Symmachus and the prophets on the nations' tribute and the end of David's prayers
Apollinaris is commenting on Psalm 71 (72), explaining how the nations' tribute to the king is fulfilled in Christ and the church, and then noting the close of the second book of Psalms.
Symmachus rendered it, “And they will fear him as long as the sun endures” (Ps 72:5), in agreement with what Gabriel said to the holy virgin: “The Lord will give him the throne of his father David, and he will reign over the house of Jacob forever” (Psalm 71 [72]) (Luke 1:32).
Isaiah also says these things to Jerusalem: “The wealth of the sea and of nations and peoples will turn to you; herds of camels will come, and the camels of Midian will cover you; elephants will come from Sheba bearing gold, and they will bring frankincense, and they will proclaim the salvation of God.” And through Haggai it is said: “Once more I will shake heaven and earth and sea and dry land, and I will shake all the nations; and the chosen things of all the nations will come, and I will fill this house with glory, says the Lord Almighty” (Haggai 2:6-7) (Psalm 72:16; LXX 71:16).
For the whole inhabited world is luxuriant and has blossomed with the fruit of Christ, and an uncountable multitude of Christ’s children appears in every city like grass from the earth (Psalm 72:16).
Here, then, David’s prayers are fulfilled—the prayers he made for the eternal permanence of the throne when he said: “Lord, the word you spoke concerning the house of your servant and concerning your servant, let it be made faithful forever; and do as you have spoken, and let your name be exalted forever, while they say, ‘The Lord Almighty is the God of Israel,’ and the house of David your servant is raised up.” Unreasonably, then, was the heading written on the next psalm: “The hymns of David son of Jesse are ended.” For this psalm is the end of that collection, and part of the thanksgiving for the fulfillment of David’s prayers.
The second book of psalms also ended with a blessing that sounds out the “Amen,” just as the first book’s “May it be” makes clear, as has been said. For the end of that first book was Psalm 40, spoken in reference to Christ, and the end of this second book is the one just mentioned, Psalm 71. The third book ends—so that I may speak about it now as well—at Psalm 88, so that there are in all 17 psalms, of which 11 are by Asaph, then 4 by the sons of Korah, 1 by David, and Heman the Israelite’s is last.
Instead of “They passed through into the disposition of the heart,” Aquila rendered, “They passed by the watchtowers of the heart.” This means they are unwilling to carry out any of their natural thoughts, nor do they practice what they understand to be good, but they turn away from these things. Virtue is a joke to them; slander against their inferiors comes easily; blasphemy against God is ready at hand; their tongue is quick against human beings. And this is what “their tongue passed through upon the earth” means (Psalm 73:9).
The righteous will be blessed in the future state, as Jeremiah also says something of this kind: “If you turn back, I will restore you before my face” (Jeremiah 15:19). There he says, “And all who planned evil, who chose evil, will change their minds.” For when the good things appear among the race of the righteous, they will say, “There is, then, a providence of God; and how does he know what is done?” This is the voice of those who have lost their natural reasoning because of the good things that came to them unprofitably, leading them into injustices. For prospering contrary to reason produces thoughts that the world is not governed according to reason, nor will he know our [the text is damaged here; perhaps: hardships]. But although providence stands over all things, nevertheless, he says, these impious people, who are unbearable in their arrogance and in their words against God even amid their good cheer, and who are not yet persuaded by the approval of the righteous—they mock the text is damaged here the one who is steadfast of hands perhaps: clean of hands, as in Psalm 72:13 as a vain steadfastness, and they speak evil of the one who chooses righteousness. This is the difficulty of human reasoning: to repent of zeal for virtue as though it were not good or profitable. Such thoughts often enter many people’s minds, and he intends to heal them by his word. To destroy the impious reasoning, he confirms the more pious reasoning through the person of God. For what is said truly requires God as guarantor: that the pious who now suffer hardship are more blessed in the future state than the impious who prosper to the end. Such is the saying in Jeremiah: “If you turn back, I will restore you before my face” (Jeremiah 15:19). And “They said, ‘How does God know?’” is the voice of those who have lost their natural reasoning through unprofitable luxury; for if providence exists, they would not prosper while the good suffer hardship (Psalm 73:11).
Symmachus later said, “Honor received me.” And in another sense: I rested, knowing to be silent and to trust you as the one who governs our affairs well, and so to be with you always; therefore you took hold of me; you placed good glory in me, you brought me to blessed glory (Psalm 73:24).
The mention of the places is necessary because of the people’s lawlessness.
Greek
102a Ps 71,5 Ὁ δὲ Σύμμαχος ἐξέδωκε Καὶ φοβηθήσονται αὐτὸν ἐφ' ὅσον ὁ ἥλιος· σύμφωνον τῷ πρὸς τὴν ἁγίαν παρθένον ὑπὸ τοῦ Γαβριὴλ Καὶ δώσει αὐτῷ κύριος τὸν
θρόνον ∆αυὶδ τοῦ πατρὸς αὐτοῦ καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας. 103A Ps 71,10.11 Πρὸς δὲ τὴν Ἱερουσαλὴμ ταῦτα καὶ Ἡσαΐας φησὶν Ὅτι μεταβαλεῖ εἰς σὲπλοῦτος θαλάσσης καὶ ἐθνῶν καὶ λαῶν· καὶ ἥξουσιν ἀγέλαι καμήλων καὶ καλύψουσι κάμηλοι Μαδιάμ, καὶ ἐλέφαντες ἐκ Σαβὰ ἥξουσι φέροντες χρυσίον καὶ λίβανον οἴσουσι καὶ τὸ σωτήριον τοῦ θεοῦ εὐαγγελιοῦνται. καὶ διὰ Ἁγγαίου δὲ λέγεται Ἔτι ἐγὼ ἅπαξ σείσω τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ τὴν ξηρὰν καὶ συσσείσω πάντα τὰ ἔθνη· καὶ ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν, καὶ πλήσω τὸν οἶκον τοῦτον δόξης, λέγει κύριος παντοκράτωρ. 104 Ps 71,16 Κομᾷ 13 γὰρ καὶ τέθηλεν οἰκουμένη πᾶσα τῷ Χριστοῦ καρπῷ καὶ πλῆθος ἀναρίθμητον τῶν ἐφ' ἑκάστης πόλεως ἀναφαινομένων Χριστοῦ παίδων ὡς ἀπὸ τῆς γῆς πόα. 105 Ps 71,20 Ἐνταῦθα τοίνυν πληροῦνται τοῦ ∆αυὶδ αἱ εὐχαὶ ἃς ὑπὲρ τῆς εἰς αἰῶνα μονῆς τοῦ θρόνου πεποίηται λέγων Κύριε, ὁ λόγος ὃν ἐλάλησας ἐπὶ τὸν οἶκον τοῦ παιδός σου καὶ ἐπὶ τὸν παῖδά σου πιστωθήτω ἕως αἰῶνος καὶ ποίησον καθὼς ἐλάλησας καὶ ὑψωθήτω τὸ ὄνομά σου ἕως αἰῶνος λεγόντων Κύριος παντοκράτωρ θεὸς Ἰσραήλ, καὶ ὁ οἶκος ∆αυὶδ τοῦ παιδός σου ἀνωρθωμένος. Ἀλόγως οὖν τῷ ἑξῆς ἐγράφη ψαλμῷ τὸ Ἐξέλιπον οἱ ὕμνοι ∆αυὶδ τοῦ υἱοῦ Ἰεσσαί· τέλος γάρ ἐστι τούτου καὶ τῆς εὐχαριστίας μέρος ἐπὶ τῇ πληρώσει τῶν ∆αυὶδ προσευχῶν. 106a Ps 72 arg. Κατέληξε καὶ ἡ δευτέρα τῶν ψαλμῶν βίβλος εἰς εὐλογίαν τὴν ἐπιφωνοῦσαν τὸ Ἀμήν, ὥσπερ καὶ ἡ πρώτη Γένοιτο δηλοῖ Καθὰ εἴρηκεν. ἐκείνης μὲν γὰρ ἦν τέλος ὁ Μ εἰς Χριστὸν εἰρημένος, ταύτης δὲ τέλος ὁ νῦν προειρημένος ΟΑ· καταλήγει δὲ ἡ τρίτη, ἵν' ἤδη καὶ περὶ ἐκείνης προείπωμεν εἰς τὸν ΠΗ ψαλμόν, ὡς εἶναι πάντας ψαλμοὺς ΙΖ ὧν ΙΑ μέν εἰσι τοῦ Ἀσάφ, εἶτα τῶν υἱῶν Κορὲ ∆ καὶ τοῦ ∆αυὶδ Α καὶ Αἱμὰν τοῦ Ἰσραηλίτου τελευταῖος. 107 Ps 72,7b®9 Ἀντὶ δὲ τοῦ ∆ιήλθοσαν εἰς διάθεσιν καρδίας ὁ Ἀκύλας ἡρμήνευσεν Παρῆλθον σκοπιὰς καρδίας, ἀντὶ τοῦ οὐδὲν τῶν κατὰ φύσιν ἐννοημάτων ἐπιτελεῖν ἐθέλουσιν οὐδ' ἃ νοοῦσιν εὖ ἔχοντα πράττουσιν ἀλλ' ἀφίστανται τούτων. γέλως δὲ αὐτοῖς ἡ ἀρετή, συκοφαντία κατὰ τῶν ὑποδεεστέρων εὔκολος· ἕτοιμος ἡ κατὰ θεοῦ βλασφημία, πρόχειρος κατὰ ἀνθρώπων ἡ γλῶσσα. καὶ τοῦτό ἐστι Καὶ ἡ γλῶσσα αὐτῶν διῆλθεν ἐπὶ τῆς γῆς. 108 Ps 72,11®13 *λους κακο.......... δίκαιοι ἐν τῇ μελλούσῃ καταστάσει, ὁποῖόν τι καὶ Ἱερεμίας λέγει τὸ Ἐὰν ἐπιστρέψῃς, καὶ ἀποκαταστήσω σε πρὸ προσώπου μου. ἐκεῖ δέ φησιν Καὶ μεταγνώσονται πάντες κακῶς βουλευσάμενοι οἱ τὸ κακὸν προελόμενοι. ἀναφάντων γὰρ τῶν ἀγαθῶν ἐν τῷ γένει τῶν δικαίων ἐροῦσιν Ἔστιν ἄρα πρόνοια θεοῦ· καὶ πῶς γινώσκει τὰ πραττόμενα; ἡ φωνὴ δὲ ἀπολωλεκότων τὸν κατὰ φύσιν λογισμὸν ὑπὸ τῶν ἀσυμφόρως ὑπαρξάντων αὐτοῖς ἀγαθῶν ἐπὶ τὰς ἀδικίας. τὸ γὰρ μὴ κατὰ λόγον εὐπραγεῖν παρίστησι λογισμοὺς ὡς μὴ κατὰ λόγον διεξαγομένου τοῦ κόσμου μηδὲ δυσκολ.. τέρας ἡμῶν γνώσεται· τῆς δὲ προνοίας ἐφεστώσης τοῖς ὅλοις ἀλλ' ὅμως, φησίν, οἱ δυσσεβεῖς οὗτοι οἳ καὶ ἐν εὐθυμίαις ἀφόρητοι τῷ φρονήματι καὶ τοῖς κατὰ θεοῦ λόγοις καὶ ἐν ταῖς τῶν δικαίων εὐδοκίαις οὔπω πειθόμενοι .............. τῶν ἁπαν... * * καὶ τὸν χειρῶν καρτερὸν ματαία καρτερία χλευαζομένου καὶ κακῶς ἀκούοντος ἐπὶ τῷ δικαιοσύνην αἱρεῖσθαι. τοῦτο τοῦ ἀνθρωπείου λογισμοῦ τὸ χαλεπὸν τὸ μεταγνῶναι τῆς ἐπ' ἀρετῇ σπουδῆς ὡς οὐκ ἀγαθῆς οὐδὲ λυσιτελοῦς. ἐπεισέρχεται δὲ πολλοῖς πολλάκις ἐνθυμήματα τοιαῦτα ἃ δὴ καὶ θεραπεύειν μέλλει τῷ λόγῳ. [Εἰς ἀναίρεσιν δὲ τοῦ δυσσεβοῦς λογισμοῦ τὸν εὐσεβέστερον βεβαιοῖ διὰ προσώπου τοῦ θεοῦ· θεοῦ γὰρ ὡς ἀληθῶς ἐγγυητοῦ τὸ λεγόμενον δεῖται τὸ μακαριωτέρους εἶναι τοὺς εὐσεβεῖς ἐν τῇ μελλούσῃ καταστάσει δυσπραγοῦντας νῦν, τῶν διὰ τέλους ἀσεβῶν εὐπραγούντων. τοιοῦτον παρ' Ἱερεμίᾳ τὸ Ἐὰν ἐπιστρέψῃς, καὶ ἀποκαστήσω σε πρὸ προσώπου μου. τὸ δὲ Καὶ εἶπον Πῶς ἔγνω ὁ θεός; ἀπολωλεκότων τὸν κατὰ φύσιν ἐστὶ λογισμὸν ὑπὸ τρυφῆς ἀσυμφόρου· προνοίας γὰρ οὔσης, μὴ ἂν ἑαυτοὺς εὐπραγεῖν τῶν ἀγαθῶν δυσκληρούντων.] 109 Ps 72,24 Παρὰ μὲν *** 110A Ps 72,24 Ὁ δὲ Σύμμαχος ὕστερον ἔφη Τιμὴ διεδέξατο. καὶ ἄλλως δέ· ἀνεπαυσάμην συνειδὼν σιωπᾶν καὶ σοὶ πιστεύειν ὡς καλῶς διοικοῦντι τὰ καθ' ἡμᾶς καὶ οὕτω σοι συνεῖναι διὰ παντός· διό μου ἀντελάβου· δόξαν ἐνέθηκας ἀγαθήν, εἰς δόξαν μακαρίαν προσήγαγες. 14 111a Ps 73,4a Ἀναγκαίως ἡ τῶν τόπων μνήμη διὰ τὴν τοῦ λαοῦ παρανομίαν.