詩篇註釋 第 34 章

I was glad because of those who said to me, We will go into the house of the Lord.

But now many are even vexed at this saying;

and if someone summons them to go up to the horse-races, or to the theatres of lawlessness, many are they who run together;

but if to the house of prayer, few are they who do not draw back in sloth.

But the Jews were not so;

and what could be more grievous than this, when Christians are seen to be more slothful even than those? But whence came they to be so? Again I say:

from the captivity they became better.

Hence those who before this were sick at heart, and had abandoned both the temple and the hearing of the divine oracles, giving themselves over to mountains and glens and hills and much impiety, now set their whole longing upon that worship, and are kindled with warmth toward the promise itself, and are raised up, and stand fast, and rejoice in mind.

For since they were brought into famine and thirst, not a famine of bread nor a thirst for water, but of hearing the word of the Lord, being chastened by this punishment they now seek out with greater longing the very things from which they formerly fell away.

So too they embraced the very ground of it, saying, Your servants took pleasure in her stones, and shall have pity upon her dust;

and again, When shall I come and appear before the face of God? and again, I will remember You from the land of Jordan and of Hermon, from the little hill;

These things I remembered, and poured out upon myself my soul.

What did you remember, tell me? That I shall pass through into the place of the wondrous tabernacle, even to the house of God.

That is to say, that I used to pass through the dances, the festal assemblies, that worship.

Our feet were standing in your courts, O Jerusalem.

Another version has: I was glad when they said to me;

We have come into the house of the Lord. Our feet stood in your courts, O Jerusalem.

Do you see the excess of their delight? How, as though enjoying the very realities themselves, they rejoiced even at the words, embracing with great yearning the house of prayer and the city.

Thus God is ever wont to do.

For whenever, possessing good things, we do not perceive them, He casts them out of our hands, so that what enjoyment did not accomplish, deprivation may accomplish;

which indeed these very people also experienced, clinging to the city, clinging to the temple, giving Him much thanks for having recovered their fatherland.

Jerusalem is built as a city.

Another version: The one that has been built as a city.

Either, then, according to the Seventy, this is the meaning: that Jerusalem shall be built as a city, the word indicating the time before it was built;

or, according to the other translator, We have recovered Jerusalem, The one that has been built as a city, thus setting forth the things that came to pass after the captivity.

For since at that time there was great desolation everywhere throughout the city and ruins, the towers thrown down, the walls cast to the ground, and only remnants of the ancient fatherland remained, when they had returned and seen the desolation, they called to mind that old prosperity and recounted her praises, saying: She who was splendid and illustrious, who had her assembly, and rulers, and kings, and high priests, and was adorned with much ornament, has now been clothed with this downcast appearance.

And that this is so, hear what follows:

Jerusalem is built as a city.

It is plain also from what he adds, saying:

Whose partaking is together in one place.

For he speaks of the compact structure of her buildings, and of her security, and of her density, and that she had nothing desolate in her midst, but on every side she was compacted, complete, welded together, being continuous and joined together—thus she was before the captivity.

Wherefore also a certain translator says, indicating this very thing: 'Having conjunction.'

Then after this he speaks yet another praise of her, saying:

For there the tribes went up, the tribes of the Lord, a testimony for Israel, to give thanks unto the name of the Lord.

For by this above all the city was adorned;

not so much by her greatness and her buildings, as by the gathering of all men there, whether some council or assembly was being held, or whether there was some deliberation set before them concerning certain matters.

For since the temple was there, and all the sacred service was performed there, and priests, and Levites, and the sanctuary, and the inner shrines, and the porches, and sacrifices, and altar, and feasts, and festal assemblies, and prayers, and hearings, and—to say it simply—the whole framework of the commonwealth was there consolidated, it was needful that the tribes should gather there especially three times a year at the notable and public feasts: at the Passover, at Pentecost, at the Feast of Tabernacles.

Uttering therefore her praise, he says:

And another renders it: 'There went up the sceptres.'

And not simply 'Tribes,' but 'Tribes of the Lord.'

All the tribes were the Lord's, yet not even so was it permitted them to perform these things in their own homeland; but with this the mother-city was honoured, gathering all men and drawing them to herself.

And this came to pass for the purpose of the knowledge of God, that they might not, wandering everywhere, have occasions and outlets for the worship of idols.

For this reason He commanded them to sacrifice there, to pray there, to hold festal assembly there, walling off their wandering mind by the narrowness of the place, restraining and holding it back from...

Which very thing He also declared when He said:

The tribes of the Lord, a testimony to Israel.

What is 'a testimony to Israel'? A very great witness, a proof, a demonstration of the providence of God: namely, that no excuse was left to them when they leapt away, sprang off, and deserted to the idols.

For of His providence, of His power, of His wisdom, this was the greatest evidence.

For there also the law was read, containing narratives and histories of the ancient noble deeds.

There too they were bound close together in love, mingling with one another.

For the occasions of the feasts became for them an opportunity and ground for mutual intermingling, and the fear of God grew greater, and their reverence flourished, and countless good things were wrought from their being together in the city.

To give thanks unto the name of the Lord.

That is, to give thanks, to worship, to pray, to make offering, to sacrifice—which things led them into reverence, and rendered the exactness of the commonwealth more secure.

Because there the thrones were set for judgment, thrones over the house of David.

Behold, he speaks yet another advantage of the city.

What then is this? That the royal palaces were there.

For this is what it means: Because there the thrones were set for judgment, thrones over the house of David.

For the twofold rule, both that of the priests and that of the kings, had there its single yoke, as though the city were adorned through all these things with a kind of double crown and diadem.

There were the judges, to whom the matters exceeding the common people were referred.

For if any verdict arose in the other cities that contained some perplexity, as in appeals, they referred the case to the judgment of the judges in Jerusalem, and from there the resolution came.

But such were the things of old;

while the things of the present are far more grievous than these.

For there is utter desolation, and demolition, and burning; only a few remnants of the buildings remain, the sight downcast, having only a memorial of the former prosperity, and a riddle.

For this very reason he does not shut up his discourse in gloomy things, but leads it back up to the hope of brighter things, saying:

Ask now the things that are for the peace of Jerusalem.

What is 'Ask now the things that are for the peace of Jerusalem'? It stands for: Entreat, beseech.

And another says: Salute Jerusalem.

That is: Pray, that she may return to her former prosperity, that she may be delivered from the frequent wars, that she may henceforth enjoy security.

Either, therefore, he says this, or he prophesies.

Ask now the things that are for the peace of Jerusalem.

That is to say, peace shall take possession of her.

And plenty to those who love you.

Another version: May those who love you fare well.

Here, great is the abundance of prosperity, when good things do not halt at herself alone, but even those who love her enjoy these blessings.

Whereas in former times the opposite used to happen.

For those who hated her and warred against her—these especially prevailed, and were more powerful than the rest, and more illustrious, and with ease they set up their trophies.

But those who love you shall now be in great security.

And by these he means either those who are to be his fellow-workers, or even the citizens themselves.

Let peace now come to be in your power.

Another version: In your outer wall.

Another: In your enclosure.

What does it mean, In your power? In your foundation, in those who dwell in you, in your plenty.

For since war is a thing that destroys, and this had ruined her, he prays for peace upon her.

And plenty in your fortified towers.

Another version: In your royal palaces.

For indeed he prophesies to them not only deliverance from evils, but also the addition of countless good things—peace, abundance, prosperity.

For what benefit is there in peace, when men live together with penury, and poverty, and famine? And what benefit is there in plenty, when war is pressing upon them? For this very reason he prophesies to them both these good things, that they may be both in plenty, and

possess it in security through peace.

For the sake of my brethren and my neighbours.

Either he means the neighbouring peoples, those who had rejoiced over them when they had stumbled, and he prays that peace may come to pass, so that those too may be humbled and may come to know the strength of God;

or he calls his brethren those who dwell in the city.

Therefore, for the sake of my brethren and my neighbours, let there be peace, so that at long last they may draw breath, having become better through their calamities.

I was indeed speaking peace concerning you.

For the sake of the house of the Lord our God I have sought good things for you.

Another version: I will speak peace in you.

Since he had said, For the sake of my brethren and my neighbours, showing that it was not on account of their worthiness, but in order rather to do them good, that he prays this, he went on to add:

For the sake of the house of the Lord our God—that is, on account of His glory I pray for the peace, so that His worship may again be restored, and greater teaching may come to pass.

For some had been born during the captivity, while others had been witnesses both of the going-down and of the returning-back.

And while the worship was being performed, they learned all these things from the elders—the ancient prosperity, the good fortune, and that it was while they were in the midst of these that they fell away.

Do you see how he checks their pride, so that they may not, as though having paid a fitting penalty, suppose that they have recovered their blessings, but may learn that it was on account of the glory of God that they returned to their own homeland, and having learned this may abide in great security, and not, by sinning again, undergo the same experience? Knowing these things then, let us above all not stumble;

and if perchance we should at some time fall into sins, let us be earnest to rise up quickly, and not to run back to our former ways, lest we hear what was said to the paralytic:

Behold, you have been made whole; sin no more, lest a worse thing befall you.

For this is why he spoke thus, both instructing those who are in virtue to preserve it in security, and those who are being delivered from sins to abide in the most excellent change, so that all in common may attain the heavenly good things;

which may it be that we all enjoy, by the grace and love toward mankind of our Lord Jesus Christ, to whom be the glory and the might unto the ages of ages.