which particularly reveals their great virtue. recalling former
sins but hiding existing piety. .Let your pity quickly take the initia-
tive in our regard, Lord, because we have been reduced to severe poverty.
Help us. 0 God our savior (vv. 8-g): extend your irresistible aid as
quickly as possible: we are bereft of all providence. yet have you
alone as helper and savior. For the sake of the glory of your name. 0
Lord. rescue us; forgive our sins for your name's sake. Nowhere do
they mention their own virtue. asking instead to attain divine
assistance on account of the divine name. We are the ones who
have done evil, they say, but blasphemy comes against your
name; so we beg you to overlook the sins, reverse the calamities
and give a glimpse of your power to those ignorant of it.
(7) In case the nations ever say, Where is their God? (v. 10). The
other translators, on the other hand, spoke of this as already a
fact. "Why do the nations say, Where is their God?" This pains
me, he is saying, this pierces me more sharply than any arrow,
the nations' presumption of blaspheming against you and say-
ing in mockery, Where is your God, who you say scourged the
Egyptians, parted the sea while granting you a crossing, and
performed all the other great and famous things? Let the aveng-
ing of the shedding of the blood of your servants be known to the na-
tions in our sight: so we beg that some pay the penalty for blood-
thirstiness, and all the others see with us your just sentence and
your anger over your slain attendants. Let the groaning of those in
bondage come in before you; in keeping with the greatness of your arm
preserve the children of those put to death (v. 11): I beg you also to
look upon those still surviving but lying in bondage, awaiting
death, and not to condemn our race to perdition, but save the
versions-the LXX (correctly) reading naweh, "place," and the other three
translators a rare form identical in the Hebrew meaning "comeliness"-without
reference to the original text he decides in favor of the latter erroneous render-
ing by a process of rationalizing alone.
children of those put to death [1509] and establish a new be-

ginning from them.
(8) Repay our neighbors sevenfold into their bosom for the reproach-
es they leveled at you, Lord (v. 12): inflict multiple punishment on
our neighbors for the blasphemy. In these words he did not in-
dicate a definite number, but required that the worst punish-
ment be inflicted on them, after the manner of the saying, "A
barren woman bore seven children "4-that is, many. He used
the term bosom by analogy with those carrying something in
their bosom and holding on to it carefully lest it fall out-in
other words, Fill them with disasters constantly besetting them.
We for our part, your people, sheep of your pasture, shall freely confess
to you, 0 God, forever, and proclaim your praise for generation after
generation (v. 13): we who are styled your people and called your
little flock shall offer you hymns perpetually, and give thanks
for the benefits. Having put this in writing, we shall offer the ac-
count of it to people to come. He said freely confess instead of
confess; the word indicates thanksgiving.
4.1 Sam 2·5·

To the end. In hymns, for those

who will be changed. A testimony to Asaph.
A psalm on the Assyrian.
HE PRESENT PSALM FORETELLS a change in af-
fairs: the "change" suggests and testifies to this'-
hence the inclusion of "testimony." The grace of the
Spirit prophesies the captivity of the Jews and the enslavement
in Babylon.2 The psalm is expressed as a prayer offered to the
God of all by those same people: the charism of inspiration
teaches them what words are required to propitiate God and
prompt him to mercy. It also foretells the salvation coming to
all human beings through the Lord Christ.
(2) You who shepherd Israel, give heed (v. 1): I beg you, Lord,
who care for your people like a shepherd, to receive my prayer.
VVho guide Joseph like a flock: when he had fallen into the clutches
of his brothers like some wolves, you freed him from their
hands, guided him to Egypt, and made him prevail over the
plotters. Mter describing in this way the care shown them,
[1512] [the psalmist] moved on to his power in general: Seated
above the cherubim, shine forth. Since the mighty Moses consecrat-
I. As explained in note 4 to Ps 45, Theodoret is wide off the mark here, not
simply for failing to see in this phrase in the title a cue to a melody, but for tak-
ing (with the LXX) shoshanim, "Lilies" (the melody cue), to be instead a form
of the verb shanah, "to change."
2. When the phrase "on the Assyrian" occurred in the title (in some forms
of the LXX) to Ps 76, Theodoret acknowledged it as an insertion, seeing in it a
reference to Sennacherib. Here he ignores it, continuing to see a reference to
Judah's captivity by the Babylonians, despite the psalm's accent on the north-
ern kingdom that fell foul of the Assyrians (or he confuses Assyrian with Baby-
lonian: see notes 3 and 8). The longer form of the text will endeavor to recover
this accent in comment on v. 2.
45
46 THEODORET OF G~RUS
ed some images of these creatures alone in the Holy of Holies,

placing the Mercy seat between them, and some divine appear-
ance was granted to the high priests in that way, it was right for
him to make mention of the cherubim here, too, and beg the
one seated above them to make himself manifest.
(3) Before Ephraim, Benjamin, and Manasseh (v. 2). I beg you,
he is saying, to make yourself manifest to your people; he indi-
cated all the people by mention of the tribes. He mentioned
these ones since he had referred to Joseph: Ephraim and Man-
asseh were sons of Joseph, and Benjamin their brother from
the one mother. Stir up your might, and come to save us. He rouses
God as one given to long-suffering and tranquillity: activate all
your power, he is saying, in being concerned for our salvation.
As was said by me above, this is the prayer, on the one hand, of
the people held captive by the Assyrians at that time,3 and on
the other hand of the nations anxious about the salvation com-
ing from the benefactor; the inspired mind wishes to say as
much in what follows as well.
(4) Turn us back, God oj hosts (v. 3): free [us] from slavery,
and grant us return. One prays for return from Babylon,the
other for conversion from idols. Then he brings out the ease of
the matter. Let your Jace shine Jorth, and we shall be saved: for solv-
ing the problems it is sufficient if you appear. 0 Lord God oj
hosts, how long will you be angry with your servants' prayer? (v. 4): to
what point, Lord, do you keep dismissing my entreaties in
anger at my failings? He calls the people his servant; the other
translators put "with your people's prayer" for your servant. You
will Jeed us bread oj tears, and give us to drink tears in Jull measure (v.
5). The tense has been changed here: the other translators
speak of it as already happened, "You fed us bread of tears, and
gave us to drink tears in full measure."4 He means, You mixed
our food and drink with tears; weeping and wailing we partake
3. In fact, as we noted above, this insertion from the longer form of the text
is at odds with the shorter, making more sense of the phrase in the title and
supporting a northern origin for the psalm posited by modern commentators.
4. We would like to think Theodoret has compared this further misreading
of the tense by the LXX with the original; but in view of his consistent failure to
detect it elsewhere, we must presume he has noticed this time that the other
translators have avoided it.
of the necessary nourishment. He did this by fitting the punish-
ment to the sins. The Lord also said this, 'With the measure
you measure, it will be measured to you";5 and the prophet
Zechariah also saw the measure in prophesying the destruction
of Babylon: 6 [1513] he said he espied two women wearing
wings of a hoopoe and carrying the measure, and ordered
them to take it to Babylon. In this we are taught the justice of
the divine verdict.
(5) You placed us as a sign of contradiction to our neighbors, and
our foes sneered at us (v. 6): we were made an object of reproach
to the nations nearby, who always bore us ill will. Yet we did not
depart from you; he said this also in what follows. Lord God of
hosts, turn us back; let your face shine, and we shall be saved (v. 7): so
disperse with your appearance the gloomy cloud of disasters,
and grant return. (The people make this request, as do the na-
tions, meaning by "appearance" the coming in the flesh.) You
are powerful, after all, and Lord of hosts, invisibly summoning
the former from captivity and saving the nations by your incar-
nation. 7
(6) Then he describes the ancient favors, asking to enjoy the
same providence. You moved a vine out of Egypt, you drove out na-
tions, and planted it [in their place]. You went as guide before it, sank
its roots, and jilled the land (vv. 8-9): you, 0 Lord, overthrew the
unjust rule of the Egyptians, you consigned the nations of the
Canaanites to ruin, led your people like a vine out of Egypt,
and after ensuring complete comfort along the way you planted
them in the land of the Canaanites. Its shadow covered mountains,
its branches the cedars of God. It extended its tendrils to the sea, its off-
shoots as far as rivers (vv. 1O-11). Having in figurative fashion
called the people a vine, he persisted with the figure: he calls
strength of the nearby nations mountains, the power of Israel set
over them a shadow covering them, the lofty rulers, those as-
signed leadership by God, cedars of God, and the kingdom of the
Israelites that proved more illustrious than they branches cover-
5. Matt 7. 2 .
6. Zech 5.g-11.
7. The longer form of the text keeps a Christological interpretation to the
fore.
ing the cedars. We know this happened also in the case of

blessed David and Solomon: the mighty David received tribute
not only from the Philistines, Idumeans, Ammonites, and
Moabites, but also from both parts of Syria, [15161 and the
queen of the Ethiopians came to Solomon, so celebrated was
he by all. By the vine's tendrils he means the multitude of the
people, and by offshoots the proselytes that came from the na-
tions and received knowledge of God. In all this he implies the
people's former good fortune.
( 7) Why have you done away with its wall, and all. who pass that
way pluck its grapes? (v. 12): why on earth have you deprived it of
your providence, and rendered it vulnerable to those intent on
wronging it? He called safety a wall: what a wall is to a vine,
God's providence is to those granted it. He called the enemies
those who pass that way: just as passersby safely pick the grapes of
a vine that is unprotected and unguarded and carry off its fruit,
so does the one deprived of divine care become vulnerable to
those wishing to do him wrong. A forest boar ravaged it, and a soli-
tary animal fed off it (v. 13). By this he indicated the different
incursions of the Assyrians: Shalmaneser and Sennacherib pil-
laged the other cities, while Nebuchadnezzar besieged Jeru-
salem and took those who escaped death into captivity.8 Since
he called Israel a vine, it was right for him to give its enemy the
name of a wild boar, this wild animal being particularly savage
on vines; he called the boar solitary animal because it lives by it-
self and is fiercer than the other animals, having nothing in
common with them. Since, then, Nebuchadnezzar was likewise
more savage than the other kings, he was right to give him the
name solitary animal.
(8) 0 God of hosts, turn back, look down from heaven and see; and
have regard for this vine. You matured that which your right hand
planted (vv. 14-15): I therefore beg you as mighty Lord to look
from above on the mutilation of the vine, and grant healing to
the ailment: the same providence of yours gave it the former
prosperity; he called providence right hand. And on a Son of
8. Theodoret strangely refers both to Assyrian and to Babylonian leaders as
"Assyrians," nominating the Babylonian Nebuchadnezzar as the foremost
among them.
Man, whom you confirmed for yourse?p Here he teaches the

springing up of Christ the Lord: he begs that the vine be given
care on account of the temple--clearly called Son of Man-to
be assumed from it. This is the way the Lord also [1517] in the
sacred Gospels, though being God and man at the same time,
called himself Son of Man, bestowing the name from the visible
nature. Consequently the inspired Word teaches those taken
captive to beseech the God of all to show some mercy to the
vine on account of the saving root springing from it. The Lord,
in fact, also calls himself this in the words, "I am the true vine,
you [are] the branches, and my Father is the farmer":l0 as man
he is the vine, as God he is also the farmer, sowing good seed in
his field. You see, though he sprang from this vine, which
proved useless, bearing thorns instead of grapes for the
farmer,ll he for his part became the true vine and put forth the
biggest branches,12 the multitude of those who believed in him.
The shadow from these truly covered the mountains, and the
limbs [covered] the cedars. The vine for its part truly extended
its branches to the sea, and its offshoots as far as the rivers.
There is no place, no place under heaven, in which the divine
vats from this vine are not established. For its sake they beg, in
narrating all its manifold sufferings, that it too enjoy mercy.
(9) Put to the torch and dug up (v. 16). From this in particular
it is clear that the psalm prophesies events concerning the
Babylonian and not Antiochus, as some thought: the Babylon-
ian both set fire to the Temple and consigned most of the city
to the flames. 13 Likewise at this place he says that they not only
went off after plucking the fruit but also dug it up, pulled it out
by the roots, and wasted it with fire. They will perish at the relmke
of your countenance: once you appear and take action, they will
be utterly useless and will suffer destruction. Let your hand be on
9. The Hebrew at this point has inserted this half-verse from v. 17; mention
of a son, which Dahood and Eissfeldt see referring to the king and Weiser to
the people, and which the RSV (with the LXX) renders as "son of man" (NRSV
"one"), leads Theodoret off on a Christological digression.
10. A precis ofJohn 15.1,5.
II. A loose recall oflsa 5.4; Matt 7.16.
12. Cf. Matt 13.32.
13. The Assyrians have now become Babylonian.
the man at your right, and on a Son of Man whom you confirmed for
yourself (v. 17): we thus enjoy your care on account of your be-
ing overcome with loving-kindness in this way and taking flesh
from us. He calls Son of Man the Lord of glory, of whom Paul
said, "If they had known, they would not have crucified the very
Lord of glory. "14
(10) May we not depart from you (v. IS): you do not renege
[1520] on your promises: once these firstfruits are received
from us, the whole human race will recognize the true God and
sing the praises of the loving-kindness demonstrated. You will
make us live, and we shall call on your name: in this manner the
power of death will be overcome, and we shall gain eternal life,
adoring you, God the Savior. 0 Lord God of hosts, turn us back; let
your face shine and we shall be saved (v. 19): so on account of all
this and the salvation coming to all people through us, deliver
us from this sadness and grant return: if you but appear, we
shall gain salvation.
14. I Cor 2.8. The short form of the text would have passed on without fur-
ther comment on this psalm verse after its appearance already as an appendage
to v. 15, but not the long form with its more Christological bent.
To the end. On the winepresses. A psalm for Asaph.

HIS PSALM PROPHESIES THE recall of the Jews
and the estrangement [from God] occurring after that;
then the calling of the nations and the fruit of piety of-
fered to God in the holy churches as in some winepresses. l The
opening of the psalm is expressed as though those who offered
that prayer had already returned, were dancing and urging one
another to sing the praises of the God who saved [them].
(2) Rejoice in God our help (v. 1). Symmachus, on the other
hand said "Honor" and Aquila, "Give praise." Offer the thanks-
giving hymn, he is saying, to God who gives us a share in his pe-
culiar providence. Be glad for the God ofJacob. Being glad is a tri-
umphal response, as we have often said. So they urge one
another to compose hymn singing to the God who bestowed
the victory. Take a psalm and beat a drum, a pleasing harp with a
lute (v. 2). They struck up the divine music with the use of dif-
ferent instruments; the story of the Chronicles teaches this.2 So
the theme exhorts those choirs to intermingle the harmonious
sound of those instruments with one another, and to sing God's
praises-some with lyres, others with drums, still others with
lutes. Symmachus, on the other hand, used "lyre" for harp.
(3) Blow a trumpet at the new moon, on our festival day of good
omen. Because it is a command [1 52 1] for Israel, a judgment of the
1. The term gittith (which the LXX, thinking to recognize gat, takes as
"winepresses") puzzles modern commentators. The response of the ancients
was discussed above at its occurrence on Ps 8, where Theodoret also (with ex-
tended rationale) applied it to the churches, as here.
2. As a commentator on the work of the Chronicler, possibly a Levite with
an interest in liturgical music, Theodoret is aware of that composer's attention
to the subject, yet rarely stresses this aspect of the Psalms in Jewish or Christian
worship in his commentary and fails in particular to see psalm titles as liturgi-
cally directed.
51
God ofJacob (vv. 3-4). God ordered the priests to use the trum-
pets. They reminded the people of the trumpets used on the
mountain: when the God of all spoke on Mount Sinai, [Scrip-
ture] says, there was a loud noise of the trumpet. 3 So when the
priests used the trumpets, they reminded the people of that ap-
pearance. Consequently, they were right to command those
who had been granted return and had enjoyed the divine assis-
tance to make use of the trumpets along with the other instru-
ments. He made it a testimony in Joseph when he went out from the
land of Egypt (v. 5). Here he refers to all the people as Joseph:
since Joseph was responsible for their going to Egypt, he called
the people after him. He says that he gave this law to the people
after freeing them from Egypt.
(4) Then he describes the kindnesses conferred. He heard a
tongue, which he did not know: never having had the benefit of a
divine voice, he hearkened to it in the wilderness by receiving
the Law. He relieved his back of burdens, and his hands served in the
basket (v. 6). He indicated in this the labors in Egypt, the harsh
slavery and the brick making: as usual, they were forced to car-
ry the clay on their shoulders, their backs in particular feeling
the effects of such labors. At this point he introduces God
speaking in person: he first reminds them of the favors done,
then adduces exhortation and advice, and later foretells the dis-
obedience and the punishment of the disobedience. In tribula-
tion you called upon me, and I rescued you (v. 7): suffering the
hardships in Egypt you groaned, and immediately 1 granted you
loving-kindness. History also brings this out: "The children of
Israel groaned under the harsh works," [Scripture] says, "and
their voice went up to God."4
(5) I hearkened to you in a tempest's secret place. Symmachus, on
the other hand, put it this way, "I hearkened to you in secret
places of thunder," and the others likewise spoke of thunder.
He indicates through this, Though not being seen, since it is
my nature to be invisible, 1 achieved the salvation of all people,
like a kind of thunder, signaling with the plagues against the
Egyptians how great the providence is which 1 show to all.
3. Cf. Exod 19.16.
4. Exod 2.23, loosely recalled.
[1524] I tested you at the water of contradiction. On reaching

Meribah and finding the water bitter, they clamored against
Moses and reviled God; so the place was named after the inci-
dent. He means, then, 1 convicted you of ingratitude regarding
that water; 1 easily changed its quality and turned bitter into
sweet. 5
(6) Listen, my people, and I shall take you to task (v. 8): so having
had experience of my power, accept with enthusiasm the laws
imposed on you by me; this is what taking to task means, you
see, forecasting the punishment of disobedience for you, and
the benefit of compliance. Israel, iJyou listen to me, there will be no
novel god among you, nor will you adore a foreign god (w. 8-9). He
manifests himself more clearly to them in saying, I am the Lord
your God, who brought you up from the land ofEgypt (v. 10). The be-
ginning of the Law also contains this, "I am the Lord your
God," it is saying, "who brought you up from the land of Egypt:
you will have no other gods besides me."6 So at this point he
bids them worship not a foreign or new god but the one who
had accorded them freedom. This also refutes the folly of Arius
and Eunomius: if the Only-begotten were not of the same be-
ing, then he would rightly be called foreign; and if there were a
time when he did not exist, [he would be called] new and not
eternal. So they clearly transgressed the divine Law, especially
those who taught the teaching of the impious Nestorius, in wor-
shipping a foreign and novel god.' This is not the time, howev-
5. Theodoret, typically, is confusing two different incidents from the Exo-

dus, the bitter water found at Marah and made sweet with a piece of wood (rich
in hermeneutical possibilities, had he adverted to it) in Exod 15.23-25, and
the shortage of water at Massah/Meribah alleviated by the striking of the rock
in Exod 17.1-7. The confusion is repeated in commentary on v. 16. He does
not go into linguistic details about the place name's reflecting the incident.
6. Exod 20.2-3, loosely recalled.
7. There may be room for debate as to whether Theodoret is correct in
nominating polytheism (apparently the sense of "estrangement," allotnasis
here) as the focus of the psalm on the basis of w. 9-10; as Von Rad says, "the
prohibition on serving any other divine powers is in any case the commandment
par excellence for Israel." But it is surely to draw a longer bow to introduce at this
point the Christological concerns of Nicea, citing its talisman homoousios, and
Anomoeans like Eunomius-not to mention the intrusion of Nestorius (whom
one doubts if Theodoret would refer to so disparagingly) from the long form of
the text.
er, to refute their stupor; still, let this suffice for the censure of
their lawlessness. open wide your mouth, and I shall fill it. Render
yourself compliant through compliance, he is saying, and re-
ceive the abundance of the good things.
(7) At this point he shifts his treatment to accusation. My
people did not listen to my voice, Israel did not heed me (v. 1 1 ): so
while I offered it advice, it could not bring itself either to listen
[to me] or to heed what was said by me. [1525] He dismissed
them in keeping with the concerns of their hearts; they will travel in the .
way of their concerns (v. 12). Symmachus, on the other hand, put
it this way, "So I sent them off in the desire of their heart to
journey by their own plans"; Aquila likewise, "He dismissed
them in the crookedness of their heart, they will travel in the
way of their purposes." In other words, Seeing him disobedient,
I deprived him of my care; I allowed him to be carried by his
own ideas, like a skiff lacking rudder or steersman. The truth of
the inspired composition is available for the discernment of
those ready for it: 8 the Jews, being bereft of God's help, were
dispersed to every land and sea, and became enslaved instead
of free; they live a life of utter impiety, adopting sorcery and
demons' charms, unwilling to worship the God who saved
them.
(8) If my people listened to me, if Israel traveled in my ways, I
would have brought their foes down to nothing, and laid my hand on
those afflicting them (vv. 13-14): if it had adhered to my advice
and followed my commandments, I would easily have destroyed
their foes; to nothing suggests the facility-in other words, easily
and without trouble I would have been able to inflict their ruin
in a trice. The Lord 's foes were false to him (v. 15). Aquila, on the
other hand, put it this way, "In their hatred they will deny the
Lord": by denial of Christ the Lord they brought hatred on
themselves, and by being false to him and to the covenants
made they rendered themselves foes of the Lord. Mter the giv-
ing of the Law, [Scripture] says, the people replied, "All that
8. Theodoret claims that discernment, thema, enables the reader of the

psalm to find a fuller sense in reference to the Jews of his day, depicted in a
very unflattering light.
the Lord God has said we will do and listen to."9 While the
promises were of this kind, the words were directly contrary:
they crucified their own Lord on his appearance, but received a
penalty for impiety, eternal ruin-not they alone, but also Ar-
ius, Eunomius, Nestorius, and the devotees of their teachings. lO
(9) The inspired composition had also suggested this: Their
time would be forever: Symmachus, on the other hand, said it
more clearly: after saying, [1528] ''Those false to him hate the
Lord," he added, "but their time will be forever." He calls the
calamities time; this is what the Syriac and Hebrew authors are
accustomed to call them, II and many of us also give them that
name. So he means that Jews will not fall foul of these things at
a specified time; rather, they will continue forever to be de-
prived of the divine care. This resembles the beginning of the
seventy-third psalm, "Why, 0 God, did you reject [us] forev-
er?"12 There, too, he foretold the complete rejection of the
Jews. He fed them with the pick of the crop, and satisfied them with
honey from the rock (v. 16): Suffering deep ingratitude, he is say-
ing, they did not recall the good things already provided them:
in the desert he brought the sweetest water out from the rock
for them, which seemed to those drinking it to resemble the
sweetness of honey, while in the promised land he regaled
them with the fruits of the earth in abundance. He indicated
the whole from the part, suggesting the abundance of the other
fruits from mention of grain.
g. Exod 24.3, loosely recalled.

10. A further joust from the more polemical long form of the text.
11. As mentioned in Introduction, section 3, Theodoret is more secure in
referring to Hebrew usage when he can parallel it with his native Syriac.
12. Ps 74.1.
A psalm for Asaph.

FTER MENTIONING IN THE PREVIOUS psalm the re-
jection of the Jews, he sets out more clearly here as
well the reasons why God rejected them, teaching us at
all events that, should we for our part imitate them, we shall en-
counter the same fate or worse.
(2) God has taken his place in an assembly oj gods, in the midst he
will judge gods (v. 1). He called the rulers of the Jews gods, en-
trusted as they were with judging. This is the name the Law also
gives them: ''You shall not revile gods, nor speak evil of your
people's leader.") In other words, since God is truly a judge,
whereas human beings are entrusted with the task of judging,
those commissioned with this task were believed [to be] gods
for the reason that they imitate God in this. But at this point
the just Judge takes issue with those not judging justly nor ad-
hering unswervingly to the balance of justice, and he prophe-
sies the just judgment to be made by them in the future.
(3) How long do you deliver unjust judgments, and take the part oj
sinners? (v. 2). To what point, he asks, do you fail to deliver an
unjust verdict, and instead refrain from accusing the injustice
of powerful ones and sinners, and ignore those who are
wronged by them and who live in penury? Judge in Javor oj or-
phan and poor, give justice to lowly and needy (v. 3): all of these
need help. [1529] Rescue needy and poor; deliver themjrom sinners'
hands (v. 4): let not the needy prove vulnerable to the wrongdo-
ers when you preside and are entrusted with judgment.
(4) They did not know, nor did they understand; they walk in dark-
ness (v. 5): they did not wish to understand this, however, nor be
illuminated by the light of my words; this is the reason, to be
1. Exod 22.28 [LXXl.
56
sure, why they pass a life spent in night and gloom. All the foun-
dations of the earth were shaken: For reason of this truth life is full
of disturbance and tempest, and the land is confused with one
trouble after another.2
(5) I said, You are gods, and all of you children of the Most High
(v. 6): so I gave you high status, I shared [with you] my own
name, and called you my children. But as mortals you die, and as
one of the rulers you fall (v. 7). Symmachus, on the other hand,
put it this way, "But as mortals you will die, and as one of the
rulers you will fall."3 In other words, unaware of your own digni-
ty, you suffered the same fate as the devil, who was entrusted
with rule from me and was unwilling to exercise the gifts as he
should, and so forfeited his dignity. You suffer the same death
as other people, enjoying no reputation after death.
(6) Having in this way leveled accusation at the unjust
judges, the inspired word begs the true and just Judge to pass
judgment on the world. Arise, 0 God, judge the earth, because you
will obtain your inheritance in all the nations (v. 8). This refers un-
mistakably to the judgment of Christ the Lord: to him in his hu-
manity the Father said, "Ask of me, and I shall give you nations
for your inheritance, and the ends of the earth as your posses-
sion."4 Hence the inspired author asks him to appear promptly,
judge justly, put an end to unjust judges, abandon theJews' in-
heritance, and take up the nations' in their place-or rather
explain it-and offer salvation to all people through his incom-
prehensible Incarnation.
2. The psalm is clearly not moving Theodoret to the extent it moves a mod-
ern commentator like Weiser who says of it, 'The magnificent picture which
the psalm unfolds before our eyes is inspired by the lofty flight of fancy of a
poet and is sustained by a strong religious and moral power." Theodoret does
not see the psalmist struggling with the great problem of good and evil, nor re-
spond to similarities to Isa 3 and Ezek 28.
3. Theodoret notes the difference in tense in Symmachus-the only reason
for citing him-but passes on, unable to resolve the issue.
4. Ps 2.8.
A song. A psalm for Asaph. [I 532 J

FTER THE RETURN from Babylon the neighboring
nations noticed the rebuilding of the Temple and the
Jews' splendor; they gathered together, assembled oth-
er savage nations, and declared war on the Jews. The divine Joel
and Ezekiel foretold this, and the remarkable prophets Micah
and Zechariah foretold it. Nevertheless, they conquered them
all, with Zerubbabel in command and God lending assistance
from on high and overcoming the enemies' audacity. This
psalm prophesies it. The inspired composition of the divine
Spirit is expressed as a prayer to teach those under attack at
that time how God must be placated.
(2) 0 God, who will be like you? (v. 1). Not even all the nature
of angels and mortals assembled together, he is saying, will be
able to be compared to your power: you have might that is with-
out parallel. He put Who? to mean "no one." Do not keep silence
or seek appeasement, God: we beg you, Lord, not to exercise your
customary long-suffering, which is what do not seek appeasement
suggests, Symmachus rendering it "Do not be at rest." Then he
brings out the reason for the appeal: Because, behold, your enemies
were sounding oJf, and those who hate you were lifting their head (v.
2). They sound off and surge like a sea, he is saying, exercising
arrogance and audacity against us, having declared war against
us on account of opposition to you: in their hostility to you they
lay siege to the people dedicated to you.
(3) They hatch a plot against your people, and scheme the downfall
oj your holy ones (v. 3). Symmachus, on the other hand, put it
this way: "against your hidden one" instead of your holy ones, and
Aquila, "against your concealed one," as did Theodotion. In
other words, since Christ the Lord would spring from them ac-
cording to the flesh, and the nations were anxious to pull up by
58
the roots the race of the Jews, the all-holy Spirit teaches them to
offer this prayer: They employ malice and wiles not only against
us but also against your hidden one concealed amongst us, 1
who he prophesied would blossom from the tribe of Judah. M-
ter all, if the root were cut, how would the fruit grow? Now,
[1533] the God of all indicated this in Isaiah: "In the way," he is
saying, "that a grape might be found in the bunch, and they
were to say, Do not harm it because the blessing of the Lord is
in it, so shall I act on behalf of my servant; for his sake I shall
not destroy them all, but shall bring forth the seed from Jacob,
and from Judah, and then," he is saying, "I shall dispatch the
rest to destruction."2 So on account of one grape the whole
bunch enjoyed care, or rather the whole vineyard, whereas if it
had been taken and the rest of the fruit gathered with it, the
rest of the vineyard would have been given over to wild beasts,
the boar from the woods damaging it, every single beast graz-
ing [from it] and all the passersby trampling the way through it
as they wish. This is what they say in their prayer at this point:
They presume to rage not only against us but also against your
hidden one. The cry "Away with him! Away with him! CrucifY
him!"3 revealed them clearly as raging like dogs. What follows is
also in harmony with this.
(4) They said, Come, let us wipe them out from being a nation; the
name of Israel will no longer be remembered (v. 4): they want to in-
flict ruin on us, and consign to oblivion the celebrated Israel.
Then he lists the neighbors by whom the others were sum-
moned and gathered together. Because they joined in concert to
hatch the same plot, they entered a covenant against you (v. 5): those
who declared war in unity against you are the tents of the
Idumeans and Ishmaelites (v. 6). Idumeans took their origin from
Esau, for Edom was named Esau. The Ishmaelites, however, are
descendants from Ishmael. Moab and the Hagarites. Moab was a
1. Theodoret prefers the reading of the alternative versions, "hidden one,"
for a Hebrew term of which Dahood (who opts for "your treasure") remarks,
Just what the poet intends by this term is not certain."
2. Cf. Isa 65.8-lO. Theodoret is dispatching the psalm with his customary
conciseness, no particular historical situation taking his fancy. But now a vague
association of this verse with a passage from Isaiah comes to mind to encourage
a Christological interpretation.
3.John 19.15, in a remark from the longer form of the text to gild the lily.
son of Lot, and the nation developed from him; the Hagarites
were another tribe of Ishmael, named after Hagar, the mother
of Ishmael. Gebal, Ammon, and Amalek (v. 7). Amalek was a de-
scendant of Esau, and the nation developed from him. Ammon
was Lot's son. These were also divisions of Arabia, and the
Gebalenes neighbors of Idumea. Foreigners with the inhabitants of
Tyre. The other translators give to foreigners the name Phili-
stines, whom we call Palestinians: they were the sole survivors of
the race of Canaan and dwelt alongside Israel, and so most of
all were rightly called foreigners. [1536] Assyria in fact also has
joined them (v. 8). The Assyrians were not in power at that time;
the reference is therefore to the Samaritans, a colony of the As-
syrians, dwelling in those cities after the captivity of the ten
tribes. 4 They became a support for the children of Lot. The verse sug-
gests that Moabites and Ammonites in particular were embold-
ened against the people and assembled the other nations.
(5) Do to them as you did to Midian and Sisera, to Jabin in the tor-
rent of Kishon. They were overthrown in Endor (w. 9-10). They
gratefully recall the former favors, asking for the same assis-
tance; Barak and the prophetess Deborah overthrew these gen-
erals. 5 They became like dung on the ground: they remained un-
buried, and disappeared, and were mixed up with the earth
like some kind of dung. Make their rulers like Oreb, Zeeb, Zebah,
and Zalumna. All their rulers (v. 1 1). The story of the Judges
makes mention of these men: Gideon did away with them un-
der the generalship ofdivine grace. 6 They beg that their own
enemies be disposed of like these, and they bring out the rea-
son: These who said, Let us make our inheritance the sanctuary of God
(v. 12): they give free rein to youthful audacity in trying to gain
possession of the Temple dedicated to you; he called the Tem-
4. Theodoret, whose interest in geography makes this gazetteer a study he
relishes, has opted for a post-exilic occasion for the psalm, and so has to ac-
count for mention of Assyria. He thus illustrates Weiser's warning that no such
options "are able to master the consequent difficulties and anachronisms with-
out the help of questionable re-interpretations."
5. Cf. Judg 4. Theodoret does not pause to deal with the fact that mention
of Endor "has in this context no historical or geographical propriety," accord-
ing to Dahood, who finds a different meaning for the Hebrew text. Akribeia has
its limits.
6. Cf.Judg 7.25; 8.21.
pIe of God sanctuary, whereas Symmachus called the sanctuary

"dwelling." The whole theme of the psalm is clear from this:
since on their return they rebuilt the Temple, all the legitimate
worship was performed in it, worshipping beyond it being con-
trary to the Law. On account of the way of life according to the
Law, however, the neighbors were hostile to the Jews; they di-
rected their whole assault against the Temple so as to put an
end to the race and to legitimate worship along with this.
(6) 0 my God, make them like a wheel (v. 13), that is, bid them
be encompassed with manifold calamities, and invest them with
one trouble after another. Like straw before wind: scatter them
like straw tossed by wind . .As fire which burns wood, as flame, which
consumes mountains, in like manner pursue them in your tempest and
confound them [1537] in your rage (vv. 14-15). In the woods a
flame is ignited of itself when the trees are moved by a violent
wind and rub together, causing heat by the collision and gradu-
ally catching fire of themselves. So he begs that likewise these
peoples be consumed of themselves, and become victims of
their own transgressions, according to the inspired composi-
tion which says, ''Walk in the light of your fire and the flame
you kindled."7 Fill their faces with dishonor, and they will seek your
name, 0 Lord (v. 16): frustrated in their wishes and filled with
shame, they will acknowledge your power.
( 7) Let them be ashamed and confused forever, let them feel shame
and perish. Let them know that your name is Lord, that you alone [are
the] Most High over all the earth (v. 17). They seek good things for
the foes, even though under attack: they beg that they be en-
veloped in shame rather than audacity, and by means of the
shame reap the benefit of divine knowledge, be rid of the error
of the idols, and learn by experience that he alone is God and
Lord, dwelling in the highest, having regard for lowly things,
governing and controlling all creation, whose salvation he was
concerned for, God from God, the Only-begotten Son after his
incomprehensible incarnation. 8
7. Isa 50.11. There is no doubt that Theodoret is on the side of Israel and its
promotion of worship according to the Law, not on the side of its enemies.
8. The long form of the text adds this codicil about salvation, citing the
phrasing of the Constantinopolitan creed of 381.
On the winepresses. For the sons of Korah.

HE PSALM'S PROPHECY is twofold: it forecasts not
only the Jews' recall but also the salvation of the whole
world. It is the churches he calls ''winepresses,'' as we
have already said previously:! in them the spiritual vineyard
bears its own fruit, and we prepare the saving wine which brings
true joy to the hearts of the believers.
(2) How lovable are your tabernacles, 0 Lord of hosts. My soul
longs and faints for the courts of the Lord (w. 1-2). Those living in
Babylon were also taught to say this so as to long for the return
and hanker after worship according to the Law-like us too, of
course, who have attained salvation and reap the benefit from
the divine shrines. 2 To us in particular, however, is the inspired
composition relevant: it forecasts that there will be many taber-
nacles, speaks of many winepresses, and likewise makes men-
tion of many altars. Jews, on the other hand, had one temple
and likewise one altar. [1540] Each expression of the state-
ments inflames the mind with divine love: it speaks of God's
tabernacles as lovable and desirable, but not simply to the extent
of longing but even of fainting for the courts of the Lord. And what
follows is in keeping with this: My heart and my flesh rejoiced in the
living God: not only does the soul exult and rejoice, but also the
body shared in the satisfaction of receiving the hope of resur-
rection; the verse, in fact, touches on this. This is the reason he
also gave God the name living, as being the source of life: since
the Babylonian gods and in fact those of our own ancestors
were completely devoid of life and feeling, it was very appropri-
ate for those rid of them to call the true God living. His, after
1. Cf. commentary on Ps 81 and note 1 there.

2. A rare application of a psalm to Christian readers.
62
all, is the saying, "I am the life and the resurrection," and
''Whoever eats me will live in me."3
(3) After all, a sparrow found a house for itself, and a turtledove a
nest for itself in which to lay its nestlings (v. 3). Aquila, on the other
hand, put it this way, "Even a bird found a home for itself, and a
swallow a nest for itself where it laid its nestlings." In other
words, just as swallows and turtle-doves, and in fact the other
birds, wander about without having an aviary, but once they set-
tle on one they usually stay in it and nourish their own young,
likewise we of old wandered about but now have received the
call from your grace, have found your tabernacles, [and] we in-
struct our own young by your altars and with our children we
attend upon you, and receive the spiritual food from you. Your
altars, Lord of hosts, my king and my God: for us your holy altars
are aviaries and nests and enjoyment of good things; from them
we like gaping nestlings receive from you the divine and spiritu-
al nourishment and salvation. 4 Blessed are all who dwell in your
house and will praise you forever (v. 4). Each of these, while appli-
cable in figurative fashion to those in Babylon, is in full reality
relevant to us: far from the divine Temple, they declare blessed
those enjoying the satisfaction of being there, whereas we, hav-
ing tasted the divine sweetness, apply the term to the faithful
who constantly attend upon God and are nourished on the di-
vine goods. 5
(4) [154 1] Blessed the man whose support is from you, steps in his
heart (v. 5). The text blesses the one always receiving the divine
care, whose mind is enlightened by divine grace, and who al-
ways directs pious thoughts to it: the inspired word used the
phrase God's steps made into the heart of the pious thoughts
about God. 6 He arranged for the vale of tears, for a place which he
3. References toJohn 11.25 and John 6.57 supplied by the long form of the
text.
4. Theodoret's interest in nature and his sensitivity to lyrical imagery allow
him to bring out the force of this figure from the psalmist, and again apply it to
Christian life generally.
5. While remarking on the greater degree of application of verses of this
psalm to Christian life, it is also notable that sacramental possibilities in these
verses are passed over-at least in the shorter form ofTheodoret's text.
6. Theodoret (who quotes the verse in two forms in this edition) is definite
about the puzzling reference to "steps,· which has modern commentators go-
ing in various directions.
chose: the lawgiver will give blessings (v. 6): those who receive
God's steps in their heart and come to know the blessings of
the lawgiver give themselves up not to merriment and luxury
but to weeping and tears, and long for relief from it, having
heard God saying, "Blessed are those who mourn, for they will
be comforted,"7 and, "Blessed are those who weep, for they will
laugh."8 So after making these covenants, they look forward to
blessing from the lawgiver. At the level of figure the vale of tears
is the place where the angel appeared and censured the peo-
ple's lawlessness, moving the multitude to weeping, the place
taking its name from that event. 9 Properly and in reality, on the
other hand, a vale of tears is the present life, in which Adam eats
bread in the sweat of his brow and Eve bears children in pain,1O
and not only the sinners but also the saints groan, and one, he
says, is sorrowful unto death,ll and another cries aloud, 'Take
my soul, it is better for me to die than to live,"12 and the great
herald of truth says, "We who have the firstfruits of the Spirit
groan within ourselves. "13 In this way it is possible to see the
saints constantly giving way to tears as they struggle and also
winning joy [in this]. In this vale of tears, then, those receiving
the steps and shedding the tears both embrace the life of hard-
ship and look forward to the blessing of the lawgiver.
(5) They will go from strength to strength (v. 7): daily they will
grow in strength, and with the addition of virtue they obtain
great vigor. In this fashion those embracing the ascetical life
proceed from prayer to hymn singing, from hymn singing to
[1544] supplication, from there to the reading of the divine
sayings, from there to exhorting and advising the less perfect,
and by changing daily from strength to strength they will in-
crease their own riches. 14 The God of gods will be seen on Sion. God
the Word, he is saying, caused this change in things by becom-
7· Matt 5-4- 8. Luke 6.21.

g. Cf.Judg 2.1-5. 10. Cf. Gen 3.16, Ig.
11. Cf. Matt 26.38. 12.Jon 4.3.
13. Rom 8.23. Another obscure verse for which Theodoret first finds a his-
torical reference and then develops at length a spiritual meaning.
14. Theodoret had come to know the practices of religious life from experi-
ence in his youth at Apamea, and his deposition by the Robber Synod shortly
after completion of this Commentary would give him a further opportunity.
ing man, appearing in flesh to human beings and making his

own appearance first on Sion.
(6) 0 Lord God oj hosts, hearken to my prayer; give ear; 0 God oj
Jacob. See, God is our protector; gaze on the Jace oj your Christ (vv.
8-9). The inspired author makes this prayer, seeing from afar
the salvation of human beings, and begging the God of all to
receive the supplication and always to grant the people, now
saved, his peculiar care, calling this Jace oj the Christ; the divine
Apostle likewise gave him this name, "You are the body of
Christ, and individually members of it"; and again, "The eye
cannot say to the hand, I have no need of you, or again the
head to the feet, I have no need ofyou."15
(7) Because a single day in your courts is better than thousands (v.
10): your people enjoying your care always attend on your Tem-
ple, reaping much benefit therefrom; whatever benefit they
gained from it on a single day they would not gather elsewhere
by spending many thousands of days. This was, of course, appli-
cable to the captives in Babylon, forced to live alongside unholy
people, gaining no profit from it and pondering the former
benefit from the divine Temple. I would prefer to be cast aside in
the house oj my God than dwell in the tents oj sinners: the divine
house is so desirable to me that I would choose to be thrown to
the ground in that place and grovel in front of its doors than
pass my life in the mighty and splendid houses of those living a
lawless life. This is likewise a reference to those in Babylon, and
relevant to us: the grace of the Spirit taught them not to over-
look the desolation of the divine house, and we are instructed
always to long for the buildings consecrated to God, [1545] es-
pecially when their officials are blameless and conspicuous for
faith and life. 16
(8) Because the Lord God loves mercy and truth (v. 11): nothing
is dearer to God than almsgiving and its companion, truth. The
Lord will give grace and glory. He will not deprive oj good things those
who walk in innocence: those who have this disposition to God en-
joy all these good things, mercy springing up from these divine
15.1 Cor 12.27, 21.
16. A proviso from the long form of the text, which also inserts the brief en-
comium of almsgiving that follows.
shrines, and from there as well a great and abundant supply of

truth. From there, in fact, we receive instruction in the good
teachings, and draw divine grace from the springs of the all-
holy Spirit. Of course, on that basis we become the cynosure of
all eyes and quite illustrious and, to put it in a nutshell, we re-
ceive complete enjoyment of good things, being free of evil and
wickedness while preferring to live a life of simplicity and truth.
o Lord God of hosts, blessed the person who hopes in you (v. 1 2). The
ending is in keeping with the psalm as a whole: it blesses and
declares enviable the one who despises all worldly good fortune
while trusting only in hope in God, and reaping the benefit of
salvation therefrom. 17
17. Thanks to lack of a clear historical reference in the psalm, Theodoret
atypically has been able and willing to devote much of his commentary to the
spiritual life in general.
To the end. A psalm for the sons of Korah.

HE PSALM PROPHESIES both shadow and reality at
one and the same time: the God of all foreshadowed
salvation for all people in the fortunes of Israel, freeing
them from servitude, at one time to Egyptians, at another to
Babylonians. He rescued the whole human race from the dev-
iI's dominating usurpation and destruction. The psalm, then,
foretells both the Jews' return from Babylon and the salvation
of the whole world.
(2) You were well-disposed, Lord, to your land (v. 1). To be well-
disposed is to wish some kind of good. So although on account
of the lawlessness of the inhabitants he had sentenced the land
of Judah to be desolate, and on Adam after the sin he had in-
flicted a punishment of a curse on the land, "It will bear you
thorns and thistles,") the inspired word indicated by the bless-
ing the cessation of the disasters and the renewal of nature as a
whole. [1548] You cancelled the captivity ofJacob. You forgave the
iniquities of your people, you covered all their sins (w. 1-2): undoing
the harsh bonds of servitude, you also granted the captives free-
dom, being willing to overlook their sins; the fact that the
whole human race was captive and received freedom from God
our Savior he himself cries out in testimony through Isaiah,
"The spirit of the Lord is upon me, and hence he anointed me,
he sent me to preach good news to the poor, to heal the con-
trite of heart, to preach release to captives and sight to the
blind."2 The Lord in fact read this prophecy to Jews in the syna-
gogue, 'Today this Scripture has been fulfilled in your ears."3
(3) You put an end to all your wrath, you turned from the wrath of
I. Gen 3.18. The Fall is conceded, but a total renewal of nature follows, ow-
ing to divine benignity.
2. Isa 61.1. 3. Luke 4.21.
67
your anger (v. 3): you overcame your exasperation with us and
showed benevolence. Convert us, 0 God our salvation, and turn
your anger away from us (v. 4). It is likely that both groups had re-
ceived the good news of freedom but had not yet been granted
it; hence they ask to attain grace of loving-kindness completely.
Surely you will not be angry with us forever, or prolong your rage from
generation to generation? (v. 5). It is appropriate for those freed
from their troubles to use these words and, instead of being
confident of the forgiveness of their sins, to fear and placate
the judge. Consequently, these people also beg that the same
rage not be prolonged so as to last into the next generation,
but be quickly dissolved.
(4) 0 God, convert us and give us life, and your people will rejoice
in you (v. 6): we know you to be loving, Lord, and we believe
that you will provide return and life, which for our part we shall
enjoy, and we shall offer you the hymn of gladness. Show us, 0
Lord, your mercy, and grant us your salvation (v. 7). According to
the prophecy of Isaiah, Cyrus, king of the Persians, gave the au-
thority to return, and they hastened to take possession of their
country. This is the reason they beg God to provide them with a
prompt salvation in loving-kindness. As quickly as possible, a
Lord, they say, show us your goodness, and may we gain salva-
tion and [1549] freedom from here.
(5) Having thus offered supplication on their behalf, the in-
spired author receives the reply from God, and says, I shall listen
to what the Lord God will say in me; because he will speak peace to his
people and to his holy ones, and to those who turn their heart to him (v.
8). The loving Lord heard the supplication, he is saying, deliv-
ered the sentence of peace, and presented it to those who prac-
ticed repentance and had learned to direct their thinking to
God. Conversion of heart to God, after all, is freedom from
stumbling and the beginning of righteousness. This is also said
on the part of the blessed apostles,4 on the one hand, and on
the other of those believing through them in the Savior. He
4. The author of the long form of the text feels an eschatological sense of
this verse, calls for development, and proceeds to supply it. As usual, he is more
interested in the reality than in the shadow, as Theodoret formulates his
hermeneutical perspective at the psalm's opening.
says, I shall listen to what the Lord God will say in me, because he will
speak peace to his people which he granted through the apostles to
the nurslings of grace, which is in fact what he says in what fol-
lows, and to his holy ones and to those who turn their heart to him.
How did he grant this? When from the Mount of Olives he who
is everywhere and inseparable from the Father was taken up
from where he also descended. 5 "My peace I give you, my peace
I leave you ":6 this is the beginning of righteousness.
(6) What follows is in keeping with this. But his salvation is
near to those who fear him so that glory may dwell in our land (v. 9):
salvation comes close to those who fear God, and those who
prefer to observe the divine laws enjoy it. Such a transforma-
tion also brought us the gift of return, which we shall achieve
with distinction, and we shall see the former splendor of the
homeland. Mercy and truth came together, righteousness and peace
kissed (v. 10): to sinners and those practicing repentance the
springs of loving-kindness supply mercy, while the streams of
mercy envelop those embracing truth. Hence he said, Mercy
and truth came together: jews and the whole human race offered
to God the acknowledgment of truth, and the one loving hu-
man beings gave mercy in return.' Thus once more, when they
made an offering of righteousness, [1552] he accorded them
peace, granted reconciliation, and dissolved the former enmity;
peace came together with righteousness, mercy with truth.
Consider Mercy and truth came together.i3 the merciful One who
bears everything was born by the virgin and mother, and the
righteous john leapt in the womb of Elizabeth. So the woman
bearing righteousness-namely, john-kissed the woman bear-
ing peace; "he is," as the Apostle says, "our peace, making the
two one."9
5. Cf. Eph 4.9-10. 6. Cf.John 14.27.
7. In balancing the divine and human interchange here, Theodoret gives a
priority to the human, which is unusual for him.
8. Theodoret moves to pass on from these vv. 10-11 quite briskly, thinking
the point of divine and human interchange adequately made. The longer form
of the text, however, ever concerned to give fuller attention to reality than to
shadow, feels that more needs to be said, and to this end develops the role of
John the Baptist, especially from Gospel infancy stories, in which Mary also fig-
ures.
9. Eph 2.14·
(7) He indicated this more clearly in what follows. Truth

sprang up from the ground (v. 11): the Godbearer lO is pure count-
less times over, yet it was from Adam, from Abraham, from
David, and certainly from her that the real truth sprang. And
righteousness looked down from heaven: the right testimony to the
only-begotten Son of the Father is the one that says, "This is my
Son, the beloved, in whom I am well pleased";ll when human
beings embraced the truth, the God of all took right care of
them, drove out the devil's tyranny, and cancelled death's tor-
tures, as he says in what follows. The Lord will give goodness, after
all, and our land will give its fruit (v. 12). Once again he used the
same combination, saying that while God exercised pity and
loving-kindness, they would offer God suitable fruit, indicating
by this not a good season but the fruitfulness of virtue.
(8) Righteousness will go before him (v. 13), namely, John: of
him the prophet Habakkuk says, "A word will go before him,
and will go forth at his feet for instruction. "12 In similar terms
Zechariah [said] to his son, "And you, little child, will be called
prophet of the Most High: you will go before the Lord to pre-
pare his ways."13 So the inspired mind (saying of John, Right-
eousness will go before him and make a path for his steps, that is, You
are Lord, God the Word incarnate) nicely included the prophe-
cy of both of them; it is the voice of John [saying], "He who
comes after me is ahead of me because he existed before me,"
and, to summarize, "Behold, the lamb of God who takes away
the sin of the world. "14. He will make [1553] a path for his steps.
The end of the psalm most of all teaches us that the present in-
spired composition foretells the common salvation of all peo-
ple: it says that the Lord exercises righteousness, and like some
guide shows us the way, keeping to the way of virtue and mak-
lO. Though Theodoret is commenting on the Psalms some fifteen years af-
ter the Symbol of Union of 433 in which the Antiochene bishops (reluctantly,
out of respect for Nestorius) accepted the term Theotolws for Mary, he does not
use it in the Commentary, unlike the longer form of the text, as in this case.
Il.Matt3.17. 12. Hab 3.5 [Greek].
13. Luke 1.76.
14. John 1.15, 30. At this point the short form of the text resumes, its au-
thor being unaware that v. 13b has already been cited, and that John the Baptist
has appeared on stage. Rondeau is right, it would seem, to regard the long
form as secondary-derivative even.
ing it clear to us by his own footsteps. The Lord himself con-

firms this statement, speaking in one case to John, "Leave it for
the time being: in this way all righteousness must be fulfilled,"
in another to his own disciples, "Learn of me that I am gentle
and humble of heart, and you will find rest for your souls. "15
Elsewhere in washing their feet he said this along with other
things, "I, the Lord and teacher, wash your feet; I gave you an
example for you to do as I do. "16 So he was the first to travel the
way of righteousness, change the crooked places into smooth,
the rough into smooth ways, and become a way for us, as the
Lord himself says, "I am the way, the truth and the life; no one
comes to the Father except through me. "17
15· Matt 3.15; 11.29.

17·John 14.6.
A prayer for David.

CCORDING TO THE TITLE, the blessed David of-
fered the prayer to the Lord God, begging to enjoy
some assistance. He also prophesies the assault of the
Assyrians on Jerusalem, and Hezekiah's hope in God. He also
forecasts the calling and salvation of all the nations. I
(2) Incline your ear, 0 Lord, and hearken to me, because I am poor
and needy (v. 1). The prayer's beginning comes from a lowly atti-
tude: though they both possessed the wealth of righteousness,
the divinely inspired David and the remarkable Hezekiah paid
no attention to that, focusing instead on natural poverty and
asking God to take pity on it and the neediness going with it.
The phrase Incline your ear, 0 Lord he used by analogy with a sick
person unable through weakness to speak more loudly and
obliging the physician to bring his ear down to his mouth.
Guard my soul, because I am holy (v. 2). The inspired author is not
inconsistent in calling himself poor and holy together: since
both the one man and the other [1556] had unjust and lawless
enemies who had in rio way been wronged by them and yet
longed for their unjustified execution. He called both himself
and Hezekiah holy for giving no cause to the enemies. What he
means is something like this: Judged for myself, I am poor and
needy, and have no wealth of virtue, but compared with the en-
emies I would give the impression of being holy. Mter all, they
are impious and lawless, whereas I enjoy knowledge of you; they
pursue [me] unjustly, whereas I accept their unjust attack. The
person who, contrary to any reasonable expectation, is under
I. So "shadow and reality" again, as Theodoret remarked of the previous
psalm's reference.
72
assault by those intent on doing wrong would say this up to the

present and throughout life. 2
(3) In good spirits, then, he said in what follows, Save your
servant, 0 my God, who hopes in you: I hoped in you, 0 Lord, save
[me]; grant salvation in return for hope. Have mercy on me, 0
Lord, because I cried to you aU day long (v. 3) provide me with your
loving-kindness, 0 Lord: I constantly proclaim your mercy;
Symmachus in fact rendered all day long as "every day." Gladden
the soul ofyour servant (v. 4). He also says why: Because to you I lift-
ed up my soul: do away with the despondency of the one embrac-
ing your service, and provide satisfaction to a soul assenting to
you and waiting for your mercy. Because you, 0 Lord, are good,
kind, and rich in mercy to all who call upon you (v. 5): you are by na-
ture good and loving, and you supply the fountains of mercy to
those who beg you. Aquila and Theodotion, on the other hand,
said "forgiving" for kind; so kindness suggests long-suffering.
(4) Give ear, 0 God, to my prayer; attend to the sound of my plead-
ing (v. 6): exercising such goodness, then, kindly accept my
pleading. At the same time he indicated through what follows
the time when he asked the supplication to be acceptable. On
the day of my distress I cried to you, because you hearkened to me (v. 7):
having experience of your gentleness, I offer supplication; you
had already granted my request when I made it. 3
(5) There is no one like you among gods, 0 Lord, and there is noth-
ing like your works (v. 8). Since the impious Rabshakeh had used
those arrogant words, "Surely none of the gods of the nations
succeeded in rescuing [1557] their land from my hand, that
the Lord would deliver Jerusalem from my hand?"4 accordingly
the inspired composition teaches Hezekiah to cry aloud, There
is no one like you among gods, 0 Lord, and there is nothing like your
works: while they have a name lacking substance, and even ac-
quired it by stealth, you on the other hand bear a name corre-
sponding to reality. It is very appropriate, in fact, that he associ-
2. The long form of the text thinks it is time to apply the psalm personally.
3. Misreading of Hebrew tenses once again affects the commentator's inter-
pretation, a past tense not bringing out the force of the original future.
4.2 Kings 18.35, a favorite text and character of Theodoret's.
ated the works with the divine name, There is no one like you
among gods, 0 Lord, and there is nothing like your works: they are
completely lifeless and incapable of assisting themselves, where-
as your magnificence is beyond the tongues of human beings.
(6) All the nations you made will come and bow down before you, 0
Lord (v. 9). Now, we know this never happened in the time of
blessed David, whereas in the time of Hezekiah it is likely that
some were stricken by the devastation of the Assyrians and
came to worship God. The time after the Incarnation of our
God and Savior demonstrated the truth of the prophecy: after
the saving Passion the divine choir of the apostles were sent
into the whole world, the Lord saying to them, "Go, make disci-
ples of all nations."5 They made disciples as they were com-
manded, dispelling the cloud of ignorance and thus causing
the believers to see the Sun of Righteousness and worship the
God who saved. What follows also brings this out. And they shall
glorify your name. Because you are great, you are a worker of wonders,
who alone are God (vv. 9-10): they will offer you the hymn, know-
ing you alone are God; the magnitude of your wonders will fur-
nish them with this knowledge.
(7) Note how he expressed it more clearly through what fol-
lows in saying, Guide me in your path, 0 Lord, and I shall travel in
your truth (v. 11). Mter prophesying to the nations the coming
freedom from error, [1560] he begs that he in his own person
may enjoy this guidance, and make his journey in the way of
truth. Note what he says in what follows. Let my heart rejoice so as
to fear your name. The one who has reverence for God embraces
the way of life in keeping with the Law, and such a life is the
mother of happiness. The inspired author was therefore right
to beg for his own heart to be gladdened by the divine fear; he
speaks in these terms elsewhere, too, "Let the heart of those
seeking the Lord rejoice"; and again, "I remembered God and
rejoiced. "6
(8) I shall confess to you, 0 Lord my God, with all my heart, and I
shall glorify your name forever. Because great is your mercy in my regard
(vv. 12-13). I know that you will grant my request, he is saying,
5. Matt 28.19·
6. Ps 105.3; 77.3.
dissipate my gloom, and cause me to offer grateful hymn

singing for the loving-kindness shown me. You delivered my soul
from the depths of Hades. He indicated in this the greatness of the
dangers: the divine David often endured such things, under at-
tack from Saul and pursued by Absalom, while the assault by the
Assyrians was manifest disaster-hence his calling such dangers
ultimate death and depths of Hades. But because as well the cre-
ator of everything, that is, God the Word made flesh of a virgin,
choosing cross and death, descended into the deepest parts of
the earth, not only to raise those in thrall to corruption for ages
but also to fill them with immortality.'
(9) Then he says, 0 God, lawless people rose up against me, an
assembly of powerful ones sought my soul (v. 14). David's enemies
lived a life of lawlessness, and the Assyrians were practitioners
of impiety and wickedness; to link the two he spoke of a power-
ful assembly with a view to the situation then prevailing. The one
group and the other exercised might corresponding to their
evil attitude; twofold was the dread arising from this in those
wronged. Hence they have recourse to God, and beg assistance
from that quarter. They did not keep you before their eyes: they did
not take your providence into account. You, 0 Lord my God,
showing pity, mercifu~ long-suffering, rich in mercy, truthfu~ have re-
gardforme and be merciful to me (vv. 15-16): since you are a fount
of loving-kindness, and pour forth streams of pity and mercy,
and truth also belongs to you, and you judge those living a life
of wickedness, [1561] allow me to share in the morsels of your
goodness, and make me emerge stronger than the enemies.
Give your strength to your servant, save the son of your handmaid: I
am your servant, and son of your maidservant, that is to say,
from the very outset I live life under your lordship; hence, like
a servant I beg salvation from the Lord.
( 10 ) Give me a sign of [your] goodness (v. 17). Some of the
signs are of retribution, as in the case of the Egyptians; others
[are signs] of salvation, as in the case of the Hebrews. For this
reason, to be sure, the inspired author employed the distinc-
tion, seeking out not simply a sign but a good sign-that is to
7. Again the longer form of the text insists the reality be highlighted along
with the shadow.
say, Give me a sign that brings salvation, and that through won-
der working is responsible for an abundance of good things for
me. He also tells the reason why he asks this sign to be given to
him. That those who hate me may see and be ashamed, because you, 0
Lord, helped me and comforted me: on perceiving your providence
for me, the adversaries will be filled with shame and will be-
come an object of reproach to all. It was appropriate for the
God from God to bestow on the nations the cross as a good
sign, through which he defeated the common enemy and set
up a trophy against demons and passions. Amen. 8
8. This final eschatological reference, citing a phrase from Constantinople's

creed and closing piously, is predictably from the long form of the text.
For the sons of Korah. A psalm. A song.

HIS PSALM ALSO PROPHESIES the salvation of the
nations, and foretells the religious way of life, which
Christ the Lord taught by becoming man. Its founda-
tions are on the holy mountains (v. 1). The divine teachings are
foundations of religion; holy mountains, on which he fixed these
foundations, are our Savior's apostles: of them blessed Paul
said, "Built upon the foundation of the apostles and inspired
authors, with Christ Jesus himself as the cornerstone";' and
again, "Peter and James and John, who were acknowledged to
be pillars."2 The Lord said to Peter after that true and divine
confession, "You are Peter, and on this rock I shall build my
church; Hades' gates will not prevail against it."3 And again,
"You are the light of the world; a city situated on a mountain
cannot be hidden."4 On these holy mountains Christ the Lord
sunk the foundations of religion.
(2) The Lord loves the gates of Sion beyond all the dwellings ofJa-
cob (v. 2). Let the divinely inspired Paul explain what this Sion
is: "You have come to [1564] Mount Sion and the city of the liv-
ing God, the heavenly Jerusalem, and to countless angels, to a
festal gathering and assembly of firstborn who are enrolled in
heaven";5 and again, "The other woman corresponds to the
Jerusalem above; she is free and is our mother."6 Speaking
J. Eph 2.20. 2. Gal 2.9.
3. Matt 16.18.
4. Matt 5.14. Theodoret is determined to give the psalm an eschatological
and Christological interpretation, as the opening rash of New Testament quota-
tions suggests. He would therefore not be in sympathy with disparaging com-
ments from moderns about the state of the text, to the effect that it is the most
mangled and disordered of the Psalter (Beaucamp) or is devoid at first glance
of a consistent sequence of thought (Weiser).
5. Heb 12.22-23. 6. Gal 4.26.
77
about the patriarch Abraham in the Epistle to the Hebrews, he

added this as well, "He looked forward, you see, to the city that
has foundations, whose architect and builder is God"; and
again about the other saints, "Those who say such things make
it clear that they are looking for a homeland. If they had been
thinking of the one they left, they would have had the opportu-
nity of returning; but as it is they aspire to a better one, that is,
heavenly."7 Accordingly, we learn there is a heavenly city of
some kind, called Jerusalem, with no towers and ramparts nor
gleaming with sparkling stones, but conspicuous for choirs of
saints and adorned with an angelic way of life. You would not
be wrong to call the churches on earth the gates of this city,
through which it is possible to enter it: in them we are instruct-
ed and trained, and learn the way of life of that city. The in-
spired word said these gates were dear to the God of all, and
preferred to the Jewish dwellings. Glorious things are said of you,
o city of God (v. 3): some wonderful and remarkable things are
foretold of you, surpassing all human expectation.
(3) Testimony to the fact that what is said in no way relates to
the Sion below comes from what follows. I shall remember Rahab
and BalJylon among those who know me. Behold, foreigners and Tyre,
and people of the Ethiopians-they were there (v. 4). These things, he
is saying, 0 divine city, have been said of you so that those for-
merly living a life of ungodliness and oppressed by the gloom
of ignorance may be granted residence in you and a share in
your way of life. The reason, to be sure, that he recalled the
above-mentioned nations [1565] as the least law-abiding and
held in the power of impiety was to suggest others by mention
of them. Rahab, for instance, was a Canaanite and a prostitute;8
Babylon, ferocious and godless; the "foreigners" or Philistines
(we have already indicated who they were) ,9 superstitious and
lawless. The prophet Ezekiel denounced both the impiety and
the licentiousness of Tyre. lO The inspired word gave the name
7. Heb 11.10, 14-16.
8. Cf. Josh 2, where in fact the Canaanite prostitute is presented favorably.
The psalmist instead seems to have had in mind the Rahab of Isa 30.7, the
monster that represents Egypt.
g. Cf. comment on Ps 83.7.
10. Cf. Ezek 26-28.
people of the Ethiopians not only to the Ethiopians themselves,

whose souls resembled the color of their body, but to all those
black in soul: in the Song of Songs the bride cries aloud, "I am
black and beautiful, 0 daughters of Jerusalem"Il-"black" in
the sense of deceived, besmirched by the stench of wild beasts,
and "beautiful" in the sense of awaiting for your arrival from
heaven as Lord for the sake of my salvation; he suggested at the
same time both the gloom of impiety and the charm given by
divine grace. Of course, these nations in the time of the Jews
did not assemble at Jerusalem or come to love the way of life in
keeping with the Law, whereas after the Incarnation of our Sav-
ior they inhabit that Jerusalem, fill the churches throughout
the world, move to the Sion on high, and share in that blessed
way of life. From which nations, in fact, did they not come to
faith in the Savior? Some of them, on the other hand, did not
even take possession of the Jerusalem below with a view to bow-
ing down before the famous and holy places where God from
God was not only made flesh but also trod the ground in love. 12
(4) So with these fine words he moved to what follows. A per-
son will say "mother" of Sion (v. 5): each one will call Sion mother,
and everyone will say that Sion is a mother. Blessed Paul also
likewise says, ''The other woman corresponds to the Jerusalem
above; she is free and is mother of us all. "13 A person was born in
her. This is connected with A person will say: the one calling Sion
mother will admit also the origin of the person born in her.
Lest anyone form the impression that this person is a nobody,
he immediately added, The Most High personally founded it: this
person born in her, being Most High, is maker, creator, God.
[ 1 568] The Lord will describe in a record of these peoples and rulers
that existed in her (v. 6). Symmachus, on the other hand, put it
this way, ''The Lord will count in recording peoples, he was
II. Cant 1.5. If Theodoret's comment on me Emiopians is less man politi-
cally correct, me following gloss from me long form of me text on me two
terms from the Song of Songs, as usual, outstrips him, Theodoret's subsequent
gloss being more moderate.
12. The final comment from me long form of me text suggests the contem-
porary practice of pilgrimage to the holy places in Jerusalem.
13. Gal 4.26, inserted here, in a somewhat different reading, by me long
form of the text as mough me verse had not already been cited above.
born there." That is to say, the one who granted the record on
his part to the people following their way of life in her was born
in her as far as humanity is concerned, Lord and God though
he is. Our Lord also highlighted this counting in saying to the
sacred apostles, "Even the hairs of your head are counted."14
And he indicated the record to his own disciples in saying, "Re-
joice, not because the demons are subject to you, but because
your names are recorded in heaven. "15
(5) All those whose dwelling is in you are like people rejoicing (v.
7): the way of life in heaven, removed from all despondency, is
characterized by joy and satisfaction pure and unalloyed. The
devotees of piety, far from merely sojourning there, dwell forev-
er.
14. Matt 10.30.

15. Luke 10.20.
A song. A psalm for the sons of Korah. To the end.

On Mahalath, for responding.
Of understanding, for Heman the Israelite.
OR ON MAHALATH, on the other hand, Symmachus
said "in a dance," and Aquila, "in dancing." Heman
was leader of a choir of singers celebrating God. The
"response" suggests the sections of the choirs responding to
one another. 1 So the inspired composition prophesies the Jews'
misfortunes and servitude in Babylon, and teaches at the same
time also the pangs consequent on sin of the whole human race
together. The inspired composition of the psalm is expressed in
the form of supplication offered to the loving God both by the
former people and also by all in common, and the prayer is re-
lated to the more devout.
(2) 0 Lord, God of my salvation, by day and night I cried in your
presence. Let my prayer come in before you (w. 1-2): you, 0 Lord, I
know to be Lord of my salvation; this is the reason, to be sure, I
beg night and day for my appeal to be accepted. He says this in
what follows: Incline your ear to my appeal. Why he asks he says
also in what follows [1569]: Because my soul was filled with trou-
bles, and my life came near to Hades (v. 3): I beg you to repel the
multitude of troubles besetting me when you perceive them; I
I. Theodoret in facing up to the elements in this title can hardly have es-
caped the impression that directions for liturgical recital are involved. He is
right about Hernan's role in worship (cf. I Chron 16-41), though his LXX text,
perhaps because of this reference, replaces Ezrahite (a term meaning native, or
Canaanite) with Israelite (its opposite). Both LXX and alternative versions help
him get to the roots of the puzzling Hebrew terms "On Mahalath Leannoth,"
possibly having to do with dance and refrain, respectively. As before, the genre
of maskil is also taken back to its roots having to do with understanding. But
Theodoret is wise enough not to delve deeper, and presses on.
81
am at the very doors of death, and in need of your help, bereft

of it and enslaved to sin. This is what he goes on to say.
(3) I am reckoned with those going down into the pit (v. 4): I en-
countered irresistible problems and found no solution, but in-
stead I was like those falling into a pit, unable to get out. 2 I was
like a person devoid of help: I was deprived of all providence and
care. Free among the dead (v. 5): though not yet enduring the end
or falling under the slavery of death, I include myself among
the numbers of the dead. Like wounded people sleeping in a tomb,
who are not remembered and are in fact thrust from your hand. This is
connected with I was like: I was like a person devoid of help, free
among the dead, and not yet falling under the slavery of death. I
was wounded like wounded in war, and consigned to a tomb.
This, in fact, is the way Symmachus also said it: "Like the
wounded lying in a tomb, who are no longer recalled, cut out
of your hand": they are cut off from your providence, whereas
your aid will intervene to prevent my falling foul of the same
depths.
(4) They put me in the depths of a pit, in darkness and in a shad-
ow of death (v. 6). These words relate to those obliged to live in
Babylon, and to the whole human race: s the former, in thrall to
wicked people, lived a painful life, and all human beings were
beset with manifold calamities after the sin-death, grief, tears,
weeping and wailing, widows and orphans, penury, misfortunes
and countless other problems defYing explanation and bring-
ing darkness on even the living-all these came in the wake of
the breaking of the commandment. 4 See what a terrible evil dis-
obedience is, the cause not only of separation from God but
also of involvement in such great evils. Your anger against me is
aggravated, and you have brought all your billows to bear against me
(v. 7). Symmachus, on the other hand, put it this way, "Your
anger burst out against me, and you maltreated me with your
2. The psalm expresses in many different ways the notion of Sheol, a topic
in Old Testament thought that we have noted Theodoret being unfamiliar
with.
3. In a nutshell Theodoret's double perspective in interpreting a psalm. Fur-
ther on he will make it even more comprehensive.
4. No doubt of Theodoret's acceptance of the effects of the Fall-not re-
quiring the following moral comment from the long form of the text.
tempests." You continue in your punishment, he is saying,

[1572] inflicting various assaults of misfortunes against me; he
is speaking by analogy with shipwrecked people, victims of
many assaults from waves and much buffeting of winds.
(5) My acquaintances you kept at a distance (v. 8): I am bereft of
kith and kin. The captives in Babylon, who suffered the yoke of
slavery, were scattered about and deprived of the relationship
and association of loved ones, drew no consolation from the ex-
perience. On the other hand, all human beings who lived a life
of impiety had no share in the care coming from the angels.
They made me an abomination to themselves, that is, the enemies; I
was betrayed, and did not escape; I find no freedom from the evils
encroaching upon me. My eyes grew weak from poverty (v. 9). Sym-
mach us, on the other hand, put it this way, "My eye filled from
the abuse": I wore out my eyes with my tears, forced to weep
with the pain. I cried out to you, 0 Lord, all day long I stretched out
my hands to you: so give one means of relief from troubles, your
providence, 0 Lord; I beg you with my hands always extended.
This posture suggests the soul's severe pain: under pressure of
need one prays more earnestly in this fashion to the person
able to respond.
(6) Surely you will not work wonders for the dead? Will physicians
rise up and confess to you? (v. 10). While I am still alive, he is say-
ing, show me your wonder working: I shall not see it when I am
dead, no physician being able to give relief from death. What
kind of remedy has that power, after all? Surely no one will re-
count your mercy in the tomb and your truth in corruption? (v. 11)-
that is, no one will recount or confess after the departure from
here. Surely your wonders will not be known in the darkness, and your
righteousness in the land of oblivion? (v. 12). Surely it is not possi-
ble, he is saying, for the dead gone to dust, living in death's
tomb and consigned to oblivion to sense your loving-kindness
and become witnesses of your marvels?
(7) For my part, 0 Lord, I cried out to you, and in the morning my
prayer will anticipate you (v. 13). Symmachus, [1573] on the oth-
er hand, put it this way, "My wailing is directed to you, Lord,
and at daybreak my prayer will anticipate you." [In other
words,] Desiring in life to be rid of the present evils, I wail in
my pains and anticipate dawn in my praying. Why, 0 Lord, do

you repel my soul, turn your face from me? (v. 14): so why on earth
do you dismiss me, Lord, and do not give me a share in your
benevolence? I am poor and in difficulties from my youth (v. 15). Is-
rael's youth was the exodus from Egypt, whereas for humanity
as a whole it was the life outside of paradise after the transgres-
sion of the commandment: both the one and the other contin-
ued to suffer hardship all the time in between. After being lifted
up I was ltrought down, and was at a loss. After their eminence the
Jews were involved in slavery, while human nature, after being
made in the divine image and granted life in paradise, han-
kered after greater things and lost what it had been given.
(8) Your wrath swept over me, your terrors alarmed me, they sur-
rounded me like water (vv. 16-17). You directed all your wrath
against me, he is saying, you completely disturbed me with the
most fearsome punishments, and submerged me in these wa-
ters, as it were. All day long they beset me: I am daily surrounded
by them. You kept friend and neighbor at a distance from me, and my
acquaintances from hardship (v. 18): struggling under these disas-
ters I gain no comfort from my familiars, being deprived of as-
sociation with them on account of the hardship of slavery. This
applied not only to the Jews or to all human beings before the
appearance of the Savior; rather, at present as well the supplica-
tion is appropriate and suited to those suffering a similar fate:
''Whatever was written," according to the divine Apostle, ''was
written for our instruction, so that through endurance and the
encouragement of the Scriptures we might have hope. "5
5. Rom 15+ Thanks to lack of reference in the title or the body of the
psalm to either Davidic authorship or a specific historical incident, Theodoret
has been able to develop his preferred threefold hermeneutical perspective for
the Psalms, as emerges in commentary on vv. 15-18: the situation of the Jews in
the Old Testament, the condition of the whole human race, and the circum-
stances affecting the reader of the Psalms today. In addition to these levels of
reference, he will in some cases (not here) find a Christological meaning and
an eschatological application to apostles and New Testament churches.
Of understanding, for Ethan the Israelite.

EEING THE FALSE GODS honored in shrines while
the ark of God remained solitary and unrevered,
blessed David [1576] promised to build the divine
Temple. Accepting this resolve of his, God rewards the fine
promise and guarantees to make him a rational temple from
his own loins, and through it to achieve the salvation of all hu-
man beings and provide him with an unending kingdom.
These promises he made to him through the prophet Nathan:
the story of the Chronicles teaches it clearly, l and in the second
book of the Kings Nathan said to him, ''The Lord announces to
you that he will build himself a house."2 The story of the Acts
also recalls this. Blessed Peter, when making a speech to the
Jews, outlined this along with many other things: "David, being
a prophet and knowing that God had sworn him an oath that
the Christ according to the flesh would come from the fruit of
his loins and sit on his throne, spoke with this foreknowledge of
his resurrection, His soul was not abandoned to Hades, nor did
his flesh see corruption.';3 Being without sin: there is no one
among human beings without sin except Jesus, God the Word
made flesh from David. These promises he made also to the pa-
triarch Abraham, saying to him, "In your offspring all the na-
tions of the earth will be blessed."4 Commenting on this the di-
vinely inspired Paul spoke this way, ''The promises were made
to Abraham and to his offspring; he does not say, And to his off-
spring, as in the case of many, but as in the case of one, And to
his offspring, which is Christ."5
1. 1 Chron 17. 2.2 Sam 7.11.
3. Acts 2.30-31 paraphrased; cf. Ps 132.11. The comment about the sinless-
ness ofJesus is from the long form of the text.
4· Gen 22.18. 5· Gal 3.16.
85
(2) Their successors, with an eye on these promises and the

prospect of themselves made captive and forced to inhabit a
foreign land, the royal city made desolate and the monarchy ex-
tinguished, remind the God of all of the promises. At one time
they bring to the fore the patriarch Abraham, his son and de-
scendant in reminding God of the agreements, at another time
blessed David and the promises made to him. In similar fashion
the blessed martyrs Hananiah, [1577] Azariah, and Mishael
made mention of Abraham, Isaac, and Israel in imploring God
in the furnace. 6 The charism of inspiration, therefore, com-
posed this psalm for the benefit of those people, teaching how
to appease God and gain the benefit of loving-kindness on his
part. This is the reason for "Of understanding" in the title: it is
particularly necessary for those under correction not to say any-
thing out of place when voicing complaint, but await the divine
mercy. Ethan was personally entrusted with a choir of singers in
the Temple, who sang God's praises; in fact, it is not the psalm
of Heman, as some claim-rather, as we maintain, he too was in
charge of a choir of singers, receiving from the divine David the
commission also of singing with the others. 7
(3) I shall sing of your mercies forever, 0 Lord, from generation to
generation I shall proclaim your truth with my mouth (v. 1). Begging
the divine mercy, they sing of the mercy, and in their desire to
witness the truth of the promises to David, they promise to
teach each generation. Because you said, Mercy will be 1:tuilt in
heaven forever, your truth will be prepared (v. 2). It is God's word
spoken to David, that he would maintain his mercy to his seed
forever. Accordingly, they recall this promise. You said, he
means, you will increase and not lessen your mercy (the term
will be 1:tuilt meaning ''will be increased and receive an incre-
ment"). Symmachus said ''will be set in place": you promised,
he is saying, to confirm the truth of the words.
6. Dan 3.35 [GreekJ.
7. See note 1 to the previous psalm for Theodoret's interpretation of ele-
ments in the title. Ethan, here also described as an Israelite in defiance of the
sense of the "Ezrahite" of the original, is listed in 1 Kings 4.31 along with He-
man as one of the paradigmatic sages. For Mowinckel "these wise men of the
past are explicitly defined with the 'guild' of temple musicians," though docu-
mentation for Heman's musical role is more explicit-hence the daim the long
form of the text cites here.
(4) I have made a covenant with my elect (v. 3). This is said on
the part of the God and Father, as well as what follows. I swore to
David my servant, I shall make arrangements for your seed forever,
and build your throne for generation and generation (vv. 3-4). This is
linked also with you said: I made this covenant with the elect. By
elect he refers to Abraham, Isaac, and Israel; in addition to them
he swore also to David that he would keep his seed free from
ruin, and his throne would flourish in every generation. Mter
thus outlining God's promises, and not looking at their fulfill-
ment in reality, they are forced by the disasters to say nothing
untoward and rather honor in hymns the governor of all
things. [1580] The heavens will praise your wonders, 0 Lord, and
your truth in an assembly of saints (v. 5). Theodotion, on the other
hand, said, "and your faith in an assembly of saints," that is, all
who put their trust in you will keep faith with you. In other
words, it is proper for your praises to be sung by all, not least by
the inhabitants of heaven, who look down on your wonders
more precisely and understand the reliability of your promises.
Blessed Paul also mentions this heavenly assembly, saying, ''You
have come to Mount Sion and the city of the living God, a heav-
enly Jerusalem, and an assembly of firstborn ones enrolled in
heaven. "8
(5) Because who in the clouds will be compared with the Lord, who
among the sons of God will be likened to the Lord? (v. 6). Sym-
machus, on the other hand, said, "Mter all, who in the sky will
match the Lord, who among the sons of God will be like the
Lord?" He calls gods sons of God, as he calls human beings "sons
of human beings." He refers to them, however, not as true gods
but as thought such by the unbelievers. So he means, You sur-
pass the heavenly beings, you are incomparably superior to all,
and nothing that exists can be compared with you: the falsity of
the gods made by human beings is proven, whereas your power
is everlasting and beyond corruption. He uses terms of this
kind elsewhere, too, saying, "Our Lord is above all gods. "9 The
inspired authors do make this comparison, however, not un-
aware of the extraordinary degree of difference, but proposing
8. Cf. Heb 12.22-23, loosely recalled.

g. Ps 135.5.
a teaching adapted to the limitations of the unbelieving. 1O God

is glorified in the council of saints; he is great and fearsome above aU
that are around him (v. 7). Since he had made mention of those
not really being gods, whereas the true God is not known by the
impious, it was right for him to bring forward the saints, by
whom the praises of the true God are sung, God being fear-
some to them for the reason that they are close to him and rec-
ognize his ineffable power. He called the assembly of the saints
council of saints.
(6) 0 Lord God of hosts, who is like you? You are powerful, Lord,
and your truth encircles you (v. 8). They make constant mention
of truth, longing to see the trustworthiness of the promises;
and they say to him, [1581] Which person of the ones who ex-
ist can be compared to you, 0 Lord? You are Lord and God of
hosts, you have power to match your will; with you everything is
true and reliable. Then they outline the signs of the power. You
master the might of the sea, you subdue the surging of its waves. You
humbled it like a proud [warrior] wounded, you scattered your foes
with the arm of your power (vv. 9-10). You are creator and lord of
all, he is saying; it is a simple matter for you both to stir up the
sea and to bring tranquillity. In mentioning the sea he calls to
mind what was done in it: he uses the word proud of Pharaoh
and the Egyptian foes, whom he consigned to the sea while pre-
serving his own people. At the same time, however, he foretells
as well the overthrow of the teachers of imposture, overcoming
these with their wicked forces in all-holy baptism: as it hap-
pened on the former occasion through Moses, here it is
through the priestY
(7) Yours are the heavens and yours is the earth; you laid the foun-
dations for the world and its fullness (v. 11): you are maker and
creator not only of the sea and the whole earth but also of the
skies set overhead, your work comprising not only the heaven
that is visible but also that which is above it. You created the north
10. In many places Chrysostom can be found formulating this principle of
biblical synkatabasis in similar terms, a principle both Antiochenes can uphold
along with respect for divine transcendence (their Christology helping them
achieve this balance) .
II. The mention of the power of water predictably prompts a briefapplica-
tion to the efficacy of baptism.
wind and the sea (v. 12). Theodotion, on the other hand, put it
this way, "North wind and south you created," calling the sea
"south" since it disturbs the [sea] 's mass most of all. The winds,
he is saying, and the very sections of the world are your works.
It was not without purpose that he made mention of these two
sections; rather, it was because the Egyptians are south of
Jerusalem, whereas the Assyrians are north, and by overcoming
the audacity of the Egyptians he granted them freedom: it is as
easy for you, he is saying, to overcome the one as the other, and
once it happens, Tabor and Hermon will rejoice in your name. By
reference to these he indicated the whole land of promise: they
are the mountains of that land. Aquila, on the other hand, said
"will praise" for will rejoice, and Symmachus, "will celebrate." Ac-
tually, this did not mean the mountains would do it but people
living on the mountains or near the mountains.
(8) [1584] Your arm with influence (v. 13): it belongs to you to
operate everything powerfully; he used arm for operation, and
influence for power. Aquila actually put "power" for influence. Let
your hand be strengthened, your right hand uplifted. Symmachus, on
the other hand, put it this way, "Your hand is invincible, your
right hand uplifted." We have often remarked that he indicates
operation by mention of hand and good operation by mention
of right hand; so being in need of both kinds of operation they
mentioned both words: they long to see the enemies overcome,
and they themselves desire to attain salvation. This is the reason
why they speak of the hand as invincible and the right hand as
uplifted, for its ability to punish the others and liberate them-
selves. They indicate this also in what follows. Righteousness and
judgment [are] the preparation of your throne; mercy and truth will go
before you (v. 14). Begging God to pronounce judgment even on
the Babylonians, they ask him to deliver a just verdict against
them while showing mercy to themselves and revealing the
truth of the promise. This is the reason, to be sure, why they
speak of his throne as a tribunal adorned with righteousness and
judgment, and mercy and truth proceeding before God, the prom-
ise having been made many years before.
(9) Blessed the people who know jubilation (v. 1 5) . jubilation, as
we have often said, is the cry of the victors. So since they were
conquered and led off into slavery, they bless the victors; but
the verse also foresees the people offering to God in the whole
land and sea the mystical jubilation and singing the triumphant
hymn. What follows is also in keeping with this sentiment. Lord,
they will travel in the light of your countenance. They will rejoice in
your name all day long, and will be exalted in your righteousness (vv.
15-16): they will rejoice, will sing a song of triumph against the
foes and will offer the triumphal hymn to you, the author of vic-
tory, enlightened by your appearance and in receipt of light
from you through the rebirth of the washing,12 constantly en-
joying satisfaction, performing prescribed duty and rendered
uplifted and conspicuous therefrom.
(10) Because you are the boast of their power (v. 17). They glory
in your power, he is saying; they got it from you, after all. And in
your righteousness our horn will be exalted. We have this hope, he is
saying, and we await your assistance, [1585] being superior to
the enemies on account of it; he called strength and power
horn by analogy with the horned animals, which are like armed
warriors because of the horns and use them against the assaults
of enemies. Because support is from the Lord and our king the Holy
One of Israel (v. 18): with you as king we are nourished by hope,
living under your care.
(11) Then you spoke in a vision to your children (v. 19). Sym-
machus, on the other hand, put it this way, 'Then you spoke
through a vision to your children": we know your promises
made through the inspired authors; he called these people
"seers" and "gazers."13 And you said, I set help on a strong one, and
raised up an elect from my people. I found David my servant, I anoint-
ed him with my holy oil (vv. 19-20). You testified to your devotee
David, he is saying, and finding him strong in the works of
virtue, you regaled him with your help, chose him, anointed
him, and appointed him king. My hand will always support him,
in fact, and my arm strengthen him (v. 21): you said you would pro-
vide him with strength, and give him a share in your care.
( 1 2) A foe will not gain an advantage over him, a child of iniquity
will not proceed to abuse him (v. 22): you promised to show up his
12. This brief baptismal expansion comes from the long form of the text.
13. Terms not exactly used here; perhaps Theodoret has elsewhere in mind.
foes' schemes to be idle, and render him superior to their at-

tempts to maltreat him. I shaU crush his enemies before him, and
overturn those who hate him. My truth and my mercy are with him,
and his horn will be exalted in my name (vv. 23-24): you promised
to destroy all his enemies, provide him with unswerving loving-
kindness, and make him the cynosure of all eyes. [1588] I shall
set his hand on sea and his right hand on rivers (v. 25): I shall give
him power over sea and over land; he indicated land by men-
tion of rivers. He will call upon me, You are my Father, my God, and
the protector of my salvation (v. 26) in Christ's saying, "Father, if it
is possible, let this cup pass from me"; and in his saying also to
the apostles, "I go to my Father and to your Father, my God and
your God."14
(13) I shall make him firstborn, elevated over the kings of the earth
(v. 27). This, of course, achieved its fulfillment in the time nei-
ther of David nor of the celebrated Solomon: neither Solomon
nor David ruled the sea, or was called God's firstborn, or re-
ceived the authority of all the kings. Aquila, in fact, rendered it
this way, "most high among the kings of the earth," and Sym-
machus, "most elevated of the kings of the earth." But even if
these words apply neither to David nor to Solomon, and since
God's promise is not false, Jews are blind in refusing to adore
the one who is from David according to the flesh, who has pow-
er of land and sea, and is superior to all the kings. He has wor-
shippers who are willing, while refuting the limitation of those
presuming to contradict [him]; though adopting countless
wiles, they fail to get the better of the laws imposed by them.
Blessed Paul also calls him firstborn, "So that he might be first-
born among many brethren"; and "firstborn from the dead,"
and "firstborn of all creation. "15 The Lord himself said to Mary
after the resurrection, "Go, tell my brethren, I am going to my
Father and your Father, my God and your God."16 In other
14. In Theodoret's belief that there is no point in gilding the lily, the com-
mentary has been reduced to brief paraphrase, interrupted here by some Scrip-
tural documentation (Matt 26·39; John 20.17) from the long form of the text
to lend a Christological flavor felt to be missing too long.
15. Rom 8.29; COIl.18, 15·
16. John 20.17, a text that requires the theological explication Theodoret
provides. The Christological implications of the verse he could not ignore.
words, just as he is only-begotten in being God (alone born of

the Father), and firstborn as a human being (in his humanity
having the believers as brethren), likewise as God he calls God
his Father, [1589] and as a human being he speaks of him as his
God. Accordingly, the prophecy reaches its fulfillment in him.
What follows also testifies to it. Forever I shall maintain my mercy
for him, and my covenant with him will be faithful (v. 28). He means
that the Lord would raise up the covenant, which God the Father
made with their ancestors, from their seed, as we said.
(14) I shall establish his offspring forever and his throne like the
days of heaven (v. 29). His offspring means the nurslings of grace
and the kingdom which he personally gave them, about which
the Lord said to those believing in him, "Come, you that are
blessed by my Father, inherit the kingdom prepared for you
from the foundation of the world. "17 Let the Jews, then, point
to the royal throne of David that lasts till this day, which God
promised to maintain forever. But let them also point to that
offspring of his adorned with the kingdom. If, however, they
are unable to demonstrate either of these, no matter how
shameless they are, one of two possibilities is left to them: ei-
ther to call God's promise false or to admit the guarantee to be
true and accept the testimony of the facts. The Christ, who is
from David according to the flesh, after all, "is seated at the
right hand of the majesty on high, having become as much su-
perior to the angels as the name he has inherited is more excel-
lent than theirs. To which of the angels, after all, did [God]
ever say, You are my Son: this day I have begotten yoU?"18 Of
him blessed David said, "Sit at my right hand until I make your
foes your footstool. "19 Actually, it is through Christ the Lord
that David's offspring lasted forever and his throne has conti-
nuity. Blessed Isaiah, in fact, prophesied to that effect. Mter say-
ing, "A child has been born to us, a son has been given to us,
whose rule is on his shoulder," in case anyone should form the
impression the child was [1592] a human being and not God,
he expressed it more dearly through what follows in saying,
17. Matt 25.34. documenting an interpretation of the verse by the long

form of the text.
18. Heb 1.3-5; cf. Ps 2.7. 19. Ps 110.1.
"He has the name Angel of great counsel, wonderful, coun-

selor, mighty God, figure of authority, prince of peace, father of
the world to come." A little further on he added, "On the
throne of David and his kingdom to set it right from now and
for eternal time. "20
(15) Mter thus making a prophecy about Christ the Lord,
the text treats of the kings coming in between. If his children for-
sake my law and do not walk by my judgments; if they profane my ordi-
nances and do not keep my commandments, I shall punish their iniqui-
ties with a rod and their wrongs with scourges. My mercy, however, I
shall not disperse from him nor be false to my truth (w. 30-33). Even
if those who take their lineage from David commit countless
transgressions, he is saying, I shall submit them to retributions
while keeping firm the promise to David. My mercy, however, I
shall not disperse from him, that is, from David, nor be false to my
truth. For be false to Symmachus said "break" and Aquila, "not
falsify." I shall not be false, that is, I shall not break or falsify my
promises. 21 I shall not profane my covenant and nullifY what proceeds
from my lips (v. 34): I shall not falsify my pledges, I shall not
break the covenants, but show the truth of the promises when
my son, like me without beginning and end, is made flesh from
David; he says this also in what follows.
( 16) Once [and for all] I swore an oath by my holiness, not to be
false to David (v. 35): keeping faith with my promise to him, I
shall bring it to fulfillment; he used swore an oath for keeping
faith, since those who make promises confirm them with an
oath. His offspring will abide forever, and his throne like the sun in my
sight, and like the moon forever perfect, the faithful witness in heaven
(w. 36-37). In place of the witness Symmachus put "who gives
witness." In the seventy-first psalm blessed David prophesied
about Christ the Lord, "His name endures before the sun, and
[1593] will last as long as the sun, and before the moon for
generations of generations. "22 In other words, since the sun by
20. Cf. Isa 9.6-7. The paraphrase has given way to careful argumentation
(against Jewish claims) supported by Scripture, this being a key Christological
locus along with the two quoted.
21. Tautology-a vice abhorrent to Theodoret-is a weakness of the long
form of the text, as in this otiose commen t.
22. Cf. Ps 72.5.
its rising and setting is responsible for the measurement of

time, and is the cause of night and day, he wanted to show
through the sun the permanence of the throne and promised
to make his offspring eternal. All those believing in him are the
offspring of God the Word. The one making this promise and
giving this witness is in heaven and uses words that are faithful
and true, as he alone does not lie. 2s
(17) Having thus mentioned the promises made to David,
they lament the calamities fallen upon them. You, however, reject-
ed and scorned him, you repelled your anointed one, you overturned the
covenant of your servant (w. 38-39). Symmachus, on the other
hand, put it this way, "But you for your part spurned him and
found him wanting; enraged against your anointed one, you de-
livered a curse on the covenant of your servant": but you for
your part, after promising him those things, repelled David's
successors, highlighted their worthlessness and gave them into
slavery while also overthrowing his kingship and dissolving the
covenants made with your devotee (referring to his kingship
here by anointed one). The two successors of David, Jeconiah
and Zedekiah, were taken captive, and with them the Davidic
monarchy came to an end; Zerubbabel, who was in charge after
the captivity, was a popular leader, not a king. You defiled his
sanctuary in the ground. He calls sanctuary the Temple, which
David had wished to build but Solomon erected after David; he
means it was defiled by the incursion of the Babylonians, and
became like a flowering plant, toppled and brought down to
the dust, level with the soil.
(18) You destroyed all his ramparts (v. 40): you deprived him of
all security. He brought terror to his fortresses: whoever trusted of
old in the cities' walls lost confidence and became a prey to ter-
ror. All who passed by plundered him (v. 41): Moabites, Am-
monites, Philistines, Idumeans, Syrians, Assyrians, and Babylo-
nians. He proved an object of reproach to his neighbors: he became a
source of ridicule and reproach to those nearby. You exalted the
right hand of those afflicting him (v. 42): you rendered his enemies
23. These two final comments, from long and short forms of the text respec-
tively, reveal the greater and lesser anxiety of two commentators to move to an
eschatological interpretation before bringing out the literal sense of the verse.
stronger than him. [1596] You gave joy to all his foes: you made
him a source of mockery to his adversaries. You reversed the help
given by his sword, and did not assist him in battle (v. 43): his
weapons proved useless to him, bereft as he was of your care.
(19) You caused him to lose his cleanness (v. 44). Symmachus,
on the other hand, put it this way, ''You put an end to his puri-
ty": being a captive and living far from your Temple, he was un-
able to purify himself with sprinkling. You brought his throne
crashing to the ground: you completely overthrew his kingdom.
You cut short the days of his life (v. 45): after promising to guard
his kingdom forever, you limited it to a short period. You covered
him in shame. He became an object of reproach, and was filled
with shame. Zedekiah, in fact, his eyes put out, was consigned
to a mill for all the rest of his life, and Jeconiah also served as a
slave. This was the sum of their shame and ignominy.
(20) After thus outlining the calamities, the inspired word
urges lament and supplication. How long, 0 Lord? Do you turn
away forever? Will your rage be inflamed like fire? (v. 46). Sym-
mach us, on the other hand, said, "How long, 0 Lord? Will you
hide yourself forever? Will your anger blaze like fire?" To what
point, 0 Lord, he is saying, do you wish to see our pangs with-
out appearing and solving the problems, and instead enkindle
your rage like fire with the recollection of our sins? Call to mind
what I am made of (v. 47): you are maker and former, and you
know the limits of my strength. Surely it was not in vain, after all,
that you created all children of human beings? It was not idly or to
no purpose that you formed human beings; rather, goodness
determined creation. In other words, it was through goodness
alone that you created us. So do not overlook those shackled
with such great troubles. Who is the man who will live and not see
death, will rescue his soul from the hand of Hades? (v. 48): death is
everyone's fate; to survive death itself is not possible for us. So
grant to the living a share in loving-kindness.
(2 1) Next in turn he recalls the promises. Where are your mer-
cies of old, Lord, which [1597] you swore to David in your truth? (v.
49). He nicely offers on every occasion the testimony of truth
to prompt the one making the promise to the confirmation of
the pledges; he also composed his opening with mention of
mercy, and at the close recalls mercy once more, this being
their particular need. Be mindful, 0 Lord, of the reproach directed
at your servant from many nations, which I bear in my bosom (v. 50).
Symmachus, on the other hand, put it this way, "and I carried
them in my bosom from numerous nations. "24 Do not ignore
the object of reproach I have become, he is saying, not in the
sight of one nation but of thousands: not only Assyrians and
Babylonians mock me, but as well all the neighboring peoples,
who always bear a grudge against me. It is not only me they
mock, but they move their tongue also against you and use blas-
phemous words, taking my slavery for your weakness. He indi-
cated this, in fact, through what follows.
( 2 2) With which your foes reproached me, Lord, with which they re-
proached the exchange for your Christ (v. 51). Symmachus and
Theodotion, on the other hand, put it this way, "they re-
proached the footsteps of your Christ." He called the kings of
that time "footsteps of Christ" since through them the word
about Christ's kingdom traveled abroad. The Septuagint called
them exchange as being his forebears according to the flesh and
guiding the kingdom as though in some kind of darkness. In
short, on account of your Christ whose "footsteps" and exchange
these [kings] happen to be, bring our reproach against us to an
end, Lord. 25
(23) Blessed be the Lord forever. So be it, so be it (v. 52). The
hymn singing arises from sound hope: having trusted that their
petitions would be accepted, they offered this hymn to God.
Aquila shows this sense even more clearly, rendering "Amen,
Amen" by saying, 'Trustworthy and reliable," that is, You are
true, very true. Consequently, you are blessed forever: you con-
firm your promises with your works. 26
24. Reference to Symmachus here, as often, seems a mark of deference
rather than enlightenment for the reader.
25. The Septuagint and alternative versions struggle with the meaning of
the Hebrew term, to determine which a modern commentator like Dahood has
to have recourse to Ugaritic; and by his convenient means of rationalizing
Theodoret vindicates them all to his satisfaction.
26. Theodoret shows no awareness that this verse, significant though he
finds it, is a doxology forming a conclusion to the third book of Psalms, as like-
wise he has not noted previous divisions (ancient, if not original).
A prayer for Moses, man of God.

OME OF THE WRITERS claimed the great Moses
made this prayer, others said blessed David was its com-
poser but applied it to the divinely inspired Moses.
[1600] Be that as it may, the psalm contains a twofold oracle: it
not only prophesies the Jews' calamities but also teaches the
corruptibility and impermanence of all human nature. It fore-
tells, however, the change for the better in both cases. To be
precise, the present psalm was also written by blessed David,
like all the others.l
(2) Lord, you have been our refuge in generation after generation
(v. 1). He proved a refuge for the Jews, in fact, not only in
Egypt but also in the wilderness, in the time of Joshua son of
Nun, Gideon, Barak and Jephthah, Samson, Samuel, and
David; through the prophets he accorded them every care, and
gave them every assistance when they were ruled by kings. The
whole human race uses these words to remind God of the man-
ifold favors, how he transported Enoch, how when everyone
adopted the feral way of life he preserved the divinely inspired
Noah as a spark for the race, how he chose the patriarch Abra-
ham and promised the blessing for all the nations. It was not re-
luctantly, as some of the unbelievers presume to claim, that the
Lord of all came for the betterment of the nations; rather, he
always exercised his providence for all human beings as Lord of
all, even before his incomprehensible Incarnation. The in-
l. We have previously seen Theodoret's flexibility on the question of author-

ship countermanded by the author of the long form of the text, who here again
intervenes to show his dogmatism. Both forms of the text speak of the psalms
being written, the former, unusually, even speaking of David as a syngrapheus, a
term more applicable to a historian than to a liturgical musician.
97
spired composition taught us to say this, Lord, you have been our
refuge in generation after generation: we always enjoyed your hope,
o Lord. Before the mountains were made, the earth and the world
formed, and from age to age you are (v. 2): you exist before all
things came to birth-the mountains, the earth, the whole
world-eternal as you are, without beginning or end, circum-
scribed by no boundary. The phrase Before the mountains were
made is to be connected with you are.
(3) Do not reduce a human being to lowliness (v. 3): I therefore
beg you, everlasting and eternal as you are, ever our refuge, not
to ignore us completely, beset by such problems as we are.
Since he had sentenced Adam to sweat and toil in the words,
"In the sweat of your brow you are to eat your bread until you
return to the earth from which you were taken, because you are
earth and to earth you will return,"2 it was appropriate for the
inspired word to teach us to make supplication that we not be
utterly reduced to a lowly state and to predestined hardship.
[1601] Jews, of course, who were forced into slavery, offer this
prayer, bewailing their captivity and slavery. And you said, Turn
back, sons of human beings. Aquila, on the other hand, put it this
way, "And you will say, Turn back, sons of human beings." It is
not idly that we pray, he is saying, but in the clear knowledge
that you receive our supplication and effect a change in our
current problems, urging us to turn back and be rid of the for-
mer wickedness.
(4) Because a thousand years in your eyes, 0 Lord, are like yester-
day when it is past, and a watch at night (v. 4). The expression is
hyperbolic, corresponding to the former verse, Do not reduce a
human being to lowliness, because a thousand years in your eyes, 0
Lord, are like yesterday when it is past, and a watch at night. But in
the middle occurs the clause, And you said, Turn back, sons of hu-
man beings. He means, The life of human beings is a brief and
extremely painful thing, whereas to you, everlasting and eternal
as you are, with whom the number of a thousand years resem-
bles one day, it is more like a brief part of the night. He re-
ferred to a quarter of the night as a night watch, as those given
2. Cen 3.19.
the charge of keeping watch divide it fourfold; the Lord also

came to the apostles at the fourth watch. s
(5) Their years will count for nothing (v. 5). Over a long period,
he is saying, you submitted them to this hardship. At the same
time, however, he refers to the rejection of the Jews after the
passion of our Savior and their deprivation of the divine care
that would continue not for a short time but for a long period.
Let them disappear like grass in the morning, flowering in the morning
and disappearing, falling in the evening, hardening and withering
(vv. 5-6). Simply put, in other words, Jews were beneficiaries of
divine attention, they blossomed and grew, and acquired a
great splendor; but they refused to provide the farmer with
fruit in due season, and instead hardened their heart and were
completely dried up, no longer having a share of the former ir-
rigation. He calls morning the beginning of the Jews' devotion,
and evening the cessation of the divine care, when they were de-
prived of it following the crucifixion because they erected the
cross against the God and Savior, as he says in what follows.
(6) Because we fainted under your rage, and were confounded by
your anger (v. 7). This relates both to the Jews and to all human
beings: human nature, paying the penalty for lawlessness, was
affected with [1604] disasters and beset with cataclysms of all
kinds, and Jews lost their freedom on account of the wicked-
ness of their attitude, as many people dug a pit for themselves
through infidelity: "He sank a pit and dug it out, and fell into
the hole he had made."4 .You set our iniquities before you, our age as
a light to your countenance (v. 8). Symmachus, on the other hand,
put it this way, "You brought our iniquities openly before you,
our faults to be obvious to your face": you gave us over to these
punishments, perceiving us to be neglectful of your laws and in-
stead choosing to live a life of iniquity.
( 7) Because all our days have passed away, and we have passed
away in your rage (v. 9). Sin provoked [your] rage against us, he
3. Cf. Matt 14.25. Theodoret helps his reader to detect hyperbole in lyrical
expression and other figures based on practices in biblical times.
4. Ps 7.15. The long form of the text cannot resist embellishing Theodoret's
simple comparison.
is saying, rage brought retribution, and retribution inflicted

pains, our short life being spent in pains. Our years murmured
like a spider. Human nature, he is saying, has nothing firm or sta-
ble, but is torn apart easily like a spider. 5 The days of our years
amount to seventy years, and eighty years if we are at full strength, and
beyond that trouble and hardship (v. 10). This is like the saying of
the patriarch Jacob, "My days are few and evil, they have not
amounted to the days of my ancestors."6 There really are some
people who live longer than the period mentioned, but it hap-
pens to few; here, on the other hand, he teaches the normal ex-
perience prevailing in most cases. In other words, just as he
made no mention of the death of those who die before their
time, likewise he also dismissed the long life of those who live
to a great age. Even this short period, he is saying, is nonethe-
less full of pain and troubles, just as the period of seven ty years
that those served who were taken captive from Jerusalem
proved very harsh and painful to the captives. Because gentleness
came upon us, and we shall be chastised: behold how many troubles
beset us because of your mild rage; he called the moderate ret-
ribution befalling them gentleness.
(8) Who knows the force of your rage, and your anger from fear of
you? (v. 11). Symmachus, [1605] on the other hand, put it this
way, ''Who knows the strength of your anger, and your rage in
keeping with your fear?" If your moderate indignation imposed
such chastisement, he is saying, who is capable of comprehend-
ing the retribution brought on by your rage? The verse touches
on eternal punishment. Instruct me thus in taking account of your
right hand and of those whose hearts are under the constraint of wis-
dom (v. 12). I beg to e~oy your kindness, he is saying, to take
account of your right hand, describe the gifts, and imitate those
given wisdom by your grace, who guide the others towards
knowledge of you.
(9) Turn back, 0 Lord! How long? Comfort your servants (v. 13):
do not ignore at length people in pain, 0 Lord, but receive
5. Theodoretjoins the number of commentators who wonder "how the spi-
der got into the psalm," in the title of an article by Ely Pilchik (Science 151 Uan
1966]: 404-405), though Dahood sees the Hebrew meaning rather "sigh"; the
sense of the verb is also puzzling.
6. Gen 47.9.
their prayer and accord your servants loving-kindness. We were

filled in the morning with your mercy, we rejoiced and were glad all our
days (v. 14). The tense has been changed by the Septuagint:
Aquila and the others say this, "Fill us in the morning with your
mercy, we shall praise and be glad all our days."7 They say in the
morning and at dawn to the change in the calamities: they beg
there that darkness be scattered and the light [of the sun] rise
for them, not on account of their own virtue but through di-
vine mercy. Since this is to come, he is saying, in other words,
we shall be filled with complete satisfaction and offer the ap-
propriate hymn singing. We were glad for as many days as you hum-
bled us, as many years as we saw troubles (v. 15). Here likewise the
tense has been changed: Symmachus and the others say, "Give
us joy." Provide satisfaction in place of discouragement, he is
saying, and grant a change in the misfortune besetting us.
( 10) Look upon your servants and upon your works (v. 16). From
this it is clear that they spoke of this not as having happened
but as yet to come: they did not say, You looked upon your ser-
vants and upon your works. We are your works, he is saying, and
servants of your lordship-hence we beg to attain your provi-
dence. And guide your children, that is, your servants: both those
in Babylon offering supplication ask God [1608] to lead back
the children of his servants who have died, and the human race
urges that those people who are found in the appearance of
our Savior be guided to the truth.
(11) May the splendor of the Lord our God be upon us (v. 17). He
calls the Incarnation of God theWord splendor; then it was that
the light of the knowledge of God rendered us splendid and il-
lustrious. Of him the Son of Thunder said, 'The light shines in
the darkness."8 After the return Jews became the cynosure of all
eyes again. Direct the works of our hands upon us, direct the work of
our hands. The addition of upon us was nice: the benefit of right-
eousness is ours; and while God works in association with the
lovers of virtue, and with them carries out its achievements,
7. It is reference to the alternative versions, not to the original, that apprises
Theodoret of the misreading of tense by the LXX (in rare cases, the majority
escaping notice) .
8. John 1.5, the Christological comment and documentation coming from
the long form of the text.
those who sow the seed reap fruit from them. God, after all, is
in need of nothing, yet he rejoices in both the good fortune
and success of human beings whenever they bring themselves
whole and entire to him as a victim, as Paul instructs, "I urge
you through the mercies of God to present your bodies as a liv-
ing sacrifice, holy, pleasing to God, your rational worship. "9
Amen.
9. In commentary on v. 14 Theodoret was careful to stress the priority of di-
vine mercy to human virtue. Here-before the long form of the text introduces
a liturgical note with Pauline support-he swings the balance back, not to pres-
ent an independent movement but rather a divine synergy with the behavior of
the virtuous.
A song's praise, for David. No title in the Heln-ew.

ILE THE PSALM HAS no title, it teaches the invinci-
bility of hope in God. Blessed David, in fact, perceived
with spiritual eyes from a distance the situation of
blessed Hezekiah, and seeing how with hope in God he over-
threw the army of the Assyrians, he uttered this psalm to teach
all people how great an abundance of goods trusting in God
yields. Everyone who is guided by this song is made secure in
his life, and with his trust in the Savior makes a prayer.
(2) The one who dweUs in help of the Most High will lodge under
the shelter of the God of heaven (v. 1). Whoever is confident of the
. divine care, he is saying, will enjoy the protection of the God of
heaven and will have this secure rampart and safe refuge. When
he bears this shield and is kept safe and sound by being helped
by him, then he will say, He will say to God, 1 You are my protector
and my refuge, my God, and I hope in [1609] in him (v. 2): having a
firm hope in him, he will call him leader, caretaker, and im-
pregnable rampart. Because he will rescue me from a hunters' snare
and from a wild word (v. 3). Here then he goes on to address his
remarks to the one who trusts, saying that he renders him supe-
rior not only to obvious enemies but also to those who lie in
wait, watching and hatching secret schemes, by snare suggest-
ing the furtive scheme. For a wild word Symmachus said "a word
of spite"; such people spread lies and calumnies, yet many
proved superior even to them by means of hope in God. This
was the way the great Joseph, subjected to the calumny of the
adulteress, escaped her wiles; this the way the remarkable Su-
sannah enjoyed assistance from on high-and not only they,
1. Clearly this brief insertion from the long form of the text is not original,
failing to note the resultant tautology.
103
but even up to the present time we have heard also of vast num-
bers beyond counting and know them to be saved.
(3) With his back he will overshadow you, and under his wings you
will have hope (v. 4): he will prove your champion, and will hide
you when under attack. He used this as a figure of those posi-
tioned in the front rank, who cover those in the rear with their
back, whereas by wings he refers to the operation of provi-
dence, employing it by use of the image of birds, as they cover
the young with their wings. Blessed Moses likewise referred to
God's care: he guarded them as the apple of his eye, he says,
like an eagle, to cover its nest, and yearned for its young,
stretching its wings it welcomed them and took them up on its
back. 2 The Lord also said this to Jerusalem: "How often have I
desired to gather your children together in the way a bird gath-
ers together its chicks, and you refused."3 His truth will surround
you with a shield. Since he mentioned above a wild word and
falsehood, it was appropriate here to promise his truth as his ar-
mor.
(4) You will not fear a fear of the night, an arrow [1 6 1 2] that flies
Uy day, a thing moving in darkness, a mischance and demon at noon
(w. 5-6): you will prevail not only over visible adversaries but
also over those of the mind, thanks to hope in God, and you
will escape the schemes working at night and the assaults made
by the enemy during the day; having confidence as one under
God's protection, you will drive out fear and, far from being in
difficulties at midday, you will escape the demons' stratagems,
sharing in the assistance from .on high. He made mention of
the noonday demon in keeping with popular opinion; yet it is
not unlikely that those schemers against humankind after a
heavy meal launch an assault as though to a prey prepared for
them, and easily enslave those deprived of care from on high.4
(5) A thousand will fall at your side, ten thousand at your right
hand, but to you they will not come near. You will, however, observe
2. Cf. Deut 32.10-11.
3· Matt 23·37·
4. Weiser, who sees these verses touching on "sinister and gruesome forces
that existed in popular belief," agrees with Theodoret about the noonday devil:
"Among many peoples noonday is thought of as the hour of evil spirits just as
midnight is."
with your eyes and see retribution oj sinners (vv. 7-8). For your side
Symmachus and Aquila put "in flank." This means, Even if a
vast multitude approach from the right or the left, no harm will
come to you, and instead you will see them stricken with a di-
vine blow. This happened also in the time of Hezekiah: a hun-
dred and eighty-five thousand Assyrians were overwhelmed, not
to mention military equipment;5 likewise in the case of Gideon
and Jonathan, and of course in the case also of Jehoshaphat
and the prophet Elisha this same thing happened.
(6) Because you, Lord, my hope, set the Most High as my refuge (v.
9). You would enjoy this providence, he is saying, if you exer-
cised hope in God and made it your refuge. There is missing
from the structure of the verse the word You said, You, Lord, are
my hope; this is a feature of Old Testament writing, especially of
the Psalms. 6 Still, the sequence clarifies the ambiguity: since
you hope in God, he is saying, and call him to your assistance,
you will encounter care on his part. Troubles will not come upon
you, nor a scourge come near your tent (v. 10): you will be proof
against the devil's shafts and suffer no harm from them. In this
way divine grace fenced round the house of Job, to which the
enemy testifies in his loud cry, "Have you not put a fence round
both what is inside and what is outside his house?"7 [1613]
When allowed, on the other hand, he demonstrated his charac-
teristic wickedness, and the just Judge crowned the victorious
athlete.
( 7) Because he will command his angels concerning you to guard
you in all your ways (v. 1 1). This he said also in the thirty-third
psalm, "The angel of the Lord will encamp around those who
fear him and deliver them."8 We also heard the patriarch Jacob
saying, ''The angel who has delivered me from all the troubles";
and the great Abraham said by way of encouragement of his
servant, "God will send his angel before you, and you will take a
5. 2 Kings 19.35. an incident Theodoret loves to cite-though would the de-

strofIng angel nave busied nimse'U witn tbe nardware'?
6. Theodoret does not pass over the ellipsis which modern commentators
refer to as "a long-standing problem" (Dahood), magisterially remarking it is a
common biblical phenomenon, and providing a solution of his own.
7.Job 1.10.
8. Ps 34.7.
wife for my son Isaac from there."9 So everywhere we learn that

by means of angels the God of all guards those who trust in
him. They will carry you in their hands lest you dash your foot against
the stone (v. 12): you will enjoy the manifold providence on their
part lest the slightest harm come to you from there; he suggest-
ed the slight degree of harm by the kicking of the stone. The
phrase They will carry you in their hands means they will guide,
lead, offer all kinds of assistance.
(8) You will tread on asp and basilisk, and tread underfoot lion
and dragon (v. 13). He cited the most powerful and lethal ani-
mals, wishing to bring out the dominance over every form of
evil: by mention of lion and dragon he indicated strength, these
beasts being altogether powerful, whereas by mention of asp
and basilisk he hinted at the extremity of evil, the former inject-
ing deadly poison, the latter causing death on sight. Of course,
many of those who trusted in God were proof against even the
wild animals: thus the remarkable Daniel shut the lions'
mouths,1O thus the divinely inspired Paul took no harm from
the viper,11 and to put it in a nutshell let us revert to ancient ex-
amples; thus Noe lived among the animals and was kept free of
harm; thus countless numbers of people embracing the eremit-
ical life lived with the beasts and through hope in God were
proof against harm from them.
(9) Because he hoped in me, and I shall deliver him; I shall over-
shadow him because he acknowledged my name. He will cry to me, and
I shall hearken to him (vv. 14-15). [1616] The God of all said this
then to teach us what the fruit of hope is: I shall deliver him, he
9. Cf. Gen 48.16; 24.7. The amount of Scriptural documentation suggests

that in commentary on this psalm, whose lack of a title helps Theodoret play
down historical associations, he is able to plumb the true meaning at some
depth. Modern commentators, too, remark on the sense which he finds here:
"Together with Psalm 46, Psalm 91 is the most impressive testimony in the
Psalter to the strength that springs from trust in God" (Weiser).
10. The freedom Theodoret feels in commentary on this psalm to bring out
the force of imagery is enhanced here where real and fabled animals come in
for mention, natural science being an interest of his. He can also document the
psalmist's point about them from Scripture, such as Daniel's experience.
11. Cf. Acts 28.1-6. The author of the long form of the text, perhaps think-
ing Theodoret's procedure is retrogressive in going from Paul to Noah, and un-
mindful of the reference to Daniel, now inserts a confusing rubric.
says, from the words of visible and invisible schemers,12 protect-

ed as he is by my hope; for this reason I shall both guard and
overshadow him, I shall listen to him when he speaks, and ac-
cept his petition. I am with him in tribulation: if he encounters
any trial, I shall accompany him and offer him adequate com-
fort. I shall rescue him and glorify him: not only shall I rid him of
the distress, but I shall also bring him into prominence. I shall
fill him with length of days, and show him my salvation (v. 16): I
shall ensure he reaches ripe old age, and shall reveal the salva-
tion coming to him in the next life. Blessed Hezekiah also en-
joyed these [benefits]: asking for an extended life, he received
a span of fifteen years,13 and acquired great luster also from the
destruction of the Assyrians; very applicable to him, too, is the
verse, I shall rescue him and glorify him, and I shall show him my sal-
vation. All those who have hoped in God, however, shall also en-
joy goods of all kinds, as both the ancient accounts teach and
the events now before our eyes give witness.
12. Amidst all the troubles that beset the righteous, in the experience of
both the psalmists and Theodoret, the wiles and machinations of schemers fig-
ure prominently. Is the bishop reflecting the intrigues that marked his life?
13.2 Kings 20.6. Fortunately, after the opening nod in this king's direction,
Theodoret has kept him at arm's length, enabling the treatment to reach an
unusual degree of general spiritual comment.
A psalm of a song, for the Sabbath day.

HE SABBATH PRESCRIBED leisure, but not complete
leisure: it involved much greater spiritual activity. In
fact, it required people to be concerned with prayers
and hymns, and to offer to God double sacrifices. Consequent-
ly, the Law on the Sabbath prescribed abstinence from bodily
exertions. So since the life to come is free of such cares, rest is
properly enjoined. This is the reason, to be sure, why blessed
Paul also cries out, "Let us be anxious to enter into his rest";
and again, "Sabbath rest, then, awaits [1617] the people of
God."l So since the psalm foretells the honor for the righteous
and the punishment of the wicked, and since this will happen
in that rest, it is right that it takes this title.
(2) It is good to confess to the Lord, and to sing psalms to your
name, 0 Most High, so as to announce your mercy in the morning and
your truth try night (w. 2-3). Useful and advantageous is it, he is
saying, by night and day to sing your praises as benefactor and
describe your beneficence, your loving-kindness towards us,
your truth against wrongdoers: exercising truth you duly pun-
ish them while according providence to us for our acknowledg-
ment of you. On a ten-stringed harp with a song on a lyre (v. 3).
They normally celebrated God on such instruments; so he says,
It is right for us to perform on the prescribed instruments and
call into play the singing of the tongue, and thus offer you the
hymn of thanksgiving. Because you, 0 Lord, have made me glad
with your works, and I shall rejoice in the deeds of your hands (v. 4):
observing your creations and your ineffable arrangements, I re-
joice and exult, and with satisfaction of soul I move my tongue
to hymn singing.
1. Heb 4.1 I, 9.
108
(3) How your works are magnified, 0 Lord, your thoughts reached
the very depths (v. 5). Symmachus, on the other hand, put it this
way, "Very deep are your thoughts." Aquila and Theodotion,
however, [say], "[How] profound they have become." In other
words, Your works, he is saying, are great and marvelous (he
used How to indicate extension), whereas your wisdom has
depths that cannot be plumbed. What mind, after all, could suf-
fice to take account of the designs of your providence? Yet we
teach it even to the ignorant, whereas those without brains and
bereft of reason neither wish to understand it nor bring them-
selves to learn it from others. This, in fact, is what he goes on to
imply: A foolish man will not know it, and a dullard will not under-
stand it (v. 6). He put this in different ways: the one with brain
trouble and devoid of understanding will know nothing of this,
nor even wish to hear anything about it.
(4) ~en sinners sprouted like hay and all workers of iniquity came
to light so as to perish forever (v. 7). Aquila said "blossomed" for
came to light, and [1620] Symmachus likewise: the fools did not
want to understand that the workers of iniquity blossomed like
hay and came to light from the soil like grass, and will win
themselves everlasting ruin after the present good fortune; but
calling themselves enviable and blessed, they will promptly wit-
ness their own most miserable end. You, Lord, on the contrary, are
most high forever. Because, behold, your foes, 0 Lord, because, behold,
your foes will Perish, and all the workers of iniquity will be scattered (w.
8-g): whereas they will fade and perish like hay, you have power
over all, being exalted above all and subjecting to punishments
those in the grip of frenzy.
(5) My horn will be exalted like a unicorn (v. 10): we, on the oth-
er hand, who have knowledge of you, on seeing the overthrow
of your foes shall exult in you and enjoy good cheer for being
freed from the error of polytheism and adoring you as the true
God, having received the horn of the cross as shield against pas-
sions and demons. 2 He introduced the unicorn again at this
point to indicate through the one horn the one God: as that
2. The author of the long form of the text feels it is time for a Christological
comment-whereas Theodoret is about to develop quite a different interpreta-
tion of the verse.
creature had one horn by nature, so the nurslings of religion

adore one divinity. My old age in rich oil. Symmachus, on the oth-
er hand, put it this way, "My aging like fine oil": I shall blossom
and lay aside old age, I shall be like abundant oil, and, accord-
ing to the Septuagint, I shall abound in satisfaction like oil of
some kind. 3
(6) My eye looked down on my foes, and my ear will hear of the evil-
doers' rising up against me (v. 11). For looked down Symmachus
and Theodotion and the Hebrew itself said ''will look down":
the words are a prophecy of the future, but the Septuagint in
normal fashion rendered the future as past, by this implying
the inevitability of the prophecy. 4 [1621] Just as it is impossible
for what had happened not to happen, so it is impossible for
the prophecy of the Spirit to remain unfulfilled; so he means,
Not only shall I see the disastrous end of the wicked, but I shall
also hear everyone announcing it and marveling at the justice
of the retribution. This, surely, is the way it divides up: of the
evildoers' rising up against me is here to be kept separate, then
add, my ear will hear: I shall hear many recounting the over-
throw of those living a life of lawlessness and plotting countless
evils for me.
( 7) A righteous person will blossom like a palm tree and flourish
like a cedar in Lebanon (v. 12): sinners, then, having bloomed
like grass, promptly withered and died, whereas the righteous
person will resemble the cedar's thickness, freshness, and nour-
ishment and the palm tree's abundance of foliage and fruit.
Both last a very long time and require time for growing. The
growth of virtue is like that, growing up over a long time and re-
quiring much attention, yet reaching on high, bearing fruit in
season and of pleasant taste, and providing sufficient shade for
its owner, as it is planted in the divine paradise in the house of
3. Theodoret wrestles with an obscure phrase. calling first on Symmachus

for enlightenment, and then doing some justice to his LXX. whereas on v. 7 he
found the consensus of Aquila and Symmachus telling.
4. As with Ps 90.14. Theodoret notes that the alternative versions differ
from the LXX in rendering the tense of the first verb. and sides with them,
claiming support from the original. Unfortunately for him. it is the tense of the
second verb that the LXX has misread. the other versions this time misreading
the Hebrew of the first. "A little knowledge .. ."
God, as he says more clearly in what follows by saying, Planted in
the house of the Lord, they shall flourish in the courts of our God (v.
13). These people, he is saying, who are compared to these
trees, have God as husbandman, and the divine Temple as gar-
den.
(8) They will be still more productive in a rich old age, and will be
well off, so as to announce that the Lord our God is upright, and there
is no injustice in him (vv. 14-15). Symmachus, on the other
hand, put it this way, "As they grow old they will yield still more
fruit, they will be rich and luxuriant, announcing that the God
who guards me is right, and there is no injustice in him": in the
future life they will receive the promised maturity, and will offer
more rich fruit to God, singing of his just verdict; the Incarna-
tion, at one time hidden, they will now see as it comes to light,
and will marvel at his wisdom and celebrate his righteousness.
He applied the term old age to maturity: [1624] we call the old
person mature and the young immature; so by old age he indi-
cated the future maturity in which the manifold fruit of right-
eousness will grow and the righteousness of God become clear
to everyone.
A song ojpraise Jor David. No title in the Hebrew.

HE PHRASE "NO in the Hebrew" is not in
TITLE
the Hexapla, nor in Eusebius. 1 The psalm prophesies
the change in people: God is immutable and unchang-
ing,2 always the same in manner and substance, not a king at
one time and without kingship at another; rather, he is always
king by nature, though this has not always been clear to people.
For most of the time, in fact, the majority were ignorant of him,
and offered to idols the worship due to God; but after the In-
carnation of our God and Savior, the knowledge of God
spanned the entire world like a light. He is, in fact, "the true
light, which enlightens human beings coming into the world";3
for this reason the inspired mind says in prospect, The Lord
reigned, he was clad in comeliness (v. 1). Since the Passion seemed
a sad event to those who understood the fruit stemming from it
to the extent that the inspired author cries aloud, ''We saw him,
and he had no appearance of beauty, his appearance instead
being dishonorable, disreputable by comparison with sons of
human beings."4 But after the birth from a Virgin, willing ac-
1. Theodoret does not indicate whether the phrase is correct in saying the
Hebrew has no title (though even his minimal grasp of the language could
surely have informed him), nor where he found the phrase-perhaps in some
of those "copies" of the LXX he refers to at times. But he does betray that he
has to hand a copy of Eusebius's Commentary on the Psalms, on which at least
once we have seen him very dependent (cf. Ps 16.5) and which has been
thought to be his principal means of accessing Alexandrian commentary.
2. Again that key term that would shortly figure in the Chalcedonian formu-
la, (iTpElTTWS. immutable.
3. John l.g, a text that comes to the mind of the author of the long form of
the text with Theodoret's comparison.
4. cr. lsa 53.2. The long form of the text then cites virgin birth and crucifix-
ion to document this point, Theodoret being content to mention the ascen-
sion.
112
ceptance of crucifixion and ascent into heaven, he dispatched

rays of light befitting God. So it was right for the inspired au-
thor to cry aloud, The Lord reigned, he was clad in comeliness: he
did not take what was not his, but gave a glimpse of what was
his. This is the way he speaks also to his own Father, "Father,
gloriry me with the glory I had in your presence before the
world was made,"5 not being without glory after the Incarna-
tion, but as testimony to that text, [1625] "This is my beloved
Son, in whom I am well pleased: listen to him."6
(2) The Lord was clad and girded with power. The fact that
"Christ is the power of God and the wisdom of God" the divine
Paul dearly taught us. 7 Consequently, he did not receive from
any other source power that he did not have before; rather, it
was his own power he employed against the enemies, though
the inspired word presents him as a kind of king girt with royal
armor, using a belt in his struggle against the enemies. He then
goes on to show the achievements coming from this: He estab-
lished the world, which will not be moved. He made the world firm
and immovable, he is saying, having the stability of divine
knowledge and being free of the error of falsehood: no longer
do people adore some gods at one time and others at another;
instead, they offer worship to the true God.
(3) Your throne is prepared from that time, you are from eternity (v.
2). It was not just now, he is saying, that you received election as
king: you possess eternal sway and everlasting kingship. About
his kingship he says also in the forty-fourth psalm, ''Your
throne, 0 God, is for ages of ages."8 And his unchangeableness
and immutability he likewise taught us in the hundred and first
psalm, ''You are the same," he says, "and your years will not
come to an end":9 even though you became man, you did not
5·John 17·5·
6. A conflation of texts from Gospel accounts ofJesus' baptism and transfig-
uration, supplied by the long form of the text to avoid the impression that Jesus
was without glory after the Incarnation.
7. I Cor 1.24.
8. PS45.6.
g. Ps 102.27. The long form of the text, which has been particularly anxious
in commentary on this psalm to eliminate the possibility of any theological mis-
understanding by the reader, immediately inserts a further reminder.
lack divinity, nor were you separated from the Father or the all-
holy Spirit, there being one substance of the undefiled Trinity,
one kingship, one lordship. Both testimonies, of course,
blessed Paul referred to Christ the Lord. 10
(4) The rivers lifted up, 0 Lord, the rivers lifted up their voices, the
rivers will raise their pounding (v. 3). He gives the name rivers to
the sacred apostles and those accepting the message after
them: they provided human beings with complete watering like
rivers. The blessed Habakkuk also named them thus: "Earth
will be split with rivers,"l1 that is, will be divided and will receive
watering. The Lord also spoke in similar fashion: "As Scripture
said, rivers of living water will flow from the belly of the one be-
lieving in me."12 These rivers, then, raised their voice, preach-
ing the divine teachings and making their own ways. He called
the paths pounding: since water is naturally in the habit of wear-
ing down the earth under it and making a way, [1628] he was
right to call the rivers' way wearing; those who were the first to
be entrusted with the message prepared the way for those who
came next, and rendered the teaching for them free of trouble
and difficulty. 13
(5) Awesome the heavings of the sea beyond sounds of many waters
(v. 4): like mighty rivers pouring into the ocean and having an
impact on the sand of the sea, and the waves for the most part
arching under the resistance of the rivers, so too when the
sweetness and taste of the apostles' teaching is brought to bear
on the world's saltiness and bitterness, a storm develops and
waves crash against one another. Blessed Habakkuk foresaw this
as well: after saying, "Earth will be split with rivers, people will
see you and be pained," to distinguish waters from the move-
ment he added, "The deep uttered its voice, height of its imag-
10. Heb 1.8, 12.

11. Cf. Hab 3.9. The future tense erroneously given by the LXX to verbs in
psalm and prophet encourages Theodoret to develop an eschatological sense.
12. John 7.38, which Theodoret sees dependent on Habakkuk, but which
resembles also Isa 44.3 and Isa 58.11.
13. The rare Greek term, epitripsis, "pounding," representing a hapax
legtnnenon in the Hebrew, needs explanation, and Theodoret, whom we have
seen to be willing as a naturalist to unpack the psalmist's figurative language,
obliges again before developing the eschatological sense.
ining."14 Every city is filled with this kind of storm, the state-
ment of the Lord being, "I came to bring not peace to the
world but a sword, to divide a man from his neighbor, a son
from his father, a daughter from her mother, a daughter-in-law
from her mother-in-Iaw."15 The beginning of the preaching,
however, was marked by a storm, whereas now the master of the
sea has chastened the tempest and turned it into a breeze, its
billows have fallen silent, and a great tranquillity has developed.
Awesome is the Lord in the heights. Aquila, on the other hand, put
it this way, "The Lord magnificent on high." He put it this way
in keeping with the preceding to bring out the might of the
achievement: the Lord is magnificent and most high, having a
strength that can neither be measured in word nor grasped in
mind. He calls the great patriarchs the heights as well as the Old
Testament inspired authors and the sacred apostles, as well as
all those of their kind. 16
(6) Your testimonies, 0 Lord, were made exceedingly credible (v. 5):
you prophesied all this from of old, and announced it in ad-
vance through your holy prophets, and it has been shown to be
true by the testimony of the events. The addition of exceedingly
was also good, meaning, A chance falsehood cannot be dis-
cerned in the prophecies, whereas everything now seen was
prophesied precisely. Holiness befits your house, 0 Lord, for length
of days: the greatest and finest of all the good things is the fact
that the e~oyment of the gifts is not transitory or limited to
certain times in the style of the worship ofJews;17 rather, [1629]
it is permanent, stable, and everlasting, this being suited and
appropriate to your new house. The divinely inspired Paul gave
the name "house of God" to the assembly of the believers, to
whom the inspired author said holiness is fitting. Accordingly, it
behooves us, in keeping with the apostolic exhortation, to "pu-
14. Cf. Hab 3.g-1O.
15· Matt 10.34-35·
16. In this far-fetched codicil, the long form of the text makes the distinc-
tion between Old Testament authors (prophetai) and New that we have seen.
17. Though Theodoret is generally not reluctant to concede privileges of
the Jews of Old Testament times, the generally eschatological sense he has giv-
en to the psalm dissuades him from allowing this verse to apply to Jews and
Temple of old, unlike modern commentators.
rify ourselves of every defilement of body and spirit, and bring

sanctification to completion in fear of God," 18 so that by prepar-
ing the house of God we may welcome the eternal guest.
18. 2 Cor 7.1 (the preceding Pauline reference is not clear). No historical
event having been predicated as underlying the psalm, Theodoret comes close
to a rare peroration in applying the verse to general Christian living.
A psalm for David, on the fourth Sabbath day.

No title in the Hebrew.
T IS CLEAR THAT SOME others put the title in place, not
the inspired author nor those commenting on it from
the beginning.l The psalm's theme is as follows. Many
of the Jews, both rulers and kings, loved lawlessness, in their
judgments delivered a verdict unjustly, and committed mur-
ders, betraying the blood of the innocent for bribes. Blessed
Isaiah also accused these people, saying, "Listen, rulers of
Sodom," and again, "Your rulers disobey, loving bribes, looking
for remuneration, not giving judgment in favor of orphans, and
not attending to widows' cases." He not only accused, however,
but also urged them, 'Judge in favor of the orphan, do justice
to the widow. "2 Blessed Habakkuk also leveled this accusation,
and in making petition to God he said, "You will make people
like the fish of the sea and like reptiles without a leader; the im-
pious will consume the righteous."3 Likewise also the remark-
able Jeremiah and, to be sure, the other prophets as well con-
tinued attacking their injustice. The divine David with inspired
eyes foresaw this from afar and wrote this psalm so that through
the singing performed in the divine temple people of that time
might reap the benefit;4 he teaches God's providence and the
retribution coming from it to those living a life of wickedness.
1. This represents a departure from Theodoret's position taken in the pref-
ace, where the authority of the LXX "not without divine inspiration" was in-
voked to defend the authenticity of the psalm titles. In the meantime he has
had enough experience of titles found in Greek versions but not in the Hebrew
to encourage him here to concede a different source.
2. Isa 1.10, 23,17.
3. Cf. Hab 1.14, 13·
4. A rare acknowledgment by Theodoret of the original liturgical purpose
and setting of the psalms.
117
118 THEODORET OF aRUS
He presents the psalm in the person of those nourished on

piety, who were enduring these things at the hands of those
people.
(2) The Lord, God of vengeance, the God of vengeance has spoken
freely (v. 1). In place of has spoken freely Aquila, on the other
hand, said "Appear!" and so did the other translators. I beseech
you, he is saying, God and Lord of all, [1632] directing cre-
ation and inflicting due penalty on the unjust, hearken and ac-
cept my petition. Rise up, you who judge the earth, render the
haughty their just deserts (v. 2): make clear to everyone the sub-
limity of your lordship, and undo the pride of the arrogant,
teaching them through experience that you are the judge of
the world. How long will sinners, 0 Lord, how long will sinners
boast? They will have their say, and will speak iniquity, all those re-
sponsible for lawlessness will speak (vv. 3-4). His petition is not for
the transgressors to suffer ruin, but for them not to have influ-
ence and enjoy authority sufficient for injustice.
(3) They humbled your people, 0 Lord, and abused your inheri-
tance. They killed widow and mphan, and murdered the stranger (vv.
5-6): every form of injustice, 0 Lord, is committed by them;
they swagger about in their influence, and use unjust language,
while their actions are worse than their language. Women
bereft of their partners and those lamenting loss of parents are
their victims, like prey ripe for the taking. Those who have
come from the nations in the desire to live a life in keeping with
your laws suffer unmerited execution at their hands; these he
called strangers. They claimed, No one will see, nor will the God ofJa-
cob understand (v. 7): The height of impiety! They actually reach
on this, he is saying, through not believing that you observe or
take an interest in human affairs. The phrase God ofJacob does
not occur without purpose; rather, it is to heighten the accusa-
tion: despite learning of God's great providence for the people
shown through the inspired authors, through the priests,5 in
[time of] war and in [time of] peace, they have no fear of the
God of all as one who observes them.
(4) Based on this consideration he introduces advice and ex-
5. Theodoret, we have seen, is not reluctant to concede the gifts God gave
to the Old Testament people, such as the biblical authors and the priesthood.
hortation, not only for those affected in that way at that time
but also for those ruling now and in the future. Get some sense,
you fools among the people, and finally come to your senses, you
dullards (v. 8): finally at least, 0 fools, you were willing to get
sense and learn the way things are, that the present life is in the
condition of a spider's web. [1633] He who planted the ear, does he
not hear? He who formed the eye, does he not observe? (v. 9). He pro-
posed the teaching very logically: the one who formed the eye
from mud, he is saying, and endowed it with the faculty of sight,
and likewise created the ears and granted the faculty of hear-
ing-does he himself not see nor hear, and is he deprived of
the faculty, though its creator, that he gave to the others?
(5) Will not the one who corrects nations reprove? (v. 10). The na-
tions, he is saying, that neither received the Law nor enjoyed
the teaching of the inspired authors-will he subject them to
correction and not reprove your lawlessness? He who teaches hu-
man beings knowledge: it was he, in fact, who created human na-
ture with reason, and brings about greater knowledge through
the things observable in creation and happening every day. The
Lord knows that the thoughts of human beings are futile (v. 11): he
not only sees and hears, however; rather, he understands our
thinking that comes up with wrong ideas about his providence.
Likewise, he devises a treatment adapted to them, and offers
sufficient consolation for those who are wronged; to make it
more persuasive he puts it in words.
(6) Blessed is the man whom you correct, 0 Lord; you will teach
him from your Law (v. 12): many are in the habit of classing as
miserable those who embrace piety and resist iniquity (whereas
I class them as enviable and blessed for being exercised in disci-
pline) and those who reap the benefit of the divine Law. To give
him respite from evil days (v. 13): receiving harsh correction in the
present life, he will have a milder judgment in the future; he
used evil day of the everlasting punishment. Until a pit is dugfor
the sinner: those embracing lawlessness will be consigned to un-
ceasing retribution. In other words, just as it is impossible for
someone falling into a deep pit to get out without someone's
assistance, so it is impossible to avoid the everlasting punish-
ment without divine loving-kindness willing it.
120 THEODORET OF C\RUS
( 7) Because the Lord will not reject his people, and will not aban-
don his inheritance (v. 14). It was not only Israel he called inheri-
tance, but also the people from the nations, and especially this
one. Of the former blessed Moses said, "His people Jacob was
the Lord's portion, Israel his rope of inheritance"; whereas of
the new people, whom the God from God acquired by his will-
ing acceptance of death, the divine Apostle [1636] calls "co-
heirs," as he established as the new covenant and true portion
those whom he formed anew through the washing of rebirth.6
In the present life the divine people will enjoy the providence
that is appropriate in that they are styled inheritance and his peo-
ple.
(8) How long is righteousness to turn to judgment? (v. IS). They
will surely enjoy this providence until the righteousness of God
appears to give judgment on all people. The verse refers to the
Incarnation of our God and Savior and to the Jews' denial; he
used righteousness of Christ the Lord himself, for he is called
also Sun of Righteousness 7 and of him blessed Paul said, 'There
was given to us wisdom from God, righteousness, sanctification,
and redemption."8 So after making mention of God's provi-
dence and saying, Because the Lord will not reject his people, and
will not abandon his inheritance, and discerning in advance their
future denial, he was right in adding, How long is righteousness to
turn to judgment? In other words, as long as they do not deny the
appearance of righteousness, they will attain providence from
on high. All the upright in heart keeping to it. Aquila and
Theodotion, on the other hand, say, "All the upright in heart
after it": having a mind purified of unbelief and adopting up-
right thoughts, they will follow the savior whom he called right-
eousness. The Lord's words concur with these statements: on
seeing Peter and Andrew casting a net into the sea he said to
them, "Come after me, and I shall make you fishers ofpeople";9
6. The long form of the text, with typically credal terminology and sacra-
mental application, inserts a lengthy gloss on "inheritance," citing also Deut
32.9 and Eph 3.6.
7. In the liturgy, on the basis of Mal +2. Absence of historical reference in
the psalm title encourages Theodoret to adopt a Christological interpretation.
8. Cf. I Cor 1.30.
9· Matt 4. 1 9.
and to the one who said, "Give me leave to go and bury my fa-
ther," the Lord said, "Let the dead bury their own dead, but as
for you, come, follow me."10 So he will exercise providence for
Jews up to the point of denial, he is saying, whereas he will have
as followers the upright in heart, clinging and adhering to him
and completely reluctant to abandon him.
(9) Who will rise up for me against evildoers, or who will assist me
against the workers ofiniquity? (v. 16). Symmachus, on the other
hand, put it more clearly, "Who will rise up on my behalf
against wrongdoers? Who will take my part against workers of
iniquity?"ll [1637] I am deprived of all human assistance, he is
saying, but I have the mighty helper, capable of easily scattering
the array of the adversaries. He indicated this, in fact, in what
follows. If the Lord had not helped me, my soul would have been close
to taking up residence in Hades (v. 17): ifI had not enjoyed provi-
dence on his part, they would have utterly consigned me to
death. If I said, My foot has slipped; your mercy, 0 Lord, helped me (v.
18): as soon as I called on your providence and admitted my
own weakness, I enjoyed your loving-kindness. Against the multi-
tude of my sorrows in my heart, your consolations gave joy to my soul
(v. 19): from your goodness I received comfort corresponding
to the sorrows. The blessed Paul also said in similar terms, 'Just
as the sufferings of Christ are abundant for us, so our consola-
tion is abundant through Christ"; and again, "Mflicted in every
way but not crushed, perplexed but not driven to despair, per-
secuted but not forsaken, struck down but not ruined."l2
( 1 0) Surely the throne of lawlessness, giving rise to hardship by or-
der, will not be associated with you (v. 20). Symmachus, on the oth-
er hand, put it more clearly, "Surely the throne of contumely,
giving rise to difficulty in defiance of command, will not be
connected with you?" You will not bring yourself, he is saying,
to share the iniquity of those judging lawlessly, who deliver the
10. Luke 9.5g-6o.

11. Once again we wonder if the reflex commendation of Symmachus as
translating "more clearly" is warranted.
12. 2 Cor 1.5; 4.8-9. The degree of Scriptural documentation is, we have
seen, a reliable index of Theodoret's relish for the task of commentary on a
psalm that offers no historical restrictions.
verdict contrary to what was commanded by you and ensure the

difficulty stemming from it. He referred, in fact, to the unjust
judges as a throne of contumely and lawlessness, who reap hard-
ship and trouble as fruit of their iniquity. They will hunt down the
soul of a righteous one, and condemn innocent blood (v. 21): this is
the role of these lawless judges, to employ every scheme against
the righteous, and pass a sentence of death against the inno-
cent and guiltless, plus other punishments, by which I mean
confiscation of property, banishment, and the like.
(11) The Lord became my refuge, and my God supporter of my hope
(v. 22): I [1640] enjoyed providence from the Lord, and had
him as a strong rampart. The Lord will repay them for their iniquity,
and the Lord God will obliterate them in their wickedness (V. 23): they
will reap the fruits of their own toil, and receive the wages due
to their wickedness. This was written not just for them but also
for all people: the God of all is provident for all people, and
brings suitable treatment to bear on all. 13
13. With typical conciseness, Theodoret concedes that the sentiments of
this psalm are applicable and salutary for readers of every age. It is about as far
as he is prepared to go in applying the Psalms to their lives.
A song of praise for David. No title in the Hebrew.

INC JOSIAH WAS QUITE pious. On seeing most of
the people embracing the worship of idols, he ordered
all the priests of the idols to be executed, their altars
turned upside down, the graves of the dead priests dug up and
their bones burned on the very altars of the demons. Then he
summoned all the people and urged them to have recourse to
repentance, placate God, and by this means avoid the threat-
ened destruction, the prophetess Huldah forecasting a dire fate
for all the people. l Blessed David, then, with inspired eyes fore-
saw this from afar, and composed this psalm for their benefit
and the instruction of all humankind. The psalm is expressed
from the viewpoint ofJosiah and the priests ofGod.
(2) Come, let us rejoice in the Lord, let us shout to God our Savior
(v. 1). The opening is from dancers, pleased with their freedom
from impiety: Let us raise the triumphal hymn to our common
God, he is saying, the shout being a sound conquerors make.
The band of the pious had conquered the force of the impious;
so it was right for them to offer the triumphal hymn to God,2 es-
pecially the choir of the apostles and martyrs. Beyond them,
everyone of their kind would have in mind the thought, Come,
let us rejoice in the Lord, let us shout to God our Savior; who brought
about our salvation through sufferings to make us all immune
I. Cf. 2 Kings 22-23. Theodoret must get this association of the psalm with
Josiah from his tradition, there being nothing in the biblical text to provide
commentators with a direct connection. Despite his concerns about historicism
voiced in the preface, he does not feel free to dissolve the connection.
2. The author of the long form of the text is not slow to give evidence of
that concern about restricting the psalm's meaning to history, and at this point
extends commentary on the verse with an eschatological and Christological in-
terpretation.
123
to suffering, who chose to descend into Hades so as to raise us

up to the heavens. Let us come into his presence with confession, and
raise a shout to him with psalms (v. 2): before the time of retribu-
tion let us have recourse to repentance, and before the sen-
tence is pronounced on us [1641] let us placate the Lord; let
us offer him also appropriate hymn singing.
(3) Then he brings out God's victory and the idols' defeat.
Because the Lord is a great God and a great king over all the earth (v.
3): beyond words is the power of our Lord; he is true God, he
has power over all, and he proves the falsity of the name of the
so-called gods. Next he shows, as far as is possible for human
nature, the signs of the divine power. Because in his hand are the
limits of the earth, and the heights of the mountains are his. Because
his is the sea, and it is he who made it; his hands shaped the dry land
(vv. 4-5): he is maker of everything, Lord of all, he personally
guides all things, with his hand he encircles creation, with a
word he personally created moisture and dryness; his are the
tops of the mountains, even should the demons times beyond
counting persuade the fools among men to build on them tem-
ples dedicated to them.
(4) Come, let us worship and bow down before him, let us lament in
the presence of the Lord who made us (v. 6): so let us come together
with enthusiasm and offer him due worship, and beg for his
mercy, weeping and wailing, he being our Maker and Lord. The
history ofJosiah and the people instructs us about the tears they
shed after the reading. of Deuteronomy. 3 Because he is our God,
and we people of his pasture and sheep of his hand (v. 7): he is our
Lord by nature, and particularly is he our God: he calls us his
own people, and provides care as though for his own sheep.
The Lord himself also says this after his incomprehensible In-
carnation: "My sheep hear my voice," and again, "I am the good
shepherd, and I lay down my life for the sheep," and so on.4
3. Josiah certainly. less so the people and the discoverers of "the book of the
law" (generally thought to be Deuteronomy on account of its own use of that
term of itself at Deut 31.26) recorded in those chapters. responded to the dis-
covery and reading with gravity. though in fact tears are not mentioned.
4. The long form of the text cannot resist relating this verse to Jesus, loosely
citingJohn 10.3, 11, and 15.
(5) Then they go on to threaten the non-believers with retri-

bution, terrifying them by mention of the ancestors and pro-
ducing a salutary effect through that accusation. Today if you lis-
ten to his voice, harden not your hearts as though in provocation (vv.
7-8): since the Lord overlooked your former impiety out of his
characteristic loving-kindness, now at least heed him when he
exhorts and offers salutary teaching, and do not imitate your
ancestors' inflexible and obstinate attitude. [1644] In fact, he
often referred to the contrariness occurring in the wilderness
as provocation; thus also in another psalm he said, "How often
they provoked him in the wilderness, irked him in the desert."5
He also revealed the independence of the attitude, saying not
simply, Do not harden, but Harden not your hearts to teach that
they are the authors of this kind of heart.
(6) Then he brings to mind more clearly the ancestors' dis-
obedience. Like the day of trial in the wilderness where your ancestors
put me to the test, they tried me and saw my works for forty years (vv.
8-10): since they refused to enter the promised land, defying
God's bidding, feigning irrational dread and claiming fear of
being themselves destroyed and their children taken captive,
he caused them to spend a period of forty years in the wilder-
ness until they wasted away. I was angered with that generation,
and said, They are always astray in their heart. Aquila and Sym-
machus, on the other hand, said in place of I was angered "I was
alienated": for this reason I detested that generation, he is say-
ing, seeing their flippant and inconstant attitude.
(7) They did not know my ways, as I swore in my anger, They will
not enter my rest (vv. 10-11): they refused, however, to heed the
threats sworn on oath, and were not prepared to remove the
threat by repentance. This was the very reason they did not en-
joy the land promised to the ancestors. He called that land his
rest, or according to the other translators "repose": since in
their travels in the wilderness they made frequent changes in
place under the guidance of the tabernacle in which God was
believed to dwell, whereas in the land of promise they rested
from their traveling and the tabernacle was set in the consecrat-
1;. Cf. Ps 106.1.1.

ed places, he was right to call the land of promise rest, while

calling God's arrangements ways.6
6. Theodoret, at least in the short form of the text, has resisted any attempt
to give the psalm a fuller sense than the historical-whether of Josiah or the
people in the wilderness. He does not make the connection other commenta-
tors have with shepherd and sheep ofJohn 10, or allow an anagogical sense for
a notion like "rest." And this despite the role of the psalm in the Christian litur-
gy as an invitatory. Lack of abundant Scriptural documentation, by comparison
with preceding psalms, suggests a lack of relish for commentary; at least we can
commend him for not exploiting possibilities for anti:Jewish rhetoric.
A psalm for David, when the house was built after the captivity.
No title in the Hebrew.
LESSED DAVID DID NOT write this title, nor indeed
did the original commentators on the inspired compo-
sition; rather, it is likely that someone else gained a
superficial impression of the psalm's meaning and inserted the
title.! The literal meaning of the expression [1645] is applica-
ble to those returning from Babylon and building the divine
Temple, since in them the salvation of all people was foreshad-
owed. Still, the inspired composition prophesies both the first
and the second appearance of our God and Savior, the judg-
ment to come, and the salvation provided to the nations prior
to that.
(2) Sing to the Lord a new song (v. 1): new situations require
new singing. Sing to the Lord, all the earth. How is this applicable
to Jews under assault from all people? The ones, after all, who
saw their liberation, were not pleased; on the contrary, they
were disappointed, and made very effort to invest them with
troubles of all kinds. The inspired word, on the contrary, sum-
mons the whole world to making music. Sing to the Lord, bless his
name, announce his salvation day after day (v. 2). Every day, he is
saying, recount the favor done. Then he brings out also to
whom this account must be offered. Declare his glory among the
nations, among all peoples his marvels (v. 3): let the whole human
race enjoy such teaching, and learn of the divine wonder work-
ing.
(3) Because the Lord is great, and greatly to be praised; he is fear-
I. Cf. note 1 to Ps 94. It is interesting that Theodoret disqualifies the title
not only on the score ofits not appearing in the Hebrew, but also for its failure
to do justice to the universalism of the psalm, a feature modern commentators
also acknowledge.
127
some beyond all the gods (v. 4): the Lord of all possesses ineffable
greatness, and has shown his peculiar power over the so-called
gods and proven their deceitfulness. He indicated this, in fact,
in what follows. Because all the gods of the nations are demons, where-
as the Lord made the heavens (v. 5). Blessed Paul also says of him,
"Had they known, after all, they would not have crucified the
very Lord of glory." While the so-called gods were seen as
wicked demons, ours appeared as maker of the heavens. At the
time of his voluntary passion not only was the sun darkened,
rocks split, and the veil of the Temple was torn asunder, but
also the powers of the heavens were moved and, in short, the
universe threatened destruction on seeing the one who carries
all things fixed to the cross. 2
(4) Confession and comeliness in his presence, holiness and mag-
nificence in his sanctification (v. 6): by assuming human nature
and by means of it becoming manifest to all people, he emits
flashes of his peculiar magnificence, [1648] and attracts every-
one to worship; he called the temple that he assumed his sancti-
fication, whereas he had previously made mention of his comeli-
ness already in the forty-fourth psalm, "Comely in your charm,"
he says, "compared with children of human beings."3 Ascribe to
the Lord, families of the nations, ascribe to the Lord glory and honor,
ascribe to the Lord glory to his name (vv. 7-8): so, all people, direct
your steps to the Lord who wishes to save, and offering him due
homage and viewing your benefactor not with the body's eyes,
offer hymn singing to his name.
(5) Bring sacrifices and enter his courts. Adore the Lord in his holy
court (vv. 8-g). He means rational sacrifices, which we see con-
stantly offered and celebrated by the priests. By the number of
the courts he indicates the churches. In particular, he gave no
such order to Jews in case anyone form the impression of the
sacrifices of the Law, but rather to families of the nations, who of-
fer the sacrifices of the New Covenant in the churches. Of these
2. While Theodoret has been content to paraphrase these verses, the long
form of the text--ever ready to gild the lily and to give a Christological inter-
pretation-cites Paul (1 Cor 2.8) and the Passion narratives (Matt 27.51) for
dramatic effect.
3. Ps 45.2, a verse Theodoret had also taken in reference to the humanity of
Jesus.
God foretold also through another inspired author in speaking

to Jews, "I have no pleasure in you, and I will not accept a sacri-
fice from your hands, because from the rising of the sun to its
setting great is my name among the nations, and in every place
incense is offered to my name, and a pure sacrifice."4 Let all the
earth move from his presence. Aquila, on the other hand, said,
"Give birth in his presence, all the earth," and so did Sym-
machus. This resembles what was said by the prophet Isaiah,
"On account of fear of you, Lord, we conceived, were in labor
and gave birth to a spirit of your salvation, which we produced
on the earth. "5 So here the inspired word bids the nations who
have received the seeds of salvation to be in labor and give
birth to piety, move from their former position and be estab-
lished and fixed in the divine laws.
(6) Say among the nations, The Lord reigned, he set the world in
place, and it will not be moved (v. 10): so announce the kingdom
of the God of all, which transformed the world [1649] when in
error, and rendered it firm when moved this way and that. Sym-
machus also rendered it this way, 'The Lord reigned, and made
the world immutable." It is obvious, of course, that God's king-
dom is eternal; but at that time it was demonstrated by means
of the change in circumstances. He will judge peoples with equity.
Since he showed God to be king, it was right for him to men-
tion judgment as well, proclaiming its equity and fairness. Let
the heavens rejoice and the earth be glad (v. 11). Let all creation, he
is saying, share joy with humankind, and things of heaven and
earth be filled with satisfaction. Mter all, if in the case of one
sinner repenting the angels rejoice,6 they surely have greater
joy at the transformation of all people. Let the sea and its fullness
be moved. Theodotion and Symmachus, on the other hand, put
it this way, 'The sea with its fullness will roar": the whole life of
human beings, resembling the fury of the sea, will receive the
sound of the divine messages. He is forecasting at the same
time as well the assaults made by the unbelievers against the
4. Mall.lG-11.
5. Cf. Isa 26.18 [Greek].
6. Cf. Luke 15.10.
heralds of truth, as we have demonstrated also in other psalms. 7

(7) The fields will rejoice, and everything in them (v. 12). Sym-
machus, on the other hand, put it this way, "The countryside
will pride itself, and everything in it." The Lord also in com-
mentary on the parable of the weeds called the world a field;8
he says, therefore, that everything will be filled with joy and sat-
isfaction. Then all the trees of the forest will rejoice. Aquila, on the
other hand, said, "Then all the trees of the forest will give
praise": they in particular will be responsible for the hymn to
God, since from them came the saving wood on which the body
of the Savior hung, from which stem good things for human be-
ings. It should be acknowledged, of course, that the inspired
word employed metonymy: neither heaven nor earth nor sea
nor fields nor trees possess reason or soul; rather, it is those us-
ing them who offer hymn singing to God. Islanders dwell in the
sea, people on continents dwell in the land, angels in heaven;
and those who see the forests free of the worship of idols offer
the hymn to God. Thus the inspired author in teaching about
the passage of the children of Israel from Egypt likewise em-
ployed metonymy: ''The sea saw and turned back, the Jordan
[1652] reversed its course, the mountains skipped like rams,
the hills like lambs of the flock." He proposes the question and
receives the reply, to indicate by this the joy of those who are
saved. 9
(8) Before the Lord, because he comes, because he comes to judge the
earth (v. 13). It was good for him to put it twice, because he is com-
ing, because he comes: the first appearance gave the divine knowl-
edge to human beings, while the second will achieve a judg-
ment on affairs. He will judge the world in righteousness, and peoples
7. To be sure, in the case of this psalm, unlike some previous ones,

Theodoret is insistent on taking an eschatological meaning and, as we re-
marked in note 1, responding to its "clear-cut universalism," in Dahood's
words.
8. Cf. Matt 13.24-30.
g. Theodoret is appreciative of the literary artifice of the psalmist, we have
seen, remarking on it also in commentary on that other place, Ps 114.3-4, here
cited-though mention of question and answer seems to suggest he has in
mind rather the following two verses, where enquiry is made of the reason for
the behavior of sea and mountains: "Why is it, 0 sea, ... ?"
in his truth. At that time, he is saying, at that time he will achieve

the fair judgment, no longer employing the former long-suffer-
ing, but scrutinizing the truth of things and delivering a right
verdict on all.
For David, when his land was established. No title

in the Hebrew.
HE PERSON WHO INSERTED this title admitted
that he did not find it in the Hebrew, but that he him-
self inserted it. So it is not inspired-it does not even
bear on the psalm's theme: the inspired author speaks of the
establishment of the whole land, not only the Jewish land. l It is
also likely that the person inserting the title understood the in-
spired author's land as the whole world, as though all people
adopted his hymn singing. Yet the psalm, on the contrary,
prophesies both the first and the second appearance of God
our Savior, the nations' knowledge of God and the judgment to
come.
(2) The Lord has reigned, let the land rejoice, let many islands ex-
ult (v. 1). In this way he forecasts the first appearance of the
Savior-hence his urging both mainland and island dwellers to
dance and rejoicing, both the one and the other cheered by
the comfort they gain from the hope in future things. He said,
The Lord reigned, not as if he received the kingship then, but for
revealing his particular kingship to people at that time. Lest we
repeat ourselves, we recommend to those who are interested in
learning this more clearly to read the comments we have al-
ready made. 2 Cloud and darkness are round about him, righteousness
1. We have seen Theodoret becoming more independent in previous
psalms on the authenticity of the psalm titles than in his preface, where he stat-
ed, "I consider it rash and foolhardy to brand them as spurious and accept
one's own judgment as more enlightened than the influence of the Spirit" (cf.
FOTe 101, p. 43). Now he is also prepared to deny their inspiration, after
claiming in the preface that they were the work of the Seventy "not without di-
vine inspiration." Experience is teaching him to become more critical, at least
in this detail.
2. For his readers to gain some light on the problem raised by the LXX verb
tense, Theodoret has in mind his comments on v. 10 of the previous psalm.
132
and judgment the true role of his throne (v. 2). By darkness and cloud
he brought out the invisibility of the divine nature: as it is im-
possible for someone enveloped in a cloud and with darkness
to be descried, so is it completely impossible for the ineffable
nature to be discerned. Yet he gives a reminder that he is the
One [1653] who made his appearance on Mount Sinai in cloud
and darkness, and teaches that even if it is impossible to descry
the divine nature, it is still possible to discern its power through
its operation: he taught human beings righteousness, and those
performing everything without due discrimination he instruct-
ed in living with right judgment. This was the true role of his
throne and his reign.
(3) Fire will burn before him, and will burst into flame round his
foes (v. 3). This is the prophecy of the second appearance. The
divine Daniel also perceived this: "His throne," he said, "a fiery
flame, its wheels a burning fire; a river of fire issued forth and
flowed in his presence. A thousand thousands served him, and
ten thousand times ten thousand ministered to him. The court
sat in judgment, and books were opened."3 His lightning flashes
appeared in the world (v. 4). Fire has two functions: it can not
only burn but also illuminate; the choir of the holy ones, how-
ever, are affected by one and those living a lawless life by the
other. The Lord also compared his coming to lightning, saying
this, "As the lightning comes from the east and shines as far as
the west, so will the coming of the Son of Man be. "4 The earth
saw and was moved: who is not in dread of that fearsome court?
The mountains melt like wax before the Lord, before the Lord of all the
earth (v. 5): not only the governed but also the rulers and kings
will dissolve with fear, like wax approaching fire. In fact, the
more numerous the affairs entrusted to their management, the
greater the liability to which they are subject; the greater the
debt, the worse the dread.
(4) The heavens proclaimed his righteousness, all peoples saw his
glory (v. 6). This both happened [in the past] and will happen
[in the future]: when Christ the Lord was born, a choir of an-
gels appeared and offered the hymn to God on the salvation of
3. Dan 3.9- 10•

4. Matt 24·27·
human beings, and cried out in a hymn, "Glory to God in the

highest, on earth peace and good will among human beings."5
He used the name heavens of the heavenly powers, as he like-
wise often uses "earth" of those inhabiting the earth. [1656]
The peoples throughout the world saw the power of our God
and Savior in their own transformation, whereas the second
coming will clearly teach all people the Lord's kingship, and
then we shall all also hear the angels' hymn singing.
(5) Let all those who adore images be put to shame, those glorying
in their idols (v. 7): so once the true light arises, let darkness
yield place and let those in thrall to error sink, those worship-
ping the idols hide their face. Bow down before him, all his angels.
Blessed Paul applied this inspired composition to the Savior,
speaking this way in the Epistle to the Hebrews, ''When further
he brings the firstborn into the world, he says, Let all God's an-
gels bow down before him."6 It was timely for the inspired au-
thor to include this here, too: after showing those bowing down
to the idols ashamed and hiding their face, he gives a glimpse
of the vast numbers of angels beyond counting worshipping
our God. Sion heard and was glad, and the daughters ofJudah re-
joiced, on account of your judgments, 0 Lord (v. 8). Here he gives
the name Sion to the pious way of life, and the daughters ofJudah
to the churches throughout the world: the Savior's apostles,
who planted and gave birth to them, took their origin from
Jews. In witness the divinely inspired Paul in writing to the
Corinthians said expressly, "In Christ Jesus, in fact, I gave birth
to you through the good news."7 So since the Church of the
Savior is one, all the believers constituting one body, and since
likewise it is also many, for the body's limbs are many, by Sion he
referred to the common corps of the pious, and by the daughters
ofJudah to the assemblies of the believers in cities and towns,
country regions and remote areas. He means that both the one
group and the other were filled with joy at the righteous judg-
ments of the judge. Because you, Lord most high over all the earth,
are exalted far above all the gods (v. 9): all rejoice and exult, in re-
ceipt of the knowledge of the true God and King, and perceiv-
5. Cf. Luke 2.14· 6. Heb 1.6.
7. 1 Cor 4.15.
ing the censure of the false gods: their futility is censured, your
[1657] exaltation demonstrated.
(6) Since we have need not only of faith but also of good ac-
tions, it is necessary that the inspired author also offers this ad-
vice. You who love the Lord, hate wickedness (v. 10): if the good is
desired by you, abhor the opposite. "Mter all, what do light and
darkness have in common?"8 By wickedness, of course, he for-
bade all kinds of evil. The Lord will guard the souls of his holy ones,
from a sinner's hand he will rescue them: rejecting wickedness and
being devoted to the right and just way oflife, you will have the
Lord of all as caretaker and guard, and will prove superior to
the adversaries attacking you.
( 7) Light dawned for the righteous, and joy for the upright in heart
(v. 11): not all people wanted to enjoy the light, nor did all re-
ceive the joy coming from faith. The Sun ofJustice himself sent
down the rays of salvation on everyone, but there are those who
shut their eyes and were unwilling to see the light. Rejoice, 0
righteous ones, in the Lord, and acknowledge the memory of his holi-
ness (v. 12): so all who enjoy the light and embrace their share
in virtue, be glad and sing God's praises by narrating the vast
number of his favors; he used acknowledgment here to mean giv-
ing thanks.
8.2 Cor 6.14.
A psalm for David.

HIS PSALM HAS THE SAME sense: it prophesies both
appearances of the Savior, though giving more detail
of the first. Sing to the Lord a new song (v. 1). Since it pro-
claims the transformation of ancient things, and forecasts some
new way of life, it is right for him to give directions also for a
new song [to be offered] to God. Because the Lord has performed
marvels: extraordinary and baffling are the things done by the
God of all. His right hand and his holy arm have brought him salva-
tion. We have often said that "hand" means operation and right
hand successful operation. He means that the salvation of hu-
man beings is a function of his power; but, in an example of im-
measurable loving-kindness, he considers human life to be to
his own benefit.! This is the reason, to be sure, that he did not
say, [1660] His right hand saved them, but brought him salvation.
By freeing them from the deception of the idols, and giving a
glimpse of the exaltation of his kingship, he gave them a share
in salvation. He indicated this more clearly in what follows.
(2) The Lord made known his salvation in the sight of the nations,
he revealed his righteousness (v. 2): to all people he offered the sav-
ing streams, and showed his righteous kingship to the nations.
He was mindful of his mercy to Jacob, and of his truth to the house of
Israel; all the ends of the earth saw the salvation of our God (v. 3).
This bears a close resemblance to the prophecies of the
prophet Isaiah: through him the God of all said to Christ the
Lord, "I have given you as a covenant of a race, a light of na-
I. Commentators note the similarity of this psalm to Ps 96, and Theodoret

is not disposed to spend much time on the first half of the opening verse. The
LXX's version of the verb in the second half, on the other hand, which some
English versions render as "brought him victory," does pose a theological prob-
lem, and he wrestles with it in his rationalizing way.
136
tions, for you to be salvation to the ends of the earth. "2 Since
the God of all promised to the remarkable patriarchs, to Abra-
ham, Isaac, and Jacob, and to the divinely inspired David to
raise up the Christ from their seed according to the flesh, and
to provide salvation to all people through him, he called the
promise made to the fathers "covenant"; the other translators,
in fact, said "treaty" for "covenant. "3 He called Israel his "race,"
since the Christ came from Jews according to the flesh,4 as the
Apostle says; so he said, "I have given you as a covenant of a
race," that is to say, to fulfill the treaties made to Jews, but "as a
light" no longer for Jews but for nations, since they shared in
salvation through faith, having confessed him [in the past] and
confessing God from God. Uews] , on the other hand, preferred
the gloom of unbelief. Blessed David says as much here, too, He
was mindJul oj his mercy to Jacob, and oj his truth to the house oj Is-
rael, fulfilling the promises made to them. All the ends oj the
earth, of course, saw the salvation oj our God: the light of truth
rose not only on Jews but on all people.
(3) Cry aloud to the Lord, all the earth, sing, be glad, and sing
praise (v. 4): so since you have all been freed from the harsh
tyranny of the devil, raise the triumphal hymn to [our] saving
God; a loud cry is a sound victors make. Hence we do as we are
bid: we are in the habit of offering to God this hymn by rejoic-
ing and crying aloud at the mystical moment, [1661] singing
and playing and dancing with great cheerfulness. Sing praise to
the Lord on a lyre, with the voice oj a psalm (v. 5). You can see this
law constantly fulfilled in the churches: we strike up the divine
music on the spiritual lyre. We turn our bodies into rational
lyres, and use our teeth for strings and our lips for an instru-
ment, while our tongue moves more keenly than any plectrum
and produces the harmonious sound of the plucking, the mind
moving the tongue like a musician skillfully observing the inter-
2. A conflation ofIsa 42.6; 49.6.

3. Do we have here a case where Theodoret uses his Hexapla to check the
LXX version of Isaiah against the other versions, as though it rather than the
psalm verse is the text under discussion?
4. Cf. Rom 1.3. Again Theodoret warms to the theme of universalism, pre-
pared though he is to concede a certain priority in the historical order to jews"
(without the article, as often).
vals. Such a lyre is more acceptable to God than a lifeless one;

he himself bears testimony [to this] in crying out to Jews
through the prophet, 'Take away from me the sound of your
songs, I shall not listen to the sound of your instruments."5
(4) On beaten trumpets and sound of a horn (v. 6). The divine
Scripture often calls shouting a trumpet; thus the Lord says in
the Gospels, "When you give alms, do not blow a trumpet be-
fore you, as the hypocrites do,"6 in other words, Do not pro-
claim it or make it obvious to everyone, lest you ruin the fruit of
loving-kindness with empty glory. So here he gives the name
trumpet to the teaching, through which we learn also the favors
done to us and are instructed in profitable laws. By beaten trum-
pets he means those made of bronze, and by horns those made
from horns; it was customary for Jews to use them. Practices in
use among them, however, are a shadow of ours; so just as they
sacrificed the irrational lamb and we the saving one, God from
God, who takes away the sin of the world,' likewise they used
lifeless trumpets whereas we [use] those endowed with life and
reason. Our trumpets, then, are the divine apostles, the divinely
inspired biblical authors, and those after them who were grant-
ed the grace of teaching. Cry aloud in the presence of the King, the
Lord: offer the triumphal hymn to the King and Lord of all.
(5) Let the sea and its fullness be shaken, the world and all who
dwell in it (v. 7). Symmachus, on the other hand, put it this way,
"Let the sea resound with its fullness, the world and its
dwellers." It is particularly in the heavily populated cities that
you can see the realization of this prophecy: the crowds of reli-
giously minded peoples in the churches resemble a tossing sea;
the sound of those singing psalms is also like that. s According
5. Amos 5.23. Whereas Theodoret generally shows no interest in details of
the liturgical recital of the Psalms, here in a Homeric simile he develops the
process of their being sung or at least recited in church. Could one deduce
from the simile that he sees little value in instrumental accompaniment?
6. Matt 6.2.
7. John 1.29. As a teacher-and the preface and text generally bring out
Theodoret's role as teacher in doing his commentary-he prides himself as
successor to inspired composers of Old and New Testaments, and thus superior
to "lifeless trumpets.» A musician might not agree.
8. Again, as above, a (rare) indication of the fervor of religious life of the
period, and in particular the practice of psalm singing in the churches.
to the [1664] Septuagint the inspired word referred to the

movement and transformation of dwellers of the sea and land:
what is moved is shaken, and what is transformed is moved.
Rivers will clap hands as one (v. 8). Again he gave the name rivers
to those sharing the charism of teaching and pouring forth the
divine streams like rivers; he said they clap and sing the praises
of God, clapping likewise being an action of victors.
(6) The mountains will rejoice at the presence of the Lord because he
comes, because he is coming to judge the earth (vv. 8-g). Here he
called those with an elevated and uplifted attitude mountains,
on which the city of God is built; Scripture says, "A city situated
atop a mountain cannot be hid";9 and, "Its foundations are on
the holy mountains."lo He said these rejoice and are glad on
learning of the appearance of our God and Savior: awaiting rec-
ompense for their labors, they are pleased to know the fairness
of the Judge. He will judge the world in righteousness and people in
uprightness: while the first appearance was marked by great mer-
cy, the second will be marked by righteousness. "We shall all
stand before the judgment seat of Christ," Scripture says, "so
that each may receive recompense for what was done in the
body, whether good or ill."l1 The inspired author also said this:
"God has spoken once, twice I heard it, that power belongs to
God and mercy to you, 0 Lord, because you repay everyone ac-
cording to his works. "12
9· Matt 5. 1 4.
10. Ps 87.1.
11. Collation of Rom 14.10 and 2 Cor 5.10.
12. Ps 62.11-12.
A psalm for David. No title in the Hebrew.

HIS PSALM PROPHESIES the return of Jews from Baby-
lon, and forecasts both the appearance of our Savior
and the Jews' unbelief. The Lord reigned; let peoples be en-
raged (v. 1): both Jews and pagans rant and rave on hearing of
the kingship of Christ the Lord. And when the Jews obtained
their freedom, all their neighbors seethed with anger to behold
their unexpected return, though this revealed the power of the
one adored by them. The one who is seated on the Cherubim. Let the
earth be shaken. The one proclaimed by us, he is saying, is both
God and Lord of the powers above. He said seated as though en-
gaged in dialogue with human beings: [1665] what kind of a
seat is needed by the incorporeal nature, incomprehensible
and uncircumscribed, controlling the circle of the earth and its
inhabitants like locusts?' But he uses language to present the
God of all riding upon the Cherubim in the manner of a king,
terrifYing and intimidating the listeners.
(2) The Lord in Sion is great, he is exalted over all the peoples (v.
2). When the Jews returned and built the divine Temple, the
power of God was made clear to all. In particular, the one who
endured the cross, in fact, emerged as Lord of the whole world,
the sacred apostles offering the saving message to the nations. 2
Let them praise your mighty name, because it is fearsome and holy (v.
3): so everyone must sing your praises, recount your favors, and
1. Cf. Isa 40.22. In true Antiochene style, Theodoret alerts his readers to
the risk of infringing divine transcendence if they do not appreciate the figura-
tive language of the poet.
2. We feel that it is despite the obvious sense of the text that Theodoret,
probably in response to his predecessors, is insisting from the outset on giving
the psalm historical, eschatological, and Christological meanings.
140
not be inquisitive about your ineffable nature, but offer wor-

ship to your name, fearsome and all-holy as it is, sanctitying the
believers, territying the unbelievers.
(3) A king's honor loves judgment (v. 4): we must dread him as
king and as dealer in righteousness, the guidance of his sub-
jects justly being proper to true kingship. A king's honor loves
judgment, after all-that is, being fond of justice makes a king
honorable. What follows also suggests as much, You have pre-
pared right ways, you have worked judgment and righteousness in Ja-
cob: as a righteous king you have delivered a right and just ver-
dict, and freed Israel from the influence of those who enslaved
it, and the nations from the devil's slavery.3 In keeping with the
other level of inspired composition, however, it should be taken
this way: You showed the truth of your promise by fulfilling the
pledges made to the forebears of Israel and granting salvation
through the seed of Abraham. Extol the Lord our God, and wor-
ship at his footstool, because he is holy (v. 5): so repay the benefac-
tor as far as you are able, and offer him due reverence. Extol
means Proclaim his sublimity. His footstool is to be taken in refer-
ence to olden times as the Temple in Jerusalem, and in refer-
ence to present times as the churches throughout all land and
sea, in which we offer worship to the all-holy God.
(4) Moses and Aaron among his priests, and Samuel among those
who called upon his name (v. 6). It was not without purpose 4 that
he omitted the other inspired people in mentioning only these;
rather, it was to teach the Jews' innate frenzy and lust for power:
in the time of Moses and Aaron· they attempted to wrest the
priesthood, [1668] and in the time of Samuel they scorned the
divine kingship and preferred a human one. So the verse teach-
es that they are doing nothing new in their frenzy against the
3. This final phrase is from the long form of the text, ever anxious to supply
an eschatological meaning-unaware that Theodoret is about to do just that.
As often, we get the impression from that form of the text of an editor who
does not always respect or even appreciate Theodoret's intent.
4. Another signature of Antiochene commentary, the phrase "not idly, not
without purpose" betraying the commentator's unwillingness to allow any item
of the text to pass without comment. It is the virtue of akribeia, precision, both
in the text and in the commentator.
Savior and the rejection of his saving kingship, the madness be-
ing habitual with them from the beginning.5 They called upon the
Lord, and he hearkened to them; in a pillar of cloud he spoke to them
(vv. 6-7). They had great confidence in God, he is saying: they
called upon him and he responded, granted their requests, and
engaged in converse with them in the sight of all, making a per-
sonal appearance in the cloud. 6 Then he teaches that it was not
unjust for him to share with them this grace: Because they kept his
testimonies and his commands which he gave them: to those conduct-
ing themselves lawfully and living in accordance with his com-
mandments he granted this grace.
(5) 0 Lord our God, you hearkened to them, you were the very mer-
ciful God to them (v. 8). You are, 0 Lord, he is saying, the one
proclaimed by us, the one who shared with them such great
trust and accorded them much benevolence. But taking
vengeance for all their doings. Symmachus, on the other hand, put
it this way, "Avenger of their abuses": those who rebelled against
the great Moses he consigned to fire, dispatched those who fled
the flames to life in the grave, bidding the earth open, and
made the place of rebellion an improvised grave for them;
those who made their way across the sea and walked on that
depth he caused to be submerged on dry land, employing
waves of a surprising character. Those who rebelled against the
prophet Samuel, on the adler hand, he handed over to the
power of Saul, and invested them with troubles of all kinds.
(6) Extol the Lord our God, and worship at his holy mountain, be-
cause the Lord our God is holy (v. 9): imitating the piety of these
remarkable men, therefore, offer due worship to God. While
holy mountain referred of old to Sion, it now refers to the sub-
limity of the knowledge of God, Isaiah and Micah prophesying
to that effect: "In the last days the mountain of the Lord will be
manifest,"7 that is, the knowledge of God will become clear to
5. Akribeia, however, denotes precision, not accuracy (despite the common
mistranslation); and the commentator can be wrong, even perverse, in inter-
preting the textual detail, as Theodoret is here in laboring a Christological
sense to the verse despite the obvious meaning of Num 16 and I Sam 8 to
which reference is made.
6. Cf. Exod 13.21.
7. Cf. Isa 2.2; Mic 4·1.
all. The divine Apostle also knew that Mount Sion is to be taken
spiritually: "You have come to Mount Sion and to the city of the
living God, heavenly Jerusalem."8 We are therefore bidden in
keeping with the knowledge given us by God to offer him ado-
ration, [1669] and confess him God from God and only-begot-
ten Son of the Father, made man for our sake. Amen. 9
8. Heb 12.22, the anagogical sense (a phrase not on the lips of Theodoret
to the extent true of Chrysostom) encouraged by Pauline authority.
9. The final clause in doxology style and characteristic credal terminology
comes from the long form of the text.
A psalm for David IJy way of confession. No title in the Hebrew.

HE INSPIRED AUTHOR HERE summons all people to
hymn singing, urging them to serve God the Savior in
every way. Cry aloud to the Lord, all the earth (v. 1): all hu-
man beings, offer the triumphal hymn to God; by earth he
refers to the inhabitants of the earth. Serve the Lord with gladness
(v. 2): the kingship of our God and Savior is not of the style of
the harsh tyranny of the devil; rather, his lordship is mild and
loving. In rejoicing in his service, then, make your approach:
Come into his presence with happiness. Symmachus, on the other
hand, said "with blessing," and Aquila, ''with praise," the hymn
of people who rejoice and are glad.
(2) Know that he is our God (v. 3): even if in his loving-kind-
ness he chose to become man, yet he always continued to have
the being of God. 1 It means, Learn from experience itself that
our Lord in person is God of all. The sacred band of the apos-
tles also proposed these teachings to the nations, as the story of
the Acts teaches. He made us, not we ourselves: we were not ap-
pointed our own makers, but were formed by him. That is what
blessed Paul taught the Athenians: 'The God who made tiIe
world and everything in it, he who is Lord of heaven and eartiI,
does not dwell in temples made by [human] hands, nor is he
served by human hands as though in need of anything, having
himself given to all life and breath and everything. From one
bloodline he caused one nation to dwell on the whole face of
tiIe earth."2 The inspired author also teaches this here, He made
us, not we ourselves. Symmachus, on the other hand, put it this
I. The long form of the text is not unaccustomed to insert a theological

caveat, relevant or not.
2. Acts 17.24-26.
144
way, "He made us when we were not." We are his people, and sheep
of his pasture. In this he indicated not only his lordship but also
his care: he is not only our Lord but also shepherd, supplying
us with good pasture, whereas we also belong to him like a
king's people and like a shepherd's sheep.
(3) Enter his gates with confession, his courts with hymns (v. 4). By
his gates and his courts he refers to the churches: [1672] they
provide us with approach to him, and in them it is proper to
narrate his divine and saving actions, and offer the hymn of
thanksgiving like a gift of some kind. Confess to him, praise his
name, because the Lord is good, his mercy forever and his truth from
generation to generation (vv. 4-5): how could it not be right to
sing the praises of the one showing ineffable loving-kindness
and bringing to fulfillment the good promises? After all, what
he promised in the generation of our ancestors he fulfilled in
ours, and the salvation he pledged he truly granted, achieving
our salvation through cross and death. Arnen. 3
3. As with the previous psalm, the long form of the text supplies a phrase by
way of pious conclusion. unwilling to leave the reader in any doubt of the
source of the promised salvation.
A psalm for David.

OME OF THE COPIES have "On the fourth Sabbath
day," but we did not find this addition in the Hebrew,
in the other translators, or in the Septuagint. 1 The
psalm has the following theme. King Josiah overturned all al-
tars of the idols, cut down their priests, and guided the people
to their former piety. Not only did he give thought to the
soundness of the teachings, but he attended also to the prac-
tices of virtue, judging properly, respecting righteousness, as-
sisting the wronged, punishing the wrongdoers, being solici-
tous for the welfare of the citizens. Blessed David perceived this
from afar and composed this psalm, describing the man's virtue
and proposing him to all people as a model of perfection.
( 2 ) Of mercy and judgment I shall sing to you, 0 Lord (v. 1).
Since the admirable Josiah took pity on the wronged and con-
demned the wrongdoers, the psalmist gave the complimentary
term mercy and judgment to the account of it. I shall sing, and
shall understand in the way of innocence (W. 1-2). Symmachus, on
the other hand, put it this way, "I shall make music, 1 shall con-
sider the way of innocence": to the way that 1 perceived by the
grace of the Spirit to be innocent and pleasing to God 1 shall
now give attention in song. When will you come to me? This ad-
mirable man acquired such purity as to cry with confidence to
God, When will you come to mer-that is to say, 1 made the palace
seemly for you, 1 long for your presence, 0 Lord, 1 yearn for
your appearance; grant my desire.
(3) I walked in the innocence of my heart in my house: 1 contin-
ued to live a life of simplicity, 1 did not practice [1673] duplici-
1. See Introduction, section 3, for the range of textual resources Theodoret
had at his disposal in writing his Commentary.
146
ty, feigning a different appearance to outsiders while bringing

myself to do the opposite at home; instead, my private face cor-
responded to my public one. 2 I did not set before my eyes a lawless
pursuit (v. 3): not only did I abhor lawless practices, but I also
expelled thoughts of them, controlling and guiding my mind
first of all. I hated those who commit transgressions: I gave short
shrift also to those who despise the divine ordinances. No per-
verse heart stuck fast within me (v. 4): those who honor righteous-
ness were my familiars, while those preferring the opposite and
unwilling to hold to correct thinking I kept well out of my com-
pany. I had no relations with the wicked person of ways different from
my own: if any of my associates chose to adopt wicked habits and
depart from my company, I did not regard such a loss as a loss;
on this basis the one choosing evil was quite beneath contempt
in my view. I banished those who maligned their neighbor in private (v.
5): I admitted no charges leveled in private, but drove off those
attempting to do this. I did not entertain people with haughty eye
and insatiable heart: nor did I make friends of those guilty of ar-
rogance and greed.
(4) My eyes are upon the faithful in the land so as to seat them in
my company (v. 6): those adorned with faith, who highly prize di-
vine things, shared gatherings and counsel with me. The one who
treads a faultless path will minister to me: I was very careful not only
about friends and advisers but also about attendants; I em-
ployed servants devoted to virtue and guiltless of evil. Anyone
guilty of arrogance will not dwell in my house (v. 7): I preferred to
have no one given to haughtiness residing with me. Anyone
speaking false things did not prosper before my eyes: anyone recom-
mending or pursuing injustice left disappointed, my anxiety be-
ing to close my ears to those intent on slander.
(5) At dawn I executed all the sinners in the land so as to rid the
Lord's city of all the workers of iniquity (v. 8). [1676] We know this
clearly from history: he dispatched to death all the impious
2. Having decided, perhaps with the encouragement of tradition (the text
itself not being decisive), that the psalm applies to Josiah's personal integrity,
Theodoret is content to paraphrase the verses, characteristically avoiding any
tendency to extend the application to the lives of his readers by any sort of mor-
alizing. The historical reference may also explain the lack of Scriptural docu-
mentation beyond the mention of Kings and Chronicles as his sources.
priests and cleansed the holy city. By at dawn he refers to the

rule of his kingship: like dawn he burst on the scene with seem-
ly and illuminating righteousness. 3 Anyone wanting to gain a
more precise knowledge of the man's virtue will find it in the
second book of Chronicles and the fourth book of Kings. 4 Let
each person, then, take pains to be an imitator of this man so as
to have an equal share with him in confidence before Christ.
Amen.
3. This Christological explanation of the phrase is from the long form of
the text, which supplies also the closing exhortation below; execution at dawn,
an established practice of autocrats, is also a possible interpretation, the NRSV's
"morning by morning" suggesting inefficiency to Dahood, who prefers to take
the original differently as "like cattle."
4. Cf. 2 Chron 34-35; 2 Kings 22-23 (the LXX numbering the books of
Samuel as two books of Kings). Josiah clearly appeals to Theodoret as a man
with priorities, which he admires and which he is credited with having emulat-
ed.
A prayer for the poor person when feeling at a loss

and giving vent to a petition before the Lord.
ILE THE PSALM contains a prophecy of the hard-
ship of the people of the Jews in Babylon and the re-
turn from there, it also forecasts at the same time the
calling and salvation of the nations. It is also relevant to a per-
son struggling with calamity of any kind and begging to attain
divine grace, "poor person" referring to the one in need of di-
vine providence.!
(2) Lord, hearken to my prayer; let my cry come to you (V. 1): ac-
cept my supplication, 0 Lord, and extend your help to the one
lamenting. For cry Symmachus, in fact, said "lamentation." Do
not turn your face away from me (v. 2): Be kind to me, and dissolve
your displeasure. On the day I am distressed, incline your ear to me;
on the day I call upon you, promptly hearken me. These words of the
psalm also indicate that it is a prophecy of the future and not
an account of the past: since the people who found themselves
in the kingdom of the divinely inspired David enjoyed great
prosperity and fame, it was right for the inspired author adopt-
ing the point of view of those others, to offer the petition and
to beg to attain divine care whenever occasion required it.
(3) Because my days have passed away like smoke, and my bones
are burned up like dry wood (v. 3). Here in his characteristic man-
ner he recounts the future calamities as though past, and says
his span of life has wasted like smoke, and his body turned into
burned wood from discouragement as though consumed by
some bolt of fire. Aquila, in fact, also translated it this way, "My
l. A rare admission of a psalm's applicability to the life of ordinary read-

ers-not really developed in the course of commentary; it is not the bishop's
purpose.
149
bones were consumed like burning." I was beaten down like hay,
and my heart was dried up (v. 4): I was etiolated like hay, and lost
my former bloom. [1677] Because I forgot to eat my bread. At the
sound of my groaning my bones stuck to my flesh (v. 5): I lost ap-
petite for any food, and was completely bereft of my former
good condition, my body being consumed by the wasting of dis-
couragement; I am but skin and bones. The word of God, then,
is our soul's bread: just as ordinary bread nourishes the body,
so the word from heaven [nourishes] the soul's substance. In
passing on the prayer, Christ said as much to the apostles, "Give
us this day our daily bread."2 So whoever forgets to eat it, that
is, to be active (action, after all, constituting the eating of the
spiritual bread, as is clear from the saying of the Lord to the
apostles, "Be active, not for the eating which perishes, but for
that which endures to life eternal") ,3 this one's heart is stricken
and dried up like hay. How does hay get stricken and dry up?
When rain stops falling on it. As the heart, too, when suffering
from a dearth of the word, is then stricken and dries up, the
flower of virtue no longer has the strength to bloom.
(4) I became like a woodpecker in the wilderness, I resembled a
night-raven in a building. I could not sleep, and became like a solitary
sparrow on a rooftop (vv. 6-7). He employs many comparisons in
his wish to do justice to the calamities; through each of the
birds mentioned he suggests fear and the lack of care: the spar-
row keeps sleep at bay with its struggles, and the night-raven flees
the inhabited parts of buildings and makes for deserted and
forsaken ones, Symmachus in fact saying "ruins" for buildings.
And the other bird likewise lives in the wilderness, toO.4 All day
long my enemies reproached me, and those praising me swore oaths
against me (v. 8): I became the laughing-stock of my adversaries,
and the one who formerly was enviable and famous now be-
came a byword to those who previously were admirers; they
take oaths with my calamities in mind, saying, May I not suffer
what so-and-so suffered.
2. Matt 6.11. Not content with the brief comment on v. 6, the long form of
the text inserts a lengthy spiritual interpretation of bread as the word of God.
3·John 6.27·
4. We have seen Theodoret the naturalist being at an advantage in develop-
ing the psalmist's imagery for his readers.
(5) Because I ate ashes for wead, and mingled tears with my drink
in the face of your rage and your anger (vv. g-1 0). He said this also
in the seventy-ninth psalm, "You will feed us bread of tears, and
give us tears to drink in good measure."5 In this he indicates
the extent of the pain: if the occasion of eating were full of
pain, any other time would hardly be free of it. I am beset with
these troubles, he is saying, since you directed your rage against
me, 0 Lord. Because you lifted me up and woke me in pieces: you
made me look elevated and [1680] caused me to be the cyno-
sure of all eyes, and all of a sudden cast me aside; he used broke
in pieces by analogy with those lifting something up and throw-
ing it down on the floor. My days faded like a shadow; I am dried
up like hay (v. 11). I am at the very setting of my life, he is say-
ing, I am like a shadow that lengthens and then fades. I have
become like dried hay, inviting the hands of the reapers.
(6) But you, 0 Lord, abide forever, and memory of you for genera-
tion and generation (v. 12): But I have this kind of nature and am
shackled with such calamities, whereas you, eternal and ever-
lasting, could easily grant me some change in the present trou-
bles. In fact, he goes on to say, You will arise and take pity on Sion,
because it is time to take pity on her, because the time has come (v. 1 3) .
Grant the calamity a change for the better, he is saying: the
time requires mercy. In this he hints at the" end of the punish-
ment determined for seventy years. Thus the remarkable
Daniel, too, in numbering the period of captivity, offers also
supplication. 6 The words of the spiritual singing are also in har-
mony with this. Because it is time to take pity on her, because the time
has come, because your servants took pleasure in her stones, and will
have pity on her dust (vv. 13-14): Sion is most dear to us, quite
deserted though it is; its leveled stones are well loved, and the
recollection of the piles left by its sacking instills pity in us.
(7) The nations will fear the name of the Lord, and all the kings of
the earth your glory (v. 15): seeing our return and the building of
the city, those who noticed our former calamities-kings,
rulers, and ruled-will marvel at your power, and in fear will
believe you alone are God. This occurred really and truly fol-
lowing the Incarnation of our God and Savior: after the Jews'
5. Cf. Ps 80·5· 6. Cf. Dan g.2fT.
recall the neighboring people marveled at the event, but were

so far from believing in the God of all as to declare war on
them at the same time. Here, however, the verse prophesies a
change in all the nations and the kings. Some of this we see
happening in the past, some we hope will be in the future. The
divine Apostle, in fact, says, "We do not yet see everything in
subjection to him. "7 Still, he taught that every knee will bend to
him, of those in heaven, on earth, and under the earth. 8
(8) [1681] Because the Lord will build Sion, and will be seen in
his glory (v. 16): since those ignorant of the divine purposes re-
garded the Jews' servitude and the desolation of Jerusalem as
weakness on God's part, he was right to call the restoration of
the city God's glory, meaning, With Sion rebuilt, everyone will
recognize the God of all in the former glory. He had regard for
the prayer of the lowly, and did not scorn their petition (v. 17): he did
not despise them for being captives and slaves, but accepted
the supplication and granted freedom.
( 9) Let this be recorded for another generation, and the people being
created will praise the Lord (v. 18): we shall keep this kindness in
writing forever so that those to come will learn of your loving-
kindness. He calls the people formed from nations people being
created, blessed Paul saying of it, "If anyone is in Christ, he is a
new creation";9 and the divinely inspired David himself said in
the twenty-first psalm, 'The generation to come will be pro-
claimed to the Lord, and will proclaim his righteousness to the
people yet to be born, whom the Lord made. "10 This people,
when instructed in things both old and new, offers the due
hymn to God the Savior. That the Lord looked down from his holy
eminence, he surveyed the earth from heaven, to hear the groaning of
those in bondage, to release the children of the dead, to announce the
name of the Lord in Sion and his praise in Jerusalem (w. 19-21): ob-
serving and governing all things, the God of all hearkened to
those he observed and delivered the verdict of freedom so that
those in bondage might return in place of the lost, build the
ancestral city, and in it offer to God habitually the worship in
keeping with the Law. When peoples and kings are gathered together
7. Heb 2.8. 8. Cf. Phil 2.10.

g. 2 Cor 5.17. 10. Cf. Ps 22.30-31.
to serve the Lord. He replied to him in the way of his strength, An-
nounce to me the fewness of my days, Do not cut me off in the middle of
my days (vv. 22-24). When we are granted return, he says, peo-
ples and kings will be assembled, amazed at your power. So we
will then have such great joy as to beseech your goodness to
grant us additional years and not be consigned to death in the
middle of our time. He calls way of strength the return provided
on account of God's strength. Your years in a generation of genera-
tions: [1684] you have unlimited being, and it is easy for you to
make the others also long-lived.
( 10) In the beginning, Lord, you laid the foundations of the earth,
and the heavens are works of your hands. They will perish, Intt you
abide (vv. 25-26): what is not possible for the Creator of all? You
gave being to the earth, you made the heavens from what did
not exist, and whereas everything undergoes change, you have
immutabilityY From the elements constituting everything he
showed him to be creator of all the other things as well. They
will all wear out like a garment, you will rotate them like clothing and
they will be changed. Symmachus, on the other hand, put it this
way, ''They will all wear out like a garment, you will change
them like clothing and they will be changed": everything visible
will grow old, and will resemble the old age of garments, where-
as you will change and renew them, and will make them incor-
ruptible instead of corruptible. 12 The divinely inspired Apostle
alSo said this, "Because creation itself will also be freed from its
subjection to corruption .with a view to the freedom of the glory
of the children of God."13 You, an the contrary, are the same, and
your years will not fail (v. 27): so you remodel creation as you
wish, 0 Lord; you have an immutable nature, proof against
change. The divine Apostle, of course, attributed these verses
to the particular characteristic of the Son in the Epistle to the
Hebrews;14 yet likewise we discern the Father in the Son: for
1 1. The credaI <iTpETTTWS, "immutable. again.

H
12. What the version of Symmachus contributes is debatable; if anything. it

loses the sense of rotation of clothing that the LXX. and thus the NT in citing
these verses. pace NRSV. effectively achieves.
13. Rom 8.21.
14. Heb 1.10-12. Theodoret speaking here of the Son's idiotes; he was un-
happy about the Cyrilline term hypostasis. Paul has slightly muddied the waters
whatever he does the Son likewise does, and sameness of nature

is recognized in each, for the operation of the Trinity is one, as
we know.
( 1 1) The sons ofyour servants will settle, and their offspring will be
guided forever (v. 28). Symmachus, on the other hand, put "will
abide." He indicates that those freed from slavery will inhabit
Jerusalem, whereas their offspringwill abide forever. The divine
Apostle said about this offspring, "Until the offspring would
come to whom the promise was made," and, ''The promises
were made to Abraham and to his offspring. It does not say,
And to the offspring as though of many, but as of one, And to
your offspring, who is Christ."15 This offspring will abide forev-
er: united with God the Word, he has immortal being, and
grants life to the believers, according to the saying of the Lord
himself, ''The one who eats my flesh and drinks my blood will
live forever."16
by including these verses in his series of Christological texts in that epistle,

Theodoret feels, and he needs to clarify sound teaching on the Trinity.
IS. Gal3.19, 16.
16. A loose recall of John 6.54, 58. Theodoret's habitual conciseness here
does not allow him to unpack his statement of the henosis, union, of Christ the
offspring and God the Word with sufficient precision to be completely satisty-
ing.
A psalm for David. [I 685 J

HIS PSALM SEEMS TO CONFORM to the previous
one and to deal with the same theme: for in that one
those lamenting the calamities in Babylon begged God
to grant them return, while here they have gained what they
asked and sing the praises of the benefactor. Yet I believe the
hymn singing is relevant to all people freed from even harsher
servitude and accorded greater freedom. The sense of the
words will reveal that the latter theme is more relevant than the
former.!
(2) Bless the Lord, my soul, and all that is within me his holy name
(V. 1). Those feeling grateful for the divine graces bestir them-
selves to hymn singing, repaying the benefactor to the extent
possible. It is always possible to sing his praises and to carry
about a fresh recollection of the favors. These people also con-
secrate all that is within, and direct their whole thinking to the
divine hymn; by within, in fact, he referred to thinking, ponder-
ing, and all the movements of the soul. Bless the Lord, my soul,
and do not forget all his rewards (v. 2 ). Again the soul is instructed
to bestir itself, expel the cloud of forgetfulness, and renew the
recollection of the favors. For the rewards Symmachus, by con-
trast, said kindnesses.
(3) Then he outlines these individually. Who forgives all your
iniquities, who heals all your diseases (v. 3): he has granted you the
pardon for sins, he has granted you the healing of sufferings.
The palsied man benefited from this: he heard at one and the
same time, "Your sins are forgiven," and "Take up your bed and
1. It is rare (otherwise unknown?) for Theodoret formally to relegate the
psalm's supposed historical associations to second place in order of relevance,
despite his disclaimer in the preface. He proceeds to develop the psalm's spiri·
tual meaning.
155
go home."2 Likewise the sinful woman attained forgiveness,3

likewise the brigand,4 likewise the tax collectors,5 likewise all
who believed. Who redeems your life from decay (v. 4): while he
freed those taken off as captives in Babylon from slavery, he did
not free them from life's corruption. To us, on the contrary, he
has granted the hope of resurrection, given the pledge of the
Spirit, and clad us in the robe of incorruption. 6 Who crowns you
with mercy and compassion: "by grace you have been saved," as the
divine Apostle says, and, "this is not your own doing, it is the
gift of God, so that no one may boast"; and again, 'Jesus Christ
came into the world to save sinners, of whom I am the fore-
most. But the reason I received mercy was that in me as the
foremost Christ Jesus might give evidence of his utter long-suf-
fering as an example to those who would believe [1688] in him
for eternal life. "7 Accordingly, it is a crown of grace and loving-
kindness. Likewise the divinely inspired Isaiah also cries out in
the person of the bride, "Let my soul rejoice in the Lord, for he
clad me in a garmen t of salvation, and clad me in a robe of joy;
he invested me with a garland like a bridegroom, and adorned
me with adornments like a bride"; and a little later, "You shall
be a crown of beauty in the hand of the Lord, and a royal dia-
dem in the hand of your God."8 All these are the groom's [wed-
ding] presents and gifts: the bride brought faith alone.
(4) Who satisfies your desire with good things (v. 5). Since desire
is culpable, and the divine Law forbids it, it was good for him to
add with good things: the Lord fulfills our good desires, saying,
"Ask, and it will be given to you; seek, and you shall find; knock,
and [the door] will be opened for you: whoever asks receives,
2. Matt 9.2,6. 3. Cf. Luke 7-47-48.

4· Cf. Luke 23.43.
5. Cf. Luke 19.1-10. The degree of Scriptural documentation is an index of
his relish for developing the psalm's spiritual meaning. In fact, his familiarity
with the Gospels, at least in general outline, leads us to wonder why he seems
not to have reached on a Gospel commentary, unless it was out of respect for
his predecessors, heeding Jerome's advice to Augustine when he contemplated
a commentary on the Psalms: if they had succeeded, it would be superfluous; if
not, presumptuous.
6. Cf. 2 Cor 1.22; 1 Cor 15.53.
7.1 Tim 1.15-16.
8.Isa 61.10; 62.3.
whoever seeks finds, to the one knocking [the door] will be

opened ... But seek the kingdom of God and his righteous-
ness, and all these things as well will be given to you in abun-
dance."g Your youth will be renewed like the eagle's. The Lord grant-
ed us this renewal in turn through all-holy baptism, and by
stripping away the old age of sin he made us young instead of
old. In harmony with this God says through the prophet Isaiah,
"Those who wait for me will adjust their strength, they will take
wings like eagles":IO since in our creation we received a divine
and regal character, and then besmirched and destroyed it with
all kinds of sinful pursuits, the inspired word promises us the
recovery of the regality. This bird is regal, after all, entrusted
with the kingship of feathered creatures.
(5) He teaches us also the manner of the divine generosity.
The Lord does deeds of mercy and judgment in favor of all the wronged
(v. 6): "it was not through the righteous deeds we performed,"
as the divine Apostle says, "but according to his great mercy
that he saved us by the washing of rebirth and the Holy Spirit's
renewal." 11 Perceiving us to be wronged by the enemy of truth,
he opened for us the founts of mercy, and delivered a just ver-
dict against him. He made known his ways to Moses, and his wishes
to the children of Israel (v. 7): it was not by any change of heart
that he concerned himself with this salvation of ours; rather, he
had announced these things through the biblical authors, and
foreshadowed our salvation through the divinely inspired
Moses. [1689] The sea was made a type of all-holy baptism, the
rock was seen as a foreshadowing of the immortal streams, and
the manna as an image of the heavenly food; and it is possible,
9· Matt 7.7-8; 6·33·

10. Isa 40.31. The spiritual meaning Theodoret is developing takes on a
sacramental dimension, interesting both for mention only of baptism as a sacra-
ment of forgiveness and for lack of any reference to an original sin as destruc-
tive of the "divine and regal character" received in creation. As well, he res-
onates as a naturalist with mention of the king of the birds without appearing
to know anything of the fable of its rejuvenation (or that of the phoenix) im-
plied by the psalmist.
II. Titus 3.5, a text that might have set Chrysostom weighing up the respec-
tive roles of human effort and divine grace in the process of salvation. We have
seen Theodoret touch on this question; but he is not so anxious to uphold the
former influence as his predecessor is (see Introduction, section 8).
without my touching on each individually, to find the other re-

alities likewise foreshadowed in those things. 12
(6) The Lord is compassionate and merciful, long-suffering and
rich in mercy (v. 8). The depths of divine goodness, he is saying,
the immeasurable mercy, the ocean of loving-kindness are the
cause of these goods. He will not be angered forever, nor vent his
wrath endlessly. He has not dealt with us according to our sins, nor re-
paid us according to our iniquities (w. 9-10): he could not bring
himself to gauge the punishment by our sins, nor extend his
displeasure against us to great lengths. Because according to the
height of heaven from earth the Lord magnified his mercy towards those
who fear him; as far as the east is from the west he put our sins at a dis-
tance from us (w. 11-12). If [the psalmist] had found distances
greater than these, he definitely would have brought them to
bear in his desire to bring out the unlimited quality of the di-
vine goodness. But human reason could not find a more exalt-
ed measure than heaven, nor anything greater than the dis-
tance between west and east. As a father has compassion on his
children, so the Lord had compassion on those who fear him (v. 13):
being creator and maker, he imitated a father's goodness, and
displayed the same affection for his servants as a father for his
children.
( 7) Because he knew our shaping, he remembered that we are dust
(v. 14): the creator knows the limitations of our nature, he
knows also what we are made of and where we shall finally go.
Man, his days like hay, like a flower of the field he will flourish (v. 1 5) :
we are no different from hay and a flower, which blooms early,
but shortly after fades and disappears. Because a breeze passes over
it, and it is no more, and it will no longer recognize its place (v. 1 6) .
Symmachus, on the other hand, put it this way, "Because a
breeze crosses over it, then it is no more." By breeze he means
the soul: when it is present the body also lives and works, but
when it takes flight it is snuffed out and destroyed, with the re-
sult that its former characteristics are not recognized and it is
impossible to tell that this body belongs to such a one, that
12. In Theodoret's book, typology is an acceptable hermeneutical process

if Scripture encourages it, and it even throws divine mercy into greater relief.
body to somebody else. You would notice this more precisely if

you were to peep into a grave: all fall victim to the same corrup-
tion, and preserve none of their former characteristics. 13
(8) [1692] But the mercy of the Lord is from age to age on those
who fear him, and his righteousness to children's children, to those who
keep his covenant and remember his commandments so as to do them
(vv. 17-18): so while [human] nature is subject to death in that
way, the divine loving-kindness grants the favor of living a long
life, and continues to their successors the reward of righteous-
ness due to the forebears. Thus for Jehu he preserved the king-
ship to the fourth generation, even though admittedly he did
not acquire perfect piety but gave evidence of zeal at the begin-
ning of his reign. 14 Thus for the divinely inspired David he kept
the spark of his line alive, even though many impious members
sprang up in the middle. He extends this mercy, however, to
those who keep his covenant, he is saying, and not simply to those
who remember his commandments but who add deeds to words and
conduct their own life in accordance with them.
(9) The Lord established his throne in heaven, and his kingdom
rule~ over all (v. 19). This resembles what is said in another
psalm, "He who dwells in the heights, and looks down on what
is below. "15 Here, in fact, the inspired word teaches us that
while the Lord of all has his throne in heaven, he looks down
and governs creation as creator of all, as king, and lord. Bless the
Lord, all his angels, his mighty ones, who carry out his word, so as to
listen to the sound of his words (v. 20). It was right for him to sum-
mon the unseen powers to share in the hymn singing: human
nature is not capable of worthily singing your praises as bene-
factor, whereas the incorporeal and holy natures have a life free
of passions and are capable of fulfilling the divine commands.
Bless the Lord, all his powers, his servants who do his will (v. 21). The
heavenly ranks are many and varied: Principalities and Powers,
13. Despite the typical conciseness. the description of complete reversal in

death is effective; but the commentator allows himself none of the moralizing
that a preacher like Chrysostom, who has left a commentary not on this psalm
but on the similar Ps 49. cannot resist.
14. Cf. 2 Kings 10.30-31.
15. Cf. Ps 33.13.
Thrones and Dominations, Seraphim and Cherubim, and oth-

er names unknown to us, as the divine Apostle says. But the in-
spired word included them all in these two names: he called
them angels as servants of the divine commands and transmit-
ting the divine words, and powers as capable of doing his bid-
ding and receiving from the Creator the power by nature.
(10) Bless the Lord, all his works, in every place of his dominion (v.
22). This does not [1693] apply to the Jews: when they were
bidden by their captors to sing some of the songs of Sion, they
replied in obedience to the Law, "How shall we sing the song of
the Lord in a foreign land?"16 It is to us, on the contrary, that
the divine Apostle gives the exhortation to lift holy hands in
every place. 17 Christ the Lord also said this to the Samaritan
woman, "Amen, Amen, I say to you, the hour is coming, and is
now here, when they will worship the Father neither in this
place nor in Jerusalem. God is spirit, after all, and those who
worship him must worship in spirit and truth."18 Bless the Lord,
my soul. The conclusion is in harmony with the opening: sum-
moning intellectual beings to hymn singing in common, he
also teaches us to reverence the Creator to the extent possible,
and to offer the thanksgiving hymn in the measure of our abili-
ty.
16. Ps 137+
17. cr. 1 Tim 2.8. To the end Theodoret is resisting a historical reading of
the psalm.
18.John 4.21,23-24, loosely recalled.
A psalm for David.

HE GRACE OF THE ALL-HOLY Spirit offers people
not only moral and dogmatic teaching, but also gives
precise instruction on the way we ought to sing the
praises of the Creator.! This was the reason he composed this
psalm, to be sure, employing as minister blessed David,2 that we
should all come to know with which hymns we should make re-
sponse to the benefactor. Here he recounts the common favors,
and portrays the God of all to be both maker and governor of
everything.
(2) Bless the Lord, my soul (v. 1). He teaches each student of
piety to sing the praises of God the benefactor. 0 Lord my God,
how extremely great you are! Here how is a mark of hyperbole. You
are great is not indicative of increase, but suggests immeasurable
greatness; Symmachus translated it this way, too, "0 my God,
you are extremely great." In other words, it is not a case of his
being small and becoming big, but of his being great by nature
and this being demonstrated to devout people-not his com-
plete greatness but to the extent human nature allows. You have
clothed yourself in confession and magnificence. Symmachus put it
this way, "You wrapped yourself in praise and glory": the benefi-
ciaries of your good things are no longer in ignorance of you,
nor do they pay reverence due to you to the idols; instead, they
sing your praises and repay the debt of praise.
1. The Psalms are primarily meant for teaching, moral and dogmatic,
Theodoret believes and says so in preface and conclusion. Yet here he concedes
that they have a role in worship.
\!. So for Theodoret the Spirit is author of the Psalms as of all the Scriptures,
and David, like the other biblical authors, his minister, assistant, hypourgos-not
a mere instrument, as in Platonic thinking. See my "Psalm 45: a locus classicus
for patristic thinking on biblical inspiration."
161
(3) Wrapped in light like a garment (v. 2). The Apostle also said
things in harmony with this, "It is he alone who has immortality
and dwells in unapproachable light":3 that light is such that no
one dares to come near it, the intensity of the rays turning
one's eyes away. Mter all, if the visible [light of the] sun forces
those [1696] avidly trying to discern it to do this, who could
manage to come to an understanding of the unapproachable
light? He is, then, himself true light, and as well he is wrapped in
light like a garment, and "dwells in unapproachable light," with
cloud and gloom around him,4 and he made darkness his
canopy.5 These things are not inconsistent with one another:
the unapproachable light is the same as gloom and darkness to
those unable to see it; it is impossible to discern what is in the
one and in the other. The one case and the other, of course, in-
dicate the invisible quality of the divine nature. Stretching out
heaven like canvas. In this he taught the facility of the Creator: as
it is easy for someone to stretch canvas and make a tent, so by
employing but a word the God of all spread out the furthest
reaches of the heavens.
(4) Who covers his chambers with waters (v. 3). Blessed Moses
also taught this, saying God had given the order, "Let there be a
firmament in the midst of the water; it will separate the water
above the firmament from the water below the firmament. "6
Who makes clouds his pavement, who walks on wings of winds. By this
he indicated his providence reaching everywhere: he takes his
position on winds and clouds, he is saying, he personally con-
trols and guides them, and at the right time confers the benefit
stemming from them. He teaches at the same time that the di-
vine nature is present everywhere and surveys all things: since
the winds are the fastest of all material things, traveling in a
flash from west to east and from east to west, he found no more
precise image of speed among material things and so said God
is carried on winds' wings, indicating by this that he is present
everywhere. We also find the God of all appearing in a cloud to
the children of Israel, and making his personal appearance in
3. 1 Tim 4.16. 4. Cf. Ps 97.2.

5. Cf. Ps 18.11. 6. Gen 1.6-7, loosely recalled.
COMMENTARY ON PSALM lO4 163
the tabernacle by way of a cloud. 7 When Solomon dedicated

the house [of the Temple], of course, a cloud covered the
house. s And Christ the Lord on the mountain with the three
apostles gave a glimpse of a cloud shining around him;9 and at
his ascension a shining cloud took him out of their sight. 1O
(5) Who makes winds his angels and aflamingfire his ministers (v.
4). He presented him as Creator not only of the visible things
but also of the invisible; he spoke of them as winds and fire to
bring out power and speed in each case: wind is naturally rapid,
while fire is strong in its action. The God of all employs angels
as assistants both to be [1697] of service to the worthy and to
punish the opposite-hence the mention of fire, suggesting
punitive action. Who laid the foundations of the earth on its stability
(v. 5). Aquila and Symmachus, on the other hand, said, "on its
base." It will not be overturned forever: after building it on itself, he
gave it immobility, and it will remain in this condition as long as
he wishes. [Scripture] says this elsewhere as well, "Hanging
earth upon nothing."ll
(6) The depths his covering like a garment (v. 6). He put his for
"its," both Aquila and Theodotion giving as version, ''You cov-
ered it with the depths like clothing." The divine Scripture
gives the name depths to the watery substance; blessed Moses
also spoke this way in the beginning of creation, 'The earth was
invisible and formless, and darkness was upon the depths. "12 So
since the earth is encircled by waters from all sides, and the vast
unnavigable oceans are .its boundary while many others divide
it, he was right to speak of the depths placed on the earth like a
garment. Waters will stand on the mountains. They will flee from your
censure, they will be terrified by the sound of your thunder. They will
climb mountains and descend into plains to the place, which you have
established for them (vv. 6-8). In this he brings out God's provi-
7. Cf. Exod 13.21; 40.34. 8. Cf. 2 Chron 5.13-14.
9. Cf. Matt 17.5.
10. Acts 1.9. The picture of God riding the clouds has intrigued commenta-
tors from the beginning up to Mowinckel and Dahood, who point to cui tic and
biblical parallels such as are assembled by Theodoret, who also brings to the
task his talents as a naturalist and his theological concerns.
I1.Job 26.7.
12. Gen 1.2.
dence presiding over creation: thanks to it the sea resembles

the mountain peaks in its waves without inundating the dry
land; rather, just as we cower down at the thunder, so does it re-
spect the limit placed on it. Waters will stand on the mountains
means 'They stood like a mountain," and They will climb moun-
tains means "like mountains. "13 You set a limit, which they shall not
pass, nor will they turn back to cover the earth (v. 9): the sea feels re-
vulsion at the sand, and though raging to that point, it rears up
when halted by the divine limit as though by a bridle, rears up,
and turns back.
(7) Who makes springs flow from the ravines; waters will travel be-
tween the mountains (v. 10). Then he gives a glimpse of the bene-
fit from this: They will give drink to all the beasts of the field; wild ass-
es will look forward to quenching their thirst. On them the birds of
heaven will dwell, they will give voice amidst the rocks (w. 1 1-1 2) .
This is the greatest index of divine providence, meeting the
needs not only of human beings but also of brute beasts.
[1700] That is the reason he shaped passages with the waters
by cutting through the mountains, so that not only human be-
ings but also the species of land animals and those that are air-
borne should have streams from springs in abundance. The
phrase, wild asses will look forward to quenching their thirst, Sym-
machus rendered this way, "a wild ass will recover its thirst."
Who waters mountains from his upper chambers; the earth will be satis-
fied with the fruit of your works (v. 13): he not only gushes forth
from below and prepares the nature of the waters, but provides
moisture from on high through clouds.
(8) Then at this point he gives a glimpse of its usefulness.
Who makes grass grow for the cattle and crops for the service of human
beings so as to produce bread from the earth (v. 14): herbs grow and
nourish cattle, created for human use; fruits are also nourished
by rain, become ripe, and are made available to human beings.
He said this also in another psalm, "You will save human beings
and cattle, 0 Lord. "14 Yet it is for the sake of human beings that
13. As the original of these verses is "much contested" (Dahood), so even

the Greek forms puzzle ancient and modern commentators.
14. Ps 36.6. The naturalist in Theodoret is enjoying this zoological onomas-
ticon.
the cattle also enjoy this providence. Wine cheers the human heart
for gladdening the face with oil; lrread strengthens the human heart (v.
15). Symmachus, on the other hand, said it more clearly,
"Growing grass for cattle and crops for the service of human
beings so that nourishment may spring from the earth and
wine cheer the human heart, brighten the face with oil, and
bread strengthen the human heart." This is the reason, he is
saying, that the God of all constantly provides rain for the
earth, to make fruits of all kinds grow, to strengthen and nour-
ish human nature with bread, with wine to give cheer and to
make life more satistying, and with oil not only to nourish from
within but also to make the bodies glisten on the outside.
(9) The trees of the plain will be satisfied (v. 16). The Hebrew
and the other translators add "the Lord's." After listing the
fruitbearing trees, it was necessary for him to mention also
those that bear no fruit, providing as they also do necessary
help to human beings. This was the reason for calling them
"the Lord's," as being natural, not the product of human hands
but growing in response to the divine word. Hence he added as
well the cedars of Lebanon, which you planted: it was not simply that
certain husbandmen were responsible for their growth; rather,
the divine word caused the mountaintops to abound with them.
By mentioning Lebanon for its fame as well as its cedars, of
course, he thereby suggested also the other mountains and
trees. [1701] Sparrows will build their nests there; the home of the
heron outranks them (v. 17). Aquila, on the other hand, says,
"Birds will build their nests there, pines provide a home for a
heron," while Symmachus has, ''Where sparrows will build a
nest, a plane tree a dwelling for the marten "; the trees them-
selves provide for the needs of human beings and for the differ-
ent needs of the birds; some are suitable for making a home for
people, others accommodate the dwellings of birds. The high
mountains are for the deer, rock a refuge for the hares (v. 18). Your
providence does not overlook even the tiniest of animals, he is
saying; instead, you give the mountain peaks to the deer as a
place to live, and to the smaller animals the holes in rocks.
(10) You made the moon for seasons (v. 19). After listing every-
thing on earth, showing the creation of the invisible natures
and giving a glimpse of the making of the heavens, he makes

mention of the lights created on the fourth day. He says the cre-
ation of the moon happened with a view to teaching the sea-
sons: its phases are responsible for time being measured, as it
achieves the measuring of the month by waxing and waning in
so many days. The sun knows its setting, not by being endowed
with life or enjoying the use of reason, but by traveling within
divine limits and thus by its appearance bringing about daytime
and keeping night at bay; it always has the same course and re-
tains its dimensions. 15 You put darkness in place, and night fell (v.
20). The advantage of this, too, is considerable: it takes effect
with the departure of the light, providing repose for human be-
ings. All the beasts of the forest travel about in it, lion cubs roaring for
the hunt and the search for food from God for themselves (vv. 2(}-21):
While night brings about rest for human beings, it provides a
means for the animals to fill their hungry stomachs. The
phrase, the search for food from God for themselves, means, Divine
providence meets this need for them: asking from God belongs
to rational beings, whereas searching to irrational ones. Still,
God supplies them, too, with the needed nourishment. The sun
rose, and they gathered and will sleep in their lairs. Man will go to his
work and his business until evening (vv. 22-23): with the rising of
the sun, some creatures retire to their own holes, whereas hu-
man beings, having put behind them the labor of the previous
day, eagerly pass the day again at their business.
(1 1) [1704] How magnified are your works, 0 Lord! You made
everything in wisdom (v. 24). Pondering everything that had
been said, and learning of God's great care, the inspired author
uttered the hymn in the middle of the account, saying, All
God's doings are marvelous, quite admirable, and full of wis-
dom. He found, in fact, the night misrepresented by some im-
pious people and extremely valuable, the trees that bear no
fruit providing another advantage, and the species of wild ani-
mals suited in many respects to human beings. The earth is filled
IS. In Theodoret's cosmology the sun moved about the earth and thus pro-
duced night and day, while the moon through its phases was the basis of the
(lunar) calendar in use in his time, before the adjustments made by the Grego-
rian calendar and Copernican cosmology.
with your possession. The other translators, on the other hand,

put "creation," meaning, You have filled it with good things of
many kinds. Moving from the earth, however, to the nearby sea,
he says, The sea itself, vast and wide; reptiks are there beyond number,
small animals along with large (v. 25): this is also a sign of divine
care, the small species living with the large and in no way being
consumed by them.
(12) Ships sail there (v. 26). This, too, is of the greatest utility
to human beings: through the shipbuilder's art and the steers-
man's science, we trade with one another in necessities and in
the produce we grow and supply to others, and we receive their
produce. The serpent you made to play in it. By serpent he suggested
the large animals which like to dwell in the great oceans. Now,
to play in it means "in the sea itself'; it is a masculine word in the
Hebrew and the Syriac. 16 [The sea] is so vast, he is saying, that it
contains countless species of fish, and the largest animals safely
swim in it. Some people, on the other hand, opt for taking the
serpent allegorically, on account of the verse found also in Isa-
iah, "His great sword, holy and strong, moves against the ser-
pent, the twisting snake in the sea";17 and we do not deprecate
such a meaning, since we find also in Job this creature being
played with by the divine angels;18 and the Lord gave his disci-
ples authority to walk on snakes and scorpions and all the pow-
er of the foe. 19
(13) They all look to you to give them their Jood in due season (v.
27). At your hands, he is .saying, everything has its needs met at
the right time: the brute beasts search for food without know-
16. A rare comment by Theodoret on the Hebrew text outside of psalm ti-
tles, and, as usual, only with the assistance of his native Syriac; see Introduction,
section 3. His reading could be valid, and is supported by the NRSV; Dahood
prefers a reading "to sport with" on the basis of the Job text Theodoret goes on
to cite, "Will you sport with him?"
17. Isa 27.1. The Isaiah text is not such a helpful example of taking an alle-
gorical sense (Theodoret employing the verb alIegorein), as the prophet intro-
duces the mythical monster as the final instance of cosmic powers falling under
the Lord's triumphant control. He might rather have referred back to Ps 74.13,
where he himself had interpreted the monster allegorically as Pharaoh and the
devil.
18. Cf.Job 41.5, the mythical monster again, but still not allegorical.
19. Luke 10.19. Is Theodoret taking this dominical saying as allegorical?
ing the provider, yet it is from the Creator that they receive it.
lVhen you give it to them, they will gather it (v. 28): when you pro-
vide the abundance, each of them stands to benefit from the
provisions. lVhen you open your hand, [1705] they will be filled with
the totality of goodness. He indicated in this the ease of the supply
of good things: as it is a simple matter to extend clenched fin-
gers, so it is easy for God to make a gift of all good things in
abundance.
( 14) On the other hand, when you turn away your face, they will be
alarmed (v. 29): just as you fill those enjoying the good things
with complete satisfaction, granting them in your benevolence,
likewise when you turn away, everything is filled with alarm and
dread. lVhen you take away their spirit, they will fade and will go back
to their dust: when you decide, a separation occurs between soul
and body, after which the body is consigned to corruption and
dissolves into its original dust. By spirit here he refers to the
soul. 20 lVhen you send forth your spirit, they will be created, and you
will renew the face of the earth (v. 30). Here he clearly predicted
the resurrection and the new life through the all-holy Spirit.
Likewise the famous Elijah also breathed three times into the
widow's little son, and through the spiritual grace dwelling
within brought him back to life;21 likewise Elisha also resuscitat-
ed the son of the Shunammite woman by use of the spiritual
breathing and bringing about life through the life-giving
breath. 22 In like manner, after bringing out this activity, he di-
rects his speech to singing the praises of the divine power.
(15) May the glory of the Lord be forever (v. 31). It is always
right, he is saying, for his praises to be sung. The Lord will rejoice
in his works. In this he prophesied people's knowledge of God
in the future: when people are freed from their former error
20. The rendering "their spirit" of LXX (and NRSV). for which Dahood pro-
poses instead a reading of the Hebrew as "your spirit/breath." discourages
Theodoret from explaining to his readers at this point the essential difference
between Hebrew and Greek anthropology underlying their opposed eschatol-
ogy. an area he himself is somewhat unclear about.
21. 1 Kings 17.21 [LXX]; in the Hebrew Elijah simply stretches himself on
the child.
22. 2 Kings 4.34-35. no breathing being mentioned. simply mouth upon
mouth. eyes on eyes, ...
COMMENTARY ON PSALM lO4 169
and accept the knowledge of God, God will rejoice, not for be-
ing worshipped, but for seeing them saved. Who looks down on
the earth, and makes it tremble; who touches the mountains, and they
will smoke (v. 32) It was right for him to add this, teaching the
absence of need in the divine nature: it is not out of need that
he is pleased to be adored; rather, out of a desire to save he
demonstrates the truth. And though capable of punishing, he
does not impose the punishment, even if admittedly shaking
the earth by his mere appearance and filling the mountains
with fire and smoke. He did this also on Mount Sinai: by mak-
ing his characteristic appearance, he caused the whole moun-
tain to be seen giving forth smoke. 23
( 16) I shall sing to the Lord in my life, I shall play psalms to my
God as long as I live (v. 33). He was right to add this, too; after
all, "There is no one in death to mention him: in Hades who
will confess [1708] him?"24 This was the reason the door was
closed on the bridegroom's foolish virgins, who by buying oil
wasted the opportunity of bearing lamps.25 May my converse be
pleasing to him (v. 34). For converse Symmachus said "conversa-
tion," Aquila, on the other hand, "association." I pray, he is say-
ing, that my hymn singing be seen to be most sweet and pleas-
ing. 26 I shall rejoice in the Lord: when this happens, he is saying, I
shall gain satisfaction from it.
( 17) May sinners disappear from the earth, and the lawless be no
more (v. 35). After describing the divine beauty and the untold
riches as far as human nature can, he desires that all people
share the same knowledge, and begs that the company of sin-
ners disappear completely, not demanding that they perish but
asking that they be changed, and begging that their forces
come to a halt once they are redeployed and come to a differ-
ent mind about the divine [truths]. If, on the other hand, you
wished to understand these words differently, as the author's
subjecting those living a life of impiety to curses, you would
23. Cf. Exod 19.18. 24· Ps 6.5·

25. Cf. Matt 25.10.
26. A commentator bent on the spiritual direction of his readers might have
found this verse a suitable basis for instruction on prayer; but that is not the fo-
cus of Theodoret's work, and at any rate the end of a long psalm is in sight.
find the inspired composition also corresponding to the apos-

tolic teaching: in his letter to the Corinthians blessed Paul
wrote this conclusion, "Let anyone be cursed who does not love
the Lord Jesus"27_a mark of those with ardent affection. Bless
the Lord, my soul: so let those who refuse to sing the praises of
the provider of such good things suffer what I have said, where-
as you, my soul, perpetually sing the praises of your Creator and
Savior.
27. 1 Cor 16.22.
Alleluia.
HIS PSALM ALSO makes the recommendation to sing
the praises of the God of all, as the title indicates: 1 Al-
leluia is translated, Praise the Lord. It recalls the prom-
ises made by God to the patriarchs and the good things provid-
ed by him through them to their successors. Mention of the
one and the other, in fact, suffices to stir and provoke those en-
joying such favors to imitation of their forebears' virtue. At the
same time it also teaches the new people that it was not without
just cause that he deprived that ungrateful people of his charac-
teristic care. In other words, since they were styled God's pea-
pIe and plainly enjoyed the divine providence, but were later
completely deprived of it, he teaches all human beings through
the preceding psalms the degree and number of the benefits
he gave them and how they proved ungrateful for the favors
[1709] so that all might at the same time come to know the jus-
tice of the sentence passed on them, and on seeing the retribu-
tions for the ingratitude might not take the same path as theirs
but tread the straight path.
(2) Confess to the Lord, and call upon his name (v. 1). For call
upon Symmachus said "proclaim." The verse urges them to of-
fer thankful hymn singing and recount the divine favors. An-
nounce among the nations his works. It is clear and obvious that he
has at heart the interests not only of Jews but of all the nations.
Sing to him, and play to him, recount all his marvels (v. 2): repay
1. Though our present Hebrew text shifts the Alleluia to the end of the pre-
vious psalm, where it impairs the inclusion provided by w. I and 35 there, the
LXX is right to place it here, where it could likewise have formed an inclusion
with the final Alleluia-had this not been omitted by the LXX (perhaps be-
cause of the Alleluia beginning Ps 106)! Theodoret does not seem any more
aware of Hebrew prosodic patterns than his version.
171
him with hymns and music, and teach those unaware of them
the wonders worked by him. Take credit in his holy name (v. 3).
Aquila, on the other hand, put "Boast" for Take credit. The verse
urges them to pride themselves not on riches or health or influ-
ence, but on the knowledge of God and on his providence.
This was the exhortation also of the divine Apostle, "Let the
one who boasts," he says, "boast in the Lord."2 The most wise
Anna also gives the same account, "Let the wise not boast in his
wisdom, the strong not boast in his strength";3 and, "Let the
rich not boast in his riches, but let the one who boasts boast in
this, in understanding and knowing the Lord, and performing
judgments and righteousness on the earth."4 Let the heart of those
seeking the Lord rejoice: for the fruit of hope in the Lord is joy.
(3) Seek the Lord and be strengthened (v. 4). To teach how to do
it he added, Seek his face always: it is necessary to seek his assis-
tance from above not once or twice, but right throughout life,
and thus reap the benefit; invincible and insuperable will the
seekers be. In laying down the law the Lord also made this
promise, "Ask and it will be given to you, seek and you will find,
knock and [the door] will be opened to you; everyone who asks
receives, everyone who seeks finds, and to everyone who
knocks [the door] will be opened."5 Remember the marvels he has
done, his prodigies, and the judgments from his mouth (v. 5): do not
consign to oblivion the ineffable wonders, which the Lord
worked in ordering things by his righteous verdict. He gave the
name judgments here to the miracles justly performed by God:
when he recounts what was done in Egypt, he teaches ahead of
time the justice of the punishment of the Egyptians. Offspring of
Abraham, his servants, children ofJacob, his chosen ones (v. 6). He is
referring to the same group by applying one name or another
to them, [1712] styled successors and children, whereas he
named them chosen ones as called God's people ahead of all the
nations. He also indicated this in what follows.
(4) He is the Lord our God, his judgments in all the earth (v. 7):
the one who is God and Lord of all, and in control of the whole
2.2 Cor 10.17; cf.Jer 9.24. 3. Cf. 1 Sam 2.10 [LXX).

4· Cf. Jer 9.23-24. 5· Matt 5.7-8.
world, called them his own people. He was mindful of his coven-
ant forever, of a word he commanded for a thousand generations (v. 8).
In this he teaches the permanence and stability of the promises
made to Abraham: the verse is not hyperbolic, as some suspect-
ed, but true and divine. The God of all promised to bless all the
nations in his offspring;6 his offspring, however, is Christ the
Lord according to the flesh, who has eternal sway and inde-
structible kingship. The remembrance of a thousand generations
indicates this: the term does not suggest a number of years;
rather, the multitude of the generations implies succession and
eternity.
(5) Which he established by treaty with Abraham, and of his oath
with Isaac. He confirmed it as a precept with Jacob and an eternal
covenant with Israel (vv. 9-10). The divinely inspired Moses also
made mention of these oaths: "God said to Abraham," Scrip-
ture says, "I swore by myself that I would indeed bless you and
would indeed make your offspring as numerous as the stars of
heaven; all the tribes of the earth will be blessed in your off-
spring."7 He also reminds Isaac with this oath; he also confirms
the treaties with Jacob and fulfills them by freeing their succes-
sors from the slavery of Egyptians by means of Moses, and by
giving the promised land through Joshua son of Nun, though
perfecting the fulfillment of the promise through Christ the
Lord. Saying, I shall give you the land of Canaan, a cord of your in-
heritance (v. 11). He used cord of the control of the land: it be-
longs to those in possession to subject the land to measure-
ment.
(6) When they were hardly worth counting, very few in number and
sojourners in it (v. 12). He made this promise, he is saying, to the
ancestors, few though they were and very easily numbered; by
this he makes clear the power of the one making the promise,
because even though they were so few, he could provide them
with control of so much land. They passed from nation to nation,
and from one kingdom to a different people (v. 13): the patriarchs
6. Cf. Gen 12.3. Theodoret asserts both his acquaintance with his predeces-
sors and his independent critical stance.
7. Gen 22.17-18.
continued to be sojourners, settling in no one [1713] place; in-

stead, they shifted their dwellings now to one place, now to an-
other. He allowed no one to wrong them (v. 14): he made them su-
perior to those trying to wrong them. And rebuked kings on their
account, Lay no hand on my anointed, nor abuse my prophets (v. 15).
This was the way he tested Pharaoh with great and fearsome tri-
als over Abraham's wife Sarah;8 this was the way he put fear into
Abimelech at night by saying, "Behold, you are going to die
over Abraham's wife Sarah; she is married with a husband. "9
This was the way he made Isaac venerable to the inhabitants of
Palestine of the time;lO this was the way he threatened Laban
bent on murder, 'Take care," he said, "not to make harsh re-
marks against my servantJacob."ll He called them anointed, not
for being anointed with oil, but for being chosen; and it was
God himself who gave the name prophet to Abraham, saying,
"Return to the man his wife, because he is a prophet; he will
pray for you, and you will be saved. "12
(7) He called down famine on the land (v. 16). Sin invites cor-
rection, correction censures a life out of control, and censure
effects a change in life. So he inflicted famine on account of
the lawless life of the people of the time, while at the same time
showing care in this way for his own servants. He broke every sup-
port from bread, meaning, He caused everything capable of pro-
viding nourishment to be scarce, not only corn but also barley,
lentils, and everything else by which people are sustained. He
sent someone ahead of them: Joseph was sold as a slave (v. 17). He in-
dicated both things at the same time, the brothers' evil behav-
ior and his wisdom, as he put their wickedness to proper effect:
for he did not force them to sell their brother, but he gave way
to their malice. However, he put it to good effect, turning the
slave into a king, and he managed the descent into Egypt by the
8. Cf. Gen 12.17. Today we read these incidents of the risk to which Sarah is
put with less sympathy for Abraham than the biblical authors--or Theodoret-
perhaps intended. But at least this time she is given her name.
9. Cf. Gen 20·3·
10. Is Theodoret on the same track, with Abimelech's response in mind
here when Rebekah likewise is put at risk (Gen 26.11)?
II. Cf. Gen 31.24.
12. Cen 20.7.
race. It was necessary, after all, for those due to be styled God's
people to become famous and illustrious through the marvels
worked on their behalf: the care shown to them proclaimed
their God, and illuminated the listeners with the light of the
knowledge of God.
(8) They humbled his Jeet in shackles, his soul was put in irons (v.
18): in the wake of the adulteress's calumny, he was confined to
prison, and as you would expect they immediately clapped him
in irons. Symmachus actually said as much, [1716] "His soul
was clapped in irons,"13 that is, he ran the risk of execution. Un-
til his word came to pass, the Lord's saying tested him by fire (v. 19):
he endured all this in being tested like gold, not for the God of
all, who knows everything before it happens, to learn the gen-
uineness ofJoseph's virtue, but to show other people the man's
sound values and to put him forward as a model of truth. A
king sent and released him, ruler oj people and he let him go. He made
him lord oj his house and ruler oj all his possessions (vv. 20-21). And
to show the benefit coming from his management, he added,
To instruct his oJficials to be like himself, and to teach his elders wisdom
(v. 22): distinguishing himself by the interpretation of dreams
for the king and gaining authority, he guided the others to
knowledge of God, not only by his use of words but also by at-
tracting them to the same piety by his works.
(9) Israel entered Egypt, and Jacob dwelt in the land oj Ham (v.
23). This proved the occasion, he is saying, for the patriarch's
going into exile in Egypt. He calls Egypt the land oj Ham since
Mizraim was the second son of Ham. 14 "Ham," Scripture says,
"fathered Cush his firstborn and Mizraim his brother." The di-
vine Scripture calls Ethiopia Cush and Egypt Mizraim, and it
calls the same man Israel and Jacob, who got the former name
from his ancestors and was given the second by God, to indicate
by the name the divine appearance which happened to him.15
13. What does Symmachus add to the version of the LXX, we have to ask.
14 Cf. Gen 10.6, the versions differing in the use of Mizraim and Egypt. The
following citation from Scripture (if meant as such) does not seem to be docu-
mented.
15. Cf. Gen 32.28, the biblical text itself essaying a popular etymology of the
name that could be refined by a stricter kind, Theodoret not quite in touch
with either.
He f5reatly increased his people, and gave him power over his foes (v.
24). The story of the Exodus also teaches this: "The more the
Egyptians abused them," he says, "the more numerous they be-
came, and the land multiplied them."16 He changed their heart so
that they hated his people (v. 25): it was not that he changed the at-
titude of the Egyptians but he yielded to their free wiIl; without
obstructing their schemes, he made those schemed against ap-
pear stronger than the schemers. So that they plotted against his
servants: at one time the Egyptians ordered the nurses to kill
the Hebrews' infants, at another time they bade them be
thrown into the river. Despite that, the race escaped the wiles of
death.
( 10 ) He sent his servant Moses, and Aaron, whom he had chosen
for himself. He proposed to them the words of his signs and [1717] of
his portents in the land of Ham (vv. 26-27): designating them as
assistants and ministers of the freedom of the tribes, he entrust-
ed to them the power of wonder working. He sent darkness and
darkened [the land] because they provoked his words (v. 28): his
blessed attendants were not opposed to the divine commands;
instead, they performed his commands, and inflicted on them
the longest night chat was actually of three days' duration, or
rather the darkness was even more obscure than night. The
night, in fact, even if there was no moon, was tempered by the
light of the stars; the divine Scripture calls that darkness "palpa-
ble. "17 He turned their water into blood, and killed their fish (v. 29):
he changed not only the color of the water but even changed
the kind of taste itself with the result that the species of all the
fish were destroyed.
( 1 1) Their land swarmed with frogs, even in the private chambers
of their kings (v. 30): since they had cast the Hebrews' infants
into the river, he changed the water of the river into blood to
condemn the slaughter committed in it, and he caused frogs to
abound there, crawling about like the slaughtered infants, get-
ting into the houses and making their way even into the very
chambers of the king. He spoke, and there came dogjlies and gnats
16. Cf. Exad 1.12.

17. Cf. Exad 10.21-23.
in all their territories (v. 31): the deeds followed the words; God at
once gave orders, and when Moses spoke, both dog-flies and
gnats filled the land, not crossing the borders of Egypt or bring-
ing harm on other people, but inflicting correction on [God's]
enemies, this being the sense of in all their territories, that is, Be-
yond the borders of Egypt nothing like this could be seen hap-
pening.
(12) He turned their rain into hail, flaming fire in their land. He
struck their vines and their figtrees, and smashed every tree in their ter-
ritory (vv. 32-33): the clouds changed their normal delivery,
and gave vent to hail instead of showers; thunderbolts and hur-
ricanes accompanied the hail, and water and fire, though natu-
rally opposite to one another, were not in conflict with one an-
other, the fire not melting the frozen water of the hail, nor the
water extinguishing the flame. Instead, putting aside the natu-
ral resistance, they inflicted a concerted correction on the
Egyptians and castigated their savagery for failing to respect
their nature, human though they were, and [1720] forcing
their fellows into harsh servitude. Owing to that, their vines
and figtrees and all the other species of plants were completely
destroyed by them.
(13) He spoke, and there came locusts and wingless locusts beyond
counting. They devoured all the vegetation in their land, and ate all
the fruit of their land (vv. 34-35): from the hail and the fire the
trees failed, and from the locusts and the wingless locusts
swamps, meadows, and crops [failed], as they consumed not
only the fruit but also their vegetation. 18 He struck every firstborn
in their land, the firstfruit of all their labor (v. 36): he inflicted this
final plague on the Egyptians, after which he urged the Jews to
leave; every house was filled with weeping and wailing once all
the firstborn had suffered sudden death. Mter all, it was on the
dearest he had inflicted the plague, striking with harsher shafts
those least distressed by the former plagues.
(14) He led them out with silver and gold (v. 37): since the Egyp-
tians did not allow the Hebrews to take even their own posses-
18. Theodoret has found the midrash of the story of the plagues in Exod
7-10 to his liking, and he has not been content simply to paraphrase it; the nat-
uralist in him has helped him to further elaboration.
sions, they took in addition to their own possessions the Egyp-

tians' wealth, carrying off gold and silver as a kind of reward for
their burdensome slavery. It was not wrong, in fact, for God to
order this to be done; rather, it was to correct the wrongdoers
and console the wronged. And there was no weak one among their
.tribes: they experienced no effect of the plagues inflicted on the
Egyptians. Egypt was glad at their exodus, because fear of them had
fallen on them (v. 38): they were so terrified by the punishments
of all kinds as to consider the Hebrews' freedom a blessing for
themselves.
(15) He spread out a cloudfor their covering, andfire to light up
for them during the night (v. 39): the cloud was a shade for them
by day, and prevented the harm from the [sun's] rays, while by
night it took on the character of fire and met their need for
light. They made a request, and quails came, and he filled them with
bread.from heaven (v. 40): since they were desperate also for
meat, he provided them even with an effortless catch of birds,
and met their need for bread from heaven, regaling them not
with rain from the clouds but with nourishment itself. He
opened a rock, and waters gushed out, and rivers flowed in dry places
(v. 41): he also slaked [1721] their thirst with the baffling deliv-
eries from the rock, in dry land devoid of moisture bidding
rivers spring up; he gave the name rivers to the streams of water
given out from the rock.
( 16) Because he remembered the word of his holy one, made to Abra-
ham his servant; he led out his people in jqy, and his chosen ones in re-
joicing (vv. 42-43): he gave the.m a share in all this to fulfill the
promises made by him to Abraham. He gave them lands of na-
tions, and they inherited labors of peoples (v. 44): he not only freed
[them] from the slavery to Egyptians but also granted them
land of the Canaanites and made them masters of others'
labors, punishing the latter rightfully and confirming his own
promises. The fact that it was not unjust of him to expel the
original inhabitants of Palestine he brings out through the laws
he imposed on Jews, bidding them to avoid imitating their way
of life. Yet he also brings out in making the promises to Abra-
ham why he did not immediately give him control of that land
and instead let him have a longer sojourn, saying, "The sins of
the Amorites are not yet complete," meaning, They have not
yet committed sins deserving of destruction. It would have
been unjust to impose punishment on them, and to sentence
them to punishment on foreknowledge of their greater sin; bet-
ter to await the outcome of events. I employ a measure, in other
words, and govern by law: I do nothing by whim-hence my
waiting a period of four hundred years. On that basis he ex-
pelled the one and fulfilled the promises to the other.19 That
they might keep his ordinances and seek out his law (v. 45). He gave
them, he is saying, the land he promised, giving them a law and
bidding them live in accord with it.
19. It is interesting to see Theodoret responding as we might today to the
ethnic cleansing of the Canaanites. He looks to Gen 15.13-16 to find a basis of
rough justice in what might seem to his readers to be arbitrary behavior on
God's part, whereas we look beyond the text to the author's concerns in his
time.
Alleluia.
N THE HUNDRED AND FOURTH psalm the inspired
word outlined divine deeds of kindness, whereas in
this one it also mentions the deeds and calls in ques-
tion the ingratitude of the beneficiaries, and teaches the pun-
ishments variously imposed on them. It is expressed in the per-
son of the more observant ones, lamenting the common
disasters and begging to attain pardon.
( 2) Confess to the Lord that he is good, because his mercy is forever
(v. 1): sing the praises of the Lord even for the former deeds of
kindness, and look forward to brighter prospects. The Lord, in
fact, is good and loving, and always continues to exercise mercy.
[1724] Then he brings out the fact that description of the di-
vine marvels exceeds the nature of human beings. Who will tell
the powers of the Lord, will make all his praises heard? (v. 2): no word
suffices for singing the praises of the God of all. Blessed are those
who respect judgment, and exercise righteousness on every occasion (v.
3): the beatitude of virtue follows hard on the heels of the
sense of sin, the person paying its toll declaring blessed those
rid of it and adorned with righteousness in their life. It blesses
not the one exercising righteousness on one occasion but stick-
ing fast to its traces forever and always.
(3) Remember us, 0 Lord, in favor for your people, have regard to
us in your salvation (v. 4). Here he refers to the new people, the
Church from the nations, on which he bestowed salvation; the
throng of the Jews, as he teaches, is presented as grasping at as-
sociation with them. 1 What follows is also in keeping with this
idea. So as to see in the goodness of your elect, to rejoice in the joy of
I. Though in the previous psalm he was content to see simply a rehearsal of
the deeds of salvation history in favor of the people he styled Jewish or Hebrew,
180
your race, to be praised along with your inheritance (v. 5). We beg, he
is saying, to share in the joy of your new people, and be made
sharers in the goodness provided them.
(4) We sinned along with our fathers, we broke the Law, we did
wrong (v. 6). From our fathers we succeeded to the breaking of
your laws as if to some inheritance, he is saying, calling fathers
not the holy patriarchs but those coming after them. He indi-
cated this, in fact, in what follows. Our fathers in Egypt did not un-
derstand your wonders, and did not recall the vastness of your mercy (v.
7): despite so many marvels being worked for them in Egypt,
they refused to understand your power. They provoked [you]
when they went up on the Red Sea: perceiving the Egyptians in pur-
suit and the sea checking their flight, they were unwilling to
await your assistance; instead, they cried out to the mighty
Moses in the words, "For there not being tombs in Egypt you
led us out to die in this wilderness."2 Yet even those appearing
ungrateful you regaled with salvation.
(5) He added, in fact, He saved them for his name's sake so as to
make them aware of his power. He rebuked the Red Sea and it dried up;
[ 1 7 2 5] he led them in deep water as though in a desert. He saved them
from the hand of the one hating them, and redeemed them from the
hand of the foe (vv. 8-10): with a word he laid bare the depths of
the sea, and for them he made that great deep a desert fit for
horse-riding; after all, the desert is very easy to travel on, no
trees in the way or ramparts hindering progress, so by compari-
son with desert he suggested ease of crossing. 3 Water covered those
harassing them; not a single one of them was left (v. 1 1): he caused
all the Egyptians to drown; the same sea brought salvation to
the Hebrews and retribution to the Egyptians. They believed his
word, and sang his praise (v. 12): the mighty Moses led the men
in singing, and the prophetess Miriam the choir of the women,
the song being recorded. 4
here-perhaps because the psalm promises to reinforce this-Theodoret wish-
es to see the Gentile Church at the focus, and speaks of "the throng of the Jews"
as the outsiders. The commentary also closes on this note.
2. Exod 14.11.
3. By comparison with commentary on the previous psalm, this one is bare
except where, as here, Theodoret the naturalist feels a comment may throw
some light.
4. A modern commentator like Weiser agrees with Theodoret that the verse
(6) They lost no time in forgetting his works, they did not respond to
his counsel. They developed a longing in the wilderness, and tested God
in the desert (vv. 13-14): despite receiving so many and so mar-
velous pledges of divine power, they did not ask to have their
needs met nor did they look forward to the divine largesse; in-
stead, they directed abuse against the divine attendants. He
granted them their request, he instilled satiety into their souls (v. 15)'
He called the longing request: instead of requesting, they blurt-
ed it out. All the same, he gave them also meat in abundance,
bread not made by hand, and water of the sweetest in abun-
dance.
(7) They provoked Moses in the camp, Aaron, the Lord's holy one
(v. 16): Korah and his company tried to wrest the priesthood;
Dathan and Abiram contemplated further insurrection. The
earth opened and swallowed Dathan, and engulfed the faction of Abi-
ram. Fire broke out in their faction, flames burned up sinners (vv.
17-18): Dathan and Abiram were swallowed up with their
whole family, while Korah with his henchmen were consumed
by fire sent by God. 5 God inflicted these punishments to force
the others to come to their senses, but they were not prepared
to gain any profit from it, as the outline of their exploits re-
veals.
(8) They made a calf at Horeb (v. 19). His mention of the
mountain was not without purpose, but to teach the excess of
the impiety: the Lord of all made his appearance on it; he filled
them with dread on it, [1728] appearing with almighty fire, us-
ing a trumpet, resounding with thunder and offering laws with
such fearful effect. In this they were guilty of impiety. They wor-
shipped the image. This is an accusation of further derangement:
though they saw it taking shape with human skill, they offered
it the divine reverence. They exchanged his glory for the image of a
hay-eating calf (v. 20). He presented their folly in a very telling
way: in preference to the one who had worked such wonders,
seems to refer to the hymn in Exod 15, styled variously the song of Moses
(Exod 15.1) and of Miriam (Exod 15.21), and also the Song of the Sea.
5. According to Num 16 Korah, Dathan, and Abiram were linked in their re-
volt as in their being swallowed up by the earth, the fire consuming their two
hundred and fifty supporters. The psalm verse perhaps accounts for Theodor-
et's confusion of details.
granted them that unexpected salvation, and was capable of

such marvelous actions they made obeisance to an image of a
calf whose original was in need of nourishment; the calfs nour-
ishment is not bread, provided for rational beings, but grass
and hay. Over the calf, whose nature is irrational and whose
nourishment is hay, control has been granted to human beings,
and its image is worth much less: it is not only irrational but
also lifeless, powerless to act, to moo, to eat-yet they did obei-
sance to an impotent thing ahead of the God ofall. 6
(9) They forgot the God who saves them, who did great things in
Egypt, marvels in the land of Ham, fearsome things on the Red Sea (vv.
21-22): they recalled neither their own salvation nor the Egyp-
tians' punishment nor the great miracle of the sea; instead,
they completely spurned it all. He said he would destroy them, had
not Moses, his chosen one, stood in the breach before him to divert his
anger from destroying them (v. 23): when the God of all said, "Let
me be, and in my anger I shall annihilate them with rage and
make you into a great nation," blessed Moses replied, "If you
forgive them their sin, forgive; but if not, blot me out from the
book you have written. "7
( 10) They despised a land that was desirable, they did not trust his
word. They grumbled in their tents, they did not hearken to the voice of
the Lord (vv. 24-25). He recalls further perfidy: when God bade
them enter the promised land, under the pressure of fear they
resisted openly, claiming the Canaanites were strong whereas
they themselves were under strength for a maneuver against
them. This was a clear sign of lack of trust: it would have been
proper for them as eyewitnesses of so many and so marvelous
wonders to have complete confidence in the power of the one
who saved. [1729] He lifted his hand against them to fell them in the
wilderness, to fell their offspring among the nations and scatter them in
their territories (vv. 26-27): he intended to impose the punish-
ment befitting the lack of trust, and at the same time inflict de-
struction on everyone, but he still exercised his habitual loving-
kindness and imposed on them partial punishment.
(1 1) They were initiated in the rites of Baal Peor, and ate sacrifices
6. The irony of this incident is not lost on an Antiochene.
7. Cf. Exod 32.10, 32.
of the dead. They provoked him with their exploits (w. 28-29): they
fell headlong into intemperance once more, got involved with
Moabite women, and gained a better knowledge of their impi-
ety. Baal Peor is an idol honored by them, Peor the name of the
place of the idol, Baal the idol, called Kronos in the Greek lan-
guage. 8 He calls sacrifices of the dead what are known as libations
among the Greeks, which they are in the habit of offering to
the dead; but you would not be wrong to give the name dead to
the so-called gods. The plague spread among them: once more he
inflicted death on them. Phinehas stood up and appeased him, and
the trembling stopped. It has been counted as righteousness for him from
generation to generation forever (w. 30-31). Symmachus spoke of
trembling as "plague." History also teaches this: using a spear, he
did away with Zimri, who was unashamed in brazenly associat-
ing with some Midianite woman. God welcomed his zeal and
celebrated him, while checking the punishment inflicted on
the others.9
( I 2) They irked him at the water of contradiction, and Moses was
distressed on their account; because they provoked his spirit, and he dis-
sembled with his lips (w. 32-33): when he was mourning for his
sister, they came to him and begged necessary assistance in
great confusion. He for his part was affected by depression
from the mourning, and perceiving their intemperance and
seized with anger and grief he did not discharge the divine
command with his customary responsiveness. Instead, mingling
a certain ambiguity with his words, he struck the rock and drew
forth the water. This is suggested by he dissembled [1732] with his
lips, meaning, he did not use words unambiguously. Scripture
says, "Moses said to them, Shall I not draw water for you from
this rock?"IO As a result of this the God of all was very incensed,
and did not give him the reward of the land promised to the
8. A helpful footnote based on Num 25.1-5; the incident is disposed ofac-

curately, concisely and-unusually-with some sarcasm (arising out of the
phrase in Num 25.2, "sacrifices of their gods"; the text of that book must have
been open before him).
g. Cf. Num 25.6-g. In recalling the incident, Theodoret places the blame
on Zimri, not the Midianite woman, who for Chrysostom (in commentary on
Ps 8.2) is the culprit and "a harlot."
10. Num 20.10.
ancestors, bidding him instead to accept his life's end, while

fulfilling his promise by means of Joshua son of Nun. While it
seems that the governor of all things imposed this on him as a
punishment, it was for the sake of other arrangements that he
put it into effect. Firstly, he understood the Jews' stupidity and
did not allow the whole promise to reach its fulfillment
through him lest they take him for a god. Having made an im-
age of a calf into a god, what sort of reverence would they not
have paid the procurer of such wonderful marvels that were
performed? This is surely the reason, too, why God caused his
tomb to be forgotten;ll as well, he wanted to bring out the tem-
porary character of the laws by what happened to the lawgiver
himself: if the lawgiver did not enjoy the promised land, it was
easy to understand from this that they, too, would not enjoy the
providence for long.
( 13) Mter narrating in this way what happened in the
wilderness, he levels an accusation against their lawlessness in
the land of promise. They did not destroy the nations as the Lord
had commanded them. They mingled with the nations and learned
their practices. They served their idols, and they became a stumbling
block to them (w. 34-36): he checked their mingling to avoid
complicity in impiety, removing the end with the beginning
and tearing up the fruit along with the root, and thus checking
the worse by the lesser evil. Even in this, nevertheless, they
broke the divine Law, not destroying the impious nations nor
shunning association with them, but imitating their wicked way
of life. They sacrificed their sons and their daughters to the demons.
They shed innocent blood, blood of their sons and daughters, whom they
sacrificed to the idols of Canaan; the land was stained with their blood,
and besmirched with their actions (w. 37-39): they left behind as
legacy the final excess of impiety. Mter all, what extraordinary
degree of ungodliness is the legacy of polluting the land with
the blood of sons and daughters and offering them in sacrifice
to the bloodsucking demons? Whereas, in fact, they offered
God nothing prescribed by Law, to the idols they offered the
11. Cf. Deut 34.6. Theodoret goes to some length to rationalize these verses
of the psalm, partly to justify the fate of "the mighty Moses," partly to vindicate
God's later treatment of the Jews-a theme of this commentary.
slaughter of their children. They were promiscuous in their deal-

ings. By promiscuity here he refers not only to their incontinence
but also to the worship of the idols; since while attached to God
they were fond of worshipping them, it was right for him to
speak of the superstition as promiscuity.
(14) [1733] The Lord was filled with anger with his people, and
he abhorred his inheritance. He gave them into the hands offoes, and
those, who hated them, lorded it over them. Their foes oppressed them,
and humbled them under their hands (vv. 40-42). The story of the
Judges also teaches this, and of course the history of the
Kings: 12 he handed them over at one time to the Moabites, at
another time to the Ammonites, at another to the Amalekites,
the Midianites, and the Philistines, reaping the benefit from
the correction. Many times he rescued them, whereas they provoked
him in their willfulness, and they were humbled in their iniquities (v.
43): by inflicting correction once again, he gave them a share
in his loving-kindness, whereas they responded in contrary
fashion.
( 15) The Lord saw them in their tribulation, in hearkening to their
petition (v. 44). The histories also teach this, that under the
pressure of necessity they petitioned God, and that in their peti-
tion they were heard. He remembered his covenant, and in the abun-
dance of his mercy he repented (v. 45): on account of the promises
to the ancestors he lavished his mercy [on them]. He uses re-
pentance of the stop to the correction: God does not have the
feeling of repentance,13 nor is he well-disposed now to these
people, now to those; rather, in governing all things wisely he
applies correction and extends loving-kindness. He caused them
to meet with compassion in the sight of all their captors (v. 46). Thus
he mollified Cyrus, inclined him to mercy, and caused him to
give the captives freedom.
( 16) Save us, 0 Lord our God, and assemble us from the nations,
12. Though Theodoret does not deny inspiration to the Deuteronomist. he

refers to the work as histaria or syngraphe rather than prapheteia, as does Chrysos-
tom.
13. This biblical expression. which Theodoret does not prefer or is unable
to document from elsewhere in Scripture (cf. Ps 110.4; 1 Sam 15.35). he in-
stinctively feels to be an infringement of divine transcendence. requiring some
dilution for his readers.
that we may confess to your holy name, glory in your praise (v. 47). He
indicates this, that the inspired word teaches them how they
must placate God and be granted care from him. The divinely
inspired Apostle also foretold through Elijah the Tishbite the
salvation coming to the jews, "The deliverer will come from
Sion, and will turn away impiety from jacob; and this is the
covenant with them on my part, when I remove their sins. "14 It
is, of course, necessary to look forward, not to the rebuilding of
jerusalem, in foolish people's fancies, or to worship by the Law,
irrational sacrifices, circumcision, the Sabbath, and shadowy
sprinkling after all-holy baptism (these are tipsy old wives'
tales), but to vocation and knowledge of truth, faith in Christ
the Lord and the way oflife of the New Covenant.
( I 7) [I 736] Blessed be the Lord, the God of Israel, from age to age.
All the people will say, So be it, so be it (v. 48): to be praised in
everything is the Lord of all, styled the God of Israel, who
achieved so much for the sake of the salvation of human be-
ings. All the people should add "Amen" to the words of the
hymn singers, the Hebrew saying "Amen and Amen" for So be it,
so be it. From this comes also the custom that has continued in
the churches of the people's assenting to the doxology of the
priest with the Amen, offering the sharing at that point and re-
ceiving the blessing. 15
14. Rom 11.26-27, quoting-not Elijah the Tishbite: a slip of the tongue,
surely-but Isaiah of Jerusalem (Isa 59.20-21) and possibly Jer 31.33.
Theodoret rightly sees in the psalm verse something of the quandary facing
Paul on the question of the salvation ofIsraei in the wake of rejection of the of-
fer. Like Paul in places, he takes pains to assert that prescriptions of the Old
Dispensation have lapsed in favor of new realities.
15. A rare liturgical rubric from Theodoret on the Great Amen at the con-
clusion of the eucharistic prayer that closes with a doxology, to which the con-
gregation reply Amen, and shortly after engage in "sharing," koinonia, with a
kiss of peace and also a communion rite, the celebration terminating in a rite
of blessing. On the other hand, Theodoret does not recognize in this verse and
its Amen the conclusion of the fourth book of Psalms, as we observed he did
not recognize similar conclusion of earlier books after Ps 41,72, and 89. With
his LXX he also transposes the final "Alleluia" to the next psalm, thus impair-
ing the inclusion it formed with the opening. His mind thinks differently.
Alleluia.
E HAVE OFrEN DEMONSTRATED that the Old Testament is
a shadow of the New. l It is no less easy to grasp that
from this psalm, too: it both prophesies the Jews' liber-
ation and foretells the salvation of all human beings. It has a
close connection with the previous ones: the hundred and
fourth [psalm] contains an outline of the promises made by
God to the patriarchs and the gifts provided to their offspring,
while the one after that brought out in addition to the favors
the Jews' ingratitude as well and the punishments inflicted on
them for it. This one, on the other hand, foretells the freedom
from captivity on account of the ineffable loving-kindness
shown by God. And since our situation is foreshadowed in
theirs, we recognize also in this psalm the prophecies of our sal-
vation; the greater part of the inspired composition bears on us
rather than on them.
( 2) Confess to the Lord that he is good, because his mercy is forever
(v. I). Once again the inspired word urges singing the praises of
God the benefactor, and it says loving-kindness is the basis of
the hymn singing. Let those redeemed by the Lord, whom he redeemed
from the hand of the foe, say so (v. 2}.Jews freed from the slavery of
Babylonians ought to have sung his praises, and it always be-
hooves us to do it, freed as we are from the devil's tyranny. He
gathered them.from aU quarters, from east and west, from north and sea
(v. 3). We have not found this realized in the case of Jews: they
live scattered throughout the whole world. The Church from
1. Shadow and reality is another way Theodoret has of formulating the
hermeneutic he declared in his preface for approaching the Psalms; earlier in
the series he took more seriously the ·shadow" of the historical facts. especially
when encouraged by psalm titles, whereas he can also find an eschatological
sense in them. as he proceeds to do here in a unique way.
188
the nations, on the other hand, he summoned and assembled

in all parts of the world, east and west, south and north, and it is
possible to see such gatherings everywhere on land and sea.
(3) In the case of Jews, however, this has happened faintly,
some returning from Babylon, some few assembled at that time
from Egypt and nearby nations. [1737] Some wandered in the wa-
terless wilderness (v. 4): Babylon was a wilderness and waterless,
being bereft of God; and the throng of the Jews, in thrall to it,
was deprived of spiritual watering. Those from the nations who
have come to faith were living, as it were, in a waterless wilder-
ness, "having no hope and being godless, "2 the divine Apostle
says. They found no way to an inhabited city: neither Jews had the
strength to escape their captors and recover their own home-
land, nor did those from the nations who have come to faith
find the way leading to the divine city before the Incarnation of
the Savior. City here is to be understood as the devout way of
life.
(4) Hungry and thirsty, their soul fainted within them (v. 5).
Hunger for the divine teaching oppressed the one and the oth-
er: Jews in servitude in Babylon were deprived of priests and
could not perform worship according to the Law, while the na-
tions in turn did not accept a divine Law nor enjoy spiritual
teaching, though these are the means by which souls are nor-
mally nourished. God, to be sure, threatened Jews with this
hunger: "I shall inflict famine on the land," he is saying, "not a
famine of bread or a thirst for water, but a hunger for hearing
the word of the Lord. "3 They cried to the Lord in their distress, and
he delivered them from their needs (v. 6). The more devout among
the Jews offered supplication to God; the inspired composition
of Daniel also teaches us this: he, Hananiah, Azariah, and
Mishael cried aloud for all and sought divine mercy.4 The na-
tions, on the other hand, groaned as they wrestled with calami-
ties of all kinds, and had recourse to inconsolable weeping and
wailing, being without hope of resurrection. While they did not
seek from the God of all release from the troubles besetting
them, he in his love nevertheless saw them groaning and ex-
2. Eph 2.12. 3. Amos 8.1 I.
4. Cf. Dan 2.17-18.
tended mercy. He led them to a straight path for traveling to a city of

habitation (v. 7): to the Jews he granted return through Cyrus
the Persian, whereas the nations he guided by the holy apostles
and gave a glimpse of the city above, which has its foundations
on holy mountains and whose craftsman and maker is God. 5
(5) Let them confess to the Lord his mercies, and his marvels to the
sons of human beings (v. 8). Symmachus, on the other hand, put
it this way, "and his portents produced for the sons of human
beings."6 [1740] It is not mercy nor the marvels that offer to God
the hymn of gratitude, to be sure, but those enjoying such good
things: while the Jews' freedom was wonderful and admirable,
more remarkable and admirable is the salvation of the world,
the change for the better, the end of error, and the knowledge
of truth. Divine mercy was responsible for all this. "It was not
through our righteous deeds that we performed," the divine
Apostle says, "but in his great mercy that he saved us through
the washing of rebirth and renewal by the Holy Spirit, whom he
poured out richly on us. "7
(6) Because he satisfied an empty soul, and filled a hungry soul
with good things. Seated in darkness and a shadow of death, shackled
l7y poverty and iron (vv. 9-10): Jews subjected to slavery and
abuse and wasting with hunger he freed from the troubles be-
setting them. All human nature he nourished with divine teach-
ings, he freed from the gloom of ignorance, illuminated with
the light of the knowledge of God, dissipated the shadow of
death lying upon them by giving the hope of resurrection, and
broke the strong bonds of sin. "Everyone is caught fast in the
ropes of his own sins, "8 Scripture says; and, ''Woe to those who
drag their sins as if by a long cord, and their iniquities as if by a
thong of a heifer's yoke. "9
5. Cf. Heb 11.10. Theodoret is keeping to his formula of Shadow and Reali-
ty to give the psalm a spiritual and at times anagogical sense.
6. In these long psalms of praise and thanksgiving, with which Theodoret
has had little difficulty, citation of the alternative versions has been rare; and
this one, introduced as if by a whim, contributes nothing. What would be
worthwhile remarking on is the recurrence of this refrain as vv. 15. 21. and 31.
which has the effect of dividing the psalm into four stanzas; but Theodoret
does not advert to it.
7. Titus 3.5-6. 8. Prov 5.22.
g. Cf. Isa 5.18.
( 7) Because they provoked the sayings of God, and spurred on the

counsel of the Most High. Their heart was brought low by sufferings,
they were weakened and there was no one to help (vv. 11-12). The
cause of all these calamities both for the Jews and of course for
all human beings was sin: to pay the penalty the former were
consigned to the slavery of the Babylonians, and all human be-
ings after the transgression of the command were subjected to
the hardship of labors, Adam later heard the words, "Cursed is
the ground because of your deeds: it will grown thorns and this-
tles for you; in sorrows you are to eat of it all the days of your
life, in the sweat of your brow you are to eat your bread until
you return to the ground from which you were taken, because
you are dirt and to dirt you will return. "10 Beset with such
calamities they found no solution to the troubles affecting
them; but the one who allotted them these [evils] also person-
ally granted [them] release from them. The text goes on, in
fact, They cried to the Lord when distressed, and he saved them from
their anguish. He led them out of darkness and shadow of death, and
broke their bonds (vv. 13-14): he had compassion on both the
one group and the other, [1741] and by freeing the former
from the current problems and liberating the latter from the
darkness of ignorance he broke the bonds of slavery.
(8) Let them confess to the Lord his mercies and his marvels for the
sons of human beings. Because he shattered bronze doors and broke iron
bars (vv. 15-16). He called the inescapable character of the evils
bronze doors and iron bars: just as it is impossible for a person in-
side to escape from the confinement of such doors and bars,
likewise no means was available for the Jews to avoid the Baby-
lonians' servitude, and for all people [to avoid] the power of
death. The divine mercy alone was capable, however, of destroy-
ing the power of the one and the other and granting release
from the distress. He lifted them up from their way of iniquity; they
had been brought low because of their iniquities (v. 17): neither the
10. Gen 3.17-19. loosely recalled. Theodoret is in no doubt of the primal

sin that underlies human problems and of divine liberation from them, the
summary ending on an upbeat note. He is still endeavoring, in a way we have
not seen before, to relate the whole content of the psalm bearing on Jewish ex-
perience to the overall human situation, ifnot to apply it to his readers' lives.
192 THEODORET OF G~RUS
Jews nor the whole of human nature fell into these troubles
without good reason: both the one and the other pay the penal-
ty for their faults. Nonetheless, he granted both the one and
the other salvation, caught up as they were in such great evils.
( 9) Their soul loathed all food, and they were close to the gates of
death (v. 18): Jews, oppressed by the multitude of troubles, were
even averse to food itself; the inspired author said as much also
in another psalm, as if on their part, "Because I forgot to eat my
bread. "11 Not even the nations were prepared to heed the
teachings of their own philosophers; this was the reason some
condemned Socrates to death, others committed Anaxarchos
to an alien punishment, still others harshly tortured successors
of Pythagoras and imposed an untimely death on them. 12 Yet
the God of all gave even these a share in the immortal nourish-
ment, convinced them to hasten to it with complete enthusi-
asm, and freed them from the gates of death.
( 10) They cried to the Lord when distressed, and he saved them
from their anguish (v. 19). Then he teaches the manner of the
salvation: He sent his word, and it healed them and rescued them from
their destruction (v. 20): God the Word became man, was sent as
man (as God, after all, uncircumscribed, he is present every-
where and encompasses all things) ,13 healed the souls' wounds
of all kinds and cured corrupt ways of thought. This was the
way he healed that sinful woman and bade her be of good
cheer; this was the way he gave strength to the palsied man in
the words, [1744] ''Your sins are forgiven";14 this was the way he
opened paradise to the brigand, this was the way he made tax
collectors the world's teachers,15 this is the way he renews and
11. Cf. Ps 10204-
12. Theodoret's interpretation of this psalm, by which he continues to look
for a wider context than Jewish history, leads him here-uniquely-to intro-
duce a bevy of classical Greek philosophers as transmitters of sound teaching
rejected by benighted pagans in a way similar to Jewish rejection of their spiri-
tual guides.
13. Theodoret's acceptance of the reality of the Incarnation is, of course,
beyond question. But, as Kelly remarks, his expression of the communicatio id-
iomatum can be less than satisfying.
14. Cf. Matt 9.22,2. In calling the menstruating woman "sinful," Theodoret
would be appalled to think he was perpetuating Jewish cultic attitudes, and
even exceeding them in transforming a social pariah into a formal sinner.
15· Cf. Luke 23·43; 5.27.
purifies those approaching all-holy baptism and frees them

from the wounds of sin.
( 1 1) Let them confess to the Lord his mercies and his marvels for the
sons of human beings. Let them offer to him a sacrifice of praise, and
announce his works with happiness (w. 21-22). It is right, he is say-
ing, to sing the praises of the loving God for all these things,
since he exercises such mercy and grants us salvation beyond
expectations. It behooves us not to be alone in knowing the
divine wonder working, but also to teach the ignorant and
prompt everyone to hymn singing. It is in fact necessary to indi-
cate that here, too, he urged the offering of a sacrifice ofpraise to
God and not the sacrifices of brute beasts. So here, too, he re-
jects the worship according to the Law. Aquila, on the other
hand, called a sacrifice of praise "a sacrifice of thanksgiving."
( 1 2) Those who go down to the sea in ships, conducting business in
many waters. They saw the works of the Lord, and his wonders in the
deep (w. 23-24). The inspired author expressed this by way of a
similitude; he means, Just as sailors plying the vast oceans gain
a particular view of the great divine achievement as they en-
counter difficult seas and enjoy salvation beyond all human
hope, so too Jews encountered those calamities and received
freedom, and came to know the divine power. All human be-
ings as well actually observed the surprising transformation of
things, the end to the former error, the calm of the souls and
the harbor of resurrection, and so they marvel at the provider
of these things. He spoke, and the wind of the storm took its place
and its waves were uplifted. They mount to the heavens and descend to
the deeps (w. 25-26). In this he brought out that, when he wills
it, distress occurs and satisfaction takes its place. Thfiir soul faint-
ed in the troubles. They were alarmed and shaken like a drunken per-
son, and all their wisdom was swallowed up (w. 26-27). He contin-
ues the figure: while seeming to speak of sailors, he is referring
in this to nature's manifold calamities, with which no one rely-
ing on human wisdom is capable of dealing. Steersmen are
borne this way and that like drunken men when the tempest
strikes and, though applying all their skill, they do not succeed
in prevailing over the troubles.
(13) They cried to the Lord when distressed [1745] and he led
them out of their problems. He commanded the storm and it turned into
a breeze, and its billows fell silent. They were glad because they were
quiet (vv. 28-30): he extends his particular influence also to
these navigators who call on him, he gives his direction, and at
once the storm is turned into a gentle breeze, the ocean is rid
of tempest, and those struggling with difficulties discover a
transformation of the problems by his grace. In this way Jews
were liberated from that harsh slavery. He guided them to the
haven of his will: as soon as he willed it, a solution to their evils
occurred, and in place of the storm the haven appeared. This is
even more applicable to us than to them: he gave us a berth in
the haven of his will by according us the divine knowledge.
(14) Let them confess to the Lord his mercies and his marvels for the
sons of human beings. Let them exalt him in the congregation of the
people, and praise him on the seat of the elders (vv. 31-32). You can
see this happening constantly with the nations who have come
to faith: in all the churches throughout the world, with the sa-
cred assembly leading the way, all the people sing the praises of
the benefactor, recounting the wonder working of the divine
loving-kindness. 16 He turned rivers into a desert and channels of wa-
ter into thirst, fertile land into salinity from the evil of those who dwell
in it (vv. 33-34). Those attaining salvation sing his praises on
seeing the surprising transformation: those who of old were be-
dewed with many rivers of inspiration and offered to God fruit
in season now enjoy not even the slightest moisture, but are
completely deprived of the previous irrigation owing to their
own wickedness. He turned a desert into streams of water, and dry
land into channels of water (v. 35). The nations that were former-
ly dry and contained not even the slightest spring are surround-
ed with the waters of teaching, receiving the rational flow be-
yondneedP
(15) He settled hungry people there, and established cities for habi-
tation (v. 36): those formerly wasting with hunger and in need
of the spiritual nourishment he settled on those rivers, and es-
tablished the religious way of life. They sowed fields and planted
16. A brief glance at Christian liturgical practice, of which the Psalms might
have been expected to elicit more in a commentator (and bishop).
17. Natural imagery is not lost on Theodoret, no mean poet himself.
vines, and produced fruit of growth (v. 37). All this the inspired au-
thor uttered in figurative fashion. The Lord used parables like
that: sometimes he called the apostles reapers,18 sometimes
[1748] himself sower and farmer, and those who received the
seeds of the word obediently good earth. 19 The Apostle also
says, "I planted, Apollos watered, but God gave the increase";
and again, "You are God's field, you are God's building."20 So
the apostles sowed the saving message and planted the rational
gardens for God, and conveyed the fruit of righteousness in
due season for God; all who are entrusted with the role of
teaching after them continue to do the very same thing. 21 He
blessed them, and they were greatly multiplied, and their cattle did not
decrease (v. 38). The one who sows with blessings will also reap
with blessings,22 according to the divine Apostle. He calls cattle
those tended by them, whom he increased by granting the pow-
er of wonder working. Blessed Luke is witness in the Acts in the
words, 'The Lord himself added to the Church each day those
who were being saved. "23 And the Lord in person calls the be-
lievers sheep, "My sheep," he says, "hear my voice. 1 know them,
and they follow me, and 1 give them eternallife."24
(16) At this point once more he prophesies the evils that will
befall Jews. They became few in number, and suffered distress from
tribulations of evils and pain (v. 39). He means this: Those who
dwelt of old in desolate and waterless [places] enjoyed such
great blessing and prosperity on coming to faith, whereas those
who of old enjoyed the irrigation coming from inspired streams
were then deprived of it owing to the wickedness of their atti-
tude, remained completely bereft and fruitless, fell foul of
calamities of all kinds and were dispersed throughout the
whole world with the result that their populous mother city was
inhabited by few. 25 Contempt was poured out on their rulers (v. 40).
18. Cf.John 4'35-38. Ig. Cf. Mark 4· 14-20;John 15.1.

20. 1 Cor 3.6, g.
21. We have seen before the importance Theodoret gives to the role of
teaching in the community, as to this aspect of the Psalms Commentary.
22.2 Cor g.6. 23. Acts 2.47.
24·John 10.27-28.
25. The hermeneutical procedure followed in this psalm also has the effect
of bringing Theodoret to develop his thinking on the respective fates of Jews
The facts bear witness to the prophecy: those who seemed to be

their rulers and teachers were rendered worthy of no regard;
instead, those once famous and illustrious are completely in-
significant and despised by their own. He made them roam in
trackless wastes. Symmachus, on the other hand, put it this way,
"He will make them roam in futility of thinking." Far from
bringing on error, God forbids error, yet he allows the disobedi-
ent to go leaderless, and the misguided roam around, carried
this way and that. Jews also suffer that fate: deserting the divine
way, they follow their own thoughts.
(17) [1749] He helped the needy escape poverty (v. 41): the na-
tions that once were beggars enjoyed divine assistance and ac-
quired spiritual wealth. And made their families like sheep. Aquila,
on the other hand, put it this way, "He will lift up the poor from
neediness, and make their kin like a flock": he tends them like
his own sheep, and shows them providence and care as though
[they were] his kin according to the flesh. Upright people will see
and be glad, and every iniquity will stop its mouth (v. 42): on seeing
this, those who practice uprightness in thinking are filled with
satisfaction, while those choosing to live a life of impiety and
lawlessness are forced to hang their heads to the ground and
stay silent, held in check by the righteous sentence.
( 18) Who is the wise person who will respect this and understand
the mercies of the Lord? (v. 43): it is not for everyone to under-
stand and recognize the loving designs of the Savior, nor to re-
spect the divine laws; it is rather for the one who exercises wis-
dom and understanding, and cries aloud to the Lord, "Open
my eyes, and I shall consider the marvels coming from your
Law. "26
and convert pagans, and the basis for the divine rejection of the former-
briefly, as often before, "they brought it on themselves."
26. Ps 119.18.
A song of a psalm for David.

HIS PSALM LIKEWISE both prophesies the Jews' re-
turn and forecasts the salvation of the nations. It has a
close relationship with both the fifty-sixth psalm and
the fifty-ninth psalm.!
(2) My heart is ready, 0 God, my heart is ready. I shall sing and
play in my glory (v. 1). We said already that the inspired author
calls the charism of inspiration his own glory.2 Employing the
singing of inspired composition, he is saying, I tell you, Lord,
that the heart I ·have is ample and ready to receive your divine
grace. Awake, my glory, awake, harp and lyre, I shall awake at dawn.
I shall confess to you among peoples, 0 Lord, I shall play to you among
nations (vv. 2-3). The inspired author calls himself harp and
lyre: as though on a musical instrument, the grace of the Spirit
would strike up the inspired singing in him.3 Having bestirred
himself to singing the Lord's praises, therefore, he responds
once more and promises to do so at dawn for the reason that at
L Like modern commentators, Theodoret observes the similarity of Ps 108

to these earlier psalms. He perhaps demonstrates a sager critical sense, speak-
ing simply of a "relationship" without defining it, unlike Weiser, who sees it as a
relationship of dependence and thus is disqualitying the psalm from particular
comment. For Dahood, prepared only to admit a common source, this "goes
beyond the available evidence"; and Theodoret feels he owes it to his readers
to say something, albeit concisely, on this member of the Psalter as well.
2. Cf. his comment on Ps 57.8. The reading of the original has invited
emendation by commentators.
3. The analogy of a musician playing a musical instrument was employed by
the Fathers, and the philosophers before them, for divine influence exerted
on authors in the process of composition. As it did not do complete justice to
the role of the human author-an important component of Antioch's think-
ing on Jesus, the Scriptures, and the process of salvation-we find Theodoret
and Chrysostom choosing other analogies. See my "Psalm 45: a locus classicus
for patristic thinking on biblical inspiration."
197
198 THEODORET OF CffiUS
that time he will not be alone in offering the hymn; rather, he

already composed the divine song along with countless nations
and peoples. [1752] By dawn he refers to the Incarnation of
our God and Savior: from him sprang forth the light of truth;
from him throughout the whole world the blessed David sings
in the mouths of all people and sounds the praises of the divine
favors.
(3) Because your mercy is great above the heavens, and your truth
to the clouds (v. 4): the greatness of your mercy surpasses the
vaults of the heavens, the rays of your truth sped in all direc-
tions. As we have already mentioned, by clouds he refers to the
inspired authors of the Old Testament, the apostles, and those
granted the charism of teaching: 4 through them, as through
clouds of some kind, he offers people the spiritual irrigation;
through them we have come to learn the true teachings. Be ex-
alted above the heavens, 0 God, and your glory above all the earth (v.
5). This is what blessed Habakkuk also said, "His virtue covered
heavens, and the earth is full of his praise."5 Blessed David also
said as much in the eighth psalm, "0 Lord our Lord, how mar-
velous [is] your name in all the earth! Because your magnifi-
cence is raised above the heavens."6 Be exalted means, then, Be
seen to be elevated and superior to all, and let all the earth
learn your glory. So that your beloved may be rescued, save me with
your right hand and hearken to me (v. 6): the salvation of those ac-
corded familiarity with you shows your power to all people; so
accept my petition and extend your right hand. By right hand he
is referring to good action.
(4) God has spoken in his holy one-that is, through the grace
of the all-holy Spirit-I shall be exalted, and shall divide Shechem
and distribute portions of the valley of the tabernacles (v. 7). What the
inspired author requested he attained: since he said, Be exalted
above the heavens, 0 God, the Lord replied in the words, I shall be
exalted. Then he shows the way as well: I shall divide Shechem (this
city was given to Joseph as a privilege), but the valley that was
4. Bishop Theodoret sees himself in this line, and accentuates this aspect of
the Psalms.
5· Hab 3·3·
6. Ps 8.1.
rendered desolate and occupied by shepherds' tabernacles I

shall fill with inhabitants again and cause to be distributed to
those returning. Gilead is mine, Manasseh is mine, Ephraim protec-
tor of my head, and Judah my king (v. 8): I shall make my own not
only Manasseh but also his land (Gilead being a place name,
Manasseh a tribe's title), but I shall also return to Ephraim its for-
mer power and make Judah king of all the tribes. [1753] Mter
the return the tribes had remained undivided, and Zerubbabel
was in charge of one group and the other. Christ the Lord, who
sprang from Judah according to the flesh, in an appropriate
and real sense is king of all creation. 7 Moab is a basin of my hope;
on Idumea I shall hurl my sandal; Philistines were subjected to me (v.
9): I shall provide my people with such strength that they will
dominate the Philistines and make subjects of Moabites and
Idumeans. We made more precise comment on this in the sixti-
eth psalm.
(5) Who will lning me to a fortified city? or who will guide me to
Idumea? Is it not you, 0 God, who has rejected us? (vv. 10-11). The
inspired author was filled with satisfaction at the prophecy of
the good things, and longs to see both the city once destroyed
rebuilt and the Idumeans enslaved by the Jews. No one else is
capable of providing this, he is saying, than you alone, who
have now rejected us and bidden us be enslaved. You will not
sally forth, 0 God, with our forces. Symmachus, on the other hand,
put it this way, "Not going at the head of our armies, God": we
were never overcome when you led and guided the column.
Grant us help out of tribulation: human salvation is futile (v. 12): so
put an end to the troubles, and extend your aid; it is impossible
to attain it from any other source. All human assistance is futile
and useless without your cooperation. 8 With God we shall do pow-
erfully, and he will make naught of our foes (v. 13): this is the rea-
son, to be sure, that we call upon your providence, being able
to prevail over the adversaries through it alone.
7. Theodoret is trying rather desperately to get beyond the historical refer-

ences in the psalm.
8. This statement of the gratuity and necessity of divine grace does not elic-
it, as sometimes elsewhere, any qualifying accent on the validity of human ef-
fort. See note 3 above and Introduction, section 8.
To the end. A psalm for David.

HIS PSALM PROPHESIES the saving Passion, the Jews'
madness and the betrayal of Judas. It leads us to this
meaning, and the great Peter was speaking publicly
[about it], both in charging Judas with betrayal and in giving a
demonstration of the prophecy from it. I Let no one who hears
the Lord imposing the obligation to bless our persecutors2 con-
sider the prophecy to be in opposition to the obligation: the in-
spired word in this case does not proceed by way of cursing but
by foretelling the punishments coming both to Jews and to Ju-
das. This prophecy is expressed as a prayer, as is very much the
custom everywhere in the divine Scripture.
(2) [1756] 0 God, do not keep my praise quiet, because a sinner's
mouth and a traitor's mouth was opened against me (vv. 1-2). Christ
the Lord says this in human fashion: as a human being prays
out of respect for the limits of human nature, so God accepts
the prayers of those who pray sincerely. He calls the Passion a
hymn: in the divine Gospels he gives it the name "glory." 'The
hour has come," he says, "for the Son of Man to be glorified."3
He called Judas a sinner's mouth and a traitor's mouth: he acted
deceitfully in forging with Jews the pacts of betrayal. They spoke
against me with deceitful tongue, and hateful ones beset me with their
words (vv. 2-3). He shifted the focus from Judas to the whole
Sanhedrin of the Jews: in thrall to envy, they plotted the unjust
death.
(3) They warred against me without cause. In return for my love,
1. Cf. Acts 1.20 in reference to v. 8. Theodoret can thus claim at least some
Scriptural support for seeing reference in this psalm to Judas and the Passion of
Jesus.
2. Actually, the obligation is to pray for them (Matt 5.44).
3.John 12.23. In fact, the psalm verse spoke of "praise" rather than "hymn."
200
they slandered me (vv. 3-4): not only were they not provoked by
any evil on my part, but they even enjoyed so many countless
good things; obliged to love me on that account, they acted the
part of adversaries. Whereas I prayed. The story of the sacred
Gospels is witness to this: fixed to the plank of the cross he
cried out, "Father, forgive them: they do not know what they
are doing."4 They set evil against me in return for good, and hate in
return for my love (v. 5): so while I swamped them with kindness-
es, they rewarded me with the opposite.
(4) Appoint a sinner over him, and let a devil stand at his right
hand (v. 6). Appoint means You will appoint, and let him stand He
will stand, as the divine evangelist clearly taught us: the divinely
inspired John asked who was the traitor, and the Lord replied,
"The one to whom I give the morsel on dipping it, he it is"; he
dipped it, the text says, and gave it to Judas, and after the
morsel the Satan entered into him, finding easy entry.5 Setting
off of his own accord to the Jews, he made a pact of betrayal,
and though swamped with many kindnesses after that he re-
mained ungrateful. So willingly he accepted the enemy as an as-
sociate. At his trial, let him be found-that is, he will emerge-
guilty; and let his prayer be taken-that is, will be taken-as sin (v.
7): the traitor is devoid of any excuse. Hence at his trial he is
found guilty, and the prayer offered by him will add to his guilt:
far from being ignorant of the benefactor, he even had the ad-
vantage of the divine words, [1757] and was not only a witness
but also an agent of greatest miracles, receiving authority from
him.
(5) Let his days be few, and another take his position (v. 8). This
prophecy had its fulfillment: he immediately suffered death by
hanging, and instead of him Matthias took his place in the
number of the apostles. Let his children be orphans, and his wife a
widow (v. 9). This applied not only to Judas but also to all the
unbelieving Jews: with the passing of a few years after the cruci-
4· Luke 23·34·
5. Cf.John 13.26-27. By Theodoret's time. clearly. the Satan and the devil
have become identified. this psalm verse with its parallelism being one of the
Old Testament items that promote the identification. not to mention New Te!f-
tament usage.
fixion, the whole race was driven from their homes, some being
done away with, while the wives of others were taken into slav-
ery along with the children. The inspired word even prayed for
this. 6 Let his children be tossed around and moved out, let them beg
and be driven from their buildings (v. 10), or according to the oth-
ers "from their ruins": the houses and buildings were burned or
left in ruins, and some inhabitants were done away with and
others taken captive. Let a creditor take possession of all that belongs
to him (v. 11). Symmachus, on the other hand, put it this way,
"Let a bailiff strike all his possessions," bailiffs and Roman em-
perors exacting the tribute levied. They seized all the Jews' pos-
sessions, searching it out precisely so as both to find what was
hidden and to appropriate it.
(6) Let strangers plunder his labors. Let there be no protector for
him, nor anyone to pity his orphans (vv. 11-12): when this hap-
pens and enemies divide up what belongs to them, there will be
no helper for them nor will their children be thought worth
sparing. Let his children meet with destruction, his name be wiped out
in one generation (v. 13): forty years had not elapsed when the
people of the Jews suffered annihilation; they no longer con-
duct their own affairs, have their own kings and rulers or that
celebrated mother city, or perform the worship according to
the Law. Instead, all that is gone-ark, tablets, figures of the
Cherubim, mercy seat, candelabra, altar, high priest's robe, and
all the other famous gifts of God in their possession.' Let the in-
iquity of his fathers be remembered in the sight of the Lord, and the sin
of his mother not be wiped out (v. 14). Fathers' virtue was often of
benefit [1760] even for sinful children, like Abraham's faith
for theJews, like David's piety for Solomon. On the other hand,
fathers' wickedness will add to the retribution of likeminded
children: no excuse on any score will be found for sparing
6. Theodoret, whom we have seen ready to concede the privileges of the
Jews of Old Testament times, takes the following verses-less easily applicable
to Judas-of the Jewish people of the time after Jesus, and quite trenchantly de-
velops the theme of their merited punishment. Even Chrysostom, more prone
to anti:Jewish polemic, did not see this theme touched on here.
7. While not exhibiting relish in this litany or departing from his habitual
conciseness, Theodoret's depiction of the Jews' misery in the wake of the cruci-
fixion is at least powerful and ironical.
them. So the inspired word said as much, that Jews suffer anni-
hilation and will emerge as abhorrent for the memory of their
fathers' evils in addition to their own impieties. By fathers he
refers to those practicing godlessness in the wilderness, in the
time of the Judges, in the time of the Kings, and those addicted
to lawlessness after the return from Babylon, whereas he spoke
ofJerusalem as mother because in her was committed the abomi-
nation of murder against Christ the Lord. In fact, the Lord in
the Gospels said as much, "So that upon this generation may
come all the innocent blood shed on the earth, from the blood
of the righteous Abel to the blood of Zechariah, whom you
murdered between the sanctuary and the altar."8 They will pay
the penalty for all at the same time.
( 7) Let them be ever before the Lord, and their memory be blotted out
from the earth (v. 15). Always perceiving all the crimes commit-
ted by them, he is saying, God will consider them unworthy of
any sparing, and instead will consign them to annihilation.
From this, of course, it is clear that he recounted this in refer-
ence not to Judas alone but to all the unbelievers, changing the
viewpoint from a single person to a multiple reference, saying
no longer "his" but theirs.9 For this he did not remember to show mer-
cy. He persecuted the needy, poor, and contrite of heart to kill him (v.
16). They will suffer this, he is saying, for having practiced mur-
der harshly and fiercely, and hunted to death the one who prac-
ticed every moderation and gentleness. The Apostle also testi-
fies to these words, as does the Lord himself, the Apostle crying
aloud, "Though rich, for our sake he became poor so that we
might become rich by his poverty," and again, ''Though he was
in the form of God, he did not consider being equal to God as
something to be exploited, instead emptying himself by taking
the form of a slave. "10 The Lord says in one place, "Learn of me
because I am gentle and humble in heart, and you will find rest
for your souls," and in another, ''The foxes have lairs, and birds
8. Cf. Matt 23.35.

g. Theodoret is looking for some justification for applying these verses to
the Jews' misfortune. The morphological excuse he finds, unfortunately, imme-
diately expires; but he is not to be deterred.
10.2 Cor 8.g; Phil 2.6-7.
of heaven nests, whereas the Son of Man has nowhere to lay his
head."11
(8) He loved a curse, and it will fall upon him; he refused blessing,
and it will keep its distance from [1761] him (v. 17). Here he clear-
ly shifted from the optative mood, and made both statements in
prophetic form, that they will bear the curse they loved, and
they will be deprived of the blessing they refused to accept. He
clothed himself with a curse as with a garment (v. 18), that is, they
will be enveloped in it from all sides. It will enter his innards like
water: evils will come to bear not only from outside but also
from within, and they will be surrounded by them as if by water.
Then, since water bedews and moistens the body but does not
have a lasting moisture, he added, and in his bones like oil, oil
namely remains longer on the body. He means something like
this, The force of evils will be brought to bear, more severe than
water and resembling oil in its permanence. Let it be to him like a
garment which he wears, and like a belt with which he always girds
himself (v. 19). Let him be like covered on all sides by the afore-
mentioned evils, he is saying, and let him be constrained as if
by a cincture.
(9) This is the work of my calumniatonfrom the Lord (v. 20). The
others, on the contrary, rendered it "adversaries." And of those
speaking evil against my soul: they will pluck these fruits, both
those who display hatred for me and the betrayer assisting
them. Since in fact they call him enemy of God and lawbreaker,
he was right to say my calumniators from the Lord. You, Lord, 0
Lord, behave towards me for your name's sake, because your mercy is
good (v. 21). Christ the Lord spoke this in human fashion; after
all, he discharged all human functions except sin, being born
according to the law of nature and beyond the law of nature:
[to be born] of a woman belongs to human nature, but [to be
born] of a virgin is beyond it.12 He accepted swaddling clothes,
II. Mott 11.29: 8.20.

12 Theodoret now adopts a Christological hermeneutic, and in Antiochene
fashion moves from the humanity of the expression (synkatabasis in Chrysos-
tom's term) to the humanity of Jesus, listing the details of Jesus' life by way of
proof. Unusually, he makes a point of bringing out as well the virgin birth (as
an index of Jesus' freedom from inherited sin?), without expanding on Mary's
dignity. See Introduction, section 6.
circumclSlon, and nourishment from milk. He offered sacri-

fices, fasted, went hungry and thirsty, and felt weariness. He is
likewise also constantly recorded in the sacred Gospels as pray-
ing. Consequently, at this point, too, in human fashion he in-
vokes divine help.
( 10) Rescue me, because I am poor and needy, and my heart is dis-
turbed within me (v. 22). We find this said by him also in the sa-
cred Gospels: about to enter his Passion, he said, "Now my soul
is troubled: what shall I say? Father, save me from this hour?
But this is the reason I have come to this hour. "13 [1764] Like a
shadow when it declines I am swept away, shaken off like locusts (v.
23). In this he referred to his death: like a shadow, he says, de-
clining and disappearing I have reached the end of life; but like
locusts blown about by winds and carried this way and that I
lived my life, with no city or town or house, but shifting at one
time to this, at another to that, at another to the hills, and has-
tening into the wilderness.
( 1 1) My knees are weak from fasting, and my flesh altered on ac-
count of oil (v. 24): I did not live a loose and delicate life, but an
ordinary, rigorous, and rough one. Witnesses to this are those
given the privilege of the sacred discipleship, the barley loaves
they brought, and the ears of corn they plucked and rubbed in
their hands out of hunger. 14 The clause, my flesh is altered on ac-
count of oil, Symmachus rendered this way, "my flesh is altered
from lack of anointing."15 I have become an object of scorn to them;
they saw me and shook their heads (v. 25). This had its fulfillment:
seeing him on the cross, they shook their heads, saying, "Aha,
you who destroy this temple and in three days raise it up, come
down from the cross," whereas others said, "He saved others, he
cannot save himself. "16
( 1 2) Help me, 0 Lord my God, and save me according to your mer-
cy. Let them know that this is your hand, and you, 0 Lord, did it (w.
26-27). Let them learn, he is saying, that it was not against my
will that they gave me over to the cross, but it was a work of your
13.John IIL27.
14. Cf.John 6.9; Luke 6.1.
15. One particularly difficult phrase in a psalm Dahood classes as "a per-
plexing Hebrew text."
16. Cf. Matt 27.40, 42.
disposition: through my Passion you wanted to grant human

beings impassibility. By hand he refers to God's operation. They
will curse, and you will bless (v. 28): to this day Jews persisted in
using blasphemies against the Savior, but despite their blas-
pheming the preaching became daily more illustrious. Let those
who rose up against me be put to shame, while your servant will rejoice:
This verse does not force us, either, to take the psalm in a dif-
ferent sense: we hear the divinely inspired Paul also saying, "He
emptied himself taking the form of a slave."17 And he himself
speaks this way crying out in the words of Isaiah, "Who from
the womb formed me to be a servant for him," and a little later,
"I set you as a covenant for the races, a light of nations, to be
for salvation to the end of the earth. "18 And in the sacred
Gospels he spoke this way, "As the Son of Man came [1765] not
to be served but to serve and to give his life as a redemption for
many."19 So servant is a term for the nature assumed, not be-
cause he serves it-how could he, linked as it is to God the
Word, and in receipt of lordship over all things?-but for a
demonstration of the particular characteristics of the nature it-
self. The term servant, then, is here indicative not of dignity but
of nature.
(13) Let my calumniators be clothed in shame and clad in their dis-
grace like a double cloak (v. 29). Once again the other translators
render calumniators as "adversaries." The facts witness to the
prophecy: they continue in shame and wear it like a covering. I
shall confess strongly to the Lord with my mouth, and praise him in the
midst of many people (v. 30). Christ the Lord is called head of the
Church, and the assembly of the Church is styled his body;20
[the psalmist] calls its hymn of praise his hymn of praise.
( 14) Because he is present at the right hand of the needy to save me
17. Phil 2.7. Theodoret feels there could be some resistance to his pressing
his text to suit the theme of his choice. He has already quoted Paul above in
support from Philippians, the phrase "form of a slave" occurring frequently in
his earlier commentaries in reference to Jesus.
18. A collation ofIsa 42.6,49.6, and 49.8.
19. Matt 20.28. The distinction of natures in Jesus that follows (it is the peri-
od of Monophysite debate, after all) shows how precise he can be about me
communicatio idiomatum that was less exactly expressed in commentary on Ps
10 7.
20. Cf. Col 1.18.
from those persecuting my soul (v. 31). He said this also in the fif-
teenth psalm, "I saw the Lord always before me, because he is at
my right hand lest I be moved. "21 In other words, the divine na-
ture, by making the union indivisible,22 was present to the hu-
man nature, but permits it to suffer for securing the salvation
of human beings. It was easy for him, after all, to render the na-
ture which he assumed immortal; but since the Passion was the
salvation of the world, he allowed the Passion to happen, and
after the Passion he gave a share in immortality and incorrupt-
ibility. While he received no harm from its sufferings, he filled
it with his own glory, and with it he reigns and has dominion
over all. When he had the nature,23 which is itself corruptible,
he allowed it to suffer and to say everything in human fashion,
with the exception of sin. 24
21. Ps 16.8.
22. The sufferings of Jesus prompt Theodoret to insist again on the reality
of the union, henosis, of natures in Jesus as indivisible, achuristos---<Jne of the key
terms in the Chalcedonian definition against the Monophysites some years lat-
er.
23. Despite Theodoret's insistence on the unity of natures, is there a sense
in these words of the human nature in Jesus being an appendage, especially in
this clause, "At the time when he had the nature"-as though now sloughed
off?
24. Cf. Heb 4.15-a phrase (cited also on v. 21) also incorporated into the
Chalcedonian definition.
A psalm for David.

VING IN THE PRECEDING psalm made the prophe-
cy about the saving Passion, he predicts the Savior's as-
cension after the Passion. The most divine Peter in the
Acts cites the opening of the psalm, speaking this way, "David
did not ascend into the heavens, but he himself says, The Lord
said to my Lord, Sit at my right hand until I make your foes
your footstool."l The Lord himself, seeing the Pharisees having
other opinions about Christ, put this question to them, [1768]
''What do you think about Christ: whose son is he?" When they
said, "David's," he replied, "How then does David by the Spirit
call him Lord, saying, The Lord said to my Lord, Sit at my right
hand?" Then he reasons, "If then David by the Spirit calls him
Lord, how is he his son?"2 He said this, not to reject the idea of
the Lord's being son of David, but to add the unknown to what
was acknowledged: the Pharisees acknowledged that the Christ
is son of David, but that the Lord was also from David they had
no idea. So, without canceling what they acknowledged, he
adds the missing link, teaching that he himself is both his son
according to the flesh and his Lord as God and creator.
(2) Accordingly, blessed David clearly proclaims the divinity
of Christ the Lord, saying, The Lord said to my Lord, Sit at my right
hand (v. 1). If David, king and pious king, who vouchsafed also
the charism of inspiration, calls Christ the Lord his Lord, surely
he is not merely a human being, according to the Jews' folly,
but also God, in so far as he is both creator and Lord of David.
The sharing of the names indicates the identity of being: Lord
I. Acts 2.34-35.
2. Cf. Matt 22.41-45. And frequently elsewhere in the New Testament this
psalm is cited as a favorite Christological text.
208
says to Lord, and not Lord to creature nor Lord to artifact, Sit
at my right hand. This, too, is marvelous, and not only surpasses
human nature but also surpasses the whole of creation. But it is
still expressed in human fashion: as God, the Son has an ever-
lasting throne, Scripture saying, "Your throne, 0 God, is forev-
er."3 In other words, it was not after the cross and the Passion
that as God he was accorded this dignity; rather, as a human be-
ing he received what he had as God: it was not that being lowly
he was exalted, but that being exalted and in the form of God
he humbled himself to take the form of a slave. 4 Hence the
evangelist also cries aloud, 'The only-begotten Son, who is in
the Father's bosom, has told this." And the Lord himself says, "I
am in the Father, and the Father is in me"; and elsewhere, "Glo-
rify me yourself, Father, with the glory I had in your presence
before the world existed."5 As a human being, therefore, he
hears, Sit at my right hand, having as God eternal power.
(3) Until I make your foes your footstool. The foes are in particu-
lar the devil, the demons ministering to him, and in addition to
them also those resisting his divine teachings, Jews and pagans.
The word until is not suggestive of time, but is a peculiar ex-
pression of the divine Scripture: God also speaks this way
through the prophet, "I am, and until you grow old, I am."6 It is
clear that he does not confine God's being to the old age ofhu-
man beings: [1769] if the inspired author says in connection
with heaven and earth, 'They will perish, but you will abide,"
and again, ''You are the same, and your years will not fail,"7 how
much more is it the case that the Lord of all abides when hu-
man beings grow old and die. This resembles that apostolic say-
ing, "He must reign until he has put all his enemies under his
feet";8 until is not suggestive of time here, either: what sense
would there be for him to reign while there are still some oppo-
3. Ps 45.6. This Antiochene is constantly advising his readers to appreciate

properly the anthropomorphisms of the text.
4. Cf. Phil 2.6-7. Adoptionism is not an option for Antiochene Christology.
5. John 1,18; 14.1 1; 17.5. Theodoret and his readers are clearly living in an
age of intense Trinitarian and Christological debate. He credits them with the
ability to appreciate the subtle theological distinctions he is making.
6. Cf. lsa 46+ 7. Ps 102.26-27.
8. 1 Cor 15.25.
nents, but lose his reign after the subjection of all? The prophet
Daniel, after the killing of the wild beasts, said he reigns forever
and his kingdom would have no end;9 but how will the saints
reign with him, or with whom will they reign, if the one who
promised the reign lays aside the reign? Until, therefore, is not
suggestive of time, but occurs as a peculiar usage of the divine
Scripture.
(4) The Lord will send out to you a rod of power from Sion (v. 2).
The rod of Jesse is from Bethlehem: "A rod will emerge from
the root of Jesse," Scripture says, "and a flower will spring up
from the root, and the spirit of God will rest upon him. "10 The
sequel to the saving cross makes clear the power of the rod:
through it he subjected the whole troop of the antagonists; and
it was fixed in Sion. Rule in the midst of your foes: the heralds of
the divine Gospels were not carried on fair winds; rather,
though beset by pagans and barbarians and ringed around by
currents of impiety, they dominated their adversaries, convert-
ed the majority, led them like captives to the king, and ensured
their embracing his service.
(5) With you the rule in the day of your power, in the splendors of
your holy ones (v. 3): you have indestructible power; you show
this particularly in the day of judgment, on which you render
the holy ones resplendent and conspicuous. He called day of
power the second coming of the Savior, when he will come with
the angels in the glory of the Father;ll then the holy ones will
also shine like the sun,12 according to the saying of the Lord
himself. From a womb before the morning star I begot you. [1 772 ]
Here, too, he revealed the magnificence of his divinity. The
Lord, who had already said to him, Sit at my right hand, confess-
es the oneness in being and proclaims the identity of nature,
the phrase before the morning star indicating his being before
g. Cf. Dan 7.27. The psalm is clearly a classic and well-worn theological 10-
cus, and Theodoret is responding by a tight-and probably also well-worn-
theological argument that exceeds his normal conciseness.
1O.Isa 11.1-2. The argument presumes the readers know that Jesse is, as 1
Sam 16.1 declares, "the Bethlehemite." The next step is to associate the cross,
as rod, with Jerusalem.
11. Matt 16.27.
12 Cf. Matt 13.43.
times and before ages. The phrase from a womb teaches the
identity in being: you are born of no other source, he is saying,
than my nature, womb to be taken in figurative fashion, obvious-
ly. That is to say, just as human beings give birth from a womb,
and what is born has the same nature as the bearers, so you are
born of me, and give evidence in yourself of the being of the
bearer.
(6) The Lord has sworn and will not repent. You are a priest for-
ever according to the order of Melchizedek (v. 4). The divine Apostle
gave a precise commentary on this in the Epistle to the He-
brews, and showed the unlimited extent of this priesthood by
the fact that, while the levi tical priesthood did not accept the
promises on oath, this one was confirmed on oath. 13 This is
surely the reason he added will not repent, since the God of all of-
ten made many arrangements and allowed them to be subject
to changes. Thus he both instituted the Jews' priesthood and
terminated it; thus he both established that monarchy and dis-
solved it; thus he both gave permission for the kingdom of As-
syrians, Babylonians, and Macedonians, and bade them come to
an end. Wishing this priesthood to be eternal, however, he says
he swore that he will not repent. He said this in human fashion:
the divine is proof against passion, and repentance is a passion.
Melchize-dek was a priest not of Jews, but of nations. 14 In like
manner, Christ the Lord offered himself to God not only for
Jews but also for all people. He begins his priesthood on the
night after he endured the Passion, when he took bread, gave
thanks, and said, "Take, eat of this; this is my body." In like man-
ner he mixed the cup and gave it to his disciples, saying, "Drink
of this, all; this is my blood, of the new covenant, shed for many
for the forgiveness of sins."15 We find Melchizedek to be priest
and king (he was, in fact, a type of the true priest and king), of-
fering to God not irrational sacrifices but bread and wine. He
also offered these to Abraham, foreseeing in spiritual fashion
13. Cf. Heb 7.20-21.

14. Theodoret is right to read this into Me1chizedek's allegiance to God un-
der a Canaanite title as cited in Gen 14.18.
15. Matt 26.26-28. Me1chizedek is accepted as a type on the basis of sound
New Testament support, not to mention patristic tradition.
the archetype of his own highpriesthood in the patriarch's

loins. So, if Christ is from David according to the flesh, and
David from Judah, Christ, however, took the high priesthood ac-
cording to the order of Melchizedek, the levi tical priesthood
came to an end, while the blessing of the greater priesthood
shifted to the tribe of Judah. [1773] Christ, sprung from Judah
according to the flesh, now serves as priest, not himself offering
anything but acting as head of the offerers: he calls the Church
his body, and in it he as man serves as priest, and as God re-
ceives the offerings. The Church offers the symbols of his body
and blood, sanctifying all the dough through the firstfruits. 16
(7 ) The Lord at your right hand shattered kings on the day of his
wrath (v. 5): he will consign to punishment on the Day ofJudg-
ment those rulers and kings who now show resistance and au-
dacity. The phrase The Lord at your right hand resembles what is
said in the fifteenth psalm, "I foresaw the Lord ever before me
in everything, because he is at my right hand lest I be moved."17
In that place, in fact, he said this in human fashion, and indi-
cated the indivisible character of the unified nature, and here
he says both divine and human things at the same time: Sit at
my right hand applies to human nature, while From a womb before
the morning star I begot you implies the divinity, and You are a
priest forever is likewise spoken in reference to a human being.
Likewise, too, The Lord at your right hand, meaning, the unified
divinity you have is indivisible. IS He will judge among the nations,
he will fill them with corpses, he will smite heads on a land of many (v.
6). Here he indicated more clearly the judgment, and the fact
that on that day he will consign to manifold punishments those
living a life of impiety. In the present life, of course, he often
subjected them to many corrections, teaching the ignorant his
peculiar force.
(8) From a torrent in the way he will drink; hence he will raise his
head (v. 7). On becoming man, he is saying, he will exercise
16. Cf. Rom 11.16. The argumentation for the superiority of Christ's priest-
hood to levi tical priesthood-something of a digression-is unusually lengthy
and articulated; the bishop in him affects Theodoret most obviously here.
17. Ps 16.8.
18. The terms for unity, henosis, and indivisible, achtJristos, are basic to the
Chalcedonian statement, even if the expression here is generally less felicitous.
COMMENTARY ON PSALM no 213
great humility so as to slake thirst even with water found on the

way. The prophecy seems to me to contain another and more
profound sense. It is usual for him to call the Passion a cup:
"Father," he said, "if it is possible, let this cup pass me by. "19 He
calls the Jews tarrent because though they attained divine grace,
they did not enjoy it always: as the torrent does not have the
constant flow of water, and instead it is formed by the rain pro-
duced from the clouds, so Jews possessed the grace of the Law
for a time, provided by the inspired authors as by some clouds.
Mter this, however, with the coming of summer, according to
the Lord's statement, "Lift up your eyes, and behold the fields,
white for harvest, "20 the torrent necessarily [1776] has re-
mained bereft of the former abundance, and is seen to be dry,
deprived of all moisture. Since, then, Jews devised the cross,
and the Lord calls the Passion a cup, it was right for the in-
spired author, on perceiving this in advance, to say, From a tor-
rent in the way he will drink, calling life way. What follows also tes-
tifies to this meaning: hence he will raise his head. The Apostle
Paul also said something like this, "He humbled himself to the
point of death, death on a cross; hence God also highly exalted
him. "21 It is clear that he expressed this, too, in human fashion:
it was not that as God he was lowly and then exalted, but as
Most High he humbled himself, while as man he received what
he did not have. 22
19. Matt 26.39. Theodoret is desperate to vindicate the Christological sense
of each verse of the psalm, but is really laboring to achieve this.
20. John 4.35.
21. Phil 2.8-9.
22. With this caveat, already made earlier in the Commentary, Theodoret
completes his treatment of a psalm that elicited from the Fathers a synopsis of
Christological thinking, sometimes in polemical fashion: Chrysostom begins his
commen tary by lining up his adversaries--"Jews, Paul of Samosata, the follow-
ers of Arius, of Marcion, the Manicheans, and those professing unbelief in the
resurrectionn-and picks them off one by one in "a battle linen (PC 55.264-
65). Characteristically, Theodoret is more interested in theological issues than
in personalities.
COMMENTARY ON PSALM III
Alleluia.
MMONITES, MOABITES, and Idumeans, having as-
sembled a very numerous force, at some former time
waged war on the tribe of Judah. At that time Je-
hoshaphat was king of that [tribe], a man celebrated for piety,
of the family of David. Thus on learning of the enemies' great
numbers, with all the people he made an approach to God, ask-
ing for his invincible support, and in fact obtained his request:
the God of all urged them to take heart against the enemies be-
cause he was their leader. At break of day, then, the enemies ad-
vanced on one another and slew one another as though [they
were in] opposition, with the result that not a single one es-
caped the destruction. When the army of the Jews perceived
this from a kind of lookout, they gave chase as though after
prey at hand, despoiled the enemies and returned with great
booty. As the story of the Chronicles teaches, I they entered the
divine Temple with musical instruments, singing the praises of
the provider of the victory. Foreseeing this, the inspired author
composed this psalm as a hymn offered by the pious Je-
hoshaphat. There is also a title to the hymn: Alleluia, as we have
already remarked, means "Praise the Lord" in the Greek lan-
guage, Allelu "Praise," and ia "Lord," or "the one who is."2
(2) I shall confess to you, 0 Lord, with all my heart (v. 1): with all
my mind, 0 Lord, I offer the hymn of thanksgiving. In a council
and congregation of upright people: I am not alone; rather, the as-
sembly of the pious is also with me. At that time, in fact, the
people were freed from the error of the idols, the king instruct-
I. 2 Chron 20 tells of the campaign and the celebration; their relation to
this psalm seems a matter of whim.
2. The term has occurred many times previously; only now does Theodoret
give its etymology (a late discovery for him, too? See note 2 on Ps 113).
214
COMMENTARY ON PSALM III 215
ing everyone in piety. Consequently, he calls the body of the pi-

ous a council of upright people. Great are the works of the Lord (v. 2):
really marvelous and remarkable what was worked by his power.
Exquisite in all [1777] his wishes: he does whatever he wishes,
and everything that happens is marked by wisdom and invites
praise by all. Confession and magnificence his work (v. 3): all things
done by him--creation and its management-are great by na-
ture and surpass nature, and deserve hymn singing by all peo-
ple. By confession here he means thanksgiving. His righteousness
endures forever: nothing of what is done is unjust; everything is
marked by justice, as he ever employs it in governing all things.
(3) He achieved remembrance of his marvels (v. 4) since he obvi-
ously effected the destruction of the enemies. He did the same
thing in the case of the forebears, at one time removing the
Egyptians from sight, at another time cutting down the
Amalekites with the extending of Moses' hands, and overcom-
ing Canaanites, Hittites, and the other nations through Joshua
son of Nun. He called the punishment of the enemies memory
of the marvels, that is to say, your celebrated wonder workings,
classed as false by the unbelieving, you showed to be true by the
new wonder working, and you reminded us of what you per-
formed in the case of our forebears.
(4) The Lord is merciful and compassionate. He gave food to those
who fear him (vv. 4-5). The other translators render food as
"prey." Both are correct: they made haste for the enemies'
wealth like prey at hand, and procured adequate food from
that source. He will ever be mindful of his covenant. Symmachus,
on the other hand, put it this way, "He gave prey to those who
fear him, remembering his eternal covenant": he has an indeli-
ble remembrance of the promises made to the fathers, and on
its account he gives us a share in the good things. He announced
the force of his works to his people so as to give them an inheritance of
nations (v. 6): in a quite manifest way he showed us his charac-
teristic power in granting us the wealth of the foes; he not only
freed us from dishonor at their hands but also transferred their
affluence into our houses.
(5) Truth and judgment [are] works of his hands (v. 7): far from
his being unjust, he even acted very justly in this; though they
had no fault to find with us, they tried to overthrow [us] com-
pletely. So he delivered a right and just verdict against them.
All his commandments are reliable, confirmed forever, performed with
truth and uprightness (vv. 7-8): in giving the Law God promised
his benevolence to those keeping the Law. At this point he also
says that the promises about the keeping of the command-
ments are reliable and those [1780] who choose to fulfill them
enjoy his providence constantly: we who made sincere supplica-
tion to him emerged superior to the adversaries. He suggested
this, in fact, in what follows.
(6) The Lord sent redemption to his people, he gave orders for his
covenant forever (v. 9): God's promises are not only reliable but
retain permanence. Holy and awesome his name: to the believers
it is holy and desirable, gushing forth with the abundance of
good things, whereas those who do not believe and live a law-
less life he punishes and chastises. Fear of the Lord is the beginning
of wisdom (v. 10): so it is necessary to fear and dread him, the
first requirement in the divine teaching. By wisdom, in fact, he
refers not to fancy talk but to knowledge of divine things. So
fear is for neophytes, whereas the possession of love belongs to
the perfect. All who practice it have a good understanding: knowl-
edge is not sufficient for perfection: discernment of behavior is
required, and the one granted divine understanding through
works ought to add luster to knowledge, and through [knowl-
edge] serve the provider of understanding. 3 His praise endures
forever. It was logical for him to add this, teaching that it is the
lover of virtue who procures benefit here. God, after all, even if
no one wishes to sing his praises, enjoys the hymn that is eter-
nal and everlasting.
(7) They say this psalm was written alphabetically in Hebrew,
being composed according to the order of the alphabet; and
the one after it was composed in like manner.4
3. Theodoret has moved through this psalm rapidly, with no Scriptural doc-
umentation. Here he offers. a brief listing of intellectual virtues. Not a devotee
of the Bible's Wisdom literature, he makes no reference to similar statements in
those books about the nature of wisdom. He sees the limitations of mere knowl-
edge, asserting the need for practice as well, and for thearia, discernment of
practice.
4. For this datum Theodoret is indebted to others, slight th0\lgh the grasp
of Hebrew required to enable him to recognize it for himself.
Alleluia.
HE TITLE ALSO CALLS this psalm a hymn, and offers
those willing instruction in piety.
( 2) Blessed the man who fears the Lord; he will greatly de-
light in his commandments (v. 1): the one furnished with this rev-
erence and invested with divine awe directs all his counsel to
the performance of the divine sayings, and hastens to discharge
them with complete enthusiasm.! Then [the psalmist] shows
the fruit of such seeds. His seed will be mighty on the earth (v. 2).
Since this seemed desirable to the people of that time, he
promises to give the gift to those keeping the commandments.
And he actually gave it, to Israel for Abraham's sake, to his suc-
cessors for David's sake, to his offspring for Israel's sake, even
though this was to those turned lawbreakers. Generation of the
upright will be blessed: those with a care for equity and righteous-
ness will harvest the fruits of the divine blessing.
(3) [17 81 ] Glory and wealth in his house (v. 3). He makes
these promises as if to those still imperfect, not capable of giv-
ing ear to perfect things; Christ the Lord teaches the perfect
the opposite in the words, "Possess no gold or silver or copper
in your belts, nor wallet for the way, or sandals or staff," and
again, "Unless someone renounces all his possessions, he can-
not be my disciple," and, "If you wish to be perfect, sell your
possessions, and give to the poor. "2 Yet in giving these laws, he
makes the other promises and gifts to the imperfect: thus he in-
creased Solomon's wealth and glory; thus he regaled the chil-
1. Though the psalm opens like Ps 1 by beatifying males, it does not prompt
Theodoret to give a nuance to its exclusive address as happened in that case.
He is content to have made his point, and in practice to ignore it afterwards, as
is pointed out in Introduction, section 4.
2. Matt 10.9-10; Luke 14.35; Matt 19.21.
217
218 THEODORET OF CWUS
dren of Israel with the wealth of the Egyptians. His righteousness

abides forever: the God of all enjoys unending remembrance,
and retains his fame eternally.
(4) He rose in darkness as a light for the nations (v. 4). He gives
the name darkness at one time to ignorance, at another to
calamities, and likewise calls light knowledge in one case and
freedom from evils in another. So he means that he both gives
[a glimpse of] the truth to the ignorant, and extends his pecu-
liar assistance at the onset of troubles. This was the way he
snatched Joseph from the brothers' murderous intent, this the
way he rendered him superior to slander, this the way he of-
fered peculiar aid to Abraham when Sarah was snatched away,3
this the way he terrified Laban and revealed the pursued to be
more powerful than the pursuer. This too, then, is a sign of di-
vine power, allowing troubles to be inflicted on the righteous
for the sake of exercising [virtue], then dissipating a cloud of
them and bringing about fine weather. Merciful, compassionate,
and righteous: he governs these things by employing righteous-
ness, mercy, and goodness: while he shows care out of lov-
ing-kindness, in his wish to crown the righteous he allows the
struggles but concludes them as soon as possible out of im-
measurable goodness.
(5) A good man is the one who is compassionate and obliging; he
will control his words in judgment (v. 5). Symmachus, on the other
hand, put it this way, "Good, generous, and obliging, managing
his affairs with judgment": the man imitating his own lord at-
tends generously to his fellow servants-compassionate as shar-
ing in their nature, obliging as expecting repayment from the
common master. Such a man does nothing thoughtlessly, in-
stead rightly using his reason and adding luster to his words
and deeds. [1784] Because he will never be moved (v. 6): such a
man has a steady attitude that undergoes no change in the diffi-
culties of the moment. He will be righteous as long as people remem-
ber: such a man will be celebrated, his praises sung by all, and
he will leave behind an indelible reputation. He will not fear a
3. As before, and in keeping with note 1 above, Sarah's fate in Theodoret's
eyes merits assistance being given to the patriarch who put her at risk
("snatched away" a euphemism), not to the woman herself at risk.
bad report (v. 7): he will be afraid neither of threats nor of sto-
ries capable of inducing fear. His heart is ready to hope in the Lord.
Symmachus, on the other hand, rendered ready as "firm": he
has a firm and steady hope in God, he is saying, and hence de-
spises such alarms. His heart is strengthened, he will not be afraid
until he observes his foes: not only does he not dread the adver-
saries, but he even expects their discomfiture on account of
hope in God.
(6) He has distributed, given to the needy; his righteousness lasts
forever (v. 9): each of those things offers instruction in virtue to
those willing. He means that the man equipped with reverence
and fear of God does not simply extend mercy to those in need,
but does so with great generosity, imitating the sowers unspar-
ing of their seeds, scattering them in expectation of sheaves; in
similar fashion he awaits the reward of righteousness. His horn
will be exalted in glory. He uses horn for strength by analogy with
the animals equipped with horns and defending themselves
with them against those attacking them. So he means that the
one possessed of the wealth of virtue will be powerful and illus-
trious. A sinner will see and be enraged, will gnash his teeth and waste
away; a sinner's desire comes to nothing (v. 10): those choosing to
live a life of evil, on seeing the fame of the righteous, will waste
away with envy and hatch schemes of murder; but they will fail
in their plottings, and not enjoy their desire, unjust and utterly
hateful to God as it is.
Alleluia.
HIS IS ALSO A FURTHER hymn composed for [our]
benefit and to stir up human beings to singing the
praises of the benefactor. l
(2) Praise the Lord, his servants (v. 1). He uses servants here,
not of young people, as some suspected, but of the slaves;
Aquila, Symmachus, and Theodotion also rendered it thus, and
the Hebrew says abde, as does the Syriac. For Praise the Hebrew
said Alleluia, so that it is clear Alleluia is translated as Praise the
Lord. 2 [1785] Praise the name of the Lord. May the name of the Lord
be blessed, from now and until forever (w. 1-2). It behooves you, he
is saying, slaves as you are, and receiving your being from God,
to sing praises to his name, even if you are ignorant of his na-
ture: he possesses the blessing and the glory that are without
beginning and without end; the phrase from now and until forev-
er indicates this. Nonetheless, we too must offer the thanksgiv-
ing hymn as to the creator.
(3) From the rising of the sun to its setting is the name of the Lord
1. With Theodoret's slight interest in the liturgical use of the Psalms,Jewish

or Christian, we are not surprised there is no mention of this psalm beginning
the Hallel (Ps 113-118) for use in Passover celebration.
2. Theodoret is chancing his arm here, linguistically speaking. He is right to
cite the sense "servants" for the paides (which can also mean "young people") of
his LXX version, though the fact that the other translators employ the same
word hardly advances the argument. More to the point is the Hebrew term be-
ing translated, 'abde, which even without the help of his native Syriac he could
surely transliterate and turn into Greek. For the verb "Praise" the Hebrew in
fact does not read Alleluia but Allelu-which makes us wonder further (see note
2 to Ps Ill) if he really understands the elements of Alleluia. It would not be
the first time he has come to grief when making a show of false erudition. Iron-
ically, Dahood maintains the Hebrew clause does not parse, and he repoints
'abde to read 'abade, and thus "Praise the works of the Lord"-a problem and so-
lution which would only bewilder Theodoret.
220
to be praised (v. 3). The psalm prophesied the knowledge of God

provided to the nations after the Incarnation of the Only-begot-
ten: of old the praises of the God of all were not sung even by
all Jews but by a few living a life of piety, whereas after the birth
from a virgin and the saving Passion, the sound of the heralds
of truth went out into all the land, "and their words to the ends
of the earth,"3 and the whole earth was filled with the knowl-
edge of the Lord, like volumes of water to cover seas. 4 The God
of all said this also through another prophet, "I have no pleas-
ure in you, and I shall accept no sacrifice from your hands, be-
cause from the rising of the sun to its setting my name is great
among the nations, and in every place incense is offered to my
name, and a pure offering."5 The spiritual hymn singing also
prophesies things in keeping with this.
(4) Exalted over all the nations is the Lord, above the heavens his
glory (v. 4): all the nations have come to know that he is Most
High, and God, and Creator of all things, and celebrated by the
angels of the heavens. Who is like the Lord our God? (v. 5). The di-
vine Scripture often says as much: blessed Moses says it, "Who is
like you among the gods, 0 Lord? Who is like you, glorified
among holy ones?"6 and blessed David, ''Who in the clouds will
be compared with the Lord? or who will be likened to the Lord
among children of God?" and again, ''Who is God except the
Lord, or who is God besides our God?"7 From all these state-
ments we learn the incomparability of the God of all, and the
fact that nothing in existence can be likened to God's nature,
power, or operation.
(5) Who dwells in the heights, and on the lowly he looks down in
heaven and on earth (vv. 5-6): though seeming to dwell in the
heavens he surveys all things, and allows nothing in existence
to escape his care. Who raises up a poor person from the ground, and
lifts up a needy one from a dunghill, to seat him with [1788] princes,
with princes of his people (vv. 7-8). Blessed Hannah had also said
this in composing the thanksgiving hymn to God. s We see this
being done constantly by the God of all: thus he turned blessed
3. Ps 19-4- 4. Cf. Hab 2.14·
5. Mal 1.10-11. 6. Exod 15.11.
7. Ps 88.6; 19·31. 8. Cf. I Sam 2.8.
David from a shepherd into a king; thus he put Joseph on the

royal throne after he had fallen into slavery; thus he made the
shepherd Moses into a spokesman for the people, and appoint-
ed him Pharaoh's God; thus he accorded the nations, who were
in thrall to the poverty of godlessness and seated in the dung of
sin, the good things given to Israel; thus he raised up the hu-
man race, fallen into the very depths of death, lifted them on
high, and seated them above every rule, authority, domination,
lordship, and every name that is named, not only in this age
but also in the age to come.9
(6) Who gives the barren woman a home, a mother rejoicing in chil-
dren (v. 9). It is possible to see this likewise happening with hu-
man beings: Sarah, Rebekah, Rachel, Hannah, the mother of
Samson, and Elizabeth, who had been barren, he made moth-
ers of children. lO You can see this more properly and truly, how-
ever, in the case of the Church: from being once sterile and
childless, he made her a mother, rejoicing in children beyond
number, according to the prophecy which says, "Rejoice, sterile
one who does not bear, burst into song and shout, you who
have not been in labor! Because the children of the barren
woman are many, more than the woman with a husband. "II
g. Cf. Eph 1.21.
10. Theodoret knows the women of the Bible. and this time is not shy about
their names (see Introduction. section 4).
1 1. Isa 54.1.
HIS I SAL S 0 A H Y M N for narrating the favors accord-

ed the Jews by God, describing God's power and mock-
ing the powerlessness of the idols. This hymn is also rel-
evant, however, to those from the nations who have come to
faith and been freed from the error of the idols: they learn the
degree of difference between the false gods and the true God.
(2) In the exodus of Israel from Egypt, house ofJacob from a savage
people, Judah became his sanctuary, Israel his dominion (v. 1). The
Lord liberated Israel from Egypt, he is saying, freed them from
the slavery of those foreign and savage ones, and made them
his own people, while building in Judah his own Temple. The
psalmist called this sanctuary. The sea saw and fled, the Jordan
turned backwards. The mountains skipped like rams, and the hills like
lambs of flocks (w. 3-4)' He uses metonymy in the expressions,
using words to imply sense of lifeless things so as to proclaim
God's power: with you as leader of the people, he is saying, the
sea in fear moved from one point and another, and provided
an unimpeded passage. The river, on the other hand, reared up
and checked the flow of its currents, like some rational being
imagining your power in the ark; and the hills and the moun-
tains moved and seemed to dance, as though welcoming the
Lord of heaven, meaning Mount Sion and Horeb, for God
made his own appearance on them.
(3) Then he proposes a question to the things mentioned
before. Why is it, 0 sea, that you fled? and you, Jordan, that you
turned backwards? Mountains, that you skipped like rams, and the
I. The LXX has transposed the final Alleluia of the previous psalm, thus
negating the author's intended inclusion. Theodoret is unaware of this; and he
proceeds to give a summary of the psalm we know as two (see note 1 on the fol-
lowing psalm).
223
hills like lambs of flocks? (w. 5-6). Since those things were irra-
tional and lifeless, he himself supplies the response for them.
The earth was shaken at the presence of the Lord, at the presence of the
God ofJacob, who turned the rock into streams of water, and the flint
into fountains of water (w. 7-8). Each of them, he is saying,
[1792] happens on account of the Lord's appearing. The shak-
ing of the earth has this cause, and the parting of the sea: the
barren rock, devoid of all moisture and resistant to splitting ow-
ing to its hardness, he personally made to gush with water by
bidding fountains to flow from it in abundance. So there is
nothing to be amazed at, he is saying: the maker gave orders,
and the sea parted, the flinty rock gushed water, heaven provid-
ed manna, the winds gathered the quail, and all the other
things happened at his direction.
COMMENTARY ON PSALM 115'
aT TO US, a LORD, not us, but to your name give glory, be-
cause of your mercy and your truth, lest at any time the na-
tions say, Where is their God? (w. 1-2). It was appropriate
for those of the circumcision in olden times to say this in asking
for divine help and recalling the former gifts: Do not turn away
from us, 0 Lord, nor ignore us for our many failings; those who
are ignorant of the justice of the retribution will take our servi-
tude for your weakness, and say, Where is their God? Our God in
heaven and on earth did everything he wished (v. 3): they say, Where
is their God? But we know that you are God, maker of every-
thing, with heaven as your dwelling, possessing power to match
your will. Then by way of comparison he conducts a refutation
of the idols.
(2) The nations' idols are silver and gold, works of human hands
(v. 4): whereas you do what you will, the idols worshipped by
the nations do not create but are created; the respect they have
comes from the materials, being prepared from gold and silver
and colors, and they take their shape from artistry, being pre-
pared by silversmiths and goldsmiths and painters. So they ac-
quire their substance from the material and from artistry. Then
he further mocks their powerlessness in the words, [1793] They
have mouths, but will not speak; they have eyes, but will not see; they
have ears, but will not hear; they have noses, but will not smell; they
have hands, but will not feel; they have feet, but will not walk (w.
5-7):2 they invest the images with appeals to the senses, he is
1. The LXX and some Hebrew manuscripts combine what appears in our
Hebrew Bible and modern versions as Ps 114 and Ps 115. Theodoret seems un-
aware of the alternative, though noting the reverse process affecting the next
psalm; so presumably the Hebrew text in his Hexapla did not separate the two
psalms, either. Hence, he proceeds briskly without interruption to his commen-
tary.
2. The LXX often does not read the tense of Hebrew verbs correctly;
Theodoret rarely comments on the solecism.
225
saying, but they are deprived of operation; so they are of less

value than not only their makers, but even the most insignifi-
cant living things. Mter all, flies and mosquitoes and things
smaller than these possess the use of the senses: they see, they
hear, they fly, they walk, whereas the gods adored [by them] do
not possess the operation of the fewest and smallest animals.
(3) They will make no sound in their throat: since the demons
operating through them and employing false oracles did not
make these offerings through the lifeless idols but through peo-
ple of reason, or made certain denunciations through symbols
of some sort, he was right to say, They will make no sound in their
throat, idols being completely immobile and inanimate. Let those
who make them be like them, and all who trust in them (v. 8): but let
their devotees and their makers be like them; it is right and
proper that people endowed with reason and fallen victim to
such stupidity should incur the same lack of sense as those
things worshipped by them.
(4) House of Israel hoped in the Lord: he is their help and protector.
House of Aaron hoped in the Lord: he is their help and protedor (vv.
9-10): they incurred loss and no gain from the worship of
these things, whereas the house of Israel by exercising hope in
the true God enjoyed providence from him unceasingly. He
made separate mention in this way to show regard for the
priesthood and teach people at that time the extent of the dif-
ference between the priests and the others. Those who fear the
Lord trusted in the Lord: he is their help and protector (v. 1 1 ). This
ranking is at variance with the former ones. The word teaches
that even if someone does not possess the status of priesthood
or does not have the advantage of Israelite kinship, but is fur-
nished with fear of God and practices virtue, he will personally
attain the same providence from the God of all. There were
many such people among the Jews of old, not sprung from the
Abrahamic root but coming from different nations, who were
called proselytes and held divine things in high esteem. Today,
on the contrary, the nations have no kinship according to the
flesh with Abraham, but they have the faith of Abraham [and
thus] are styled children of Abraham. s
3. The universalism of Bishop Theodoret's soteriology is impressive. He
(5) [1796 ] The Lord remembered us and blessed us; he blessed the
house of Israel, he blessed the house of Aaron, he blessed those who fear
the Lord (vv. 12-13). He made the same distinction here, too,
and gave a glimpse of the fruit of hope: he linked blessing to
hope, and said a share in it would be [granted] not only to the
house of Israel and the house of Aaron but also to those who fear him.
Then in turn he makes the distinction of ages and positions, the
small with the great: not only the young but also the elderly, not
only those bedecked with wealth but also those living a life of
need, not only those furnished with liberty but also those
forced to carry the yoke of slavery. May the Lord give you increase,
you and your children (v. 14). For those possessing hope in God
the inspired word4 prays for increase and abundance. May you
be blessed by the Lord, who made heaven and earth (v. 15). You will
attain this above all, he is saying, to the extent that you receive
the blessing from the maker of all things.
(6) The heaven of heaven is the Lord's, but the earth he has given to
sons of human beings (v. 16): he has the heaven as a dwelling, not
the visible one but the one above it, which the former has as a
roof, as we have the lower one as ours. The Lord of all, howev-
er, dwells in heaven, not with his nature circumscribed but re-
joicing in the choirs of the holy angels living there. The earth,
of course, he has assigned to the human race. So he takes care
not only of Jews but of all human beings, to whom he has given
the earth as a dwelling. The dead will not praise you, 0 Lord, nor
all who go down into Hades. But we the living will bless the Lord, from
now and forever (vv. 17-18). By dead he referred to those in
thrall to the lifeless idols. What could be more insensitive than
they? And by living, to those adoring the living God, to whom
he has assigned the divine hymn. He teaches in addition to this,
however, that it behooves those worshipping God with com-
notes separate mention of Aaronic priesthood and Israelite descent, suggesting

perhaps pride of place for the clerical order. But at once he observes that the
following verse amends any such prior claims to divine benevolence, finding in
faith ahead of blood line or clerical status a claim to both divine providence
and lineage from Abraham. It would be nice to see him relate this overview to
the Christian economy.
4. Theodoret has long since given up the habit of referring to the author as
David, especially in psalms that bear no such title.
plete zeal to celebrate him while they are alive insofar as death
will prevent their doing it. Hence he says also in another psalm,
"I shall sing to the Lord in my life, 1 shall play to my God while 1
live. "5
5. Ps 146.2.
Alleluia. I
NTIOCHUS, STYLED EPIPHANES, son of Seleucus,2
invested Jews with many and varied calamities. He
caused some, [1797] who were living a life of ease, to
transgress the divine Law; others, lovers of piety, willingly ac-
cepted the struggles it involved, and enjoyed the triumphal
crowns. The present hymn foretells their bravery, but at the
same time it recounts both the onset of distress and the aid pro-
vided them by the God of all.
(2) I loved that the Lord will hearken to the sound of my supplica-
tion, because he inclined his efir to me (vv. 1-2). 3 The inspired com-
position teaches them to say this: things of God are more satis-
fying to me than anything else, and serving God is more
desirable to me than all other things: he accepts my supplica-
tions and grants his peculiar aid. And in my days I shall call upon
him: for this reason, to be sure, all my life I shall sing his praises
and beg assistance from him. Then he outlined the multitude
of troubles.
(3) Pangs of death surrounded me, dangers of Hades lit upon me
(v. 3). The pregnant woman's pangs before childbirth are ap-
propriately referred to as pangs; so by this analogy the calami-
I. This Alleluia, too, the LXX has transposed from the conclusion of the
preceding psalm.
2. The phrase "son of Seleucus" is missing from the long form of the text,
probably on the score of accuracy. Antiochus IV, whose father had the same
name, did belong to the Seleucid dynasty founded by one of Alexander the
Great's successors, Seleucus I Nicator; brother of Cleopatra, he succeeded his
brother Seleucus IV in 175, his assault on Jewish religion provoking the revolt
of the Maccabees.
3. Even in the original the syntax has caused v. 1 to be classed (by Ehrlich)
as "one of the most difficult passages in the Psalms"-though the LXX's trouble
with verb tenses does not help.
229
ties causing him to come near to death are called pangs of

Hades. He means, then, that he is beset with many and varied
disasters to the point of being near to death itself and laying
hold of the very gates of Hades. I experienced tribulation and pain,
and I called upon the name of the Lord (vv. 3-4): yet I did not sur-
render myself to rest and ease when I fell foul of those things,
nor surrender myself to the other comforts of life; instead, I
had recourse to weeping and wailing, and in constant lamenta-
tion I sought divine assistance. You would gain a more precise
knowledge of this from the history of the Maccabees: the devo-
tees of piety made their escape to the wilderness, and op-
pressed by hunger and thirst they appealed to God and enjoyed
help from him.4 0 Lord, rescue my soul. With this lament, he is
saying, I said, Come to our aid, 0 Lord, and free our souls from
the evils pressing upon them. In my prayer I had known, of
course, that I would obtain my request, having learned from ex-
perience his great loving-kindness. In fact, he added as much.
(4) The Lord is merciful and just, and God has mercy on us (v. 5):
he pours out the fountains of mercy on human beings, and yet
also exercises justice, punishing the wrongdoers unwilling to
practice repentance. He mentioned mercy twice, however, and
mentioned justice once: God's loving-kindness surpasses the ver-
dict of justice. The Lord guarding the infants (v. 6): he takes such
[1800] care of all human beings as to regale even infants with
complete providence. He is not only interested in newborn
children, but also preserves, saves, and matures those con-
cealed in the very womb of their mothers, swimming in evil-
smelling fluids and confined to a dark and narrow space, brings
them out to the light, offers the fountains of milk, frees them of
the scheming demons, and, to put it in a nutshell, gives them a
share in fatherly providence. 5 It was not without purpose that
the inspired word mentioned these things; rather, it was to
teach that the God of all does not only repay the fruits of the
4. Cf. 1 Macc 2.28-30. The psalm's arbitrary and tenuous connection with
the Maccabees, however, allows Theodoret to apply its thoughts more generally.
5. The womb is not a friendly environment for Theodoret, nor birth with-
out its perils. Perhaps he knows more about the natural sciences than gynecolo-
gy.
righteous but also takes the initiative in beneficence, creates

what does not exist, takes an interest in it after forming it, on
maturity awaits the fruits of righteousness, and then in turn sur-
rounds the good with favors.
(5) I was brought low, and he saved me. Symmachus, on the oth-
er hand, put it this way, "I was exhausted, and he saved me": if
infants, who are not yet endowed with knowledge of him, meet
with such care from him, much more does he give a share in
salvation to those who call upon him in sincerity. So as soon as
he observes us being brought low by calamities, he regales [us]
with his peculiar assistance. Return, my sou~ to your rest, because
the Lord has done you kindness (v. 7). They encourage and stimu-
late themselves to bravery, giving a glimpse of the multitude of
divine favors, and teach themselves that even if they meet with
death for the sake of piety, they will be transferred to a life that
is satisfying and free of grief; he referred to it as rest. What fol-
lows also suggests as much.
(6) Because he delivered my soul from death, my eyes.from tears, my
feet from stumbling. I shan be pleasing in the sight of the Lord in the
land of the living (vv. 8-g). By land of the living he refers not to
the present life, in which there is weeping and wailing, disease,
death, sins, and troubles, but to the life rid of all these things,
in which the possession of virtue is effortless and the wealth of
righteousness is acquired without hardship: those prepared to
acquire it here with hardship will multiply it without hardship.
Accordingly, they offer the hymn of thanksgiving for their eyes
are rid of weeping, their feet escape the perilous life, their soul
succeeds in escaping the death of sin; and they teach them-
selves to bear nobly the onset of grief and despise death for the
reason that a painless life follows death.
Alleluia. [1801] The Hebrew, the other translators, and of

course the Syriac combine this with the preceding verses; it has
the same sense, after all. Having divided the ninth into two, by
the combination of these psalms they keep the number of the
psalms equal. 6 Still, it contains the same theme: those who
6. It is hardly a challenging conclusion for Theodoret, with the Hexapla be-

fore him, to realize that the LXX is dividing a psalm left as one in the original
there referred to the land of the living to achieve a conclusion

in the previous one here begin by saying, I believed; hence I spoke
(v. 10): not with the eyes of the body did I perceive that land;
instead, it was faith that made it obvious to me. 7
(8) I was brought very low. I said in my astonishment, Every hu-
man being is false (vv. 10-11). Aquila, on the other hand, put it
this way, "I said in my amazement, 'Every human being is a
cheat,'" Theodotion, "Every human being fails," and Sym-
mach us, "I said when sorely troubled, 'Every human being will
be deceived. ", I cited all the ~ersions, not without purpose but
in my wish to show that he calls human prosperity a lie, disap-
pearing as quickly as possible, and lacking anything perma-
nent. 8 In other words, perceiving this sudden change, he is say-
ing, mindful of the former good fortune and observing the
calamities coming in rapid succession, I said when sorely trou-
bled, Nothing is firm, nothing stable; instead, trusting in pres-
ent realities as permanent, he will be deceived and disappoint-
ed in his expectation. He said this also in the thirty-eighth
psalm, "But everything is futility, every living person ";9 and the
wise Solomon, having learned this lesson, though admittedly
having had experience of every happiness, was ardent in his
analysis of human affairs and put down this introduction,
"Completely futile, everything is futile. "10
(9) What shall I return to the Lord for all his repayment to me? (v.
and in those other ancient versions (including the Syriac-"of course," whether
because it too is a version; or because it is Theodoret's habitual means of check-
ing the Hebrew). He is aware of the opposite process happening with Ps 9 (and
10), but unaware of what happens with Ps I 14 and Ps 115, on the one hand,
and Ps 147 on the other; so his acceptance of the adjustment in numbering is
somewhat premature. In short, his credentials as a "textual critic" (Guinot's
term for him) are imperfect.
7. This verse, that Paul found so pregnant (2 Cor 4.13), and that for
Chrysostom in his commentary developed into a rich essay on faith and reason,
is hardly deserving of notice in Theodoret's view. It yields to the Maccabean
theme.
8. Probably not even Dorivai, who has questioned Theodoret's responsibili-
ty for at least some of the citations of the alternative versions in the text, would
contest this instance-though one wonders if what is achieved by this multiple
citation is significant, or if the occurrence arises simply from Theodoret's open-
ing glance at all versions.
9. Cf. Ps 39.6.
10. Eccll.2.
12): surrounded with many and varied kindnesses, I do not

know with what I shall repay the benefactor. It was not without
purpose that he connected this verse with the preceding one;
rather, he teaches that even in the varied changes in life the
God of all extends to human beings his peculiar assistance, and
offers the downhearted manifold encouragement. Blessed Paul
also said this, "Blessed be the God and Father of our LordJesus
Christ, who consoles us in any affliction of ours so that we may
be able to console those in any affliction through the consola-
tion with which we ourselves are consoled by God. Because just
as [1804] the sufferings of Christ are abundant for us, so too is
our consolation abundant through Christ."11 And blessed David
said as much, "Corresponding to the great number of my pains
your consolations gave joy to my soul. "12
( 10) A cup of salvation I shall take, and I shall call upon the name
of the Lord (v. 13): so it is fitting to accept death for his sake with
good cheer, and make this repayment for the manifold benefi-
cence; by cup of salvation he referred to death for the sake of
godliness, this being the name Christ also gave it, saying, "Fa-
ther, if it is possible, let this cup pass from me," and to the pair
of apostles asking for a share in his kingdom, he said, "Are you
able to drink the cup I am about to drink?"13 So here, too, the
noble and excellent champions of religion are urged to do this
in their own case, he is saying; and they fulfill the promise in
the sight of their clansmen so as to enkindle in them also a like
zeal. Then they show the fruit of this death: My vows I shall pay
to the Lord in the sight of all his people. Honorable in the Lord's sight is
the death of his holy ones (vv. 14-15): if it is honorable to God, to
which of the holy ones is it not venerable?
( 11) 0 Lord, I am your servant, I am your servant, and the child
ofyour serving girl (v. 16): if, then, we undergo that death worthy
of admiration, we shall enjoy honor and glory from God, and
gain everlasting reputation. If, on the other hand, we prove su-
perior to the enemies and scatter their force, we shall offer the
11. Cf. 2 Cor 1.3-5.

12. Ps 94.19.
13. Matt 26.39; 20.22. We might have expected a bishop to resonate to the
eucharistic overtones and usage of this verse.
hymn of thanksgiving to the Lord, acknowledging our servant

role and boasting of succeeding to it from our ancestors. Those
forced to serve human beings sometimes glory in having chil-
dren who are free, whereas those who are content to serve God
confess to receiving their servant role from their forebears in
the justified belief that such service is their highest distinction.
You have burst my bonds: you have freed me from my many and
varied calamities.
( 1 2) I shall offer you a sacrifice of thanksgiving, and call upon the
name of the Lord. My vows to the Lord I shall fulfill in the sight of all
his people, in the courts of the house of the Lord, in your midst, 0
Jerusalem (vv. 17-19): freed from the calamities, I shall not be
ungrateful for the favors, but shall give back to you the sacrifice
of praise and make the repayment of the thanksgiving hymn in
the sight all the clansmen, and [1805] reap the benefit from it.
I shall offer this rational liturgy in the Temple consecrated to
your name. We can therefore learn also from this that even
when the Law was in force those who took a more spiritual ap-
proach to the Law prized rational sacrifices ahead of irrational
offerings, thus foreshadowing the New Testament. We should
recognize, of course, that both psalms relate also to all the tri-
umphant martyrs; the purpose is the same for the one group
and the other: the former endured the praiseworthy death for
the Law and the lawgiver, and the latter preferred to the pres-
ent life an end for the sake of the one who saved them and
overthrew death.14
14. By bringing these ten verses (known as Ps 115 to the LXX) back to the
Maccabean theme, Theodoret has passed up the opportunity of a disquisition
on faith like Chrysostom's, and also almost perversely has suppressed their eu-
charistic connotations for Christian liturgy, seeing instead a reference to mar-
tyrdom.
Alleluia.!
HIS, TOO, IS A HYMN RELATING to all people: the

grace of the Spirit urges those who have attained sal-
vation to sing the praises of the benefactor.
(2) Praise the Lord, all the nations (V. 1). He summons all to a
dance at the same time: he provided the occasions of salvation
for all the nations, not Greeks only and Romans, but for all sav-
ages, employing the sacred apostles as ministers of benefaction.
"Go, make disciples of all the nations," he said, "baptizing them
in the name of the Father and of the Son and of the Holy Spir-
it, teaching them to observe all I commanded yoU."2 In obedi-
ence to this law they traversed all land and sea, one bringing In-
dians to Christ, one Egyptians, one Ethiopians. Blessed Paul
teaches concisely to how many nations he offered the divine
message, "so that from Jerusalem as far round as Illyricum I
have fully proclaimed the Gospel of Christ." It was not, in fact,
by following the direct route but by encompassing the nations
situated in the middle that he offered the saving teachings:
"Thus I make it my ambition not to preach the Gospel where
the name of Christ has already been heard, lest I build on
someone else's foundation; rather, as it is written, Those who
have never been told of him shall see, and those who have nev-
er heard shall understand."3 Later, of course, he set foot on
Italy and reached Spain, and brought benefit to the islands situ-
ated in the ocean. In fact, in his letter to the Romans he said, "I
hope to visit you on my travels to Spain, and to be sent on to
there by you if first I have enjoyed your company for a little
1. Transposed by the LXX from the end of the previous psalm.

2. Matt 28.19-20.
3. Rom 15.19-21; cf. lsa 52.15.
235
while"; and writing to the remarkable Titus he says, "I left you
behind in Crete for the reason that you should appoint elders
town by town, as I directed yoU."4 Thus the excellent John rid
Asia of its former godlessness; thus the divinely inspired An-
drew illuminated Greece with the [1808] rays of the knowledge
of God; thus the divine Philip rebutted the error of both Phry-
gias; thus the mighty Peter traveled from Jerusalem as far as the
city of Rome, offering the rays of truth to all; thus they all tra-
versed the whole world, dispersed the gloom of ignorance, and
gave a glimpse of the Sun of Righteousness. The inspired word
was, therefore, right to urge all the nations to offer the hymn to
God, since they all enjoyed salvation.
(3) Praise him, all the peoples. In former times Jews were scat-
tered to the ends of the whole world, taught to worship the one
God. So since they no longer occupied only Palestine, and did
not continue to form one people under one king, but were
scattered among the nations and obeyed their rulers while
maintaining their own lifestyle and observing the direction of
the Law, he was right to speak of them not as a people but as
peoples. In fact, most of them accepted the divine message: in
Jerusalem three thousand and five thousand were caught by the
fishermen on a single occasion; and later there were large num-
bers beyond counting, the divine James said; and in Syria, Cili-
cia, Lycaonia, Pisidia, Asia [Minor], and Pamphylia,5 and in all
the other nations the apostles offered the divine message to
Jews first. Some believed and enjoyed the truth, while others
contradicted the beneficial teachings. The inspired word, then,
is right to urge even them to sing the praises of the benefactor,
calling them peoples.
(4) Because his mercy to us has been deepened (v. 2): it was byap-
plying mercy alone that he achieved our salvation. Thus blessed
Paul also says, "When the goodness and the loving-kindness of
God our Savior appeared, he saved us, not through the right-
eous deeds we had done but in his great mercy, through wash-
4. Cf. Rom 15.24; Titus 1.5.

5. Cf. Acts 2.8-10,41. Theodoret, in referring to converts to the apostolic
preaching, seems to be confusing their number with the five thousand needing
to be fed during]esus' ministry.
ing of regeneration and renewal of the Holy Spirit, which he
poured out on us in rich measure"; and again, "By grace you
have been saved through faith: and this is not from you, but a
gift of God"; and elsewhere, "The saying is sure, and worthy of
complete acceptance, that Christ Jesus came into the world to
save sinners, of whom 1 am the first but I received mercy." God
proved his love for us in that while we were still sinners Christ
died for us. 6 So the inspired word was right to say his mercy to us
has been deepened.
(5) And the truth of the Lord abides forever: for he bestowed the
salvation, which he promised through the holy authors. Blessed
Paul also says as much in beginning his letter to the Romans,
"Paul, a servant ofJesus Christ called to be an apostle, set apart
[1809] for God's Gospel, which he promised beforehand
through his inspired authors in the holy Scriptures"; and again,
"I say that Jesus Christ became a minister of the circumcision
on behalf of God's truth for the confirmation of the promises
to the ancestors and for the nations to glorify God for his mer-
cy."7 Since, therefore, the God of all fulfilled the promises, be-
stowed the salvation he promised, and opened the fountains of
mercy to all, we who have come forward from the Jews and you
who have come to faith from the nations, blend together in
harmonious singing and thus repay the benefactor. s
6. Titus 3-4-6; Eph 2.8; 1 Tim 1.15-16; Rom 5.8. Theodoret is insisting on
taking this psalm in an eschatological sense so as to focus on the Christian
Church's mission to the Gentiles, thus excluding attention to those great divine
attributes of hesed and emeth in salvation history that are the true focus of the
psalm. Thus he does not do justice to this shortest of the psalms but "theologi-
cally one of the grandest," in the view of Dahood, who says of it, "Its invitation
to all nations and their gods to join in praising Yahweh for his goodness to Is-
rael virtually recognizes that Israel's vocation was the salvation of the world."
7. Rom 1.1-2; 15·8-g·
8. The imperative is, as it were, addressed by the psalmist speaking as aJew,
Theodoret normally placing himself among the latter group.
Alleluia.
HIS, TOO, IS A HYMN offered to God by those who
have attained salvation. Jews, on the one hand, offer
this hymn in thanksgiving to God after the return, with
all the neighboring people gathered together at the one time,
envying their former prosperity and assembling other nations
and savage peoples, and then consumed by plagues sent by
God according to the prophecy of Joel, Ezekiel, Micah, and
Zechariah. On the other hand, since our situation is prefigured
in theirs, the hymn singing applies rather to those who have
come to faith from the nations, who though persecuted, tor-
tured and abused at the hands of great numbers of both rulers
and ruled, mobs and mobsters, kings and generals, and though
subjected to countless forms of death, emerged superior to the
enemies. To the one group and the other, of course, the grace
of the Spirit proposed the teaching of the hymn singing.
(2) Confess to the Lord that he is good, because his mercy is forever
(v. I): sing the praises of the one who is good and provider of
good things; he has sufficient mercy and always offers it to
those in need. Let the house of Israel say that he is good, because his
mercy is forever. Let the house of Aaron say that he is good, because his
mercy is forever (vv. 2-3)' After mentioning these individually, he
makes general mention of those who have come to faith from
the nations: Let all who fear the Lord say that he is good, because his
mercy is forever (v. 4). All of you, he is saying, sing the praises of
God's loving-kindness, both you who take your origin from Is-
rael, glory in the piety of your ancestors, and have been accord-
ed the priesthood in them, as well as you who, though from dif-
ferent nations, have been freed from the godlessness of [your]
ancestors. [1812] There is one God of all, in fact, who offers
different favors to all, and extends mercy to those who ask.
238
(3) Then he teaches the providence of God more clearly.

Out of [my] distress I called upon the Lord, and he hearkened to my re-
quest for space (v. 5): he did not obstruct the onset of evils, but
revealed the perils and immediately scattered them. He said
this also in the fourth psalm, "In [my] distress you gave me
space, "I that is, You offered me consolation in excess of the
pain. The Lord is my helper, I shall not fear what man will do to me.
The Lord is my helper, I shall look down upon my foes (vv. 6-7): hav-
ing the Lord of all to assist me, I do not fear the enemies' at-
tacks; enjoying aid from him, I hope to see their overthrow as
quickly as possible.
(4) Then he confirms the pious attitude with good thoughts.
It is better to trust in the Lord than to trust in man. It is better to hope
in the Lord than to hope in rulers (vv. 8-9): he is good, loving, in-
tent on good things, able to do what he intends, and enjoying
irresistible authority, whereas human beings, corruptible by na-
ture and unstable in outlook, often do not intend the good and
sometimes are powerless to assist the wronged when intent on
it; even if they are rulers, they hold that rule [only] for a time;
kingship with human beings is impermanent, in force for a
short time. Hence it is better to forsake the assistance of human
beings and beg divine help.
(5) All the nations surrounded me, and I took vengeance on them
in the name of the Lord (v. 10). The Church sustained the assaults
of all the nations, but Jerusalem of some, not of all; so in regard
to the latter the language is expressed in hyperbolic fashion,
but literally in the case of the Church: 2 those in each nation
who came to faith endured the alarms and dangers at the
hands of non-believers, yet likewise they and the others over-
came their adversaries by trusting in God. They surrounded me in
a circle, and I took vengeance on them in the name of the Lord (v. 1 1 ) .
Symmachus, on the other hand, put it this way, 'They sur-
rounded me, and in turn besieged me," that is, They applied
one assault after another and all kinds of sieges, whereas I was
protected by appeal to God, and scattered their forces.
1. Ps 4.1.
2. That is another criterion for adopting an eschatological rather than his-
torical approach to the psalm, that the facts square better; by perverse logic
Theodoret can claim to be choosing a literal reading over hyperbole.
(6) They surrounded me like bees around a honeycomb (v. 12). As

bees on finding a honeycomb, he is saying, suck the sugary liq-
uid, so they [1813] endeavored to wrest the sweetness of piety
innate within me. They were enkindled like a fire among thorns: they
also hoped to overcome me more easily, as the fire readily con-
sumes the thorns. I took vengeance on them in the name of the Lord:
though looking forward to this, they were disappointed in their
hope, overcome by my hope; I set the Lord against them all,
and through him I won the victory. I was pushed back and set to
fall, and the Lord supported me (v. 13). This applies to both
groups: the former would have met with utter ruin had they not
enjoyed divine grace, while the latter would have fallen victim
to godlessness had not the divine virtue sustained them. The
Lord is my strength and my celebration, and he has become my salva-
tion (v. 14): so we have him as power, victory, and source of
hymn singing: enjoying good things from him, we offer the
hymn in good spirits.
(7) Sounds ofjoy and salvation in the tents of the righteous (v. 15):
after the victory, freed from the former laments, they gave vent
to satisfaction and praise in celebrating God. The Lord's right
hand exercised power, the Lord's right hand exalted me (vv. 15-16).
Right hand, as we have often said, means successful operation.
Behaving properly, they do not ascribe the victory to themselves
nor trust in their own enthusiasm and power, but cry aloud that
they have attained it by the divine grace. The Lord's right hand
exercised power. I shall not die, but live and recount the works of the
Lord (vv. 16-17): so enjoying assistance from on high, and prov-
ing superior to death, I shall teach even the ignorant the divine
favors, remind those who know them, and enkindle love for
him by mention of them. The Lord corrected me with correction,
and did not give me over to death (v. 18): he allowed troubles to as-
sail me, correcting me in fatherly fashion; but he dissipated
their gloomy cloud, and rid me completely of harm from there.
(8) open to me gates of righteousness; I shall enter by them and con-
fess to the Lord (v. 19). By gates of righteousness he means not the
gates of the Temple but the different forms of virtue: through
them it is possible worthily to sing the praises of the God of all.
He indicated this more clearly through what follows, giving as if

by way of reply the words, This is the gate of the Lord; righteous peo-
ple will enter lYy it (v. 20). This was the reply the Lord gave to the
young man [1816] wanting to learn the way of eternal life,
''You know the commandments: You shall not commit adultery,
you shall not steal, honor your father and your mother, you
shall love your neighbor as yourself."3 By this, to be sure, the
Lord nominated himself as a door in so far as he is guide and
teacher of virtue; "I am the door for the sheep," he says, "if any-
one enters through me, he will come and go out, and will find
pasture."4 The inspired word also says this here, This is the gate
of the Lord; righteous people will enter lYy it.
(9) I shall confess to you, because you have hearkened to me, and
have become salvation for me (v. 21): so I sing your praises for re-
ceiving my petition and giving salvation. The stone that the
builders rejected was turned into head of the corner (v. 22). No matter
how many times Jews are shameless about it, this cannot be ap-
plied to anyone else: even if Zerubbabel was formerly in charge
of the divided tribes, he did not continue for long. Christ the
Lord, on the other hand, brought together into one and linked
the opposites, the two walls standing opposite to each other,
namely, those who came to faith from the Jews and those from
the nations, I say, one group in thrall to godlessness, the other
dragging the yoke of the Law; he combined them from both to
form one Church, like a corner stone linking together two walls
and binding them to one another. This was the stone, of
course, that the builders of old, Pharisees and Sadducees,
priests and scribes, rejected and crucified;5 but he became head of
the corner or, according to Symmachus, "cornerstone." Of this
stone God also prophesied through Isaiah the prophet, "Be-
hold, I am laying in Sion a precious stone, chosen, a corner-
stone, respected as foundation for her; everyone believing in it
will not be confounded." Blessed Paul also says as much, "Built
3. Matt 19.18-1g, loosely recalled.

4.John 10.7, g, loosely recalled.
5. Cf. Acts 4.1(}-11, where Peter speaks in similar terms. 1 Peter 2.6-7 does
likewise. proceeding to the quotation of Isa 28.16 which Theodoret adduces.
upon the foundation of the apostles and Old Testament au-

thors, with Jesus Christ himself as the cornerstone."6 Blessed
Daniel also saw this stone cut without the use of [human]
hands by way of instruction in the Virgin's giving birth without
participation by anyone else: he saw the smashing of the stat-
ue-that is, the futility of life-and a great mountain formed
that covered the world. 7
( 10) This was done by the Lord, and it is marvelous in our eyes (v.
23): God is provider of this grace, and we marvel at his ineffa-
ble loving-kindness. This is the day the Lord made; let us be glad
and rejoice in it (v. 24). He gives the name the day [1817] made
by God to the day when this stone rose after the Passion: imme-
diately after the resurrection he bade the sacre4 apostles go
and make disciples of all the nations. 8 In a particular sense,
however, he said this day was made by God, since God in the be-
ginning made the light on it, and it also received the resurrec-
tion of our Savior and dispatched the rays of the Sun of Right-
eousness to the whole world. Having created the light, he called
the light day, and made nothing else on that day.9 So this day
alone, like the first day, received the creation of the light: on
the second he made the firmament, on the third the plants and
seeds, and likewise on the other [days] the other [things],
whereas on the first day the light, and he called the light day. So
[the psalmist] is right to say, This is the day the Lord made; let us be
glad and rejoice in it, in so far as on it we received the sources of
good things. 0 Lord, please save [us], please make [us] prosper (v.
25): in the future, 0 Lord, provide salvation, and make our way
leading to you easy and trouble-free.
6. Eph 2.20. Theodoret had this chapter in mind in speaking ofwaUs above;
but the Pauline passage has Jesus breaking down a dividing wall between the
two communities, not fitting two walls together on a cornerstone as represent-
ing two communities.
7. Cf. Dan 2.34-35,45. Jesus in applying this verse of the psalm to himself
(Matt 21.44; Luke 20.18) also refers to the stone in Daniel; the interpretation
of its being uncut by human hands as a reference to the virginal conception
and birth must come from later sources.
8. Matt 28.19.
9. Cf. Gen 1.3-4. By his relative expansiveness of commentary, Theodoret is
reflecting the significance the New Testament and Christian liturgy find in
these verses of the psalm.
( 1 1) Blessed is the one who comes in the name of the Lord (V. 26).
The children also offered this cry to the Lord as an accusation
against those who professed to teach the divine sayings but
were unwilling to understand their true meaning. Since the
Scribes and Pharisees called the Lord a Samaritan,lO the chil-
dren called him the one who is coming and blessed; and the
term Hosanna likewise occurs in the prophecy, as we find the
phrase Please save occurring as Hosanna in the Hebrew. ll Hence
blessed John the Baptist, to guide his own disciples to the truth,
asked the Lord through them, "Are you the one who is to
come, or should we wait for someone else?"12 Being Lord, he
has come in the name of the Lord; thus he said to Jews, "I have
come in my Father's name, and you did not receive me; anoth-
er comes in his own name, and him you will receive. "13 And be-
ing blessed, he is son of the Blessed One; thus the high priest
also asked, "Are you the son of the Blessed One?"14 We blessed
you from the house of the Lord. The victors say this to their friends,
We offer you the blessing of this stone, which became a house
for God the Word [living] in it: ~'The Word was made flesh,"
Scripture says, "and dwelt among us"; and the Lord said to Jews,
"Destroy this temple, and in three days 1 shall raise it up. "15
(12) The Lord is God, and he has appeared to us (v. 27). Here he
has clearly declared the divinity of Christ the Lord: the one he
called stone above and later blessed [1820] and coming in the
name of the Lord he named Lord and God, who made his particu-
lar appearance and regaled the believers with salvation. Observe
a festival with the garlands as far as the horns of the altar: assemble,
10. In the Gospel of John, it is "the Jews" (a Johannine term for those not
responding in faith to Jesus, not really equivalent to the Scribes and Pharisees)
who say to Jesus, "You are a Samaritan and have a demon" Uohn 8.48), while
the children on quite another occasion Uohn 12.13) greet Jesus with this verse
from the psalm, prefacing it with "Hosanna!"
I I . Theodoret is half-right in this erudite and unnecessary footnote. The
children do employ Hosanna in their cry, probably not as a petition but as a cry
of praise, Raymond Brown tells us (The Gospel ofJohn, AB 29, Garden City, NY:
Doubleday, 1966,457). The Hebrew of "Please save" in the preceding verse of
the psalm is rather hosi'a-nna, not the Aramaic form Hosanna more familiar to
the Syriac-speaking Theodoret.
12. Matt 11.3. 13·John 5-43·
14. Mark 14.61. 15·John 1.14; 2.19·
therefore, all, and conduct a very great festal assembly in cele-

bration of your own salvation so that a massed gathering arrives
at the very altar. He used with the garlands for "crowded" and
"massed in a crowd"; even those of an idiom different from
ours say "crowded" for "packed."
( 1 3) You are my God, and I shall confess to you; you are my God,
and I shall extol you (v. 28): I know you are God, I know you are
Lord, through life I shall sing your praises as benefactor. I shall
confess to you because you hearkened to me, and came to be salvation
for me. Confess to the Lord because he is good, because his mercy is for-
ever (w. 28-29). Mter first prompting themselves to songs of
praise as ranked ahead of the others, they thus urge the others
as well to sing the praises of the good Lord as the one who with-
out envy makes available to everyone the springs of mercy. It is
important to acknowledge, of course, that it was appropriate
also for those besieged by those nations to recognize the one
coming from them according to the flesh and providing salva-
tion to everyone. In this way, after all, they become bolder
against the attackers, encouraged by faith in the blessing hid-
den in them. 16
16. Though this comment of Theodoret's may not be the obvious implica-
tion of the closing verse, Martin Luther (as quoted by Weiser), for whom this
psalm was his favorite, could resonate with the sentiments: 'This is my psalm
which I love-for truly it has deserved well of me many a time and has deliv-
ered me from many a sore affliction when neither the Emperor nor kings nor
the wise nor the cunning nor the saints were able or willing to help me."
Alleluia.
HE DIVINE DAVID EXPERIENCED many and varied
changes in circumstances: he both fled enemies and
pursued enemies, fell into despondency and in turn
experienced a more satisfying life, traveled the divine path and
stumbled in his travel, and again followed the divine laws. So he
gathered all these experiences together into one in this psalm,
and by putting together with one another the prayers offered
to God by him on each occasion, I he proposed a single instruc-
tion of value to people, and teaches in what he says how it is
possible to exercise [1821] virtue in practice. He is not without
concern, either, for precision in the teachings; rather, he associ-
ates the instruction about them with the moral norms. 2 So this
psalm has the capacity to bring those longing for perfection in
virtue to perfection in it, arouse to zeal those living a life of
ease, encourage the downhearted, correct the indifferent,3
I. So Theodoret's judgment on the genre of this unique composition,

which he is happy to associate with David after long being non-committal about
authorship, is that it is a miscellany of prayers recited over a long period. He
seems unaware of the tightly alphabetic structure of the psalm in the original,
which would disallow this view, just as we have seen him relying on information
from others about other alphabetic psalms (cf. Ps II I and I 12). So he is not
likely to have agreed with the view of a modern commentator like Weiser that
"this formal external character of the psalm stifles its subject matter," but rather
would have aligned himself with Dahood's appreciation of "a freshness of
thought and a felicity of expression." Theodoret's own grasp of asceticallore is
limited, and he is accustomed to recycling a limited range of spiritual maxims.
2. The psalm, then, is not merely moral in theme, but also contains teach-
ings, the focus of Theodoret's interest in the Psalter, as we have seen.
3. For Chrysostom, who possibly for reasons of length omitted this psalm
from commentary (as he omitted Ps 117, for similar reasons of brevity-length
being critical for a preacher with an audience), morality and in particular treat-
ment of the capital sin of indifference and the cardinal virtue of zeal! enthusi-
asm were at the focus of attention.
245
and, in a word, apply a manifold treatment to people's diverse

ailments.
(2) Blessed the blameless in the way (v. 1). He declares blessed
those traveling the royal way without deflection and not trans-
gressing the norms of the Law either to the right or to the left.
He brings out who these are, who walk in the Law of the Lord:
those who live like these have a blameless character. He calls
life a way: we all traverse it from womb to tomb. Blessed are those
who examine his testimonies, and seek him out with their whole heart
(v. 2). In commenting on the eighteenth psalm we explained
what is the difference between Law, testimonies, ordinances,
judgments, and commandments;4 but in summary form we
shall recall what we said. He gives the name Law to what was giv-
en by the God of all through the divinely inspired Moses; [he
also calls] it in turn commandments and orders as commanded
and ordered in royal fashion; ordinances in so far as they can
render the one performing [them] righteous; judgments in
that they give a glimpse of the divine verdicts and the appropri-
ate rewards both for those living lawfully and for those living
lawlessly; testimonies in that it testifies and reveals to what pun-
ishments the transgressors will be liable. So here, too, he bless-
es those who constantly examine God's testimonies and seek out God
with their whole heart. This does not belong to everyone, howev-
er, but to the one laying hold of the very pinnacle of virtue:
such a one does not divide his attention between God and
worldly concerns, but devotes himself wholly to God.
(3) Who commit no iniquity, but walk in his ways (v. 3). He
made this distinction also in the first psalm: there he declared
blessed the person meditating on the Law of the Lord day and
night, he demonstrated the fruit of meditation, and added,
"Not so are the godless, not SO."5 SO at this place, too, after de-
claring blessed the blameless, he teaches that the workers of in-
iquity developed a different way for themselves, and aban-
doned that determined by God. You commanded that your
commandments be strictly observed (v. 4). The Lord gives this bid-
ding in the Law, in the Old Testament authors, and in the sa-
4. Cf. Ps 19·7-9·
5. Ps 1.5·
cred Gospels; all of the divine [1824] Scripture is full of such
obligation. 6 He urges them not simply to observe, but strictly
observe-that is, with utter precision.
(4) Would that my steps were guided to keep your ordinances (v. 5).
This is the reason, he is saying, that I ask for my way to be di-
rected by your Law as if by some norm, that I may observe your
ordinances. And to show the fruit of this he adds, May I not then
be ashamed in fixing my eyes on all your commandments (v. 6): shame
is the fruit of lawlessness. The divine Apostle also said as much,
"So what fruit did you reap from what you are now ashamed
of?"7 Those who fulfill all of God's commandments have confi-
dence in that knowledge. I shall confess to you in uprightness of
heart, when I learn the judgments of your righteousness (v. 7). By con-
fession he means thanksgiving: I shall then be able to offer a
pure hymn, he is saying, when I learn all your judgments, and I
shall live by them.
(5) I shall keep your ordinances; do not forsake me altogether (v. 8).
Divine grace often leaves some people for a little while to en-
sure benefit for them from the experience here. Thus the
mighty Elijah was abandoned and experienced the feeling of
fear, and he learned the limitations of human nature; but
straightway he enjoyed divine grace once more. 8 Thus the di-
vine Peter made his denial and stumbled, but straightway the
Lord supported him. When he was completely bereft of divine
providence, Judas was a ready prey for the adversary. Blessed
David was abandoned after that sin, and fell foul of those ex-
treme troubles; but again he gained confidence in God, and
enjoyed care from that source, whereas Saul was completely de-
prived of it, and bereft of the grace of the Spirit while being in
the clutches of an evil spirit. It was therefore right for the in-
spired author to beg not to be forsaken altogether, that is, not to be
deprived completely of the providential grace.
(6) By what means will the young hold his course? By observing
your words (v. 9): a young one is unstable and inclined to evil; he
6. The Lord speaks in both Old and New Testament Scriptures-the Law
(through Moses), the other OT authors (prophetai), the GospeJs---or, in another
way of phrasing it, prophetai and apostles.
7. Rom 6.21.
8. Cf. 1 Kings 19.
is beset by various billows of passions. So he needs a guide to-

wards the haven of uprightness. This is characteristic of the di-
vine sayings: they are capable of turning one away from con-
trary ways, supplying correction, and leading to the divine way;
what rein and horsebreaker are to a foal, that is the function of
the divine word to the young. 9 [1825] With my whole heart I
sought you; do not cast me away from your commandments (v. 10).
Many seek God, but not with their whole heart: they divide it,
not only in the direction of worldly concerns but even to un-
seemly longings, envy, plottings, and schemes against the neigh-
bors. The devotee of divine things, on the other hand, conse-
crates all his attention to God, and depends on providence
from that source.
(7) I hid your sayings in my heart lest I sin against you (v. 1 1).
Whoever possesses gold or silver or precious stones does not
display them; instead, he conceals them inside within store-
rooms and chambers so as to escape the hands of burglars.
Likewise, the one in possession of the wealth of virtue hides it
in the soul lest by idle display the thieves of souls carry it off.
The verse teaches something else as well, urging [us] not to of-
fer the divine sayings to everyone: "Do not give the holy things
to the dogs," he is saying, "nor cast your pearls before swine."l0
(8) Blessed are you, 0 Lord; teach me your ordinances (v. 1 2), that
is, you are gentle and loving, and worthy to be praised by all.
For this reason I beg to learn from you what can make me
righteous. With my lips I announced all the judgments of your mouth
(v. 13): whatever I learn from your goodness I shall teach to the
ignorant.
(9) I took delight in the way of your testimonies as in riches of all
kinds (v. 14). While the way of virtue is troublesome, it is never-
theless very desirable to the perfect. This is the reason, to be
sure, that Christ the Lord said, ''Take my yoke upon you, be-
cause my yoke is mild and my burden light. "11 The inspired
9. Theodoret, who shows no awareness that the original has now moved to
the second letter of the alphabet, is thus far not finding the repetition of the
synonyms for Law deadening.
10. Matt 7.6.
11. Cf. Matt 11.29-30. Had he been aware of the practice, it would have
been apposite for Theodoret to mention the rabbinic practice of speaking of
word also means, The possession of your testimonies is more

satisfYing to me than every kind of wealth. The phrase in riches
of all kinds he does not add idly; rather, it indicates multifarious
wealth, for there are many forms of wealth: one person who is
called wealthy possesses gold, another silver, another a great
amount of land, in one case with crops growing, in another
case with seed sown, another possesses herds of cattle. The in-
spired author, however, included all these, compared them to
the divine testimonies and said the divine testimonies are desir-
able to him as all the forms of wealth are to lovers of wealth.
( 10) I shall meditate on your commandments, and ponder your
ways (v. 15). For this reason, he is saying, I shall constantly boast
of the meditation on your words, and pursue [my] journey in
your ways. I shall keep your ordinances in mind, I shall not [1828]
forget your words (v. 16): the memory of your sayings I shall keep
permanently with me.
(ll) Reward your servant (v. 17). It is not for everyone to
make this appeal: no one carrying about a bad conscience
prompts the judge to reward, whereas the person exercising
pure reasoning makes this appeal with confidence. Give me life,
and I shall keep your words: enjoying your assistance, I shall flee
the death of sin, and gain life from your words. open my eyes,
and I shall ponder the marvels of your Law (v. 18). Not everyone
reading the divine sayings ponders the marvels in them, but
those enjoying radiance from above. Blessed Paul also said just
that: "When one turns to the Lord, the veil is removed. Now,
the Spirit is the Lord." He himself, illuminated by the divine
light, was right to cry aloud, "All of us with unveiled 'face be-
hold the glory of the Lord as though reflected in a mirror and
are being changed into the same image from glory to glory, as
though from the Lord, the Spirit. "12 We, however, should beg
the Lord to remove the veil from the eyes of our mind and
show the power of the divine sayings.
( I 2) I am a sojourner in the land; do not hide your commandments
the Law as a yoke, and reinforce Jesus' claim to a teaching that is "quantitatively
easier because shorter and centred on the essential,' as Benedict Viviano says
(NfBC, 653)·
12.2 Cor 3.16-18.
from me (v. 19): we do not dwell but sojourn in the land, living a
short time and changing to another life. Not all, however, want
to acknowledge this; instead, they take great satisfaction in the
good things of this life as though lasting and permanent,
whereas the person instructed in the divine [truths] recognizes
the transitoriness oflife. Hence [the psalmist] calls himself a so-
journer, and asks never to ignore the divine commandments. My
soul desired to have a longing for your judgments at every moment (v.
20). Many people long for the divine judgments, and hanker
after the kingdom of heaven, but not always: at one time they
are satisfied with divine things, at another they follow the
body's passions, whereas the inspired author yearns to have this
longing constantly.
(13) You rebuked the haughty (v. 21): those who despise the di-
vine laws contract the disease of haughtiness, but become liable
to retribution from the righteous Judge. This was the experi-
ence of Absalom, of Saul, of Pharaoh, of Sennacherib, of Neb-
uchadnezzar, and of countless others. Aware of this, the in-
spired author, being inspired, added, Accursed those who turn
away from your [1829] commandments. The Law imposes this
curse on the transgressors: "Cursed be anyone," Scripture says,
"who does not adhere to the contents of the book of the Law so
as to practice them."13
( 14) Take from me insult and scorn, because I sought out your testi-
monies (v. 22). Nabal insulted the inspired author, calling him a
runaway slave; the Gathites insulted him.14 Distressed at them,
therefore, he prays for the insults to be deleted on the grounds
that he sought out the divine testimonies. So the present words
do not apply to the insults by Shimei: 15 they happened after the
sin, whereas those of Nabal and the others before the sin. Rulers
in fact took their seat and maligned me (v. 23). Saul, Abner,
Ahithophel, and Absalom abused David. Whereas your servant
meditated on your ordinances: acknowledging your lordship, I kept
your ordinances in mind. Your testimonies, in fact, are my constant
13. Cf. Deut 27.26.

14 Cf. I Sam 25.10-11; 21.10-15.
15. Cf. 2 Sam 16. Theodoret is here taking the historical reference of the
psalm so closely as to provide evidence for dating.
meditation, and your ordinances'my deliberations (v. 24): rejecting

all human explanation, I follow your norms.
(15) My soul adhered to thefoundation (v. 25)' In this he indi-
cated the extraordinary degree of humiliation. He spoke this
way also in the forty-third psalm, "Because our soul is brought
down to the dust, our stomach adhered to the ground. "16 Enliv-
en me with your word. He asks for life, not indiscriminately but
for life in keeping with the Law. I recounted my ways, and you
hearkened to me; teach me your ordinances (v. 26): I have indicated
to you, Lord, all my actions, and did not allow any of my doings
to remain hidden. For that reason accede to my requests: I ask
to gain a precise knowledge of your ordinances. Make me under-
stand the way ofyour ordinances, and I shall meditate on your marvels
(v. 27). We need divine understanding to practice virtue ac-
cording to the divine Law, by exercising loving-kindness not to
have regard for vainglory, through spiritual exercises not to cast
about for human commendation, and through the continence
that arises not from the shame of intemperance but from the
desire for virtue to practice continence. Thus the inspired au-
thor is right to ask for a share in divine understanding so as to
discern the way of righteousness.
( 16) My soul dozed from weariness; strengthen me with your words
(v. 28). The constant assault of sin often impairs the quality of
thinking, causes the athlete to fail, [1832] and produces the so-
called weariness,l? while the soul that is puffed up invites sleep;
sleep, however, brings on death. Hence the inspired author
asks to be strengthened and confirmed. He said this also in an-
other psalm, "Give light to my eyes lest I should ever fall into
the sleep of death,"IS referring to sin as death. Remove the way of
iniquity from me, and with your Law have mercy on me. I have chosen
the way of truth, I have not forgotten your judgments (vv. 29-30).
This request is necessary: it behooves us to ask help from the
God of all so that we may be deflected from the way of iniquity,
16. Cf, Ps 44.25.
17. The psalmist uses a term, akedia in the LXX, which rings a bell with
Theodoret as a well-known item in lists of hazards of the spiritual life, familiar
to later Byzantine spiritual directors like John Climacus, and known in the West
as accidie. Chrysostom would speak of rhathumia.
18. Ps 13.3.
choose the path of truth, and retain an indelible memory of

God's testimonies.
( 17 ) I adhered to your testimonies, 0 Lord; do not put [me] to
shame (v. 31). He did not say simply "followed," but adhered to,
that is, I did not exclude even the slightest of them from my
thinking. He seeks to gain the fruit of such an attitude, namely,
having no experience of shame. I ran the way of your command-
ments when you gave me largeness of heart (v. 32). There is need of
both, our enthusiasm and God's providence: divine grace is not
given to those who lack a lively enthusiasm, nor can human na-
ture practice virtue without help from above. 19 The inspired au-
thor also teaches this: I ran the way of your commandments
without hindrance on receiving from you facility in running.
He calls facility largeness. He says in another place, "In my dis-
tress you gave me space," and again, "You gave my steps room
under me, and my footprints were not weakened. "20
( 18) Make the way of your ordinances a law for me, Lord, and I
shall ever seek it out (v. 33). For Make a law Symmachus said,
"Give a glimpse," and Aquila and Theodotion, "Give light." I al-
ways need, he is saying, your illuminating guidance and legisla-
tion so as to know the way of your ordinances and to travel it
without hindrance. 21 Make me understand, and I shall search your
Law and observe it with all my heart (v. 34). The Lord bade us
search the Scriptures,22 but there is need of light from above
for those searching if they are to find what they are looking for
and keep what they have run to ground.
( 1 g) Guide me in the path of your commandments because I have
chosen it (v. 35). He does not simply ask the God of all to be-
19. This balanced statement of the respective roles of human effort and di-
vine grace in salvation, typically Antiochene, could even be a well-rehearsed dic-
tum, with even a jingle to the formula of both necessary ingredients, "our en-
thusiasm (prothumia) and God's providence (prometheia)."
20. PS4.1; 18.36.
2 I. Theodoret tries to preserve the force of the differing translations of
both LXX and alternative versions--a deliberateness that offsets Dorival's refer-
ence to the latter in this particular psalm as evidence of insertion by a later
copyist.
22. Cf. John 5.39; again that balance between human effort and divine
grace.
come his guide, but shows his desire for the journey. Turn my
heart to your testimonies and not to avarice (v. 36). Water naturally
flows downhill, and if it happens upon any outlet, [1833] it all
goes in that direction. Likewise, when the devil opened the way
to sin, human nature took a turn for the worse. 23 So it is very
appropriate for the inspired author to ask that his heart be
turned to the divine testimonies, and avoid having the other ex-
perience.
(20) Turn my eyes from looking at futility (v. 37). Futile is worth-
less and stupid; what are seen as life's pleasures are like that.
Solomon the sage spoke in that vein about them, "Utter futility,
everything is futility"; and after describing how he built houses,
planted gardens, and dug pools, he added, "Behold, it was all
futility, an option for the wind."24 So the inspired author asks to
incline the eyes of his mind towards a different vision, and not
to be taken in by the futility of realities of the present life. Give
me life in your way: let me live my life in accordance with your
laws. Set fast your direction for your servant to develop fear of you (v.
38): make me steadfast in observing your sayings, keeping
them unswervingly in fear of you, that is to say, May fear of you
rest upon me, terrifying me and not letting me stray from your
sayings.
(2 1) Remove the reproach against me which I have detected, because
your judgments are good (v. 39). Aquila, on the other hand, said
"dreaded" for detected, and Theodotion likewise, whereas Sym-
machus said, "which I reverence." By reproach here he means
what was done by sin: he dreaded it, feared it, and lived a sus-
pect life. Hence he did not add in his usual manner, Because I
sought out or observed your judgments, but Because your judg-
ments are good: not only did you threaten sinners with retribu-
tion, but you also promised salvation to those who repent; he
gave the name judgments to God's just verdicts. Behold, I longed
for your commandments; in your righteousness give me life (v. 40):
23. Theodoret acknowledges the Fall, but does not dwell on it.
24. Cf. Eccl 1.2; 2.11. If his readers include people living a life in the world,
Theodoret is in danger of encouraging in them an unhelpfully simplistic rejec-
tion of this life and "what are seen as its pleasures."
provide for the one hankering after it the life in righteousness.

(22) May your mercy come upon me, Lord (v. 41): all are in need
of divine loving-kindness, and the one who has attained to the
very pinnacle of virtue needs it constantly. Your salvation accord-
ing to your word. I shall reply to those casting words of reproach
against me (vv. 41-42): make available the salvation you prom-
ised in your sacred words, 0 Lord, so that I may speak confi-
dently with those who mock me; the person in the midst of
calamities bears the reproaches in silence, whereas the one liv-
ing the pleasant way converses with those engaging in insults.
Because I hoped [1836] in your words: I depend on your promise,
and go forward in this hope.
( 2 3) Do not take a word of truth utterly from my mouth, because I
was buoyed up with hope in your judgments (v. 43). The inspired au-
thor teaches us to love truth and request it from the God of all
with great confidence. I shall observe your Law always, forever and
ever (v. 44): thus I shall become more zealous in regard to ob-
servance of your laws. By the phrase forever and ever, to be sure,
he indicated the future life, in which the observance of the di-
vine laws, pure and undefiled, will be granted to everyone.
(24) I walked in open space because I sought out your command-
ments. I spoke in the presence of kings, using your testimonies, and was
not ashamed (vv. 45-46):25 traveling with great ease, and living
according to your commandments, he is saying, far from dread-
ing kings' influence I engaged them in conversation with great
confidence; the life in keeping with the Law is productive of
confidence. The mighty David is witness to this: before the sin
he spoke with Saul with great confidence, whereas after the sin
in flight from his parricide son he went about with eyes on the
ground and head covered. With the confidence of righteous-
ness the great Elijah charged Achab with impiety;26 likewise the
divinely inspired Daniel said to Nebuchadnezzar, "Now, 0 King,
let my advice be acceptable to you, wash away yo~r iniquities
with almsgiving and your sins with compassion for the needy";27
25. The oscillation in tenses in these verses owing to the LXX's difficulty
with the original forms goes without comment by Theodoret.
26. 1 Kings 18.
27· Dan 4.27.
likewise the divinely inspired Paul addressed Agrippa, Festus,

and Felix;28 likewise the triumphant martyrs scorned the impi-
ous kings.
(25) I meditated on your commandments, which I loved exceedingly.
I raised my hands to your commandments, which I loved (w. 47-48).
God's kingship [operates] not through word but through pow-
er;29 the one who does and who teaches will be called great in
the kingdom of heaven. 30 This is surely the reason the divinely
inspired author combined meditation with action: after saying,
I meditated on your commandments, which I loved exceedingly, and
giving evidence of his ardent desire, he added, I raised my hands
to your commandments, which I loved, that is, what I learned in the
divine sayings I put into action. Mter all, it is not listeners to the
Law who are righteous before God, says the divine Apostle, but
doers of the Law who will be justified. 31 I pondered your ordi-
nances: I engaged in constant meditation on them.
(26) [1 837] Remember your words to your servant, with which you
buoyed me up in hope (v. 49). In giving the Law God promised
both his particular benevolence to those keeping the Law and
retribution to the transgressors. So [the psalmist] asks God to
remember his own promises: you taught me to hope in them,
he says. And to show the benefit of the hope, he added, It con-
soled me in my humiliation, because your word gave me life (v. 50): I
had this consolation in the calamities, and borne up by it I ne-
gotiated the billows.
(27) Haughty people acted with extreme lawlessness, but I did not
turn from your Law (v. 51). He calls haughty Saul, Absalom, and
the king of the Ammonites, who committed those atrocities
against the people sent by him: 32 but they embraced a lawless
life, he is saying, whereas I followed your laws. The triumphant
martyrs, suffering harsh and cruel things from the inhumane
and godless tyrants, would also say this. I remembered your judg-
ments from of old, Lord, and was consoled (v. 52): I gave thought to
the story of Abel, of Abraham, of Isaac, of Jacob, of Joseph, of
Job, of Moses, how they were allowed to fall foul of various tri-
28. Acts 24-26. 29. 1 Cor 4.20.
30. Matt 5.19. 31. Rom 2.13.
32. Cf. 2 Sam 10.1-4.
als, and you later rendered them famous and illustrious, from
which I drew fitting comfort. 33 Despondency gripped me at sinners'
abandonment of your Law (v. 53): suffering badly I was heartened
by the memory of your judgments; yet likewise I grieved and
continued to be distressed on seeing many people transgressing
your laws without fear.
(28) Your ordinances were themes for my singing in my place of s~
journ (v. 54). Blessed David sojourned with the Philistines when
pursued by Saul;34 but in my view he refers in sojourn not to that
period but to the whole of life: he passed it not as a dweller but
as a sojourner, and spent his life singing of God's ordinances.
The other translators, in fact, rendered it thus, "All your orders
were songs for me in my place of sojourn." I remembered your
name at night, 0 Lord, and I kept your Law (v. 55). While the choir
of the saints always rises at night for praying and celebrating
the God of all,35 I am of the view here that he calls the time of
temptations night, as it brings gloom and falls upon people like
night. [1840] In this situation the recollection of the God of all
is particularly necessary, encouraging, heartening, and driving
out contrary thoughts. This has happened to me because I sought
out your ordinances (v. 56). Thus I managed to survive, he is say-
ing, and opt for the possession of your ordinances.
(29) You are my portion, 0 Lord, I said I would keep your Law (v.
57). God is the portion not of everyone but of those embracing
perfection. That is why he also became the portion and inheri-
tance of the priests and Levites: "For the sons of Levi," Scrip-
ture says, "there will be no· portion in the midst of their
brethren, because I the Lord am their portion. "36 Likewise in
the fifteenth psalm he said, "The Lord is the portion of my in-
heritance and of my cup. "37 So here, too, he means, Despising
33. The repetition of a narrow range of sentiments on the Law, which some
commentators find "stifling,» has not wearied Theodoret, who can still docu-
ment them with a series of biblical figures which we might find undiscriminat-
ing.
34. Cf. 1 Sam 27.5-7.
35. Theodoret referred in the preface and occasionally elsewhere through-
out the Commentary to this practice of religious communities, which he himself
had experienced and would again at the time of his approaching deposition.
36. Cf.]osh 13.33; Num 18.20.
37. Ps 16·5·
everything else I have you as portion, affluence, and wealth;

hence I hasten also to keep your laws.
(30) I made supplication to your countenance with all my heart (v.
58). Everywhere he inserts the phrase with all my heart, obeying
the Law even in this: for this the God of all also commanded,
"You will love the Lord your God with all your heart, with all
your soul, with all your strength, and with all your might. "38
Have mercy on me in keeping with your saying. He begs, not to have
mercy shown to him indiscriminately, but to attain the mercy in
keeping with the divine saying. This is also what a sensible pa-
tient would say to the physician, Attend to me as you know how,
as [medical] science prescribes. It is also what a sensible mer-
chant would say to the steersman, Guide the vessel according to
the norms of sailing, [steer it] as also knowledge dictates. It is
also the way we should announce the divine mercy; after all, the
one making the petition knows the way of mercy: often it
achieves salvation through correction, and retribution turns
out to be loving-kindness. This is also the way the surgeon cuts
and burns to achieve health for the sufferer. It is also the way
we should request mercy: there are times when he regales us
with mercy even through penury, proffers loving-kindness
through sickness, and in keeping with surgical practice heals by
the application of opposites. 39
(31) I pondered your ways, and directed my feet towards your testi-
monies (v. 59). The Hebrew, on the other hand, has "my ways,"
and the other translators rendered it likewise, as well as the
Septuagint in the Hexapla. 40 He means, Considering my ways, I
guided my steps towards your testimonies, not allowing them to
be diverted from the path leading to you. I was prepared and was
not alarmed in keeping your commandments (v. 60): since I made
38. Mark 12.30; cf. Deut 6.5.

39. The analogies of the physician and the surgeon in spiritual lore, and
even the navigator, are not novel, of course; Chrysostom, too, employed them
frequently. See my "The spirituality of Chrysostom's Commentary on the Psalms."
40. Theodoret as "textual critic" has a choice to make here. The array of
Greek textual resources available to him (see Introduction, section 3), and per·
haps the Peshitta, alert him to the fact that the (Masoretic) Hebrew text is
pointed to mean "my ways," which his own (Antiochene) LXX has corrected,
along with modern versions; so he goes with the flow, and despite the incon-
gruity offers a paraphrase.
myself ready for the onslaught of troubles, [1841] I did not

panic at their sudden onset. Thus the divine Daniel, thus the
blessed children, thus the remarkable Maccabees, thus all the
Savior's martyrs overcame the onslaughts of adversaries. The
Lord also gives this exhortation in the sacred Gospels, "Keep
awake because you do not know at what hour the thief is com-
ing."41
(32) Cords of sinners encircled me, and I did not forget your Law
(v. 61). He called the schemes either of demons or of human
beings cords, taking the basis of the figure from the encircling.
Likewise Isaiah, [saying,] "Aha, those who drag their sins along
as though by a long cord. "42 Although these cords wrapped
around me, he is saying, I did not expunge the memory of the
divine Law. Then he teaches also the reasons for the memory.
At midnight I rose to confess to you for the judgments of your righteous-
ness (v. 62): not only by day, but also by night at the very mid-
point of the night, when sleep comes upon human beings with
the greatest pleasure, I continued singing your praises, giving
full voice to your righteous verdicts. This was the experience
also of the divine Apostle [Paul] along with Silas, for he was in
prison with Silas: 4s imprisoned in the stocks after abuse and
scourging, he mingled hymn singing with prayer and reaped
the fruit of his excellent vigil, enjoying divine generosity.
(33) I am a partner of aU who fear you and keep your command-
ments (v. 63). Symmachus, on the other hand, said "associate"
instead of partner, and the Syriac, "friend": turning away from
those who choose what is opposed to your laws, I kept close
company with those who put great store by fear of you and
choose to live in lawful fashion. He said as much also in anoth-
er psalm, "To me your friends are extremely honorable, 0
God."44 The earth is fuU of your mercy, 0 Lord; teach me your ordi-
nances (v. 64). You pour out the fountains of mercy richly on
41. A loose reference to Matt 24.42-43.

42. Isa 5.18.
43. The long form of the text inserts this note in reference to Acts
16.19-25·
44. Ps 139.17 [Greek].
all, he says, make your sun rise on bad and good, send the rain
on righteous and unrighteous,45 and instead of giving vent to
anger every day, you show long-suffering to those who break up
others' marriages, those who are stained with innocent blood,
others who appropriate what is not rightly theirs, those who be-
smirch their tongue with blasphemies, and others who commit
other kinds of lawlessness. Exercising such loving-kindness,
then, regale me with it, too, Lord, by providing me with the
knowledge of your ordinances.
(34) You have shown kindness to your servant, [1844] Lord, in
keeping with your word (v. 65): I had experience of your good-
ness; hence I beg to enjoy it once more, and ask to live in accor-
dance with your laws. Teach me goodness and discipline and knowl-
edge, because I had faith in your commandments (v. 66). The
inspired author knows the usefulness of discipline, and the fact
that the Lord is exercising loving-kindness in applying it to hu-
man beings. This is the reason he asks to have a share in it: God
exercises goodness in applying correction, and correction pro-
duces knowledge. Likewise the prophet Jeremiah begs, "Cor-
rect us, 0 Lord, but in just measure, not in anger, lest you make
us few. "46 Likewise a sick person who longs for health goes in
search of cutting by steel and burning.
(35) Then he brings out the source of his knowledge of the
usefulness of correction. Before my humiliation I failed; hence I ob-
served your saying (v. 67). I brought correction on myself, he is
saying: the verdict of punishment was free of any injustice, cor-
rection following upon sin, and observance of the laws upon
correction. I fell ill, I had surgery, I got better. You are good, 0
Lord (v. 68): in reality you are good and loving. In your goodness
teach me your ordinances: being confident for that reason, I beg to
receive from you the knowledge of your ordinances.
(36) Iniquity of haughty people in my regard was multiplied, where-
as I shall study your commandments with my whole heart (v. 69):
45. Matt 5.45. At this point Bishop Theodoret launches into a catalogue of
capital vices that probably occurs to him from experience.
46.Jer 10.24. The generally moral nature of this psalm, without close histor-
ical association, allows Theodoret to give it a similarly general moral and asceti-
cal application that is not true of commentary on other psalms. It is also note-
worthy that he finds almost no Christological sense in this long psalm.
those practicing arrogance [towards me] hatch every type of

scheme against me, yet I am not provoked to respond to their
lawlessness, being restrained by your commandments. Their
heart was curdled like milk, whereas I meditated on your law (v. 70).
This resembles the inspired remark, "The heart of this people
became crass, they were dull in listening with their ears, and
shut their eyes. "47 It also resembles what is said in Exodus about
Pharaoh, "Pharaoh's heart was hardened."48 So he is saying,
While these latter people had a stubborn heart, the others
made their soft one hard, firming it and curdling it like milk,
but I adhered to the meditation of your Law.
(37) It was good for me that I was humbled so that I might learn
your ordinances (v. 71). The inspired author gives thanks for the
harsh remedies of the surgeon, having learned the health that
comes from them. [1845] The Law of your mouth is good for me be-
yond thousands of gold and silver pieces (v. 72): even if! was driven
out of the kingdom by my child, nevertheless, through correc-
tion I recovered your Law, which I consider of greater esteem
than all riches.
(38) Your hands made me and shaped me; give me understanding,
and I shall learn your commandments (v. 73). He reminds the Cre-
ator of his love for human nature: having devised everything by
a word, he is said to have formed humankind, not by use of
hands, being incorporeal, but by giving evidence of greater af-
fection towards this creature. So he begs the one who formed it
to furnish the creature with understanding. Those who fear you
will see me and rejoice, because I am buoyed up with hope in your words
(v. 74). I shall prove to be a basis of joy for the pious, he is say-
ing, by hoping in you and finding the fitting outcome of hope.
(39) I know, 0 Lord, that your judgments are righteousness, and it
was in truth that you humbled me (v. 75). He says this in particular
to show [God's] characteristic benevolence. I know precisely,
he is saying, that you are right and just in condemning me and
investing me with manifold troubles. Let your mercy, 0 Lord, have
the effect of consoling me (v. 76). But now is the time for loving-
kindness and comfort. According to your saying to your servant: to
47. Isa 6.10; cf. Matt 13.15.
48. Exod 7.13.
those practicing penance you promised your benevolence. He

said this also through Isaiah, ''When you turn back and groan,
then you will be saved";49 and through Jeremiah he cries aloud,
'Turn towards me, and I shall turn towards you. "50 Let your com-
passion come to me, and I shall live, because your Law is my medita-
tion (v. 77). He considers himself a corpse devoid of divine
benevolence; for this reason he begs to return to life through
divine loving-kindness.
(40) Let arrogant people be put to shame because they did me
wrong, whereas I shall meditate on your commandments (v. 78): in-
stead of cursing the foes, I pray for them: shame effects salva-
tion. So the healing he enjoyed he asks they, too, may attain.
Let those who fear you and know your testimonies turn to me (v. 79).
As one who is far from the band of the righteous on account of
his sin, and with all of them alienated [from him] as from God,
he begs to be united once more with them and reestablish the
communion with them. Symmachus, in fact, indicated this
more clearly, "Let those who fear you bring me back." [1848]
May my heart be blameless in your ordinances so as not to be ashamed
(v. 80). He longs to have his heart free of all blame: such [a
heart] is proof against shame. This is the reason, to be sure,
that at the very beginning of the psalm he declared the blame-
less blessed.
(41) My soul languishes for your salvation because I was buoyed
up with hope in your words (v. 81). Those who long for a thing
and are deprived of what they long for are said to languish; it is
the case with those very thirsty and short of water; it is the case
with those waiting for one of their friends from abroad, always
waiting, worn out by being disappointed in their longing. It is
also the case with those wrestling with some problems and
awaiting divine benevolence, languishing at the sight of this be-
ing delayed. My eyes languished for your saying, asking, When will
you console me? (v. 82). Both the divine promise and the divinely
inspired Scripture are also called a saying. So not only the one
awaiting the divine promise and expecting the solution of the
current problems languishes, but also the one reading the di-
49. Isa 3 0 . 1 5.
50.Jer 3.22.
vine sayings and longing to gain a precise knowledge of their

meaning interprets the discovery as comfort and consolationY
(42) Because I have become like a wineskin in frost; I have not for-
gotten your ordinances (v. 83). When a wineskin is heated it be-
comes puffed up, and swelling up it gets bigger, whereas in the
frost it hardens and freezes. Thus also the body naturally gets
puffed up with luxury, swells and revolts against the soul,
whereas by the roughness of exercise it is brought low and re-
pressed. Paul is witness to this when he cries aloud, "But I pun-
ish my body and enslave it lest after preaching to others I
should fail the test. "52 So the inspired author, too, when pur-
sued by Saul, was stronger than the passions; but when he en-
joyed peace, he fell foul of the impulses stemming from luxury,
and when brought low in his body he renewed the memory of
the divine laws. How many are the days of your servant? When will
you deliver judgment on those who persecute me? (v. 84). Human na-
ture's time is limited, he is saying: "the days of our years
amount to seventy years. "53 So when will you do me justice and
rid me of the adversaries?
(43) Lawless people told me idle tales, not at all like your Law, 0
Lord (v. 85). They advised the inspired author to do away with
the foes, but he obeyed the divine Law and awaited the divine
verdict. [1849] Yet the teaching of these sayings is very useful
to us as well: we ought to shun not only the fairy stories of pa-
gans and the unbelief of Jews but also the blasphemous teach-
ings of the heretics. All your commandments are truth (v. 86): this
is the reason I choose your Law, because I see all your com-
mandments adorned with truth.
(44) They unjustly persecuted me, help me. They came close to
bringing me to the grave, but I did not abandon your commandments
(w. 86-87). The adversaries' injustice and influence are consid-
51. An eloquent statement not only of the inspiration (theopneustos) of the

Scriptures but also of the salutary effects that come from their proper interpre-
tation.
52. 1 Cor 9.27. Theodoret does his best to respond to the psalmist's im-
agery, and makes a good fist of the figure of the wineskin for which, Dahood
observes, "in the long history of psalms interpretation no commentator has
proposed an acceptable interpretation."
53. Ps 9 0 . 10.
erable, he is saying; they were not far from depriving me of life

itself. In your mercy give me life, and I shall observe the testimonies of
your mouth (v. 88). He embellished the remark with humility: he
did not ask for life as a reward for righteousness, but begged to
receive it as a gift of mercy, promising to observe God's testi-
monies.
(45) Forever, 0 Lord, your word abides in heaven (v. 89): every-
thing, he says, is easy and possible for you the Lord; your com-
mand keeps the vaults of the heavens immovable. He said this
also in the hundred and forty-eighth psalm, "He established it
forever and ever; he issued a command, and it will not pass
away. "54 At the same time he hints that the ranks of angels that
dwell in heaven observe the divine Law and are free of any vio-
lation. For generation and generation is your truth (v. 90): you kept
it both for the generation of the Jews and for the other one that
came after it, meaning the people from the nations, who have
attained salvation through Jesus Christ our Savior. You estab-
lished the earth, and it continues. By your arrangement the day contin-
ues (vv. 90--~)l): you gave to the earth permanence for a long
period, and it has abided as you commanded; you distinguished
the day from the night, and it advances according to your laws.
Because all things are your servants: everything serves you, and
yields to your wishes, for you are the Creator of all things.
(46) If your Law had not been my meditation, then I would have
perished in my lowliness (v. 92). Each of the pious could say this
on encountering troubles: Joseph fleeing slavery, adultery, and
calumny; Daniel prevented from praying; those three [chil-
dren] obliged to worship the statue; the triumphant martyrs en-
during all kinds of punishment. Blessed David was right to say
this after being driven out by Saul and forced to live with
Philistines and godless people; after all, he would have been a
participant in their impiety had he not made the divine laws his
meditation. [1852] May I never forget your ordinances, because
through them you gave me life (v. 93): learning by experience that
your ordinances lead to life, I shall preserve the memory of
them indelibly. I am yours, save me, because I sought out your ordi-
54. Ps 148.6.
nances (v. 94). We cannot all employ this appeal: a slave to sin is
lying when naming himself [servant] of God; one is a slave of
the person by whom one is vanquished. So if we are free of sin
and have chosen the divine laws, we can employ that appeal.
(47) Sinners waited for me so as to ruin me; I understood your testi-
monies (v. 95). For waited for Symmachus and Theodotion said,
"looked forward to": while they hoped to dispatch me to death,
1 heeded your testimonies, and from that 1 reaped the fruit of
life. I saw the outcome of the whole process; your commandment is all-
embracing (v. 96). Symmachus, on the other hand, put it this
way, "I saw the outcome of every scheme; your commandment
is very comprehensive." All human things, he is saying-wealth,
affluence, influence, offices, commands, empires, and king-
doms-come to an end, and a rapid end, whereas your com-
mandment is extensive and indestructible, and it procures for
those who observe it that unending and eternal life, and good
things subject to no change.
(48) How I loved your Law, 0 Lord, it is my meditation all day
long (v. 97). Not everyone who fulfills the divine Law does so
with love: some are moved by dread and fear of punishment,
others are intent on glory from human beings. Sincere lovers of
virtue, on the other hand, hasten to fulfill the divine com-
mands through the disposition to good. Beyond my foes did you
instruct me in your commandment, because it is forever of interest to me
(v. 98). After admitting his ardent love for the divine Law, the
inspired author attribqtes everything to divine grace. Receiving
wisdom and knowledge from you, he is saying, 1 was content
with your Law: you gave me a greater insight than the foes.
Hence some are anxious to do away with me, whereas I cannot
bring myself even to take vengeance on the wrongdoers, keep-
ing before my eyes the everlasting gain of virtue.
(49) You gave me understanding above all my teachers, because
your testimonies are my meditation. You gave me understanding above
[my] elders because I sought out your commandments (vv. 99-100).
To kings it belongs to teach, to the ruled to be taught. Saul
ruled as king, and in age he was an elder, yet likewise neither
the authority of kingship nor his age in years [1853] brought
him sense; instead, he longed to do away with his benefactor.
The mighty David, on the other hand, while still ranked among
his subjects and of green years, had a love for good sense, and
could not bring himself to be involved in wrongdoing or take
vengeance on wrongdoers.
(50) I kept my feet from every evil way so as to keep your words (v.
101). It is not possible to travel two ways at once, intemperance
and moderation, righteousness and iniquity; instead, you must
avoid opposites and travel the straight. This, in other words, is
like you becoming guardian of the divine words. I did not stray
from your judgments, because you gave me your Law (v. 102): know-
ing you to be the lawgiver of these, I embraced them with com-
plete willingness.
(51) How sweet your sayings in my throat, beyond honey in my
mouth (v. 103): the sweetness of honey does not leave so pleas-
ant a taste in my mouth as the joy brought to my spirit by medi-
tation on your sayings. He used throat as the organ of speech;
meditation is through speech. By using those [sayings] the soul
reaps benefit here. I gained understanding from your command-
ments; for that reason I hated every way of iniquity (v. 104): under-
standing what is pleasing to you, I shunned all forms of evil.
(52) Your Law is a lamp to my feet and a light to my paths (v.
105): I do not walk in darkness, enlightened as I am by your
Law as by some lamp. We should realize, of course, that while
the Law is called a lamp, our Savior and Lord is the Sun of jus-
tice: it hardly illuminated one people like a lamp, whereas he
shed light on the whole world. Thus Christ the Lord called the
divinely inspired john a lamp, appearing to the jews while it
was still night; but then the true light dawned, which enlightens
everyone coming into the world. 55 He called the sacred apostles
light as sharing in that light and enlightening all people
through their teaching. 56 I swore an oath, and determined to observe
55. Theodoret has been dispatching these verses with a simple paraphrase,
not surprisingly considering the material; Scriptural documentation has been
missing. But with this verse he cannot resist a Christological reading, naturally
resonating with the Johannine prologue-though one wonders if he respects
the evangelist's meaning there in speaking of John as a light ("he himself was
not the light":John 1.8) and as "divinely inspired": does he take the John of the
prologue to be the evangelist?
56. Cf. Matt 5.14-16.
the judgments oj your righteousness (v. 106). He called the firm de-
cision of the soul an oath since most [human] affairs are con-
firmed by an oath.
(53) I was brought exceedingly low, 0 Lord; give me life according
to your word (v. 107). He did not say simply that he was brought
low, but was brought exceedingly low, and this despite being king
and inspired author, with the confidence of virtue, the splen-
dor of wealth, and power over the enemies. Yet he could never
bring himself to trust in wisdom, or bravery, or righteousness:
these he guessed to be gifts of divine grace. [1856] And the life
he requests from the one able to give it is not requested indis-
criminately: it is [the life] that is rational, lawful, made splendid
by the divine Law.
(54) Be pleased with the willing sentiments oj my mouth, 0 Lord,
and teach me your judgments (v. 108). The divine laws make plain
the majority of the works of virtue, but free will also adds a few.
So some sacrifices [are prescribed] by law, some come from
free will. The Law commanded the offering of some things in
regard to sin and failure and in regard to involuntary faults,
and payment of these was made to God like a debt of some
kind, whereas the offerings coming from the generosity of free
will he called gifts. Likewise in our time, too, the evangelical
sayings prescribe temperance and righteousness, whereas vir-
ginity, continence after marriage, poverty, solitary life, and liv-
ing in the desert are works of free will, transcending lawY Ac-
cordingly, the inspired author called them willing: what does
not fall under the necessity of laws, but is the fruit of a free will
in love with God, he rightly called willing. My soul is ever in your
hands, and I did not Jorget your Law (v. 109): protected by your
providence, I banished forgetfulness of your laws.
(55) Sinners laid a trap Jor me, and I did not Jorget your com-
mandments (v. 110): both human beings and demons hatch
many and varied plots against me, whereas I chose to travel the
direct path of your commandments. I received your testimonies as
57. As one versed in religious life, Theodoret is able to distinguish the living
of the evangelical counsels from the prescriptions of evangelical law. He sees
the gnome, free will, as critical factor, operating in both Old and New dispensa-
tions.
an inheritance forever, because they are my heart's joy (v. Ill): believ-
ing your testimonies to be an eternal and inviolate inheritance,
I am glad and rejoice in their possession. I inclined my heart to
perform your ordinances forever by way of recompense (v. 1 12). The
soul's counsel is like a balance, but it is the mind, which has
been given the function of taking the initiative, that holds the
balance; so if it applies itself to pious thoughts, it is necessary to
bend the beam in the direction of better things. The inspired
author claims to have done this, I inclined my heart to perform
your ordinances forever by way of recompense: perceiving the advan-
tage stemming from them, I gladly welcomed the labors in-
volved in them. 58
(56) To bring out how he chose the divine things, he added,
I hated lawless people, but loved your Law (v. 113): rejecting
thoughts proposing transgression, I preferred your Law. You are
my help and my support; [1857] I am buoyed up with hope in your
words (v. 114): I did not do this without your help, but I enjoyed
your aid and was nourished on your hope. Part company with me,
evildoers, and I shall study the commandments of my God (v. 115). I
addressed this, he is saying, to improper thoughts and to those
endeavoring to give me worthless advice: Propose no such ad-
vice to me; life in accord with the divine commandments is
preferable to me. I shall not simply follow them, but shall inves-
tigate them with utter precision so that no detail of them shall
escape my notice; instead, I shall discharge everything the Lord
of all ordained.
(57) Support me according to your saying, and give me life; do not
shame me in my expectation (v. 116): so, as I have this purpose,
grant me your providence lest I be disappointed in my hope
and be filled with shame. Here saying means promise, that is,
Provide me with the promised salvation. Help me, and I shall be
saved and shall meditate on your ordinances continually (v. 117): I
58. After dealing with the figure he sees underlying the verb "incline,"
Theodoret briefly touches on the sense of "recompense," which is in fact a mis-
translation of the Hebrew 'ereb, occurring also in v. 33 where the LXX correctly
rendered it "to Jhe end," but is dissuaded from repeating that sense here by the
presence of "forever" immediately preceding. The niceties are beyond
Theodoret, of course.
shall not be negligent in attaining the salvation of your ordi-

nances; rather, I shall make them my constant meditation. He
means meditation not only in words but also in deed. You
spurned all who departed Jrom your ordinances, because their reason-
ing is unjust (v. 118): 1 shall exercise this zeal regarding your
commandments in the knowledge that their transgressors have
become figures of ridicule and obloquy.
(58) I regarded all the sinners of the earth as transgressors; hence I
loved your testimonies (v. 1 19). For transgressors Theodotion said
"worthless" and Symmachus, "dross." The inspired author sug-
gested that, like God, he personally scorned the transgressors,
and devoted all his enthusiasm to fulfillment of the divine say-
ings for the reason that he knew the loss involved in transgres-
sion. Pierce my flesh with your fear: I was in fear of your judgments (v.
1 20). My soul, he is saying, is enveloped in fear of you; but
since the body and its limbs rebel against it, I beg you pierce
them with this fear so that they become dead to sin and follow
the guidance of the soul. This resembles that apostolic saying,
"Put to death your earthly limbs-fornication, impurity, pas-
sion, evil desire, and avarice, which is idolatry";59 [1860] and
again, "1 have been crucified with Christ; it is no longer I who
live but Christ lives in me. "60
(59) I performed judgment and righteousness; do not hand me over
to those who wrong me (v. 121). Having chosen to follow your
laws, he is saying, let me not become an easy prey to the adver-
saries. But who today has purity of soul like this so as to use
such words with confidence? The divine Apostle, to be sure,
said things resembling it: 'This, in fact, is our boast, the testi-
mony of our conscience."61 Welcome your servant to good things (v.
122). Symmachus, on the other hand, said, "Receive me as your
good servant," and Aquila and Theodotion, "Accept as a
pledge"-that is, 1 speak the truth, 1 am not lying; believe your
servant's promise, let it become a surety for my promise, be-
cause 1 shall be zealous to fulfill your laws. Let arrogant people not
calumniate me. Calumny is distressing, even if it brings great re-
ward; even the remarkable Joseph fell foul of it, and countless
59· Co! 3.5. 60. Ga!2.19-20.

61. 2 Cor 1.12.
others. The Lord also bids us pray not to enter a period of
tria1. 62 So it was nothing inappropriate that the inspired author
did in making this request: the calumny of the haughty and
powerful is especially harmful, injustice combined with influ-
ence wreaking greater damage.
(60) My eyes faill!d in [expectation of] your salvation and of the
saying of your righteousness (v. 1 23). Here again he calls the
promise a saying. I constantly look forward to salvation from
you, he is saying, and await the fulfillment of the promise. He
put faill!d to bring out the intensity of the longing. Deal with your
servant according to your mercy, and teach me your ordinances (v.
124). The practitioner of such a great virtue asks to attain mer-
cy, and begs to enjoy salvation through it. Far from requiring
reward, he begs loving-kindness.
(61) I am your servant, give me understanding and I shall know
your testimonies (v. 1 25). While all people are servants of God by
nature, it is by disposition that some choose God's lordship. As
one of this company, the inspired author calls himself servant,
and asks to be granted understanding so as to know God's testi-
monies. Time for the Lord to act: they have scattered your Law to the
winds (v. 126). Being the one who governs everything with
measure and rule, God puts up with people's sins for a long
time; but when he sees evil on the increase through long-suffer-
ing, then he brings retribution to bear. So [the psalmist] says
this here, too: It is time to rise up to assist the wronged, 0 Lord;
the enemies absolutely trampled on your Law.
(62) [1861] Hence I loved your commandments above gold and
topaz (v. 127): so while they scorned your Law, I consider your
commandments more valuable than gold and precious stones.
Topaz is one of the precious stones, and by [mention of] one he
implied them all, though it is likely that at that time it was es-
teemed ahead of the others. Hence I took all your commandments
as my rull!; I hated every unjust way (v. 128): desire produces en-
thusiasm, and enthusiasm led him to recommend the straight
path, and he loathed the way of iniquity.
(63) Wonderful are your testimonies; hence my soul studied them (v.
62. Matt 6.13.

129). He showed that it was not without reason that he loved

them: they are estimable, he is saying, capable of enchanting
and prompting love in those able to discern them. And whence
did you come to learn. their virtue? The explanation of your words
sheds light and imparts understanding to infants (v. 130). Illuminat-
ed by your light, he is saying, I received this knowledge; your
Law imparts understanding to all held in the grip of ignorance,
resembling babies.
(64) I opened my mouth and sucked in breath, because I panted af
ter your commandments (v. 131). By mouth here he refers to the
mind's enthusiasm: it draws in the grace of the Spirit. He says
elsewhere, "Open wide your mouth, and I shall fill it";63 and the
divine Apostle prayed that a word be given in the opening of
the mouth;64 and the inspired author himself ~aid in another
psalm, "The Lord will give a word to those bringing the good
news with great power. '>65 He said this here, too, I opened my
mouth, and sucked in breath, because I panted after your command-
ments: since you saw me longing for your commandments, you
accorded [me] your grace. Gaze upon me and have mercy on me in
the judgment of those loving your name (v. 132). He asks to attain
the divine benevolence, not simply but, he says, as you are in
the habit of providing mercy to those who love you; this is the
meaning of in the judgment of those loving your name, that is, I beg
to enjoy the same verdict as they do.
(65) Guide my steps by your saying; may no iniquity gain control
over me (v. 133): with our prior movement of enthusiasm, and
God's provision of help and guidance in the journey, there is
no room for the influence of sin.66 Redeem me from people's calum-
ny, and I shall keep your commandments (v. 134). Christ the Lord
declared enviable and blessed those who are mocked and ca-
lumniated, [1864] but also bade them pray not to enter into
temptation. 67 So the prayer of the inspired author accords with
the evangelical laws.
63. Ps 81.10. 64. Eph 6.19.
65. Ps 68.11.
66. Though we have seen Theodoret elsewhere carefully balancing the role
of human and divine in the spiritual life (cf. notes 19 and 22 above, e.g.), here
he concedes a priority to the former.
67. Cf. Matt 5.11; 6.13.
(66) Make your face shine on your servant, and teach me your or-
dinances (v. 135)' The divine is incorporeal, simple, and without
composition. Sacred Scripture, however, speaks about it in a
rather corporeal and concrete fashion, adjusting its language to
human nature. 68 So the shining of the divine face is to be taken
as the end to sorrows and the provision of good things. My eyes
shed streams of water since I did not keep your Law (v. 136). This is
also the apostolic law, "If one member suffers," it says, "all
members suffer with it."69 So the inspired author aims at the
evangelical perfection, lamenting the others' transgressions. By
streams of water he referred to the abundance of tears, meaning,
I shed tears like a spring on perceiving people's transgressions.
(67) You are righteous, 0 Lord, and your judgments upright. The
testimonies you enjoined are righteousness and truth pure and simple
(vv. 137-38): you manage all things justly, 0 Lord, out of care
for people and in your wish to make them doers of righteous-
ness. You gave a Law, you leave transgressors in no doubt what
penalties they will pay, you promise good rewards to the obser-
vant, and you confirm your promises by actions. The phrase
truth pure and simple indicates this. Zeal for you consumed me, be-
cause my foes forgot your words (v. 139). The inspired author
laments those living a life of lawlessness, and on seeing the law-
giver despised he is rightly angered. This zeal made Phinehas
celebrated; this [zeal] rendered the great Elijah famous; burn-
ing with this [zeal] the triumphant Stephen accused the Jews of
unbelief; exemplifYing this [zeal] in himself, the divinely in-
spired Paul cried aloud, "Who is weak and I am not weak? who
is scandalized and I am not on fire?"70 And blessed Luke says of
him that in Athens his spirit was afflicted within him seeing the
city given over to idolatry.71
(68) Your saying is tested exceedingly, and your servant loved it (v.
68. Chrysostom, whose term synkatabasis does not occur here, could not
have expressed the principle better himself: God communicates himself in Ue-
sus and) the language of the Scriptures in human fashion. Antiochenes, with
their wholehearted acceptance of the Incarnation, understand this better than
most; Theodoret, for instance, exemplifies it in his earnest efforts to unpack
the psalmist's imagery.
69.1 Cor 12.26. 70.2 Cor 11.29.
71. Cf. Acts 17.16.
140). Your word is tried and true, he is saying, and free of all
blame; I have an ardent affection for it. I am too young and de-
spised; I have not forgotten your ordinances (v. 141). When God
commanded the divine Samuel to entrust kingship to one of
the sons of Jesse, [1865] he rejected all the others, boasting
though they did of good health, strength, and beauty of form;
he asked Jesse if there were no children left, and on his saying
there was a tiny stripling remaining, who tended flocks and was
therefore unsuitable for kingship, the prophet bade him be
brought and immediately on his arrival anointed him.72 The in-
spired author recalls this gift here, saying, Though I was young
and considered insignificant by my parents, you granted me
such great grace, and made me both prophet and king, in grati-
tude for which I long with complete enthusiasm to observe
your ordinances.
(69) Your righteousness is righteousness forever; and your Law [is]
truth (v. 142). The one who obeys human laws does not enjoy
esteem in the present life from the lawgivers, whereas those fol-
lowing the divine commandments have eternal life as a reward
for their labors. As well, human laws do not all have what is
right on their side in every case, whereas the Law of God is con-
spicuous for truth. So he is right to say, Your righteousness is right-
eousness forever; and your Law [is] truth. Tribulations and trials have
come upon me (v. 143). The lovers of virtue are saddled with
these things. Your commandments are my concern: from their
teaching I learn fortitude, and bear distress nobly. Your testi-
monies are righteousness forever (v. 144), that is, They are the
source of eternal goods. Give me understanding, and I shall live:
enlightened by you I shall enjoy the true life.
(70) I cried out with my whole heart; hearken to me, 0 Lord, I shall
seek out your ordinances (v. 145). Again he calls the soul's enthusi-
asm a cry; hence he added with all my heart. Thus Moses also
cried aloud while saying nothing, and God replied to him as he
prayed in his mind, ''Why are you crying aloud to me?"73 I cried
72. Cf. 1 Sam 16.

73· Exod 14. 1 5.
out to you; save me, and I shall observe your testimonies (v. 146): re-
ceiving salvation from you, I shall become a guardian of your
laws.
(7 1) I rose at an early hour and cried out, I was buoyed up by hope
in your words (v. 147). Though the inspired author was king, en-
veloped in countless concerns, and in addition to them com-
mitted to contests in war, he offered supplications to God not
only in daylight but also in the middle of the night, not waiting
for cockcrow. This was the extent of his longing for God, the
Creator, this was the enthusiasm with which he requested help
there. My eyes anticipated dawn to meditate on your sayings (v. 148).
He did his meditating on the divine laws not only at the time of
sweet sleep but also at dawn. [1868] We, on the other hand,
though living a life of poverty and free of any worry, spend the
night wallowing in our bed, not even after daybreak offering
the hymn to the giver of good things.
(72) Hear my voice, 0 Lord, in your mercy; in your judgment give
me life (v. 149). The man abounding in so many good things
begs to attain mercy; he asks for mercy not indiscriminately but
according to an advantageous verdict. Those persecuting me un-
lawfully made their approach; they were far from your Law (v. 150).
Those bent on attacking the righteous person are far from the
divine laws; Scripture says, ''Whoever rejects you rejects not you
but the one who sent you,"74 and, "I shall be a foe to your foes,
and an adversary to your adversaries. "75
( 73) You are near, 0 Lord, and all your ways are truth (v. 1 5 1 ) .
You see everything, Lord, he is saying; instead of keeping your
distance, you fill the world, and you govern creation by exercis-
ing truth. God himself also says this through the prophet, "I am
a God who is nearby, and not a God far away";76 and blessed
Paul says, "In him we live and move and have our being. "77 From
the beginning I knew from your testimonies that you established them
forever (v. 152). He calls heaven and earth testimonies: "Go
74. Luke 10.16, loosely recalled.

75. Exod 23·22.
76.Jer 23.23 [LXX).
77. The words of Epimenides, in fact, quoted by Paul in Acts 17.28.
down," he says, "and call heaven and earth to testify to them. "78
Hence the mighty Moses in beginning the song said, "Take
heed, heaven, and I shall speak; and let earth hear words of my
mouth. "79 In them God's providence is constantly visible: every-
thing travels with great speed. From this I have precise knowl-
edge, he is saying, that you are near, you are part of what hap-
pens, and no development escapes your notice.
( 74) Behold my lowliness and deliver me, because I have not forgot-
ten your Law (v. 153). 'The one who humbles himself will be ex-
alted," according to the Lord's saying; and "Blessed are the
poor in spirit, because theirs is the kingdom of heaven. "80 The
divine author arrayed the other virtues along with this, and
with it as an enticement he appeals for divine help. Deliver judg-
ment in my favor, and redeem me; for the sake of your word give me life
(v. 154). He reminds the Lord of his promises, asks for salva-
tion from him, and begs him to judge himself and his adver-
saries.
(75) Salvation is far from sinners, because [1869] they have not
sought out your ordinances (v. 155). Those living a life of lawless-
ness, he is saying, deprived themselves of the very salvation
from you, unwilling as they were to learn what your law re-
quired them to do. Your mercies are many, 0 Lord; according to
your judgment give me life (v. 156): the wealth of your loving-kind-
ness is great, your verdict [is] just. On that basis I beg salvation.
( 76) Many are those who persecute me and trouble me; I have not
turned away from your testimonies (v. 157). Despite being beset
with numerous calamities, he is saying, I could not bring myself
to transgress any of the laws laid down by you. In stating the
theme of the psalm, we claimed that the divine David assem-
bled in this psalm all that had happened to him, and that some
[verses] relate to the troubles that originally happened to him
under Saul, and others at the hands of Absalom. B) It is clear, of
78. One wonders why Theodoret feels it necessary to come to this far-
fetched interpretation of "testimonies.» The text he quotes in support from
Exod 19.21 says nothing of the sort, unless he has to hand a rogue form of the
LXX, and the quotation from the Song of Moses is hardly relevant. We have
seen him insecure in his recall of Scripture before, of course.
79. Deut 32.1. 80. Matt 23. 12; 5·3·
81. This is indeed the judgment Theodoret made on the psalm's origins at
course, that he spoke this verse when pursued by Saul: at that
time he was not experienced in sin. I saw heedless people, and I
was aghast, because they did not observe your sayings (v. 158). Thus
blessed Paul mourned for Jews, thus the Lord mourned for
Jerusalem, thus the divine Jeremiah lamented the people's law-
lessness.
( 77) See that I loved your commandments, 0 Lord; in your mercy
give me life (v. 159). He constantly makes mention of command-
ments, laws, ordinances, and testimonies, revealing his longing
in their regard. The beginning of your words is truth, and all the
judgments of your righteousness are forever (v. 160): you have prom-
ises that are unfailing; you adorn your pledges with truth, you
confirm [your] words in action. By beginning of [your] words he
refers to the promises to Abraham: from him sprang the race of
Jews. But he fulfilled the promises and made the people grow
like the stars of heaven in number, and in his seed he blessed
all the nations in keeping with the promises. 82 He indicated
this, in fact, in saying, all the judgments ofyour righteousness are for-
ever: being a prophet he saw Christ's everlasting sway. Hence he
also said the beginning of the divine sayings was adorned with
truth.
(78) Rulers persecuted me without cause, and my heart was in
dread of your words (v. 161). I was not afraid of those attacking
and pursuing me, he is saying, but I was in dread of your laws.
Hence even on finding the enemy asleep, I did not dare to kill
[him]; and in pity for that loathsome, parricidal son, I said,
"Spare me my little son. "83 [1872] I rejoice at your sayings like
someone discovering many spoils (v. 162). Since he had mentioned
enemies in pursuit, it was right for him to make mention also of
spoils. He means, If I had slain them all and had taken as much
booty as I collected, I would not have been so happy as in re-
joicing at your laws. 84
the beginning. Fortunately, he has not been specific about the provenance of
most verses, and we have had from him an unusual amount of general spiritual
teaching-if repetitious and platitudinous like the psalm itself.
82. Cf. Gen 12.2-3. 83.2 Sam 18.5.
84. No one can say Theodoret has not done his best to find something origi-
nal-if not Dahood's "freshness of thought and felicity of expression "-in each
of the psalm's many verses on a limited theme.
(79) I hated and loathed iniquity, !mt I loved your Law (v. 163).
This verse is true, too: the person ardently in favor of divine
things abhors the opposite. Seven times a day I praised you for the
judgments of your righteousness (v. 164). Some rendered seven
times as "many times." Both imply the ardent love of the in-
spired author: he did not experience a surfeit of divine hymn
singing.
(80) Great peace for those who love your Law, and they suffer no
stumbling (v. 165): those on fire with love of God and in posses-
sion of peace with him through observance of the command-
ments, even if attacked by all human beings, live a satisfying
life. The divinely inspired Paul testifies to this in his cry, "M-
flicted in every way but not crushed, perplexed but not driven
to despair, persecuted but not forsaken, cast down but not ru-
ined."85 And the Lord sent the sacred apostles, like sheep
among wolves, into the whole world, saying to them, "My peace
I give to you, my peace I leave to you. "86
(81) I looked forward to your salvation, 0 Lord, and loved your
commandments (v. 166): not even when beset with calamities did
I abandon sound hope; instead, I continued to await your salva-
tion and follow your commandments. My soul observed your testi-
monies, and loved them exceedingly. I kept your commandments and
your testimonies, because aU my ways are before you, 0 Lord (vv.
167-68): knowing that you have sight of everything, as one liv-
ing under your gaze I not only discharged your command-
ments but even did so with ardent affection.
(82) Let my prayer come near in your presence, 0 Lord; give me un-
derstanding according to your saying (v. 169). Offering every sup-
plication, he begs that his prayer be accepted and not rejected;
and he asks to receive understanding, not of the human kind,
but the knowledge of the divine sayings. Let my request come in be-
fore you, 0 Lord; according to your saying rescue me (v. 170). He
calls supplication request; I found it also in the other [1873]
translators. By using different expressions, of course, he ap-
peases the Lord. 87
85· 2 Cor 4.8-g.
86. Cf. Matt 1O.16;John 14.27.
87. Theodoret has no problem with the psalmist's ringing the changes on a
(83) May my lips belch forth a hymn when you teach me your ordi-
nances (v. 171). The belch corresponds to the food: on learning
your ordinances, he is saying, I shall offer hymn singing to you,
the teacher of such things. 88 Let my tongue utter your sayings, be-
cause all your commandments are righteousness (v. 172): I shall dedi-
cate my tongue to meditation on your sayings, knowing your
commandments are adorned with complete righteousness.
(84) Let your hand be active to save me, because I chose your com-
mandments (v. 173). While Symmachus said "preferred," Aquila
and Theodotion said, "made a choice." By hand he refers to the
divine action, by which he begs to attain the divine salvation. I
longed for your salvation, 0 Lord, and your Law is my concern (v.
174). I long to attain salvation from you, he is saying, having
your Law as my constant concern. My soul will live and praise you,
and your judgments will help me (v. 175): I know that I will not be
disappointed in my hope, but will attain the true life from you,
and will praise you, the giver of goods.
(85) I went astray like a lost sheep (v. 176). To say this was ap-
propriate both for the inspired author after the sin and for the
whole human race. Seek your servant, because I did not forget your
commandments. Even if he transgressed some of them, he did
not resign himself to complete forgetfulness of them. Neverthe-
less, the inspired author offered this prayer, while the whole hu-
man race attained salvation. The good shepherd went in haste
after the straying sheep, and after going around mountains and
hills-going astray in those times meant worshipping the
demons-he found it and took it back on his shoulders, and he
was happier with it than with the ninety-nine that did not go
astray.89
(86) Mter making our commentary on the psalm in summa-
few simple ideas on observance ofthe Law, as he says on v. 159: if it is not suffi-
cient to entertain the thought of David suffering a range of difficulties, he sees
imprecatory value in his dressing up the few ideas differently. Fortunately, igno-
rance kept him from having to account for the psalm's alphabetic structure.
88. This figure, perhaps for reasons of delicacy shown also at Ps 145.7,
Theodoret does not develop, as he did not do so at the opening of Ps 45.1 un-
like Chrysostom's exploitation of it to explore the notion of biblical inspiration.
See my "Psalm 45: a locus classicus for patristic thinking on biblical inspiration.»
89. Cf. Matt 18.12-13.
ry fashion, we urge the readers not to be satisfied with what is

written, nor to consider that this applies only to the inspired au-
thor. Instead, let each one draw fitting benefit from these [writ-
ings], and ensure that the remedy wards off one's own pas-
sions.gO
go. It has been a lengthy work of commentary, and Theodoret is doing him-
self less than justice in admitting to his readers-a rare address--that he was
unusually concise in its performance. Unlike his opening remarks, he sees the
commentary being more moral than expository (cf. note 2); and-also a rari-
ty-he concedes that the psalm has a general applicability.
A Song of the Steps.

HEODOTION HAS "MELODY of the Ascents," while
Symmachus and Aquila have "for [1876] the Ascents."
Of course, "the ascents" or "the steps" indicate the re-
turn of the captured people from Babylon. l The grace of the
Spirit, foreknowing both the captivity and the coming libera-
tion, foretold both the one and the other, both devising their
benefit and offering us an advantage from it. Not every [psalm]
of the Steps, however, prophesies the same things; instead, one
treats of the troubles in Babylon, another the good tidings of
the return, another the joy en route, still another the wars
breaking out after the return, a different one the building of
the Temple. The variety of the inspired discourse dispels the
[sense of] surfeit from the singing. Each of these psalms is
drawn up with a view to the chorus of holy people then living:
the inspired word brings them forward to utter the contents.
(2) The first [psalm] of the Steps, of course, explains both
the troubles and the divine benevolence. I cried to the Lord in my
tribulation, and he hearkened to me (v. 1). The opening taught
both the magnitude of the distress and the remarkable degree
of divine loving-kindness: in my distress, he is saying, I pleaded
with the Lord, and enjoyed benevolence. Then he mentions
also what words he used in his pleading: Lord, rescue my soul from
unjust lips and from a deceitful tongue (v. 2). I beg to be delivered,
l. This psalm begins a series of fifteen Songs of the Steps (so-called possibly
for structural reasons), also known as Pilgrim Songs for their traditional associ-
ation with the captivity and return. As in Chrysostom's case, this historical inter-
pretation may be the reason why direct reference to David as author is shelved
by Theodoret in favor of alternative phrases we noted also in the case of psalms
bearing Asaph's name, like "the grace of the Spirit," and "the inspired word."
279
he is saying, from those plotting unjust schemes and employing

treacherous stratagems. Of this kind were those who set snares
for Daniel in connection with his VOW,2 the harsh accusers of
those of Hananiah's company.
(3) What should be given to you, and what further supplied to you
for a deceitful tong;ue? The warrior's sharpened arrows together with the
coals from the wilderness (vv. 3-4). The grace of the Spirit here
gives heart to those depressed, and gives a glimpse of the just
sentence delivered against those employing guile. He calls the
God of all warrior, and the sharpness of punishments the war-
rior's arrows by analogy with the arrows fired and easily cleaving
the air; coals from the wilderness means the severity, devastating
and desolate effect of the punishment; fire is naturally like this.
The meaning is, Do not be discouraged when stricken by the
unjust tongue: the punishments sent by the just Judge are fit-
ting, resembling as they do the swiftness of arrows and the ac-
tion of desolating coals.
(4) Alas, my sojourn is prolonged (v. 5). This is what I uttered in
my prayer, he is saying, and on hearing it the loving [God] took
pity. He calls life in a foreign land sojourn. A period of seventy
[years] is rightly called long: the inspired author said such a life
of human beings is complete, ''The days of our years," he says,
"amount to [1877] seventy years. "3 I dwelt with the tents of Kedar.
Kedar was the second son of Ishmael, and his progeny have
dwelt not far from Babylon to this day. So since from the begin-
ning they were in opposition with one another-"Cast out the
slave girl and her son; the son of the slave girl shall not inherit
along with my son Isaac, "4 Scripture says,-they were right to
deplore their own fate of losing their former freedom, living
like half-slaves and obliged to serve.
(5) My soul sojourned a long time (v. 6). My period of sojourn
was long, he is saying. With those who hate peace I was peaceable;
when I spoke to them, they warred against me without reason (vv. 6--7).
Here he teaches [us] the depravity of the Babylonians: having
2. Cf. Dan I.
3. Ps 90.10.
4. Cen 21.10.
no charge to level they kept hatching plots, and treated those

embracing peace like enemies. 5
5. Though Albright has suggested that the tight "step" structure of these
psalms in the original restricted the composer's inspiration, this cannot be the
reason why Theodoret (and Chrysostom) dispatches them so curtly. Perhaps he
sees them as simply stanzas of the one work, rather like the divisions of Ps 1 19
just completed, and to be disposed of with equal brevity. The strength of the
traditional association with return from captivity may also preclude his adopt-
ing an eschatological in terpretation.

HIS PSALM ALSO BEARS on those living in Babylon.
I lifted up my eyes to the mountains, from where will come my
help (v. 1): beset by many and varied sorrows, I cast my
eyes in all directions in my desire to enjoy some assistance. My
help is from the Lord, the maker of heaven and earth (v. 2): but I
know that, while I shall enjoy no human help, God's benevo-
lence alone is sufficient for me. To bring out the efficacy of the
help, he went on, The maker of heaven and earth: he who formed
these things by a word is capable of meeting my needs, too. At
this point the inspired author explains what needs to be done
for them: May he not let your foot slip, nor the one guarding you
slumber (v. 3). If you continue to have firm hope in him, he is
saying, you will receive complete care from him. He employed
the phrase nor the one guarding you slumber in human fashion by
analogy with those keeping careful guard over flocks and
armies and cities. For he indicated the fact that the divine na-
ture is free from passion by what follows.
( 2) Behold, he will not slumber, nor will the one guarding Israel go
to sleep (v. 4): the guard is naturally wakeful, whereas you totter,
and for his part he will treat neglect like a kind of slumber; he
will no longer take care of you, giving free rein instead to those
choosing to devise schemes.! The Lord will guard you, the Lord
your protection at your right hand (v. 5). This he said also in the fif-
teenth psalm, "I foresaw the Lord ever before me, because he is
at my right hand lest I totter."2 So at this place, too, [1880] he
is saying that he is at your right hand and will protect and guard
you and accord you complete providence.
1. The comment does not seem to bear on the drift of the verse, or the
psalm as a whole.
2. Ps 16.8.
282
(3) By day the sun will not burn you, nor the moon by night (v. 6).
They say the moon is not only wet but also hot, and burns bod-
ies like the sun. [The psalmist] means instead, By night and by
day you will enjoy providence from him and be kept clear of
harm. He reminds them also of past history: when they were
freed from the slavery of the Egyptians, they were covered by
the cloud and suffered no effects of the sun's rays.3 The Lord
will guard you from all evil, the Lord will guard your soul. The Lord
will guard your coming in and your going out, from now and forever
(vv. 7-8). In these words he indicated the manifold providence
of God: when it is present we prove stronger than the hostile
enemy and avoid the snares of people seen and unseen. 4
3. Not quite the function of the cloud spoken of in Exodus and Numbers.
Theodoret seems aware of ancient ideas of the moon·s harmful potency,
though (pace Dahood) taking the verse in a more benign fashion.
4. Again the psalm is dispatched curtly, despite the spiritually fertile senti-
ments of the psalmist, which could-had Theodoret been inclined-have been
applied at some little length to the lives of his readers. He hardly shares Weis-
er's response: "This psalm produces by the simplicity of its language and piety a
deep impression that continues until this day."

HEREAS THE INSPIRED AUTHOR applied the pre-
vious psalms to those who were discouraged, the one to
hand [he applied] to those already in receipt of the
good news of return and engaged in the longed-for journey.
Rejoicing and dancing, in fact, they say to one another, I was
pleased with those who said to me, We shall go to the Lord's house (v.
1). This is the voice of piety: they exult and are glad at the
prospect, not of recovering their houses but of seeing the di-
vine house. Our feet are standing in your halls, 0 Jerusalem (v. 2).
Already, he is saying, we seem to be standing in those sacred
halls and performing the divine rituals. 1
(2) Jerusalem built as a city, to be part of it at the same time (v. 3).
Symmachus, on the other hand, put it this way, 'Jerusalem built
as an interconnected city": now deserted and with scattered
houses, it will flourish again and be populated, and will recover
its former ramparts. There it was, in fact, that the tribes went up,
tribes of the Lord, Israel's testimony to confess to the name of the Lord
(v. 4). The tribes were divided . in the time of Rehoboam, and
ten were separated from the Davidic kingdom; but after the re-
turn a single rule prevailed, everyone trekking to Jerusalem in
keeping with the divine Law to offer to God [1881] the custom-
ary worship.2 So at this point the inspired author prophesies
this, that the tribes will recover their former unity and converge
I. This might seem an appropriate place to make some remark about the
Christian liturgy; but Theodoret is in no mood to expand on the text. Any es-
chatological sense would be a luxury at this time.
2. The picture of national unity after the return from Uudah's) exile in
commentary on these verses does not take account of the annihilation of Israel
in the eighth century; north and south were no longer on equal terms to recon-
stitute a confederacy.
284
on Jerusalem, singing God's praises in customary fashion. He

used the term testimony of the divine Law, which explicitly bade
Israel come together at the place chosen by the Lord God. Be-
cause there thrones were set up for judgment, thrones for David shouse
(v. 5). Mter prophesying divine things, he prophesies also hu-
man things: since in Jerusalem not only the divine Temple had
been built but also the palace, and to there also all flocked to
settle the matters of dispute, necessarily the inspired author
forecast this as well, that the ten tribes would not make their
way to Samaria. Instead, just as in David's time they had that
permanent tribunal, so too after the return all would gather
there.
(3) Pray for what is for the peace ofJerusalem, prosperity for those
who love you (v. 6). Symmachus, on the other hand, put it this
way, "Embrace Jerusalem, those who love you will have tranquil-
lity," that is, enjoying profound peace, embrace the occupation
of Jerusalem: those loving her will pass their lives in complete
satisfaction. May peace be in your might, and prosperity in your towers
(v. 7). Symmachus, on the other hand, put it this way, "May
peace be in your rampart, tranquillity in your palaces." The di-
vine David prays for good things for it so that its ramparts, its
palaces and the houses in it will enjoy complete peace.
(4) For the sake of my brethren and my neighbors I spoke peace of
you. For the sake of the house of the Lord our God I sought good things
for you (v. 9). This is my prayer for you, he is saying, not myself
as one living in you-for how could he, after all, having long
before reached the end of his life?3-but in my longing that re-
lated tribes should attain peace, and in my desire that the
house of my God should recover its former glory.
3. On this and the former verse Theodoret, willy-nilly. has had to make
some passing reference to David as the putative author.

HIS PSALM, TOO, REVEALS the piety of the right-
eous people of that time. l I lifted up my eyes to you, who
dwell in heaven (v. 1): despising all human help, I await
your aid, 0 Lord, and depend on your providence, knowing
you to be Lord of the heavens. He said he dwells in heaven, not
as though confined to a place, but as rejoicing in the unseen
powers that inhabit heaven. [1884] Behold, as servants' eyes are
on the hands of their masters, as a servant girl's eyes are on the hands
of her mistress, so are our eyes on the Lord our God (v. 2). Just as at-
tendants watch their lords' hands, he is saying, for the reason
that they receive the basis of life from that source, so too we, 0
Lord, expect to receive from you the enjoyment of good things.
It was not an example of tautology, of course, for him to men-
tion the servant girl,2 but to show the intensity of feeling: ser-
vant girls are more important than servants in so far as they
share the company of their mistresses in their chambers, and
usually pay them constant attention and long for a kindly atti-
tude from them. Until he has pity on us: far from placing a time
limit on our hope, we wait until we are accorded leniency.
(2) Have mercy on us, 0 Lord, have mercy on us (v. 3). The repe-
tition reveals the ardor of the request. 3 Because we have had more
1. Again a curt understatement compared with Weiser's discovery in the
psalm of "moving tenderness," "a disposition of heartfelt and profound piety,"
"one of the finest examples of piety, expressed in prayer-simple, truthful, nat-
ural and sincere."
2. The pace may be breakneck, but the akribeia of the biblical author-and
the commentator-has to be vindicated.
3. If Theodoret earns our commendation for moderation, this paucity of
comment, even if respecting a principle enunciated in the preface, is an im-
moderate example of it. He could well heed the saying, "All things, including
moderation, should not be taken to excess."
286
than enough of contempt. Our soul has had more than its fill (vv.
3-4). We beg your mercy, he is saying, not as worthy to attain it,
but for having become objects of deep ignominy. The reproach of
the affluent and the scorn of the arrogant. Symmachus, on the other
hand, put it this way, "Our soul is fed up with the mockery of
the affluent and the disparagement of the arrogant": we are dis-
tressed with the haughty Babylonians mocking and jeering at
us. According to the Septuagint, however, it should be under-
stood this way,4 The reproach of the affluent and the scorn of the arro-
gant: reverse the situation, Lord, he is saying, and inflict our
troubles on those now boasting of the good fortune in which
they find themselves.
4. As is his frequent practice, Theodoret entertains the alternative render-
ing from Symmachus, but returns to the LXX-without a clear distinction
emerging between them. Perhaps in an equal contest the "inspired" Seventy
have to be awarded a decision on points.

ER THE RETURN from Babylon, all the neighboring
peoples were disappointed at the Jews' liberation and
together declared war on them. Assembling savage na-
tions, they deployed forces at one time against them in the
hope of wiping out even their very memory. But in response
the God of all came to the assistance of his own and cut down
all their enemies. Most of the prophets say this---:Joel, Ezekiel,
Micah, Zechariah, and many others in addition to them. Here
blessed David also prophesies it.
(2) Had not the Lord been with us, let Israel say, had not the Lord
been with us when people rose up against us, then they would have
swallowed us alive (vv. 1-3). Do not attribute the victory to your
own power, he is saying: God was responsible for it. [1885] So
dance for joy and tell one another, If we had not been granted
divine assistance with so many adversaries besetting us in con-
cert, we would not even have been granted burial, and instead
would have been consumed alive as though by wild beasts.
lVhen his anger was raging against us. By this he indicated the
envy and hostility of the neighboring nations: they were morti-
fied to see the Jews' freedom.
(3) Then the water would have overwhelmed us, the torrent passed
over our soul; then our soul would have passed over the irresistible wa-
ter (vv. 4-5). He said it all in figurative fashion. Since he said,
then they would have swallowed us alive, he shows the extraordi-
nary dimensions of the forces, hurtling against them like a tor-
rent and calculated to cover them all over. The image of the
torrent was an appropriate one for him to employ:! as the tor-
I. Though not disposed to dwell on these psalms, as we have seen, Theodor-
et does not forgo the opportunity to highlight the psalmist's literary artistry.
288
rent is built up from much rainwater and becomes very power-
ful, so those attacking Jerusalem at the time were built up from
many and varied nations. They were wiped out, however, by a
just decree, as the inspired author teaches.
(4) Blessed be the Lord, who did not give us as a prey to their teeth
(v. 6). He indicated together both the enemies' ferocity and
God's assistance, mentioning teeth to show their ferocity. Our
soul like a sparrow was rescued from the snare of the hunters (v. 7). In
gratitude they admit also their own weakness, comparing them-
selves to a sparrow, proclaiming God's power, and revealing the
strength of the enemies: they call them hunters. He also teach-
es the manner of salvation,2 The snare was broken and we were
freed: we not only enjoyed salvation but also saw the ruin of the
foes. Our help is in the name of the Lord, maker of heaven and earth
(v. 8): for this reason we despise all human power, having the
Maker of heaven and earth as our helper, whose mere name is
sufficient for salvation for us.
2. Theodoret must feel there is an embargo on giving such verses an escha-
tological, even Christological, interpretation, possibly because of the traditional
association of the Songs of the Steps with historical events. Even the use of v. 8
in Christian liturgy does not prompt a comment.

HOSE WHO WON that victory sing the triumphal hymn
and proclaim the force of hope in God. Those who trust
in the Lord are like Mount Sion (v. 1): whoever is fortified
with hope in God will remain unmoved like Mount Sion, undis-
turbed, illustrious, the cynosure of all eyes. The one who dwells in
Jerusalem will not be moved forever: the one who dwells in [1888]
Jerusalem must live according to the laws ofJerusalem; to those
dwelling in [it] this way and trusting in the effect of the Law
the inspired author promised stability. Mountains surround it,
and the Lord surrounds his people (v. 2):just as the mountains sur-
round the city, so divine care is a guard around the godly peo-
ple. From now and forever: God's power is not temporary but
eternal, and he bestows it on those who give importance to his
service.
(2) Because the Lord will not allow the rod of the sinners [to rest]
on the inheritance of the righteous (v. 3). Through the prophet Isa-
iah God used "rod of anger" of the Assyrians: "Alas, rod of my
anger and my wrath," he said to the Assyrians, "in their hands. I
shall send my wrath against a lawless nation, and bid it make
spoils and booty of my people. "1 In other words, I chastise the
worthy as I used a rod on the Assyrians. So the inspired author
means here, too, that the Lord of all will exercise a just verdict
and not allow the rod of lawless people to be inflicted on the
company of the righteous. Then he teaches [us] also the rea-
son: Lest the righteous reach out their hands to wrongdoing. In case
those who attend to duty, he is saying, think that everything is
1. Cf. Isa 10.5-6. Theodoret seems uncertain here as to whether the Assyri-
ans were the means or the object of divine wrath.
290
without order or governance, turn to what is worse, and experi-

ence harm from it.
(3) Do good, a Lord, to the good and to the upright of heart (v. 4).
Having shown God's righteousness, he makes a righteous re-
quest: he begs that the good meet with their just deserts. The
Lord also said as much: 'The measure you apply will be applied
to you," and, "Blessed are the merciful because they will have
mercy shown them."2 Those who turn aside to devious ways the Lord
will lead away with the evildoers (v. 5). For devious ways Aquila
translated, "complicated ways," Symmachus, "twisted ways," and
Theodotion, "perverted ways."3 Of course, the inspired author
asked for nothing unfair-simply that the good enjoy good
things, and those who have forsaken the divine path and adopt-
ed devious and complicated ways meet with the opposite fate.
Peace upon Israel. While those experience ruin, they enjoyed
peace. You should know, to be sure, that Jacob was given this
name after being accorded a divine vision. 4 He therefore shares
his name with those whose behavior is of that kind, possessing a
pure faith and soul: not all from Israel are Israelites-only
those embracing the piety of Israel.
2. Matt 7.2; 5.7.

3. Reference here tD the 'Other translatDrs fDr light 'On this rare wDrd (Da-
hDDd cDming up with a similar meaning by reference tD Vgaritic) reminds us
that TheDdDret's perfunctDry treatment 'Of the Pilgrim Songs has nDt invDlved
his custDmary recDurse even tD them.
4. TheDdDret seems tD be relating the granting 'Of the name Israel tD JacDb,
narrated in Cen 32.28-3'0, not tD the struggle with God preceding (as the
name suggests etymDlDgically) but tD the visiDn of God mentioned later and in-
cDrpDrated in the place name Peniel. ClDse acquaintance with the text, let
alDne Semitic science, shDuld have preserved him from that misunderstanding.
A Song of the Steps. [I889]

HEN CYRUS BECAME KING he bade all Jews to re-
turn, but most of them had a poor attitude and in
every respect were opposed to the divine laws, and they
were unwilling to return. All who had a concern for their ances-
tral piety, however, and hankered after worship in keeping with
the Law made the return [journey] gladly. Accordingly, in this
psalm these people recognize their own freedom and exult;
and they pray for their kin to attain it.
( 2) When the Lord reversed the captivity of Sion, we were like people
enjoying consolation (v. 1). The word like here conveys intensity:
we enjoyed great satisfaction when God put an end to punish-
ment and granted freedom to the captives. Then our mouth was
filled with joy, and our tongue with rejoicing (v. 2): immediately suf-
fused with satisfaction we gave our tongues to hymn singing,
Aquila rendering rejoicing as "praise" and Symmachus as "bless-
ing." Then they will say among the nations, The Lord has been mag-
nanimous in dealing with them: this made us well-known to all,
everyone amazed at God's magnificence in freeing us from that
harsh slavery; and of course we cry aloud, The Lord has been mag-
nanimous in dealing with us, we have been gladdened (v. 3): it is ab-
surd [for us], who were deprived of the knowledge of God, to
marvel at his loving-kindness in our regard, when having been
recipients of his beneficence we were afflicted with ingratitude.
(3) Reverse our captivity, 0 Lord, like torrents in the south (v. 4).
Their desire is that the others of their kin enjoy the good things
they attained, and they beseech the common Lord to give them
a share in freedom as well, so that the great number of people
returning may resemble torrents. In calling Jerusalem south he
took the term from its position; both Ezekiel and Habakkuk
292
call it that, toO.1 The word suggests something else as well: since
the south is a humid wind, it fills the air with clouds and brings
on severe rainstorms; and of course since it has the capacity to
melt snow, it builds up the torrents with water. Accordingly, he
is saying, bid our kin, who are scattered in all directions, come
together in this way and make their way like a torrent. 2
(4) Those who sow in tears will reap with rejoicing (v. 5): instead
of making our petitions to no purpose, however, it is with the
knowledge of the fruit of the tears; those casting seed with
them rejoice to see the generous harvest. [1892] They wended
their way, and they wailed as they scattered their seed; on return they
will return in joy, carrying their sheaves (v. 6). He uttered the one
thought in different ways, producing greater benefit from the
diversity of teaching.
I.Cf. Ezek 40-42; Hab 3.3, in a reading of Theodotion.
2.Theodoret here is trying to get the most out of the psalmist's figurative
language.
A Song of the Steps of Solomon.

N FORMER TIMES SOLOMON built the divine Tem-
ple, but after it was razed by the Babylonians Zerubba-
bel restored it. I think this psalm is called Solomonic
both because it takes its genre from Solomon and because it
was a work of Solomon that was being restored. The inspired
word, in fact, applies it not to the building of Solomon but to
the one built by Zerubbabel after the return. l Although they
themselves tried to build it at that time, the neighboring peo-
ples prevented them both by waging incessant war themselves
and by provoking the kingdom of the Persians against them.
The writing of Ezra teaches this more clearly. The company of
Zerubbabel, therefore, and Jeshua son of Shealtiel and those
along with them who were endowed with piety provide the ex-
planation ofthis psalm. 2
(2) Unless the Lord built a house, it was in vain that the builders
labored. Unless the Lord guarded a city, it was in vain that the guard
kept watch (v. I): let no one, either builders or guards, trust in
their own power; let them instead invoke divine aid; with its co-
operation, each [task] is easier, whereas if God delays his assis-
tance, vain is people's effort. It is futile for you to rise early, get up
after sitting down, you who eat bread ofpain (v. 2). The form get up
1. Theodoret is aware of different approaches to the psalm's drift. Mention

of "house" in v. 1 had led some to see the Temple, original or rebuilt, referred
to, and the rabbis wanted to see Solomon's building there; modern commenta-
tors see the piece as a Wisdom psalm, and so traditionally attributed to
Solomon. Theodoret avoids the rabbinic application, preferring to accept both
the Wisdom character and yet-if only because of the relationship of these Pil-
grim Songs to the return from captivity-allowing reference to the rebuilding
of the Temple.
2. Theodoret is thinking of Ezra 2, though he has confused details of
"Zerubbabel son ofShealtiel andJeshua son ofJozadak" (Ezra 2.8).
294
is not imperative but infinitive. 3 He means that everything is fu-

tile if the God of all does not cooperate, both rising early and
getting up, either for guarding the city or for the building in
hand. Hence he urges those who eat their bread with pain on
account of the assaults of the enemies to have hope in God.
(3) When he gives sleep to his beloved ones. Behold, the Lord's her-
itage is sons, a reward of the fruit of the womb (vv. 2-3). Here in fig-
urative fashion he called rest sleep; sleep gives people repose. So
with God granting his peculiar care, he is saying, we shall man-
age to prevail over the enemies, build without difficulty, live a
secure life, sleep without care, and become parents of very
many children according to the divine promise; he promised to
make our race like sand on the sea shore. 4 [1893] He said it
here, too: Behold, the Lord's heritage is sons, the reward of the fruit of
the womb-that is, the divine promise and the blessing of chil-
dren is given like a kind of reward to us for hoping in him.
(4) Like arrows in the hand of a warrior, so are the sons of those
shaken (v. 4). Theodotion, on the other hand, said, "As arrows
in the hand of a warrior, so are sons of youth," and Aquila and
Symmachus rendered it the same way. He means, By trusting in
God we shall be not only numerous but also powerful, like
some arrows shot by a warrior; and those who are now weak
and suffering extreme hardship-this being the meaning of
shaken ojr-will be very strong through enjoying aid from on
high. Blessed is the one who satisfies his desire with them (v. 5)-that
is, with the enemies: not only shall we not be beaten, but we
shall even overcome them and be the object of everyone's envy.
They will not be ashamed when they speak with their foes in the gates,
that is, when we hold discussions in front of the gates with the
3. Certainly an infinitive would make more sense, but Theodoret's text

seems not to have one.
4. Cf. Gen 22.17. Theodoret is capable of giving commentary on a verse
from aJewish perspective.
5. Theodoret makes an unconvincing effort to rationalize the version of the
Hebrew n'rhe finds in the LXX (citing, in fact, two forms of it), which has con-
fused it with a similar form. Obviously puzzled, he consults the alternative ver-
sions, which avoided such confusion. Unable to deal with the resulting dilem-
ma by recourse to the original, and not even seeking help from the Syriac, he is
left with a commentator's last ploy, rationalizing.
legates from the enemies. He said this in keeping with the an-
cient custom: it was not inside the gates that they received the
legates that were sent, but gave their response outside. He
showed the invincibility of hope in God in every circumstance. 6
6. The LXX is further astray with its rendering "desire" for the original
"quiver," leading Theodoret further off the track laid by the psalmist. A com-
mentator's limited exegetical skills are a liability for a reader.

FTER SHOWING IN THE PRECEDING psalm for how
many good things trusting in God is responsible, here
he pronounces blessed those having along with hope
divine fear, through which the acquisition of virtue is secured.
Necessary for those believing in God is a way of life in keeping
with God's will, this being the perfect culmination of piety.
(2) Blessed are all who fear the Lord (v. 1). The inspired word
declared blessed not the one from Abraham's stock nor from
Israel's seed but the person adorned with the divine fear.
Blessed Peter also says this in the Acts: "In truth I grasp the fact
that God shows no partiality, but in every nation the person
fearing him and performing righteousness is acceptable to
him."1 The inspired word also gave a glimpse of the character
of the divine fear, adding, those walking in his ways: "Not every-
one saying to me, Lord, Lord, will enter the kingdom of heav-
en, but the one doing the will of my Father who is in heaven."2
So it is typical of those fearing the Lord not to stray from the di-
vine ways but to travel in them without fail.
(3) [ 18 96 ] You will eat the labors of your palms (v. 2). Sym-
machus, on the other hand, says, "eating toil of your hands,"
suggesting that the Septuagint called palms not the profit but
the part of the hands. 3 He means, You will gather the fruits of
1. Acts 10.34-35.
2. Matt 7.21.
3. Raised on a paraphrase of the Hebrew, "You shall eat (the fruit of) the la-
bor of your hands," we have even more difficulty with the challenge facing the
LXX, which employs a Homeric term karpos, "palm," of identical form with kar-
pos, "fruit"; and Theodoret has to remind the reader not to confuse the two.
The credit, of course, goes not to him but to the LXX and to Symmachus for
avoiding the confusing paraphrase.
297
the good things sown by you. This is what the divine Apostle
also said, 'The one who sows sparingly will also reap sparingly,
and the one who sows bountifully will also reap bountifully."4
Blessed are you, and it will be well with you: not by word alone will
you be the object of envy and admiration; instead, by deed also
will you have good fortune.
(4) Your wife like a vine flourishing in the recesses of your house (v.
3). Since they thought this well-being was a seasonal thing, the
text promises them also fertility of wives comparable with
blooming vines and heavily laden bunches. Your children like
olive shoots around your table. In the fifty-first psalm, too, he com-
pared the righteous person to an olive tree, "I am like a fruitful
olive tree bearing fruit in the house of God."5 Here he likened
the children of the person fearing the Lord to olive shoots for
providing the watering from piety and fruit in season, not los-
ing its leaves, like the man declared blessed in the first psalm.6
(5) Behold, this is the way the person who fears the Lord will be
blessed (v. 4): God is a judge of behavior, not race. This is the
way he awarded the crown to Job, who descended from Esau;
this is the way he led Abimelech to the truth, 7 this way the eu-
nuch, this way Cornelius, this way all the nations. May the Lord
bless you from Sion (v. 5), according to the view then current: it
was thought God dwelt in that place. May you see the good things
ofJerusalem all the days of your life. Those returning from Baby-
lon, seeing the desolation of the city, longed to see this. May
you see your children s children (v. 6). It was thought a great bless-
ing to reach extreme old age and see children; so he defines
blessings suited to attitudes. Blessed Isaiah, however, taught
that it was not in these things that he saw attainment of good:
"Let not the eunuch say, I am a dry tree, because the Lord says,
To the eunuchs preserving my sabbaths and choosing what I
4.2 Corg.6.
5. Ps 52.8.
6. Cf. Ps 1.3. That psalm does in fact speak of the blessed man, though there
(alone) Theodoret makes a point of claiming women are not excluded.
7. If Theodoret has the name right this time, perhaps he is referring to the
king of Gerar who had dealings with Abraham and Isaac, and came to a better
frame of mind therefrom (Gen 21-22, 26). The eunuch and Cornelius appear
in Acts 8,10-11.
wish I shall give within my house and within my wall a famous
place and a good name, something better than sons and daugh-
ters."8
(6) Peace upon Israel. Again he prays for the peace of Israel.
True peace is peace with God, but the Israel of the flesh lost the
one and was deprived of the other.
8. Cf. Isa 56.3-5.

A Song of the Steps. [I8971

HIS PSALM, TOO, CONTAINS a prophecy of the gen-
tiles' assaults on Jews after the return. They are taught
to say, Often have they attacked me from my youth, let Israel
say, often have they attacked me from my youth: they have not prevailed
against me (w. 1-2). He calls the life in Egypt and the liberation
from there youth. Singing the praises of the benefactor he lists
the divine favors: From the very beginning many adversaries
rose up against me, and attempted to surround me with mani-
fold evils, but through the divine assistance I eluded those
wiles. More exactly, however, he relates this to the new people,
the victim of many assaults from enemies but prevailing over
them all and turning enemies into suppliants.
(2) The sinners did their worst on my back (v. 3). Aquila and
Theodotion, on the other hand, translated it "plowed."1 The
verse refers to the scourges and the abuses inflicted on the vic-
torious martyrs by the adversaries. These things were also en-
dured by those in the company of blessed Daniel, the remark-
able Hananiah, Azariah, and Mishael, and in the time of
Antiochus by the Maccabees. They prolonged their lawlessness.
Aquila, on the other hand, has "extended," and Symmachus,
"they persisted in doing evil," meaning, They continued at
length warring against me and adding to their own iniquity.
(3) The righteous Lord cut the throats of sinners (v. 4). Aquila
and Symmachus translated throats as "snares," and Theodotion
1. Dahood observes that the evidently original sense preserved in the Ma·
soretic text, "The plowers ploughed on my back," moves to a form found at
Qumran and in some of the Greek versions, "The sinners ploughed," and then,
as· the sense of the metaphor was further lost, to Theodoret's LXX form. He
would not be in a position to do any fruitful cross-checking, of course, beyond
noting differences in versions.
300
as "collars"; each is correct: the God of these cut in pieces the

snares which they made for the holy ones, broke the collars en-
circling them, and cut the very throats of the sinners. 2 Let all
who hate Sion be ashamed and turned backwards. Let those warring
against Sion fall short of their wicked endeavors, he is saying,
and be put to flight.
(4) Let them become like grass on housetops, which withered before
being plucked out. The reaper did not fill his hand with it, nor the
binder of sheaves his bosom (w. 6-7). Some copies do not have be-
ing withered but "being plucked,"3 which is what we invariably
see happening with crops: no one brings himself to reap the
ear while still green, but waits until it is matured and dried, and
then applies the sickle. The growth springing up on housetops,
by contrast, dries up with the effect of the sun before produc-
ing fruit; he prays that the enemies' forays be like that, and
come to an untimely end in a similar way to that.
(5) [1900 ] Those who passed by did not say, Blessing of the Lord
upon you, we have blessed in the name of the Lord (v. 8). Those who
observe the flourishing crops usually admire the farmers' dili-
gence, and on passing by they congratulate them as they reap
harvests of this kind;4 but no one ever gave voice to such senti-
ments to those collecting the grass on housetops.
2. Again the limitations of Theodoret's exegetical skills appear. Either be-
cause he finds the meaning of the LXX rather raw, or just for the sake of it, he
assembles the alternative versions of one word, notes the different sense each
lends to the verse, but simply (and helplessly) in relativist fashion declares all
valid. There is no attempt to look at the original behind the three different ver-
sions, or relate them to the metaphor in the previous verse-which, in any case,
the LXX has lost.
3. As mentioned in Introduction, section 3, a further resource available to
Theodoret in his task as exegete and commentator were other forms of the
LXX beyond his local form and the one in the Hexapla; he refers to them as
"copies," as here. In this case one wonders if he is confused in comparing read-
ings, as his text does not correspond to the readings he now cites. He is on
firmer ground respecting agricultural lore.
4. Had Theodoret been in a mood to relate these Pilgrim Songs to other
parts of Scripture or been aware of such connection, he might have cited-in
addition to agricultural lore-a greeting such as that of Boaz to the reapers in
Ruth 2.4.

CHORUS OF THE RIGHTEOUS offers this supplica-
tion to God; the psalm's opening testifies to this: Out of
the depths I have cried to you, 0 Lord (v. 1), that is to say,
From the very bottom of my heart I pour out the supplication.
The divine Scripture condemns those who employ only their
lips: at one place the prophet Jeremiah says to the God of all,
"You are near to their mouth, but far from their innards";l at
another place God himself through the prophet Isaiah con-
demns Jews in the words, 'This people honors me with their
lips, but the heart is far from me."2 In this case those making
supplication from the bottom of the heart pour out the prayer.
Lord, hearken to my voice; let your ears be attentive to the sound of my
request (v. 2). He knows God is bodiless, despite using human
expressions: he uses terms for the sense of hearing and sight. 3
Our eyes, of course, have the power of sight, and our ears have
been equipped with the sense of hearing. What God hears with,
on the contrary, he also sees with, and what he sees with he also
hears with.
(2) If you took note of iniquities, 0 Lord (v. 3). The choir of the
righteous beseeches the Lord not to measure punishments
against sins. In this way those of the company of blessed Hana-
niah attributed the transgressions of the people to their own
l.jer 12.2.
2. Isa 29.l3.
3. Despite his extremely concise treatment of this much-loved psalm, which
was Luther's favorite and which Weiser sees combining "tender sentiments, sim-
ple and sincere language, and a most profound understanding of the nature of
sin and grace" (themes not, in fact, developed here), Theodoret does remind
the reader characteristically not to fail to appreciate the anthropomorphism at
this point. Concise commentary cannot run the risk of having divine transcen-
dence infringed.
302
person. Lord, who would stand it? In other words, If you were to
impose the yoke of judgment as justice requires, who would be
in a position to sustain the sentence laid down by it? Everyone,
in fact, would have to face ruin. Because with you is forgiveness (v.
4): you have loving-kindness joined with righteousness, and you
are in the habit of employing the former rather than the latter.
(3) For your name's sake I waited for you, 0 Lord, my soul waited
for your word (v. 5). For name Aquila and Theodotion gave the
translation "fear," and Symmachus, "law." Nevertheless, the
sense of the expression is the same; he means, Aware of this
your goodness (you employed mercy like some law), I do not
renounce firm hope as I await [1901] the promise of good
things. He called the good promise here word; loving-kindness,
however, he promised to the repentant. 4 My soul hoped in the
Lord, from morning watch until night (v. 6), that is, all day; morn-
ing watch is, in fact, the last hour of the night: the last watchers
keep watch until that time. From morning watch let Israel hope in
the Lord (v. 7). The righteous are not satisfied only to have the
wealth of hope in God; instead, they urge all others to a like
possession, and declare the advantage stemming from it.
(4) Because with the Lord there is mercy, and with him copious re-
demption: full of pity and loving-kindness is the Lord, who fur-
nishes salvation to the repentant. He it is who will redeem Israel
from all its iniquities (v. 8). The verse directs its prophecy to the
Lord: he is the Lamb of God in person, who takes away the sin
of the world. 5 This was also the way the divine Gabriel spoke to
the holy Virgin: ''You will have a son, and you will give him the
name Jesus, because he is the one who will save his people from
their sins. "6
4. We have seen Theodoret previously acknowledging the penitential
psalms of the early Church, of which this is the sixth and one of the most pow-
erful-little though his reader would grasp this from the commentary.
5·John 1.29·
6. A collation of Luke 1.31 and Matt 1.21, involving a rare reference to
Mary.

HE INSPIRED WORD GIVES instruction in humility,
and presents the person of its devotees as those praying
and importuning God. Lord, my heart is not elevated (v.
1). Elevation of the heart is harmful not only to the ungodly
but also to the holy. The story of the Chronicles teaches this in
connection with the pious king Hezekiah, saying, "Because he
was brought down from the elevation of his heart."1 Hence the
Lord also exhorts his sacred disciples, saying, "Everyone who
humbles himself will be elevated, and he who elevates himself
will be humbled."2 Nor my eyes lifted up. Raising the eyebrows,
puffing up the cheeks, and looking askance at everyone is typi-
cal of the haughty. Those free of this failing do not teach the
judge this fact as though he were ignorant [of it], but call him
to witness as though aware [of it]. I did not spend my time with
mighty matters. Symmachus, on the other hand, said "majestic,"
and Aquila, "magnificent." Nor with matters too marvelous for me.
Symmachus, on the other hand, said, "Nor with matters beyond
me," that is, I kept myself in check, and did not attempt what
was beyond my state. 3
(2) [19°4] Unless I remained humble instead of elevating my soul,
like a weaned child with its mother, you would have repaid my soul in
due fashion (v. 2). Symmachus, on the other hand, [says,] "Un-
less I had made my soul similar and comparable to a weaned
child towards its mother, response would have been made to
1. 2 Chron 32.26.
2. Luke 18.14, loosely recalled.
3. With the accent so much on conciseness, one acknowledgment of the al-
ternative versions seems pointless (as Dorival suggests of some on Ps Ilg, per-
haps the work of a copyist), while the other from Symmachus is not a distinct
improvement but at least evokes explication.
304
my soul in like fashion." If I had not feared you, he is saying,

and subjected myself to you like an infant recently taken from
the teat and fearful of the mother, and instead had had an ele-
vated mind, I would have deserved to meet the same response. 4
Let Israel hope in the Lord, from now and forever (v. 3). The inspired
word showed the reason for giving the outline of virtuous be-
havior-not to rehearse their own virtue by magnifying them-
selves, but to stir up the others to the same zeal. Hence they ex-
horted all Israel to cling to the same hope, have it always, and
gain the fruits stemming from it.
4. The bishop is not about wringing our withers in commenting on this af-
fecting picture from a very personal psalm, which Weiser rightly calls "a won-
derfully tender and intimate little song." Teaching, yes, and even some New
Testament reinforcement-but sentiment, no.

HIS PSALM HAS A CLOSE relationship with the
eighty-eighth: in both cases the captives in Babylon pe-
tition the God of all, offering in place of petitions the
promises made by him to the mighty David and asking to attain
pardon. It also contains prophecy of the Savior of the world
sprung according to the flesh from the race of David. 1
(2) Remember David, 0 Lord, and all his gentleness (v. 1): since
in our great sinfulness we are bereft of all confidence, we be-
seech you, 0 Lord, to remember David, and his gentleness and
piety. The previous psalm also made mention of this, and
taught clearly his moderation in attitude. How he swore to the
Lord, made a vow to the God ojJacob: If I enter into my tent, if I climb
on my bed, if I give sleep to my eyes, slumber to my eyelids, and rest to
my temples before I find a place Jor the Lord, a tabernacle Jor the God oj
Jacob (vv. 2-5)' The story of the Chronicles teaches this more
clearly: he first asked to build the divine Temple, but when God
through the prophet Nathan prevented it and foretold the fu-
ture building by Solomon, he postponed the building without
falling into indolence; instead, he gathered gold, silver, iron,
bronze, wood and precious stones. All this, as I said, that book
teaches those prepared to read it. 2
(3) [19 0 5] Behold, we heard it in Ephrathah, we Jound it in the
plains oj the Jorest (v. 6). His petition was to build a temple to
God, whereas the only-begotten Word of God from the fruit of
1. Mention of the Temple in the body of this Song of the Steps proves too
pregnant with New Testament associations for Theodoret to avoid finding a
Christological sense and being more expansive in commentary. He also admits
to finding historical associations unconvincing.
2. Cf. 1 Chron 17, 22. Theodoret would do a brief study of the work of the
Chronicler.
306
his loins promised to build for himself a temple endowed both
with soul and with reason. 3 Hence the inspired text says, Behold,
we heard it in Ephrathah, we found it in the plains of the forest. The
now called Bethlehem is named Ephrathah: Christ the Lord
was born there, and in giving the Jews a glimpse of his own
body he said, "Destroy this temple." And he calls the place of
the Temple in Jerusalem plains of forest for being desolate and
having no building: there it was that the mighty David, in
checking the destroying angel by prayers to God, set up an al-
tar, offered sacrifice, and devoted [the place] to the building of
the Temple. Since, however, there were two tabernacles, one of
stones and timbers and the other of body and soul, and one was
made by Solomon in Jerusalem whereas the grace of the all-
holy Spirit composed the other in Bethlehem, and the pious
people of that time saw the one but looked forward to the oth-
er, the inspired word was right to say, Behold, we heard it in
Ephrathah---that is, what would be made by the Holy Spirit-we
found it in the plains of the forest, the one built by Solomon ac-
cording to the promise of the Spirit.
(4) Let us enter his tabernacles, let us worship in the place where his
feet stood (v. 7). He changed the time. He means, We go in there
and adore, believing the Temple' has been accorded a divine
apparition; this is the sense of where his feet stood. We believe, af-
ter all, that the divinity is not only incorporeal but also uncir-
cumscribed. The divine Scripture speaks in more corporeal
terms about it, however, accommodating the language to hu-
man ears. 4
(5) Rise up, 0 Lord, to your rest (v. 8). They call worship ac-
cording to the Law God's rising u~not that he is in need of it
or finds satisfaction in it, but he welcomes the piety of the offer-
ers. They also beg that his grace be manifested again, and the
former glory be given to the Temple. You and the ark of your
3. In citing John 2.19, Theodoret is implicitly refuting, as he had done ex-

plicitly in commentary on Ps 16.11 (see note 22 there), the denial by Arius ofa
rational soul in Jesus and by Apollinaris of Laodicea of a rational mind and will.
The Johannine reference is also sufficient for Theodoret to conduct his typo-
logical argument here of the two temples.
4. Chrysostom himself could not have stated better the principle of Scrip-
tural synkatabasis.
sanctification. Since in the Holy of Holies the ark stood with the
tables of the Law inside, and the mercy seat was situated along-
side, and through the latter some indications of the divine
manifestation were given to the high priest, he was right to
make mention of the ark: the God who made heaven and earth,
according to the saying of blessed Paul,5 does not dwell in tem-
ples made by [human] hands. The wise Solomon also prayed
this way, "If the [1 g08] heaven and the heaven of heavens are
not sufficient for yoU."6 The very God of all also said this, "The
Heaven is my throne and the earth my footstool: what sort of
house will you build for me? or what is my resting place?"7
(6) Your priests will be clothed in righteousness, and your holy ones
will rejoice (v. g). Once this happens, he is saying, both that the
house is built and the ark is placed again in the innermost sanc-
tuary, the priests will perform worship according to the Law
and be made righteous, whereas those not worthy of participa-
tion in priesthood and yet attentive to piety will be filled with
every happiness. For the sake ofDavid your servant do not turn your
face away from your anointed (v. 10). He calls the king anointed
here. Since the kings at that time were impious, they pray on
David's account that they be not eliminated from the kingly
race. B
(7) Then he recalls the promises made: The Lord swore truth
to David, and he will not set it aside (v. 11). The one promising is
free of falsehood, he is saying, he is a fountain of truth, and it is
impossible that his promise should not take effect. I shall set on
your throne someone of the fruit of your body. This promise was sin-
gular, and took effect: not only Solomon but also Solomon's
successors were granted the royal thrones. Christ the Lord,
however, made good the realization of the promise, reinforcing
5· Acts 17. 2 4.
6. Cf. 2 Chron 6.18.
7. Isa 66.1. The Christological color to this Song of the Steps is eliciting a
relish for commentary in Theodoret that is shown also by the relative amount
of Scriptural documentation.
8. As indicated in his opening remark, Theodoret sees this psalm sung by
the community in Babylon-a rare acknowledgment of the liturgical use of a
psalm-while he employs oblique expressions about its author, as (we noted)
with other Pilgrim Songs.
David's kingship. For the blessed Isaiah prophesied this, [say-

ing,] "A child has been born to us, a son was given to us; his
rule is on his shoulder, and his name is Angel of great counsel,
Wonderful Adviser, Mighty God, powerful, Prince of peace, Fa-
ther of the world to come, Amen"; and a little later, "On the
throne of David and his kingdom, so as to set it right from now
and for eternal time."9 Christ the Lord, as I said, made good
this promise, whereas God gave another one that is not uncon-
ditional. He spoke this way, If your sons keep my covenant and these
testimonies of mine which I shall teach them, their sons also will sit on
your throne forever (v. 12). Such, then, was the Lord's promise,
whereas their lawlessness interrupted the course of the king-
ship: once Solomon was involved in impiety, he attracted the di-
vine wrath. For this reason the throne became despotic, and
the ten tribes accepted [allegiance to] another king; later even
the two [remaining] tribes lost the Davidic kingship.
(8) Because the Lord elected Sion, chose it as his habitation (v. 1 3) .
From the beginning, he is saying 0 Lord, you preferred it to
the other cities, and made it your dwelling. [1909] This is my re-
pose forever (v. 14). You said this, 0 Lord, he is saying, and prom-
ised to take your rest on Sion forever. And this came to pass
at the end: even if the former Temple was made desolate owing
to Jews' frenzy, yet through divine grace again that spot was
thought worthy of being the place of the cross, the resurrec-
tion, and the ascension, and from every land and sea all con-
verged there to draw the blessing gushing up. I shall dwell here,
because I have chosen it. This also came to pass at the end, and a
kind of change happened to the buildings. The inspired word
made mention of Sion; on it was the place of the cross and the
resurrection.
(9) With blessings I shall bless its wild game (v. 1 5). Symmach us,
on the other hand, [says,] "With blessings I shall bless its feed-
ing," that is, I shall provide them with an abundance of all good
things. I shall feed its poor with bread: and to the needy I shall
make necessities available. I shall clothe its priests with salvation (v.
16). Here he gav~ the name salvation to what he called above
9· Cf. lsa 9·&-7·

righteousness, salvation being the fruit of righteousness. And its

holy ones shall rejoice with rejoicing: the lovers of piety will be made
full of all satisfaction.
(10) There I shall cause a horn ofDavid to spring up (v. 17). The
obvious sense, then, suggests Zerubbabel; but since he transmit-
ted his ,rule neither to his successors nor even to his children,
you would not be justified to call him horn, ruling for a short
time as he did.1O The horn in fact implies something strong and
stable; but since the prophecy does not fit Zerubbabel, the
verse prophesies the coming of Christ in the flesh. Blessed Pe-
ter also said as much in the Acts: "Since David was a prophet
and knew that God had sworn an oath to him to raise up from
the fruit of his loins the Christ according to the flesh and seat
him on his throne, he spoke with foreknowledge of his resur-
rection. "II I prepared a lamp for my anointed one. Once more the
inspired word calls David's temple lamp for receiving into it the
light of divinity.
(11) His enemies I shall clothe with disgrace, but on him my sancti-
fication will flourish (v. 18). Jews, then, are witnesses of the
shame, adopting hostility as they did and reaping the shame [as
a result]. Sanctification, on the other hand, means the churches
in all land and sea, styled the body of Christ the Lord, convey-
ing from him the founts of holiness.
10. Theodoret implies that he would like to have retained the historical or
obvious sense, but that the facts oblige him to move to a Christological sense.
II. cr. Acts 2.30-31.

NDER REHOBOAM [1912] the tribes were split up, ten
following Jeroboam and two holding fast to the Da-
vidic monarchy. Mter the return from Babylon, howev-
er, they came together again and loved the harmony, they had
the one government and performed in common the worship
according to the Law. 1 This psalm, then, prophesies these de-
velopments.
( 2) Behold, what a beautiful and charming thing it is for brethren
to dwell together (v. 1). Through experience itself, he is saying, we
have learned that nothing gives more satisfaction than brother-
ly harmony. He calls the tribes brethren since the tribal leaders
who gave them their names were sons of one father. Like balm
on the head, flowing down on a beard, the beard of Aaron (v. 2). The
high priestly oil was composed of different aromas; none of
them of itself emitted such a wonderful fragrance, whereas the
combination and mixture of all of them produced as great a
fragrance as possible. To this he rightly compared brotherly
harmony: the combination of the best deeds produces the aro-
ma of perfect virtue. Flowing down on the edge of his robe. The gift
of love, he is saying, resembles that balm which covered the
head of Aaron, reaching not just the chin but going as far as
the part of his tunic around his breast; he called edge what we
call collar, and Aquila said "garments' mouth" for it. So just as
the sacred balm ran on from the head past the chin as far as the
clothing and enveloped the priest in fragrance, so the benefit
I. Theodoret does not see this as simply a Wisdom psalm, but insists on
finding historical reference for it. And as in comment on Ps 122 (see note 2
there), he has an idealized account of national unity after the return from (Ju-
dah's) exile, unaware of the different fates suffered by northern and southern
kingdoms.
311
coming from harmony reaches from the leadership to the sub-

jects.
(3) Like dew of Hermon falling on Mount Sion (v. 3). Again he
changed to another image, teaching the advantage of harmony;
he said it is like the dew carried down from Hermon to Sion.
There is so much of it that the jars release drops. Hermon is a
mountain-in Palestine, in fact-and some distance from the
land of Israel. 2 Because there it was that the Lord ordained his bless-
ing, life forever-not on Hermon, but on Sion, where the life-giv-
ing dew of the all-holy Spirit was sent down on the sacred apos-
tles, through which all the believers reap the everlasting
blessing.
2. Geography is one area where Theodoret feels he has some competence,

as we have seen. Perhaps he could have adverted to passages like Deut 4-48 that
put Mount Hermon on Israel's northern border. An observation on geography
is felt pertinent by him-but nothing of a general nature on the value of har-
mony in the Christian community from the psalm, which has much to offer on
the theme.

LSO THIS [PSALM] RELATES to those returned
from Babylon. It also offers advice to all the pious to
sing God's praises not only by day but also by night. Be-
hold, bless the Lord, all you servants of the Lord (v. 1): [1913] it is
not for everyone to sing, but for those who have embraced the
divine service and place much store by the worship of the Lord.
In other words, to those who have been affected by the wounds
of sin it is appropriate to weep, to lament, and to request the di-
vine loving-kindness. Those who stand in the house of the Lord, in
courts of our God's house. In urging [them] to sing, he taught also
the style of hymn singing. While the divine Paul prescribed the
lifting up of holy hands everywhere, it is not least necessary to
offer due adoration to God in the consecrated places. 1
(2) At night lift up your hands to the holy places, and bless the
Lord (v. 2). Having taught [them] the place, he teaches also the
time: the night is suitable for hymn singing, providing great
tranquillity and being free from many disturbances. He gives
instructions about both the raising of the hands and the pre-
vailing custom. May the Lord bless you from Sion, Maker of heaven
and earth (v. 3). Lest anyone get the idea that the God of all is
confined to Sion, he is right to present him as creator of every-
thing, including all creation in heaven and earth: in heaven are
angels, on earth human beings and the things made for their
sake. 2
1. We regret that the bishop passes up the opportunity, as we noted of the

previous psalm on a key Christian virtue, to speak of the liturgy of Old or New
Testaments, for which this psalm provides an obvious occasion.
2. Thus closes the group of fifteen Songs of the Steps, or Pilgrim Songs
(though Theodoret's LXX text of Ps 135 may also bear such a title). With the
313
exception of Ps 132, which he could not allow to pass without a Christological

interpretation, if only because of its citation in Acts, these psalms have consis-
tently failed to move him, commentary being concise, if not curt, and Scriptur-
al documentation conspicuously lacking. This lack of enthusiasm is probably
not due to stylistic or structural features in the original pointed out by Al-
bright; to blame may rather be the close traditional association of them with
one historical situation, return from exile, as well as the difficulty of tracing
them back to David.
Alleluia. A Song of the Steps.

HIS IS ANOTHER HYMN of praise, offered to God in
fact by those who had attained freedom. We have al-
ready made a comment on "Alleluia. "I Praise the name
of the Lord, praise the Lord, you his servants (v. 1). Since the divine
nature is invisible and yet he bids [them] sing its praises, he was
right to say, Praise the name of the Lord. Be content with God's ti-
tle, he is saying, and do not seek to see what it is not proper to
see. You who stand in the house of the Lord, in the courts of the house
of our God (v. 2). Freed from slavery of Babylonians, he is saying,
and enjoying the splendor of the divine halls, sing the praises
of the provider of these good things. Praise the Lord, because the
Lord is good (v. 3): make the goodness of the one you praise the
occasion for hymn singing. Sing to his name, because it is good:
much benefit also comes to you from that.
(2) Then he makes mention of the favors conferred on
them. Because the Lord has chosen Jacob for himself, Israel for his own
possession (v. 4). Symmachus, on the other hand, put it this way,
"and Israel as his chosen." He accorded them greater attention,
he is saying, styled them his own people, and though having
care of all people, [1916] he was mindful of them in a different
way. Blessed Moses also said this: "When the Most High appor-
tioned nations, as he separated Adam's sons, he established na-
tions' boundaries according to the number of God's messen-
gers; Jacob became the Lord's portion, his people, Israel his
1. Cf. opening of commentary on Ps Ill. This opening comment also sug-
gests that Theodoret's text does in fact have a title reading "A Song of the
Steps" like the others, unlike the Hebrew and other forms of the LXX. This
would have encouraged in the commentator a like conciseness, and so the
liturgical character of the hymn is not developed in commentary.
315
allotted inheritance."2 Because I know the Lord is great, and our

Lord is above all the gods (v. 5). We have learned from experience
itself, he is saying, the strength of our God, and the fact that in
no way the gods adored by the other nations will be able to be
compared with him: nothing, anything which really does not
exist is comparable with the one who is and always has been.
(3) Then he gives a glimpse of the power of God from cre-
ation. Whatever the Lord wished he did in heaven and on earth, in the
seas and in all the depths (v. 6). What has been made is a measure
not of his power but of his will: he was capable of creating more
and much greater things than these, but his will was for this
number and kind. Yet all are of his making, heaven and heaven-
ly beings, earth and earthly beings, sea and what is in it. He
calls depths the boundless mass of water, and spoke of seas in the
plural since one sea is divided into many oceans-Atlantic gulf,
Ocean, Tyrrhenian, Ionian, Aegean, Arabian, Indian, Euxine
sea, Propontis, Hellespont, and the other seas more numerous
than the aforementioned. s Bringing down clouds from the end of
the earth (v. 7). The waters that naturally fall, in fact, are drawn
up by the divine Word to become elevated, watering the whole
continent; but he said they are !nought down from the end of the
earth since they are composed of sea water, the ocean gulfs be-
ing the boundaries of the earth. He made lightning flashes for
rain. He gives prior mention to the provision of rain through
lightning flashes, and shows the most baffling of all marvels: a
fire of lightning flashes coursing through water neither heats it
nor is itself extinguished by it. Bringing out winds from his store-
houses. By winds' storehouses he does not mean some kind of de-
posits; rather, since the air is free of wind and the divine will
without difficulty frequently moves it merely by willing to, he
spoke of a storehouse of winds: once he wishes it, they come from
all directions.
(4) Mter giving a glimpse in this way of the creation and
2. Deut 32.8-g. Theodoret has no qualms about outlining the privileges of

Israel as chosen people, though upholding the principle of divine care for all
peoples.
3. Again Theodoret shows his propensity to lecture on geography, as also on
natural science.
providence affecting all, he then outlines the Jews' favors. He

struck the firstborn ofEgypt, from human being to beast (v. 8). He put
the final plague first since they were affected by it after the lib-
eration. [1917] He sent out signs and wonders in your midst, 0
Egypt (v. 9). He indicated the manifold wonder workings and
chastisements in this way. On Pharaoh and on all his servants. The
kingship was not sufficient to spare him from the divinely im-
posed scourges: ruler and ruled were both affected by the same
evils. The God of all said as much to the mighty Moses: "Be-
hold, I shall strike every firstborn of Egypt, from the firstborn
of Pharaoh seated on his throne to the firstborn of the female
slave by the millstone."4
(5) He struck many nations (v. 10), inhabiting Palestine in old-
en times. And slew mighty kings, Sihon king of the Amorites and Og
king of Bashan (vv. 10-11). The divine Moses destroyed their
kingdom. And all the kingdoms of Canaan. Blessed Joshua sub-
dued them, and divided up among the people the regions and
cities occupied by them. The inspired author says so here, too.
He gave their land as an inheritance, an inheritance to Israel his peo-
ple (v. 12): like a kind of ancestral bequest, their God gave to Is-
rael the land formerly occupied by those godless kings. Lord,
your name is forever and your memory from generation to generation (v.
13): the greatness of the marvels done by you taught everyone
your name, and of course the recollection of your favors will be
preserved for generations to corne. Because the Lord will judge his
people, and will console his servants (v. 14): you will not ignore us
when you see us attacked by the godless, nor inflict punish-
ments our sins deserve; instead, you will be merciful and kind.
(6) Having in this way shown the power of the true God, he
mocks the weakness of those so-called [gods], who are not real-
ly gods; since he named them gods, he made clear that they
were void [of being god] according to deed and name. The idols
of the nations are silver and gold, works of human hands (v. 15).
Whereas our God is maker of all things, he is saying, they not
only have no creative power, but even their very form they get
from human skill, as their substance depends on matter and
4. Cf. Exod 11.5·

skill. They have a mouth, but do not speak; they have eyes, but do not
see; they have ears, but do not hear (w. 16-17). They give the im-
pression of having senses, he is saying, but lack their operation.
Nor, in fact, is there breath in their mouths: even brute beasts natu-
rally share in this, as every living thing breathes, whereas the
idols do not even share in it in similar fashion. [1920] May their
makers be like them, and all who believe in them (v. 18): both those
making them and those worshipping them deserve to share this
insensibility; though having the gift of reason, they take as gods
[things] which are bereft of life and reason, and so it is fair that
they share their irrationality.
(7) House of Israel, bless the Lord (v. 19). While they accord the
lifeless idols such worship, you sing the praises of the Maker of
all things. House of Aaron, bless the Lord. He distinguished the
priests from the people, and urged them to sing on their own,
showing the difference by this. House of Levi, bless the Lord (v.
20). Here again another difference: while the Levites were
more important than the others, they were inferior to the
priests. In case, then, they should arrogate to themselves the
priestly dignity (they attempted this in the past, when the di-
vine Moses was alive),5 it was necessary for him to distinguish
them also from the priests. Those who fear the Lord, bless the Lord.
This was a still further group, not taking their race from Jacob,
but embracing his piety; and so they called the pious ones pros-
elytes. This was sufficient to teach Jews that the God of all ranks
kinship in manners ahead of bodily kinship.
(8) Blessed be the Lord from Sion, who dwells in Jerusalem (v. 2 1 ) .
In being blessed the Lord blesses; but whereas he blesses in
deed, it is in word that he is blessed. Those singing his praises
offer words, whereas it is in action that he repays the blessing.
He said he dwells in Jerusalem, not to confine the divine nature
to that place, but in the knowledge of the divine manifestation
there at that time. 6
5. To what occasion is Theodoret referring? Cf. Moses' commendation of

the Levites, Exod 32.25-29.
6. The closing Alleluia of this psalm, forming an inclusion with the opening,
has been transposed by the LXX to the beginning of the next.
Alleluia. l
HE CHARISM OF INSPIRATION composed also this
psalm for the same [people], showing concern for
their benefit through further lessons given them. Con-
fess to the Lord that he is good, because his mercy is forever (v. 1). Of-
fer to God, he is saying, the thanksgiving hymn, mindful of the
good things supplied by him, and marveling at his immeasura-
ble mercy. Confess to the God of gods, because his mercy is forever (v.
2). By gods here he does not mean idols: he would not have
called him God of what does not exist; after all, God is God not
of the dead but of the living. 2 Accordingly, he calls gods those
given the status of priesthood, styled sons of God, as it says also
in the Law, "You shall not revile gods, nor speak evil of a leader
of your people";3 and, "Israel my firstborn son";4 and in Isaiah,
[1921] "I had children and reared them ";5 and in the Psalms, "I
said, 'You are gods, and all children of the Most High. "'6 He
called them gods in being styled children of God.
( 2) Confess to the Lord of lords, because his mercy is forever (v. 3).
Both kings and rulers, receiving authority from God, rule over
their subjects. Thus the Lord also said, 'The kings of the na-
tions lord it over them, and the rulers dominate them."7 There
are also certain angels called Dominations. Hence the divine
Apostle also said, "I mean, even if there are so-called gods
(many so-called but not real, sharing the name, not the reality),
whether in heaven or on earth, there being many gods, yet for
us there is one God, the Father, from whom all things are and
1. Cf. closing note to the previous psalm. Theodoret obviously knows noth-
ing of this psalm's name in judaism, the "Great Halle\."
2. Cf. Matt 22.32. 3. Cf. Exod 22.28.
4. Exod 4.22. 5· Isa 1.2.
6. Ps 82.6. 7. Matt 20.25.
319
for whom we exist, and one Lord Jesus Christ, through whom
all things are and through whom we exist."8 The psalm called
him Lord of the true lords.
(3) Who alone worked great wonders, because his mercy is forever (v.
4). Wonder working belongs also to his well-disposed servants;
but we give the name divine also to the miracles of Moses, of
Joshua, and of Elijah, as likewise to the signs worked by the sa-
cred apostles. So the inspired author was right to say that he
alone is worker of the great wonders. Then he highlights also
his great works of creation: Who by understanding made the heav-
ens, because his mercy is forever (v. 5): heaven also, once it is mere-
ly seen, proclaims God's wisdom; great is its extent, its beauty,
and its long duration. Who secured the earth on the waters, because
his mercy is forever (v. 6). This, too, is admirable and surpassing
human conception, that the earth is everywhere encircled by
waters and yet abides, thanks to its own nature. The recorder of
these marvels was right to relate the everlasting mercy to all
these verses since the loving Creator made them all not out of
any need of his but solely out of loving-kindness. 9
(4) Who alone made great lights, because his mercy is forever (v. 7).
Sharing in the divine providence, human beings are in the
habit of lighting lamps; but all the fire on earth is no match for
the brightness of a single star. The sun is the brightest among
all stars and the moon itself: once it shines it obscures even [the
stars] and dulls the [moon's] rays. The sun to rule over the day, be-
cause his mercy is forever; the moon and the stars to rule over the night,
because his mercy is [1924] forever (w. 8-g): he apportioned, he
said, time to the lights, making the day with the sun's rays while
lighting up the night with moon and stars. Through the cre-
ation of these things he shows his peculiar goodness.
(5) Who struck Egypt with its firstborn ones, because his mercy is
forever (v. 10). Perhaps, however, you might be at a loss to ex-
8. Cf. 1 Cor 8'5-6, loosely recalled. With the Songs of the Steps behind him,
with all their constricting features, Theodoret is becoming more expansive, as
the degree of Scriptural documentation suggests.
g. Finally Theodoret adverts to a distinguishing feature of the psalm, its re-
frain, but says nothing of liturgical usage with this refrain as a responsarium. As
he says in the conclusion to the Commentary as a whole, his interest is in teach-
ing, not liturgy.
plain how the provision for death is due to mercy. Consider,

then, the solution offered by the present words: he has pity on
the wronged and punishes the wrongdoers, which is in fact
what the inspired author added at this point, And !nought Israel
out from their midst, because his mercy is forever (v. 1 1): mercy in
their regard inflicted punishment on the others, though even
former and latter are linked to righteousness; it was righteous
of him to have mercy on the ones, and just of him to punish the
others. With a strong hand and an upraised arm, because his mercy is
forever (v. 12). He called his operation hand and his strength
arm; through both, however, he indicated that by the salvation
worked for the people he revealed his peculiar power.
(6) Who divided the Red Sea into parts, because his mercy isforever
(v. 13). Some people, following the Jewish fairytales, have
claimed that divisions were made to the Red Sea equal in num-
ber to the twelve tribes since the inspired author did not say
"division" but divisions. They ought to understand, on the con-
trary, that the mass of water was divided in half, becoming two
instead of one: the water turned into a wall for them on the
right and a wall on the leftlO-hence his speaking of the divi-
sion of the water mass into two as divisions. And led Israel through
its midst, because his mercy is forever; and shook off Pharaoh and his
might into the Red Sea, because his mercy isforever (vv. 14-15): both
were works of his power, their crossing the water mass trouble-
free, and the others' being drowned in the water. Who led his
people in the wilderness, because his mercy isforever (v. 16). This, too,
was a demonstration of the divine might, nourishing such a
large populace over such a lengthy period in the wilderness
and supplying them with an abundance of necessities.
( 7) Who struck mighty kings, because his mercy is forever; and
killed powerful kings, because his mercy is forever (vv. 1 7-1 8). We
have already given a brief comment on these. II [1925] Sihon
10. Though the pace is on to dispatch this lengthy psalm, despite its liturgi-
cal significance as the "Great Hallel," Theodoret takes a moment to deal with a
Jewish midrash, disposing of it not by any profound exegetical examination of
the text, but by a simple reference to the text ofExod 14.22. He is probably un-
aware of the various forms of the narrative of the crossing of the Sea that have
come together in chapters 14 and 15 of that book.
11. It is high time for Theodoret to advert to the dose resemblance of this
king of the Amorites, because his mercy is forever; and Og king of

Bashan, because his mercy isforever (vv. 19-20). It was not without
purpose that he omitted the other kings and made mention of
these in particular; rather, it was to recall the victory that came
to the people as a divine gift; those [kings] gloried in their
strength, might and bodily greatness, after all. Og used an iron
bed, which on account of the size of his body was nine cubits
long and five cubits wide. 12 And gave their land as a heritage, be-
cause his mercy is forever; a heritage to his servant Israe~ because his
mercy is forever (vv. 2 1-22): after consuming all those people in
death, he made Israel lord of their land. ls
(8) Because our Lord remembered our lowly estate, because his mercy
is forever; and he redeemed us from our foes, because his mercy is forever
(vv. 23-24). Blessed Moses also makes mention of these things:
''The children of Israel groaned under the labors," he says, "and
their cry went up to God. "14 [God] in turn had pity on their be-
ing made captive again, and led [them] back to their ancestral
land. He givesfood to aUflesh, because his mercy isforever (v. 25). He
switches in turn from the particular providence to the universal,
proclaiming the care of God for everyone: not only to human
beings but also to the brute beasts he offers appropriate nour-
ishment. The Lord also said as much in the sacred Gospels,
"Look at the birds of heaven that neither sow nor gather into
barns, and your heavenly Father feeds them. "15 Confess to the God
of heaven, because his mercy is forever (v. 26). God is God of every-
thing, for he is maker of everything; but it is appropriate that he
is styled God of heaven in that he is attended by the angels
whose existence is in heaven, that being the place free from sin.
whole section to the preceding psalm. He does not proceed, however, to ac-
count for the resemblance, whether due to a dependence of one psalm on the
other or arising from access to common traditions; this he would leave to "the
scholars," doubtless.
12. In keeping with his interest in quaint items marginal to the import of sa-
cred history, Theodoret is taken by this comment in Deuteronomy 3.11 on Og's
bed (or sarcophagus, in Von Rad's view) of larger-than-life dimensions, which
not atypically he has extended from four to five cubits in length in recalling the
intriguing text.
13. We might expect of a commentator today some observation on this ex-
ample of ethnic cleansing. The bishop, however, as we note in Introduction, sec-
tion 8, does not make much moral comment on the Psalms, let alone moralize.
14. Exod 2.23. 15. Matt 6.26.
HIS PSALM IS WITHOUT TITLE in the Hebrew; but

some have had the audacity to write a title, "For David
through Jeremiah," and add, ''Without a title in the He-
brew. "I The very concoction of the inscription declares the in-
scribers' folly: Jeremiah, namely, was not taken off to Babylon
with the captives; instead, he passed a short time in Jerusalem,
and under pressure from the lawless Jews he shared their jour-
ney into Egypt. So how does it fit Jeremiah to say, On the rivers of
Babylon there we sat [1928] and wept? It is clear from what has
been said that it relates in no way to that inspired author. In any
case, the psalm's theme is clear: those taken captive and grant-
ed the return describe the happenings in Babylon.
( 2 ) On the rivers of Babylon there we sat and wept in our remem-
bering Sion (v. 1). Depressed people usually take up the more
deserted spots and there lament their own misfortunes; so
these people also took up their position on the banks of the
rivers, pondering the deprivation of their mother city, and wept
many tears like currents of rivers. On the willows in its midst we
hung up our instruments (v. 2). They were completely useless to
them, since the Law prescribed performance of worship in one
place.
(3) Because there our captors asked us words of songs, and those
who led us away, Sing for us a hymn from the songs of Sion (v. 3):
mocking us and harping on our misfortunes they bade us to
sing and charm them with our songs, not to get any benefit
there but to make fun of our situation. How are we to sing the
song of the Lord in a foreign land? (v. 4): aware of the illegality of
the order, we will not give in to those bidding us. This was proof
1. For an Antiochene this is utter hybris, to presume to insert details into an

inspired text: akribeia forbids it, and Theodoret had to make the point about
the first psalm.
323
of Jews' transgressions, careful to observe the Law but perform-

ing the prescribed rites away from prescribed places.
(4) If I forget you, Jerusalem, may my right hand go for nothing.
May my tongue stick to my throat if I do not remember you (vv. 5-6).
They are instructed by the inspired author to say this so as to
keep the recollection of the sacred city clear and, buoyed up by
the hope of return, not to pick up the impiety of their captors.
So they say, Even though happening to be distant from you, 0
Jerusalem, I did not consign your memory to oblivion; should I
do so, however, may I suffer this and not attain help from
above, which he calls right hand. If I do not set Jerusalem at the
zenith of my happiness. Sight of you, your restoration, and the cel-
ebrations performed in you, he is saying, I hold to be the acme
of happiness, these being the source of my true satisfaction.
(5) Remember, 0 Lord, the children of Edom that day in Jerusalem,
when they said, Raze it! Raze it down to its foundations! (v. 7). The
Idumeans, descended from Esau, persisted in their ancestral
hostility. When Jerusalem was put to the torch and destroyed,
they exulted and said, [1929] Raze it! Raze it down to its founda-
tions!-that is, root it up from its base so that not even traces re-
main of its foundations. 0 wretched daughter of Babylon (v. 8).
Passing over to God the judgment of the Jews in this way, he
foretells the future destruction of Babylon as well, calling her
wretched for facing future distress; Aquila, on the other hand,
for wretched said "crushed. "2
(6) Blessed is the one who gives you your just deserts for the treat-
ment you meted out to us. What is the meaning of this? Blessed is the
one who will take up and dash your infants against the rock (v. 9). In
other words, since they for their part treated their infants cruel-
ly, the inspired author prophesied the like punishment for
them. Consequently Cyrus is declared blessed for punishing
them and freeing these [Le., the Jews],3 not because he was
2. Instead of remarking. as do modern commentators, on "the contrast be-
tween the tender poignancy of the first six verses and the bitter imprecations of
the last three" (Dahood). Theodoret simply supplies the background to the ref-
erence to Edom, and passes on to note an insignificant alternative version from
Aquila. At least the following curse has him asking. as his readers must have
asked. the reason for the curse.
3. Cyrus. in fact. was lenient with Babylon when he took it in 539.
reared on sincere piety but because he accorded the pious peo-

ple liberty and gave directions for the building of the divine
Temple. God receives few fruits and provides generous re-
wards-hence his hailing the widow's two coins. 4
4. Mark 12.42, coins which in fact were not the oboloi mentioned here but
the even less valuable lepta; but we are still intrigued to see Theodoret making
some attempt-however trifling-to draw a general moral lesson from this
psalm for his reader.
For David.
FTER THE RETURN from Babylon, the Jews, having
through divine aid put down the nations attacking
them, offer a thanksgiving hymn to God. The divine
David therefore foretells this: I shall confess to you, Lord, with all
my heart (v. I). They were not ungrateful to their benefactor; in-
stead, after offering supplication and gaining help, they repay
the favors to the best of their ability and offer hymns in return
for the assistance. 1 And in the sight of angels I shall sing to you. We
shall imitate the troops of angels, he is saying, and just as in the
heavens they dance and sing the praises of the God of all, so
shall we also on earth offer you spiritual music.
(2) I shall bow down towards your holy temple, and confess to your
name for your mercy and your truth (v. 2): the temple consecrated
to your name will take for me the place of heaven; in it I shall
worship you and render a grateful act of praise on seeing the
loving-kindness towards me and righteousness against the ene-
mies. On these, in fact, you in your truth delivered a sentence
of destruction for their wrongdoing, whereas me you saved in
your mercy. Because you magnified your holy name over all: in every
way your name is venerable and will be celebrated by all who
recognize your strength. On whatever day I called upon you, you
quickly hearkened to me (v. 3): I ask to enjoy this happiness con-
stantly. In your might you will take good care ofme in my soul, [1932]
that is to say, In your might you will take good care of my soul
and fill it with consolation and confidence. Symmachus, on the
other hand, put it this way, "You established my soul in power."
I. Theodoret's form of the LXX does not contain the clause "because you
heard the words of my mouth» that modern versions like the Jerusalem Bible
take from other LXX forms, and that Dahood, on prosodic grounds and with
the support of the Dead Sea remains, rejects.
326
You accorded me, he is saying, much assistance and provi-
dence.
(3) All the kings of the earth will confess to you, 0 Lord, because
they heard all the words of my mouth (v. 4). At that time all learned
of that very great victory and marveled at the power of the God
of all. In particular, however, after the incarnation of our God
and Savior both kings and rulers sing the praises of the Creator
of all. In the case of the former victory, of course, they did not
hear words but had a vision of a remarkable event, whereas in
this case they both heard words and enjoy the evangelical
preachings. Let them sing in the ways of the Lord because great is the
Lord's glory (v. 5). He speaks of coming events by way of a wish,
and foretells the change in things, that all will marvel at God's
providence and planning, calling [his] plans ways.2 Because the
Lord is exalted, and he has regard for lowly things (v. 6). This he also
said in another psalm: "He dwells on the heights and looks
down on the lowly. "3 He means, Though being by nature elevat-
ed and ineffable, he is not inattentive to small things; instead,
he accords them, too, his peculiar providence. And lofty things
he knows from afar: he knows everything before their coming to
be; seeing from afar those in positions of influence, he offers to
each appropriate remedies.
(4) If I walk in the midst of tribulation, you will give me life (v. 7).
This is the voice of unalloyed faith. I am confident, he is saying,
that even if I am beset with disasters from all directions, I shall
be stronger than my adversaries, and gain life from your assis-
tance. You stretched out your hands against foes' wrath, and your
right hand saved me: enraged against my enemies, you consigned
them to punishment while according me salvation. From this it
is clear that he calls his operation hand and his kind operation
right hand: he involved his hand in the punishment of the foes,
but his right hand in beneficence towards [the psalmist]. The
Lord will deliver just deserts for my sake (v. 8). Human being that I
am, he is saying, and implicated in sins, I am not able to repay
2. With the historical connection of the psalm being flimsy, Theodoret is

able to give it an eschatological sense, with the Incarnation in mind, the partic-
ular feature of God's "planning," oikonomia.
3. Cf. Ps 113.5-6.
his kindnesses; whereas he is Lord, who proved to be a patron

for me in these things, and by becoming incarnate, taking my
nature, he pays my debt. The divine Apostle agrees with this in
saying that Christ the Lord erased [1933] the record that stood
against us. 4 Lord, your mercy is forever; do not neglect the works of
your hands: since, then, your mercy is beyond measure and ex-
tends forever, provide your creatures with prompt salvation.
The inspired author offered this prayer under instruction from
the grace of the all-holy Spirit,5 that the Creator of nature
would discharge nature's debt.
4. Col 2.14.
5. Again a clear statement of the inspiration of the biblical author.
To the end. A psalm Jor David.

N SOME COPIES THERE OCCURS [the phrase], "Of
Zechariah for the diaspora." I did not find it in the He-
brew, nor the Septuagint nor the other translators;
rather someone has inserted the title on taking the psalm in a
way preferred. l The psalm, however, contains a prophecy of
King Josiah: sprung from a godless father and offspring of such
a grandfather, he detested their impiety, took the path of com-
plete virtue, and, consumed with divine zeal, he disposed of all
the priests of the idols, whereas on those embracing piety he
lavished all attention. The psalm foretells this.
(2) The inspired word introduces him at prayer, marveling
at the foreknowledge of him: Lord, you examined me and know me.
Not only penury and discouragement are a trial of virtue, but
also royal status and success: just as we are tested in sorrows to
see if we bear nobly the distress besetting us, so too we are exer-
cised in prosperous ventures, and we show whether we are car-
ried away by good fortune or understand its nature. According-
ly, on attaining kingship and conducting it with piety, blessed
Josiah had grounds for saying, Lord, you examined me and you
know me. You know my sitting down and my rising up (w. 1-2). You
have a precise knowledge of everything, he is saying, what I
achieved while seated and what I did on standing up; by sitting
down and rising up he indicated the whole of life. The words
come from a pure soul and sound conscience.
(3) Mter he said, You examined me and you know me, he very
appropriately added, lest anyone form the idea that God learns
1. As was mentioned in Introduction, section 3. Theodoret could easily

check any different forms of the LXX against his Hexapla. which contained the
Hebrew text and versions by the LXX and the other three translators.
329
what happens after the conclusion of events, You understand my

thoughts from afar: from of old, from the very beginning and
many generations before my making you not only foresaw my
doings but foresaw my future thoughts. You investigated my path
and my cord (v. 3). Theodotion, on the other hand, put it this
way, "You investigated my path and my way." He calls his doings
way and path, and their directness cord by analogy [1936] with
builders leveling the walls with a thin cord. You have a precise
knowledge of my doings, he is saying, and nothing about me es-
capes your knowledge. You foresaw all my ways, that there is no de-
ceit on my tongue (v. 4). Not only did the God of all foresee but
he also foretold through the prophets, and prophesied to Jer-
oboam as he sacrificed and offered the divine worship with
young steers that a son would be raised up to David, Josiah by
name, and he would consign to death the priests of the idols
and would burn their bones on that altar.2
(4) Behold, Lord, you know everything, the latest and the earliest
(v. 5): I have learned through experience itself that you have
complete knowledge both of what happened long ago and what
has not yet happened. You formed me, and you placed your hand on
me: how could anything of mine escape my maker, who formed
me in my mother's womb and accorded me complete provi-
dence? The phrase, You placed your hand on me, resembles, ''Your
hands made me and shaped me."3 It indicates in the same fash-
ion the providence taken after shaping. Your knowledge is too
wonderful for me, too overwhelming for me to be able to take it in (v. 6):
from what has happened to me I know your power; wishing to
sing the praises of your wisdom, then falling short of your digni-
ty, I admit defeat.
(5) Mter thus marveling at the knowledge and the fore-
knowledge of the God of all, that nothing escaped him either
of the past or of the future, he moves to a different point in this
explanation. Where am I to go from your Spirit? and where am I to
flee from your face? (v. 7): how is it possible for anyone running
2. The incident is recorded in 1 Kings 13.1-2, though its citation here is

puzzling. The prophet bears no name-"a man out ofJudah»-but the grisly in-
cident has caught Theodoret's fancy.
3.Job 10.8.
away [to escape] the attention of the one who understands

everything so clearly? It should be noted that he taught that
both God and the all-holy Spirit have the same operation: 4
Where am I to go from your Spirit? he says, and where am I to flee from
your face? The operation is one, altogether one also the power;
their power is one, one the nature; one, then, the nature of
God and the Spirit. If I ascend to heaven, you are there; if I descend
to Hades, you are present (v. 8). You fill every [place], he is saying,
both those above and those below; one is the limit of height,
the other of depth. It was good for him to link the phrase you
are there with heaven, and you are present with Hades: with the an-
gels whose existence is in heaven he is at rest, whereas he is
present everywhere and is ready to assist everyone. "In him we
live," according to the divine Apostle, ''we move and have our
being. "5
(6) [1937] If I were to take my wings at dawn, and dwell at the
farthest limits of the sea, even there your hand would guide me and
your right hand hold me (vv. 9-lO). He called the east dawn, and
the west the farthest limits of the sea, adding the length and the
breadth to the height and the depth to teach the absence of
limits to the divine nature. The prophet Jonah also experi-
enced this power: attempting to flee the God of all, he was
caught, bound by the waves, consigned to the sea monster like
to some prison, and brought to the city to which he had been
sent. So the words of the inspired composition are seen to be
true in this case, too, If I were to dwell at the farthest limits of the sea,
there your hand would guide me and your right hand hold me. I said,
Darkness will trample me underfoot, then, and night be illumination
in my delight (vv. 9-11). Symmachus, on the other hand, put it
this way, "If I were to say, Perhaps darkness will cover me, yet
4. As he had done in commentary on Ps 36.9, Theodoret finds traces of

Trinitarian thinking in this text (choosing not to entertain the obvious inter-
pretation of the word pneuma), and takes occasion to oppose any thinking of
the inferiority of the Spirit in either operation or nature. His phrasing "God
and the all-holy Spirit" (repeated), however, could have been improved to
achieve the theological precision regarding the Spirit that he achieves in his
Christology. In commentary on Ps 148 he will refer to a work of his on the Holy
Spirit.
5. Acts 17.28.
even night will be bright around me": even if I flee to the rising
sun, he is saying, to the setting sun, I shall not escape your pow-
er; even if I try to be hidden by the darkness of night, not even
this way shall I escape detection. To you, in other words, dark-
ness is light. Because darkness will not be dark for you, and night will
be made as bright as day (v. 12). Symmachus, on the other hand,
put it this way, "Nor will darkness be dark in your case; rather,
even night will become as bright as day." The darkness, he is
saying, is darkness as far as I am concerned-for me, after all,
there is a difference between light and darkness-whereas for
you with the light of the intellect even night is most bright,
more light-filled than high noon. As is its darkness, so also is its
light: just as night is dark to me, so is it light to you.
(7) Because you took possession of my vitals (v. 13). It is not idly,
he is saying, that I mention this, but enlightened by your grace
and benefiting in my thoughts from your brightness. He called
thoughts vitals here: since the passion of desire is situated in
the vitals, and the thoughts are affected by its impulse, he used
the term vitals of the thoughts. You took hold of me from my moth-
er's womb: you became my coach, caretaker and teacher, and I
enjoyed your providence immediately on leaving the womb. I
confess to you because you worked wonders in a fearful manner; won-
derful are your works, and my soul is well aware of it (v. 14): for this
reason I continue singing your praises, illumined by your mag-
nificence, and stirred to do it.
(8) [1940] My bone was no secret to you, for you made it in secret
along with my substance in the bowels of the earth (v. 15). All there is
to me, he is saying, you know precisely: you formed me when I
was still hidden in my mother's womb, and you brought me to
light as if I were in the furthest part of the earth. This, in fact, is
the way Aquila also rendered it, "My bones were not hidden
from you, with which I was made in hiding, I was crafted as
though in the depth of the earth." Nothing can escape your no-
tice, he is saying, since you shape the human race in nature's
hidden workshop. Your eyes saw my incompleteness, and all will be
written in your book; days will be formed, and no one in them (v. 16).
Symmachus, on the other hand, put it this way, ''Your eyes fore-
saw my shapelessness, with all those written in your book, no

day missing for those being formed."6 This is the way you saw
me, he is saying, before I was shaped and formed like those al-
ready born and made perfect, with not a day short, and en-
rolled in your books. Blessed Daniel also makes mention of
these books: 'The court sat in judgment," he says, "and the
books were opened";7 and the Lord in the sacred Gospels
[says], "Even the hairs of your head are all numbered."8 By
books here is to be understood God's all-encompassing knowl-
edge and God's unfailing memory.
(9) Mter thus outlining the divine attributes, he unveils his
own purpose, not having recourse to ambition but proposing
an example of utility. To me your friends, 0 God, are extremely hon-
orable, their powers made extremely dominant (v. 17). History also
teaches this clearly: he accorded the divine priests every privi-
lege; they all heard, in fact, the promises which God made to
Abraham, saying, "I shall bless those who bless you, and curse
those who curse you.''9 The phrase, their powers made dominant,
Theodotion rendered this way, 'Their needy made dominant":
those who once led a life of poverty and need on account of the
transgressions of the impious kings enjoyed every honor from
Josiah. I shall count them, and they will become more numerous than
the sand (v. 18). In other words, to the piety of the king those
once godless but now enlightened in mind sang a song of re-
cantation and embraced the life according to the Law, and
those whose numbers could once be counted [1941] proved
more numerous. The word also prophesies at the same time
the transformation of the world achieved after the Incarnation
of our God and Savior: !bose attentive to !be wors.bjp of God
surpass in number every city and place. I have risen, and I am
still with you. Symmachus, on the other hand, put it this way, "I
6. Though the verse is obscure enough, the failure of the LXX to read
aright the Hebrew verb tenses disqualifies it as a basis of commentary, so
Theodoret turns at once to his accustomed resource, Symmachus.
7· Dan 7. 10.
8. Matt 10.30.
g. Gen 12.3. Theodoret is forced to rationalize inadequate versions by LXX
and Theodotion of another difficult verse.
shall awake, and be always in your company": ever stirring my-

self, I shall both expel the sleep of indifference and preserve
the memory of you in my mind, thus enjoying your providence.
( 10) If you kill sinners, 0 God, depart from me, men of blood, be-
cause you are given to controversy (v. 19). It is characteristic of
those who love good people to detest the opposite kind. Hence
he says, Since you in your loving-kindness do away with the sin-
ners, much more shall I avoid their company after recognizing
their quarrelsome attitude: they have no patience with good ad-
vice, but reject it in their unresponsive attitude. They will take
your cities to futility (v. 20). You will kill them, he is saying, not
unjustly but because they will inhabit the cities to no good pur-
pose, reaping no benefit from your laws. Have I not hated those
who hate you, 0 Lord, and did I not waste your foes? I hated them with
utter hatred, they became foes to me (vv. 21-22): I depend on your
love, 0 Lord. I want to love and to hate the same as you. For
this reason I love and honor those clinging to your worship,
whereas those hating you I not only hate, but I continue griev-
ing at them and wasting away: as sinners I hate them, but as hu-
man beings I pity them, obliged to mourn for them out of natu-
ral fellow-feeling but in turn detesting them for their great
wickedness.
(1 1) Examine me, 0 God, and know my heart; test me and know
my paths. See if there is a way of iniquity in me, and guide me in an
everlasting way (vv. 23-24): I presume this is the way I am, but I
beseech you, the finest physician of souls, to observe my life
carefully and scrutinize the movements of the heart. If there is
something found in them that is opposed to your laws, I beg to
be set aright by your wisdom and to be guided on the everlast-
ing journey.
( 1 2) While this was said by blessed David, it was in the form
of a prophecy of the pious Josiah, and an occasion of salvation
is set before all willing [to accept it].10
10. This is a brief summary of Theodoret's position on the authorship and

application of the psalms as outlined in his preface, except for the possibility of
a Christological sense, to which he has had brief recourse here. It has become
clear that their general spiritual application receives least attention from him.
To the end. A psalm for David.
URSUED BY SAUL BLESSED David calls on the God

of all for assistance. [1944] Deliver me, 0 Lord, from a
wicked person, rescue from an unjust man (v. 1). Saul was
unjust and ungrateful to the benefactor: he went to trouble to
do away with the divine David, who, far from doing him any
wrong, was even a source of many good things for him. Who
pondered injustice in their heart, waged war all day long (v. 2): they
not only had recourse to wicked thoughts, but also added works
to thoughts. Symmachus, on the other hand, rendered all day
long as "for the whole day."1 They sharpened their tongue like a ser-
pent's; venom of asps is under their tongues (v. 3): by recourse to de-
ceit he often tried to do away with him; and often after taking
oaths and adopting friendly words he broke the oaths. Hence it
was right for the psalmist to compare the deceitful attitude and
the hidden guile to the poison of serpents.
(2) Protect me, 0 Lord, from the hand of a sinner, and deliver me
from unjust people (v. 4). The prayer becomes a just person, who
requests not destruction for the foes but personal salvation.
Who have plotted to trip up my steps. Driven out by Saul, blessed
David took refuge with the Philistines; they were godless, how-
ever, and practitioners of every kind of lawlessness. On this
score, therefore, he is admirable, for being everywhere a pro-
tector of piety, reluctant to be subject to necessities. Still, the
man driving me out, he is saying, came close to tripping up the
steps of my piety. Arrogant people hid a trap for me, and with nets he
laid a trap for my feet; they set stumbling blocks on my path (v. 5). He
calls Saul himself arrogant, and the various schemes, stratagems,
1. One wonders what Theodoret (or, in line with Doriva\'s thinking, a copy-
ist) thinks this footnote achieves for his reader.
335
and wiles traps, nets, and stumbling blocks. He said this in a figura-
tive manner, by analogy with hunters setting strings, traps, and
nets.
(3) I said to the Lord, You are my God (v. 6). For my part, on the
contrary, I scorned all human things and dedicated myself to
you; I know you are Lord and God, and I await help from you.
Give ear, 0 Lord, to the voice of my supplication. Lord, Lord, might of
my salvation (vv. 6-7). The repetition comes from a person of
faith and longing: In you, he is saying, I place the hope of salva-
tion, you alone being strong enough to provide salvation. You
covered my head in the day of battle. I learned this by experience:
when I submitted to single combat with Goliath, and when I
was engaged in battle with the Philistines, you protected me
with your aid as with a shield.
(4) [1945] Do not surrender me, 0 Lord, at the desire of the one
sinning against me (v. 8). Symmachus, on the other hand, put it
this way, "Do not grant, Lord, the desires of the lawless one,"
and likewise both Theodotion and Aquila. Do not grant, he is
saying, to the one hankering after my slaughter the realization
of their desire. According to the Septuagint the sense to be tak-
en is, May he not enjoy what he longs for in my regard: I desire
to be saved, whereas he desires to do away with me; so do not
grant him the desire in my regard. 2 They plotted against me; do
not abandon me lest they be puffed up: they direct every thought to
my murder; so do not strip me of your providence lest you pro-
vide them with an occasion for imposture.
(5) The head of their circle, labor of their lips will cover them (v. 9).
From this point he foretells the evils to come to them. Sym-
machus, on the other hand, rendered it more clearly, "May the
bitterness of those surrounding me, the effort of their lips cov-
er them over": may they fall foul of their own schemes, he is say-
ing, and suffer what they devised against me, and may the sav-
agery hatched against me completely envelop those employing
it. This resembles what is said in the seventh psalm: "He sank a
2. In a psalm characterized by many hapax legomena and archaic forms,
Theodoret is predictably puzzled by some expressions. Unable to find light in
the original, he can simply cite alternative versions and let them speak for
themselves. His reluctance even to go to the Syriac is perhaps accounted for by
it~ not being able to claim the inspiration he accords the Seventy.
pit and dug it out, and fell into the hole he had made."3 Coals
will fall on them, and you will cast them into the fire (v. 10): you will
consume them with rage like a kind of fire. In difficulties, and let
them have no firm footing: they will be beset with disasters and not
survive them. This happened to Saul in the war against the
Philistines: there he was cut down and reached the end of his
life. 4 A man of smooth tongue will not give guidance in the land (v.
11). With this he hints at those who slandered him in Saul's
presence, Doeg, the Ziphites, [and] others. They employed
much flattery. And he teaches that those who used falsehood
with a view to wealth and influence will fall short of their pur-
pose and not attain what they long for. Troubles will hunt down
an unjust man to his ruin. Saul suffered this fate as well, in fact:
taken prisoner in war he received the death-dealing blow.
(6) I know that the Lord will give judgment in favor of the poor
and justice for the needy (v. 12). 1 have learned the justice of the
divine verdict, he is saying, and 1 know that he will not allow
those deprived of all human help to be exposed to those wag-
ing war on them for their harm, but will exact due penalties of
the wrongdoers. But righteous people will confess to your name,
[1948] and upright people will dwell in your presence (v. 13). For
this very reason the chorus of the righteous sing your praises
on attaining this care from you; they love your eminence, with
you always in their thoughts, and hoping to see your face. Such
is the sentiment in the fifteenth psalm, "I foresaw the Lord ever
before me, that he is at my right hand lest 1 totter."5
3· Ps 7. 1 5.
4. In the war against the Philistines, of course, Saul was wounded but took
his own life (1 Sam 31), not quite the fate described here and below.
5. Ps 16.8.
A Psalm for David.

HIS PSALM HAS THE SAME drift as the preceding
one: pursued by Saul he petitions God, Lord, I cried to
you, hearken to me (v. 1), calling enthusiasm of the soul a
cry. Likewise, though Moses was silent, God said, "Why do you
shout aloud to me?"l Attend to the sound of my petition when I cry to
you. Kindly receive my petition, Lord, he is saying.
(2) Let my prayer be directed as incense before you, the raising of my
hands an evening sacrifice (v. 2). He associated the practice of
virtue with the prayer; the raising of the hands indicates this:
the hands are entrusted with the task. He asks that the prayer
arise like the vapor of sacrifice and resemble its fragrance; like-
wise that the spreading of the hands appear like an evening sac-
rifice. He made mention, of course, of the evening and not the
morning one since it was amidst disasters and griefs, and disas-
ter is like darkness and night. 2
(3) Set, 0 Lord, a guard on my mouth, and a door round about my
lips (v. 3). The Creator gave two walls to the tongue, one of
teeth and the other of lips, to check its irrational impulses. 3
Nevertheless, the inspired author begs to enjoy other guards as
well, afraid lest he utter something improper while lamenting
1. Exod 14.15. Enthusiasm, prothumia, which is one of the principal binomi-

als of the spiritual life alongside indifference, rhathumia (mentioned in com-
ment on the previous psalm), in Chrysostom's moral teaching as a preacher,
has been conspicuously absent from this bishop's less moral treatment.
2. Weiser, ever sensitive to the liturgical dimension of the Psalms, observes
that in the early Church this psalm was regarded as the appropriate evening
hymn; but Theodoret is silent on this aspect, ideal though the occasion here
would be for such comment.
3. This strikes us as a typically rabbinic comment: did Theodoret pick it up
from the strong Jewish community in his area? Did some of the books of the
Talmud stand alongside the Hexapla on his desk?
338
his lot. In fact, history witnesses to the fact that even when pur-
sued by Saul he could not bring himself to say anything blas-
phemous at all; instead, when they were trying to kill [Saul],
[David] referred to him as the Lord's anointed, and in address-
ing him he called himself his servant,4 and the one who report-
ed his death, bragging he had done it, he dispatched in the
words, "Your blood be on your head for claiming to have done
away with the Lord's anointed."5
(4) Do not turn my heart in the direction of wicked words, to fabri-
cate excuses in sins (v. 4). He begs that not only his tongue be
guarded [1949] but also the very movements of the mind lest
any other thought beyond the divine laws be found in them.
Symmachus, on the other hand, in place of to fabricate excuses in
sins said, "lawless notions." According to the Septuagint it is to
be taken this way: Blessed David could reason, Saul is foe and
enemy, longing for my execution, so it is not unjust to do away
with such a man, the Law being clear on this, "You shall love
your neighbor and hate your enemy."6 Foreseeing the evangeli-
cal way of life, however, he preferred to live by it, and he prays
he will take no excuse for sin. With people who practice iniquity,
and I shall not mingle with their elect. Those committing lawless-
ness do this, he is saying, but let me have no association with
them, even if they have the utmost good fortune; he uses elect at
this point of wicked people who enjoy success. 7
(5) A righteous person will correct me in mercy and will censure me;
may oil of a sinner not anoint my head (v. 5). The grievous things
that come to me from the hands of righteous people for the
4.1 Sam 26.

5. 2 Sam 1.16, a somewhat different account of Saul's death from the one
given by Theodoret in the previous psalm-but then the Deuteronomist him-
self seems inconsistent, too.
6. In fact, though the frightening norm is cited by Jesus at Matt 6.43, it is
done so there as a travesty of Old Testament morality (found textually, however,
in Dead Sea codes); only the first half occurs in Lev 19.18. In this case, then,
where he finds the LXX more suited to his theme than Symmachus, Theodoret
(deliberately or more likely in error) is misrepresenting the biblical support for
his hypothetical justification of Saul's slaying.
7. Theodoret gives an unlikely turn to this word, yet he is close to the sense
modern commentators derive from the hapax legomenon in the Hebrew (such as
appears in versions like the NRSV) by reference to other Semitic languages.
sake of correction and benefit, he is saying, are preferable to

the pleasant things offered by the sinners, even if these provide
me with an enjoyable life, like oil making the head glisten; I
prefer to be corrected by the righteous than fawned on by the
sinful. Because my prayer is ever on their satisfaction. Symmachus,
on the other hand, put it this way, "But my prayer is ever within
their defects": I am so far from envying their prosperity that I
pray they be changed so as to undergo a conversion of their de-
fects once their success is reversed. 8
(6) Their judges were swallowed up like things attached to rock (v.
6). Within a short time, he is saying, they will be no more, and
those clinging to the pinnacle of influence will be like drown-
ing people clinging to the tips of rocks submerged by water-in
other words, they will be consigned to oblivion. They will hear my
words because they have been made pl£asant: learning by experience
the truth of my words, they will also feel their sweetness and
benefit. As thickness of soil is shattered on the earth, their bones were
scattered in Hades (v. 7). He gives the term thickness of soil to the
solidity of soil, which is cut by the plough and divided into
clods. Those now in existence, he is saying, will be dissolved in
death like clods, and their bones will be scattered in the tombs;
[1952] the phrase in Hades is used of the tombs.
(7) Because towards you, Lord, Lord, are my eyes, in you I had hope
that you wnuld not bring my soul to naught (v. 8): far from trusting
in any human thing, I await your help and ask that my soul not
be deprived of it. Keep me from a trap they have laid for me and from
stumbling blocks of the workers of iniquity (v. 9). He made mention
of these snares and stumbling blocks also in the psalm before this.
He calls snares and stumbling blocks the plots from which he begs
to be delivered. The sinners will fall in his net (v. 10), that is,
God's: those who set traps for others will be caught up in divine
retribution like a kind of netting, will have to bear whatever
they commit, and will suffer what they inflict on others. I shall be
on my own until I pass on: for my part, however, I shall remain
separated from them until I reach the end of my life.
8. Another ·sticky phrase" (in Dahood's term) in this psalm bearing Phoeni-
cian coloring. Theodoret without much help from the versions rationalizes his
way around to come up with a respectable rendering.
Of understanding, for David, when he was

praying in the cave.
HE PSALM'S THEME IS clear. Pursued by Saul, the
divine David took refuge in the cave and hid himself in
its interior.l Then, perceiving Saul brought down into
it, he banished fear from his mind, called for the divine assis-
tance, and attained it. With my voice I cried to the Lord, with my
voice I besought the Lord (v. 1). From this it is clear that he calls
his earnestness of mind cry: how could this man in hiding and
anxious to escape notice use his voice to cry out? So he means,
In all earnestness I implored God. 2 I pour out before him my ap-
peal, I report my tribulation before him (v. 2). I made the trouble
clear to him, he is saying, and earnestly offered the petition
about it; he indicated by pour out the force of the request.
(2) When my spirit failed me (v. 3): this I did on perceiving the
extent of the evils, dwelling at the point of death as I was. You
knew my paths: everything of mine was clear to you, and nothing
of my doings escaped your eye. In this path that I traveled they hid
a trap for me. The hunters pick up the traces of the wild beasts
and set traps there. In imitation of them Saul continued his ex-
ertions against David, learned where he was living and focused
his schemes in that direction. This [1953] the devil also does:
for the one traveling the way of temperance he sets the trap of
pleasure, whereas for the one taking satisfaction in almsgiving
1. Cf. I Sam 24.

2. That prothumia again-but no attempt to urge the reader to adopt the
virtue as basic to the spiritual life, as Chrysostom so often does.
341
the net of vainglory, for the one scorning wealth the chances of
avarice, for virginity pride, and for every single state of life the
snare likely to catch them. 3
(3) I glanced to the right, and looked, and there was no one recog-
nizing me (v. 4). I espied no helper in any direction, he is saying,
calling action of the better disposed the right. Flight is no longer
available to me, and there is no one looking after my soul: I have fall-
en into nets from which there is no escape, I find no means of
flight nor one to assist me. I cried to you, 0 Lord, I said, You are
my hope (v. 5): so I beseech you, on whom my hopes depend.
You are my portion in the land of the living. Attend to my appeal, be-
cause I am brought really low (vv. 5-6). Often the divine David
called God his own portion, and in this case he did likewise. I
have no other assistance, he is saying, you are my only helper,
and through you I beg to attain life. He calls misfortune here
lowliness; Symmachus indicated as much, "Heed my words, be-
cause I am really exhausted."
(4) R£scue me from those pursuing me, because they are too power-
ful for me: the enemies have become stronger than I, but
through your aid I shall escape their clutches. Bring my soul out
of prison so that I may confess to your name (v. 7). Aquila, on the
other hand, put it this way, "Bring my soul out of confinement,"
in other words, it was as if he was held in a kind of enclosure
and cell, with the enemies camped at the door of the cave. Yet
he promises to repay the favors with hymns, once he attains sal-
vation. Righteous people will wait for me until you give me recompense.
Symmachus, on the other hand; put it this way, "The righteous
will crown your name when you act in my favor": they will take
the favor done to me as a pledge of salvation in their regard,
and praise you as the just Judge.
3. A rare-and sage-application of the verse to the spiritual life of any
reader, pithily inserted.
A psalm for David, when his son Absalom was

pursuing him.
N SOME COPIES I FOUND ''When his son Absalom
was pursuing him." But I have not found this insertion
in the Hebrew or the other translators; yet it bears on
the facts, the psalm having this theme.
( 2 ) 0 Lord, hearken to my prayer, give ear to my petition in your
truth, [1956] hearken to me in your righteousness (v. 1). Paying the
penalty for the sins he had committed, the divine David en-
countered troubles. Absalom, by contrast, was unjust, lawless,
impious, and parricidal, and he desired the murder of his par-
ent.' This is doubtless the reason why David makes his supplica-
tion to God that he hearken to his prayer in truth and righteous-
ness. And do not enter into judgment with your servant, because no one
living will be justified in your sight (v. 2). In truth and righteous-
ness I petitioned you in my words, he is saying, not that I had
confidence in my own righteousness but I knew the enemies'
lawlessness. I know, in fact, that it is impossible that any inno-
cent person should escape your tribunal: if you were to apply
the norm of the laws passed by you to the life of human beings,
no one would be seen to have lived according to it, whereas if
you were also to make public your kindnesses and the good
things you have provided to human beings, what human right-
eousness could in its turn be judged equivalent to your gifts?
(3) Because the foe pursued my soul, humbling my life into the dirt
(v. 3): so I beg to attain your truth and righteousness, not for
1. Theodoret has a choice here of the way the psalm is to be interpreted. He
concedes that the historical connection rests not on textual support but on an
affinity of subject matter, and in fact he will not develop it at length. For the
moment he is showing little interest in the psalm's inclusion among the early
Church's group of Penitential Psalms.
343
you and me to be judged together, but for me and the enemies

to have sentence passed on us; I have been expelled from the
kingship by them, driven out of my country. History also teach-
es this humiliation: he took his leave unshod, skulking, and in
tears.2 He sat me down in darkness, like those dead for an age: I am
no different from a corpse enclosed in darkness, driven out,
and forced to pass my life in desert places. My spirit fainted with-
in me (v. 4): for this reason I was filled with deep depression and
distress, the soul here being called spirit. Within me my heart was
confused. All my thoughts, he is saying, were stricken with confu-
sion and turbulence.
(4) I remembered days of old, I pondered all your works, meditating
on works of your hands (v. 5): I gave my mind, he is saying, to
thinking how great were the calamities from which you deliv-
ered our ancestors without allowing them to be vulnerable to
the enemies; and I recalled the fate of Abraham, of Isaac, of Ja-
cob, of Joseph , of Moses, and I drew comfort from it. I stretched
out my hands to you (v. 6), that is to say, I made supplication with
complete earnestness. My soul like land parched for you: I thirst
for your help just as the parched land looks forward to rain.
(5) Hearken to me quickly, 0 Lord, my spirit hasfainted (v. 7). In
these words he betrayed the extent of his depression; this feel-
ing is typical of those in great distress. Do not turn your face away
from [1957] me, and I shall be like those going down into a pit: if you
abhor my supplication on account of the sin, I shall immediate-
ly be consigned to death. In figurative fashion he called death a
pit..3 just as it is not possible for someone confined in a pit to es-
cape without assistance, so the dead cannot return to life unless
God wills [it]. Make your mercy known to me in the morning, because
I hoped in you (v. 8). Disclose your loving-kindness to me, he is
saying, and let my hope not be disappointed; he used the term
in the morning here for "promptly." Reveal to me, 0 Lord, the path I
shall travel, because to you I lifted up my soul. Become a guide for
me, he is saying, and give me a glimpse of the straight path:
2. Cf. 2 Sam 15.30.

3. We have noted on previous occasions Theodoret's failure to grasp the
general Old Testament position on life after death and its doctrine of Sheol in
particular (see Introduction, section 7).
turning my soul away from all human things, 0 Lord, I brought

it to you.
(6) Deliver me from my foes, 0 Lord, I have taken refuge in you (v.
9): fleeing the enemies, I have a place of refuge in you, and beg
to be delivered from their plot. Teach me to do your will, because
you are my God (v. 10). This, too, I ask for, not only to know what
you wish but also to put into practice what you wish, since I
know you are my God and Lord. Your good Spirit will guide me on
the levelland. Here we learned the dignity of the Spirit: as God is
good, so too is the Spirit called good; and as he begged God to
guide him, so too he asks to enjoy the guidance of the Spirit so
that nothing may be adverse or difficult for him, but that he
travel the path that is level, smooth, and free of error. 4
(7) For your name's sake, 0 Lord, you will give me life (v. 11): you
made me king; I e~oyed your verdict and election, and I am
afraid of being passed over by you and proving a source of blas-
phemy for your name. Do not have regard for my rank, there-
fore; instead, for the sake of your good name grant me a share
in salvation. In your righteousness you will bring my soul out of dis-
tress: by deciding between me and the enemies you will in right-
eousness free me from the troubles inflicted by them. In your
mercy you will utterly destroy my foes and ruin all who distress my soul,
because I am your servant (v. 12). He said this also in the hundred
and thirty-fifth psalm: "Who struck Egypt with its firstborn
ones, because his mercy is forever";5 and he said here, In your
mercy you will utterly destroy my foes: mercy towards the wronged
inflicts destruction on the wrongdoer. In like manner an excel-
lent farmer cuts out the thorns at the roots, but waters and
tends the plants.
4. Commentary on the verses has been confined to mere paraphrase before
once again Theodoret finds in pneuma a reference to the Holy Spirit; and as was
true of his similar comment on Ps 139.7, his Trinitarian terminology strikes us
as in need of greater precision.
5. Ps 136.10.
For David. {I96oJ

N SOME COPIES I FOUND inserted in the title
"Against Goliath"; but I did not find it in the Hebrew,
in the other translators, or, in fact, in the Septuagint in
the Hexapla.! [The psalm], on the contrary, has the following
theme. Many of the prophets-the divine Ezekiel at greater
length than the others-mention the nations making incur-
sions against the Jews after the return from Babylon. [Ezekiel]
has this to say along with many other things: "Mter many days
you will become ready and will go to the land averse to the
sword, populated with many peoples, to the land of Jerusalem,
which was completely deserted. They emerged from nations,
and they all will dwell in peace. You will go up like a shower of
rain, you will advance like a storm, and like a cloud you will cov-
er the land; you will fall, you and all those about you, and many
nations with you." Then after many things he teaches also the
manner of their death: "I shall summon against him on all my
mountains fear of a sword, says the Lord Adonai. A man's
sword will be against his brother, and I shall condemn him to
death, to blood, to devastating rain, and to hailstones. I shall re-
lease divine fire on them, on all those with him, and on all the
nations with him."2 It is possible for the person reading the
l. Theodoret, whom we saw (in Introduction, section 3) getting good marks
from Guinot as a textual critic, has certainly gone to a little more trouble man a
modern commentator like Weiser, who says of mis psalm simply mat "me Sep-
tuagint and me Targum link (it) wim David's fight against Goliam." As we have
observed elsewhere, Theodoret is using his own Antiochene or "Lucianic" LXX
text as a base, noting some variant LXX readings and checking mem against
what me Hexapla columns offer by way of Hebrew, a different LXX, and alter-
native Greek versions. He men rejects me variant reading also on me basis of
content.
2. Cf. Ezek 38.8-9, 21-22. Theodoret had completed a Commentary on
346
prophecy to learn this more accurately if willing. This psalm

prophesies it as well: Bend heavens, 0 Lord, and come dount; touch
the mountains and they wiU smoke; make your lightning flash and
scatter them; dispatch your arrows, and you wiU throw them into confu-
sion (vv. 5-6). Comment on individual verses will teach this
more clearly.
(2) Blessed be the Lord my God, who trains my hands for battle, my
fingers for war (v. 1). Having recently returned from Babylon, in
other words, and being deprived of weapons and ramparts,
they prevailed over the adversaries attacking them, thanks to di-
vine aid. The words apply to us as well: freed from the tyranny
of the devil, we are trained for warfare by God, practicing right-
eousness with our hands, and with our fingers putting the seal of
the cross on our foreheads. S My mercy and my refuge, my protector,
my defender, my rescuer, in him I hoped (v. 2). He gave the names
from experience. You are my mercy he says: I received fountains
of mercy from you. You are my refuge: taking refuge in you I was
saved. You are my defender: enjoying your aid I proved superior
to the enemies. You are my rescuer and my protector: you [1961]
fortified me in battle and will rescue me when besieged. So I
will have unwavering hope in you. Who subdues my people under
me. This is applicable to Zerubbabel and the priest Joshua: they
were in charge of the people at that time.
(3) Lord, what is man that you have come to know him? or the son
of man that you spare him a thought? (v. 3). In place of have come to
know Symmachus gave the rendering learned: I am in utter ad-
miration of your immeasurable loving-kindness in that, though
God and Creator of everything, you show such care for this low-
ly being. Then he shows its transitory nature: Man is like futility,
his days like a passing shadow (v. 4). Theodotion says, "Man is like
vapor," and Symmachus, "smoke": like smoke, that is formed
and dissipated, the nature of human beings is easily corrupted,
and their life moves like a shadow-hence your care for such
transitory human beings.
(4) Bend your heavens, 0 Lord, and come dount (v. 5). He uses
Ezekiel before coming to the Psalms, he tells us in the preface; but one wonders
if this citation brings much light to bear.
3. A rare and pithy application of the verse to the life of the reader.
the expressions in human fashion, knowing the divine nature is

not circumscribed by heaven, but calling on his helper to pun-
ish the enemies. Touch the mountains, and they will smoke. This in
fact happened on Mount Sinai: "The mountain smoked,"4
Scripture says. Make your lightning flash, and you will scatter them;
dispatch your arrows, and you will throw them into confusion (v. 6).
He gives the verses optative force. He foretells the future
events, which God prophesied through the prophet Ezekiel,
which was in fact the way he consumed all those people.
(5) Send out your hand from on high (v. 7), teaching that it is
sufficient for you [merely] to nod to provide the petitioners
with salvation; he called the operation hand, as we have often
remarked. Deliver me and rescue me from the mass of water. He
called the multitude of enemies the mass of water. He said this
also in the hundred and twenty-third psalm, "Our soul passed
over a torrent, the irresistible water."5 And to teach that in figu-
rative fashion he called the foes waters, he added, from the hand
of alien sons. He gave them the name aliens, not for being for-
eign but for being godless. Whose mouth uttered futility (v. 8).
They used blasphemies, he is saying, of your glory, Lord. Their
right hand a right hand of injustice. The facts correspond with the
words: as they were blasphemous in words, so they were unjust
in deeds; their very right hand did nothing right, being only an
instrument of injustice.
(6) 0 God, I shall sing a new song to you, on a ten-stringed harp
[1964] I shall sing to you (v. 9): I shall not be ungrateful for at-
taining salvation; instead, by employing the customary instru-
ments I shall respond with the hymn of thanksgiving. 6 To him
who gives salvation to the kings (v. 10). In this way, he is saying,
you also saved our forebears who were entrusted by you with
the kingship and made them victorious over the invading ene-
mies-David, Jehoshaphat, Hezekiah, and anyone else who
sought your assistance. To him who ransoms David his servant: you
take complete care of us on account of the covenants with
4. Cf. Exod 19.18.

5. Cf. Ps 124.4.
6. We look in vain for some comment of a liturgical nature on this verse that
would seem to invite it (as Chrysostom felt).
them. Rescue me from a wicked sword, and deliver me from the hand
of alien sons (v. 1 1). He called the frenzy and ferocity of the at-
tackers a wicked sword, and the same people alien sons for being
godless. 'Whose mouth uttered futility, and their right hand a right
hand of injustice. It was not without purpose that he employed
the duplication; rather, intending to describe their good for-
tune, he adopted the accusation of wickedness to prompt God
to assistance. Those who blaspheme you in this way, he is say-
ing, living a life of injustice and wickedness, meet with fair
weather, and in receipt of an abundance of good things from
you they have success as support for their injustice.
(7) 'Whose sons are like young plants ripening in their youth (v.
12). They enjoyed many healthy children, he is saying, and are
surrounded by their sons, like fresh plants. Their daughters
adorned, attired in the manner of a temple: not only does natural
beauty lend them charm, but they are also invested with great
adornment from art so as to resemble the temples beautified in
honor of the idols, such being the manner of whores and cour-
tesans. Their storehouses are full, bulging with one thing and another
(v. 13): when they see their cupboards full to overflowing, they
direct the excess to other things in turn, according to the one
who said, "I shall pull down my barns and build bigger ones."7
Their sheep prolific, multiplying in their departures; their cattle fat (vv.
13-14); their beasts are rich and prolific. There is no collapse of
walls, no outlet, no cry in their streets. Symmachus, on the other
hand, put it this way, "No gap, nor retreat, nor wailing in their
streets"; and so did the other translators-in other words, on
account of the great prosperity and the abundance of good
things, [1965] they live in luxury and good cheer, not having
the experience of the wicked. He said this also in the seventy-
second psalm: "There is no denial in their death and strength
in their scourge; they are not affected by human troubles, and
will not be scourged along with [other] people."8
(8) We also find many things in harmony with this in the
other inspired authors; but all provide a resolution of their
7. Luke 12.18. Theodoret seems to have lost the plot here, and is rationaliz-
ing furiously.
8. Ps 73.4-5.
doubts. The divine David also did so in this case, adding, They
declared blessed the people for whom this is true, blessed the people whose
God is the Lord (v. 15): those devoid of truth do not understand
how to judge the nature of things, measuring good fortune by
luxury, wealth, and influence, and classing those enjoying them
enviable and blessed. The devotees of virtue, on the other
hand, in receipt of divine wisdom, declare blessed the people
for whom you provide, and they rank your care ahead of the
whole of life. The Lord also instructed us in such beatitudes,
saying, "Blessed the poor in spirit, blessed those who hunger
and thirst for righteousness, blessed those who mourn, blessed
those persecuted for the sake of righteousness: to such people
belongs the kingdom of the heavens."9 Those who prefer the
pleasures of life, by contrast, enjoy them for a short time, and
then feel the effects of protracted pain from the brief pleasure.
9. The Matthean Beatitudes (cf. Matt 5.3-10). incomplete and garbled.
Modern commentators admit the presence of various threads of thought. and
possibly different sources. in this psalm. Theodoret. unable to be so liberally
critical. has struggled to find clarity and consistency. and this finally induces
him to make a pastoral application of at least the final verse.
Praise, for David.

HE TITLE ALSO INDICATES the psalm's purpose: it
is an exhortation to sing the praises of the God of all,
recalling God's power, magnificence, kingship and
majesty. The grace of the Spirit also made other such psalms to
stir the people to gratitude. It also contains prophecy of the na-
tions' calling and acceptance. This hymn is also arranged al-
phabetically,l and through the repetition it teaches the inspired
author's desire.
(2) I shall extol you, 0 my God, my King, and I shall bless your
name forever and forever (v. 1). By nature God is most high, not
having elevation in addition. The devotees of piety proclaim it,
and teach it to the ignorant. The saying of Christ in the Gospels
is like this: "Father, I glorified your name on earth"; and a little
later he teaches that he did not give him glory he did not have
before, but revealed what he had; he said, "I made your name
known to people." In like manner the Father also did not give
the Son glory he did not have before, but taught the ignorant
what he had: "Glorify me, [1968] Father," he said, "with the
glory I had in your ,presence before the world existed."2 So he
did not take what he did not have, but what he had was made
clear to those who did not know. Here the inspired author does
not promise to make God elevated, but shows to people his ele-
vation to the extent possible; he gives the God of all the appro-
priate names God and King, prompted by love to do so.
(3) Each day I shall bless you, and praise your name forever and
forever (v. 2). 1 shall always continue singing your praises, he is
1. We recall that at the end of Ps 1 1 1 Theodoret had to rely on others for
the information that it and the following psalm were alphabetic in structure;
the same source is perhaps responsible in this case, too.
2. Cf.John 17+ 6, 5.
351
saying, and shall allow no day to be without a role in hymn

singing. Great is the Lord and highly to be praised, and there is no end
to his greatness (v. 3). Since all size is perceptible, and can be
seen to be great when measured by length, breadth, and depth,
he was right to add, there is no end to his greatness, to show that
the one being praised is bodiless and uncircumscribed. I know
he is great, he is saying, though he is indeed incomprehensible
and immeasurable: I find no beginning and no end of his
greatness, as it is unlimited and surpasses all grasp.
(4) Generation and generation will praise your works, and pr~
claim your power (v. 4). At this point he announces in advance
the divine acknowledgment on the part of the nations: not only
ourselves, he is saying, those from Israel according to this gen-
eration, will sing the praises of the benefactor, but also another
generation, the church from the nations, will proclaim the
magnificence of your works. 3 They shall speak of the magnificence
of the glory of your holiness, and will recount your marvels (v. 5). The
nature of the one being praised surpasses the ability of the in-
spired author: searching for worthy and appropriate titles, he
then fails in the effort, and links many names together at the
same time, mentioning glory and magnificence of holiness. To be
sure, he foretells these will be proclaimed by the other genera-
tion.
(5) They will speak of the might of your fearsome things, and re-
count your greatness (v. 6). While he seems to employ repetition,
yet likewise he means different things: marvels means wonders
worked as favors for some people, whereas might of fearsome
things means the great deeds demonstrated in punishment of
others, such as manifold plagues he inflicted on Egypt through
the divinely inspired Moses: might of fearsome things is to be un-
derstood as those events. He provided the people with manna
in the desert, snared quails, and deluged dry land; these things
moved the tongues of grateful people to wonder. [1969] The
divine Apostle also made this distinction: he said there were giv-
en by the all-holy Spirit not only gifts of healing but also opera-
3. It is interesting that Theodoret, as he has implied elsewhere, sees himself
and his community in the church descended from Israel, not in the church of
the nations. His comment on the final verse does not quite concur.
tions of power,4 naming the gifts of healing as the mobility of
the lame, the cure of the sick, the raising of the dead, and such
like; and the operations of power-the blinding of Elymas, the
death of Ananias and Sapphira,5 those given over to Satan,6 so
that they might learn not to blaspheme.
(6) They will give vent to the memory of the abundance of your
goodness, and rejoice in your righteousness (v. 7). The inspired au-
thor wishes to give a glimpse of the riches of both the divine
goodness and power, but by using human language and by be-
ing incapable of attaining his desire, he has recourse to piling
up many terms, and forecasts the gratitude of the generation to
come, reveling in the divine sayings and uttering the account of
the divine loving-kindness like a kind of belch. 7 The divine
Apostle, to be sure, has the same problem: unable to describe
adequately the divine [wonders], he makes an attempt with a
series of terms: 'The exceeding riches of his grace," he says,
and elsewhere admits he is beaten, saying: "How unsearchable
his judgments and inscrutable his ways. "8
(7) The Lord shows pity and mercy, he is long-suffering and rich in
mercy (v. 8). Here again the inspired author has the same prob-
lem: taking stock of the way he formed the human race, the de-
gree of the dignity and providence he accorded them in legis-
lating for all of visible creation's offering them the necessities
[of life], in putting up with each of their daily faults, and mak-
ing his sun rise on evil and good and the rain fall on just and
unjust,9 he calls him not only piteous but also merciful, long-suffer-
4. Paul does speak of both "gifts of healing" and "deeds of power" in I Cor
12.28, but without going into the gifts Theodoret lists.
5. Acts 13.8-11; 5.1-11. On this psalm, which has no title confining the
commentator to one historical reference but allows an eschatological interpre-
tation, Theodoret's freedom to follow his own line of thought is reflected in the
relative abundance of Scriptural documentation.
6. Cf. I Tim 1.20 on Hymenaeus and Alexander.
7. Always alert to the figurative character of the Psalms, Theodoret here
feels he has to apologize for the psalmist's use of the verb "belch, give vent," a
term used at the opening of that Ps 45 which the Fathers-Chrysostom in par-
ticular-found fertile soil for developing their thinking on biblical inspiration;
see my "Psalm 45: a locus classicus for patristic thinking on biblical inspiration".
Theodoret showed similar delicacy at its occurrence in Ps I Ig. I 71 .
8. Rom 2.4; 11.33.
g. Cf. Matt 5.45.
354 THEODORET OF GRUS
ing and rich in mercy. In fact, exercising his immeasurable good-

ness, he kept our sins as far from us as east is from west,1O and
loved the world so much as to give his only-begotten Son for
it. 11 The Lord is good to all, and his mercies are directed to all his works
(v. 9): he not only exercised his providence in favor ofJews, but
poured out his loving-kindness on all human beings-and not
only human beings, but has a care also for the brute beasts and
provides necessities for all.
(8) Mayall your works confess to you, 0 Lord, and your holy ones
bless you (v. 10): not only do inanimate things sing God's praises
and irrational things utter a rational cry, but also in these ways
rational and God-loving people compose their hymn singing.
That is to say, observing what is done by him to each thing, and
[1972] perceiving the greatness of his wisdom, they move their
tongue to giving glory. They will speak of the glory of your kingship
and tell of your power, to make known to the sons of human beings your
power and the glory of the majesty of your kingship (vv. 1 1-1 2): these
holy ones, either Old Testament authors or apostles, and those
after them taking up the ministry of preaching will teach all hu-
man beings the eternal kingship and the ineffable power; they
will in fact offer this teaching not to Jews alone but also to the
whole human race. Your kingdom a kingdom of all ages, and your
lordship in every generation and generation (v. 13): the power you
have is boundless and your kingship everlasting, without begin-
ning or end. Faithful is the Lord in all his words, and holy in all his
deeds: the truth of the words shines forth, confirmed by the
deeds, and these are adorned by the righteous one.
(9) The Lord supports all who fall, and raises up all who are borne
down (v. 14): he has care not only for the devotees of righteous-
ness, but also for those who have lost their footing, are brought
down, and have suffered the wounds of sin; he supports them
and does not allow them to fall, while the fallen he raises up,
extending his right hand. The eyes of all hope in you, and you give
[them] their food in due season (v. 15). He did not use hope here in
the sense of disposition: those living a life of impiety do not
have this hope, nor do the species of brute beasts have a faculty
10. Cf. Ps 103.12.
II. Cf. John 3.16.
of reason; instead, he teaches that each develops a need appro-

priate to their own case. Then he also gives a glimpse of the
ease of supply: You open your hand and jill every living thing with
satisfaction (v. 16): once you wish it, everything enjoys the good
things you supply; just as it is easy for us to contract and extend
our fingers and open our fist, so it is simple for you to provide
the supply of good things in a flash.
( 10) The Lord is righteous in all his ways, and holy in all his works
(v. 17): in all your arrangements righteousness shines through;
he gives the term ways to his arrangements. The Lord is near to
all who call upon him, to all who call upon him in truth (v. IS). The
word near does not imply space: by nature God is present every-
where; after all, "in him we live and move and have our being,"
according to the divine Apostle. 12 Rather, he indicated in this
way state and disposition. [1973] The addition of truth was
commendable: he approaches those who not simply call upon
him but choose to do it in truth; for "not everyone who says to
me, Lord, Lord, will enter the kingdom of God, but the one
who does the will of my Father in heaven. "13
(II) Hence he added, He will do the will of those who fear him,
and will hearken to their appeal and will save them (v. 19). Those
who have the fear of God are the first to do God's will; so since
their purpose corresponds with the divine will, the Lord neces-
sarily fulfills their wishes, as they wish nothing opposed to his
will. The Lord guards all those who love him, and all the sinners he
will destroy (v. 20). He showed how righteous the Lord is in all
his ways: it is characteristic of the righteous to assign everyone
their due, for which reason he protects and guards those well-
disposed to him and frees them from schemers, whereas those
adopting the opposite way he gives over to punishment.
( I 2) My mouth will speak the Lord's praise, and may all flesh bless
his holy name forever and ever (v. 21). Therefore I have written
this hymn, he is saying. It behooves the whole human race al-
ways to celebrate in hymns of praise the Creator, and to offer
due worship to the divine name. It should be noted, however,
12. Paul in fact is addressing the Areopagus (Acts 17.28), but quoting the
classical author Epimenides.
13· Cf. Matt 7.21.
that here, too, he summoned notJews to offer the hymn but all
flesh to hymn singing. Accordingly, the prophecy becomes evi-
dent by confirmation from the outcome: in all nations through-
out the world, in keeping with the prophecy, the praises of the
God of all are sung.
Alleluia.
F HAGGAI AND ZECHARIAH" occurs in some copies;

but I did not find it in the Hebrew, nor the other trans-
lators nor did I find it in the Septuagint in the Hexa-
pIa. This psalm bids them sing the praises of the God of all, as
the title also indicates:! Alleluia means, "Praise the Lord," as we
often have said.
(2) Praise the Lord, my soul (v. 1). The grace of the Spirit
urges us all to bestir ourselves to giving glory to God. I shall
praise the Lord in my life, I shall sing to my God while I live (v. 2). In
the sixth psalm he said, "Because in death there is no one to re-
member you; in Hades who will confess to yoU?"2 For this rea-
son we are taught to sing God's praises all life long until we
come to the end of this life.
(3) [1976 ] Do not trust in rulers (v. 3). Good advice: far from
ruling forever, rulers have temporary authority, nor do all
rulers esteem righteousness. To touch on both points, it was
necessary to have regard of the impermanence of [human] na-
ture; he adds just that, In sons of human beings, in whom there is no
salvation: look at [human] nature, and place no trust in its pow-
er; "a human being has become like futility," and "man is like
grass all his days."3 His breath will depart, and he will return to his
earth (v. 4). He calls soul here breath; when it departs, the body
retires to its own kind, according to the divine saying, "Because
you are earth, and to earth you will return."4 On that day all his
plans will perish with the soul parting company and the body dis-
I. Perhaps not yet conscious that all the remaining psalms begin with an Al-
leluia, Theodoret takes the word as part of the title, not the opening of the
body of the psalm.
2.Ps6·5· 3·Cf.PsI44·4,103·15·
4· Gen 3. 1 9.
357
solving into dust, the figment of the imagination is shown to be

in vain. The Lord also taught us this in a parable: introducing
the rich man whose property was prosperous and who was plan-
ning to demolish his barns and build bigger ones, he added,
"Fool, tonight they require your soul of you, and to whom will
belong what you have acquired?"5 With other people, too, some
dream of government and influence, some of holdings of land
and buildings, while others have thoughts of victories in war,
and others plot overthrow of their foes; but death unexpectedly
intervenes and leaves their dreams [a matter of] imagination.
(4) After thus showing the futility of hope in human beings,
he gives evidence of the usefulness of trust in God. Blessed is the
one whose help is the God ofJacob, whose hope is in the Lord his God (v.
5). It was not without purpose that he used the name God ofJa-
cob, instead, to remind us how great a providence Jacob enjoyed
with hope in God, and how many and how great the fruits
[were which] he reaped from that hope, he urges [us] to hope
in that man's God, calls him Lord and God, and proclaims his
power through both. Then, from the creation of the works he
teaches his goodness and power. ~o made heaven and earth, the
sea and all that is in them (v. 6). He concisely included in words
the whole of creation, visible and invisible: he mentioned not
only heaven, earth and sea, but also everything in them. In
heaven are angels, naturally invisible things, sun and moon,
and the multitude of the stars; on earth and sea are human be-
ings and the kinds of brute beasts-such, he is saying, is the
power of the Maker of all things. Consequently, you will notice
the difference between corruptible rulers and the Creator of
[1977] all things.
(5) After thus showing in person the Creator of all things, he
shows him also exercising providence over what he made. ~o
protects truth forever, delivering judgment in favor of the wronged, giv-
ingfood to the needy (vv. 6-7): he is reliable in his promises, and
as a lover of truth he fulfills his promises. He also defends the
wronged, judges justly, and as well provides appropriate food to
5. Luke 12.20. The psalm does not invite historical reference, and Theodor-
et can apply it generally; but he does not stop to moralize, as would a preacher
like Chrysostom.
all the needy. Here he foretells as well the benefits done to us

through the Incarnation of our Savior. The Lord releases those in
fetters, the Lord gives wisdom to the blind, the Lord raises up those
borne down (vv. 7-8). The God of all forecast this also through
the prophet Isaiah: after saying, "I gave you as a light of the na-
tions," he added, "to open blind people's eyes, to lead out
shackled people from bondage and those sitting in darkness
from a prison."6 And elsewhere he spoke in the person of
Christ the Lord, 'The spirit of the Lord is upon me, for which
reason he anointed me, he sent me to bring good news to poor
people, to heal the contrite of heart, to proclaim release to cap-
tives, recovery of sight to the blind.'" And elsewhere, "Then
deaf people will hear words from a book, and eyes of blind peo-
ple in the darkness and in the fog will have sight."8
(6) The Lord loves righteous people. The Lord will guard the prose-
lytes (vv. 8-g): the Lord of all offers to each what is appropriate:
righteous people who love him he repays equally, and gives
them in return a father's love and affection, whereas those
shunning ancestral impiety and approaching him in faith he re-
gales with complete protection and providence. He calls the
strangers proselytes; blessed Paul also spoke that way, "We were
once without Christ, alienated from the commonwealth of Is-
rael, strangers to the covenants of promise, having no hope,
but we who were once far away have been brought near."9 Or-
phan and widow he will support, but sinners' way he will obliterate.
He brought the treatment away from the overall providence to
the particular, saying the ruler of all neglects no one but even
accords those bereft of human care complete attention, and de-
feats the schemes against them.
(7) The Lord will reign forever, your God, 0 Sion, from generation
to generation (v. 10): he has everlasting power and eternal king-
ship, he who is now thought to be your God only, 0 Sion.
6. lsa 42.6-7. 7. lsa 61.1.

8. lsa 29.18.
9. Cf. Eph 2.12-13-but Paul, aJew, could not have spoken in the first per-
son, Theodoret either deliberately or by mistake changing the reference.
Alleluia.
ERE WE WERE TAUGHT clearly the meaning of al-

leluia: [1980] the Hebrew alleluia means Praise the Lord
(v. 1), whereas Symmachus left it untranslated, saying
"Alleluia, because a psalm is good." Theodotion, on the other
hand, said, "Praise Yah."l So this psalm bids [us] praise, and
prophesies the return from Babylon and the building of
Jerusalem that happened afterwards. Jerusalem, in fact, will not
be rebuilt, as Jews expect; instead, the inspired word prophesies
the building done already by Zerubbabel. 2
( 2) Praise the Lord, because a psalm is good; praise would be ac-
ceptable to our God (v. 1). Hymn singing, he is saying, is advanta-
geous, productive of good. Yet it is not the hymn that is pleas-
ing to God, but the intention of the singers; he himself has
need of nothing, rejoicing only in the salvation of human be-
ings. In building Jerusalem the Lord will bring together the scattered
[remnants] of Israel (v. 2). This is the reason it is necessary for
his praises to be sung, he is saying, that he will build Jerusalem
after destruction and accord return to those made captive. If
not everyone returned, however, the divine word was not falsi-
fied; rather, their wickedness was established: while his orders
through Cyrus were for everyone to return, they had a stub-
born attitude and preferred the foreign country to their home-
land.
1. Theodoret has made a couple of (feeble) attempts to explain the Hebrew
term (cf. Ps 105 and Ps 135); this effort by Theodotion gives him his best
chance to reduce the word to its elements, but-probably through ignorance-
he can go no further.
2. Verse 2 has provided commentators with a possible clue to the historical
circumstances of composition, the rebuilding ofJerusalem. Theodoret sees this
event as prospective on the part of the psalmist, but curtails the viewpoint lest it
encourage Jews of his day to think in terms of a rebuilt Jerusalem post-Titus.
360
(3) Who heals the brokenhearted and binds up their brokenness (v.
3). He related spiritual ailments to physical, and showed [God]
not only granting freedom to the captives but also regaling with
healing the sufferers of the wounds of sin. Who counts numbers of
stars and gives them all names (v. 4). In every respect he proclaims
God's power. By Who counts here he referred to knowledge, and
by names of stars to the different kinds of stars, their position, ar-
ray, and relationship to one another: the God of all does not
call stars by their names-they are lifeless, after all, and devoid
of reason. Human beings, on the other hand, adopting a god-
less attitude, assigned names to the stars on the basis of fairy-
tales devised by themselves. 3
(4) Great is our Lord, and great his strength, and there is no meas-
ure to his understanding (v. 5): they are all immeasurable-his
greatness, strength, and praise; yet we sing his praises to the ex-
tent we manage. The Lord lifts up gentle people, but brings down sin-
ners to the ground (v. 6). Symmachus said "recovers." This is char-
acteristic of divine providence: he shows care for the victims of
some people's schemes as a result of their own goodness, while
dispatching to death those who assail them unjustly; the former
he renders conspicuous and illustrious, while consigning the
memory of the latter to oblivion. This was the way the chorus of
the holy apostles was famous, this the way the ranks of martyrs
were celebrated. The memory of those who warred against
them, on the contrary, was given over to oblivion.
(5) [lg81] Begin [a hymn] to the Lord by way of confession; sing
to our God on the lyre (v. 7): so knowing this goodness, wisdom,
and power of God, begin using the customary instruments of
hymn singing. Who surrounds the heaven with clouds, who prepares
rain for the earth (v. 8). Both are examples of power and good-
ness: in so far as he is good and loving, he shows providence for
things on earth, and in so far as he is omnipotent, he raises the
bodies of water on high and obscures the view of heaven, build-
ing the clouds into a kind of roof between heaven and earth,
and watering the earth with their birth pangs. Then he shows
the advantage stemming from this: Who makes grass spring up on
3. We can add astronomy to the range of sciences in which Theodoret dis-
plays an interest.
362 THEODORET OF GRUS
the mountains, and foliage for the service of humankind:4 he waters

not only land farmed by human beings but also the mountains
and the desert places, providing the cattle with fodder grown
from them. This he does as a favor for human beings, while di-
recting the cattle to be of service to human beings.
(6) Who gives to cattle their food, and to ravens' chicks that call on
him (v. 9). Ravens are not rational by nature, nor is it a fact that
they use reason to call on the Creator; rather, the cry arising
from need resembles a petition. I think it was on the basis of
this verse that Christ the Lord likewise omitted mention of the
other birds in referring to the ravens and saying to the disci-
ples, "Consider the ravens: they do not sow nor gather into
barns, and your heavenly Father feeds them."5 His delight is not
s
in the power of the horse, nor is he pleased with a man fleetness offoot.
The Lord is pleased with those who fear him, and with those who hope
in his mercy (vv. 1o-ll). It is not strength of body, he is saying,
equine skill and fleetness of foot that God delights in, but fine
actions of which piety is the source. His providence is earnestly
bestowed not only on them but also on those who have fallen
into sin but had recourse to repentance and are confirmed in
the hope of loving-kindness. For he said that God is pleased not
only with the perfect practitioners of virtue but also with those
who look for the divine mercy.
Alleluia. 6 The inspired word here, too, bids [us] sing praise.
And it foretells the victory after the return. In addition to this,
it prophesies the preaching of the apostles, traversing the
whole world as quickly as possible. [1984] Praise the Lord,
Jerusalem, sing the praises of your God, Sion. Because he strengthened
the bars of your gates (VV. 12-13): on account of the invincible aid
of God, liberated from the enemies, and remaining free of
4. This second phrase has crept into some forms of the LXX from the simi-
lar verse in Ps 104.14. Theodoret does not notice its absence from the Hebrew,
or refer to the other versions.
5. A collation of Luke 12.24 and Matt 6.26.
6. The LXX here begins a separate psalm, a division Dahood defends on lit-
erary and exegetical grounds. Theodoret shows no awareness that the Hebrew
does not acknowledge the division, taking anew both historical and eschatologi-
cal senses for the psalm.
siege, Jerusalem, repay your benefactor with hymns. By Jeru-

salem he refers not to the buildings but to its inhabitants. He
blessed your children within you: in receipt of the blessing of many
healthy children you developed into a multitude.
(8) Who put peace as your outer limits (v. 14): he presented you
with peace on all sides; distraught with fear at those fallen in
battle, others do not presume to attack again. And fills you with
the finest wheat: he also lavished on you the good things of the
soil. He called the finest wheat the abundance of fruits, naming
the whole from the part: wheat is grain, and the finest wheat the
best bread; he implied the other fruits, too, through mention
of this. Jews, however, enjoyed this providence in the past; by re-
sisting the Savior they were deprived of all good things. Hence,
the inspired word, after recounting this about them, prophesies
the salvation of the nations. Who sends out his word to the earth, his
word runs swiftly (v. 15). Here he called the preaching of the
Gospel word. He sent it not only to Jews but also to all the other
people: "Go," he said, "make disciples of all the nations."7 He
also showed the swiftness of the movement: in a short time they
filled all land and sea with the teaching. Foreseeing this the in-
spired author said, his word runs swiftly, which was not novel or
surprising: everything gives way to the divine will. Accordingly,
once he wills it, he straightway changes the waters, naturally
united, into countless forms. .
(9) Who gives his snow like wool, sprinkling mist like ashes, hurl-
ing his ice like morsels (vv. 16-17). From the one substance ofwa-
ter comes ice that is solid, snow that is porous and soft, resem-
bling a flock of wool, and also moist dust, such being the
character of mist. Who can stand before his cold? He changes the
air easily, and shortly turns what was red-hot into ice-cold. He
sends out his word, and it melts them; he will breathe his breath, and
waters willflow (v. 18). In turn, by contrast, as soon as he wills,
he easily melts the solidified water, and makes it flow like a
stream: once the south wind blows, snow and ice melt. It was
not without purpose that he gave a description of these things:8
7. Matt 1B.1g.
B. Theodoret is a commentator on whom the listing of natural phenomena
in these psalms is not lost.
it was to suggest other things through them. Just as snow

[lg85] falls and covers the mountains, but melts and moves to
nearby rivers and provides irrigation for different places, so the
supply of God-given goods was conferred on the Jews first; but
when they renounced the grace, the irrigation of the teaching
was offered to the nations by the sacred apostles, as though by
some rivers.
( 10) Who sends out his word to Jacob, his ordinances and judg-
ments to Israel (v. 1 g)-the Law of old, and grace afterwards; but
they were shown to be unworthy of both. He did not act like this
with every nation, nor show them his judgments (v. 20): to none of
the nations he gave the Law through Moses, nor did he offer
the benefit of the inspired authors; to them alone he accorded
such irrigation. But they proved ungrateful to their benefactor.
The nations, on the contrary, received the illumination of the
mind's light through the sacred apostles, recognized their own
Creator, and constantly offer him worship.
L L E LUI A, Alleluia.' The inspired author delivered the

admonition twice to prompt souls to greater enthusi-
asm. This is a further hymn that stirs all creation-both
with intellect and with senses, both rational and irrational, both
animate and inanimate-to a single harmony of hymn singing.
Heaven and earth, deeps, the lights of heaven, mountains,
plants, and all other such things as share life and reason he
urges to offer the hymn. But those with a share in reason he
urges to have regard to them, and by learning the wisdom evi-
dent in them to sing the praises of the Creator.
(2) Praise the Lordfrom the heavens, praise him in the heights (v.
I). The great Moses taught us that two heavens were made by
God: one was made along with the earth, and the second one,
which he also called firmament, was bidden to be formed in
the midst of the waters. 2 For this reason [the psalmist] gave or-
ders for God to be praised from the heavens and from the heights,
that is, the choruses of incorporeal beings both in the one and
in the other. Since even the divine Moses taught us nothing
about the creation of the intellectual beings, of necessity here
the inspired author made mention of them as well. Hence he
also recommends that the hymn be offered to the Creator: this
debt is due to him from the creatures, and everything made by
him and dignified with reason ought to discharge this debt con-
tinually. If, however, things with a created nature sing a hymn,
but neither the Son nor the all-holy Spirit are linked with those
that sing, it is clear that they have no share in created nature:
1. Theodoret finds the duplication in his form of the LXX, and easily ra-
tionalizes his discovery. A more likely reason, however, is that one Alleluia has
drifted from the end of the previous psalm, where it occurs in the Hebrew as an
inclusion, to join the initial one here. The same occurs with the next two
psalms.
2. Cf. Cen 1.1,6.
365
otherwise, they would sing the praises of the Creator before the
others as [1988] fountains honoring the righteous quality of
righteousness. But neither the Son nor the all-holy Spirit sings a
hymn, and therefore neither the Son nor the all-holy Spirit
shares created nature. Obviously praises are sung to him and to
the all-holy Spirit: there is no other difference between those
praising and those being praised than that the creation praises
and the Creator is praised. If, however, someone does not sing
the praises of the Creator, it is out of ingratitude that he does
not sing. But we have discoursed on this at greater length in the
sermons on the Holy Spirit;3 so let us go on with the rest of the
commentary.
(3) Praise him, all his angels, praise him, all his powers (v. 2). He
calls the intellectual beings angels and pow~angels as trans-
mitting the divine words, powers as free from bodily passions
and capable of discharging commands: "powerful ones," Scrip-
ture says, "doing his bidding in strength."4 While it is true that
he included all intellectual beings in these names, very appro-
priately he summoned to hymn singing the heavenly choruses
first.
(4) Praise him, sun and moon, praise him, all the stars and the
light (v. 3). Symmachus, on the other hand, put it this way, "Sing
his praises, all stars of light," and so too do the others. The Sep-
tuagint, by contrast, is to be understood this way: God created
the light on the first day, and the luminaries on the fourth;
hence he mentioned the light separately, not as existing of itself
but as distributed in the luminaries. As we have already said be-
fore, it is not as animate and rational things that he summons
them together; rather, he urges us to gain an insight into this,
to learn the wisdom of God, and to compose hymn singing to
him through them all. Praise him heaven of heavens, and the water
above the heavens (v. 4). God separated the body of waters with
3. Theodoret has certainly hammered home the point of the uncreated na-
ture of Son and Spirit, and implicitly their consubstantiality; and it is possibly a
work of his, referred to by Severus of Antioch as "On the theology of the Holy
Trinity and the Incarnation" (cf. Quasten, Patrology III, 547), (once thought
two works, and even attributed to Cyril!) , composed a decade or so earlier, that
he refers to here, implying the reader either heard it as logoi or can access it.
4. Ps 103.20.
the firmament, in his ineffable wisdom devising for them the
utmost separateness. He bade the unlimited fire of the luminar-
ies to travel over the compacted waters; water and fire were
[not eliminated] by one another, neither was the fire extin-
guished by the waters, nor the compacted water evaporated by
the unlimited fire. These things reveal God's ineffable power.
He spoke of heavens in the plural, not from a knowledge of
many of them, but following Hebrew usage: they speak of them
in the plural, as we say Athens and Thebes. 5 Of course, here he
spoke of them as heaven of heavens, elsewhere he called them
heaven of heaven: "The heaven of heaven belongs to the Lord,"6
Scripture says.
(5) Let them praise the name of the Lord, because he spoke in person
and they were made, he commanded in person and they were created (v.
5). It is proper to sing the praises, he is saying, of the one who
formed all these things by his word.' [1989] He established them
forever and ever; he issued a command, and it will not pass away (v.
6): he not only created but also continues to take care of
them-hence they have continuity, as was his personal wish,
and they will not be able to overstep the limits set by him. So
the inanimate things, and of course the species of other things,
respect the laws laid down; only human nature, endowed with
reason, transgresses the laws. The sea knows the limits, and re-
spects the sand, and night and day keep the measures laid
down, whereas human beings scorn the divine laws.
(6) Having thus summoned beings of heaven and above
heaven to share in hymn singing, he moves to the earth, the
common mother of human and irrational beings. Praise the
Lord from the earth (v. 7); then in detail, dragons and all depths.
The sea is part of the earth, and the sea monsters are in it. Even
5. Has Theodoret, who is here suggesting that the plural term in the He-
brew is merely a morphological irregularity of the kind found also in Greek,
forgotten that in commentary on v. 1 he claimed that the Torah distinguishes
two heavens as an explanation of the plural form? Or do we have here a differ-
ent form ofTheodoret's text, unacknowledged by editor Schulze?
6. Ps 115.16.
7. That is Theodoret's (reasonable) comment on the accent on personal
command in this verse. Dahood sees the nuance differently: "The psalmist re-
jects the tenets of neighboring religions concerning the origin of the universe.·
the very providence of the Creator is admirable in creating the

huge and immense beings and containing them in the unnavi-
gable oceans, on the one hand revealing this by his creation [of
them] and instilling fear into human beings by mention of
them, and on the other proclaiming his goodness by prevent-
ing harm coming from them. Fire, hail, snow, ice, stormy wind (v.
8). These things have their source in water; but hail, snow, ice,
and the strong winds-hence his term storm~are formed in
the air. Fire likewise is not only on earth, but can be seen ap-
pearing also in the air: lightning flashes, thunderbolts, and hur-
ricanes come from the air.s Those that do his will. These, he is say-
ing, yield to his wishes, not as animate and rational things, but
as responding to his will: each of them is made as God decides.
(7) The mountains and all the hills, fruitbearing trees and all
cedars (v. 9). These suffice to move our tongues to thanksgiving:
it is not only their size that is amazing, but also the advantage
stemming from them, great and manifold as it is. The wild beasts
and all the cattle (v. 10). These too are itemized: he did not sim-
ply cite the four-legged [animals], but distinguished the fierce
from the gentle. So he requires the Creator to be celebrated by
both the former and the latter: there is nothing superfluous
and idle, even if it is at variance with our knowledge. 9 Creeping
things and birds on the wing. Creeping and swimming things are
linked in this reference, the creeping one swimming in the wa-
ters. God called them that, too: [1992] "Let the waters bring
forth creeping kinds of living beings," he said, "and birds flying
across the firmament of heaven. "10
(8) Mter all these he summons the one singing praise in all;
after everything the human being was accorded the divine cre-
ation. He summons them group by group; first he introduces
the choir of kings, then the hordes of subjects, saying, Kings of
the earth and all peoples (v. 1 1). He does not relieve them of
hymn singing, nor the leaders of second rank, nor the judges
8. Theodoret's manner as he discourses on these natural phenomena is
magisterial; he feels he knows as much about them as the psalmist.
g. As an Antiochene Theodoret approves of the psalmist's precision; as a
naturalist he faults him for accuracy (akribeia, as we noted in Introduction, sec-
tion 5, requiring only the former).
10. Cen 1.20.
after them; instead, he here gives them a share in the benefit:

Leaders and all judges oj earth. Every age and kind, both male and
female, he bids do this, in the first place men and women of
mature age: Young men and maidens (v. 12); then each extreme:
Let elders along with youngsters praise the name oj the Lord. Let age,
he says, both immature and over-ripe, celebrate God. Because
his name alone is exalted: memory of the false gods is extin-
guished, and the name only of the true God is shown rever-
ence.
(9) His conJession on earth and in heaven (v. 13): no longer do
things above heaven alone sing his praises; rather, "all the earth
was filled with the knowledge of the Lord, like much waters cov-
ering seas."ll And will exalt the horn oj his people (v. 14). He will
show his own people, he is saying, to be invincible, the cynosure
of all eyes, calling their strength horn by analogy with horned
animals, which pride themselves on having strength in them. A
hymn Jor all his holy ones: he makes those who believe in him not
only strong but also celebrated amongst everyone. For the chil-
dren oj Israel, a people close to him. Israel enjoyed this notoriety
when it stayed close to God; but now its fame has disappeared
along with its piety, and they are deprived of it, whereas the na-
tions rejoice in the divine gifts. 12
11. Cf. Hab 2.14. Theodoret seems to omit from comment two of the three
clauses in this verse of the psalm.
12. Commentators (excluding Theodoret) notice the adoption of this
psalm in the LXX expansion of Dan 3, the Benedicite.
L L E LUI A, Alleluia. l Those after the return who tri-

umphed through divine aid over those many nations
urge that this hymn be offered. It also contains a
prophecy of the achievements of the Maccabees. 2
( 2) Sing to the Lord a new song, his praise in the assembly of holy
ones (v. 1): celebrating God is proper not for the lawless but for
the holy ones. [1993] Let Israel be glad in its Maker; and let chil-
dren of Sion rejoice in their king (v. 2). While the God of all things
is everyone's God, he is styled king peculiarly of the Israelites.
So once they were stricken with ingratitude and requested an-
other king be made for them, God said to Samuel, "It is not you
but me they have rejected from reigning over them."3 Let them
praise his name in dancing, let them sing to him on drum and lyre (v.
3). On every instrument, he is saying, let us sing the praises of
our benefactor according to the Law.
(3) Because the Lord takes pleasure in his people (v. 4). He has re-
galed us with much loving-kindness, he is saying, and shown us
his characteristic goodness. And he will exalt gentle people with sal-
vation: those bereft of help and practicing good behavior he
will make to appear illustrious and of high station. Holy ones will
boast in glory and be happy in their beds (v. 5): those esteeming
righteousness will have a good name and enjoy deep repose; he
called repose bed, lying down implying repose.
1. For the likely transposition of one "Alleluia" from the close of the previ-
ous psalm, where it formed an inclusion, see note I there.
2. Weiser remarks: "From the fifth century AD up to the present day the
psalm has constantly been interpreted as referring to Maccabean times, though
the composition itself does not go beyond very general allusions which fit into
every age." Theodoret is aware of such an interpretation, but like the moderns
prefers to find an application of his own.
3. I Sam 8.7. With the end of the Commentary in sight, Theodoret is dis-
patching verses at a rapid rate, Scriptural documentation down to a minimum,
no alternative versions on offer.
370
(4) The high praises of God in their throat (v. 6): they constantly
proclaim the divine favors, celebrating the one responsible for
them. Double-edged swords in their hands for wreaking vengeance on
the nations, reproofs on the peoples (vv. 6-7). Conquest in war is not
inconsistent with repose; conquest, in fact, is more satisfying
than complete repose. In these words, then, he foretells the
Maccabees' valor, exercised by them in subduing neighboring
peoples and struggling against the Macedonians.
(5) For binding their kings in fetters, and their nobles in iron man-
acles (v. 8). History teaches that many things of that kind were
achieved by those men, and for anyone willing it is easy to read
the inspired composition to learn the truth. For executing on
them a judgment recorded (v. 9). What they did in justice against
[the enemies] was written down and to this day remained their
unforgettable glory;4 in fact, he added, This will be the glory for
all his holy ones: holiness is the mother of good reputation, and
its devotees become celebrated for it.
4. The reference is not patent, as Chrysostom admitted, as do modern com-

mentators. Theodoret, not for admitting ignorance, and here in obvious haste,
settles for an unconvincing application to the Maccabees.
LLELUIA, Alleluia. This hymn, too, is triumphal. It

forecasts, however, the knowledge of God that will be
[enjoyed] by all human beings. l
( 2) Praise God in his saints (v. 1). This is, in fact, sufficien t oc-
casion for hymn singing: if on the basis [1996] of plants, wild
animals, and reptiles we were bidden to find grounds for
thanksgiving, much more should we consider the saints and
with greater justice celebrate their God. After all, who ever
learned the story of blessed Paul, the divinely inspired Peter,
John the most divine, the other apostles, the triumphant mar-
tyrs, the other saints, or today's practitioners of virtue without
moving the tongue to singing hymns to him who regaled hu-
man beings with such an abundance of good things? Praise him
in the firmament of his power. Symmachus, on the other hand, put
it this way, "Praise him in his indestructible firmament": he
alone is firm, proof against destruction, and possessing everlast-
ing might. 2
(3) Praise himfor his mighty deeds (v. 2): beyond words are the
constant achievements of his saints. Praise him according to the ex-
tent of his greatness. This resembles what we have already com-
mented on: "Because there is no limit to his greatness."3 His
1. Theodoret, we have noted, is not sensitive to the liturgical origins and

continuing application of the Psalms in worship, and so has not recognized this
series of Hallel psalms, failing, for instance, to see the inclusion employed in
the last five with "Alleluia" at beginning and end. He also does not acknowl-
edge the conclusion this particular Hallel psalm makes to the series or the
Psalter's fifth book. Yet he takes the opportunity to comment on at least the fi-
nal verse as a fitting conclusion to the whole Psalter, though apparently not
finding a closing "Alleluia" in his form of the LXX.
2. A closing tribute to Symmachus, on whom Theodoret has depended
throughout the Commentary for some enlightenment, even when as here little if
any refinement of the LXX is achieved.
3· Ps 145·3·
372
greatness is unlimited, he is saying, his power without measure;

so continue singing his praises for everything.
(4) Praise him with sound of trumpet (v. 3). This instrument was
a priestly one: the priests used trumpets, recalling the trumpets
that were on Mount Sinai. 4 Praise him with lyre and harp, praise
him with drum and dancing, praise him with string and [musical] in-
strument, praise him with clanging cymbals, praise him with cymbals
ofjubilation (w. 3-5). The Levites of old used these instruments
in celebrating God in the divine Temple, not because God took
delight in their sound but because he accepted the intention of
what was happening. For proof, in fact, that the deity does not
take delight in songs and notes, we hear him saying to Jews,
"Take away from me the noise of your songs; I will not listen to
the sound of your instruments."5 So he allowed these things to
be done in his wish to rid them of the error of the idols: since
some liked sport and play, and it was all conducted in the tem-
ples of idols, he allowed these things so as to draw them away
through them, preventing the greater harm with the less, and
teaching in advance the perfect through the imperfect.
(5) Let every breath praise the Lord (v. 6)-not only Jews but all
human beings: he is God not only of Jews, according to the di-
vine Apostle, but also of nations. Actually, in the hundred and
forty-fourth psalm he said, "Let all flesh bless his holy name,''6
and here, Let every breath praise the Lord. In the former case, how-
ever, he did not summon only flesh, nor in this case only
breath; rather, through both the one and the other he urges
both body and spirit to sing the praises of the God of all.
[ 1997] The conclusion of the whole work of the Psalms is ad-
mirable, and in keeping with the purpose of inspired composi-
tion: inspired composition proclaims salvation to the nations,
and the conclusion of the inspired composition urges those
who have attained it to sing the praises of the benefactor. We do
not, however, only hear the words, but here we also perceive
the realization:? in each city and village, in fields and on bor-
4· Cf. Exod 19. 13-19. 5· Amos 5.23.

6. Ps 145.21.
7. For Theodoret, at least at this point, the Psalms are sung prayer, a liturgy
ders, on mountains and hills, and in completely uninhabited

wasteland, the praises of the God of all are sung.
I urge those reading this book, if it seems to be a fit and

proper work of commentary, to reap benefit from them. 8 If, on
the other hand, we have not in some cases arrived at the Spirit's
hidden mysteries, do not be too hard on us: what we succeeded
in finding we proposed to everyone without stint, and what we
learned from the Fathers we were anxious to offer to posterity.9
The labor undergone was ours; for others free of labor is the
benefit we offer. I ask them to repay the labor with prayers, so
that relying on them we may add actions to words, and reap the
beatitude that arises from both; Scripture says, ''Whoever prac-
tices and teaches will be called great in the kingdom of heav-
en. "10 May it be the good fortune of us all to attain this, through
Christ Jesus our Lord, to whom with the Father belongs the glo-
ry, along with the Holy Spirit, forever. Amen. 11
practiced universally in his time, as the psalmist desired. To grasp their full
sense thearia is required, as the verb here indicates.
8. Having terminated the final psalm with comment on the psalmist's ex-
hortation to all people to praise God, Theodoret pens a brief conclusion to his
whole Commentary, speaking in the plural of a series of commentaries.
9. He is honest enough to admit his debt to his predecessors, while claiming
modestly to leave posterity indebted to his own inspired contribution.
10. Matt 5.19. As he stated in his preface, Theodoret has been interested
primarily in the teaching of the Psalms, disappointed though we may have been
in his lack of attention to their liturgical dimension.
11. While Chrysostom as a preacher closed every individual commentary on
a psalm with such a doxology, Theodoret as a desk theologian evidently
thought such perorations out of place.
INDICES
GENERAL INDEX
adoptionism, 209 David, passim

akri~~60, 141, 142,286,323,368 devil, 14, 201
Albright, W. Fo, 281, 314 Diodore of Tarsus, 10
Alexandria, 10, 1 12 dogma, 3, 25, 97,161
allegory, 167 Dorival, Go, 232, 252, 304, 335
almsgiving, 65
anagogical, 126, 143, 190 Ehrlich, A., 229
Anomoeans, 53 Eissfeldt, 0o, 49
anthropomorphism, 209, 302 eschatology, 4, 8, 68, 76, 77, 84, 94,
antigrapha, 22, 146, 343, 346 114, 123,130,140 ,168,188,
Antioch, passim 237,239,279,353
Antiochus Epiphanes, 41, 329 eucharist, 33,187,233,234
Apamea,64 Eunomius, 53
Aquila, passim Eusebius of Caesarea, 3, 10, 1 12
Asaph,3,25,3 1,4 1,279 exegesis. 18.42. 296, 321
Assyria, passim
Augustine of Hippo, 156 Fall, 67. 82, 253
authorship, 3,11,20,25,30,40,84, fifth edition, 19
97,161,245, 285,334 flexibility. 21. 25.97
Babylon, passim geograph~36.60.312.316

baptism, 88, go, 113,334 grace, 157, 199,252.270.302
Baptist, 69, 70 Guinot,j.-Mo. 232,346
Beaucamp, Eo, 77 Gunkel. Ho, 24
Caligula, 12 Hebrew, passim

canon, 41 hermeneutics, 30, 31. 68. 84. 158,
Ch~cedon, 112,207,212 188. 195
Christology, passim Hexapla, 12, 19, 112, 137.225,231,
chronology, 11 3 01 .3 29,34 6
Church, 84, 180,237,352 Hill, R. Co, 7,161.197.257.277.353
communicatio idiomatum, 196,206 history, 4. 34, 38, 64, 66, 97, 106,
conciseness, 5, 9, 40, 59,122,154, 116.120-2.140• 147. 155,180.
159,202,210,278,302,304 199,239.306,308
Constantinople, 17, 61, 76 homoousios, 53
council, 17,61,76 hypostatic. 153
crucifixion, 17, 112,202
Cyril of Alexandria, 153,366 Incarnation, 61. 97. 113. 151, 192,
271,366
Dahood, Mo, passim inspiration, 11,31,52,132,186.
dating, 250 197.262.277,279,328.353
377
378 GENERAL INDEX
interpretation, 18, 109, 262 priesthood, 118
Jeduthun, 25 propheteia, 38, 274
Jerome, 156
Jews, passim Quasten,J.,366
John Chrysostom, passim
John Climacus, 251 rabbinic, 248, 338
rationalizing, 18,39,43,96, 185,
Kelly,J. No Do, 192 298,340
Robber Synod, 64
Law, passim Roman, 10, 12, 14, 17,235
levite, 51, 212, 318 Rondeau, Mo:Jo, 70
literalist, 4, 123
liturgical, 25, 33, 51, 81, 97,102, sacrament, 15,33,63,120,157
117,138, 187,194,220,234, sage, 86
242,284,308,313,372 Schulze,J.-Lo, 8, 367
Lucian, 346 Sennacherib,24,45
Luther, Mo, 244, 302 Septuagint, passim
Severus of Antioch, 366
Maccabees, 41 Shemaiah,lo
Mary, 53, 69, 70, 204, 242 Sheol, 82, 344
maski~ 10,81 singing, 3, 138
Mephibosheth, 19, 168, 172, 239 soteriology, 226
Michal, 15,336 spiritual, 64, 66, 107, 150, 155, 156,
monasticism, 64 168,190,245,251, 283
monophysite, 206, 207 Symbol of Union, 70
morality, 82, 161,245,259,278,322, Symmachus, passim
3 25,338 synkatabasis, 88, 204, 271, 307
moralizing, 159,322,358 Syriac,55, 167,220,232,236,243,
Moses, passim 295
Mowinckel, So, 86,163
music, 18,25,33,51,86,97, 138, Temple, 12
197 text, 12,77,146,232,257,287,346
theodicy,6
naturalist, 114, 150, 163, 164, 177, Theodore of Mopsuestia, 10
181,194,230,316,363,368 Theodotion, passim
Nestorius, 53, 70 . theology, 42, 91, 113, 136, 144, 209,
Nicene,53 21 3,237
theoria, 54, 216, 374
original sin, 157, 191 Theotokos, 70
titles, passim
Passover, 12,220 Titus, 12,360
pastor, 4, 62, 116, 122, 149, 278, transcendence, 88, 140, 186,302
34 1 ,35 0 trinitarian, 154, 209, 33 1, 345, 366
Peshitta, 257 typology, 15, 158,211,307
Pilchik, Eo, 100
Pilgrim Songs, 279-314 Ugaritic, 96,291
pilgrimages, 79
polemic, 55, 202, 213 Viviano, Bo, 249
polytheism, 53
prayer, 200 Weiser, A., passim
preaching, 9, 159,358,374 women, 184, 192,217,218,222,298
precision, 142,368 world, 7,253
INDEX OF HOLY SCRIPTURE
Old Testament
Genesis 14. 15: 27 2,338 8.11: 29
1.1-7: 162, 163, 14.21: 28 27.26: 250
242,365 14.24-25: 28 31.26: 124
1.20:368 15.1: 182 32.1: 274
3. 1- 8: 67 15.11: 221 32.8--g: 11, 13, 120,
3. 10- 19: 64,98, 15.21: 182 3 16
19 1,357 15. 23-25: 53 32.10-11: 104
3.19: 122 15.27: 16 34.6: 185
10.6: 36,175 17. 1-7: 15,53
12.2-3: 173,275, 19. 13-19: 5 2, 169, Joshua
333 348 ,373 2:78
12.17: 174 19.21 : 274 2'!}-1O: 28
14.18: 211 20.2-3: 53 13·33: 25 6
15. 13-16: 179 22.28: 56, 3 19
20·3: 174 23.3 2: 273 Judges.
20·7: 174 24·3: 55 2.1-5: 64
21-22:298 32:35, 18 3 4: 60
21.10: 280 32.25-29: 3 18 7.25: 60
22.17: 295 34. 14: 42 8.21: 60
22.18: 85,173 40.34: 163
24.7: 106 Ruth
26:298 Leviticus 2·4: 301
26.11: 174 19. 18: 339
31.24: 174 I Samuel
32.28-30: 175, 29 1 Numbers 1-5:37
47.9: 100 11.1-2: 32 2·5: 4
48.16: 106 16: 142, 182 2.8: 221
49. 10: 15 18.20: 256 2.10: 172
20.10: 184 8: 142
Exodus 20.11: 15 8·7: 37 0
1.12: 176 25:33, 184 15.35: 186
2.23: 52, 322 16: 272
4. 22 : 7, 3 19 Deuteronomy 21-22:304,3 17
7-10: 177 3. 11 :322 21.10-15: 250
7.13: 260 4·9: 29 24: 218
10.21-23: 176 4. 24: 42 25.10-11: 250
11.5: 317 4.48: 312 26:339
14.11: 181 6·5: 257 27·5-7: 256
14.21: 28 6.25: 29
379
380 INDEX OF HOLY SCRIPTURE
Il Samuel Psalms 94. 19: 1133

1.16: 339 1.3: 1198 97.1l: 161l
7. 11 : 85 1·5: 246 101.1: 91l
10.1-4: 255 2·7: 92 102·4: 192
15·3°: 344 2.8: 57 102.27: 113
16:250 4. 1: 239. 252 10 3. 12: 354
18·5: 275 6·5: 169.357 1°3. 15: 357
7. 15: 99.337 103.20: 366
1 Kings 8.1: 198 104.14: 362
4.31: 86 8.2: 184 1°5·3: 74
12.25-33: 30 13·3: 25 1 106.14: 125
13. 1- 2: 33° 16.5: 112.256 107.33-36: 15
17.21: 168 16.8: 207. 212. 282. 110.4: 186
18:254 337 113·5-6: 327
19: 247 16.11: 307 114·3-4: 130
18.36: 252 115. 16: 367
2 Kings 19.4: 221 119.18: 196
4.34-35: 168 19·7-g: 30. 246 119. 17 1: 353
10.30-3 1: 159 19.31: 221 11l4-4= 348
18·35: 73 20.11: 15 132.11 : 85
19.35: 22. 105 22.30-31: 152 135·5: 87
20.6: 107 33. 13: 159 136 . 10: 345
22-23: 123. 148 34·7: 105 137-4= 18.160
36.6: 164 139·7: 345
1 Chronicles 36 .9: 33 1 139. 17: 258
16.37-42: 25 39.6: 232 144-4= 85
16.41: 81 42.3: 5 145·3: 37 2
17: 85.3°6 42.6: 26 145·7: 277
22:3°6 44.25: 25 1 145. 21 : 373
45. 1: 277 146.2: 228
2 Chronicles 45.2: 128 148.6: 263
5.13-14: 163 45.6: 11. 113.2°9
6.18: 308 52.8: 298 Proverbs
20: 21 4 57.8: 197 5.22: 19°
32.3 6: 304 . 62.11-12: 139
34-35: 148 68.11: 270 Ecclesiastes
72·5: 93 1.2: 232. 253
Ezra 73·4-5: 349 2.11: 253
2.8: 294 74. 1: 55
74.13: 167 Song of Songs
1 Maccabees 77·3: 74 1·5: 79
2.28-30: 230 80.5: 15 1
7. 17: 41 81.10: 270 Isaiah
82.6: 319 1.2: 7. 3 19
Job 83·7: 78 1.10:23. 17. 11 7
1.10: 105 87. 1: 139 2.2: 142
10.8: 330 88.6: 221 4·4: 295
26.7: 163 90.8: 6 5·4: 49
41.5: 167 90.10: 262. 280 5.18: 19°. 258
90.14: 110 6.10: 260
INDEX OF HOLY SCRIPTURE 381
9·6-7: 93, 309 Jeremiah 9: 11, 12

10.5-6: 29° 3·6-g: 9 9.2: 15 1
11.1-2: 210 3.22: 261
26.18: 129 9.23-24: 172 Amos
27.1: 167 10.24: 259 5. 23: 138,373
29.13: 302 12.2: 302 8.11: 189
29. 18: 359 23. 23: 273
40.22: 140 25.15-28: 20
4°.3 1: 157 26.20-21: 10
42.6-7: 137,206, 31.33: 18 7
359 Micah
44·3: 114 Ezekiel 4.1: 142
49.6: 137,206 21-22:346
49.8: 206 26-28:78 Habakkuk
50.11: 61 38.8--g: 346 1.14: 11 7
52.15: 235 40-42: 293 2.14: 221,369
53.2: 112 3·3: 198,293
54.1: 222 Daniel 3·5: 79
56 .3-5: 299 2.17-18: 189 3·g-1O: 114, 115
58.11: 114 2·34-35: 242
59.20-21: 187 3: 369 Zechariah
61.1: 67, 359 3.9-10: 133 5·g- 11 :47
61.10: 156 3.35: 86
62·3: 156 4. 27: 254 Malachi
65.8- 10: 59 7. 10: 333 1.10-11: 129,221
66.1: 308 7.27: 210 4.2: 120
New Testament
Matthew 7.2: 47,29 1 16.27: 210
1.21: 303 7.6: 248 17.5: 163
3. 1 5:7 1 7.7-8: 157 18.12-13: 277
3. 16:3 17 7. 21 : 297, 355 18.19: 363
3. 17:7° 8.20: 204 19.21: 21 7
4.19: 120 9.2: 6, 156 20.25: 319
5.3-10: 17,64,172, 9.22: 192 20.28: 206
274,298 ,35° 1O.g-IO: 217 21.44: 242
5. 11 : 27° 10.16: 4°,276 22.3 2: 3 19
5. 14-16: 77,139, 10·30: 80, 333 22.41-45: 208
26 5 10·34-35: 115 23. 12: 274
5. 19: 255,374 11.3: 243 23·35: 20 3
5.44: 200 11.29-30: 71, 204, 23·37: 104
5-45: 259, 353 248 24. 27: 133
6.2: 138 13.15: 260 24.42-43: 258
6.11: 150 13.24-30: 130 25.10: 169
6.13: 269, 270 13.3 2: 49 25·34: 9 2
6.26: 322, 362 13.43: 210 26,38: 64
6·33: 157 14.25: 99 26·39: 91,213,233
6·43: 339 16.18: 77 27·40: 42, 205
382 INDEX OF HOLY SCRIPTURE
(Matthew continued) 10·7: 9, 241 14. 10: 139

27.51: 128 10.16: 57 15+ 84
28.19: 74, 235, 242 10.27-28: 195 15·8-g: 237
11.25: 63 15. 19-21 : 235
Mark 12.13: 243 15.24: 236
4. 14-20: 195 12.23: 200
12.30: 257 12.27: 205 1 Corinthians
12.42: 325 13. 14-15: 71 1.24: 11 3
13.14: 12 13.26-27: 201 1.30: 120
14.61 : 243 14.6: 71 2.8: 50,128
14. 11 : 209 3·6-g: 195
Luke 14.27: 69, 276 4. 15: 134
1.3 1: 30 3 15. 1-5: 49,195 4. 20: 255
1.76:70 17·4-6: 113,209, 8·5-6: 320
2.14: 134 35 1 9.27: 262
3. 16: 354 19. 15:59 10·4: 15
4.21: 67 20.17: 91 12.26: 271
5.27= 192 12.27: 6
6.1: 205 Acts 12.28: 353
9.5g-60: 121 1.9: 163 15.25: 209
10.16: 273 1.20:200 15·53: 156
10.19: 167 2.8-10: 236 16.22: 170
10.20: 80 2·3(}-3 1: 85, 310
12.18: 349 2.34-35: 208 2 Corinthians
12.20: 358 2.41: 236 1.3-5: 121, 233
12.24: 362 4·1(}-11: 241 1.12: 268
14·35: 21 7 5· I - I I : 353 1.22: 156
15.10: 129 8.1(}-11: 298 4.8-g: 121
18.14: 304 10·34-35: 297 5. 10: 139
19.1-10: 156 13·8-11: 353 5.17: 152
20.18: 242 16.1g-25: 258 6.14: 135
23.34: 201 17.6: 27 1 7.1: 116
17.24-26: 144,308 8·9: 20 3
John 17. 28: 273, 33 1, 9.6: 195,298
1.5: 101 355 10.17: 172
1.8: 265 24.26: 255 11.29: 27 1
1.9: 112 28.1-6: 106
1.15: 70 Galatians
1.18: 209 Romans 2·9: 77
1.29: 138,303 1.1-2:237 2.1g-20: 268
2.19: 243, 307 1.3: 137 3. 16: 85,154
4.21-24: 160 2·4: 353 3. 19: 154
4.35-38: 195, 21 3 2.13: 25 3. 27: 369
5·39: 252 5.8: 237 4. 26: 77,79
5·43: 243 6.21: 247
6·9: 205 8.21: 153 Ephesians
6.27: 150 8.23: 64 1.21:222
6.54-58: 63, 154 8.29: 91 2.8: 237
7.38: 114 11.16: 212 2.12- 13: 189,359
10.3: I I , 15, 124 11·33: 353 2.14: 69
INDEX OF HOLY SCRIPTURE 383
2.20: 77. 242 1 Timothy 2.8: 152

3.6: 120 1.15-16: 156-237 4.11: 19. 108
4. 1 : 40 1.20: 353 4.15: 207
4.9- 10: 69 2.8: 160 7. 1 4: 39
6.19: 270 4.16: 162 11.10: 14-16.78.
190
Philippians Titus 12.22-23: 77. 87.
2.6-7: 203. 206. 1.5: 236 143
209 3·4-6: 157. 190.
2.8-g: 213 237 1 Peter
2.10: 152 2·6-7: 241
Hebrews
Colossians 1.3-5: 92
1.15: 91 1.6: 134
1.18: 91. 206 1.8-12: 114. 153
2.14: 328 1.14: 33
3.5: 268 2.2: 33

Dokumen - Pub Theodoret of Cyrus Commentary On The Psalms 73 150 0813201020 9780813201023

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THE

commentary on the psalms, 73-150

Translated by Robert C. Hill

FORMER EDITORIAL DIRECTORS

Cornelia B. Horn, Carole C. Burnett

THE CATHOLIC UNIVERSI1Y OF AMERICA PRESS

LIBRARy.oF CONGRESS CATALOGING-IN-PUBLICATION DATA

COMMENTARY ON THE PSALMS

Commentary on Psalm 94 117

Commentary on Psalm 98 136

General Index 377

AB Anchor Bible, New York: Doubleday.

Azema, Y. TModoret de Cyr. Correspondance I, II, III, SC 40, 98, I l l ,

_ _ _ _ . St John Chrysostom. Commentary on the Psalms. Brookline

A psalm for Asaph.

thoughts and offering elucidation of their quandary. On the

despair:5 when prepared to despair of something, we usually

Abandoning the other thoughts, he is saying, I pondered this

ten said: despite my pious thoughts, he is saying, I was briefly

15· Cf.Jer 3.6-7, 3·9·

Of understanding, for Asaph.

Lord calls for admiration in foreknowing precisely their disobe-

suIt that those countless hordes easily took advantage of the

14. Cf. Exod 17.5-6; Num 20.11.

slavery came through water, in our case the beginning of free-

To the end. Do not destroy.

3. As mentioned in Introduction. section 3. the "fifth edition" may be a fifth

4· Cf.Jer 25. 1 5-28.

To the end. In hymns, a psalm for Asaph,

devote their thoughts to hymn singing, directing not even a

5. Theodoret is naturally struggling to find meaning in a psalm whose text

To the end. On Jeduthun. A psalm for Asaph.

4. Cf. Exod 14.21 [LXX],an east wind in the Hebrew.

OJ understanding, for Asaph. [I484]

(3) [1485] They did this, he is saying, in obedience to the

pursuits, they gave themselves to such things with utter frenzy

7. The psalm is proving to be a lengthy rehearsal of well-worn sacred histo-

land they pleaded fear.8 Countless other things they committed

of punishment a "wicked day."10 Symmachus made this clear by

12. Cf. 1 Sam 1-5.

them: "The Lord's portion," he is saying, "was his people Jacob,

Jesse being expected to flower. The patriarch Jacob also made a

15. Cf. Cen 49.10.

placed the pastor of the sheep; instead, combining skill with

A psalm for Asaph.

children of those put to death [1509] and establish a new be-

4.1 Sam 2·5·

To the end. In hymns, for those

ed some images of these creatures alone in the Holy of Holies,

ing the cedars. We know this happened also in the case of

Man, whom you confirmed for yourse?p Here he teaches the

To the end. On the winepresses. A psalm for Asaph.

[1524] I tested you at the water of contradiction. On reaching

5. Theodoret, typically, is confusing two different incidents from the Exo-

8. Theodoret claims that discernment, thema, enables the reader of the

g. Exod 24.3, loosely recalled.

A psalm for Asaph.

1. Exod 22.28 [LXXl.

A song. A psalm for Asaph. [I 532 J