The Psalms, however, constitute a unified whole, where nothing feels disjointed and each meaning shines through in context. Divine instruction is articulated without disruption by explicit references to the natural world, mentioning angels and virtues, celestial bodies, and the waters above, as exemplified in the verse, “He said, and it was done; He commanded, and it was created” (Ps. 32:9) and “He hath established them forever and ever; He hath made a decree which shall not pass” (Ps. 148:6). Along with the mystery explored by the prophet—referring to the anointing with holy oil and the completion of the tabernacle (see Ps. 9:1; 50:8; 88:21; 45:5)—the abundance of grace within the Psalms reveals prophecies about the coming of the Son of God, the High Priest (see Ps. 109:4). His suffering for our transgressions and the cleansing through His blood are foreshadowed in the psalms tied to the harvest time, as observed in the "before the winepresses" references (see Ps. 8:1; 80:1; 83:1). The psalm concerning resurrection also reflects His victory over death (see Ps. 65:1).
The title of another psalm mentions “When the earth was settled” (Ps. 96:1), which St. Ambrose interprets eschatologically, signaling a future transformation in the sacrament of faith. The psalmist elaborates on various moral themes and virtues, offering guidance on righteous living. Through these teachings, he remedies the afflictions of our sins, revitalizes human principles, and alters our inner state, as illustrated in Psalm 33, which St. Peter cited as a healing source for our hearts (see 1 Pet. 3:10-12; cf. Ps. 33:13-17). This psalm is especially prominent in moral teaching, but the greatest of the psalms is the thirty-sixth. While the thirty-third is pleasant and straightforward, the thirty-sixth surpasses it in sweetness; it instructs on refraining from speaking evil (see Ps. 33:14) and guides against anger and resentment, promoting instead a spirit of meekness, which offers peace and eases the burdens of offense and shame from sin.
Let us reach for these remedies to tend to our wounds! It should not be said of us, “Physician, heal thyself!” (Luke 4:23), if we presume to offer healing to others. Often, those who are not medical professionals believe they understand how to heal; much like disciples of healers, we should look to others for assistance in healing the needy. The affluent may approach their teachers, while the less fortunate might seek the guidance of apprentices. Those who achieve greatness draw from that source, while those with simpler aspirations dwell in humility, much like a child who, fearing deep waters, prefers safe streams on the shore.
In the preceding psalm, King David eloquently illustrates the life of the wicked, while in this psalm, he guides the righteous. The unrighteous are exposed, while the virtuous receive counsel; one sins against themselves while the other intercedes for the sins of others. Thus, let us discern the first principle for righteous living: “Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity” (Ps. 36:1). Initially, we must understand what jealousy entails, bearing in mind that while our language may dilute the term, it holds its fullest weight in the Greek. The Apostle Paul states, “It is good to be zealous in a good thing always” (Gal. 4:18), highlighting that jealousy can have both virtuous and malign interpretations.
As noted in Romans, the Apostle asks whether the Jews stumbled so that they might fall—absolutely not. But through their transgression comes salvation to the Gentiles, “to provoke them to jealousy” (Rom. 11:11). Furthermore, he declares, “For I speak to you Gentiles; inasmuch as I am the apostle of the Gentiles, I magnify mine office. If by any means I may provoke to emulation them which are my flesh, and might save some of them” (Rom. 11:13-14). The Psalm itself instructs not to incite jealousy among evildoers, as their competition stems from wickedness, not goodness.
What is the nature of provoking jealousy? Let us examine by example. Some unscrupulous individuals intentionally soothe the hearts of married men, enticing them towards disgraceful habits. They do not conceal their sins but rather flaunt their shame before their spouses to invoke jealousy. These actions sow discord, as wives, unable to tolerate the disgrace of infidelity, often allow jealousy to ruin their marriages. Such examples teach us that it is a distinctive trait of wickedness to provoke another's soul through base jealousy. Rivalry is one thing, and jealousy quite another. It was through jealousy that the Jews errantly turned from the true doctrine of the Gospel, favoring rigorous adherence to the law, as the Apostle admits of himself, aligning his zeal for the law with the persecution of Christ’s Church.
Although God faced persistent grievances from the ingratitude of His chosen people, never did He abandon them. Instead, through their infidelity and sacrilege, the synagogue incited divine jealousy, audaciously demanding, “Make us gods” (Exod. 32:1). Thus, in the splendid song of Moses, God, through him, declares, “They have provoked Me to anger with that which is not God; they have moved Me to jealousy with their idols” (Deut. 32:21). Did not God invoke punishment upon this unfaithful assembly, turning their corrupt actions back upon themselves? By choosing to worship idols, they repudiated the Lord their God, who had selected them. Consequently, God established a new Church from the Gentiles, favoring them in their simplicity and lack of the law, and the Jews became bitterly envious. The less significant the chosen Gentiles appeared to them, the more their jealousy intensified, for they had once regarded themselves as the Lord's chosen.
When the Jewish people recognized the Gentiles claiming the Lord's prophecies and the New Covenant, they felt deeply rejected. The ceremonies of the Gentiles did not trouble them; however, the glory found within the church inflicted considerable torment. This envy fulfilled the words, “And I will provoke them to jealousy with those who are not a people” (Rom. 10:19). The torment they bore was multiplied by witnessing favor bestowed upon the Gentiles—individuals unsullied by identification with any particular race or tribe. Different communities adopt names to signify themselves, such as the Egyptians, Syirians, and Jews, but we, gathered from various nations, lack a terrestrial name. Thus, the name we bear emerges from heaven, distinguishing us as the people of Christ.
While Gentiles might dismiss it as foolishness (see 1 Cor. 1:23), Jews perceive it as shameful. God addressed His own defilement by establishing a Church made not of the elect but of those deemed foolish by the world to confound the wise (see 1 Cor. 1:27). When one thinks of their own wisdom, they are instructed to become foolish, that they might truly be wise (see 1 Cor. 3:18). The Lord did not stir up jealousy among us, but rather serves as a lesson, reminding us that such misdeeds are punishable, not to be replicated.
The translator wishes to highlight the distinction between righteous zeal and unrighteous jealousy posed in the question, “Shall we provoke the Lord to jealousy?” (1 Cor. 10:22). This references the practices of idol worship that hardened God’s heart, similar to the behavior of the Jews offering sacrifices to false gods. Even among people, attempts to elicit fervent zeal often backfire and evoke resentment instead. What folly it is to challenge the Lord, whose capacity for retribution is all-encompassing!
Thus, we ought not to incite jealousy among wicked individuals; they will naturally seek to harm us without any instigation! Cain murdered his brother Abel, driven by the resentful perception that God accepted Abel's offering over his own. Cain's jealousy did not arise from direct competition in sacrifice; instead, he merely observed the proper conduct in offering. Similarly, King Saul, incensed by the acclaim young women gave to David, the victor over the Philistines, sought to eliminate him through treachery (see 1 Sam. 18:7-11). His envy blinded him to the truth, causing him to turn against the innocent, even ignoring the praises of the women who declared, “Saul has slain his thousands, and David his ten thousands” (1 Sam. 18:7).
In the summons, “Fret not thyself because of evildoers” (Ps. 36:1), David reiterates a principle. He emphasizes that while internal rivalry might quietly exist, envy manifests in a more destructive way. Even simplicity in heart must remain vigilant, aware of potential dangers. Hence, the words “Be wise as serpents and harmless as doves” (Matt. 10:16) remain relevant. Spiritual insight must accompany our earnestness, seeking salvation and purity.
The distinction is seen in Isaiah: “The envy of Ephraim shall cease, and they that vex Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim” (Isa. 11:13). Further affirmation is found in “Even so you, since you are zealous of spiritual gifts, seek that you may excel in the edifying of the church” (1 Cor. 14:12). The Apostle portrays those who exemplify good works as worthy imitators, while those consumed by jealousy are deemed duplicitous and uncharitable.
Thus, we conclude the guiding principles: first, do not incite the wicked to jealousy, and second, “Fret not thyself because of evildoers” (Ps. 36:1). Pious individuals, witnessing the deceit and success of the wicked, might be tempted to imitate their deceitful ways to achieve similar wealth and prestige, perhaps even tempting the innocent into ungodly unions.
THEOSIS