The doctrines of the Gospel were well known to holy and blessed David in his capacity of Prophet, and although it was under the Law that he lived his bodily life, he yet filled, as far as in him lay, the requirements of the Apostolic behest and justified the witness borne to him by God in the words: I have found a man after My own heart, David, the son of Jesse. He did not avenge himself upon his foes by war, he did not oppose force of arms to those that laid wait for him, but after the pattern of the Lord, Whose name and Whose meekness alike he foreshadowed, when he was betrayed he entreated, when he was in danger he sang psalms, when he incurred hatred he rejoiced; and for this cause he was found a man after God's own heart. For although twelve legions of angels might have come to the help of the Lord in His hour of passion, yet that He might perfectly fulfil His service of humble obedience, He surrendered Himself to suffering and weakness, only praying with the words: Father into Your hands I commend My spirit. Luke 23:46 After the same pattern, David, whose actual sufferings prophetically foretold the future sufferings of the Lord, opposed not his enemies either by word or act; in obedience to the command of the Gospel, he would not render evil for evil, in imitation of his Master's meekness, in his affliction, in his betrayal, in his fight, he called upon the Lord and was content to use His weapons only in his contest with the ungodly. Now to this Psalm is prefixed a title arising out of an historical event; but before the event is described we are instructed as to the scope, time and application of the incidents underlying it. First we have: For the end of the meaning of that David. Then there follows: When the Ziphims came and said to Saul: behold, is not David hid with us? Thus David's betrayal by the Ziphims awaits for its interpretation the end. This shows that what was actually being done to David contained a type of something yet to come; an innocent man is harassed by railing, a prophet is mocked by reviling words, one approved by God is demanded for execution, a king is betrayed to his foe. So the Lord was betrayed to Herod and Pilate by those very men in whose hands He ought to have been safe. The Psalm then awaits the end for its interpretation, and finds its meaning in the true David, in Whom is the end of the Law, that David who holds the keys and opens with them the gate of knowledge, in fulfilling the things foretold of Him by David. The meaning of the proper name, according to the exact sense of the Hebrew, affords us no small assistance in interpreting the passage. Ziphims mean what we call sprinklings of the face; these were called in Hebrew Ziphims. Now, by the Law, sprinkling was a cleansing from sins; it purified the people through faith by the sprinkling of blood, of which this same blessed David thus speaks: You shall sprinkle me with hyssop and I shall be cleansed ; the Law, through faith, providing as a temporary substitute, in the blood of whole burnt-offerings, a type of the sprinkling with the blood of the Lord, which was to be. But this people, like the people of the Ziphims, being sprinkled on their face and not in their faith, and receiving the cleansing drops on their lips and not in their hearts, turned faithless and traitors towards their David, as God had foretold by the Prophet: This people honours Me with their lips, but their heart is far from Me. They were ready to betray David because, the faith of their heart being dead, they had performed all the mystical ceremonies of the Law with deceitful face. The suffering of the Prophet David is, according to the account we have given of the title, a type of the Passion of our God and Lord Jesus Christ. This is why his prayer also corresponds in sense with the prayer of Him Who being the Word was made flesh: in such wise that He Who suffered all things after the manner of man, in everything He said, spoke after the manner of man; and He who bore the infirmities and took on Him the sins of men approached God in prayer with the humility proper to men. This interpretation, even though we be unwilling and slow to receive it, is required by the meaning and force of the words, so that there can be no doubt that everything in the Psalm is uttered by David as His mouthpiece. For he says: Save me O God, by Your name. Thus prays in bodily humiliation, using the words of His own Prophet, the Only-begotten Son of God, Who at the same time was claiming again the glory which He had possessed before the ages. He asks to be saved by the Name of God whereby He was called and wherein He was begotten, in order that the Name of God which rightly belonged to His former nature and kind might avail to save Him in that body wherein He had been born. And because the whole of this passage is the utterance of One in the form of a servant— of a servant obedient unto the death of the Cross— which He took upon Him and for which He supplicates the saving help of the Name that belongs to God, and being sure of salvation by that Name, He immediately adds: and judge Me by Your power. For now as the reward for His humility in emptying Himself and assuming the form of a servant, in the same humility in which He had assumed it, He was asking to resume the form which He shared with God, having saved to bear the Name of God that humanity in which as God He had obediently condescended to be born. And in order to teach us that the dignity of this Name whereby He prayed to be saved is something more than an empty title, He prays to be judged by the power of God. For a right award is the essential result of judgment, as the Scripture says: Becoming obedient unto death , yea, the death of the Cross. Wherefore also God highly exalted Him and gave unto Him the name which is above every name. Thus, first of all the name which is above every name is given unto Him; then next, this is a judgment of decisive force, because by the power of God, He, Who after being God had died as man, rose again from death as man to be God, as the Apostle says: He was crucified from weakness, yet He lives by the power of God 2 Corinthians 13:4 , and again: For I am not ashamed of the Gospel: for it is the power of God unto salvation to every one that believes. Romans 1:16 For by the power of the Judgment human weakness is rescued to bear God's name and nature; and thus as the reward for His obedience He is exalted by the power of this judgment unto the saving protection of God's name; whence He possesses both the Name and the Power of God. Again, if the Prophet had begun this utterance in the way men generally speak, he would have asked to be judged by mercy or kindness, not by power. But judgment by power was a necessity in the case of One Who being the Son of God was born of a virgin to be Son of Man, and Who now being Son of Man was to have the Name and power of the Son of God restored to Him by the power of judgment.
 | Author: Hilary of Poitiers Rank: Bishop AD: 368 |
4. "O God, in Thy name make me safe, and in Thy virtue judge me" (Verse 1). Let the Church say this, hiding amid the Ziphites. Let the Christian body say this, keeping secret the good of its morals, expecting in secret the reward of its merits, let it say this: "In Thy virtues judge me." Thou hast come, O Christ, humble Thou hast appeared, despised Thou hast been, scourged hast been, crucified hast been slain hast been; but, on the third day hast risen, on the fortieth day into Heaven hast ascended: Thou sittest at the right hand of the Father, and no one seeth: Thy Spirit thence Thou hast sent, which men that were worthy have received; fulfilled with Thy love, the praise of that very humility of Thine throughout the world and nations they have preached: Thy name I see to excel among mankind, but nevertheless as weak to us hast Thou been preached. For not even did that Teacher of the Gentiles say, that among us he knew anything, "Save Christ Jesus, and Him crucified;" in order that of Him we might choose the reproach, rather than the glory of the flourishing Ziphites. Nevertheless, of Him he saith what? "Although He died of weakness, yet He liveth of the power of God." He came then that He might die of weakness, He is to come that He may judge in the power of God: but through the weakness of the Cross His name hath been illustrious. Whosoever shall not have believed upon the name made illustrious through weakness, shall stand in awe at the Judge, when He shall have come in power. But, lest He that once was weak, when He shall have come strong, with that fan send us to the left hand; may He "saveus in His name, and judge us in His virtue." For who so rash as to have desired this, as to say to God, for instance "Judge me"? Is it not wont to be said to men for a curse, "God judge thee"? So evidently it is a curse, if He judge thee in His virtue; and shall not have saved thee in His name: but when in name precedent He shall have saved thee, to thy health in virtue consequent He shall judge. Be thou without care: that judgment shall not to thee be punishment, but dividing. For in a certain Psalm thus is said: "Judge me, O God, and divide my cause from the nation unholy." ...
 | Author: Augustine of Hippo Rank: Bishop AD: 430 |
3. These men sometimes are observed of the weak sons of light, and their feet totter, when they have seen evil men in felicity to flourish, and they say to themselves, "Of what profit to me is innocence? What doth it advantage me that I serve God, that I keep His commandments, that I oppress no one, from no one plunder anything, hurt no one, that what I can I bestow? behold, all these things I do, and they flourish, I toil." But why? Wouldest thou also wish to be a Ziphite? They flourish in the world, wither in judgment, and after withering, into fire everlasting shall be cast: wouldest thou also choose this? Art thou ignorant of what He hath promised thee, who to thee hath come, what in Himself here He displayed? If the flower of the Ziphites were to be desired, would not Himself thy Lord also in this world have flourished? Or indeed was there wanting to Him the power to flourish? Nay but here He chose rather amid the Ziphites to hide, and to say to Pontius Pilate, as if to one being himself also a flower of the Ziphites, and in suspicion about His kingdom, "My kingdom is not of this world." Therefore here He was hidden: and all good men are hidden here, because their good is within, it is concealed, in the heart it is, where is faith, where charity, where hope, where their treasure is. Do these good things appear in the world? Both these good things are hidden, and the reward of these good things is hidden. ...
| Author: Augustine of Hippo Rank: Bishop AD: 430 |
1. The title of this Psalm hath fruit in the prolixity thereof, if it be understood: and because the Psalm is short, let us make up our not having to tarry over the Psalm by tarrying over the title. For upon this dependeth every verse which is sung. If any one, therefore, observe that which on the front of the house is fixed, secure he will enter; and, when he shall have entered, he will not err. For this on the post itself is prominently marked, namely, in what manner within he may not be in error. The title thereof standeth thus: "At the end, in hymns, understanding to David himself, when there came the Ziphites, and said to Saul, Behold, is not David hidden with us?" That Saul was persecutor of the holy man David, very well we know: that Saul was bearing the figure of a temporal kingdom, not to life but to death belonging, this also to your Love we remember to have imparted. And also that David himself was bearing the figure of Christ, or of the Body of Christ, ye ought both to know and to call to mind, ye that have already learned. What thenof the Ziphites? There was a certain village, Ziph, whereof the inhabitants were Ziphites, in whose country David had hidden himself, when Saul would find and slay him. These Ziphites then, when they had learned this, betrayed him to the king his persecutor, saying, "Behold, is not David hidden with us?" Of no good to them indeed was their betrayal, and to David himself of no harm. For their evil disposition was shown: but Saul not even after their betrayal could seize David; but rather in a certain cave in that very country, when into his hands Saul had been given to slay, David spared him, and that which he had in his power he did not But the other was seeking to do that which he had not in his power. Let them that have been Ziphites take heed: let us see those whom to us the Psalm presenteth to be understood by the occasion of those same men.
| Author: Augustine of Hippo Rank: Bishop AD: 430 |
2. If we inquire then by what word is translated Ziphites, we find, "Men flourishing." Flourishing then were certain enemies to holy David, flourishing before him hiding. We may find them in mankind, if we are willing to understand the Psalm. Let us find here at first David hiding, and we shallfind his adversaries flourishing. Observe David hiding: "For ye are dead," saith the Apostle to the members of Christ, "and your life is hid with Christ in God." These men, therefore, that are hiding, when shall they be flourishing? "When Christ," he saith, "your life, shall have appeared, then ye also with Him shall appear in glory." When these men shall be flourishing, then shall be those Ziphites withering. For observe to what flower their glory is compared: "All flesh is grass, and the honour of flesh as the flower of grass." What is the end? "The grass hath withered, and the flower hath fallen off." Where then shall be David? See what followeth: "But the Word of the Lord abideth for ever." ...
| Author: Augustine of Hippo Rank: Bishop AD: 430 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.