Commentary on the Psalms (In Psalmos Davidis Expositio)

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 is: A psalm of praise, a canticle for the sons of Core, for the second day of the week. Among the Jews the sabbath was held as the most solemn day, and they called all the weekdays from the sabbath, so that the Lord's day was called the first day from the sabbath, Monday was called the second day from the sabbath, and so on for the other days. He therefore says, for the second day of the week, because in Genesis 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 is understood Christ; by the firmament the Church is signified. Since, therefore, he treats here of the magnificence of the Church, it is fittingly said, for the second day of the week. In the Hebrew, however, and not in Jerome, it does not read for the second day of the week. This psalm, then, is divided into two parts. First he describes the magnificence of the city. Second he adds the giving of thanks, at the words, we have received, O God. Concerning the first he does two things. First he describes the magnificence of the city. Second he adduces testimony, at the words, for behold. The dignity of a city depends upon its lord, and therefore he first commends the lord. Second, the city, at the word, is founded. He describes the Lord from his own dignity and from his works. From his dignity, because great is the Lord: Psalm 76: "Who is so great a God" and so on. And his greatness is the immensity of his goodness. Augustine: "In those things which are not great in bulk, to be great is the same as to be good." From his works, because greatly to be praised. Praise properly regards works. And he says, greatly, because however much you praise him, you still fall short of his praise: Ecclesiasticus 43: "Glorifying God, exalt him as much as you can, for he will yet exceed even that." And although this is evident in the whole of creation, yet it appears especially in the benefits of grace by which the Church has been established. And therefore he says, in the city of our God, that is, of the Church: Apocalypse 21: "I saw the holy city Jerusalem" and so on. And this city, that is, the Church, is situated on his holy mountain. This mountain is Christ. Isaiah 2: "The mountain of the house of the Lord shall be established." Of this city it is said in Matthew 5: "A city cannot be hid that is set upon a mountain."

It is founded. Here he commends the city in three ways: first from its breadth or delightfulness; second from its disposition; third from the wisdom of its citizens. He says, therefore, it is founded in the exultation of the whole earth, as if to say: it is founded upon the mountain, that is, upon Christ. But does this founding pertain to one land only? No, but it overflows into the joy of the whole earth, because all perceive the joy of this founding: Psalm 65: "Shout with joy to God, all the earth, sing a psalm" and so on. Isaiah 51: "They shall come into Sion praising." Lamentations 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 Lord, who is the founder of this city. And this, in exultation. The mountain of Sion, the sides of the north, that is, laid upon the side of the mountain of Sion toward the north. Sion signifies the Jews, but the north signifies the idolatrous gentiles. This city, therefore, is composed of Jews and gentiles. Jerome has it otherwise, and it fits the mystery of the bride: "let the mountain of Sion, in the sides of the north, the little city of the great king, spring up in the joy of the whole earth." And it is expounded according to the mystery. This city is praised from the civility which it cultivates, and from the humanity of Christ which he assumed. I say that it is great, and this is from the beautiful shoot itself, that is, from Christ. And this is the joy of the whole earth. In the Hebrew it is read, exceedingly beautiful in exultation, namely Christ, and this is on the mountain of Sion. God shall be known in her houses.

Here he commends the city from the wisdom of its citizens, for true wisdom consists in the knowledge of God. Jeremiah 9: "In this let him glory that glorieth, to know and to understand me." And therefore he commends it from this, that God is known in it, and he says, God shall be known in her houses. Now there is a threefold knowledge of God, for this can be referred to the state of the city of Jerusalem, to the Church, and to the glory to come. One knowledge of God, then, is figural and obscure, and this knowledge was in the Old Testament, and such was the knowledge in that city, namely Jerusalem, and in the Jewish people. Psalm 75: "In Judea God is known" and so on. And according to this it is said, God shall be known in her houses. Jerome has, God is recognized, and so on, that is, not in one place, but in all houses and cities. And he says, in houses, for among the Athenians God was known. Acts 17: "In him we live, and move, and are." Romans 1: "The invisible things of God" and so on. But he was not known in houses, but in schools among some men; whereas in that people all knew God. Another is real knowledge, but obscure and imperfect, and this is the knowledge by which God is known through faith. 1 Corinthians 13: "We see now through a glass" and so on, and thus God is known in the houses by a real knowledge, but a knowledge of faith; 2 Corinthians 3: "But we, with open face beholding the glory of the Lord." And he says, in houses, because the whole universal Church contains under itself many churches and many colleges, each of which houses is said to have the knowledge of God. Jeremiah 31: "All shall know me, from the least of them even to the greatest." Another is the real knowledge which is perfect and open. 1 Corinthians 13: "Then I shall know even as I am known" — in the houses of the heavenly Jerusalem. And the several houses are said to be the diverse orders of the saints, namely of apostles, martyrs, confessors, and virgins, and so on. John 14: "In my Father's house there are many mansions." And according to this it is said in the Roman Psalter: God shall be known in her steps, because not all shall know equally, but there will be different degrees of knowledge among various persons. 1 Corinthians 15: "Star differeth from star in glory." But this will be, when he shall take her up, to help her; for he himself is our supporter and helper. But another reading of Jerome has, in helping.

For behold. Here he proves the dignity of the city through testimony. And first he brings forward the witnesses; second, their uprightness; third, their confession. For a testimony to be credible, three things are necessary: namely, the dignity of the witnesses, that they be witnesses of authority (for if they are of little weight, their testimony ought not to be approved); likewise number, and agreement; and these three are found in these witnesses. For they are of great dignity, since they are kings of the earth — one was Constantine, another was Justinian, and Charlemagne, who confirmed the Church with privileges. Likewise they were many, for they were gathered from diverse nations and times. Also, by kings can be understood the wise and the just who bore testimony to the Church when converted to the faith. Psalm 46: "The princes of the people." Likewise they are in agreement: they assembled together, namely in testimony and in judgment. Psalm 101: "When the people assemble together, and kings" and so on. It can again be expounded otherwise; nevertheless the first exposition is the literal one, for in Jerome it is read, they have testified. In the Greek it is read, they shall take her up, namely to defend her. And this is necessary, for behold the kings of the earth are gathered together, they assembled together, namely against the Church. And these who at one time bear testimony were at another time against the Church, and at times persecuted her, and afterward confirmed her.

They themselves, seeing. Here he describes their uprightness, where there were seven things. The first is vision, that is, the knowledge of faith; hence he says, they themselves seeing, that is, knowing through faith the miracles which Christ and the apostles were working. Isaiah 62: "The Gentiles shall see thy just one, and all kings thy glorious one." The second is wonder at the things which are seen, because they are above human sense and reason. Isaiah 60: "Then shalt thou see and abound, and thy heart shall wonder and be enlarged." Psalm 138: "Thy works are wonderful." The third is being troubled on account of sins. On account of the second, they wondered; on account of the third, they were troubled. Psalm 59: "Thou hast moved the earth, and hast troubled it." The fourth is commotion. Sometimes one is troubled about sin, and slips into despair, or persists in evil; but these were moved to penance. Isaiah 24: "With commotion shall the earth be shaken." The fifth is that this commotion must be with the fear of God, so that one does not attribute to himself, but to God, the fact that he is moved of himself toward the good; and he says, trembling took hold of them. Psalm 2: "Serve ye the Lord with fear." This grief and trembling is fruitful; hence he says, there were pains as of a woman in labor, which are turned into joy on account of the hope of offspring and fruit. Isaiah 26: "From thy fear, O Lord, we have conceived and brought forth the spirit of salvation." And this is the sixth. The seventh is this: with a vehement spirit thou shalt break the ships of Tharsis — that is, the sea universally, and thus thou shalt break the ships of the sea. Or it must be said that there is a province called Cilicia, and Tharsis is its metropolis, where Paul was born, and from that city the whole region is named Tharsis, and there are many ships there; or, as when the first sailors on the Mediterranean Sea founded Carthage, and these, fighting together with the Tyrians, prevailed. And therefore the whole sea of the world is called Tharsis. By the ships which go for trading is signified cupidity, and this is the abundance of the things of the world. And just as ships toss upon the sea, so the rich are tossed about amid the things of the world. But when a man is converted to penance, then the ships, that is, the cupidities of this world, are broken. But with a vehement spirit, namely in the Holy Spirit. Obadiah 1: "The day of the Lord is near upon all nations." Isaiah 23: "Howl, ye ships of the sea." But according to Cassiodorus, by this is designated the whole time of the incarnation of Christ. God shall be known in his houses when he shall take her up, that is, human nature, in unity of person. Isaiah 52: "Therefore my people shall know my name." And why? For behold the kings of the earth are gathered together; they assembled together. The kings, namely the princes of the Jews and the scribes of the people, were gathered together by Herod inquiring of them where Christ was to be born. And they assembled together, namely as to the fact that he was born in Bethlehem. And seeing thus, as the prophets had said, they wondered, they were troubled, for Herod was troubled, and all Jerusalem with him. Matthew 2: "And they were troubled" — some unto faith. And so great was the fear that the body trembled: trembling took hold of 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 spirit, because in fury, sending, he killed all the boys from two years old and under, that is, from two years and under. And in fury he had all the ships of Tharsis burned, that is, in Tharsus of Cilicia, which he believed the Magi, returning by another way, had used to carry themselves back to their own country. For this reason he says, with a vehement spirit.

As we have heard. Here is set down the confession and the testimony of the witnesses. And first they confess the truth of that which they had heard. As we have heard, through the preaching of the apostles, so also have we seen, that is, we have perceived it to be true. This they said when they were converted to Christ. Or let it be the conversion of the Jews: we have heard through the prophets, and behold, now we have seen. But it sometimes happens that someone hears of something great, and does not believe it to be so until he experiences it; and this Jacob said in Genesis 28: "Indeed this place is holy" and so on. 3 Kings 10: the queen of Sheba, who came to test for herself what she had heard, yet did not believe the greatness of Solomon's wisdom — who saw more incredible things in him than she had heard. And such are these, who see more things 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 powers. Whereby 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: thus he is the God of hosts, who nevertheless is our God. And he founded her, namely this city, not for a time, but forever. Ecclesiasticus 26: "Eternal foundations upon a solid rock."

We have received. Above, the Psalmist set forth the great works of the city; here, however, he sets down the giving of thanks; and concerning this he does two things. First he sets down the giving of thanks; second he invites men to consider still further the great works of this city, at the word, go round about. As is said elsewhere, all the ways of the Lord are mercy and truth. Hence the giving of thanks pertains first to the effects of the divine mercy. Second, it pertains to the effects of justice, at the words, thy right hand is full of justice. Concerning the first he does two things. First he sets forth the perfection of the divine mercy; second, the effect of this perfection, at the words, according to thy name. This, on the surface of the letter, is read as spoken by the persons not of the Jews, but of those wondering and saying, as we have heard, and so on: we have received, O God, thy mercy. This can likewise be read as spoken by the person of the Jews. But he says, we have received, and so on. The mercy of the Lord is taken in three ways: namely, the effect of grace, which effect is conferred in the sacraments of Christ. Titus 3: "According to his mercy he saved us, by the laver of regeneration" and so on. And in the Church all commonly receive mercy; but the good, together with the sacraments, receive mercy, that is, grace and the effect of the sacrament, while the wicked receive only the sacrament. The good, therefore, say: we have received thy mercy, that is, thy grace, in the midst of thy temple. In the temple, in the outer part are the sinners; in the middle of the temple are the virtuous and the just. In another way, mercy is Christ himself, who was given to us out of the mercy of God: Psalm 101: "For the time to have mercy on her is come." And thus this can be expounded of a twofold temple, and of a twofold reception: namely, bodily; and thus these are the words of Simeon the just: O God, we have received thy mercy, namely Christ, into our arms, in the midst of thy temple, namely the material one. Likewise, of the reception of faith; and thus the sense is: O God, we have received Christ, mercifully given, through faith. James 1: "With meekness receive the engrafted word." In the midst of the temple, that is, in the consent of the Church, because those who do not receive the common doctrine of the Church do not receive this mercy. Ecclesiasticus 15: "In the midst of the church she opened his mouth."

According to thy name, O God. Here is set down the effect of this reception; as if to say: through this, that we have received thy name, thy praise is spread abroad even to the ends of the earth. And this, according to thy name, O God, who art essentially good. And whoever knows God according to that measure, praises him according as he knows him; and therefore he says, according to thy name, O God, that is, according to the knowledge which one has of thee; so also is thy praise. And because he is known everywhere, therefore he says, unto the ends of the earth. Malachi 1: "From the rising of the sun even to the going down, my name is great among the Gentiles." Or, unto the ends of the earth, that is, in the whole Church, which is spread everywhere. Or because thy praise is not true except in the saints who truly praise thee, because they truly know thee; John 7: "I know him."

Thy right hand is full of justice. Here he commends justice. And first he sets down the commendation of justice; second he sets down its effect. I say, then, that we have received thy mercy, and this not without justice; rather, thy right hand is full of justice. The hand of God is said to be his operative power. And God has two hands: namely, the right, with which he rewards the good, and the left, with which he punishes the wicked. Matthew 25: "He shall set the sheep on his right hand" and so on. In each hand there is justice; but in the left there is not full justice, because it punishes less than is deserved; but in the right there is full justice, because it rewards abundantly. Luke 6: "Good measure" and so on. Romans 8: "I reckon that the sufferings are not worthy, and so on." and so on. Thy right hand, that is, the glory to come, is full of justice, because there no one is present except the just. Isaiah 66: "Thy people shall be all just."

Let mount Sion rejoice. Here is set down the effect of the justice which the left hand works, and it is groaning; but the effect of the justice which the right hand works is gladness. Psalm 18: "The justices of the Lord are right, rejoicing hearts." Above he said that the effect of mercy extends even to the ends of the earth; here, however, he attributes the effect of justice to mount Sion and to the daughters of Judah. This the Apostle also says. Romans 15: "Now I say that Christ Jesus was minister of the circumcision, for" and so on. Since, then, it was promised to the daughter of Sion: Zechariah 9: "Rejoice greatly, O daughter of Sion" and so on. Let mount Sion rejoice, because it is a matter of justice that the promise be kept to her. But since the promise was not made to the Gentiles, it was a matter of mercy that it should be given to them. It can, however, be said that mount Sion means the whole of Jerusalem. And let the daughters of Judah rejoice — that is, of confession, that is, the whole people of the Jews — let them rejoice. And let them do this because of thy judgments, O Lord, because they are right.

Surround. Here he leads on to a more diligent consideration, so that it may be understood that kings have already at some time seen these great works; yet David invites all to consider still more. And first he invites them to this; second he adds the reason for the invitation. He says, therefore, surround — namely the Church, whether militant or triumphant — with the eye of contemplation: Song of Songs 3: "I will rise, and will go about" and so on. Some surround the Church with an evil eye, to attack her; but we surround her to love her; and therefore he says, embrace her, namely by loving: Psalm 25: "Lord, I have loved the beauty of thy house." Jerome has, go about, as if to say, go outside, and go about through the streets, and tell it in her towers. Here he leads on to consideration in a spiritual sense. In a city there are three magnificent things: namely, towers, walls, and streets. As to the first he says, tell it in her towers. Jerome has, marvel at her towers. Towers are for seeing from afar. The towers of the Church, therefore, are the prelates, and they were the apostles; as if to say, marvel at the apostles and the prelates. Or, tell it — that is, the doctors, according to the doctrine of the apostles and the doctors. As to the second he says, set your hearts on her strength. Jerome: set your heart in her hands. And this is the power of the Holy Spirit, who protects this city: Luke, at the end: "Sit ye in the city, till you be endued with power." This power is love: Song of Songs 8: "Love is strong as death." As to the third he says, and distribute her houses. Jerome has, set apart her houses, distinguish her palaces. Distinguish, namely by right judgment. For there are some who, on account of certain wicked men, wish to condemn the whole Church. He says, therefore, distribute, that is, you ought not to condemn the good on account of the wicked: Genesis 18: "Far be it from thee, Lord, to destroy the just with the wicked." Or, distribute her houses, namely by dispensing the diverse churches to diverse ministers, so that there may not be confusion in the Church; just as Paul was the apostle of the Gentiles, and Peter was the minister of the circumcision, that is, the apostle of the Jews — another reading has, her steps, that is, her diverse orders; some subdeacons, some deacons, and some priests: Ephesians 4: "And he gave some apostles" and so on. The end of this consideration is the praise of God. And first he sets down to whom the praise of God is to be announced; second, why it is to be announced. He says, therefore, that you may relate — namely, the things you have heard: Isaiah 21: "What I have heard of the Lord of hosts, the God of Israel, I have declared unto you" — because what one has received, he ought to communicate to another: in another generation, namely to sinners. Or, another, that is, a future generation. And what are you to relate? Two things, because all preaching ought to be ordered to two ends: namely, to showing forth the magnificence of God, as when it preaches the faith, or to announcing the benefits of God, so that charity may be kindled in their hearts. As to the first he says, for this is God, our God: Baruch 3: "And after this, upon the earth, and so on." and so on. Hebrews, at the end: "Jesus Christ, yesterday and today, and the same forever." As to the second he says, he shall rule us for evermore: Matthew, at the end: "Behold, I am with you" and so on. Psalm 22: "The Lord ruleth me, and I shall want nothing" and so on.