ENARRATIONES IN PSALMOS

疏詩篇

Exposition of the Psalms

I. Superbia cathedra pestilentiae recte intelligitur.

之一：瘴氣者之傲位正見明。

1. The haughty seat of the pestilent rightly understood.

Augustinus Hipponensis dicit:

[v 1.] Beatus vir qui non abiit in consilio impiorum: de Domino nostro Iesu Christo, hoc est homine Dominico, accipiendum est. Beatus vir qui non abiit in consilio impiorum: sicut homo terrenus qui uxori consensit deceptae a serpente, ut Dei praecepta praeteriret. Et in via peccatorum non stetit: quia venit quidem in via peccatorum, nascendo sicut peccatores; sed non stetit, quia eum non tenuit illecebra saecularis. Et in cathedra pestilentiae non sedit: noluit regnum terrenum cum superbia; quae ideo cathedra pestilentiae recte intellegitur, quia non fere quisquam est qui careat amore dominandi et humanam non appetat gloriam; pestilentia est enim morbus late pervagatus, et omnes aut pene omnes involvens. Quamquam accommodatius accipiatur cathedra pestilentiae, perniciosa doctrina, cuius sermo ut cancer serpit . Deinde considerandus est ordo verborum, abiit, stetit, sedit: abiit enim ille, cum recessit a Deo; stetit, cum delectatus est peccato; sedit, cum in sua superbia confirmatus, redire non potuit, nisi per eum liberatus, qui neque abiit in consilio impiorum, nec in via peccatorum stetit, nec in cathedra pestilentiae sedit.

希波之奥古斯丁云：惡人之謀弗從，斯人其有福兮。此以寡君　耶穌基督，有人性之主者爲解。惡人之謀弗從，斯人其有福，地之男以依蛇欺罔之妻不然，至於犯　上帝之誡。因曰：罪人之途弗履，聖子真至於罪人之途，生以從之，卻弗履焉，由於聖子世惑不攬也。因曰：瘴氣者之位弗居，聖子之志，非地國與傲也。此國以瘴位爲正名，曾是慾愛統治，人間榮華，何人不欲之，於是瘴氣遍病也。且庶人之事。意與其地國，寧以瘴位爲不善道，之言潰瘍如此。詩篇之言，必勿忘秩。此從，履，居。從者，從非　上帝所致，履者，以履罪爲悅所致，居者，居其傲然不能歸之，自非聖子，自釋虛也。唯弗從、弗履、弗居之者，能釋耳矣。

Augustine of Hippo says:

"Blessed is the man that hath not gone away in the counsel of the ungodly" (ver. 1). This is to be understood of our Lord Jesus Christ, the Lord Man. "Blessed is the man that hath not gone away in the counsel of the ungodly," as "the man of earth did," who consented to his wife deceived by the serpent, to the transgressing of the commandment of God. "Nor stood in the way of sinners." For He came indeed in the way of sinners, by being born as sinners are; but He "stood" not therein, for that the enticements of the world held Him not. "And hath not sat in the seat of pestilence." He willed not an earthly kingdom, with pride, which is well taken for "the seat of pestilence;" for that there is hardly any one who is free from the love of rule, and craves not human glory. For a "pestilence" is disease widely spread, and involving all or nearly all. Yet "the seat of pestilence" may be more appropriately understood of hurtful doctrine; "whose word spreadeth as a canker." The order too of the words must be considered: "went away, stood, sat." For he "went away," when he drew back from God. He "stood," when he took pleasure in sin. He "sat," when, confirmed in his pride, he could not go back, unless set free by Him, who neither "hath gone away in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of pestilence."

II. In lege et sub lege.

之二：律中及律下。

2. In the law and under the law.

[v 2.] Sed in lege Domini fuit voluntas eius, et in lege eius meditabitur die ac nocte. Iusto non est lex posita, ut dicit Apostolus ; sed aliud est esse in lege, aliud sub lege: qui est in lege, secundum legem agit; qui est sub lege, secundum legem agitur. Ille ergo liber est, iste servus. Deinde aliud est lex quae scribitur, et imponitur servienti; aliud lex quae mente conspicitur, ab eo qui non indiget litteris. Meditabitur die ac nocte: aut sine intermissione intellegendum est; aut die in laetitia, nocte in tribulationibus; dicitur enim: Abraham diem meum vidit, et gavisus est ; et de tribulatione dicitur: Insuper et usque ad noctem emendaverunt me renes mei.

因曰：惟以　耶和華之律爲志，思之維之，夜以繼日。使徒曰：律之設，非爲義者。律中比律下不齊。律中者，如律行，律下者，如律被行，故一可行，他奴隸也。再往，書而施奴之律爲一事，不須書者思識之律爲他事。思之維之，夜以繼日，其明不斷之，與過日於喜而過夜於禍。由此曰：爾父亞伯拉罕欣然冀見我之日，見之則喜。且如禍曰：俾我中心，深夜自警兮。

"But his delight is in the law of the Lord, and in His law will he meditate by day and by night (ver. 2). The law is not made for a righteous man," says the Apostle. But it is one thing to be in the law, another under the law. Whoso is in the law, acteth according to the law; whoso is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needeth not its "letter," is another thing. "He will meditate by day and by night," is to be understood either as without ceasing; or "by day" in joy, "by night" in tribulations. For it is said, "Abraham saw my day, and was glad:" and of tribulation it is said, "my reins also have instructed me, even unto the night."

III. Christus lignum salutis.

之三：基督，救之林木也。

3. Christ the tree of salvation.

[v 3.] Et erit tamquam lignum quod plantatum est secundum decursus aquarum: id est, aut secundum ipsam Sapientiam, quae dignata est hominem suscipere ad salutem nostram; ut ipse homo sit lignum plantatum secundum decursus aquarum: potest enim et hoc intellectu accipi, quod in alio psalmo dicitur: Fluvius Dei repletus est aqua . Aut secundum Spiritum sanctum, secundum quem dicitur: Ipse vos baptizabit in Spiritu sancto ; et illud: Qui sitit, veniat, et bibat ; et illud: Si scires donum Dei, et quis est qui a te aquam petit; petisses ab eo, et daret tibi aquam vivam, unde qui biberit non sitiet in aeternum; sed efficietur in eo fons aquae salientis in vitam aeternam . Aut secundum decursus aquarum, secundum populorum peccata, quia et aquae populi interpretantur in Apocalypsi ; et decursus non absurde intellegitur lapsus, quod pertinet ad delictum. Lignum ergo illud, id est Dominus noster, de aquis decurrentibus, id est populis peccatoribus, trahens eos in via in radices disciplinae suae, fructum dabit, hoc est, constituet Ecclesias; in tempore suo, id est, postquam clarificatus est resurrectione et ascensione in coelum. Tunc enim Spiritu sancto misso Apostolis, et eis in fiducia sui confirmatis et directis in populos, fructificavit Ecclesias. Et folium eius non decidet: id est, verbum eius non erit irritum; quia omnis caro foenum, et claritas hominis ut flos foeni: foenum aruit, et flos decidit, verbum autem Domini manet in aeternum . Et omnia quaecumque fecerit prosperabuntur: id est, quaecumque illud lignum attulerit; quae omnia videlicet accipienda sunt fructus et folia, id est facta et dicta.

因曰：譬彼林木，植於溪旁。一可義，如太智者，賜入人性救我也。此聖子爲人，得爲植於溪旁之林木。由此得味，可義他詩篇之曰：　上帝之川，充盈以水。將二可義，於聖神之旁，如彼曰：彼將洗爾以聖神。再曰：人若渴，宜就我飲。再曰：爾若知　上帝之賜，及語爾飲我者爲誰，爾必求之，則以活水予爾，婦曰，主無汲器，井又深，何由得活水耶。將三可義，因於溪旁得義於眾人之罪，一以水爲眾人於啟示錄也。再往，於溪旁，莫曲然明落，如罪事也。彼林木，當寡君也。彼溪旁來，當汲罪人以道來聖子之鍊本也。行結果，當行建教會也。屆時，當聖子被光大以復活而升天之後也。故以送聖神於使徒，而以實所信聖子，而以爲天下之命，聖子致教會結果。其葉不落，當聖子之言皆不虛也。蓋曰，世人如草，其榮如花，草枯花謝，惟主道永存，百事順昌，當林木何結，必從果葉，當言行也。

"And he shall be like a tree planted hard by the running streams of waters" (ver. 3); that is either Very "Wisdom," which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" and again, "If any man thirst, let him come unto Me, and drink;" and again, "If thou knewest the gift of God, and who it is that asketh water of thee, thou wouldest have asked of Him, and He would have given thee living water, of which whoso drinketh shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; and again, by "running stream" is not unreasonably understood "fall," which hath relation to sin. That "tree" then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will "bring forth fruit," that is, will establish Churches; "in His season," that is, after He hath been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to "bring forth fruit." "His leaf also shall not fall," that is, His Word shall not be in vain. For, "all flesh is grass, and the glory of man as the flower of grass; the grass withereth, and the flower falleth, but the word of the Lord abideth for ever. And whatsoever He doeth shall prosper" that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.

IV. Superbia est ventus.

之四：傲如風。

4. Pride is as the wind.

[v 4.] Non sic impii, non sic: sed tamquam pulvis quem proicit ventus a facie terrae. Terra hic accipienda est ipsa stabilitas in Deo, secundum quam dicitur: Dominus pars haereditatis meae, etenim haereditas mea praeclara est mihi ; secundum hanc dicitur: Sustine Dominum, et observa vias eius, et exaltabit te, ut possideas terram ; secundum hanc dicitur: Beati mites, quia ipsi haereditate possidebunt terram . Similitudo autem hinc ducta est; quia ut haec terra visibilis exteriorem hominem nutrit et continet, ita illa terra invisibilis interiorem hominem. A cuius terrae facie proicit ventus impium, id est superbia, quia inflat. Quam cavens ille qui inebriabatur ab ubertate domus Dei, et torrente voluptatis eius potabatur, dicit: Non veniat mihi pes superbiae . Ab hac terra proiecit superbia eum qui dixit: Ponam sedem meam ad Aquilonem, et ero similis Altissimo . Ab huius terrae facie proiecit etiam eum qui, cum consensisset et gustasset de prohibito ligno, ut esset sicut Deus, abscondit se a facie Dei . Hanc terram ad interiorem hominem pertinere, et inde superbia hominem proici, maxime intellegi potest in eo quod scriptum est: Quid superbit terra et cinis? quoniam in vita sua proiecit intima sua ; unde enim proiectus est, non absurde se dicitur proiecisse.

因曰：惡人不然，非也；乃猶粃糠，爲風飄投方外。此地之方者，當堅定之性於　上帝也。以見此曰：　耶和華爲我業，我業孔嘉兮。以見此曰：當企望　耶和華，遵守其道，彼必擢爾，俾承斯土。以見此曰：温柔者福矣，以其將承地也。且比起焉，蓋色界扶包人外，無色界人内也。從何方惡人爲風飄投外乎？當傲亦漲。對之警者，所酩以主屋之富，兼所醉以樂之沛溪，而曰：勿容驕人之足踐我。傲投方外之者曰：坐於北極，與至上者比擬。且傲投方外，竄從　上帝之容也，依嘗禁木，以蓋　上帝比擬之者。其方如人内，此人被傲投焉，蓋別見所書：土灰何傲？在其生，投其腑。由此彼被投，莫曲然自投。

"The ungodly are not so," they are not so, "but are like the dust which the wind casteth forth from the face of the earth" (ver. 4). "The earth" is here to be taken as that stedfastness in God, with a view to which it is said, "The Lord is the portion of mine inheritance, yea, I have a goodly heritage." With a view to this it is said, "Wait on the Lord and keep His ways, and He shall exalt thee to inherit the earth." With a view to this it is said, "Blessed are the meek, for they shall inherit the earth." A comparison too is derived hence, for as this visible earth supports and contains the outer man, so that earth invisible the inner man. "From the face of" which "earth the wind casteth forth the ungodly," that is, pride, in that it puffeth him up. On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, saith, "Let not the foot of pride come against me." From this earth pride cast forth him who said, "I will place my seat in the north, and I will be like the Most High." From the face of the earth it cast forth him also who, after that he had consented and tasted of the forbidden tree that he might be as God, hid himself from the Face of God. That his earth has reference to the inner man, and that man is cast forth thence by pride, may be particularly seen in that which is written, "Why is earth and ashes proud? Because, in his life, he cast forth his bowels." For, whence he hath been cast forth, he is not unreasonably said to have cast forth himself.

V. Aliud impii, aliud peccatores.

之五：或有惡人，他有罪人。

5. Some ungodly, others sinners.

[v 5.] Ideo non resurgunt impii in iudicio: ideo scilicet, quia tamquam pulvis proiciuntur a facie terrae. Et bene hoc eis dixit auferri quod superbi ambiunt, id est ut iudicent, ut hoc ipsum planius dictum intellegatur sequenti sententia: Neque peccatores in consilio iustorum. Solet enim hoc modo repeti planius quod superius dicitur, ut peccatores intellegantur impii; et quod supra dictum est in iudicio, hic dictum sit in consilio iustorum. Aut certe si aliud sunt impii, aliud peccatores; ut quamquam omnis impius peccator sit, non tamen omnis peccator sit impius. Impii non resurgunt in iudicio: id est, resurgent quidem, sed non ut iudicentur, quia iam poenis certissimis destinati sunt; peccatores autem non resurgunt in consilio iustorum, id est ut iudicent, sed forte ut iudicentur, ut de his dictum sit: Uniuscuiusque opus quale sit, ignis probabit: si cuius opus manserit, mercedem accipiet: si cuius autem opus exustum fuerit, detrimentum patietur; ipse autem salvus erit, sic tamen quasi per ignem.

因曰：故於鞫時，惡人不克立。故於，即因爲塵投方外也。善言也，其遷化如此，所遊於傲之，即可鞫之能，以同意清表此句：義人會中、亦爲罪人如此。由索後言，前又清曰。由此以罪人爲惡人，兼以後鞫時爲此義人會中也。將誠惡罪之不齊，故雖惡人爲罪人，然罪人或不惡；鞫時、惡人不克立，當將克立也，非鞫所致，由必處以定報，而義人會中，亦爲罪人如此，當非可鞫，而或許被鞫也。由此曰：各工必顯，至日乃彰，蓋以火昭著，各工如何，火必驗之，人於其上所建之工若存，則將得值，若焚，則將受損，惟己得救，有若脫於火焉。

"Therefore the ungodly rise not in the judgment" (ver. 5): "therefore," namely, because "as dust they are cast forth from the face of the earth." And well did he say that this should be taken away from them, which in their pride they court, namely, that they may judge; so that this same idea is more clearly expressed in the following sentence, "nor sinners in the counsel of the righteous." For it is usual for what goes before, to be thus repeated more clearly. So that by "sinners" should be understood the "ungodly;" what is before "in the judgment," should be here "in the counsel of the righteous." Or if indeed the ungodly are one thing, and sinners another, so that although every ungodly man is a sinner, yet every sinner is not ungodly; "The ungodly rise not in the judgment," that is, they shall rise indeed, but not that they should be judged, for they are already appointed to most certain punishment. But "sinners" do not rise "in counsel of the just" that is that the may, judge, but peradventure that they may be judged; so as of these it were said, "The fire shall try every man's work of what sort it is. If any man's work abide, he shall receive a reward. If any man's work shall be burned, he shall then suffer loss: but he himself shall be saved; yet so as by fire."

VI. Nesciri a Domino est perire.

之六：主所不知者亡也。

6. To be unknown of the Lord is to perish.

[v 6.] Quoniam novit Dominus viam iustorum. Quemadmodum dicitur: Novit salutem medicina, morbos autem non novit; et tamen etiam morbi arte medicinae agnoscuntur; sic dici potest, nosse Dominum viam iustorum, viam vero impiorum non nosse; non quia aliquid Dominus nescit, et tamen dicit peccatoribus: Non novi vos . Iter autem impiorum peribit, pro eo positum est, ac si diceretur: Iter autem impiorum non novit Dominus. Sed planius dictum est, ut hoc sit nesciri a Domino, quod est perire, et hoc sit sciri Domino, quod est manere: ut ad scientiam Dei esse pertineat, ad ignorantiam vero non esse; quia Dominus dicit: Ego sum qui sum; et: Qui est, misit me.

因曰：義者之途、爲　耶和華所識。聞云：藥識康，不識病，而病，爲醫所識也。如此可曰：義者之途、爲　耶和華所識，惡者之途非所識也。非　耶和華或不識者，而於罪人曰：我未嘗識爾。惡者之途，終必泯滅，當曰：惡者之途，爲　耶和華非所識，而清表此，其不爲　耶和華之所識，即泯滅，而此其爲　耶和華之所識，即定留。由此如　上帝之所識，而非所識不如之。由　耶和華曰：我乃自有，而自有者遣我。

"For the Lord knoweth the way of the righteous" (ver. 6). As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that "the Lord knoweth the way of the righteous," but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knoweth not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to "perish;" and this to be known of the Lord, namely, to "abide;" so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, "I Am that I Am," and, "I Am hath sent me."

加釋

Personal Commentary Addendum

(referring to the Masoretic יֶהְגֶּה/Septuagint μελετήσει ‘meditate’ which also means to murmur or plot also found in Psalm 2)

臣舍加云：　耶和華律之思維也，以言行如此，演修之思維而已。中心所志，形式所意，蓋律解之，而念誦者，志意所沸也。正心義形之者，惟不亦聖子　耶穌基督乎哉？

Your servant Mr. Cottage says in addition:

Meditation on the law of the Lord, by means of word and deed is thus, it is the meditation of both expounding aloud and putting into practice. That which is willed in the innermost heart, and that which is intended in the outer appearance, undoubtedly is revealed by the law. And of those who recite and murmur, their will and intent are bubbling up. The only one with a rectified heart and a righteous form, indeed is it not the Son, Jesus Christ?