Diodorus of Tarsus

In his own words on Psalms

• Psalms 3:1-2

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

  COMMENTARY ON PSALM 3

• Psalms 4:1

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

  COMMENTARY ON PSALM 4

• Psalms 4:2

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

  COMMENTARY ON PSALM 4

• Psalms 4:4

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

  COMMENTARY ON PSALM 4

• Psalms 4:7

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

  COMMENTARY ON PSALM 4

• Psalms 6:4

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

  COMMENTARY ON PSALM 6

• Psalms 7:1

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

  COMMENTARY ON PSALM 7

• Psalms 7:11

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

  COMMENTARY ON PSALM 7

• Psalms 8:6

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

  COMMENTARY ON PSALM 8

• Psalms 9:18

  Even if by some permission his people suffered and were humbled, yet God will not forget his own forever. "The perseverance of the needy will not be lost forever"; instead, he trains his own in perseverance, and when he sees them persevering properly, the patience he produces in them is not without purpose.

  COMMENTARY ON PSALM 9

• Psalms 10:4

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

  COMMENTARY ON PSALM 10

• Psalms 11:1

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

  COMMENTARY ON PSALM 11

• Psalms 12:6

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

  COMMENTARY ON PSALM 12

• Psalms 12:7

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

  COMMENTARY ON PSALM 12

• Psalms 12:8

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

  COMMENTARY ON PSALM 12

• Psalms 13:1

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

  COMMENTARY ON PSALM 13

• Psalms 13:3

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

  COMMENTARY ON PSALM 13

• Psalms 14:5

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

  COMMENTARY ON PSALM 14

• Psalms 15:4

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

  COMMENTARY ON PSALM 15

• Psalms 16:10

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

  COMMENTARY ON PSALM 16

• Psalms 17:3

  Even before I make the request, my predicament does not escape you, nor are you ignorant of all the designs in my heart that I experience in the night and ponder by day.

  COMMENTARY ON PSALM 17

• Psalms 17:14

  Since I do not know how to ask for manifest punishment of them, whereas you are aware, having as you do hidden treasuries of wisdom, inflict on them the punishments you best know.

  COMMENTARY ON PSALM 17

• Psalms 18:1

  This psalm has a title consistent with the theme, as can be found also in [2 Samuel]. Blessed David uttered it in thanksgiving, in fact, toward the end of his life when reminding himself of all the favors he had been granted by God throughout his life. It is typical of pious people, you see, to keep constantly in mind God's kindnesses done to them, and especially at the time of death it seems right to them to number them, both out of gratitude and also to teach those coming later how great is God's providence and lovingkindness toward those hoping in him.

  COMMENTARY ON PSALM 18

• Psalms 18:1

  The phrase "I shall love" does not mean I shall love you from this point on since you always provided me with many things; rather, the tense has been changed, and the meaning is, my love and affection for you, my master, were always right and proper. I felt benevolence and longing for God, in fact, for he proved to be everything to me in time of need—strength in war, steadfastness in endurance, refuge in misfortune, rescuer from all the schemers. So while even the opening of the psalm sufficed as a perfect hymn of praise, anyone with love for God repeatedly adopts the same sentiments as an intense form of thanksgiving when occupied in recalling God's graces. In a range of texts, in fact, he seems to recite and go over the same sentiments in the process of recalling every event from childhood to old age in which God provided him with help and support.

  COMMENTARY ON PSALM 18

• Psalms 18:6

  Having made his introduction to this point, from now on he recounts more descriptively how many dangers he encountered and how God against the odds rendered him always superior to the schemers. He also recounts the dangers in a very figurative manner, as also the help of God, the greater the difficulties, the greater the lovingkindness rescuing him from such awful dangers.

  COMMENTARY ON PSALM 18

• Psalms 18:7

  The effect of God's hearkening and being moved to wrath was that everything together was reduced to alarm and confusion, their common master being enraged.

  COMMENTARY ON PSALM 18

• Psalms 18:15

  He presents him as a general come to the aid of his own man, mentioning as arrows all the missiles indiscriminately—hail, coals, things that are naturally used as missiles.… In fear of the one appearing and the missiles and lightning flashes, the earth bared itself in all directions so as even to reveal its hidden secrets, springs, and anything else hidden in its depths. "At your rebuke, Lord." The exclamatory remark emphasized nicely that creation has no one else to dread in this way except the author of creation himself.

  COMMENTARY ON PSALM 18

• Psalms 18:50

  Since by the Holy Spirit he understood that God's promises were not confined to him alone but would pass also to his offspring, so he spoke in this way here with particular reference to Christ's life. The outcome, in fact, showed that David's offspring, blessing and sanctifying the nations, referred to no one other than the Lord of all. The blessing affected the offspring without restriction, after all, and following David, remember, there were many famous descendants of his in each generation (Christ himself thought to be the one proven to be famous and great)—first Solomon, then Uzziah, then Hezekiah, then Josiah—yet none emerged as more precisely realizing the force of the promise than Christ alone, and after him there was no one, nor is there anyone to whom the blessing of the promises would be thought to refer. After all, with Judah in captivity and the tribes intermingled, and no clarity as to who was descended from whom, it is now obvious that the fulfillment of the promise rested with Jesus himself, to whom in this case as well both the prayer and the prophecy allude, "To David and his offspring forever." I mean, those of the company of Hezekiah, even if they seemed to enjoy some grace from God, did not do so forever, death befalling each one with the result that they were not the subject of blessing forever.

  COMMENTARY ON PSALM 18

• Psalms 19:1

  This nineteenth psalm is doctrinal: just as the fourth, also being doctrinal, censures those claiming that existing things do not benefit from providence, so too the present psalm levels an accusation against those who claim … that existing things were made by no one, instead coming to be by themselves. Necessarily following on this is the view that these things also do not merit providence: with no admission of the Creator, the provider is also not acknowledged by them, either.

  COMMENTARY ON PSALM 19

• Psalms 19:2

  Now, where there is order there is also proof of the one determining order, and there too denial of being self-made, since what is not done by anyone cannot show order. All these visible things surely illustrate order. So he is saying, "They announce some pattern and cry aloud the order of the orderer and the folly of the notion of being self-made."

  COMMENTARY ON PSALM 19

• Psalms 19:4

  The voices of visible creation … are equally clear to everyone, both Greeks and barbarians, giving everyone the one message, that they were made by someone and do not exist of themselves.

  COMMENTARY ON PSALM 19

• Psalms 19:7

  What the written law does by teaching its intentions to those with a knowledge of writing the law in nature does by teaching those with an understanding eye that there is a Creator of visible realities.

  COMMENTARY ON PSALM 19

• Psalms 19:12

  Having given instruction in regard to devotion, at this point he proceeds to speak of the sins in respect of human beings and puts people on the alert so as to realize what is an involuntary sin and what voluntary, and how they differ from each other, and further into how many types involuntary sin is divided. He employs an admirable division, first dividing sin into two, voluntary and involuntary. After this he divides the involuntary sin into three, since for example we fall when compelled, or through weakness or when mislead; or we do something when an incident occurs that is more influential than good intentions, or we prove too weak to overcome the power of lust and fall into sin, or in many cases we make a judgment with the best of intentions but by some deception we are inveigled into doing the opposite.

  COMMENTARY ON PSALM 19

• Psalms 21:13

  Exalted though you are, then, you are shown to be more exalted through your power and in outdoing all the arrogant, as by inflicting the blow on them from on high. For this reason we shall not cease singing your praises always.

  COMMENTARY ON PSALM 21

• Psalms 22:11

  He did well to focus his attention on providence in general, asking … "Who is the one who shaped me in the womb, who is the one who brought me from the womb, who is the one who nourished me at maternal breasts and brought me to this stage of life?" Having anticipated my needs and provided me with such benefits when I contributed nothing, then, will you now cut me adrift when I both perceive your kindness and am able to give thanks? What, then? "Do not keep your distance from me, because tribulation is nigh, because there is no one to help me": as you provided all these benefits … therefore, now too, when they all advance against me with intrigues and you are the only one left for my salvation, lend help.

  COMMENTARY ON PSALM 22

• Psalms 22:14-15

  He mentions what is typical of people worried and distressed: since all worry affects the heart, he did well to add "my heart was melted like wax," my mind having no stability or composure or sound hope; instead, under pressure from the threats and depressing expectations my thoughts dissolved like wax. Next, as happens also with those in distress, "my strength was dried up like a potsherd": all my condition left me, depression reducing me to great dryness.

  COMMENTARY ON PSALM 22

• Psalms 25:7

  By "youthful sin" he refers to the people's sins in Egypt, where they committed idolatry, remember. So now, he is saying, remember not those sins but your lovingkindness, by which even then you were kind to them in their ignorance and had mercy on them of your own accord even without being asked; and so now, too, exercise such care and lovingkindness for your own sake.

  COMMENTARY ON PSALM 25

• Psalms 25:8

  How is it, if God is naturally loving and merciful, that he allowed some people to be subjected to punishments? David added "and upright" to bring out that justice accompanies goodness. He goes on, in fact, "Hence he will legislate for sinners in the way": for this reason, that justice also is an attribute of his, "he will legislate for sinners in the way," that is, he will correct sinners so as to bring them to uprightness. In regard to sinners, he is saying, God gives evidence of justice, whereas in regard to others it is goodness.… Nevertheless, whether people are punished or enjoy happy outcomes, they find everything happening to their own benefit, provided the mind is set on God and does not waver.

  COMMENTARY ON PSALM 25

• Psalms 27:1

  Tribulation caused the Israelites to live in darkness, as it were, whereas the Lord's support proved a light and help to them.

  COMMENTARY ON PSALM 27

• Psalms 27:2

  Having referred to the victory in the introduction, he states these two clauses by way of narrative; lest he seem to be giving thanks needlessly, he introduces as well the reason for thanksgiving in the words "When some enemies assembled against me who were so fierce and unrelenting as even to take a piece of me, as it were, then in particular I clearly sensed God's help, with their fall and our conquest."

  COMMENTARY ON PSALM 27

• Psalms 27:6

  God takes more satisfaction in the praise in these sacrifices than in the slaughter of animals.

  COMMENTARY ON PSALM 27

• Psalms 27:8-9

  What is it that I am asking? For you not to keep silent if ever I sin as a human being or dismiss without concern my situation, leaving me unschooled in better ways. Instead, correct and reform me in a loving way.… Do not put me beyond your care.

  COMMENTARY ON PSALM 27

• Psalms 27:12

  You do two things at the same time, making me better and not giving the foe an occasion for taunting or for thinking that they will be able to harm me against your will.

  COMMENTARY ON PSALM 27

• Psalms 28:1

  I shall attribute the fact of the victory not to my virtue but to you, the God who proved its source for me.

  COMMENTARY ON PSALM 28

• Psalms 30:8

  I acknowledge the one responsible and shall not be reluctant to admit that all the good things I have are from you.

  COMMENTARY ON PSALM 30

• Psalms 31:15

  He says "my lot" in the sense of all my relief and all my tribulation. Since everyone has times when they are distressed and times when they are also made happy, he means, "my lot," the times allotted to me for being made glad and for being distressed, all these are "in your hands" and capable of being changed as you wish.

  COMMENTARY ON PSALM 31

• Psalms 31:16

  Since it seemed as though God had turned away from them and was angry with them, he asks for reconciliation: Only have regard to me, he is saying, and it is sufficient for my salvation.

  COMMENTARY ON PSALM 31

• Psalms 31:23

  He repays extraordinarily those who are guilty of arrogance so as to bring out that God loathes this transgression more than every other sin.

  COMMENTARY ON PSALM 31

• Psalms 32:5

  Just as I sinned and was punished, so I acknowledged it and was saved.… He wishes to bring out also the promptness of God's lovingkindness, saying, I shall confess, that is, I resolved to confess the fault to the Lord, and your pardon anticipated my confession.

  COMMENTARY ON PSALM 32

• Psalms 32:6

  Immediately after the sin is a fitting time for confession … since a sin that lingers is entrenched.

  COMMENTARY ON PSALM 32

• Psalms 32:9

  The person with understanding and reason perceives the sin, whereas the one without understanding does not perceive it, not wanting to.

  COMMENTARY ON PSALM 32

• Psalms 33:5

  This is typical of God, both to show lovingkindness and to judge—to show lovingkindness for those who hope in him and to condemn those who trust in themselves.

  COMMENTARY ON PSALM 33

• Psalms 34:6

  The one who was in need of everything and given up as lost by people implored God in a moment of tribulation, and the Lord heard him and saved him against the odds.

  COMMENTARY ON PSALM 34

• Psalms 34:9

  It is not possible for the one who fears God and hopes in him to fail.

  COMMENTARY ON PSALM 34

• Psalms 35:13

  Even if my prayer proved unacceptable to God and was sent back to me on account of the unworthiness of what I prayed for, I nevertheless did everything on my part with the purpose of obeying God.

  COMMENTARY ON PSALM 35

• Psalms 35:23

  Since by his long-suffering he gives the impression of sleeping, as it were, he urges him to arise and deliver a verdict in his favor.

  COMMENTARY ON PSALM 35

• Psalms 37:1

  Being human, we are all irked by the prosperity of the affluent, especially when they are dishonest. So from the outset he immediately gives this exhortation: Do not imitate evildoers, even if they are rich, nor lawbreakers, even if from their wickedness they amass wealth. Why not? Because … though flourishing for a time, such people have a rapid end. He did well to compare them with flowers: they also delight the eye for a time but are unable to bear the heat and dry up at once.

  COMMENTARY ON PSALM 37

• Psalms 37:5

  Be sincere in pursuing good, not pretending to be honest while being evil; instead, be good openly and as it were without disguise so that God may openly repay you with good.

  COMMENTARY ON PSALM 37

• Psalms 37:10

  The wicked not only grows rich but even plots against the righteous, God's permission causing both developments to go ahead; but let it not alarm you. God in his foreknowledge [is] aware of the fate of the wicked and [sees] the righteous person's endurance.… God looks ahead to [the wicked person's] fate and mocks his threats and his frenzy, aware as he is of the future. Thus in many cases when the wicked think they have gotten the better of the righteous, then it is that sudden ruin overtakes them when unexpected punishment is inflicted on them by God.

  COMMENTARY ON PSALM 37

• Psalms 37:18

  "Knows" means makes his own, as in the first psalm, "Because the Lord knows the ways of the righteous," that is, makes them his own.

  COMMENTARY ON PSALM 37