[87215] "These things I remembered." Above, the Psalmist set forth his desire, and the cause of the desire; here, however, he sets forth the remedy against the cause, namely sadness. And concerning this he proposes or does two things. First he sets forth a remedy from his own meditation. Second, from divine help, at "Within myself." Concerning the first he does two things. First he proposes the remedy. Second, through this remedy, the impediment of sadness, at "Why are you sad?" In the remedy he proposes first the meditation. Second, the delight of the mind, at "I poured out." And he assigns the reason for this, at "Because I shall pass." He says therefore, "These things I remembered," namely the taunts of the unbelievers saying, "Where is your God?" Lam. 3: "Remembering I shall remember." And I had consolation of mind, because "I poured out my soul within me." When a liquid is poured out, it is expanded. Hence, because the breadth of heart pertains to joy, which is a certain delight, therefore in the pouring out of the soul is designated delight. Ps. 62: "Pour out your hearts before him." Another reading has, "I poured out my soul upon me." And according to this it is read differently, and the sense is: they say, "Where is your God?" And I, remembering these things, first searched insensible creatures to see if I might find my God; but I found in them certain vestiges of God. Rom. 1: "The invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made." But I proceeded further into the intellectual realities of the soul. "And I poured out my soul upon me," that is, searching carefully I sought whatever is in them, as placing all things before me; like one who extracts everything from a vessel to examine whatever is within. And yet my God is not there. But there is still something above this, and this I did: "Because I shall pass over into the place of the wonderful tabernacle, even to the house of God"; as if to say: all the solace I could have is the hope of tending toward God. And he says two things: namely, where he tends, and how, at "With the voice," etc. Concerning the first, the following imagination is to be taken. In the Old Testament there was a twofold place dedicated to divine worship: namely, the tabernacle, about which we read in Ex. 36. Afterward, as the state and devotion of the people grew, the house of God was built, namely the temple—not like the tabernacle, but as a fixed structure. And David wished to build this, but was forbidden by God. 2 Sam. 7: "Shall you build me a house?" Likewise 1 Chr. 17. But it was promised to him that his son would build the house of God; hence he himself prepared the expenses. And therefore he says: they say to me, "Where is your God?" And so, remembering these things, I delight that I shall find him; and therefore with all my affection I shall tend toward him. "And I shall pass over into the place of the wonderful tabernacle"; as if to say: I shall not rest until I find him. And he says, "I shall pass over," because by the tabernacle, which was mobile, is signified the state of the present Church, which is not perpetual nor stable except until the consummation of the age, and then it will be transferred. And this is said in Rev. 21: "Behold the tabernacle of God with men," that is, the present Church with men, that is, as long as men shall be in this life. And from this I shall pass over to the stable house of God. Ps. 65: "We shall be filled with the good things of your house." Jn. 14: "In my Father's house," etc. And thus he intimates going into the wonderful tabernacle and into the house of God. And it is called the wonderful tabernacle on account of the wonderful things he does for his saints.
[87216] "With the voice." Here is described the manner of passing over to the house of God. And here likewise a certain imagination is to be taken. Now it was the custom that when some went in groups to the tabernacle, they went with joy. Is. 30: "You shall have a song as in the night of a holy solemnity, and joy of heart." Thus one who goes with a pipe goes joyfully; and therefore he says, "I shall go into the place of the tabernacle," etc. And with joy, because "With the voice of exultation and confession, the sound of one feasting." Another reading has, "The sounds of one feasting"; as if to say: I shall go with the sound of one feasting, because at banquets there is a sound of joy; and this is more evident according to the other joys that are there. Let us therefore refer this to the entrance of joy, because there will be three things there. First, there will be exultation over the goods possessed. Is. 35: "They shall obtain joy and gladness." Second, there will be confession of the benefits of grace, because they will acknowledge that they obtained those things through the grace of God; and therefore thanksgiving will follow there, and the voice of praise. Third, there will be spiritual refreshment. Is. 65: "My servants shall eat, and you shall be hungry; my servants shall drink, and you shall thirst," etc. Mt. 5: "Blessed are those who hunger and thirst for justice," etc.; and therefore there will be the sound of one feasting. Likewise of festivity, that is, perpetual exultation. Bar. 5: "Look, O Jerusalem, toward the east, and see the joy that comes to you from God." And because all these things exist imperfectly in the Church, he adds, "Why are you sad, O my soul?" Here he applies the remedy against the cause of sadness. And first he removes the feeling. Second he removes its effect. He says therefore, "Why are you sad, O my soul?" When you ought to rejoice, because you are in the tabernacle, and because I shall go to the house of the Lord. Why then are you sad? For small evils are not to be regarded in consideration of eternal goods. Sir. 30: "Drive sadness," namely of the world, "far from you." 2 Cor. 7: "The sadness of the world works death." The effect of sadness is disturbance, because from the disorder of the affections, reason itself is disturbed. And who is speaking? The soul, according to this sense. The soul has two parts: namely, the sensitive part, which he here calls the soul on account of its animality; and the higher reason, which names itself, because each person is most of all that which is best in him. And therefore the higher reason says to the lower: "Why do you disturb me?" And what is the cause? He shows, moreover, that it should not be sad, because there is hope of future confession; and therefore he says, "Hope in the Lord, for I shall yet praise him"; as if to say: hope in God himself, because you will yet come to that which you desire, because, namely, "I shall yet praise him," that is, I still hope for his countenance, either on the way or in the homeland, which is especially the matter of joy. Jas. 5: "Is anyone among you sad? Let him pray. Is anyone in good spirits? Let him sing psalms," etc. "The salvation of my countenance." Here the word "salvation," according to the Gloss, is in the nominative case, and the sense is: I say that I shall praise him. And whom? Namely Christ, in whom there are two natures: the human, namely, by which he is like his mother; and therefore he says, "The salvation of my countenance," that is, bearing my countenance. Lk. 2: "My eyes have seen your salvation," etc. Gen. 49: "I will wait for your salvation, O Lord." Likewise the divine nature; and with respect to this he is my God; therefore he says, "My God." Rom. 9: "From whom is Christ according to the flesh, who is over all things, God blessed forever." Or, according to Jerome, "salvation" is in the accusative case; as if to say: I shall confess to him salvation, that is, the salvation by which he saved me. And what follows, "my God," is joined with what follows. Next he applies the remedy, namely of divine help. Where first he proposes the remedy. Second he explains it. He says therefore, "Within myself." Another reading has, "From myself my soul was disturbed." The first is better; as if to say: what is the reason, I ask, why, O soul, you disturb me? And this disturbance comes because however I turn to myself, I find tribulation within me. Hos. 13: "Your destruction, O Israel, is from yourself; only from me is your help." And therefore Jerome has, "My God, within myself." According to that reading, the sense is: as if to say, the cause of the disturbance is from myself; because, if we refer this to the human race, the corruption of sensuality comes from reason, namely from the sense of the first parent. Likewise every man, by sinning, corrupts his own nature; and therefore after sin, sensuality resists reason all the more. And because there is nothing in me except the cause of disturbance, "therefore I will be mindful of you," that is, I will have recourse to you. Hos. 14: "His memorial is like the wine of Lebanon." And from where? "From the land of the Jordan and of the Hermonites." The Jordan is a river in the Promised Land. Hermon is a certain mountain near the Jordan. And according to the history of 2 Sam. 17, when Absalom went to Jerusalem and took counsel to pursue David, who was beyond the Jordan, then Hushai impeded this; and therefore he says: if I were in as great a tribulation as then, nevertheless "I will be mindful of you." Three things, however, are designated here that are in Baptism. By the Jordan is designated the descent of grace into Baptism. Jas. 1: "Every good gift and every perfect gift is from above." "And from the land," because through the influx of grace the earth of the heart is thereby made fruitful. Hermon is interpreted as "anathema," and designates the renunciation we make of the Devil and his pomps in Baptism, because then everyone anathematizes, that is, separates himself from the Devil. "From the little mountain," because this renunciation and grace comes from a humble heart, because God gives grace to the humble, Jas. 4. And the Devil is king over all the children of pride, Job 41.
[87217] "Deep calls to deep." He explains the remedy with respect to two things said: namely, with respect to the disturbance he has in himself, and with respect to the remembrance of God, at "In the day he commanded." As to the first he proposes a likeness and explains its cause. "Deep" in Scripture signifies a multitude of waters. Gen. 1: "Darkness was upon the face of the deep, and the Spirit of the Lord," etc. It also happens that when waters are generated in great quantity in the air, they can be called a deep. And in these rains there is a certain circulation: because they descend to the earth, and from them vapors are raised that generate other waters; and in between there are frequently thunders, which are produced from the commotion of clouds generated by vapors and rains. Likewise it happens that after thunder, lightning follows. Ps. 135: "He made lightning for the rain." He says therefore, "The deep," that is, a multitude of waters, "calls to the deep," that is, draws to itself another multitude of waters; and this "at the voice of your cataracts," that is, there are certain hidden places in which waters are generated and from which they descend. Hence cataracts, that is, clouds, which are, as it were, certain cataracts from which they are generated. And in Scripture, the deep and the tempest signify evil. Ex. 15: "The deeps covered them." Hence "deep calls to deep"; as if to say: one punishment of God calls to another, that is, is followed by another; as if to say: the judgment of God by which he inflicts present evils calls to the judgment by which he inflicts future evils. Ps. 36: "Your judgments are a great deep." And this thus, "at the voice of your cataracts," that is, through the voice of your Scriptures, or of preachers. And this is referred to what he says, "My soul was disturbed." Why? Because "deep calls to deep": that is, from one evil or from one sin a great punishment follows. Or otherwise, "therefore I will be mindful," etc., so that by "deeps" is understood sacred doctrine; and thus the sense is: "the deep," that is, the Old Testament, calls to another, that is, the New Testament. And these two he brings together in harmony so that I may be mindful of you, because in both the help of God is promised to man; and this "at the voice of your cataracts," that is, of preachers and teachers. Or otherwise, "therefore I will be mindful," etc., because "deep calls to deep": that is, man, who is called a deep. "Who knows the things of a man except the spirit of the man that is in him?" 1 Cor. 2. Jer. 17: according to another reading, "The heart of man is deep and unsearchable." Therefore, "deep," that is, one man, calls another to Christ. And this happens not by one's own power, but "at the voice of your cataracts," that is, by the inspiration of the Holy Spirit, from which the tongue of the preacher has its efficacy. "All your heights." Above, the Psalmist set forth a likeness of his tribulation; here, however, he explains the likeness itself. Above he said, "Deep calls to deep"; and this refers to signifying that he suffered not only one punishment, but many. And to this he follows his likeness: a man is afflicted by water, either descending from the air, or being in the air, or being below; and he says he is afflicted by both. By the first, when he says, "All your heights"; by the second, when he says, "And your waves have passed over me." These heights are future punishments, and they look toward the future judgment, which was in the sea, when they were submerged like lead, Ex. 15. The waves are the present punishments that call to that. And therefore, "I was troubled." Job 19: "They have made their way over me." The Gloss says, "They have passed over," that is, they have departed from me, "your waves." And thus according to this explanation, this is the reason for consolation; as if to say: I will be mindful of you, because all your heights and your waves have departed from me; as if to say: the greater punishments, which are designated by the waves, have passed over me, that is, they seemed to exceed my capacity. But the first explanation is better.
[87218] "In the day." As has been said, he stated two things: the disturbance in himself, etc., and confidence, at "Therefore I will be mindful of you." And he set forth the cause of the disturbance; now he explains the cause why he is mindful of God. And first he sets forth the experience of divine mercy; second he adds a prayer, at "With me is prayer." And he does two things, according to the twofold state of divine mercy, because the mercy of God is gentle in prosperity and in adversity. And therefore, as to prosperity, he says, "In the day the Lord commanded his mercy," that is, in the time of prosperity; as if to say: whatever prosperity I have, I attribute to divine mercy. Lam. 3: "The mercies of the Lord, that we are not consumed." As to the state of adversity he says, "And in the night he gave his song," that is, joy; that is, in tribulation there is the greatest consolation from divine mercy. Hence another reading has, "In the day he declared," that is, divine mercy is declared, that is, manifested in the time of adversity. Sir. 35: "The mercy of God is beautiful in the time of tribulation." Ps. 51: "According to the multitude of your mercies," etc. According to Jerome, however, it is read thus: "In the day the Lord commanded his mercy, and in the night his song is with me." "And this prayer to the Lord," etc.; as if to say: I perceive the mercy of God, etc., in the natural day, or of adversity; in the night the song of God; and I pray again to the God of my life. And this is the plainer reading. Yet according to how the Gloss explains it, let us explain and say, "With me is prayer," where he proposes the prayer. And concerning this he does three things. First he describes the manner of praying; second, the time of prayer; third, the effect of prayer. Concerning prayer he says two things: how he disposes himself for prayer, because sometimes a man prays and his prayer is not before God, when he does not pray by himself but so as to be seen in public. Mt. 6: "But you, when you pray," etc. Second, how he relates to the one to whom he prays, because "to the God of my life," namely the author of natural life. 1 Sam. 2: "The Lord kills and gives life." Likewise the life of grace. He is your life, because the soul lives by grace through this, that it lives for God. Likewise the life of glory. Ps. 36: "With you is the fountain of life." Next the prayer is set forth: "And I will say to God: You are my protector," etc. In which he does two things. First he gives thanks for benefits received; second he inquires about the reason for the evils he suffers. First a man ought to acknowledge, because one who is not grateful for benefits received is unworthy of those yet to be received. Wis. 16: "The hope of the ungrateful," etc. And therefore he says, "You are my protector." Jerome has, "You are my rock," that is, my strength. And therefore he is called protector, for defending. Ps. 3: "But you, O Lord, are my protector," etc. Or, "You are my protector," that is, of my nature. Is. 42: "Behold my servant, I will uphold him." Or, "my protector in Baptism." Ps. 18: "He took me from many waters." And if you are my protector, I wonder at the evils I suffer. And first he inquires about the reason for the evils; second he sets forth certain things that are signs of the one and the cause of the other, at "While the enemy afflicts." From the evils he considers two things. One on the part of God: namely, that he seems to have forgotten him. Another on his own part, because he is oppressed by sadness. On the part of God, because he permits him to be afflicted; and therefore he says, "Why have you forgotten me?" because formerly you upheld me thus. Is. 49: "The Lord has forgotten me." But in truth he has not forgotten; on the part of him who was being afflicted, he says, "And why do I go about in sadness," that is, what is the reason that you give me over to sadness? Ps. 38: "All the day I went about in sadness, while the enemy afflicts me." Here he shows the pain he suffers from adversaries, and he assigns the effect of the persecution; as if to say: this is the cause why I go about in sadness, because I am afflicted by enemies—sometimes by temporal ones, sometimes by spiritual ones. Mt. 13: "An enemy has done this." The cause of the sorrow or its effect is "while my bones are broken." The bones of the Church are the strong ones, such as prelates and perfect men. And sometimes through temporal adversaries, sometimes through temptations, they are afflicted. Ps. 22: "They have numbered all my bones." In every man, each virtue is like a certain bone; and if it happens that the just chaste man falls, his bone is broken. "They have reproached." Here he treats of the cause of the sadness he suffers from injurious words. Hence he says, "They have reproached me," namely with injurious words. Jer. 20: "I am made a derision all the day long; everyone mocks me." And this reproach is most grievous. A person bears a reproach more grievously when it is directed at him concerning a thing in which he has confidently gloried. Now this man most greatly gloried in God; and therefore this reproach is most grievous to him. And therefore, "My enemies say to me through each day: Where is your God?" Ps. 13: "Lest the enemy should say," etc. "Why are you sad?" etc. Here he shows the effect of prayer. And prayer has a twofold effect. One is the expulsion of sadness. The other is the increase of hope. The first effect is because through prayer the mind of man ascends to God; and because God is supremely good, when the soul clings to him it feels the greatest delight, and delight drives away or diminishes sadness. And therefore he says, "Why are you sad?" etc., since I have prayed. And this has been explained above. The other effect is that hope grows, because if a king admits someone to familiar service and conversation, he takes on confidence in asking and obtaining. In prayer, moreover, man speaks especially with God. Ps. 28: "In him my heart has hoped," etc. And therefore he adds, "Hope in God"; and this has been explained above.
Commentary on Psalm 42
[87219] In the preceding Psalm, David narrated his desire; now he applies prayer to fulfill that desire. And first he sets forth the prayer; second, its effect, at "why are you sorrowful?" Concerning the first he does two things. First he proposes the prayer in general; second, in particular, at "from the unjust man." And first he asks for judgment; second, the effect of the judgment. He asks therefore, "judge me, O God." But this seems to be presumptuous, because he himself says, "enter not into judgment," etc. Ps. 142. I respond. It must be said that there is a twofold judgment: namely, of severity and of mercy or equity. The first is when only the matter is attended to and not the condition of the person; and this is to be feared. Of this he says, Ps. 142: "Enter not into judgment," etc., because our acts of justice are nothing in the sight of God, as is said in Is. 64. And this judgment is without mercy, as is said in Jas. 2. The second is when not only the nature of the matter is considered, but the condition of the person. Ps. 102: "The Lord has had mercy on those who fear Him, for He knows our frame." And this is what he asks for. Or, alternatively, there is a twofold judgment: namely, of examination, when merits are scrutinized -- and this he does not ask for here, because the examination is to be feared. Job 9: "I feared all my works, knowing that you would not spare the offender." The other is of discrimination, namely, separation from the wicked; and this is what he asks for. And so he adds, "and distinguish my cause." And this refers to the present state: and thus we ask to be distinguished from the wicked, if not in place, at least in cause. For many things are common to us and to them, because place is a matter of fortune's lot, but cause is not -- because good and bad use the same circumstances differently, for in adversities the good shine through patience, while the wicked fume with impatience. But if we refer it to the future judgment, we ask to be distinguished, because the cause of the wicked shall be judged unto condemnation, and that of the good unto salvation. In particular, he asks to be judged with regard to two things: namely, with regard to deliverance from evil, and with regard to advancement in good. He asks therefore to be delivered from evil, whether present or future; hence he says, "from the unjust and deceitful man, rescue me." The "unjust man" is a name for the Devil. Mt. 13: "An enemy, a man, has done this." Or any other seducing man, or any unjust person. And he is called unjust because he openly intends injustice; deceitful, on account of hidden fraud. Prov. 12: "Deceit is in the heart of those who plot evil." From these, therefore, one is delivered in two ways. In one way, so as not to be seduced by hidden deceitfulness. In another way, so as not to be crushed by adversity. "Because you are my God." Here the reason for the deliverance is set forth; and it is twofold: one on God's part, who has the power; hence he says, "you are my strength." Is. 12: "My strength and my praise is the Lord." And He is called our strength effectively, because it comes from Him. Is. 40: "He gives power to the faint, and to those who have no strength He multiplies fortitude and vigor." The other reason is on his own part, namely the evils he suffers. Some evils we suffer according to opinion, because when we are in adversities we seem to be rejected by God; hence he says, "why have you rejected me?" But "the Lord will not cast off His people," Ps. 94. And so this evil is merely apparent. Another evil is real; hence there follows, "why do I go about in sadness?" Sad either with the sorrow of the world, which works death; and in this sense the meaning is: why do I go about in sadness, namely temporally, while the enemy, the evil man, afflicts me temporally. Or "I go about in sadness," with the good sorrow that works repentance unto salvation. And in this sense the meaning is: why do I go about in sadness only? Because joy should also be joined to repentance.
[87220] "Send forth." Here he sets forth advancement in good. And first he asks for the divine goods by which he is advanced; second, he asks for the advancement itself. He asks for two goods: light and truth. One arrives at God by steps of the mind and through knowledge. Heb. 4: "Entry is promised to those who believe." Two things are necessary for knowledge: namely, light and the object known. Eph. 5: "All that is made manifest is light." And so he asks for two things: namely, light and truth, to which I cannot attain by myself. And so he says, "send forth your light and your truth." Light and truth are the same thing here, because they are understood as referring to Christ. "Send forth your light," that is, Christ. Jn. 1: "He was the true light," etc. "And your truth," because Christ Himself is truth. Jn. 14: "I am the way, the truth, and the life." As if to say: God the Father, send forth Christ. Or light here is understood as the law, because Prov. 6: "The commandment of the Lord is a lamp, and the law is light." "And your truth," that is, the New Testament. Then the advancement in good is set forth. And he sets forth, first, the direction in approaching, at "they themselves have led me," namely, the light and the truth have led me to you. Or "they have led me," that is, they have drawn me away from evils and "have brought me to your holy mountain and into your tabernacles." This prayer corresponds to the desire of the preceding Psalm: "I shall pass over into the place," etc. And because this does not yet suffice, I ask to be brought by God to the mountain, etc. Jerusalem was at the foot of the mountain on the north side. And thus those who went there first arrived at the mountain. Second, they went to the dwelling place. Third, to the place of sacrifice, namely the altar. And even there my spirit does not rest, but ascends to God; and so he says, "they have brought me to your holy mountain and into your tabernacles," that is, to the dwelling place. And again the spirit does not rest there, but goes to the house of God, that is, to the altar. And so he says, "I will go in to the altar of God." And the spirit does not rest there either, lest it seem to be an idolater, but goes to God, "who gives joy to my youth." Mystically, however, by the mountain and the tabernacle the present Church is designated, or the heavenly Church. As if to say: they have led me into your Church. Is. 2: "The mountain of the house of the Lord shall be prepared on the top of the mountains," etc. And "tabernacles," that is, the diverse communities of saints, which are a kind of pilgrimages upon the earth; Heb. 11. And this Church is called the gate of heaven. Gen. 28: "This is no other but the house of God and the gate of heaven." And so it is also called the altar of God, that is, God Himself. Rev. 21: "God Himself is the temple," because all spiritual sacrifices are to be offered in God, not in any earthly thing. And there shall be joy. Is. 66: "You shall see, and your heart shall rejoice." Mt. 25: "Enter into the joy of your Lord." And so he says, "who gives joy to my youth," that is, there shall be renewal and youth, because, as is said in Eph. 4, "we shall all appear in the measure of the age of the fullness of Christ." And so he says "youth." Ps. 102: "Your youth shall be renewed like the eagle's." And priests say this Psalm when they approach the altar, because these two things, namely joy and renewal, are necessary for those who wish to approach the heavenly altar. Lev. 10: "How could he eat or please the Lord in sacred ceremonies with a sorrowful mind?" Likewise, there is no oldness of sin there. 1 Jn. 2: "I write to you, young men." Or everything that has been said refers to the heavenly homeland, in which we ought to stand in desire and toward which we ought to proceed with longing. And this is what he designates when he says, "to your holy mountain." Ex. 15: "You shall bring them in and plant them on the mountain of your inheritance," because there is stability of state there. Likewise, there is the fellowship of saints; hence he says, "and into your tabernacles." Num. 24: "How beautiful are your tabernacles, O Jacob," etc. Ps. 83: "How lovely are your tabernacles, O Lord of hosts." And they are called tabernacles because, although men are citizens by grace, nevertheless according to the condition of human nature they are guests there. Third, the altar designates the humanity of Christ. Is. 33: "They shall see the king in his beauty." And Christ is called the altar of God. Heb. 13: "We have an altar, from which they who serve the tabernacle have no power to eat." Because just as all carnal sacrifices were offered on the altar, so all prayers are offered through Christ. Hence every prayer ends with: "through Christ our Lord." But because there is no rest in His humanity, the soul reaches further to His divinity; hence he says, "to God," etc. Job 22: "You shall abound in delights from the Almighty, and you shall lift up your face to God." The effect of the prayer is the confession of praise; hence he says: "I will praise you upon the harp, O God." And he says this on account of the affection, because Is. 51: "Joy and gladness shall be found in her." And he says "upon the harp," to distinguish it from the psaltery; because the psaltery sounds from above, but the harp from below. Hence, "I will praise upon the harp," because we have been delivered from the evils of the world. And upon the psaltery, because we have obtained those joys from above. "Why are you sorrowful?" etc. All that follows has been expounded above in the preceding Psalm.
Commentary on Psalm 43
[87221] Above, the Psalmist showed his desire for God; here, however, he proceeds to pray against the affliction of the whole people. The title: "Unto the end, a Psalm for the sons of Korah, unto understanding." The sons of Korah are the sons of the Passion of Christ; and these are properly the martyrs, because they imitate Christ. 1 Pet. 2: "Christ suffered for us," etc. And therefore it properly suits the martyrs. It is true that all good things, temporal and spiritual, are given by God. Temporal things are lesser goods; spiritual things, however, are greater. A father gives small things to small children, but great things to the mature. And God does likewise; for when men were in the state of little children, he gave them small things, that is, temporal things, as is evident in the Old Testament. Gal. 3: "They were like little children under a tutor," that is, under the observances of the law. Is. 1: "If you are willing and listen to me, you shall eat the good things of the land." But now, to those who are mature in the New Testament, temporal things are not promised, but harsh afflictions, and this under the hope of spiritual things. Lk. 6: "Blessed shall you be when men shall hate you," etc. And thus the intention is first to draw the men of the New Testament away from the appetite for earthly prosperity promised in the Old Testament. This Psalm is therefore divided into three parts. First he treats of past prosperity. Second, of present adversity, at "But now you have cast us off." Third, he asks for help against these things, at "Arise." Concerning the first he does two things: first he enumerates the benefits bestowed on the ancients; second he shows that he has hope for greater things, at "You yourself are." Concerning the first he does three things: first he introduces the report of the benefits; second, the time, at "The work which"; third he sets forth the benefit itself, at "Your hand." Concerning the first, he first proposes the manner of hearing; second, from whom they heard. He begins with the invocation of the divine name, when he says, "O God." And this Psalm proceeds in the manner of a prayer, which is the ascent of the mind to God; or because in this Psalm he treats of prosperous and adverse things. In adversity a man has regard for God as a defender. Ps. 120: "To the Lord, when I was in tribulation," etc. In prosperity he invokes God with joy. Sir. 26: "As one who is thirsty enters joyfully to a fountain." "We have heard." Hearing is necessary for wisdom. Sir. 6: "If you love to hear, you shall be wise." And it is also necessary for the wise. Prov. 1: "A wise man hearing shall be wiser." Likewise it is necessary for everyone, because no one is sufficient to devise all things that pertain to wisdom; and therefore no one is so wise that he cannot be instructed by another, because if he hears good things, he is helped by receiving them; if he hears bad things, he is helped by learning better. "With our ears." He hears with his own ears who hears with ears subject to reason. Hence a man is called such insofar as he has reason. When the ears are subject to reason, they are human; when they are not subject to reason, they are brutish. Lk. 8: "He who has ears to hear, let him hear," that is, let him consider. "Our fathers have declared to us." Here he shows that he heard from those who wished to teach the truth, because they are fathers. Deut. 32: "Ask your fathers," etc. Likewise, from those who were able to teach the truth, because they were ancient. Job 12: "In the ancient is wisdom." "The work that you wrought in their days." Here he sets forth the time in which he heard these things. Certain benefits are ancient, which they themselves saw; hence he says, "And in the days of old." "Your hand." Here he sets forth the benefit itself. Second he sets forth the order of the benefit, and the cause of the benefit. In the benefit we consider the work and the fruit of the work. The work of divine power is that he drove out the nations before them; hence he says, "Your hand," that is, your power. For by bodily members in God is signified the action that we exercise through them. He destroyed the nations, that is, he destroyed the inhabitants of the Promised Land, even physically. Ps. 59: "Scatter them by your power." The fruit is that they succeeded them. Job 34: "He shall crush many and innumerable, and make others stand in their place." Therefore he says, "And you planted them." Ex. 15: "You shall bring them in and plant them," etc. What is planted takes root so as to bear fruit. Is. 5: "I expected that it would bring forth grapes, and it brought forth wild grapes." "You afflicted the peoples." Here is the manner and order of the benefit: because they were not destroyed all at once, since the land would have been uncultivated and wild beasts would have multiplied; and therefore he gradually consumed them. Hence he says, "You afflicted the peoples," both through wars and through wild beasts and hornets. Josh. 24: "I sent hornets before you." Wis. 12: "You sent wasps as forerunners of your army." "And you drove them out," thus gradually afflicting them. Ps. 78: "He drove out the nations before them." "For not by their own sword did they possess the land." Here is set forth the cause of the benefit. And first he excludes the supposed cause; second he sets forth the true cause. The supposed cause could be the strength of the people, that they had driven them out; and therefore, removing this, he says, "Not by their own sword," etc. There is a twofold strength of man: one from experience with arms, and this he excludes: "Not by their own sword did they possess the land." Jth. 7: "The children of Israel do not trust," etc. And there follows: "They conquered not with the sword." The other is natural strength; and this he excludes, saying, "And their own arm did not save them," that is, their power. Ps. 33: "A king is not saved by a great army." Deut. 32: "Lest they should say: Our hand is exalted, and the Lord has not done all these things." The true cause, however, is that it was done by God; hence he says, "But your right hand," etc. And he sets forth four things: three pertaining to the execution and the fourth to the effect. If a king wishes to help someone, he does three things for him. First he gives him favor; second he expends the help of his work; third he gives counsel in directing. God did likewise for them. For first he was favorable to them and gave them prosperity; and this is signified by the right hand, by which prosperity is signified. Ex. 15: "Your right hand is made glorious." Likewise he gave them help; and this is signified by the arm. Lk. 1: "He has shown might with his arm." Third, he directed them, at "And the light of your countenance," that is, proceeding directly from your providence. The fourth pertains to the effect: "Because you were pleased with them"; as if to say: why did you do these things for us? Was it on account of our merits? No. Deut. 9: "Do not say in your heart, when the Lord your God shall have destroyed them in your sight: For my justice the Lord brought me in to possess this land." But this was on account of the grace of God: "Because you were pleased," etc.; that is, it was your good pleasure, O God, in them. Mt. 11: "Because such was your good pleasure before you."
[87222] "You yourself are." Here is set forth the hope he has for a greater benefit, which arises from hope in God himself. And therefore he does three things. First he proposes the cause of hope; second, confidence, at "Through you we shall push back our enemies"; third, thanksgiving, at "In God we shall glory." Concerning the first he does three things. First he sets forth the immutability of God; second, his governance; third, the experience of divine help. He shows the immutability of God, because God did this for the fathers; and again, because his power has not diminished, and therefore he can do even greater things for them. Hence he says, "You yourself are my king and my God," who are not diminished. Likewise the care of man also pertains to you as it did then; hence he says, "My king," who defends and governs, "and my God," who provides for me. Deut. 6: "Hear, O Israel," etc. Therefore I trust, as they also trusted. Likewise from experience, because you alone are the one who saves; hence he says, "Who commands the salvation of Jacob." And he says this because formerly he saved through others, but here he himself saves. Is. 25: "Behold, this is our God; we have waited for him, and he will come and save us." "Through you we shall push back our enemies." Here he sets forth the confidence he has in God. And first he proposes what he hopes; second he shows that he attributes this to God; third he sets forth the cause. He hopes for help against enemies, against whom he has a twofold help: one, that he may conquer the enemy; and as to this he says, "Through you," that is, by your power, not by our own, "we shall scatter with our horn," that is, our enemies, whether in the present or in the future. And he says "horn," by way of likeness, because the attacking power of the ox is in its horn. And he says "we shall scatter," because on the threshing floor the chaff is separated from the wheat; so at the judgment the evil will be taken away and the good will remain. The other help is that he not be conquered by the enemy; and as to this he says, "In your name we shall despise those who rise up against us," that is, by your power we shall despise all our enemies in the future or in the present, because they could do us no harm.
[87223] "For not." In the preceding verse the Psalmist set forth the hope of repelling enemies; here, however, he shows the reason for what was said, namely what he said, "Through you our enemies," and therefore he shows that he does not hope in himself: because "nor in my bow." For in 1 Sam. 2 it is said: "The bow of the mighty is overcome." Likewise he does not hope even in the sword; hence, "And my sword shall not save me." Ps. 37: "Let their sword be broken." For with these two one fights: namely, with the bow against those at a distance; hence by the bow is designated man's cunning, by which he provides for himself in the future; as if to say: I do not hope in my own foresight. With the sword one fights against those nearby, in which is designated power; as if to say: nor do I hope in my own power, but in you. Whence do you have this hope? From God. And he shows this through experience. "For you have saved us from those who afflict us": either in the present, because even if they harm us bodily, they nevertheless cannot harm us spiritually; or in the future. The saints are afflicted in two ways: sometimes in bodily things, by words or by deeds. 1 Sam. 1: "Her rival also afflicted her." Sometimes they are afflicted spiritually, when those who dwell near them sin. And from these afflictions they are freed by God. "And those who hate us you have put to shame," since they cannot achieve their intention against us; and they are confounded here, and shall be confounded in the future. Is. 41: "Behold, all shall be confounded and ashamed, all who fight against you."
[87224] "In God." Here thanksgiving is set forth. And first he sets forth the praise by which they themselves shall be praised. Second he sets forth the praise by which they themselves shall praise. For in the first they shall both praise and be praised; therefore he says, "all the day," that is, for eternity. And this praise is holy, because it is not in themselves but in God. Jer. 17: "You are my praise." Ps. 150: "Praise the Lord in his holy ones." Likewise it will be continual, because "all the day" of eternity. Ps. 84: "Better is one day in your courts than a thousand." They shall be praised, I say, by Christ. Mt. 10: "Whoever shall confess me before men, I will confess," that is, I will praise him, "before my Father." Jerome has, "In God they shall praise," because the saints in heaven shall praise God by contemplating his goodness, and they shall give thanks, being grateful for his benefits.
[87225] "But now." Here he sets forth the adversity of the saints of the New Testament. And first he sets forth the adversity they suffer. Second he sets forth their patience and steadfastness, at "All these things have come upon us." Concerning the adversity of the saints, he first touches on the cause of the adversity: namely, the withdrawal of divine help. Second he touches on the order, at "You have turned us back." A holy man has three things in God: namely, refuge. Ps. 90: "Lord, you have been our refuge." Prov. 18: "The name of the Lord is a strong tower; the just man runs to it and shall be exalted." Second, he has glory in God. Ps. 3: "You are my glory." Third, help itself. Ps. 121: "My help is from the Lord." Sometimes, however, in external things it appears that a man does not have refuge in God; and therefore he says, "But now you have cast us off," because formerly you were our refuge. And this insofar as you do not defend us from the one who assails us. Lam. 2: "The Lord has cast off his altar." Yet he has not cast off in respect to interior things, because "the Lord will not cast off his people," Ps. 94. Likewise, "You are not my glory," because "you have put us to shame"; you seem to shame us in external things, when you allow our humiliation. Likewise you used to counsel and help; but now you do not, because "you will not go forth, O God, with our armies." And he speaks after the manner of a general. It was the custom in the Old Testament that when God aided the people fighting, then God went forth before the people. Hab. 3: "You went forth for the salvation of your people," etc. This, however, does not signify local movement in God, but the proceeding of his providence toward external things. Now, however, God does not go forth, while he permits us to succumb to our enemies. And he does this to draw us away from earthly things, because if there were always prosperity in temporal things, man would serve God for them. And if this were our intention, it would be frustrated in those things. Therefore, so that our love may not be mercenary and our intention may not be directed to bodily things, he withdraws these from his friends.
[87226] "You have turned us back." Here is set forth the order of the adversity of holy men, with respect to two things: namely, with respect to the consolation they do not have, and with respect to the affliction they suffer. Men who go to battle flee, are captured, are killed, are scattered, and are sold. As to the first he says, "You have turned us back before our enemies," that is, you have made us flee. Deut. 28: "By one way you shall go out against them, namely the enemies, and by seven ways you shall flee." This pertains especially to the holy martyrs, because in persecution some, unable to endure, turned away from the faith. 2 Pet. 2: "It would have been better for them not to have known the way of justice than, after knowing it, to turn back." Some fled. Mt. 10: "If they persecute you in one city, flee to another." As to the second he says, "And those who hate us have plundered for themselves." Tob. 3: "We have been given over to plundering." Is. 42: "But this is a people plundered and laid waste." This also happens to the saints, because some were plundered by the Devil, namely those who denied the faith; likewise some were captured by enemies while fleeing. As to the third he says, "We have been made a reproach," and this because they killed us bodily. As to the fourth he says, "And among the nations you have scattered us," because literally this happened to the Jews. Deut. 28: "You shall be scattered to every wind," etc. Similarly, the holy martyrs were scattered. As to the fifth he says, "You have sold your people for no price," because the martyrs were killed for no price, that is, no great price. In this it is shown that they were held as worthless. Is. 52: "You were sold for nothing, and there was no great number in exchange for them." Jerome has, "You did not profit." A usurer gives little and receives much; as if to say: not many profited there, because few were converted at that time; hence more died than were converted. Or, "there was not a great number" of others who sang psalms to God at their death. Lam. 1: "The ways of Zion mourn, because there are none who come to the solemn feast."
[87227] "You have made us." Above, the Psalmist set forth the oppression of the saints; here he sets forth their vilification. And first he sets forth the vilification they suffered outwardly. Second he shows what results from this in the heart, at "All the day my shame." Concerning the first he sets forth the process of vilification from the point of view of the baseness of men and from the point of view of the baseness of the thing. From the point of view of the baseness of men, it is that first a reproach is spoken to someone, namely that he is a thief or an adulterer. Second he suffers this as a mockery. Third it grows into a byword, that is, into infamy. From the point of view of persons: first from his companion; second it passes to others; third it is spread abroad. And as to the first he says, "We have been made a reproach to our neighbors," that is, to brothers and relatives, because the saints were called sacrilegious, murderers, or other such things. And this mocking is done by gestures; hence he says, "a scoff." And by words; hence he says, "and a derision." A scoff is when someone mocks by wrinkling his nose. Derision is when with amusement or laughter he speaks things that pertain to blame. Jer. 20: "I am made a derision; all the day long everyone scoffs at me." And he says, "to those who are round about us"; as if to say: not only to neighbors, but now to others we have become an object of reproach and shame. Thus also the holy martyrs were derided by all. 1 Cor. 4: "We have become as the refuse of this world." As to the third they are mocked, because people speak of them as they would sing; hence he says, "You have made us a byword among the nations." When evil is inflicted on someone, it becomes a proverb, and people say: may the same happen to you as happened to such a person. And thus one who is mistreated is made a reproach. Perhaps some said: may the same happen to you as to Lawrence and the others. And therefore he says, "You have made us a byword among the nations," that is, as an example of evil and reproach. Job 17: "He has made me a byword of the people, and I am an example before them." 1 Kgs. 9: "This house shall be an example." Likewise this is done by deed and by gesture; hence he says, "a shaking of the head among the peoples." Mt. 27: "Those passing by blasphemed him, shaking their heads." Ps. 22: "They spoke with their lips and shook their heads." Or, "You have made us," that is, into the likeness of Christ, that is, you have caused us to suffer what Christ suffered; as if to say: just as the nations shook their heads at Christ in blasphemy, so they have done to us.
[87228] "All the day." Here he treats of what is born in the heart from outward reproach. And first he sets forth the shame. Second he adds the cause, at "At the voice." First he sets forth the shame, and says, "All the day my shame is before me," that is, it is continually in my sight. Or, "against me," that is, against what is owed to me, namely the honor that is owed to the virtuous. Shame, according to the Philosopher, is the fear of disgrace. Now there is a twofold disgrace. The first is according to truth, and this is the disgrace of sin; and shame regarding such a thing does not befall the virtuous, because they do not have in themselves a consciousness of sin for which they could be ashamed. But it befalls the wicked. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" The other disgrace is according to estimation, namely that one suffers outwardly abject things or reproaches; and this is found also in perfect men. And of this he speaks here, "All the day," etc. The sign of shame is a blush on the face. Shame is the fear of confusion; and this passion stirs up the vital spirits, and therefore the blood is altered. And the shameless are pale, and the shameful are red. Yet the fearful who fear death become pale, but not those who fear reproach. And the reason is that nature withdraws itself to the place where there is a deficiency; hence when one fears for one's life, the blood and spirits withdraw to the principle of life, namely the heart. But when one fears something external, the spirits and blood withdraw to the exterior parts. He says therefore, "And the confusion of my face has covered me," that is, it has clothed my countenance with redness. And he says, "The confusion of my face," because it is born in the face; but when it is so great that it covers the whole body, it is caused by being trampled upon and vilified. As to the second he says, "At the voice of one who reproaches." Reproach is when a taunt is cast in someone's face. Ps. 102: "All the day they reproached me," etc. Slander is a secret detraction. Eccl. 10: "If a serpent bites in silence, it is no less than one who secretly slanders." Thus it was done to the saints in the time of persecution; for Maximus had wicked women seized and made them confess that Christians had committed evil deeds with them. Hence he says, "At the voice of one who reproaches." They also reproached Christ, both in himself and in his members. And therefore he says, "At the face of the enemy and the persecutor." And therefore he says "enemy," because hatred is the cause of persecution. 1 Cor. 4: "We suffer persecution for the sake of justice, and we endure."
[87229] "All these things." Here he shows their perseverance in good. And he proposes their stability in two respects. A man ought to persist in those things that pertain to faith and in good works. And he says that on account of all these things that have come upon us, that is, on account of all the aforementioned adversities, they neither abandoned the faith in their heart; hence he says, "Nor have we forgotten you." Ps. 88: "All your waves," etc. Nor did they abandon divine worship; hence it follows, "And we have not dealt unjustly in your covenant," that is, we have not abandoned the knowledge we have of you through faith. Nor your covenant. The covenant of God is the pact entered into with him in the law and in Baptism; hence whoever acts against the observance of divine worship commits iniquity against the covenant of God. And the martyrs did not do this. Jerome has, "And they have not lied against you," because, namely, they did not offend against him even in word. Sir. 11: "Stand by your covenant." Likewise they are stable in the good works of justice, which proceed from an upright heart; and therefore he says, "Our heart has not turned back," through the abandonment of charity. Lk. 9: "No one putting his hand to the plow," etc. Is. 1: "They are turned away backward," namely sinners. But the charity of the martyrs was in no way diminished, as regards the works themselves. And he says, "Nor have you turned aside our steps from your way"; as if to say: you have not permitted our actions to turn aside from the way of your justice. Is. 30: "This is the way; walk in it." Or, "You have turned aside," according to another reading, "our steps," that is, our paths are those to which our nature leads us of itself, namely according to concupiscence. And thus, because it leads to the ways of our heart, in which one should not walk, you have driven such ways away from your way.
[87230] "Because." Above, the Psalmist set forth the evils that the saints suffer, and their constancy; here, however, he gives the reason for what has been said. And this can be connected with the preceding in two ways, according to the two senses stated, at "You have turned aside our steps," that is, the ways by which we seek the things of the flesh. And according to this it is connected thus; as if to say: you have not permitted us to turn aside to the things of the flesh, "because you have humbled us in the place of affliction," that is, of the world. Eccl. 1: "I have seen all things that are done under the sun, and behold, all is vanity." And in this God humbles the saints in two ways: namely, by the humiliation of virtue. Ps. 35: "I humbled my soul in fasting." And by the humiliation of compulsion. Ps. 105: "They humbled them in fetters," etc. As to the second he says, "And the shadow of death has covered us," that is, the sign of approaching death; for the shadow precedes, and afterward we have the sentence of death. Or, "the shadow of death," that is, sinners who are in darkness have subjected us to themselves and to their servitude. Job 28: "The torrent separates from the wandering people the stone of darkness and the shadow of death." "If we have forgotten." Here he proves what he said. And first he proposes the claims. Second he sets forth the divine judgment. Third he gives a clear sign. He says therefore: I said, we have not forgotten you, etc. And therefore he proposes: "If we have forgotten the name of our God"—"if," that is, we have not. Likewise, "If we have stretched out our hands to a strange god"—strange, namely, from the divine nature and from the rite of the Jews; as if to say: if we pray to them as gods, which is to act unjustly against the covenant of God. And if we have done these things, the judgment of God will seek it out. And the judgment of God is sufficient for seeking this out; hence he says, "Shall not God search out these things?" As if to say: indeed he will, because he knows all things. Hence it follows, "For he knows the hidden things of the heart." Jer. 17: "The heart of man is perverse and unsearchable, and who shall know it?" As if to say: God alone. Likewise he proves this through a clear sign, because if they had wished to withdraw, the saints would suffer no evils in this world, as they now suffer. And first he sets forth the reason why they suffer, because the cause makes the martyr; and therefore he says, "For your sake we are put to death all the day long." 1 Pet. 4: "Let none of you suffer as a murderer, or a thief, or a slanderer, or as one who covets what belongs to others; but if as a Christian, let him not be ashamed." Second he sets forth the evils they suffer; and first he shows these to be evils from the gravity of the punishment, from its continuity, and from public opinion. The gravity of the punishers: because "we are put to death." Continuity: because "all the day long." 1 Cor. 15: "I die daily, for your glory." Opinion: because they believed they were killing them not as blessed but as wicked and worthy of death; and therefore he says, "We are regarded as sheep for the slaughter." For the benefit of men, or for the patience of the martyrs; as if to say: why are we put to death all the day long, and yet we do not cry out but endure like sheep led to slaughter? So also it was with Christ.
[87231] "Arise, why do you sleep, O Lord?" Here he invokes the help of God. And first a question of wonder is set forth. Second, a petition for divine help. We therefore wonder because he permits his saints to be so afflicted. And this can be either from a defect of will or of knowledge. That he does not will it happens in two ways: either from sluggishness or from contempt. As to the first he says, "Why do you sleep, O Lord?" As if to say: is it because of sluggishness that you permit us to be afflicted? And he is said to sleep on account of the effect. Ps. 121: "Behold, he shall neither slumber nor sleep, who guards Israel." As to the second he says, "And do not cast us off to the end," that is, finally, even if you seem to have cast us off for a time. And this is said of Christ, so that it may be our word; as if to say: you have hidden yourself and have not yet risen in the faith of the nations. Rise in them, and we shall not be cast off by them. "Why do you turn away your face?" The defect of knowledge happens in two ways: either because he does not see, and therefore he says, "You turn away." When God helps, he seems to look upon us; when he does not, he seems to turn away. Ex. 3: "Seeing I have seen the affliction of my people who are in Egypt," etc. Ps. 27: "Turn not your face from me." Or, "Why do you turn away your face," so that we may not see it; for if we could see it, we would suffer no evil. Or because he has forgotten. And therefore he says, "You forget our need and our tribulation." Here he enumerates the evils we suffer. And there is a threefold evil: in external things, in the body, and in the soul. As to the first he says, "You forget our need," because literally they were poor on account of goods taken away. Heb. 10: "You received with joy the plundering of your goods." As to the second he says, "our tribulation," because "many are the tribulations of the just," Ps. 34. As to the third he says, "Because our soul is humbled in the dust." Some are humbled in soul, some in body, some inwardly in spirit. And therefore he says, "Our belly has cleaved to the earth." And he puts "belly" for the whole body. Or what he says, "Our soul is humbled in the dust," refers to the effect in spiritual things: because "soul," that is, the thought of the soul, thinks of earthly things. Is. 29: "You shall speak from the earth, and your speech shall be heard from the ground." And "belly," that is, sensuality, totally clings to the earth. Or otherwise: "Because our soul has been humbled," etc., that is, the more perfect among us have been humbled by the dust, that is, by the sinner. Ps. 1: "Like the dust which the wind drives away," etc. Likewise, "belly," that is, the weak among us, have clung to earthly men, because they have departed from the faith. Against his forgetting he says, "Help us." Against his sleeping he says, "Arise." Against the evils he says, "And redeem us for the sake of your name."
Commentary on Psalm 44
[87232] Above, the Psalmist proposed a prayer for the adversity of the kingdom and the king; here he sets forth, as it were, the glory of the king and the kingdom from the divine benefit. And first, he sets forth the divine benefit. Second, he invites other nations from this example to serve God, at "all peoples." Regarding the first, he does two things. First, he sets forth the glory of the king and the magnificence of the kingdom. Second, he sets forth the peace of the kingdom, at Ps. 45: "God is our refuge." This Psalm is called an epithalamium. For it was the custom that at weddings certain canticles were sung in praise of the bridegroom and the bride, and these are called epithalamia. Therefore, the subject matter of this Psalm concerns the nuptials of Christ and the Church, which were first initiated when the Son of God united human nature to himself in the virginal womb. Ps. 18: "And he himself as a bridegroom coming forth from his bridal chamber." Hence the subject matter of this Psalm is the same as that of the book called the Song of Songs. The title is as follows: "Unto the end, for those who shall be changed, to the sons of Korah, for understanding, a canticle for the beloved." And it can be understood in two ways. In one way, so that "Psalm" is supplied, so that the sense is: This Psalm leads us to the end, Christ, "for those who shall be changed," namely from the state of unbelief to Christ; hence he says, "instead of your fathers," etc. And so this Psalm pertains to the Passion of Christ, that is, to those who believe in Christ who suffered. And this for understanding the mysteries of Christ and the Church. And not only a Psalm but also a canticle, "for the beloved," namely Christ. Mt. 3: "This is my beloved Son." Jerome has it thus: "A victory song for the lilies, of the sons of Korah, a canticle for the most beloved." And what he says "for the lilies" shows that this Psalm treats of the delights of the bridegroom and bride. And this is signified by flowers, roses, and lilies. Song 2: "Support me with flowers," etc. And it is fitting for virgins, who are like lilies. This Psalm is divided into three parts. First, the prologue of the canticle is set forth. Second, the commendation of the bridegroom is set forth, at "beautiful." Third, the commendation of the bride is set forth, at "hear, O daughter." Regarding the first, he does three things. First, he sets forth the composition of the Psalm. Second, its end, at "I speak." Third, he designates the author, at "my tongue." The composition is designated when it says, "My heart has uttered a good word." Uttering proceeds from excessive fullness or repletion, in which is signified that he speaks from an abundance of devotion and wisdom. Mt. 12: "Out of the abundance of the heart the mouth speaks." And it should be noted that the composition of this Psalm is attributed to the heart, from whose great devotion it was composed, because this is not one of those about which Is. 29 says: "This people honors me with their lips, but their heart is far from me"; rather, he pronounces the praises of Christ from the heart. 1 Cor. 14: "I will sing with the spirit, I will sing also with the mind." This heart "has uttered a word," namely of this Psalm, which is "good," because it is consoling, for it speaks of the mysteries of Christ and the Church. 1 Tim. 1: "This is a faithful saying," and no word is better than it. Zech. 1: "The Lord answered the Angel who spoke in me with good words, consoling words." "I speak," that is, I proclaim, "my works to the king," that is, to the honor of Christ the King. Is. 32: "Behold, the king shall reign in justice"; as if to say: I sing this Psalm to the honor of Christ, to whom we ought to dedicate all our works. Col. 3: "Whatever you do in word or in deed, do all in the name of Jesus Christ." "My tongue is the pen of a scribe." Here the author of the Psalm is set forth, who is the tongue; as if to say: let it not be understood that I composed this from my own resources, but with the help of the Holy Spirit, who uses my tongue as a writer uses a pen. And therefore the principal author of this Psalm is the Holy Spirit. 2 Sam. 23: "The Spirit of the Lord spoke through me," as through an instrument. 2 Pet. 1: "Wisdom was not brought by human will, but by the Holy Spirit," etc. And whose pen is it? "Of a scribe writing swiftly," of the Holy Spirit who writes swiftly in the hearts of men. For those who seek wisdom through study acquire it by parts and also over a long time; but those who have it from the Holy Spirit receive it swiftly. Acts 2: "Suddenly there came a sound from heaven," etc. Those who have knowledge through divine revelation are suddenly filled with wisdom, just as those men were suddenly filled with the Holy Spirit. Ps. 147: "His word runs swiftly." Sir. 11: "It is easy in the eyes of God to suddenly make a poor man honorable." Or, "of one working swiftly," because he spoke and they were made, Ps. 148. Now the word "tongue" can be referred to something else, because he not only wished to speak, but first thought in his heart, second spoke with his mouth, and third wrote it down; as if to say: it was not only useful to those present who heard, but also to those in the future. Is. 8: "Take a great book and write in it with the pen of a man." Hab. 2: "Write the vision and explain it." This interpretation, therefore, is the literal one. But some say that these words are set forth in commendation of Christ according to his divinity, as if they were the words of God the Father. But Augustine and Jerome do not approve this interpretation; nevertheless, Dionysius uses it in chapter 2 of On the Divine Names, where he introduces this word, "has uttered," etc. And according to this interpretation, he is commended by the Father in three ways. First, his emanation is described. Second, his power, at "I speak." Third, his operation, at "my tongue." Regarding his emanation from the Father, he sets forth four things. First, his natural procession, when he says "has uttered," which is a certain emanation from fullness; hence the procession of the Son from the Father is a divine uttering, because he proceeds from the fullness of the divine nature. Jn. 3: "The Father loves the Son," etc. Second, he sets forth the mode of emanation, because he did not emanate corporally, nor from some other nature, but in the manner of a spiritual thing. "My heart," as if not from nothing, nor from another essence, but from my heart. Ps. 109: "From the womb, before the daystar, I begot you." Third, the property of the one proceeding is set forth: because "a word." Jn. 1: "In the beginning was the Word." Also, the perfection of the one proceeding is set forth: because "good," as having the full goodness of the divinity. Lk. 18: "No one is good except," etc. His power is shown when he says, "I speak," that is, through the Word I make "all my works to the king," that is, to the honor of the king, namely the Son, who is one God with me. Jn. 1: "All things were made through him." His proper operation is designated when he says, "My tongue is the pen of a scribe"; as if to say, he who is my tongue is also the pen of a scribe. In Sacred Scripture, operations are metaphorically designated by the instruments or members that are the principles of operations; and so by tongue and pen is designated an operation of God befitting the tongue and pen. The operation of the tongue is that through it the wisdom of the heart is diffused to others; through the pen it is designated that the wisdom which is in the heart is transferred to sensible matter, namely parchment. But God both speaks and writes: he speaks when he transfuses his wisdom into rational minds. Ps. 84: "I will hear what the Lord God speaks within me." And this is called the Word, because through it comes all illumination. Jn. 1: "And the life was the light of men." He writes, because he imprints the judgments of his wisdom in rational creatures. Rom. 1: "The invisible things of God," etc. Sir. 1: "God poured it out upon all his works." For just as one looking at a book knows the wisdom of the writer, so when we see creatures, we know the wisdom of God. Therefore, the pen is the Word of God.
[87233] "Beautiful in form above the sons of men." With the prologue set forth according to one sense, or the divinity of Christ according to another sense, here is set forth the commendation of Christ according to his humanity. And because he said, "I speak my works to the king," he commends Christ after the likeness of a king, namely David, from four things: namely, from graciousness, from warlike virtue, from judicial power, and from abundance of delights. The second part, at "Gird yourself." The third, at "your throne." The fourth, at "myrrh." Regarding the first, he does two things. First, he describes the graciousness of the king. Second, the cause or effect, at "therefore." Note that two senses are especially prominent in man, namely sight and hearing; hence through these two someone appears gracious: through beauty to sight, through gracious speech to hearing. Hence these two were especially in Christ; hence Song 2: "Show me your face, let your voice sound in my ears; for your voice is sweet and your face is comely." For he was beautiful and eloquent in those things that befitted his eloquence. As to the first, he says, "beautiful in form." And note in Christ a fourfold beauty. One according to the divine form. Phil. 2: "Who, being in the form of God." And according to this he was beautiful above the sons of men, for all have grace only by redundance and participation, but he has it of himself and fully. Col. 2: "In him dwells all the fullness of the Godhead bodily." Heb. 1: "Being the brightness of his glory and the figure of his substance." Wis. 7: "He is the brightness of eternal light and the spotless mirror of God's majesty." Another is the beauty of justice and truth. Jer. 31: "The Lord bless you, O beauty of justice." Jn. 1: "Full of grace and truth." Another is the beauty of an honorable life; and of this, 1 Pet. 5: "Being made a pattern of the flock." And in this form he was beautiful above the sons of men, because his life was more honorable and virtuous than anyone's. 1 Pet. 2: "He committed no sin, nor was deceit found in his mouth." Augustine in the original: "To us beholding, he is everywhere beautiful: beautiful in the hands of his parents, beautiful in miracles, beautiful in scourges, beautiful laying down his life, beautiful on the gallows, beautiful on the wood, beautiful in heaven." The fourth is bodily beauty; and this also was in Christ. Song 1: "Behold, you are beautiful, my beloved." But was he beautiful above the sons of men according to this beauty? It seems not, because Is. 53 says: "We saw him, and there was no beauty in him nor comeliness." Also, by reason it is proved that Christ chose to have poverty and not to use riches, to teach that they are to be despised. But just as these things are to be despised, so also bodily beauty. Prov. 31: "Grace is deceitful and beauty is vain." I respond: It must be said that beauty, health, and things of this sort are said in a certain way by comparison to something, because a certain balance of humors makes for health in a child that does not make for health in an old man. There is a certain health for a lion that is death for a man. Hence health is a proportion of humors in comparison to such a nature. And similarly, beauty consists in the proportion of members and colors. And therefore the beauty of one person is different from that of another; and thus Christ had this beauty to the highest degree insofar as it was fitting for the state and reverence of his condition. It is not therefore to be understood that Christ had blond hair or was ruddy, because this would not have been fitting for him; but he had that bodily beauty to the highest degree which pertained to the state and reverence and graciousness of aspect, so that something divine radiated in his countenance, which made all revere him, as Augustine says. To the first objection, it must be said that the prophet wished to express the contempt of Christ in the Passion, in which the beauty of his body was deformed by the multitude of afflictions. To the other objection, it must be said that those riches and beauties are to be despised which we use badly. He was also gracious in speech; hence he says, "Grace is poured forth on your lips." Sir. 6: "A gracious tongue in a good man shall abound." And his word was gracious. In three ways is someone's word considered gracious because of the things he says: namely, when he says things that are pleasing and useful; thus Christ's word was gracious, because he imposed light burdens and promised rest. Mt. 11: "Come to me, all you who labor and are burdened, and I will refresh you." Jn. 6: "Lord, to whom shall we go? You have the words of eternal life." Also, someone has a gracious word on account of an ordered and fervent manner of speaking; and thus Christ had an ordered and fervent manner of speaking. Ps. 118: "Your word is enkindled." Also, someone is said to have a gracious word on account of its efficacy in persuading; and thus also Christ had this. Mt. 7: "He was teaching in the temple as one having authority." And therefore Lk. 21 says that all the people "went early in the morning to him" in the temple to hear him. And Jn. 7: "Never has anyone spoken like this man." "Therefore God has blessed you forever." Here the cause or effect is set forth. As was said, to bless God signifies the effect of his goodness, or his conferral of a benefit. God therefore conferred a twofold benefit on Christ the man. Of glory or of the kingdom; and this is the reward of Christ's merits. Phil. 2: "Therefore God has also exalted him." And thus the word "therefore" denotes the meritorious cause; as if to say: because you are beautiful in form, gracious in teaching, "therefore God has blessed you forever," with the blessing of a spiritual kingdom. Gen. 22: "In your seed all nations shall be blessed." The other is the benefit of grace; and thus the sense is: "Therefore God has blessed you forever," so that you might be beautiful and grace might be poured forth on your lips.
[87234] "Gird your sword upon your thigh." Here he is described as powerful in valor. And first, his warlike virtue is set forth. Second, his progress in battle, at "attend." Third, the effect, at "and your right hand shall lead you." Warlike virtue consists in natural strength and the preparation of arms. First, therefore, he sets forth the strong preparation of arms, when he says, "gird your sword." According to another text, it says, "upon your thigh, O most mighty." Here the strength of arms is designated. Song 3: "Each one's sword upon his thigh." But according to the Gloss, to be girded is one thing, because those who are girded are prepared for battle, namely soldiers. 1 Macc. 3: "Gird yourselves and be mighty sons, and be ready in the morning, because it is better for us to die in battle," etc. To be pre-girded is another thing, because those who are pre-girded are prepared for serving. Lk. 12: "He will gird himself and make them recline," etc. To be girded up is another thing, because those who are girded up are prepared for walking. Sir. 36: "A thief girded up, leaping from a city." To be ungirded is another thing, because those who are ungirded are going to rest. 1 Kgs. 20: "Let not him who girds himself boast as he who ungirds himself." The sword of Christ is his teaching. Of this sword, Eph. 6: "The sword of the Spirit, which is the word of God." With this sword Christ placed a division in this world, so that good things might be distinguished from evil. Mt. 10: "I have not come to bring peace, but a sword." This sword is sharp on both sides, as Rev. 1 attests, because he taught about both eternal and temporal things. And it is "upon his thigh," because he used the instrument of his humanity for the word of teaching. Is. 52: "I myself who was speaking, behold I am here." "O most mighty": here his strength or natural power is shown. 1 Sam. 2: "There is none as strong as our God." Job 9: "If strength is sought, he is most mighty." "In your splendor." According to Jerome and the Hebrews, this word "splendor" is joined with "most mighty," and the whole is under one verse, and thus in one way it is read in the Gloss; and if it is thus joined with "most mighty," the sense is: you, Christ, are most mighty "in your splendor," namely of your humanity, according to which he is also greatest in power. Song 5: "His appearance is like Lebanon." "And your beauty," namely of the divinity. Wis. 13: "If, delighted by their beauty, they took them to be gods, let them know how much more beautiful is the Lord of these." Or, you are most mighty "in your splendor," that is, in your splendid beauty. Hence Jerome has, "in your praise," because from this you are praiseworthy and glorious, because you are armed and strong.
[87235] "Attend, proceed prosperously." The Psalmist above set forth, in commendation of Christ, the strength and preparation of the king; here he treats of his progress; and regarding this he does two things. First, he sets forth the progress of the king. Second, its cause, at "because of truth." Regarding the first, it should be known that in place of these three things set forth here, namely "attend, proceed prosperously, and reign," in Jerome's Psalm there is only one: "ascend prosperously." In the ascent, the progress is designated. Jer. 49: "The lion ascends, and the pride of Jordan toward robust beauty." Hence it is clear that these things pertain to a certain perfection and ascent. In the ascent of a warrior there are three things: beginning, middle, and end. The beginning should be diligent and discreet consideration. Prov. 24: "War is begun with forethought." And Lk. 14 says that a king going to war first considers, etc. Hence, "attend," that is, consider diligently. In Christ, "to attend" designates the disposition of his mercy by which he attended to the salvation of the human race. Ps. 37: "Attend to help me." The middle is prosperous progress. The progress of Christ is understood in two ways. In one way, inasmuch as he came forth from the womb of the Virgin in the Nativity. Ps. 18: "As a bridegroom coming forth from his bridal chamber." And this was a prosperous progress, because he was born without sin, and he did not take away his mother's virginity nor inflict pain. In another way, inasmuch as he proceeded from person to person to convert, this one and that one. And in this he was prosperous, because he eventually arrived at the conversion of the whole world. Is. 55: "He shall do whatever I willed, and shall prosper in those things for which I sent him." Ps. 117: "O Lord, grant prosperity." What he says, "attend," can be joined with what he says, "in your splendor"; as if to say: therefore, O beautiful one, in the power of your humanity, etc., and in the beauty of your divinity, attend. His end is his kingdom. Ps. 46: "God shall reign over all nations." His end is that he may reign through faith in the hearts of all. Lk. 1: "And he shall reign in the house of Jacob." And therefore he says, "and reign." The cause of the progress is "because of truth." And this is either a dispositive or a final cause. If "because of" is first taken as a dispositive cause, as Jerome has, "because of the word of truth and meekness of justice," it should be noted that two things are necessary for a king to act prosperously. First, that he be believed; because if nothing were believed of him and he believed others, he could not do more than one man. Prov. 17: "Eloquent words do not befit a fool." Second, that he be loved; because if he is not loved, he cannot prosper in the kingdom or in his affairs; and this is brought about by the meekness and clemency of the king. Sir. 3: "Son, perform your works in meekness." And so these two things dispose toward the prosperity of the king. Prov. 20: "Mercy and truth preserve the king." Ps. 36: "The meek shall inherit the earth." But according to our text, for a king to prosper in his affairs, he must have three things: namely, truth, meekness, and justice. And these three things made Christ prosper: because he was truthful in teaching, meek in suffering, and just in acting. Of the first, Mt. 22: "We know that you are truthful," etc. Of the second, 1 Pet. 2: "When he suffered, he did not threaten." Jer. 11: "I was like a gentle lamb," etc. Of the third, because in nothing did he depart from justice. Ps. 144: "The Lord is faithful in all his words." But if "because of" designates the final cause, the sense is: attend, proceed prosperously, and reign, that is, so as to establish truth. Now Christ established truth in two ways: namely, by fulfilling the promises, and by fulfilling the figures. Rom. 15: "For I say that Christ Jesus was minister of the circumcision to confirm the promises of the fathers." 2 Cor. 1: "However many are the promises of God, in him they are fulfilled." And also "because of meekness" to be derived to the disciples. Mt. 11: "Learn from me," etc. Likewise, "reign because of justice." Jn. 5: "The Father has given all judgment to the Son." "Your right hand shall lead you wonderfully." Here the manner of the determined progress is set forth. Proceed prosperously. And how? "Your right hand shall lead you." And he speaks in the likeness of a warrior who, if he has an enemy against him, is told that his hand must make a way for him, and so he will pass through fighting; as if to say: proceed, if your right hand makes a way for you. And this "wonderfully," because all will marvel. Jerome has: "Your right hand shall teach you," that is, while you do magnificent things, your hand shall show you to be wonderful. Nevertheless, in another Psalm it reads, "Your hand shall lead you." But it must be said that this text does not contradict that one, because Christ is God and man. And therefore, inasmuch as he is God, his right hand and the Father's are the same. And his right hand led Christ wonderfully in the assault upon enemies. Ex. 15: "Your right hand, O Lord, is magnificent in strength; your right hand, O Lord, has struck the enemy." And in the working of miracles by the power of his divinity. Hence he prepared a way for himself in the hearts of men. Ps. 117: "The right hand of the Lord has shown strength." And if we consider the way, it is wonderful. Esther 13: "For you are exceedingly wonderful, O Lord." Also, it was called wonderful. Ps. 138: "Your works are wonderful." "Your arrows are sharp"; as if to say: therefore your right hand shall prepare a way for you, because your arrows are sharp. And here the power of arms and their effect are set forth. The arms of Christ are arrows, which are the words of Christ, which are called arrows for three reasons. First, because an arrow penetrates to the heart with its sharpness. Hos. 2: "I will lead her into the wilderness and speak to her heart"; so the words of Christ: Heb. 4: "The word of God is living and effective, and more piercing than any two-edged sword." Also, an arrow moves swiftly. Wis. 5: "The passing of life," etc. So the word of Christ suddenly filled the whole world, because the preaching of Christ was spread through almost the entire world before the destruction of Jerusalem. Ps. 147: "His word runs swiftly." Also, an arrow reaches to distant things; so also the word of Christ. Ps. 18: "Their sound has gone forth into all the earth." And so the word of God is a sword, insofar as it wounded the Jews who were converted to Christ, who was near; for which reason it is said, "gird your sword." And it is also an arrow, insofar as it reached the remote Gentiles, and they were converted to Christ. Eph. 2: "He preached peace to you who were far off, and peace to those who were near." "Peoples shall fall under you." Here the effect of the divine word is set forth, which is the conversion of the people to God; hence, "peoples," etc., that is, all shall run to you. Phil. 2: "At the name of Jesus every knee shall bow," etc. But what does it mean when he adds, "in the hearts of the enemies of the king"? This can be understood in two ways. In one way, so that it is joined with the first clause of this verse, "peoples shall fall under you," as an interpolation; and the sense is: "Your arrows are sharp and enter into the hearts of the enemies of the king." Your words are like arrows that penetrate hearts, etc. And from this, "peoples shall fall under you." In another way, so that it is joined with "peoples shall fall under you"; and this "in the hearts," or "in the heart, of the enemies of the king," that is, of you who are king. For some things are subjected by force, as enemies are now subjected. And of this subjection he says he does not speak, but of voluntary subjection; and therefore he says, "in the hearts"; as if to say: let them be subjected according to those hearts by which they were hostile to Christ. Ps. 53: "Voluntarily I will sacrifice to you." Or otherwise: "Your arrows are sharp, peoples shall fall under you in the hearts of the enemies of the king": peoples, I say, who were enemies of the king, that is, of Christ; as if to say: those who were against the king, namely Christ, shall be subjected to him. And literally this has come to pass, because the Gentiles who tried to destroy the faith of Christ now serve Christ. Is. 55: "Behold, you shall call nations that you did not know." Ps. 17: "A people whom I did not know has served me."
[87236] "Your throne, O God, is forever and ever." Above, the Psalmist commended Christ for his graciousness and warlike virtue; here he commends him for his judicial power. And first, he describes his judicial power. Second, the execution of that power, at "a rod of direction." Third, the reason, at "therefore he has anointed you." He says therefore, "Your throne, O God." By "throne" in Scripture, judicial power is designated. Ps. 121: "There the thrones of judgment sat." Now judicial power belongs or pertains to Christ. Jn. 5: "The Father has given all judgment to the Son"; and therefore by the throne of Christ, his power is understood. Mt. 19: "In the regeneration, when the Son of Man shall sit," etc. But prelates and kings also have this judicial power; but as ministers. Wis. 6: "When you were ministers of his kingdom, you did not judge rightly." But Christ as the principal judge, and as true God; and therefore he says, "Your throne, O God," for vengeance belongs to the Lord; and here he expressly speaks of Christ, because he directs his speech to him. Of this, Rev. 3: "He who overcomes, I will give him to sit on my throne, even as I also overcame and sat on the throne." Is. 6: "I saw the Lord sitting upon a throne." Also, there is one temporal judicial power and another perpetual; and such is the power of the Son of God; hence he says, "forever and ever," because his judgment concerns eternal things. Dan. 7: "His power is an everlasting power." Thus he describes the power, dignity, and eternity of God. Consequently, he treats of the execution of power when he says, "a rod of direction." And first, the execution of power is set forth. Second, its explanation. For it is necessary that a king restrain offenses, because, as the Philosopher says, if the minds of men were ordered by God so that they would obey fatherly counsel, kings and judges would not be necessary; hence, so that the unruly may be corrected, kings are necessary, and hence they have a scepter. Prov. 22: "Folly is bound up in the heart of a child, and the rod of discipline shall drive it away." But he has a rod to coerce enemies. Ps. 2: "You shall rule them with a rod of iron, and like a vessel," etc. Also to govern subjects. Mic. 7: "Feed your people with your rod." And therefore it is said, "the rod of your kingdom is a rod of direction," that is, for leading the people in the right way, because this is the end of the law and of governance: that they may not go astray, but may become virtuous. And this is the end of politics, and this belongs to Christ. Ps. 24: "Direct me in your truth and teach me." But this direction consists in man's abandoning evil and clinging to good. Is. 30: "This is the way; walk in it, and do not turn aside either to the right or to the left," that is, neither by excess nor by defect; and therefore he says, "You have loved justice." Also, he must hate iniquity, because if he does not love justice, he does not lead to the good; and Christ did this above all, because "the Lord is just, and he has loved justice." Also, if they do not hate iniquity, they do not punish; and because Christ especially hates iniquity, therefore he punishes the wicked. "Therefore he has anointed you." Here the cause is set forth, either final or effective; as if to say: therefore you have wrought justice, that God might anoint you. But did Christ merit this anointing? No, but he merited the manifestation of this anointing. And in Scripture, something is said to be done when it becomes known. And Christ, through his Passion, merited exaltation in the faith of all peoples. And thus the word "therefore" designates the final cause. But if it is the effective cause, it is understood thus; as if to say: so that your throne might be, and the rod, etc., "therefore he has anointed you." In the Old Testament, priests and kings were anointed, as is clear of David in 1 Sam. 16, and of Solomon, as is clear in 1 Kgs. 1. And prophets were anointed, as is clear of Elisha, who was anointed by Elijah, 1 Kgs. 19; and these things belong to Christ, who was king. Lk. 1: "He shall reign in the house of Jacob forever." He was also a priest, who offered himself as a sacrifice to God, Eph. 5. He was also a prophet, who foretold the way of salvation. Deut. 18: "The Lord will raise up a prophet from the children of Israel." But how was he anointed? Not with visible oil, because his kingdom is not of this world, Jn. 18; nor did he exercise a material priesthood; and therefore he was not anointed with material oil, but with the oil of the Holy Spirit; and therefore he says, "with the oil of gladness." And the Holy Spirit is called oil because, just as oil rises above all other liquids, so the Holy Spirit above all creatures. Gen. 1: "The Spirit of the Lord moved over the waters," that is, it must be above all things in the hearts of men, because it is the love of God. Second, because of its sweetness. All mercy and sweetness of mind is from the Holy Spirit. 2 Cor. 6: "In sweetness, in gentleness, in the Holy Spirit." Third, because oil is diffusive, so the Holy Spirit is communicative. 2 Cor. 13: "The communion of the Holy Spirit be always with all of you, amen." Rom. 5: "The charity of God is poured forth in our hearts through the Holy Spirit." Also, oil is the nourishment of fire and heat, and the Holy Spirit fosters and nourishes the warmth of love in us. Song 8: "Its lamps are lamps of fire." Also, oil illuminates, and so does the Holy Spirit. Job 32: "The inspiration of the Almighty gives understanding." But he says, "O God, God." This word "God" is either in the nominative or vocative case; and therefore in Latin it is ambiguous. But in Greek it is not, because there the nominative and vocative are different; for it says, "O God, your God has anointed you with the oil of gladness." And it is given to understand that it speaks of Christ, who is God, and cannot be anointed insofar as he is God, because insofar as he is God, he cannot be advanced. And therefore something must be taken in Christ in which he is anointed, and this is the human nature. And according to this, he has God, because insofar as he is God, he does not have God. And it is called the "oil of gladness" because in the time of gladness the Orientals anointed themselves with oil. Is. 61: "The oil of joy for mourning." The Holy Spirit is the cause of joy. Rom. 14: "And joy in the Holy Spirit." Gal. 5: "Charity, joy, peace." Because the Holy Spirit cannot be in anyone without his rejoicing in the good and in the hope of future good. Hence he says, "above your companions," because Christ was anointed above all other saints. Jn. 1: "We saw him full of grace and truth." His companions are said to be anointed because whatever is had of this oil, that is, of the grace of the Holy Spirit, is from the abundance of Christ. Jn. 1: "Of his fullness we have all received." Ps. 132: "Like ointment on the head," etc.