A.D. 311 – 1871 11 witnesses 13 excerpts
“"A tree planted by the waterside, that will bring forth his fruit in due season"; that is, learning and charity and discretion are imparted in due time to those who come to the waters of redemption.”
“In the book of Genesis, it is stated that there stands in the midst of the garden a tree of life and a tree of the knowledge of good and evil; next, that the garden is watered by a stream that afterwards divides into four heads. The prophet Solomon teaches us what this tree of life is in his exhortation concerning Wisdom: "She is a tree of life to all those that lay hold on her and lean on her." This tree, then, is living; and not only living, but, furthermore, guided by reason; guided by reason, that is, insofar as to yield fruit in its own season. And this tree is planted beside the rills of water in the domain of the kingdom of God, that is, of course, in paradise, and in the place where the stream as it issues forth is divided into four heads.… This tree is planted in that place wither the Lord, who is Wisdom, leads the thief who confessed him to the Lord, saying, "Truly I say to you, today you will be with me in paradise." … The blessed person, then, will become like this tree when he or she shall be transplanted as the thief was, into the garden and set to grow beside the rills of water; and this planting will be that happy new planting that cannot be uprooted, to which the Lord refers in the Gospels when he curses the other kind of planting and says, "Every planting that my Father has not planted shall be rooted up." This tree, therefore, will yield its fruits.”
“Now what, you ask, is this fruit that is to be dispensed? That assuredly of which this same apostle is speaking when he says, "And he will change our vile body, that it may be fashioned like his glorious body." Thus he will give us those fruits of his that he has already brought to perfection in that one whom he has chosen to himself, who is portrayed under the image of a tree, whose mortality he has utterly done away and has raised him to share in his own immortality.”
“"And he shall be like a tree planted hard by the running streams of waters" [Psalm 1:3]; that is either Very "Wisdom," [Proverbs viii] which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" [Matthew 3:11] and again, "If any man thirst, let him come unto Me, and drink;" [John 7:37] and again, "If you knew the gift of God, and who it is that asks water of you, you would have asked of Him, and He would have given you living water, of which whoso drinks shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; [Revelation 17:15] and again, by "running stream" is not unreasonably understood "fall," which has relation to sin. That "tree" then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will "bring forth fruit," that is, will establish Churches; "in His season," that is, after He has been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to "bring forth fruit." "His leaf also shall not fall," that is, His Word shall not be in vain. For, "all flesh is grass, and the glory of man as the flower of grass; the grass withers, and the flower falls, but the word of the Lord abides for ever. [Isaiah 40:6-8] And whatsoever He does shall prosper" that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.”
“What do you want? To have temporal things and to pass away together with time or not to love the world and to live forever with God? The river of temporal things carries [us] along, but like a tree growing near a river is our Lord Jesus Christ. He assumed flesh, died, rose again, ascended into heaven. He wanted, so to speak, to plant himself near the river of temporal things. Are you being swept headlong? Take hold of the wood. Does love of the world whirl you about? Take hold of Christ. For your sake was the temporal made that you may become eternal.”
“The soul watered by sacred Scripture grows fat and bears fruit in due season, which is the orthodox faith, and so is it adorned with its evergreen leaves, with actions pleasing to God, I mean. And thus we are disposed to virtuous action and untroubled contemplation by the sacred Scriptures.”
“planted Heb. שתול, plonte in Old French (plante). rivulets ruyseys in Old French, (ruisseaux), brooks (as in Ezek. 32:6). and its leaves do not wilt Even the inferior part of it serves a purpose. The conversation of Torah scholars is essential and requires study. do not wilt Heb. יבול, an expression of wilting, fleistre in Old French.”
“[Beside] streams (פַּלְגֵי - palgei): From the same root as (Genesis 10:25) "divided" (peleg) [referring to dividing/channeling water]. Beside streams of water (עַֽל־פַּלְגֵי־מָ֥יִם - al palgei mayim): Means beside one of the streams. Similar [constructions where a plural denotes one instance within a category include]: "to the innermost parts (yarketei - plural construct) of the ship" (Jonah 1:5) [referring to one area]; "and he was buried in the cities (be-arei - plural construct) of Gilead" (Judges 12:7) [meaning in one city]; "son of she-asses" (atonot - plural) (Zechariah 9:9) [likely referring to the foal of one specific donkey]. And some say (v'yesh omrim): That the meaning of "its fruit" (piryo) is analogous to "children of youth" (Psalm 127:4) [interpreting the fruit metaphorically as descendants]. Whose foliage never fades (וְעָלֵ֥הוּ לֹֽא־יִבּ֑וֹל - ve-alehu lo yibol): [This represents] his wealth (oshro) enduring all his days, in the sense of (Ecclesiastes 7:11): "Wisdom is good with an inheritance" [implying enduring substance]. And whatever it produces thrives (וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ - ve-khol asher ya'aseh yatzliach): This refers back to the person (ha-adam) who is compared to the tree. And some say (v'yesh omrim): That the phrase "whatever it produces thrives" refers back to the tree itself – meaning that if a branch (sa'if) is taken from it and planted, it will thrive. And others have said (v'acherim amru): That it refers back to "its foliage" (alehu), similar to (Ezekiel 47:12) "and its foliage shall be for healing" [li-trufah - implying the leaf itself produces a successful outcome]. And according to my opinion (u-lefi da'ati): The meaning of "its fruit" (piryo) is the wise soul (ha-neshamah ha-chakhamah) that will be filled with God's Torah, enabling it to recognize its Creator and His deeds which endure forever. It [the soul] will cleave to its supernal world upon separation from its body, like ripened fruit on a tree that separates from it and no longer needs it – for the tree existed for the sake of the fruit. "Whose foliage never fades" (ve-alehu lo yibol) [represents] his good reputation (zikhro ha-tov), in the manner of (Proverbs 10:7) "The memory of the righteous is a blessing" (zekher tzaddik li-verakhah). "And whatever it produces thrives" (ve-khol asher ya'aseh yatzliach) [refers to worldly success:] wealth (hon), children (banim), and honor (kavod).”
“And he shall be like a tree: – He compares the good man to a tree planted over the streams of water: and says that the man who departs from evil and does good, lo! he is as a tree planted upon streams of water which is continually satisfied; so he rejoices continually in his portion whether he have little to eat or much. And the interpretation of streams of water (is) that there is a stream of water on this side and a stream of water on that side, and they will be passing under it and it will be always over them. That bringeth forth its fruit in its season: – for the tree that is in a thirsty spot and that longs for rain does not bring forth its fruit in its season so long as the necessary rain does not descend, but is late and backward in putting forth its fruit because of its parched condition; but the tree that is planted upon the streams of water brings forth its fruit in its season. His leaf also shall not wither: – for the leaf withers from dryness, but in the case of this (that is planted) over the streams of water – its leaf does not wither. And (the phrase) in its season, which he has mentioned already, is to be supplied here, as if he said: its leaf shall not wither in its season; and this is the hot season when the children of men need its shade. Notice that the children of men who are crossing backwards and forwards find in it (a source of) refreshment, and rest beneath it for the shade of its leaves, and drink from the water under it, and eat of its fruit, for in the rainy season the leaves fall from most of the trees. Or it may be (taken) hyperbolically; for even in the rainy season its leaf does not fall, as is the case with some trees, from the nature of the large amount of sap in them. And as it says, “its leaf shall not wither nor fail” (Ezek. 47:12); it says also, “And the fruit thereof shall be for meat, and the leaf thereof for healing” (ibid.), so from the good man the children of men get his fruit and his instruction, and it is from him they learn his Law (religion) and his good works. Whose leaf also shall not wither, for they will take refuge in the shadow of his good ways. Our teachers have expounded (Babli, Abodah Zarah 19b) bringeth forth in its season (as meaning) that he teaches when he has attained the right to teach and not before his time; but when he has attained his time he does not hold back from the office. And the interpretation of in its season (is) in the time for learning, learning, and in the time for work, work. And further our teachers of blessed memory have interpreted (ibid. with a slight change) whose leaf also shall not wither (as meaning) that even the conversation of the wise must be studied, as though to say that even from their ordinary conversation a man can learn instruction (in the affairs of) the world and (proper) human conduct (in intercourse) one with another. And whatsoever he produceth shall propser: – If a cutting is taken from this tree it flourishes and become like it; so also in the case of the good man, his children and his descendants shall be like him. And our teachers (ibid.) have interpreted thus: and whatsoever he produceth (doeth) shall propser – if he “busies himself with Torah (study) his worldly affairs shall prosper.” It is possible also to interpret this verse by way of blessing and peace and good reward; for if he departs from the evil way and does good his recompense will be that he shall be like a tree planted upon the streams of water. The learned Rabbi Abraham ibn Ezra of blessed memory has interpreted (thus): his fruit is the wise soul which shall be full of Torah and divine wisdom, so as to recognise her Creator and His works which abide forever; and will cleave to the world above on her separation from the body, like the fruit which when it ripens on the tree separates itself from and has no further need of it; for the tree exists for the sake of the fruit. Whose leaf also shall not wither – i.e. his good memorial, in accordance with (the text) “the memory of the just is blessed” (Prov. 10:7). And whatsoever he getteth shall prosper – i.e. wealth, children, and honour.”
“This Psalm is set apart from the whole work: for it does not have a title, but is, as it were, the title of the whole work. But David also composed the Psalms after the manner of one praying, who does not keep to one mode, but conducts himself according to the diverse affections and motions of the one who prays. This first Psalm, therefore, expresses the affection of a man lifting his eyes to the whole state of the world, and considering how some make progress, and some fail. And among the blessed, Christ was first; among the wicked, Adam. But it should be noted that in one thing all agree, and in two things they differ. They agree in beatitude, which all seek; but they differ in the process toward beatitude, and in the outcome of it: because some arrive, and some do not. This Psalm, therefore, is divided into two parts. In the first, the process of all toward beatitude is described. In the second, the outcome, at the place: "And he shall be like a tree that is planted near the running waters." Concerning the first he does two things. First, the process of the wicked is touched upon; second, that of the good, at the place: "But his will is in the law of the Lord," etc. In the process of the wicked, three things are to be considered. First, deliberation about sin, and this in thought; second, consent and execution; third, the inducement of others to the same, and this is the worst. And therefore he first sets down the counsel of the wicked, at the place: "Blessed is the man," etc. Now he says "who has not walked," because as long as a man deliberates, he is in the act of going. Second, he sets down consent and execution, saying: "and in the way of sinners," that is, in operation. Proverbs 4: "The way of the wicked is darksome; they know not where they fall." "He has not stood," namely, by consenting and by acting. Now he says "of the wicked," because impiety is sin against God, while "of sinners" is sin against one's neighbor; and "in the chair" — behold the third — that is, to induce others to sin. "In the chair," therefore, as a teacher, and one teaching others to sin: and therefore he says "of pestilence," because pestilence is a contagious disease. Proverbs 29: "Pestilent men bring a city to ruin." He, therefore, who walks in this way is not blessed, but rather he who goes in the contrary manner. But the beatitude of man is in God. Psalm 143: "Blessed is the people whose God is the Lord," etc. The right process toward beatitude, therefore, is first that we subject ourselves to God: and this in two ways. First, through the will, by obeying his commandments; and therefore he says: "but in the law of the Lord"; and this pertains especially to Christ. John 8: "I came down from heaven not to do my own will, but the will of him who sent me." It applies likewise also to every just man. And he says "in the law" through love, not "under the law" through fear. 1 Timothy 1: "The law is not made for the just man." Second, through the intellect, by meditating continually; and therefore he says, "he shall meditate on his law day and night," that is, continually, or at fixed hours of the day and night, or in prosperity and adversity. In this part the outcome of felicity is described: and first he sets down its diversity; second he assigns the reason, at the place: "because the Lord knows," etc. Concerning the first he does two things. First he sets down the outcome of the good; second, that of the wicked, at the place: "not so the wicked," etc. Concerning the outcome of the good he uses a comparison: and first he sets it forth; second he applies it, at the place: "and all whatsoever he shall do," etc. For the comparison is taken from a tree, in which three things are considered, namely planting, fruit-bearing, and preservation. Now for planting, ground moistened by waters is necessary, otherwise it would wither; and therefore he says: "that is planted near the running waters," that is, near the streams of graces. John, chapter 7: "He who believes in me, out of his belly shall flow rivers of living water." And whoever has his roots near this water will bear fruit by doing good works; and this is what follows: "that he shall yield his fruit." Galatians 5: "But the fruit of the Spirit is charity, joy, peace, patience, longanimity, goodness, benignity," etc. "In its season," namely now, when it is the time for working. Galatians, last chapter: "While we have time, let us work good to all." But it does not wither either; rather, it is preserved. Some trees are preserved in their substance, but not in their leaves; some, however, are preserved even in their leaves — so too the just: hence he says, "and his leaf shall not fall off," that is, they are not forsaken by God even in the least and most external of works. Proverbs 11: "But the just shall spring up like a green leaf." Then, when he says "and all things," he applies the comparison, because the blessed will prosper in all things: and this when they attain the intended end, as regards all that they desire, because the just arrive at beatitude. Psalm 116: "O Lord, save me; O Lord, give good success," etc. The outcome of the wicked is contrary, which is described at the place: "not so," etc. And concerning this he does two things. First he sets down the comparison; second he applies it, at the place: "they shall not rise again." But note that here he prefaces it with "not so," and "not so" twice, on account of greater certainty. Genesis 41: "That you saw it a second time is a sign of its firmness." Or: they do not act thus in the process, therefore they do not receive thus in the outcome. Luke 16: "You received good things in your life, and Lazarus likewise evil things; but now he is comforted here, while you are tormented." They are properly compared, indeed, to dust, which has three things contrary to those that were said of the just man. Because dust does not cling to the earth, but is on the surface; the tree, however, is planted by its roots. Likewise the tree is compact in itself; likewise it is moist. But dust is divided in itself, dry and arid. By which it is signified that the good are united by charity, like the tree. Psalm 117: "Appoint a solemn day, with thick boughs, even to the horn of the altar." But the wicked are divided. Proverbs 13: "Among the proud there are always quarrels." Likewise the good cling by their roots to spiritual things and to divine goods, but the wicked are sustained by external goods. Likewise they are without the water of grace. Genesis 3: "Dust you are," etc. And therefore all their malice shall fall away, just as the leaf falls from the vine and from the fig tree, Isaiah 34. But of the good it is said here that his leaf shall not fall off. Luke 21: "A hair of your head shall not perish." But of these wicked it is said that they are totally cast away from the face — that is, from superficial goods — whom the wind, that is, tribulation, shall cast away from the face of the earth. Job 4: "I have seen those who work iniquity, and sow sorrows, and reap them, perishing by the blast of God, and being consumed by the breath of his mouth." Then he applies the comparison at the place: "they shall not rise again," because they are like dust. But against this, 2 Corinthians 5: "We must all be made manifest before the tribunal of Christ." Likewise 1 Corinthians 15: "We shall indeed all rise again." To this it must be said that this can be read in two ways. For a man is properly said to rise again in judgment when his case is upheld by the sentence of the judge. These, therefore, do not rise again, because the sentence in judgment is not given in their favor, but rather against them: hence another reading has, "they shall not stand firm." But the good do rise thus: because although they were afflicted on account of the sin of the first parent, nevertheless they will have the sentence in their favor. "Nor shall sinners be gathered in the council of the just." Because the good will be gathered into eternal life, to which the wicked will not be admitted. Or it must be said that this is understood of the restoration of justice, to which they are restored by their own judgment. 1 Corinthians 11: "If we would judge ourselves, we should not indeed be judged." And as to this he says, "they shall not rise again in judgment," namely their own judgment, concerning which it is said, Ephesians 5: "Rise, you who sleep, and rise from the dead, and Christ shall enlighten you." But some are restored by the counsel of the good: and in this way too the wicked do not rise from sin. Or: "the wicked," that is, the unbelievers, do not rise again in the judgment of discussion and examination, because, according to Gregory, some will be condemned and not judged, as the unbelievers; some will be neither judged nor condemned, namely the apostles and perfect men; some will be judged and condemned, namely the wicked among the faithful. Thus, therefore, the faithful will not rise again in the judgment of discussion, so as to be examined. John 3: "He who does not believe is already judged." But sinners will not rise again in the council of the just, that is, so as to be judged and yet not condemned. Then the reason is given why such as these will not rise again in judgment: "because the Lord knows," etc. And he speaks properly: because when someone knows that a thing is lost, it is recovered; but when he does not know it, it is not recovered. The just, however, though dissolved by death, are nevertheless known by God. 2 Timothy 2: "God knew who are his" — he knows, namely, with a knowledge of approbation, and therefore they are restored; but because he does not know the way of the wicked with a knowledge of approbation, therefore "the way of the wicked shall perish." Psalm 118: "I have gone astray like a sheep that is lost: seek your servant, O Lord, for I have not forgotten your commandments." Psalm 34: "Let their ways become darkness and slipperiness," etc.”
“And he shall be like a tree planted by the rivers of water,.... Or, "for then shall he be", &c. as Alshech renders the words; and the Hebrew "vau" is often used for "then" (q). As Psa 1:1 describe the man who is blessed, this points at his blessedness, and shows and proves him to be an happy man; for he is comparable to a "tree": not to a dry tree, or a tree without fruit, or whose fruit is withered, but to a fruitful tree, a green and flourishing one; green olive tree, or a palm tree, or a cedar in Lebanon; to which David compares himself and the righteous, Psa 52:8; and here such an one is compared to a tree "planted"; not to one that grows of itself, a wild tree, a tree of the wood; but to one that is removed from its native place and soil, and planted elsewhere; and so designs such who are broken off of the wild olive tree, and are grafted into the good olive tree; who are planted in Christ Jesus, and in the church, the house of the Lord; of which transplantation the removal of Israel into Canaan's land was an emblem, Psa 80:8; and such a spiritual plantation is of God the husbandman; whose planting the saints are efficiently, Isa 60:21. And it is owing to the word, the ingrafted word, Jam 1:21, which is the means of this ingrafture, and to the ministers of it instrumentally; some of whom plant, and others water, Co1 3:6. Moreover, the happy man before described is like a tree that is situated "by the rivers of water", or "divisions" (r) and rivulets of water; which running about the plants, make them very fruitful and flourishing; see Eze 31:4; and which may intend the river of the love of God, and the streams of it, the discoveries and applications of it to regenerate persons; and also the fulness of grace in Christ, who is the fountain of gardens, the well of living waters and streams from Lebanon, to revive, refresh, supply, and comfort his people, Sol 4:15; as well as the graces of the Spirit of God, which are near the saints, and like rivers of water flow out of them that believe in Christ, Joh 7:38; to which may be added the word and ordinances of the Gospel, which are the still waters, to which they are invited and led, and by which and with which they are greatly refreshed, and made fruitful. Arama interprets it of the waters of the law; it is best to understand it of the Gospel; see Isa 55:1; it follows, that bringeth forth his fruit in his season; and so appears to be a tree of righteousness, filled with the fruits of righteousness, the graces of the Spirit, and good works; which are brought forth by him under the influence of grace, as he has opportunity, and according to the measure of grace bestowed. His leaf also shall not wither; neither tree, nor fruit, nor leaf shall wither, but shall be always green; which is expressive of the saints' perseverance: the reasons of which are, they are ingrafted in Christ the true vine, and abide in him, from whom they have their sap, nourishment, and fruit, Joh 15:1; they are rooted and built up in him, and established in the faith of him; and so they hold fast the profession of it without wavering; and whatsoever he doth shall prosper; meaning not so much in things temporal, of which Arama interprets it, for in these the good man does not always succeed, but in things spiritual: whatever he does in faith, from love, to the glory of God, and in the name of Christ, prospers; yea, those things in which he is concerned, that are adverse, and seem for the present to be against him, in the issue work for good to him: in short, such a man is blessed with grace here, and glory hereafter; and therefore must needs be an happy man. (q) Vid. Noldii Concord. Part. Ebr. p. 308. (r) "juxta divisiones"; Musculus, Hammond; so Ben Melech.”
“Tree. Probably the palm-tree, the emblem of a long life, Job xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace, Apocalypse xxii. 1., Luke xxi. 33., and John iv. 14. (Calmet) — Those who make good use of favours received, are continually supplied with fresh graces. (Worthington) — And. In the office-book a new verse begins here, though not in Hebrew, which the Vulgate follows. They were not marked by the sacred penman. — Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in these holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. (Calmet) — All this verse might perhaps be better understood of the tree. “And its leaf….and whatever it shall produce,” faciet ( fructum ). (Haydock) — Some trees are always covered with leaves, like the palm-tree, &c. (Menochius)”
“like a tree-- (Jer 17:7-8). planted--settled, fast. by--or, "over." the rivers--canals for irrigation. shall prosper--literally, "make prosper," brings to perfection. The basis of this condition and character is given (Psa 32:1).”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.