ARGUMENT
David shows in this psalm what man ought to do in this life, and what rewards await the righteous, and what punishments await the impious and wicked. This psalm is by far the most excellent, and for that reason is placed first. So, in effect, David Kimhi.
Receive a brief synopsis of this psalm: David pronounces that man happy who utterly shuns all association with the wicked, who does not imitate the examples of the vile, who does not sit with the impious mockers of God and religion, but who delights in the Law of the Lord and studies it day and night. He likens such a man to a tree planted by streams of water. For as this, he says, being clothed with perpetual leaves, always remains green and yields pleasing and ripe fruit in its season, so he, while he lives, continually flourishes, serving others by his works and example. The wicked, on the other hand, he affirms are like useless chaff, which is swiftly snatched away by the wind, and therefore will not long stand before God’s tribunal, but will be carried off to eternal punishments, nor will they ever have a place in that most beautiful assembly of blessed souls.
Ps 1:1
I. Beatus vir, etc. The sum of this and the two following verses is that good men are truly blessed. Beatus vir (Blessed is the man). Literally, according to David Kimhi: Beatitudines viri (Blesseds of the man). For the Hebrew word אַשְׁרֵי (ashrei), he says, signifying blessedness, is always in the plural number, by which it is understood that not just one kind of good is sufficient for blessedness, but many must concur together. I myself consider the aforesaid word to be an adverb meaning happily or blessedly, which is used just as Plautus somewhere uses bene vos, bene nos, bene te, bene me, etc., as if it were said here literally: Blessedly is that man. But on this matter, see if you please in our Notes, and Cardinal Bellarmine’s Grammatical Exercises on Psalm 34, verse 8. However you take it, the matter comes to the same thing.
Qui non ambulavit, etc. Note the auxesis (climax) or gradation in each member, both in the verbs and in the nouns. To walk in the counsel of the wicked is to allow oneself to be drawn at times by the counsels of wicked men and to be corrupted by their company, if only for a brief time. For the verb to walk denotes a slight, or rather no delay among the wicked; for walking implies continuous motion and denies any lingering in one place. How this verb, insofar as it denotes continuous motion, fits this passage will be explained shortly.
Of the wicked or unrighteous. In Greek: ἀσεβῶν. The Latin word impiorum is not to be taken in this place, nor elsewhere in the Vulgate, in a strict sense, but more broadly, insofar as it simply denotes wicked men given to vices. For the Hebrew word רְשָׁעִים (reshaim) does not properly signify those who have cast off all piety toward God, but only those who, driven by various desires of the soul as by surging tides, never rest, but are perpetually driven hither and thither, seeking something, namely, in which they may find rest. Isaiah 57:20 ff. proves this clearly: הָרְשָׁעִים (hareshaim), that is, the wicked or unrighteous, in Greek ἄδικοι, are like a raging sea that cannot rest, and its waters cast up mire and mud. There is no peace for the wicked (Greek: τοῖς ἀσεβέσιν). Also Proverbs 4:16 ff.: The wicked do not sleep unless they have done evil; and sleep is snatched from them unless they have caused someone to fall. For they eat the bread of wickedness and drink the wine of violence (Vulgate: of iniquity). To this also belongs Job 3:17: There, namely in the grave, the wicked cease from tumult, as if to say: The wicked do not cease to stir up trouble and make trouble for themselves and others until death overtakes them. And therefore Rashi notes on the cited Isaiah passage that the actions of the wicked are compared to mire and mud.
From all this it is evident that this Hebrew word properly denotes turbulent and restless men, whom various desires drive hither and thither, allowing them no time to breathe or rest. Therefore, as Aben Ezra and Kimhi observe, it is most aptly joined with the verb to walk, to denote a perpetual motion of the soul, in accordance with Ecclesiastes 6:9: Better is the sight of the eyes than the wandering of the soul (which the Latin renders: It is better to see what you desire, that is, to enjoy present things, than to desire what you do not know).
Moreover, that this word properly signifies the restless, Aben Ezra and Kimhi also prove from scriptural passages where the verb רָשַׁע (rasha), from which this noun is derived, in the opinion of them and other learned Hebrews, signifies to be restless. For example, Job 34:29, where it is opposed to a verb meaning to be tranquil. And elsewhere. I add that this noun is often opposed to צַדִּיק (tzaddik), which means righteous, and therefore signifies nothing else than unrighteous or wicked. You have an example in Genesis 18:23: Will you destroy the righteous with the wicked? (that is, as the opposition shows, with the unrighteous or wicked; in the Vulgate, impio), which undoubtedly must be taken more broadly. For certainly the Hebrew word signifies far less than the Latin impius taken strictly. For the primary and native meaning of restless would not adequately express the impius who, having cast off all fear of God, is often of tranquil mind, securely indulges his desires, and leaves signs of joy everywhere, because he considers this his portion and his lot.
Nevertheless, I do not deny that the aforesaid word is applied to any wicked person, so that it is sometimes used for impius (ungodly), e.g., Psalm 10:4 & 13, where he is said to hold God in contempt and to deny His providence. But here, on account of the context, it seems to be restricted to its proper, peculiar meaning derived from the root, though elsewhere, as often happens, it departs from it.
In the way of sinners to stand is to follow in the footsteps of sinners and obstinately imitate their deeds. For besides the fact that way here, as often elsewhere in sacred scripture, signifies a manner of life, and one usually long-standing and inveterate, the verb to stand denotes lingering, and therefore obstinacy. Therefore, way is more than counsel; likewise, to stand is more than to walk; and sinners is more than the wicked or unrighteous. For by sinners he designates brazen-faced men who are no longer ashamed of any crime, and who take pleasure in sinning even without cause. These he therefore calls sinners, specifically with the Hebrew word חַטָּאִים (chatta'im), which is a substantive noun denoting a confirmed habit of sinning. Thus the Sodomites (Genesis 13:13) and the Amalekites (1 Samuel 15:18) are called. Aben Ezra on this passage thinks this word signifies something graver than the preceding, and affirms that this was the opinion of the ancients.
To sit in the seat of mockers is to sit idly and securely with the impious mockers of God, holding all piety and religion in derision. The verb to sit denotes security. In the seat: The adverb in sede; מוֹשָׁב (moshav), however, signifies both the seat/place and the instrument of sitting. Here, I think, it means the place, that is, metonymically, an assembly gathered in one place, although it is commonly translated by the Greek, Latin, and others as cathedra (seat). The Chaldee Targum supports this, interpreting it בְּסִיעָא (besi'ata) as in the assembly of mockers. St. Jerome translates it thus: that is, of the impious. The Greek translates it λοιμῶν (Latin: pestilentium = of pestilent men), which amounts to the same thing. For to men of this sort who mock things human and divine, no greater pestilence can exist. For while they cloak their error under a false appearance of judgment, they easily creep into the minds of foolish men and those greedy for intellectual glory, and in a brief moment, like a most virulent pestilence, spread their poison far and wide.
Elsewhere David calls the impius (ungodly) a fool: Psalm 14:1, The fool has said in his heart, There is no God. For impiety can only fall upon foolish and reasonless men, even if they often seem most wise in human judgment. Everyone sees that more is said in this latter member than in the former. For an assembly is more than counsel, than a way; for an assembly implies a council of many. Mockers is more than the wicked or unrighteous, than sinners. And finally, to sit is more than to walk, than to stand. The sense of this verse, therefore, is: Blessed is the man who has not walked... much less has he stood in the way of sinners, and much much less has he sat in the assembly of mockers. It proceeds from the greater to the lesser, which is frequent in Sacred Scripture, e.g., Psalm 121:4: Behold, he who keeps Israel will neither slumber nor sleep. And elsewhere throughout. Others, however, think that the same thing is merely repeated three times in this verse for greater emphasis.
Furthermore, verbs of the past tense here, as always elsewhere in general statements, ought to be interpreted by the present tense, as well as future tenses. For in general statements—which must be carefully noted—verbs, whether past or future, signify not only what has happened or will happen, but also what is continually accustomed or ought to be done. David Kimhi observes that by these three verbs—to walk, to stand, to sit—every posture of man is encompassed. For sitting, he says, includes lying down; moreover, scarcely anyone lies down except to sleep, and he who sleeps neither acts well nor ill, and therefore the verb to lie down is rightly omitted here. So, in effect, he says.
Ps 1:2
But in the law, etc. From this it is to be learned that he who indeed turns away from an evil way, but does nothing good, is not perfect and blessed. Turn away from evil and do good (that is, Depart from evil that you may do good), and Psalm 119:3: They also do no iniquity, but walk in his ways. As if it were said here: Blessed is the man who has not walked... but in the law of the Lord. So, in effect, Kimhi. In the law of the Lord, namely, to be studied and practiced. In his law stands for in it, with the antecedent repeated for the relative, which has no little elegance, as Aben Ezra, Kimhi, and others observe here, and prove from Genesis 6:9, where Noah is placed three times in the same verse, and other similar examples. According to the mind of Rashi and others, it ought to be translated and in his law. From which, they say, when someone applies himself wholly to the study of divine law and makes it his own, then the Law of the Lord begins to be called his, and to be named after him.
Day and night, as far as necessary affairs permit and human strength allows. Therefore, day and night means, as Ibn Ezra (Aben Ezra) and others explain, a part of the day and a part of the night.
Ps 1:3
Like a tree, etc. In Greek and Latin, lignum (wood/tree) is used for arbor (tree), as often elsewhere. The Hebrew word עֵץ (etz) signifies both green and dry wood, that is, tree and timber. Jeremiah 17:7 ff. presents exactly the same sentiment and simile as here: Blessed is the man who trusts in the Lord, and the Lord will be his trust. And he will be like a tree (in Greek and Latin lignum) planted by the waters, and that spreads out its roots by the river, and will not fear (from יִרְאֶה yireh instead of רָאָה ra'ah) when heat comes, but its leaf will be green; and in the year of drought it will not be anxious, nor will it ever cease to bear fruit. Will yield stands for yields, as in a general statement, as has been said. In its season, not like trees planted in dry places, which often deceive men's hopes and bear no fruit. And its leaf will not wither or fall as quickly and easily as the leaves of other trees are wont to do on account of dryness.
Kimhi wishes in its season to be repeated from the immediately preceding member. Otherwise, the leaves of trees even planted by streams do fall, but not in the height of summer, when mortals take refuge in the shade of trees, just as the leaves of other trees fall when heavier rains come on. Therefore, what is said and its leaf will not wither is to be understood, according to Kimhi and other Hebrews, by repeating in its season, that is, when the tree or its leaf ought to provide shade. But it is simpler to take it as said: it will not wither so quickly. Or perhaps David is not speaking of just any tree, but of the palm tree, which delights in watering and does not shed its leaves after its fruit is gathered, and to that fits Psalm 92:13: The righteous will flourish like a palm tree.
And whatever that man does will prosper, or whatever he does prospers, if you do not look merely at outward appearance, or focus only on present things, but on the outcome, according to that saying of the Apostle Romans 8: To those who love God, all things work together for good. In the former member of this verse, he compares the pious man to a fruitful and ever-green tree, signifying that when the pious man reaches due maturity, he produces pleasing and useful fruits, and continually flourishes, never wearied by labors nor cast down by difficulties. Charity is patient, is kind, bears all things, endures all things. Charity never fails, says the Apostle, 1 Corinthians 13.
In the latter member, he summarily comprehends the happiness of the pious man, affirming that whatever he does succeeds prosperously and happily for him. I much like what Aben Ezra says is signified by the above comparison: just as ripe fruits are plucked from such a tree, so the soul of the righteous man, full of the knowledge of God, is separated from the body and, as it were, plucked for eternal life, which he calls the upper world, the fruit of a life justly and piously lived. And its leaf will not wither refers to the happy remembrance that never perishes, according to Proverbs 10:7: The memory of the righteous is a blessing, but the name of the wicked will rot. And finally, and whatever he does will prosper is to be understood of riches, children, and glory. So, in effect, he says.
I found this in a certain anonymous Hebrew manuscript, which says much the same: There are some who explain its fruit as the soul, which returns to God when it has attained full perfection. For then it is like a fruit which, after it has duly ripened, no longer needs the tree but is plucked from it. And its leaf: leaf signifies nothing other than the body. Will not wither or fall away forever, as in trees which on account of excessive dryness completely dry up, but it will be reborn. It hints at the resurrection of the dead. So I found it, except that I added a few words for clarity.
Ps 1:4
4. Not so the wicked or unrighteous. In Greek: οἱ ἀσεβεῖς, etc. In this and the following verse, David teaches that the lot of the wicked and criminal is far different from that of the good. Not so the wicked, he says, prosper, nor are they useful to themselves or to others, but like chaff, an empty thing or sport of a light breeze and spoil, of no use or worth whatsoever. He does not compare the wicked to just any straw, for that which is of some use is gathered and carefully stored, but to chaff and flying refuse, which is so far from bringing any advantage to mortals that it rather grievously harms their eyes.
He seems to signify, by a tacit antithesis, that the pious are like wheat and grain, which by its own weight remains unmoved and is gathered into the barn. Job 21:17 ff., where the ruin of the wicked is spoken of, throws much light on this: How often is the lamp of the wicked put out? How often does destruction come upon them? God distributes sorrows in his anger. They are as chaff before the wind, and as stubble that the storm carries away. John the Baptist had this in view when he called the wicked chaff, Luke 3. See, if you please, how David minimizes the condition of wicked men in this verse. For since he compared the good man to a green tree, one would think he would at least compare the wicked to a withered tree, whereas he affirms him to be like chaff, not even just any chaff, but that which is scattered hither and thither by even a light wind. By which image, none more apt could be devised to represent the instability of wicked men.
Kimhi notes that by הָרְשָׁעִים (hareshaim) in this verse are also to be understood sinners and mockers, mention of whom was made in the first verse.
Ps 1:5
5. Therefore the wicked will not rise/stand, etc. In Hebrew it is the verb אָקוּם (aqum), which Aben Ezra explains as they will stand. The Greek: ἀναστήσονται. The Latin: resurgent. Therefore they will not rise or stand in judgment, that is: Because they are like light and useless chaff, they will not be able to stand before God's tribunal, but will suddenly be carried off to punishment. In judgment, that is, on the day of universal or particular judgment. Nor will sinners stand or rise in the congregation, etc. This means: they will not be enrolled in the congregation of the righteous, as Rashi explains. This latter part of the verse explains the former, and the same thing is said twice, as is almost the custom everywhere in the Psalms.
Therefore, what is said they will not rise is not to be understood as some Hebrews think, that the wicked will not rise on the last day, as if their soul perished together with the body, but that they will not be able to stand before God the Judge, nor in the assembly of the good. The Chaldee Targum supports this, interpreting it thus: Therefore they will not כוֹן [be established] / be acquitted, or be pronounced righteous, the wicked, on the great day. Some take the verb to stand here in the opposite sense to how it is customarily said in Latin: to fall in one's case. Which seems to be how it should be understood in St. Paul, Romans 14:4, when he says: To his own master he stands or falls. And he will stand. As if the Apostle were saying: He who believes he may eat all things, that is, that he is permitted to eat anything, will be acquitted or condemned by his master. But he will stand, as if to say: And I can truly affirm to you that he will not fall in his case, but will be acquitted. Whether you take it this way or that, the verb to stand here always returns to the same meaning. You may take they will not rise as it sounds, namely, not to the resurrection of life, but to the resurrection of judgment; not to eternal life, but to everlasting reproach and contempt.
In the congregation: Beware of reading counsel here. For the Hebrew word עֵדָה (edah) signifies a congregation/council, not counsel. Therefore, in some Latin manuscripts it is erroneously consilio, unless you take consilium for the place of council, in which sense the Greek word βουλή (boulē) might be understood, from which perhaps consilio was rendered, which in the Sixtine Bible was corrected to concilio.
Ps 1:6
6. For the Lord knows, etc. He briefly but most powerfully gives the cause of the different lot and outcome of the good and the wicked. The Lord knows the way of the righteous, he says, that is, he cares for them, directing and advancing their studies and actions until they have a prosperous outcome and reach their goal, which is God. This is contrary to the latter member: but the way of the wicked will perish, at least in the end, God at last severely punishing them for their crimes according to His justice.
That the verb to know or to understand signifies to care for or to take care of, you have examples in many places: e.g., Psalm 144:3: Lord, what is man that you know him? (that is, that you care for him). Nahum 1:7: The Lord is good, and a stronghold in the day of trouble, and he knows those who hope in him. There are some who explain the verb to know here as to reward (French: reconnaître). But this is alien to the usage of the Hebrew language.
Way is often put for manner of life; here it is put for the end of the way, that is, the outcome of actions, just as also in Psalm 49:14: Their way/perish. That is: the wicked, on account of their manner of life, finally perish. It is metonymical: for not their way or path perishes, but they themselves. Thus Isaiah 1:30, in Hebrew: an oak shedding its leaves, whereas it is not the oak that sheds, but the leaves. So 2 Kings 18:37, in Hebrew: with torn clothes, whereas not those mentioned there were torn, but their clothes. You will encounter other similar things in sacred scripture.
Comments
Post a Comment