[87237] "Myrrh and gutta." Here he treats of the delights of the king, and he describes these delights from four things: from clothing, from dwelling, from attendance, and from marriage. Of the first, he says, "Myrrh and gutta and cassia from your garments." The garments of Christ can be twofold: namely, his body. Is. 63: "Why is your garment red?" Also, the garment of Christ is all the saints. Is. 49: "You shall be clothed with all these as with an ornament." And from these proceeds the fragrance of myrrh, gutta, and cassia, whether from the garment that is his body or from the saints. Myrrh has bitterness; and so if it refers to the body of Christ, it signifies the bitterness of the Passion. Song 5: "His fingers," namely, nailed to the wood, "dripping with choice myrrh." But if it refers to the saints, it signifies penance. Sir. 24: "Like choice myrrh I gave forth a sweet odor." Where we have "gutta," the Greek has "aloes"; the Hebrews, "stacte." Gutta is a liquid of a certain herb, and something hot, and it is good against swellings; and it signifies humility, which was especially in Christ. Mt. 11: "Learn from me, for I am meek," etc. It was also in the saints. Is. 66: "Upon whom shall I look, except upon the lowly and contrite in spirit, and him who trembles at my words?" Aloe is the juice of a plant, but it is not taken here in that sense; rather, it refers to a certain wood called aloe, which is aromatic. Stacte is a gum of myrrh, which is more precious than myrrh. And this is the same as myrrh in terms of fragrance. Cassia is of three kinds. One cassia is like a tube; another is the fruit of a tree -- and he does not intend this here, because it is not aromatic; but there is a certain cassia bark which is aromatic, and it is to this that the text refers here. Or, according to the Gloss, there is a certain tree called casia that grows in watery places; and through this is signified the water of tears, or the water of baptism; as if to say: the fragrance of all these things proceeds from the saints and from your body. 2 Cor. 2: "We are the good odor of Christ." Of the second, he says, "from ivory houses"; as if to say: there is also fragrance from your ivory houses, which are fragrant because of these aromatics. The ancients had paneled walls; with us they are of marble. And so among the Hebrews and Orientals, the walls were covered with ivory. Amos 3: "The ivory houses shall perish." "Houses" signify the faithful. 1 Pet. 2: "You yourselves, as living stones, are built up into spiritual houses," etc. "Ivory," cold on account of chastity. Song 5: "His belly is of ivory." Also, white on account of purity; ruddy on account of charity. Lam. 4: "More ruddy than ancient ivory." Of the third, "from which the daughters of kings have delighted you in your honor"; as if to say: he is so delightful that he has the daughters of kings in his service; as if to say: your garments have prepared the daughters of kings who serve you. Literally, the daughters of earthly kings delight us for the honor of Christ, because they dedicated themselves to Christ and died for Christ, and this "in your honor," that is, for your honor; as if to say: not only the daughters of one king, but also the daughters of kings serve Christ. Or otherwise: kings are the apostles; their daughters are faithful souls. Or kings are doctors. Rev. 5: "You have made us a kingdom and priests to our God." Their daughters are the Christian and faithful people. 1 Cor. 4: "In Christ Jesus through the Gospel I have begotten you." These are daughters in the honor of Christ, not in the honor of kings, namely Peter and Paul, but of Christ. 1 Cor. 1: "We preach Christ crucified." They delighted with these aromatics.
[87238] "The queen stood." Above, the Psalmist praised Christ for graciousness, warlike virtue, and delights; here he praises him for his bride, whom he describes in four respects: as to the presence of the bridegroom, as to her dignity, as to her glory, and as to her adornment. The bride of Christ is the Church; the brides of a king are called queens. Esther 2: "This is Esther, appointed queen." And this queen is the Church. 2 Cor. 11: "I have espoused you to one husband, as a chaste virgin," etc. Her dignity is that she is a queen. She "stood," always clinging to God and united to him. Hence the Angels who are not sent are called assistants. Dan. 7: "Thousands of thousands," etc. Ps. 5: "In the morning I will stand before you," etc. Gregory says: one sees by faith, is raised by hope, is united by charity. The glory of this queen is the prerogative she has, because "at the right hand," that is, among the better goods. Hence the Son also, insofar as he is among the better goods of the Father, according to his humanity, is said to be at the right hand. Mk. 16: "The Lord Jesus indeed sits at the right hand of God." And these better goods are such; but if spiritual goods are compared with temporal ones, spiritual goods are superior. And this queen stood in spiritual goods. Prov. 3: "Length of days in her right hand." Also, if by "right hand" are signified good works, these are superior to sins. Prov. 4: "The ways that are on the right hand, the Lord knows." And in these this queen stood. Her adornment is described when he says, "in gilded clothing." Jerome does not have "surrounded by variety," nor do the Hebrews; but Jerome has, "in a golden diadem." In the Hebrew, "in a mass of gold." And according to our text, there is a twofold garment of the Church. One is the teaching of the two testaments. Prov. 31: "All her household are clothed with double garments." And this garment is not gold alone, but gilded, because it is resplendent with divine wisdom, with which this teaching is full. Nevertheless, it is "surrounded by variety." And this can refer to the diverse kinds of languages, or to a more profound mode of wisdom. The other garment is virtuous action. Ps. 131: "Her priests," etc. By gold, charity is signified. Gen. 2: "The gold of that land is very good." For charity is brilliant and red. And therefore it is said to be gilded, because it is informed by charity. 1 Cor. 16: "Let all your works be done in charity." Or, "surrounded by variety," that is, by diverse works of virtue; because some were golden through martyrdom, some rosy through the groan of penance. Col. 3: "Put on, as the elect of God, holy and beloved, the bowels of mercy," etc. And all this can be explained of the Blessed Virgin, who is queen and mother of the king, who stands above all choirs in gilded clothing, that is, gilded with divinity -- not that she is God, but because she is the mother of God.
[87239] "Hear, O daughter." Here the bride is commended in four ways: for her beauty; for the excellence of her glory, at "all her glory." For her company, at "they shall be brought." And for her offspring, at "instead of your fathers." Regarding the first, he does two things. First, he sets forth how she acquires beauty or graciousness. Second, he treats of the graciousness itself, at "and the king shall desire." First, therefore, she is made attentive to the admonition; hence he says, "Hear, O daughter." He calls the future Church "daughter" for a double reason. One is as David speaking in his own person, because just as insofar as we cling to Christ the son of Abraham, we are children of Abraham, so also children of David, whose son Christ is. Or he speaks in the person of the apostles, from whom we have been propagated in Christ Jesus through the Gospel. He says therefore, "Hear, O daughter." Jas. 1: "Let every person be swift to hear," namely the Gospel or the word of Christ. Lk. 11: "Blessed are those who hear the word of God." Or the Scripture of the prophets, that they may believe in Christ. Is. 53: "Who has believed our report?" "And see" -- through faith here, but in the future you will see through the direct vision. 1 Cor. 13: "We see now," etc. Or, see Christ born. Bar. 3: "After this he was seen on earth." Jn. 1: "We saw him full of grace and truth." "Incline your ear," namely through humility, so that you may obey. Sir. 6: "If you incline your ear, you shall receive instruction." "Forget your people." An imaginary admonition, that this queen came to David or Solomon from a foreign people. And therefore she is admonished to be mindful of her own. And this befits the Church, which was called to Christ from a foreign people, whether of the Jews or of the Gentiles; because, according to Augustine, no one can come to the new life of Christ unless he repents of his old life, namely of sin. And therefore he says, "Forget your people." 1 Chron. 16: "They passed from nation to nation, and from one kingdom to another people." "And the house of your father," namely the Devil. Jn. 8: "You are of your father the Devil." Ezek. 16: "Your father was an Amorite." Or of sin, or of carnal affection. Gen. 41: "God has made me forget all my labors and the house of my father." And this is signified in Deut. 21, concerning the girl from among the captives, who must be shaved and must weep for her father and mother as if dead. "And the king shall desire your beauty." Here he promises the bride the graciousness of the king. First, from the king, and this is love. Second, from the people, and this is honor, at "they shall entreat your countenance." He therefore promises the love of the king and shows the dignity of the king. He says therefore: if you forget your people and the house of your father, from this you will acquire spiritual beauty. Ps. 25: "Lord, I have loved the beauty of your house." And this beauty is desired by the spiritual bridegroom; therefore he says, "And the king shall desire your beauty." And this beauty is the beauty of justice. Jer. 31: "The Lord bless you, O beauty of justice." "He shall desire," that is, he shall delight in it. Is. 62: "Because the Lord has been pleased in you." And this is to be desired, because this king is great in power, in nature, and in honor. The first he has because he is king; therefore he is Lord. Ps. 99: "Know that he himself is the Lord." The second, because he himself is God. Ps. 94: "Because the Lord is a great God." The third, because "they shall adore him," namely those who are far off, and all peoples of the whole world. Ps. 85: "All the nations you have made shall come and adore before you, O Lord." Zeph. 2: "They shall adore him, each one from his own place, all the islands of the nations." Also, those who are near shall adore him, because "the daughters of Tyre with gifts," because Tyre is near the promised land. Hence, "daughters," that is, inhabitants of that land, "shall entreat your countenance," that is, they shall submit to you with gifts. For this was fulfilled when the Canaanite woman, coming from the borders of Tyre, came to Jesus, Mt. 15. Or, "all the rich of the people shall entreat your countenance," that is, men who are in Tyre. Tyre is interpreted as "anguish"; hence all who are in anguish shall beseech you. Literally, all came to Christ. Lk. 4: "When the sun had set, all who had sick people with various diseases," etc. Is. 26: "Lord, in distress they sought you; in the tribulation of murmuring, your teaching was for them." "And they shall offer gifts," that is, themselves. Or alms. Is. 19: "They shall make vows to the Lord and shall perform them."
[87240] "All her glory." Above, the Psalmist commended the bride for her beauty; here he commends her as to glory, both interior and exterior. He does the first when he says, "all her glory." The word "her" is superfluous; hence it is construed as explanatory: "her," namely "of the king's daughter, from within." And this in three ways. First, because in interior conscience, not in the outward reputation of men, as is the fame of sinners. 2 Cor. 1: "Our glory is this, the testimony of our conscience." Second, in interior justice, not in exterior observance, as in the Old Testament. Rom. 2: "Circumcision of the heart, not of the flesh; in spirit, not in the letter; whose praise is not from men, but from God." Third, that which is in eternal hope, which is interior, not in the hope of temporal things, which is exterior. Mt. 6: "Take heed that you do not do your justice before men. But when you give alms," etc. He does the second when he says, "in golden fringes." By these fringes is understood the teaching of the Church. Ex. 28, where the Lord commands that on the fringes of the priestly garment there should be bells, whose sound would be heard. By the sound, therefore, teaching is designated. Therefore, in the teaching of divine wisdom, which is designated by gold, there is great glory; and yet it is "surrounded by variety," that is, adorned and clothed with other tongues, that is, various modes of teaching, yet they sound the same truth. Acts 2: "The apostles were speaking in various tongues," etc. Or otherwise, "in golden fringes" -- and this refers to interior purity and the adornment of virtues; "surrounded by" -- to the exterior; as if to say: all glory is from within, and these two things are especially in golden fringes. And because of this, "fringes" is understood as the end of life, either as regards the whole Church or the whole person, because fringes are at the extremities of a garment; and he does not say "gilded" but that they are "golden." For the Gloss says that those who are found at the end of the world will be perfect and holy. Also, as long as a person is making progress, he is as it were gilded; but when he is at the end, then he will be completely filled with brightness. Prov. 4: "The path of the just, like a shining light, grows and advances until the perfect day." And he says, "surrounded by variety," exterior variety, namely of different nations, or of different graces and virtues.
[87241] "They shall be brought." Here she is commended for her company; and regarding this he does three things. First, he describes her company; second, how one arrives at her company, at "they shall be presented"; third, when this company reaches its destination, at "they shall be brought." Jerome has it differently: "All the glory of the king's daughter is from her golden robes." And here is the period; as if to say: she has a garment of golden robes. And then: "in variety, with the others," etc., "they shall be brought," etc. In the Hebrew, it is different: "above the enclosure of gold are the garments," that is, surrounded. And then: "moreover, with the fine linens that are of embroidered work; those who are close to her shall be brought," thus clothed. And he enumerates two: virgins and companions. And if they are taken to be the same, the sense is: virgins interiorly, namely, faithful souls not corrupted by sin, "shall be brought to the king," namely to Christ, who is the King of kings. "They shall be brought," I say, because they will not come by themselves. Jn. 6: "No one comes to me," etc.; and therefore Song 1 says: "Draw me after you." "But they shall be brought after her," namely after the universal Church, because no one will come or be brought to Christ unless he follows the teaching of the Church. Or "after her," that is, after the Blessed Virgin, because virgins of Christ shall be brought to him for the preservation of chastity and for the exercise of other virtues. And these are "her companions," namely either of the Church or of the Blessed Virgin, and these "shall be presented." Of the former he says "they shall be brought," because they will be converted more easily to Christ. Of the latter he says "they shall be presented," because they are drawn more importunately. 2 Tim. 4: "Be insistent in season and out of season." But if they are taken as different, then by "virgins" are understood the perfect; and these are brought as if wanting to go by themselves. Ps. 104: "He led his people out in exultation and his elect in joy"; because "they shall be presented in joy," interior, "and exultation," exterior. For they offered themselves to Christ voluntarily. Ps. 53: "Voluntarily I will sacrifice to you." Or "they shall be presented" by the Angels into heaven. Lk. 16: "It came to pass that he died," etc. And where shall they be presented? "In the temple of the king." Here it is clear that he speaks of Christ the King who is God, because he says "temple"; as if to say: so that they themselves may be the temple of the king. 1 Cor. 3: "The temple of God is holy, which you are." Or so that they may contemplate in the temple of God, that is, so that they may be free for God; for to this end is the fellowship of virgins ordained, that they may be free for God. 1 Cor. 7: "The married woman thinks about how to please her husband; but the unmarried woman thinks about how to please God."
[87242] "Instead of your fathers, sons have been born to you." Here he commends her for her offspring. Regarding which he sets forth four things: namely, the origin of the offspring, its dignity, its office, and its fruit. He says therefore, "Instead of your fathers, sons have been born to you." The children of the early Church are the apostles and their successors. Sons are said to be born to the Church through the teaching of Christ her bridegroom, and others through the teaching of the apostles, and other sons of other preachers. And therefore it is not inconsistent that the same persons are both sons and fathers, because the apostles themselves are fathers of those whom they converted. 1 Cor. 4: "In Christ Jesus I have begotten you." Others also are both fathers and sons. These sons, therefore, are born to the Church: sons who are the apostles, and other holy men and doctors. Or the good fathers were the prophets. Sir. 44: "Let us praise men of glory, and our ancestors." And in place of these, sons have been born to the Church who fulfill their dignity; and thus the origin and offspring of the bride are clear. The dignity follows: "You shall appoint them princes over all the earth," that is, those who first receive, you shall first receive. These are therefore called princes because they first received the gifts of the Holy Spirit. Rom. 8: "Not only they, but we ourselves also who have the first fruits of the Spirit" -- earlier in time, more abundantly, says the Gloss. Hence, just as no woman is compared to the Blessed Virgin, so no saint can be compared or equaled to the apostles. Also, they are called princes because they were and are the ones governing the churches. Also because they were the first teachers after Christ. Ps. 67: "The princes went before," etc. These are to be loved. Jdt. 5: "Let your heart love the princes of Israel." You shall appoint these as princes, who were not appointed by themselves, but by Christ. Jn. 15: "You have not chosen me, but I have chosen you," etc. Also, other prelates are appointed by the Supreme Pontiff. Heb. 5: "No one takes the honor to himself." And not in some part, but "over all the earth." Ps. 18: "Their sound has gone forth into all the earth," etc. "And they are exceedingly honored," etc. Ps. 138. And this especially belongs to Peter and Paul; for Peter obtained the universal leadership of the Church. Jn. 21: "Feed my sheep." Paul over the whole world, as regards the Gentile nations. Is. 49: "I have set you as a light to the nations, that you may be my salvation to the end of the earth." And he himself says this also in Acts 13. "They shall remember your name, O Lord." Here the office of the apostles is set forth, which is to preach the name of God. Mk. 16: "Going into the whole world, preach the Gospel to every creature"; and therefore he says, "they shall remember," that is, they shall cause others to remember "your name in every generation." As to place, because in every part of the world; "and generation," as to time, because "heaven and earth shall pass away," etc. Mk. 13. Mt. 28: "Behold, I am with you," etc. "Therefore the peoples." Here the fruit is set forth, which is that all peoples shall confess to you, O Christ; and he says "peoples," because not only one people, but all. Ps. 66: "Let the peoples confess to you, O God; let all the peoples confess to you." Phil. 2: "Every tongue shall confess that," etc. These shall confess to you "forever." In Greek, "eternal" is the same as "age" or "aeon"; hence the Gloss: "forever," namely of the present age, "and unto the age of ages," that is, in the future. And this memory shall endure forever. Is. 35: "They shall obtain joy and gladness." Another text has, "I will remember your name," etc. And this is better; and then it refers to the fruit of the apostles, and it will be the voice of the converted people; as if to say: I say that you shall appoint them princes, and I, the Christian people, will remember your name, etc. In this, faith is designated, which is in the heart; and then praise, which follows faith. And this Psalm is sung on the feast of the Lord's Nativity because of the praise of the bridegroom which is touched upon. It is also sung on feasts of the Virgin, because of her praise which is touched upon. Of the first, at "beautiful." Of the second, at "the queen stood." It is also sung on the feasts of virgins, because "they shall be brought." Also on the feasts of the apostles, "instead of your fathers."
Commentary on Psalm 45
[87243] After the Psalmist sought divine help against the adversities he suffers from enemies, when he said "O God, with our ears," and then, as one already heard, showed the glory of the king, saying "My heart has poured forth"; here, having been heard on behalf of the people, he shows the benefit given to the people. And just as through the preceding Psalm the glory of Christ is designated, so in this Psalm the benefits shown to the faithful of Christ are designated. Hence this is also indicated in the title, and there is a twofold reading: "Unto the end, a Psalm of David, for hidden things." The hidden things that are from the beginning are concealed, namely that the Son of God became man, that God would die, that the nations would be converted to Christ. These were most secret. Is. 24: "My secret is my own." Eph. 3: "It was not made known to the other sons of men." And these have been revealed through Christ. Mt. 13: "I will utter things hidden." Job 28: "He brought hidden things to light." This Psalm, therefore, tending unto the end, that is, unto Christ, is "of David, for hidden things," that is, for the manifestation of hidden things. Another reading has "for the sons of Korah." By Korah, which is interpreted "Calvary," the cross of Christ is understood. This Psalm, therefore, is attributed to the faithful of the cross of Christ, for the revelation of hidden things. Jerome has "for the living." For here it treats of tribulation and preservation in them. It is therefore "for the living," that is, for those who are preserved in life; and those who are preserved by the help of God are said to be in hiding. Ps. 30: "He has protected me in the hiding place of his face, from the disturbance of men." This Psalm is therefore divided into two parts. First, he treats of divine help against tribulations. Second, he treats of the peace granted after tribulations, at "Come and see." Concerning the first, he does two things. First, he sets forth the cause of these benefits. Second, he explains the evils and the benefits given against the evils, at "They roared." Concerning the first, he does two things. First, he sets forth God's help against past tribulations. Second, he sets forth the confidence conceived regarding future ones, at "Therefore we will not fear." Concerning the first, he does two things. First, he touches upon God's help. Second, the tribulation against which divine help is given. If someone wishes to assist one who is afflicted, he does it in three ways. First, by receiving the one fleeing -- and this is little. Second, by standing by the one placed in tribulation. Third, by providing him with external aid. And God does these three things, for he is a refuge; and therefore he says, "Our God is a refuge." Prov. 18: "The name of the Lord is a very strong tower." Likewise, he helps and strengthens those who fight and are afflicted; therefore he says, "a strength." Is. 40: "He gives power to the faint." Likewise, he helps externally, through himself and through others; hence he says, "a helper." Ps. 9: "A helper in times of need." This help is necessary "in the tribulations that have found us exceedingly." These tribulations are both spiritual and bodily. Spiritual tribulations are sins; and these find people exceedingly, because the sorrow of penance is the greatest among all sorrows. Ps. 37: "I am afflicted and humbled exceedingly." And in this tribulation Christ is a refuge, because in it he consoles, and by him a person is strengthened and helped. Bodily tribulations were those suffered by the saints in the early Church. 2 Cor. 1: "We were burdened beyond measure." And therefore he says "exceedingly." Jerome has: "Help has been found in tribulations, powerfully." And so the word "exceedingly" refers to divine help. "Therefore we will not fear." Ps. 26: "The Lord is my light and my salvation; whom shall I fear?" As if to say: I will fear no one. And rightly, because he himself is "our God, a refuge and strength, a helper in the tribulations that have found us exceedingly." Second, he shows what things are to be feared. But two things are to be feared: namely, general tribulation and the oppression of the great. General tribulation is when all are slaughtered. The other is when leaders are captured. In these, fear has its place. But "I will not fear while the earth is troubled," that is, even if the whole people is tribulated, "and the mountains are transferred into the heart of the sea." Nor will I fear even if the great are captured. But mystically, by "earth," which is solid, Judea is understood, which was solid in the knowledge of the one God, and fixed, and surrounded by nations, just as the earth is surrounded by the sea and encircled by waters. Is. 1: "Your land is desolate." And so it signifies the persecution that the faithful suffered from the Jews. As if to say: I will not fear while Judea is troubled by the preaching of Christ. Mt. 2: "When Herod heard this, he was troubled," etc. And I will not fear, because "the mountains," that is, the apostles, will transfer themselves to the nations. Acts 13: "Behold, we turn to the Gentiles." "Into the heart of the sea," that is, into the expansion of the Gentiles, because the Gentiles held the apostles in great reverence. Or "into the heart of the sea," that is, to the depths and the ends of the earth. Acts 22: "I will send you far away to the nations."
[87244] "They roared and the waters were troubled." Here he shows what these tribulations are. And first, he proposes them in metaphor. Second, he explains. He says therefore, "They roared and their waters were troubled." According to Jerome, "its waters." And this is the better reading; and the sense is: the waters of it, that is, of the sea, namely the people, "shall be transferred into the heart of the sea; they roared" on account of anger against us. Ps. 87: "All your waves," etc. But the "mountains," that is, the rulers such as Nero and others, "were troubled by his strength," namely God's strength, because by this strength even the mountains themselves were troubled. The Hebrew has "in its pride." Mystically, he speaks thus: "The mountains roared," that is, the apostles who are called mountains; "the waters were troubled," that is, the peoples of the Gentiles, at the sound of the mountains, that is, at the preaching of the apostles. Waters signify wisdom; as if to say: the waters, that is, the prophecies of the Gentiles, are troubled. 1 Cor. 1: "I will destroy the wisdom of the wise," etc. Or "the mountains," that is, the apostles, "were troubled," namely outwardly through tribulations, "by the strength of the sea." But he seems to say the contrary elsewhere: "The just man shall not be troubled," Ps. 36. But it must be said that this is true interiorly, because "nothing that happens to the just man shall trouble him."
[87245] "Of the river." Under a certain likeness he set forth the tribulations that the saints endured; here, however, under another likeness he proposes the divine consolation with respect to two things: namely, with respect to the abundance of divine grace, and with respect to the solace of the divine presence, at "God is in the midst of it." And just as tribulation is expressed under the likeness of roaring and troubled waters, so consolation is expressed under the likeness of a river, which signifies grace on account of the abundance of water, because in grace there is an abundance of gifts. Ps. 64: "The river of God is filled with water." And because it is derived from a source, namely a spring, but the spring is not from the river, because the spring is in its origin; and the Holy Spirit is from the Father and the Son. Rev. 22: "He showed me a river of living water, bright as crystal, proceeding from the throne of God and of the Lamb." Likewise, because a river moves sand and stones, so the Holy Spirit moves the heart to action. Jn. 7: "Rivers from his belly," etc. But some rivers have a slow motion; this one is not like that, because it is swift. Hence he says, "The rush of the river." And this refers to two things. First, because the Holy Spirit suddenly pours grace into the heart. Acts 2: "Suddenly there came a sound from heaven," etc. In another way, because the Holy Spirit moves the heart by the rush of love. Is. 59: "When the violent river comes." Rom. 8: "Those who are led by the Spirit of God, these are the sons of God." Song 4: "A fountain of gardens... which flow with a rush from Lebanon." Jerome has "the divisions of the river." And these are the graces of the Holy Spirit, because "there are divisions of graces," 1 Cor. 12. The effect is twofold. One is of joyfulness; and this he designates when he says, "It makes glad the city of God." And this is made manifest from the authority of Sacred Scripture, which says, Rom. 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit." Gal. 5: "The fruit of the Spirit is peace, joy," etc. And because it makes one love God. And in this love there is always joyfulness, because everyone delights in the presence of the beloved; and he who loves God has God present. 1 Jn. 4: "He who abides in love," etc. This city is the Church. Ps. 86: "Glorious things are said of you, O city of God," etc. There are three things in this city that belong to its very nature. The first is that there should be a multitude of free persons; because if there is one person or few, it is not a city; and similarly if they are slaves. And this is found especially in the Church. Gal. 4: "We are not children of the handmaid, but of the free woman." The second is that it should have sufficiency in itself. For in a village, not everything necessary for human life is found for the healthy and the sick; but in a city, everything necessary for life must be found. And this sufficiency is in the Church, because whatever is necessary for the spiritual life is found in it. Ps. 64: "We shall be filled with the good things of your house." The third is the unity of the citizens, because from this, namely from the unity of citizens, the city takes its name, since a city is, as it were, a unity of citizens. And this exists in the Church. Jn. 17: "That they may be one in us, as we also are one." This city, therefore, is made glad by the grace of the Holy Spirit descending into it. The second effect is of sanctification; hence he says, "The Most High has sanctified his tabernacle." This tabernacle is, in one way, the city itself. In a city, those who rest dwell; in a tabernacle, the Church militant, which here has peace from God, yet suffers unrest from the world. Jn. 16: "In the world you will have tribulation; but in me, peace." And therefore, on account of the first, it is called a city; on account of the second, it is called a tabernacle. This, therefore, the Most High sanctified through his own blood. Heb. 13: "Jesus, that he might sanctify through his own blood," etc. Likewise, through the sacraments in which the power of the blood of Christ operates. 1 Cor. 6: "But you have been washed, but you have been sanctified, but you have been justified." Or alternatively: in a city and in an army, the principal tabernacle is that of the king or commander. So in this city, that is, the Church, the principal tabernacle is the body of Christ. And the body is called a tabernacle. 2 Pet. 1: "Knowing that the putting off of my tabernacle is swift." And so the body of Christ is a tabernacle, because in it is the whole fullness of divinity. This tabernacle the Most High sanctified -- not that he was ever not holy, but because in the very conception he himself formed it holy; and this was singular in Christ.
[87246] "God is in the midst of it." Here the consolation from the divine presence is set forth. And first he sets forth the benefit of this presence. Second, its effects, at "It shall not be moved." He says therefore, "God is in the midst," namely, of the Church. 1 Cor. 14: "Truly declaring that God is among you." And he says "in the midst," to show that he is not a respecter of persons, as is said in Acts 10 and Eph. 6. For "the middle" is said of that which is equally distant from the extremes. And God, as far as he is concerned, relates equally to all: Lk. 24: "Jesus stood in the midst of the disciples": Gen. 2: "The tree of life was in the midst of Paradise." Or he says "in the midst" because the heart is said to be in the middle of a person. Since, therefore, he dwells in our hearts, he is said to be in the midst. The effect is twofold: stability against evils, and firmness for good things. It is said, therefore, that because "God is in the midst of it," namely of this city, "it shall not be moved," that is, it will be made firm and stable: Ps. 124: "Those who trust," etc. Mt. 16: "The gates of Hell shall not prevail against it." As to the second, he says, "God will help it." For not only must stability against evils be given, but also help for accomplishing good things. He says therefore, "God will help it," that is, the Church, "in the morning, at daybreak." By "morning" the beginning of a good work is understood. Some say that the beginning of good is from a natural principle, but its end and completion are from God. But against this is what is said here, that "morning," that is, from the very beginning of a good work. One beginning of a good work on the part of the intellect is thought; the other on the part of the will; and these two are from God, because "we are not sufficient to think anything of ourselves" (as the Apostle says, 2 Cor. 3), "but our sufficiency is from God." Likewise, "in him is the willing and the accomplishing," as the same Apostle says, Phil. 2. And by the addition of "at daybreak," it is signified that the Church is helped through the spiritual illumination of the Holy Spirit: Is. 60: "Arise, be illuminated," etc. Another reading has "with his countenance"; and this refers either to the present state -- and so it signifies the presence of his help, as principally coming to her aid, according to Ps. 79: "Show us your face, O Lord, and we shall be saved." Or to the future state -- as if to say: now he is in the midst of it, and he permits it to be shaken, but in the future he will provide it with help by the sight of his countenance: Ps. 20: "You will make him glad with joy before your countenance." In the Hebrew, the text reads thus. And if "morning" and "daybreak" are taken for the same thing, namely the consideration of daybreak, since the early morning is the best hour for contemplation: Ps. 5: "In the morning I will stand before you." Likewise, Ps. 62: "In the morning hours I will meditate on you." As if to say: "God will help it with his countenance," that is, in the contemplation of his greatness. And these things can be referred to the Blessed Virgin, because she is the city; in her he dwelt; the rush of the river, namely the Holy Spirit, made her glad; he sanctified her in the womb of her mother, after the body was formed and the soul created. Then first "the glory of the Lord covered the tabernacle," as is said in Ex. 40. And the sanctification of the Blessed Virgin is different from that of other saints, because others were so sanctified that they never sinned mortally, yet they did sin venially: 1 Jn. 1: "If we say that we have no sin," etc. But the Blessed Virgin never sinned either mortally or venially: Song 4: "You are all beautiful, my beloved," etc. And therefore he says, "It shall not be moved," not even by venial sin. And therefore he says, "God will help it in the morning, at daybreak," that is, while she was still in the womb. And this is what he says, that the Lord aided her at the very break of morning.
[87247] "The nations were troubled." Above, the Psalmist set forth the affliction of others and his own consolation under a likeness; here, however, he explains: first, what was said about the affliction; second, about the consolation, at "The Lord of hosts." And he explains everything in order. Speaking above of tribulation, he says "They roared and were troubled," where he touched upon the disturbance and its cause, "in strength." Also the disturbance of the waters; and he explains when he says, "The nations were troubled": Rev. 17: "The many waters are many peoples." "They were troubled" -- in evil, because they raged against Christ. Or in good, because one who is converted to good feels affliction on account of past habit. Likewise, "The mountains were troubled." And he says, "The kingdoms were brought low," that is, the kings of the earth were humbled to the faith of Christ: Is. 49: "With their face to the ground they will worship you." And he explains the cause when he says, "He uttered his voice." Above he said, "In strength." But in the Old Testament he says "He uttered his voice" through the prophets, and afterward through himself. Ps. 17: "He thundered from heaven," etc. Song 2: "Let your voice sound in my ears." At this voice, "the earth was moved": first of Judea, then the whole earth universally: Is. 24: "The earth shall be moved with moving." Some, however, were moved to evil by the voice of Christ, like the Pharisees and many others. Some to good, like the apostles and those who were converted to the faith.
[87248] "The Lord of hosts." Here he explains what he said about the consolation, namely what he said: "God is in the midst of it." And he describes God who helps, both his presence and his assistance. He describes God in two ways: because he is "the Lord of hosts," since he rules not only lower creatures but also the heavenly powers. It was not sufficient for man that angels be sent, whom he sent for the giving of the old covenant; but it was necessary that he himself come, so that it might be known that the human soul is of such great excellence that it can be made blessed only in the God of hosts: Ps. 79: "Lord of hosts, look and see," etc. And he is with us, first through the likeness of the flesh: Phil. 2: "Made in the likeness of men." Also through familiar conversation: Bar. 3: "After this he was seen on earth," etc. Also through grace, dwelling in us: Eph. 3: "That Christ may dwell through faith," etc. And therefore he is called Emmanuel, that is, "God with us." "The God of Jacob is our protector." Here he shows the help he has from God, because God himself is "our protector, who has taken us into his care": Ps. 3: "But you, O Lord, are my protector." Or he shows how God is with us, namely, because he took on our nature: Heb. 2: "He never takes hold of angels, but of the seed of Abraham." Therefore he is called "the God of Jacob." He is called "God of hosts" on account of the Gentiles, lest they believe that we do not have a different God than they: Heb. 2: "He is not ashamed to call them brothers, saying: I will declare your name to my brothers; in the midst of the Church I will praise you" (Ps. 21).
[87249] "Come and see the works." Here he expresses the tranquility that follows, and he does three things. First, he arouses attention. Second, he proposes the tranquility. And third, he draws a conclusion. First, therefore, he leads into a consideration of the divine works; and so he says, "Come" through faith: 2 Cor. 5: "We walk by faith." "And see," through study and diligence: Mt. 11: "Come to me, all of you," etc. "And see," that is, consider, "the works of the Lord": Is. 5: "You have not considered the work of the Lord." It is said to sinners, Ps. 138: "Your works are wonderful," etc. "What wonders he has set upon the earth." These works are wonders that portend something in the future. And the marvels that occurred in the time of Christ, whether around the death of Christ or in his life -- all were signs of something future. And they are "upon the earth," that is, beyond all natural power. And he shows what they are: "Removing wars." First was the work of peace. Second, he shows the greatness of this work. Third, its usefulness. He "removed wars," because at the time of Christ's birth there was peace in the whole world: Ps. 71: "In his days justice shall arise, and abundance of peace": Ps. 75: "There he broke the powers." And these signified the peace that Christ came to make between God and human nature. The greatness of the peace is shown as to place, because "to the end of the earth," since there was almost universal peace. Literally, at the time of Christ's birth, because with the civil wars already having ceased, Octavian ruled the whole world. And this peace foreshadowed that the peace of Christ was to be extended to all people. Lk. 2: "Glory to God in the highest, and on earth peace to men." Second, as to time, because it was lasting. And he describes this duration: because if a person fears war, he preserves his weapons. And therefore he says, "He will shatter the bow and break the weapons." As if to say: the peace will last so long that all will consign their weapons to oblivion, because that peace will endure a long time: Is. 2: "They shall beat their swords into plowshares and their spears into pruning hooks." And he describes weapons of attack that strike from afar; hence he says, "He will shatter the bow": Hos. 1: "I will break the bow of Israel in the valley of Jezreel." And sometimes from close range -- and this is the sword and the lance. Likewise he describes weapons of defense, because "He will burn the shields with fire." And these signified the perpetuity of the peace to be made by Christ: Is. 9: "His dominion shall be multiplied, and of peace there shall be no end." "He will shatter the bow," that is, deceitful machinations: Ps. 36: "Let their bow be broken." "And he will break the weapons," that is, open attacks: Lk. 11: "When a strong man fully armed," etc. "And he will burn the shields with fire," that is, the defenses of obstinate minds, by which they strive to resist the divine will: Job 41: "His body is like molten shields, pressed together with overlapping scales." These he will burn with the fire of the Holy Spirit, which dissolves the hardness of hearts: Lk. 12: "I have come to cast fire upon the earth."
[87250] "Be still and see." Here is the end of peace. The end of temporal peace, according to the Philosopher, is the contemplation of truth. Hence peace is the useful end of the active life, and peace is ordered to contemplation. And according to Augustine, Christ procured the peace of the Roman Empire so that the apostles might travel throughout the whole world. And therefore he says, since there is such great peace, "Be still and see." Whence it is clear that God gives peace not so that people may be occupied with evil works, but with the contemplation of truth: 1 Cor. 7: "That you may be free for prayer": Sir. 39: "He will be occupied with the prophets." "See," says two things. First, that Christ is true God. Second, that his faith ought to be spread throughout the whole world. As to the first, he says that he is God: Deut. 32: "See that I alone am, and there is no other besides me." As to the second, "I will be exalted among the nations," that is, I will be shown to be exalted in the faith of the nations: Mal. 1: "From the rising of the sun," etc. And he repeats this: "I will be exalted in the earth," namely of the Jews, which is called "earth" on account of its stability: Rom. 11: "Until the fullness of the nations has entered, and so all Israel will be saved." From these things he shows the greatness of God, when he says, "The Lord of hosts is with us." As if to say: by these great works of God shown at that time, we can say that the Lord of hosts is with us. And this has been explained above.
Commentary on Psalm 46
[87251] In the preceding Psalms the Psalmist expounded the glory of the King and of the kingdom; here he exhorts the foreign nations to be converted to God. And first he exhorts them to the praise of God. Second, to hope in God. Third, he teaches them the worship of God. The second begins at "hear these things." The third, at "the God of gods." The title is clear, because it has been explained above: "unto the end, for the sons of Korah, a Psalm of David." Concerning the first he does two things. First he exhorts all nations to the praise of God. Second, the matter of praise is set forth, at "the Lord is great." Concerning the first he does three things. First he sets forth the invitation to the praise of God. Second, the cause, at "because the Lord is most high." Third, he makes this cause manifest, at "God ascended." The praise of God ought to proceed from the joyfulness of the heart, just as it is also in our homeland. Is. 51: "Joy and gladness shall be found in her." This joy of heart is shown through an outward sign, of deed or word. First, therefore, he calls them to praise in deed. Second, in word. He says therefore, "all you nations" -- as if to say: God has done so many good things for us, therefore praise Him in deed: "clap your hands." Clapping of hands is done as a sign of exultation. Jer. 5: "The priests applauded with their hands." As if to say: clap, that is, show the exultation of the heart through the clapping of hands. And this is done when a man outwardly performs the services of God with joyfulness. Ps. 99: "Serve the Lord with gladness." Is. 55: "All the tongues of the nations shall clap their hand," that is, all peoples shall applaud. Likewise, praise Him in word; hence he says, "shout unto God with the voice of exultation," that is, with an outward voice demonstrating the interior affection. The Gloss: "A jubilation is an ineffable joy, which cannot be kept silent, yet cannot be expressed, because it exceeds comprehension." And such is the goodness of God, which cannot be expressed; and if expressed, it is nevertheless expressed imperfectly. And so Jeremiah said, Jer. 1: "Ah, ah, ah! Behold, I know not how to speak." And the Church signifies this jubilation when it multiplies notes upon a single syllable. Ps. 65: "Shout joyfully unto God, all the earth; sing a psalm," etc.
[87252] "Because the Lord." Here the cause of praise is set forth, and the goods that flow from the greatness of God. And first the greatness of God is set forth. Second, the sign of His greatness. The greatness of God is commended in two ways. First, through the loftiness of His power. Second, through the majesty of His dominion. He says therefore: God is to be praised on account of the loftiness of His nature, "because the Lord is most high." Ps. 112: "The Lord is high above all nations," etc. And because lofty things are remote from us, someone might believe that He is not to be feared and that He does not exercise providence over us -- as certain fools have said, in whose person it is said in Job 22: "He walks about the poles of heaven and does not consider our affairs." And therefore he said: "As far as it depends on you, you have rendered the fear of Him void." But it is not so. He is most high because He is "terrible," because He surveys all things and punishes all things. Likewise He is to be feared on account of His dominion, because He is "a great king over all the earth." Ps. 23: "The earth is the Lord's," etc. He is great in the universality of His dominion, because "the kingdom of all ages," Ps. 144. Likewise in duration, because forever. Likewise in authority, because He is king of all kings. The sign of the greatness of this King is taken from the things He has done among us, and these are the benefits of God. First, in the subjection of others. Second, in the bestowal of goods. He says therefore, "He has subjected peoples to us." These are the words of the Church, to whom even temporally her enemies are made subject. Augustine in the Gloss: "For how many now run to the Church who are not yet Christians? They seek the help of the Church; they want temporal assistance, even if they do not yet wish to reign with us for eternity." Likewise, as words of the apostles: "He has subjected peoples to us," namely of the Jews, "and nations," that is, of the Gentiles, "under our feet." Is. 52: "How beautiful upon the mountains are the feet of him who announces and preaches peace." Likewise, Is. 45: "That I may subject nations before his face." Or, alternatively, "He has subjected peoples to us." Some are converted to the faith, and these are subjected by their own will. Others are not converted but live as pagans; and these are subjected under our feet, because they shall ultimately be crushed under our judicial power.
[87253] "He has chosen for us his inheritance." Here another benefit of the bestowal of goods is set forth. Where it should be noted that election implies the acceptance of one thing over another. Now the election of God can be understood from a twofold perspective. First, on the part of the goods that are bestowed. And thus distinguish: because some of the things bestowed are temporal, and some are spiritual. The ungodly and sinners receive temporal things as their portion. Wis. 2: "This is our portion." But the just receive as their portion God Himself. Ps. 15: "The Lord is the portion of my inheritance." God, then, "has chosen for Himself spiritual goods," that is, He has made us choose spiritual goods. He has therefore "chosen for us His inheritance." As if to say: since there are diverse portions of goods, He has chosen to give us His own inheritance. Second, the election of God is understood from the part of those to whom it is given. And thus there is a distribution: because although all are condemned in original sin, some are nevertheless saved by God's election. And so he says, "He has chosen for us," etc. And what this inheritance is, he shows: "the beauty of Jacob, which He has loved." Jerome's text has: "the glory" or "the pride of Jacob." And here pride is taken for excellence. Is. 60: "I will make you the pride," that is, the excellence, "of ages." Likewise "with glory," that is, with beauty or splendor; because in that eternal inheritance they shall be excellent, glorious, and beautiful. Jer. 31: "The Lord bless you, O beauty of justice." "Whom He has loved." Or, [taking "whom" as referring to] Jacob; as if to say: this inheritance is the glory of Jacob, that is, of the faithful, which glory God has loved, "because the Lord loves the gates of Zion." Or "the beauty of Jacob," that is, that which was represented through Jacob; because to him were represented the spiritual goods to which we have been chosen, namely the ladder he saw, and other such things. But the first reading is better. "God ascended with jubilation." Here he explains the cause and the order. He says that He is most high and a great king; and on account of this He is to be praised. But is He truly so high? Yes. And first he shows His excellence. Second, he shows the extent of His kingdom, at "sing praises." Concerning the first he does two things. First he sets forth His excellence. Second, he draws a conclusion of exhortation, at "sing praises." I say therefore that He is most high, because He has ascended. But if He is most high, how did He ascend? Because He descended. Eph. 4: "He who ascended is the same one who," etc. But how did He ascend? "With jubilation." Jubilation is immense joy, and this jubilation signifies imperfect knowledge. There were two kinds of singers at the ascension of Christ: namely, the apostles and the angels. The apostles had imperfect knowledge of divine things; and so to them pertains the jubilation of joy at the ascension of Christ in glory. The angels were also there and had clear knowledge; and to them pertains not jubilation but a manifest announcement. And so he says, "and the Lord with the voice of a multitude." Hence the angels say, Acts 1: "Men of Galilee, why do you stand," etc. If therefore He is most high, "sing praises to our God," with the mouth; "sing praises to our King," with the heart. 1 Cor. 14: "I will sing with the spirit, I will sing also with the mind."
[87254] "Because He is King." Next he shows that He is a great King, and he shows this in reverse order. For first he induces them to sing praises to the King. Second, he assigns the cause. Third, he makes it manifest. I say therefore: sing praises to God, but again, sing praises to the King, because He is great. And he says "sing praises, sing praises" twice, because we honor with the same honor the humanity and divinity in Christ, since it is the same person. Jn. 5: "That all may honor the Son as they honor the Father." And he shows that praise is fitting, because He is "God, king of all the earth." And therefore you inhabitants of the earth should sing praises to Him. And he says "of all the earth" -- not of Judea only, or of Greece, but of the whole world. "But sing praises wisely," that is, with discernment. And sing praises not only with the mouth, but with a heart renewed interiorly; because "praise is not seemly in the mouth of a sinner," as is said in Sir. 15. Likewise, not with a troubled mind. Jas. 5: "Let him pray with an even mind." Likewise, continually. Is. 23: "Sing well, repeat the song frequently." Then he makes manifest how He is king of all the earth. And first he foretells the reign of Christ over all nations. Second, over all the princes of the nations. As if to say: I say that He is king of all the earth, because although He now reigns in Judea only, He shall nevertheless reign over all nations, because all nations shall be converted to God. Ps. 116: "Praise the Lord, all you nations." And the reason for this is that Christ is God, and now, ascending to the right hand of the Father, He sits upon His holy throne, that is, at the right hand of God. And thus nothing remains except that all be subject to Him. Dan. 7: "Dominion was given to Him." And not only are the nations subject to Him, but also their princes; hence he says, "the princes of the peoples," namely of all [peoples], "are gathered together," through faith and love, "with the God of Abraham." And he says "Abraham," because he was the beginning of belief in both Father and Son. Mt. 3: "God is able to raise up children of Abraham from these stones." Ps. 71: "The kings of Arabia," etc. And the reason why they have been gathered is that "the strong gods of the earth have been greatly exalted." And this can be understood in two ways. In one way, of the Jews; for they were gods, because they were instructed about God. Jn. 10: "He called them gods, to whom the word of God was spoken." Likewise they were strong, because steadfast in the faith of one God. But they were "of the earth," because their eyes and their affections were always on earthly things. These "have been exalted" through pride, "greatly," to such an extent that they refused the doctrine of Christ. And so the apostles went to the Gentiles. In another way, the "strong gods" are the apostles. They are called gods on account of their judicial power. And in the Old Testament judges were called gods. Ex. 22: "You shall not detract from the gods" -- "Bring them before the gods," that is, before the judges. And they are called strong, on account of their constancy in suffering. Rom. 8: "Who shall separate us from the love of Christ?" "Of the earth," that is, still existing in earthly things. 2 Cor. 4: "We have this treasure in earthen vessels." "And they have been greatly exalted" -- through preaching. Mk. 16: "They went forth and preached everywhere." Likewise through the working of miracles. Likewise through the attainment of glory. Jerome has: "because the gods are shields of the earth," because the apostles were the protectors of all peoples.
Commentary on Psalm 47
[87255] Above, the Psalmist invited the nations to sing praise to God for the benefits of God; here, however, he describes the great exultation of the people or of the city. The title: "A Psalm, a song of praise of the sons of Korah, for the second day of the sabbath." Among the Jews, the sabbath was held as the most solemn day, and they named all the weekdays from the sabbath, so that Sunday was called the first of the sabbath, Monday was called the second of the sabbath, and so on for the other days. He says, therefore, "for the second of the sabbath," because in Gen. 1, on the first day God said, "Let there be light"; on the second day he said, "Let there be a firmament." By the light, Christ is understood; by the firmament, the Church is designated. Since, therefore, the Psalm treats here of the magnificence of the Church, it is fittingly said to be "for the second of the sabbath." In the Hebrew, however, and in Jerome, there is no "for the second of the sabbath." This Psalm is therefore divided into two parts. First, he describes the magnificence of the city. Second, he adds the thanksgiving, at "We have received, O God." Concerning the first, he does two things. First, he describes the magnificence of the city. Second, he introduces testimony, at "For behold." The dignity of the city depends on its lord; and therefore, first he commends the lord. Second, the city, at "It is founded." He describes the lord from his own dignity and from his works. From his dignity, because "Great is the Lord": Ps. 76: "What God is great?" etc. And his greatness is the immensity of his goodness. Augustine says: "In those things that are great not by bulk, to be great is the same as to be good." From his works, because he is "exceedingly praiseworthy." Praise properly regards works. And he says "exceedingly," because however much you praise him, you still fall short of his praise: Sir. 43: "Glorifying God as much as you can, he will still prevail." And although this is evident in all creation, it appears especially in the benefits of grace by which the Church was established. And therefore he says, "In the city of our God," namely of the Church: Rev. 21: "I saw the holy city, the new Jerusalem," etc. And this city, namely the Church, is situated "on his holy mountain." This mountain is Christ. Is. 2: "The mountain of the house of the Lord shall be." Of this city it is said, Mt. 5: "A city set on a mountain cannot be hidden."
[87256] "It is founded." Here he commends the city in three ways. First, from its extent or joyfulness. Second, from its arrangement. Third, from the wisdom of its citizens. He says, therefore, "It is founded with the exultation of the whole earth." As if to say: it has been founded on the mountain, that is, Christ. But does this foundation pertain to one land only? No, but it overflows into the joy of the whole earth, because all share in the joy of this foundation: Ps. 65: "Shout joyfully to God, all the earth; sing a psalm," etc. Is. 51: "They shall come to Zion with praise": Lam. 1: "Is this the city of perfect beauty?" Another reading has, "It is founded." As if to say: great is the Lord. And I say the Lord, who is the founder of this city. And this "in exultation." "Mount Zion, on the sides of the north," that is, situated on the slope of Mount Zion toward the north. Zion signifies the Jews; the north signifies the Gentile idolaters. This city, therefore, is composed of Jews and Gentiles. Jerome has it differently, and it fits the mystery of the Bride: "The beautiful branch, the joy of the whole earth, of Mount Zion, on the sides of the north, the small city of the great king." And it is explained according to the mystery. This city is praised for the civilization it cultivates and for the humanity that Christ assumed. I say that it is great; and this is from the beautiful branch itself, that is, Christ. And this is the joy of the whole earth. In the Hebrew it reads, "Beautiful exceedingly of exultation," namely Christ, and this is on Mount Zion. "God will be known in its houses." Here he commends the city for the wisdom of its citizens; for true wisdom consists in the knowledge of God. Jer. 9: "Let the one who glories, glory in this: to know and understand me." And therefore he commends it from the fact that God is known in it, and says, "God will be known in its houses." There is a threefold knowledge of God, because this can refer to the state of the city of Jerusalem, and to the Church, and to future glory. One knowledge of God, therefore, is figurative and obscure; and this knowledge existed in the Old Testament. And such knowledge was in that city, namely Jerusalem, and in the Jewish people. Ps. 75: "God is known in Judah," etc. And according to this it is said, "God will be known in its houses." Jerome has, "God has been recognized," etc., namely not in one place, but in all homes and cities. And he says "in its houses"; for among the Athenians, God was known. Acts 17: "In him we live and move and have our being." Rom. 1: "The invisible things of God," etc. But he was not known in households, but in schools among a few; whereas in that nation, all knew God. Another knowledge is real but obscure and imperfect; and this is the knowledge by which God is known through faith. 1 Cor. 13: "Now we see through a mirror," etc. And thus "God is known in the houses" with a real knowledge, but of faith; 2 Cor. 3: "But we, with unveiled face, beholding the glory of the Lord." And he says "in houses," because the whole universal Church contains under itself many churches and many communities, each of which is said to be a house possessing the knowledge of God. Jer. 31: "All shall know me, from the least to the greatest." Another knowledge is real, and it is a perfect and open knowledge. 1 Cor. 13: "Then I shall know even as I am known" -- in the houses of the heavenly Jerusalem. And the many houses are said to be the different orders of saints: namely, of apostles, martyrs, confessors, and virgins, etc. Jn. 14: "In my Father's house there are many mansions." And according to this, in the Roman Psalter it is said: "God will be known in its steps," because not all will know equally, but there will be different degrees of knowledge, according to some. 1 Cor. 15: "Star differs from star in brightness." But this will be "when he receives her" to help her, because he himself is our protector and helper. Another reading of Jerome has, "in helping."
[87257] "For behold." Here he proves the dignity of the city through testimony. And first he introduces the witnesses. Second, their integrity. Third, their confession. For testimony to be credible, three things are necessary: namely, the dignity of the witnesses, that they be witnesses of authority, because if they are frivolous, their testimony should not be approved. Also their number, and their agreement. And these three things are found in these witnesses. They are of great dignity, because "the kings of the earth." One was Constantine; another was Justinian; and Charlemagne, who strengthened the Church with privileges. Also, many of them came from different nations and different times. By "kings" can also be understood the wise and the just, who bore witness to the Church after being converted to the faith. Ps. 46: "The princes of the peoples." Also they are in agreement: "They came together as one," namely in one testimony and judgment. Ps. 101: "When the peoples gather as one, and the kings," etc. It can also be explained differently; however, the first explanation is the literal one, because in Jerome it reads, "They bore witness." In the Greek it reads, "They will receive it," namely to defend it. And this is necessary, "For behold, the kings of the earth gathered together; they came together as one," namely against the Church. And those who at one time bore witness, at another time were against the Church and at one time persecuted it, and afterward strengthened it. "They themselves seeing." Here he describes their integrity, and there are seven elements. The first is vision, that is, the knowledge of faith; hence he says, "They themselves seeing," that is, knowing through faith the miracles that Christ and the apostles were performing. Is. 62: "The nations shall see your just one, and all kings your illustrious one." The second is admiration at the things seen, because they are above human sense and reason. Is. 60: "You shall see and overflow and wonder, and your heart shall be expanded." Ps. 138: "Your works are wonderful." The third is distress for their sins. On account of the second, "They marveled." On account of the third, "They were troubled." Ps. 59: "You have shaken the earth and troubled it." The fourth is being moved to action. Sometimes one is troubled about sin and falls into despair or persists in evil; but these were moved to penance. Is. 24: "The earth shall be moved with moving." The fifth is that this movement should be accompanied by the fear of God, so that one does not attribute to oneself that one is moved to good, but to God. And he says, "Trembling seized them." Ps. 2: "Serve the Lord with fear." This pain and trembling is fruitful; hence he says, "There were pains as of a woman in labor," pains that are turned into joy on account of the hope of offspring and fruit. Is. 26: "From your fear, O Lord, we have conceived and brought forth the spirit of salvation." And this is the sixth. The seventh is: "With a vehement wind you will shatter the ships of Tarshish," that is, the sea universally, and so you will shatter the ships of the sea. Or it should be said that there is a province called Cilicia, and Tarshish is its capital, where Paul was born, and from that city the whole region is named Tarshish, and there are many ships there. Or, just as in the Mediterranean Sea the first navigators built Carthage, and these, fighting together with the Tyrians, prevailed -- and therefore Tarshish is used to designate the whole sea of the world. By ships, which go out for commerce, cupidity is signified, that is, the abundance of worldly goods. And just as ships toss on the sea, so the rich toss about in worldly affairs. But when a person is converted to penance, then the ships, that is, the desires of this world, will be shattered. But "with a vehement wind," namely the Holy Spirit. Obad. 1: "Near is the day of the Lord upon all nations." Is. 23: "Wail, you ships of the sea." But according to Cassiodorus, through this the entire time of the incarnation of Christ is designated. "God will be known in its houses when he receives it," that is, human nature in the unity of a person. Is. 52: "Therefore my people shall know my name." And why? "For behold, the kings of the earth gathered together; they came together as one." Kings, namely the leaders of the Jews and the Scribes of the people, were gathered by Herod inquiring of them where Christ was to be born. And they came together in one conclusion, namely that he was born in Bethlehem. And seeing thus, as the prophets had said, they marveled; they were moved, because Herod was troubled, and all Jerusalem with him, Mt. 2; and they were moved, some to faith. And so great was the terror that the body trembled: "Trembling seized them." And there were "pains as of a woman in labor," on account of the slaughter of the infants killed by Herod. "And with a vehement wind," because in his fury, he sent men to kill all the boys from two years old and under. And in his fury he had all the ships of Tarshish burned, that is, in Tarsus of Cilicia, which he believed had carried the Magi, returning by another route, back to their homeland. Therefore he says, "With a vehement wind."
[87258] "As we have heard." Here the confession and testimony of the witnesses is set forth. And first they confess the truth of what they have heard. "As we have heard," through the preaching of the apostles, "so we have seen," that is, we have perceived it to be true. This they said when they were converted to Christ. Or, so that it may be the conversion of the Jews: "We heard through the prophets, and behold, now we have seen." But it sometimes happens that someone hears something great and does not believe it to be so until he experiences it; and this Jacob said, Gen. 28: "Truly this place is holy," etc. 1 Kgs. 10: "The Queen of Sheba, who came to verify what she had heard, did not, however, believe the greatness of Solomon's wisdom"; and she saw more incredible things in him than she had heard. And so it is with these, who see more than they hear before they come to the faith. And where do we see? "In the city of the Lord of hosts," namely of the heavenly hosts. Here he shows that he can lead you there. And lest it be believed that he is so exalted that you cannot go to him, he says, "In the city of our God." As if to say: he is so much the God of hosts that he is nevertheless our God. And he has founded it, namely this city, not for a time, but "forever." Sir. 26: "Eternal foundations upon solid rock."