St. Gregory of Tours: Fragments from the "Commentary on the Psalms"

Introduction

Whatever Biblical commentaries St. Gregory wrote were vastly overshadowed by his historical works, particularly the History of the Franks.  His other works (whether authentic or attributed) include lives and collections of miracles of various saints (including St. Martin of Tours, former occupant of his episcopal seat).  The fragments below seem to be all that remains of Gregory's strictly theological (and not historical or hagiographical) writings.

The main fragments included here are less a commentary on the Psalms themselves, and more a "commentary on the inscriptions of the Psalms," which is a separate category of commentary.  (St. Gregory of Nyssa, for instance, wrote such a commentary in full.)  Even these fragments seem in no clear order, as they bounce around the Psalter.  The final two fragments have little clear relation to the Psalms, but the textual source (a manuscript collection on virtues and vices) claims Gregory's Commentary on the Psalms as the origin. 

 

Fragments from the Commentary on the Psalms

St. Gregory of Tours
(538-594)

 

On the Titles of the Psalms

Therefore, the psalms which explain the flight and persecution of David show the persecution and Passion of the Lord.  But those which are titled In the end show the perfection of good works, since this end is dissimilar to other ends; when those have an end, these are fulfilled.  For the end of the Law is Christ, for the justice of all who believe (Rom 10:4).  For the pressed (Ps 8) is a hymn to the fruits of eternal duties.  For those who will inherit (Ps 5) teaches the reward of the saints or the Church, which is the body of Christ, how they seize the inheritance and kingdom of the heavens.  The eight (Ps 6).  The Gospels tell what this number means: what is contained in those eight beatitudes, by which one comes into the kingdom of God, or that ark of eight souls (cf. 1 Pet 3:20).  The consummation or the dedication of the tabernacle (Ps 29) refers to the perfection of the Church.  For they who will be changed (Ps 45): this predicts the exchange of the Judaic peoples for the Gentiles, or of the Synagogue for the Church.  For the hidden (Ps 46): this tells about the coming of the Son of God, which was hidden from the Jews.  Canticle of the resurrection (Ps 66), that is, the truth of the Lord's own resurrection.  Prayer of Moses, man of God (Ps 90): it refers to the Law, by which the same [Moses] declares us companions of the Redeemer's resurrection.  A Psalm on Solomon (Ps 72): that is, we understand that it is singing "peaceful" in Christ, Who is our peace (Eph 2:14). In confession (Ps 100) truly teaches that the joining of God to man should be confessed with voice and heart.  These [psalms] which, clearly, according to the truth of the letter, recount things that have been done, are known to have a spiritual understanding.  Psalm of the sons of Korah (Ps 42-49) prefigures the redemption of the people by the Passion of Christ, since Korah is interpreted as "baldness" [calvitium], as our Lord Jesus Christ was crucified on the place of Calvary.  For the words of Cush, son of Jemin (Ps 7): this is that Cush who, abandoning David, went over to Absalom, who was his father's enemy, just as Judas did to Christ.  In the morning assumption (Ps 22): since the Lord, arising, taking [assumptam] its hand, led captivity from hell.  On the first of the Sabbath (Ps 24): regarding the same Resurrection.  Before he was anointed (Ps 27) means, before the Resurrection.  In remembrance (Ps 38), certainly, of his own offenses.  Canticle of steps (Ps 120-134), for it designates the heavenly ascent.  Therefore, that psalm which is in the midst of the canticles of steps is set like a most beautiful tower.

But I do not deem this to be without mystery, since this book stands written in three groups of fifty, the reason for which is this, I opine.  For, first, it exhibits the remission of crimes; second, it invites us to the hope of the heavenly kingdom; third, it sends us to the eternal reign of blessedness in the city.

Diapsalm which is truly translated always, teaches that souls should always exercise a faithful intention in [praying] these [psalms].

 

Two Fragments from the Commentary on the Psalms

I. From the chapter On Compunction: "For if the chains of our offenses have been broken, and our mind has delighted in Christ, then let us offer ourselves to God as a living and holy victim, remaining with Him in the heavenly Jerusalem."

II. From the final chapter, On the Reward of the Just: "And we, therefore, if we do not harden our ears against the precepts of God, if we follow the warnings of the saints with innocence, if we are not afflicted by the thorns of our deeds, if we wash our hands, free from all blood, with the innocent, the Lord our God will honor us with worthy prizes, by which the saints rejoice with Him perpetually.  To Him be glory, with the eternal Father and the Holy Spirit in eternity.  Amen."


Source: PL 71:1097A-1098C.

Translation ©2024 Brandon P. Otto.  Licensed via CC BY-NC.  Feel free to redistribute non-commercially, as long as credit is given to the author.

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