Our God Jacob is our protector. Therefore, let us imitate the patriarch Jacob, his fragrance, his virtue, his labor. Just as we must do the works of Abraham in order to be rightly called his children, so too must we undergo the exertions and struggles of the holy Jacob, so that the God of Jacob may be believed to be our God. For if we do not recognize in ourselves the zeal for his works and faith, either because we cannot equal him or because we underestimate the efforts of his work and faith, how will God, as if he were Jacob, deign to help us?
(v. 9) While he was saying these things, behold, through the Holy Spirit, a present image of future things was infused into him; and seeing, from the heavy disturbance of wars, peace spread throughout the whole world in the coming of the Savior Lord, he cries out to all, saying: Come and see the works of the Lord, which He has placed as prodigies upon the earth. Come, it pertains to the congregation: See, it pertains to intention, and the desire to know the truth. See, he says, the works of the Lord full of miracles, in which are the signs of great powers. Finally, τέρατα is said in Greek, admiranda is said in Latin. Therefore, do not receive the works of the Lord as if they were of prodigious horror, but as if they were full of admiration. He has set them splendidly upon the earth; that is, in the earth.
(Verse 10.) Removing wars up to the ends of the earth, he will shatter and break the bow: and he will burn shields with fire. And truly before the Roman empire spread, not only were the kings of individual cities fighting against it; but the Romans themselves were frequently worn down by civil wars. Marius fought against Cinna. On both sides Roman blood was spilled. Sulla rose up, and as the victorious Marius again stirred up civil wars. Lepidus and Sertorius presented themselves as rebels against the Roman Empire. Caesar pursued Pompey and incited the fury of the Gauls against the Roman army. After defeating the elder Pompey, he conquered the younger Pompey in the regions of Spain. Shall I speak of the Triumvirs who turned from enemies to friends, and from friends to hostile uprisings: even the seas stained with the blood of Romans in the Battle of Actium? And so it happened that, weary of civil wars, the Roman Empire was transferred to Julius Augustus; and thus internal conflicts were pacified. However, this achieved the result that the apostles were rightly sent throughout the whole world, with the Lord Jesus saying: Go and teach all nations (Matthew 28:19). Indeed, even kingdoms closed off by barbaric mountains opened to them, such as India to Thomas and Persia to Matthew. But nevertheless, as they travelled through more and more regions of the earth, at the dawn of the Church the power of the Roman Empire spread throughout the entire world and brought together the minds of dissenters and the divisions of lands through the gift of peace. All men have learned to live under one empire of the earth, to confess the empire of one almighty God with faithful speech.
Therefore, he has taken away wars even to the ends of the earth; which fact is not doubtful. But see that wars of weakness may not have taken away, which are in the hearts of the wavering. For whoever has passed over earthly things, no longer says: Outside are battles, inside are fears (2 Corinthians 7:5); but he says: But our behavior is in heaven (Philippians 3:20). Therefore, pass through the world, so that you may begin to be above the world; for περάσαι is to pass over or, to speak more clearly, to cross over. Therefore the Lord abolished the wars which were causing us spiritual wickedness: and having defeated the devil, he left his peace to us. He broke the bow from which the fiery arrows of the enemy were scattered: and he burned the shields of treachery with fire, so that the shield of faith might remain inviolable.
(Verse 11.) 'Vacate, inquit, et videte, quia ego sum Dominus.' Vox Domini post bella sedata: Vacate, ut nulla animarum sit occupatio; ne offusio saecularium perturbationum internae oculum mentis obducat. Vacate, inquit, ab erroribus, vacate a perturbationibus, vacate a peccatis; quia omnis qui peccat, non vidit Deum, nec cognovit eum (I Joan. III, 6) ; sicut in Epistola sua dixit Joannes Evangelista.' Therefore, leave the pursuit of knowledge of divinity: do not be occupied with earthly works. Therefore, the king of Egypt commanded an increase in the number of bricks and other burdens on the Israelites; so that they would not recognize God and devote themselves to sacred worship, Moses and Aaron were offended by the voice of the holy ones, who said: Let the people of God go, that we may go and serve the Lord our God (Exod. 5:6ff).
I will be exalted among the nations, and I will be exalted in the earth. The Lord was exalted in the highest, that is, in the angels and archangels, in the patriarchs and prophets, who perceived lofty things about Him and did not compare Him to earthly images and idols. But He was not exalted among the peoples of the nations, who seemed to seek their God in caves and dens. Finally, Mary Magdalene is reproached for weeping for Christ as if He were dead, and searching for Him as if He were buried in the tomb. Wherefore, Christ said to her: Mary, why do you weep? Whom are you seeking? (John 20:15) Is it not the one who can be taken away? She heard his voice and recognized him, and she wanted to touch him; and the Lord said: Do not touch me (Ibid., 17), for you think that I am dead. I am going to the Father. Are you astonished that you did not find him in the tomb, whom the heavens await? Or perhaps it is reproved, because only perfect faith touches Christ; just as the woman with an issue of blood touched him with faith. Then the Master said: 'Someone touched me; I feel power going out from me' (Luke 8:46). With these words, she recognized in herself that she had been healed by the power that had gone out from him; and immediately she confessed within herself that she had touched the Lord. Then the Lord said: 'Your faith has saved you; go in peace' (Ibid., 48). But the Lord was exalted on earth, as he himself said: 'When I am lifted up from the earth, I will draw all people to myself' (John 12:32). Thy will be done on earth, as it is in heaven.
(Verse 12.) And he repeats, saying: God of hosts is with us, our refuge is the God of Jacob. Repetition is confirmation. Or because not only when he was born of the Virgin, did God become with us; but also after the resurrection, he himself said: Behold I am with you. . . . even to the consummation of the world (Matt. XXVIII, 20). To whom is honor and glory, perpetuity from ages, and now, and always, and forever and ever. Amen.
On Psalm 48, Commentary
(Verse 1.) This is the title: A psalm of a song for the sons of Korah, the second of the Sabbath (Psalm 42 et seq.). The good sons of Korah, already approved in previous psalms, because they composed a spiritual psalter in themselves with appropriate thoughts and reflections suitable for the study of virtues, and, being vigilant, they were worthy to draw the secrets of heavenly mysteries for the knowledge of divinity. And so, since they had received the duty and office of singing the psalms before the ark of the Lord daily, the chosen ones seem to have been appointed to sing the psalm of the canticle especially on the second Sabbath. For it seemed fitting to those to whom it was committed, that they should sing with their own voice the ascension of the Lord rising from the depths; it was necessary for them to celebrate the day of the resurrection itself with their own gift and ministry. For what is the second Sabbath, if not the Sunday which follows the Sabbath? But this day of the Sabbath was later in the order of days, prior in sanctification of the Law. But when the end of the Law came, which is Christ Jesus (for Christ is the end of the Law for righteousness to everyone who believes) and through his resurrection he sanctified the eighth day: the first became the same as the eighth, and the eighth became the same as the first: having privilege in the order of numbers, and sanctity in the resurrection of the Lord. Hence, we also read in the Gospel 'second-first' Sabbath (Luke 6:1), which is said in Latin 'secundo-primum'. For when the Lord's day began to excel, on which the Lord rose again, the first day of the week, which was the first day, began to be considered the second. For the first rest ceased, the second followed. Therefore, the Apostle also wrote to the Hebrews, saying: There remains, therefore, a rest for the people of God on the next day. Let us therefore hasten to enter into that rest (Heb. IV, 8, 9 and 11).
Therefore true rest is now not in the cessation of work, but in the time of resurrection. And so those who observed the solemnity of the Sabbath according to the Law, called it the one Sabbath, as if there were only one Sabbath and not another. But we who have embraced the spiritual observance and desire to shape our military service in the likeness and rest of God, and to display our ministry in that heavenly city where there is not an example or a shadow, but truth, we call it the first Sabbath, as it is written: 'Now late on the Sabbath, as it began to dawn toward the first day of the week' (Matt. XXVIII, 1). But nothing is more beautiful, nothing is more expressive. Before the resurrection, he called it the Sabbath, after the resurrection, he named it the first Sabbath. John the Evangelist also says: On the first day of the week Mary Magdalene came early in the morning, while it was still dark (John 20:1). Darkness for a time, light in grace. But they express it more clearly according to the Gospel, as if the veil had been thrown off. Now David, under the Law, observed the proper measure of the appointed song and did not suppress the mystery, so as to indicate the second day of the week, the Lord's day; thus he believed that the order of numbers was observed among the Jews, and recognized the revelation of the spiritual sacrament. Therefore, let us listen to what he says, who sings to God on the second day of the sabbath.
(Verse 2.) 'Great,' he says, 'is the Lord and highly to be praised, in the city of our God, in his holy place. Therefore, is not God great and praiseworthy everywhere? Indeed, he is great and mighty everywhere; but the narrow mind cannot comprehend the greatness of his divine power and grace. However, the closer our knowledge is to God, the more excellent his majesty appears to us. Finally, Thomas, who previously said: 'Unless I see in his hands the mark of the nails, and place my hand into his side, I will not believe' (John 20:25); where he put his finger and recognized the evidence of his resurrection, marveling within himself at the grace of God: 'My Lord and my God,' he said (Ibid., 28). Then, therefore, he confessed most fully his divinity and dominion, where he did not doubt that he had risen from the dead. Finally, in Zion it is fitting to sing a hymn to God, and a vow is fulfilled to him in Jerusalem. So what is surprising if in the heavenly city, and in that supreme and ethereal place, his power is preached more vehemently?
(Verse 3.) He added: Spreading joy to the whole earth. And truly he is called great, who has spread joy over this earth where the seeds of intolerable sins once sprouted, where there was sorrow and mourning and groaning, he has spread joy throughout the whole world. Therefore, the conscience of mankind, which previously mourned, submerged in the depths of their sins, now rejoices, freed from the fear of all sins through the mercy of Christ and the remission of all sins. Therefore, it is fitting, as we have understood it, that we say; but because we find in some old copies: 'Shall I rejoice with all the earth?'. This means in Latin 'a good root rejoicing of the whole earth': we perceive the same sense; because the divine gifts of God the Father are praised in us, who has given us a rejoicing rooted in goodness, namely Jesus Christ, the true and most fruitful vine, from which celestial sacraments flow; in which there is everlasting and enduring joy, so that all sin may be washed away and the inner conscience may be cleansed: and we know that the phrase is appropriate; because we rejoice with a well-rooted joy, we who rejoice in Christ. For the joy of the world is temporary, but the joy of those who rejoice in the Lord is everlasting.
(Verse 4.) Mount Zion, the sides of the north, the city of the great King. God will be known in her palaces, when He shall take her. Why there is rejoicing in all the earth is clearly expressed; because the Lord Jesus has gathered to Himself the Church from sinners. Therefore, those who were on the sides of the north, that is, the companions and adherents of the devil, to whom it is said: Arise, north wind, and come, south wind (Song of Solomon 4:16); have become faithful to Christ. For it is of them that it is said: Those who trust in the Lord, as Mount Zion (Psalm 124:1). Therefore, Mount Zion has become through the grace of Christ and the sacrament of baptism. The harsh wind of the north is comprehensible, which previously moved the most severe storms and tempests with human passions: it began to lose its own (power), which afflicted strangers. It had overthrown the entire nation of the Jews, it held all nations bound by its own authority, they were its sides; that is, they aspired with it. For just as we call the guards and companions of a prince his sides, and just as a woman is the side of a man, because she is joined to him in obedient companionship, so the sides were the devils, who did his will. Therefore, now they are the mountain of Zion, who gaze upon the eternal God, and they direct their attention day and night. See for me that Paul, when he was persecuting the Church of the Lord, was the side of the north: now see, when it is read in the Church, that the mountain is the watchtower, through which we know and see the glory of Christ. And because the Greek word for mountains is ὄρη, see how the hills of Christ's servants are. The hills are around him (Ibid., 2); in them is the Church of the Lord, which is the city of the great King. Also, because the Lord suffered in Venerarius according to the direction of the heavens; which was a place on the north side. But there is also Mount Zion, there is Jerusalem which is on earth.
See that this is not also understood, that the congregation of the people of God, which was connected to the north by fault, has become the Church of Christ by grace; so that now it is called not Synagogue, but the Church of Christ. And because the remnants of the Jews have been saved by the election of grace, in them God is known, in Peter, Paul, John, James, who are weighty and lofty men as foundations and summits of the Church. Like firm foundations, which no strong blasts of the north wind have shaken; but they have kept the foundation of faith immovable, so that the whole Church would not totter: like lofty summits, which have raised the peak of its turrets with the strength of their virtue. For just as the builder is known in his works, and the architect in his buildings; so even if you do not hear the name, you can still recognize the artist from the quality of the works (and what wonder is it with human things, when we understand the invisible things of the eternal Creator through the things that have been made, even though He is not seen by us), thus God is recognized as the inhabitant of lofty and great houses (which houses we are, if we firmly hold onto the foundation of liberty and glory until the end), as the God of Abraham, the God of Isaac, the God of Jacob. For he himself, the true God, who established such men by the training of his precepts. Therefore, just as he demonstrated himself to be God to them forever, so, he says, when he receives the city of the great King, he will infuse the reception of his knowledge with its steps: so that they may become teachable of God, who have both heard his command and thought it should be carried out; lest they degenerate from the house built by him on the firmness of the rock.
(Vers. 5, 6.) This, he says, seeing, the kings of the earth are gathered together, and have passed into one. They, seeing then, were amazed. The good kings who can provide rulers of their own bodies, flowing from the very origin and institution of the patriarch Abraham, who taught that sin can be overcome. Therefore the true king, who did not know how to be guilty of wickedness, in whom the allure of fault and error could not reign. Hence it is also said to this kind of man by the sons of Heth: You are a king from God to us (Gen. 23:6). Therefore, the kings of the earth, who ruled over the flesh, gathered together; so that they would be one in heart and one in spirit, as we read: 'For the multitude of believers had one soul and one heart, and there was no separation among them' (Acts 4:32). These are the ones who passed into one not so much a location, but into the same affection and purpose. For it is said, 'Pass over, sit down' (Luke 17:7). For it is not of moderate virtue to pass from the wicked to the honorable, from the earthly to the eternal, and to change the habit of a carnal life, to abolish all its customs, to assume new manners, and to twist the entire state of the old conversation. And it is rightly said to him: If you pass through water, I am with you (Isaiah 43:2). God is with the one who passes, not with the one who stays behind.
So those who were previously at odds with themselves, when they came together in harmony of mind and purpose, and peace was restored which made them one, and enmities were dissolved by the destruction of the middle wall of partition in their flesh: they were amazed, either at the one who is distinguished in his steps, or at men being converted in such a way; that those who previously served the devil, now serve the Lord Jesus with the righteousness of duty. And because the kings of their bodies, having experienced a significant amount of labor within themselves (for it is not easy or mediocre to conquer the mind, to cut off desires, to tame the lasciviousness of the flesh, to turn away from lust, which even resisted Paul, so that it would bind him as a captive to the law of sin) just as they marveled at the grace in those who had advanced in virtue, so too they were moved so that no one would fall back into vices, having been cast down from the higher peak of virtues. For human condition is inclined and changeable in either direction; so that wherever it intends, it inclines and tends either towards the pursuits of virtues, or towards the allurements of vices.
And for this reason they were greatly moved with affection; so that a trembling seized them from fear, considering that which is written: For in the places of the wicked the just shall groan (Prov. 28:28). Finally, see for yourself Peter weeping bitterly, because error had come upon him; and how the weakness of his body had bent the strength of his mind: and deservedly reproached by Christ for presuming constancy, and not considering the frailty of his nature. And indeed here he corrected the error through grace; but Judas remained in his crime, persevered in his groaning. He was righteous when he was connected with the number of the apostles: but because he was tripped up by the devil, he now laments and groans in wicked places; which shows that from grace he fell back into punishment. Therefore, such men as Judas, the betrayer, or Saul, who was called by the Lord his God to the kingdom, even strong men trembled when they fell.
(Vers. 7.) Finally, considering how the struggle would come to an end, how great the tribulations of the righteous, how great the anxieties, what kind of adversary, how great the fight of long labor, how great the bitterness of the appointed terror, what bonds of self-restraint, what scourges of conscience, they were greatly disturbed; lest anyone yield to such great labors of a stricter life, or to sorrows. For there are indeed bitter and heavy sorrows there; that is, in the Church, in that city of the great King, there are sorrows, like those of a woman in childbirth, until Christ is formed in us. For even Paul was not without pain when he saw a slower progress in the foolish Galatians in his teaching. And so he said: My little children, for whom I am again in the pain of childbirth until Christ is formed in you (Galatians 4:19). The Lord also testifies in the Gospel that the pains of childbirth are severe; as He says: When a woman is in labor, she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a human being has been born into the world (John 16:21). Therefore, it is a great labor to acquire Christ for oneself; lest, without a guide, one wavers like a ship in the turbulent waves of this world. Finally, the apostles were sad when Christ reminded them that he would return to the Father, for they thought that they would be left without a leader. Christ is joy. He is the child whom he himself gave birth to, who received the spirit of salvation in the womb of his mind. The one who brings forth and nourishes rejoices; the one who gives birth is shaken and pierced.
It is good that you both give birth to him and nourish him. Do not cook a lamb in its mother's milk (Exod. XXIII, 19), so that it may not be said to you: Woe to those who are pregnant and nursing (Matth. XXIV, 19). For Christ was born of Mary, so that you may acknowledge him, as the ox acknowledged its owner, and know that he created you and possessed your ancestors. Do not nourish him as though he were a little child, but rather as though he were the true and perfect God to be worshipped, known from the true and perfect God. Thus the Magus worshiped him, so as not to cook a lamb in the milk of his mother; but as if he were worshiping the eternal God. Finally, in order to find him, he looked up at the sky. Therefore, he did not seek on earth the one whom a shining star showed from heaven. That is why Mary did not give birth to him, but bore him, because she knew that the Lord and the Savior were to be born from her, as she herself testifies, saying: My soul magnifies the Lord, and my spirit rejoices in God my Savior (Luke 1:46-47). Therefore there are pains like those of a woman in labor. The pain is like that of giving birth, the pain is like that of breastfeeding, which you must have in perfect form from the beginning.
(Verse 8.) And therefore many are severely troubled, as the verse signifies, which follows: With a vehement spirit you will crush the ships of Tarshish. For while the servants of God desire to reach the perfection of faith, they mortify their bodies, correcting them more strictly, and reducing them to the service of servitude, so that they may not be rejected who have already been proven. And they do this with a strong and vehement Holy Spirit. For the Spirit is a spirit of counsel and power, so that by excessive abstinence they may weaken their bodies, by which they empty themselves of all its pleasures; so that it may be said to them: Strengthen yourselves, weak hands, and feeble knees (Isaiah 35:3). For when someone is released from this earthly structure, then they rise stronger to eternal life. I would be lying, unless Scripture supports it, which says: 'To be released and to be with Christ is much better' (Philippians 1:23). What is released begins to be with Christ. And elsewhere: 'The time of my release is at hand' (2 Timothy 4:6). Therefore, whoever has contemplated dissolving themselves through abstinence will not be afraid of the day of their passion.
And rightly does he call the Holy Spirit a strong wind, about to speak of ships. He says that ships are bodies that are being moved by the restless waves of various passions, and they are quickly sunk unless they have a pilot. Hence he also says elsewhere: Those who go down to the sea in ships (Ps. CVI, 23). But they navigate well, who carry the cross of Christ as a tree in the ships, and from there they explore the blasts of the winds, so that they may direct their bodies towards the grace of the Holy Spirit, safe and secure on the Lord's wood; nor do they allow their ships to wander with the restless waves over the seas, but they strive towards the port of salvation and the completion of their course by directing it; so that they may gain a faithful station, from which they can repair their courses that have been dissolved in the resurrection, where they cannot fear shipwreck.
And therefore let us consider this grace carefully, let us be its spies, let us explore it, so that our bodies may become ships of Tharsis. For the flesh is brought into servitude when we strive for the grace of God, so that we may follow what is bitter for a time, such as fasting, not what is sweet and voluntary. Tharsis, therefore, is the lookout of grace, the intelligible city, like the superior Zion. Jonas hastened towards it. Scripture says of it that Josaphat was allied with Uzziah the king, and it pleased them to make ships and go to him in Tharsis. But because he allied himself with the wicked, a prophet was sent to him, who told him: The Lord has destroyed your work, and your ships have been broken, and they could not go to Tarshish (2 Chronicles 20:35-37). This signifies that the bodies of those who transgress God's commandments cannot attain the completion of grace. However, to Solomon, being a wise and peaceful man, ships from Tarshish came with gold and silver, and ivory tusks, without any offense, and he himself sent them there. For he had with King Hiram a spiritual commerce of sacred negotiation and a mutual affection of harmonious grace. Therefore, those who possess royal authority use these ships to restrain physical violence, seeing that they have been transformed from corruptible into incorruptible, shining with the highest light of grace from their blemishes, renewed from their dissolution and decay, living from the dead, rising from the buried. They commemorate these things in public discourse.
(Verse 9.) As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God hath founded it for ever. We have heard, we have seen, outside the city, in the city, whose God is eternal light, the day shines without the worldly sun, the moon is not sought after: its foundation is not temporal, but eternal.
(Verse 10.) He says, “We have received, O God, your mercy in the midst of your temple.” If it is said about the Son of God, we understand the temple in this way, according as he himself said about his body, “Destroy this temple, and in three days I will raise it up” (John 2:19). Truly, the body of Christ is the temple of God, in which is the purification of our sins. Truly, that flesh is the temple of God in which there could be no contamination of sin; but for the sin of the whole world, it was itself the sacrifice. Truly that flesh was the temple of God, in which the image of God shone forth, and in bodily form the fullness of divinity dwelled; for Christ himself is the fullness. Therefore, it is said to him: We have received, O God, your mercy in the midst of your temple. What does this mean, except what he said: There stands one among you whom you do not know (John 1:26); that is, he is in your midst, and he is not seen? But if it is referred to the Father, what does it mean: In the midst of your temple; except that God was in Christ reconciling the world to himself?
Therefore, in that temple we received, he says, your mercy; that is, the Word that was made flesh and dwelt among us. Just as Christ is redemption, so is mercy. But what greater mercy than that he offered himself to be immolated for our sins; to cleanse the world with his own blood, which sin could not be abolished in any other way? For if the Apostle said of holy men: You are the temple of God, and the Holy Spirit dwells in you (1 Cor. 3:16); how much more can I say that the flesh of the Lord Jesus is the Temple of God, who is always read as being full of the Holy Spirit, and he himself testifies, saying: I feel virtue has gone out from me (Luke 8:46); which virtue healed all bitter wounds. And that can also be understood what he said, that he took upon himself the mercy of God with the people in the midst of his temple; for he himself founded his Church, and propagated it forever; for he truly bestowed this grace upon his people with his only-begotten Son, whom he also showed to be the builder, saying: He will build me a city (Isaiah 45:13); which, spread throughout the whole world, made the whole earth full of his praise and name. For as it is written: The earth is full of his praise (Habakkuk 3:3); so it is written: He has been given a name above every name, so that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that the Lord Jesus is in the glory of God the Father (Philippians 2:9-11).