Psalm 44 [MT 45]

And how can he be made of things that are not, when the Father says, "My heart belched forth a good Word."

The Son lives by the Father, because he is the Son begotten of the Father; by the Father, because he is of one substance with the Father; by the Father, because he is the Word given forth from the heart of the Father, because he came forth from the Father, because he is begotten of the "bowels of the Father," because the Father is the fountain and root of the Son's being.

"Mine heart hath uttered a good word" [Psalm 45:1]. Who is the speaker? The Father, or the Prophet? For some understand it to be the Person of the Father, which says, "Mine heart hath uttered a good word," intimating to us a certain unspeakable generation. Lest you should haply think something to have been taken unto Him, out of which God should beget the Son (just as man takes something to himself out of which he begets children, that is to say, an union of marriage, without which man cannot beget offspring), lest then you should think that God stood in need of any nuptial union, to beget "the Son," he says, "Mine heart hath uttered a good word." This very day thine heart, O man, begets a counsel, and requires no wife: by the counsel, so born of thine heart, thou buildest something or other, and before that building subsists, the design subsists; and that which thou art about to produce, exists already in that by which thou art going to produce it; and thou praisest the fabric that as yet is not existing, not yet in the visible form of a building, but on the projecting of a design: nor does any one else praise thy design, unless either thou showest it to him, or he sees what thou hast done. If then by the Word "all things were made," and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; and all the splendour of the heavens; all the fertility of the earth; the expanse of the sea; the wide diffusion of air; the brightness of the constellations; the light of sun and moon? These are visible things: rise above these also; think of the Angels, "Principalities, Thrones, Dominions, and Powers." All were made by Him. How then were these good things made? Because there was "uttered forth 'a good Word,'" by which they were to be made...

It seems right for me to add what I am accustomed to quote in every question that is debated about his Godhead, that reverent saying: "Who shall declare his generation?" … For such expressions are connected with mental imagery alone and are accordingly subject to the laws of metaphor. And so the words "My heart has produced a good word" may be explained as referring to the constitution and coming into being of the primal Word, since it would not be right to suppose any heart, save one that we can understand to be spiritual, to exist in the case of the supreme God.

The inspired authors were not like the seers. In their case, after all, when the demon takes possession of their soul, it cripples their mind and clouds their reasoning, and so they utter everything without their mind understanding anything of what is said; rather, it is like a flute sounding without a musician to play a tune. This was said also by a philosopher of theirs in these words, "Just like the soothsayers and seers saying many things without knowing anything of what they say." The Holy Spirit, [by contrast], does not act like that; instead, he allows the heart to know what is said. I mean, if the psalmist did not know, how could he have said "good news"? The demon, you see, being enemy and foe, commits an assault on human nature; the Holy Spirit, by contrast, being caring and beneficent, renders those who receive him sharers in his purposes, and with them understanding him he reveals what he has to tell.

The one who speaks from his own resources, you see, hesitates and thinks twice about the efforts he makes, handicapped in his composition by ignorance, error and uncertainty, and there are many things that undermine the speed of his utterance. When on the contrary it is the Spirit who moves the mind, there is no obstacle.

Above, the Psalmist proposed a prayer for the adversity of the kingdom and the king; here he sets forth, as it were, the glory of the king and the kingdom from the divine benefit. And first, he sets forth the divine benefit. Second, he invites other nations from this example to serve God, at "all peoples." Regarding the first, he does two things. First, he sets forth the glory of the king and the magnificence of the kingdom. Second, he sets forth the peace of the kingdom, at Ps. 45: "God is our refuge." This Psalm is called an epithalamium. For it was the custom that at weddings certain canticles were sung in praise of the bridegroom and the bride, and these are called epithalamia. Therefore, the subject matter of this Psalm concerns the nuptials of Christ and the Church, which were first initiated when the Son of God united human nature to himself in the virginal womb. Ps. 18: "And he himself as a bridegroom coming forth from his bridal chamber." Hence the subject matter of this Psalm is the same as that of the book called the Song of Songs. The title is as follows: "Unto the end, for those who shall be changed, to the sons of Korah, for understanding, a canticle for the beloved." And it can be understood in two ways. In one way, so that "Psalm" is supplied, so that the sense is: This Psalm leads us to the end, Christ, "for those who shall be changed," namely from the state of unbelief to Christ; hence he says, "instead of your fathers," etc. And so this Psalm pertains to the Passion of Christ, that is, to those who believe in Christ who suffered. And this for understanding the mysteries of Christ and the Church. And not only a Psalm but also a canticle, "for the beloved," namely Christ. Mt. 3: "This is my beloved Son." Jerome has it thus: "A victory song for the lilies, of the sons of Korah, a canticle for the most beloved." And what he says "for the lilies" shows that this Psalm treats of the delights of the bridegroom and bride. And this is signified by flowers, roses, and lilies. Song 2: "Support me with flowers," etc. And it is fitting for virgins, who are like lilies. This Psalm is divided into three parts. First, the prologue of the canticle is set forth. Second, the commendation of the bridegroom is set forth, at "beautiful." Third, the commendation of the bride is set forth, at "hear, O daughter." Regarding the first, he does three things. First, he sets forth the composition of the Psalm. Second, its end, at "I speak." Third, he designates the author, at "my tongue." The composition is designated when it says, "My heart has uttered a good word." Uttering proceeds from excessive fullness or repletion, in which is signified that he speaks from an abundance of devotion and wisdom. Mt. 12: "Out of the abundance of the heart the mouth speaks." And it should be noted that the composition of this Psalm is attributed to the heart, from whose great devotion it was composed, because this is not one of those about which Is. 29 says: "This people honors me with their lips, but their heart is far from me"; rather, he pronounces the praises of Christ from the heart. 1 Cor. 14: "I will sing with the spirit, I will sing also with the mind." This heart "has uttered a word," namely of this Psalm, which is "good," because it is consoling, for it speaks of the mysteries of Christ and the Church. 1 Tim. 1: "This is a faithful saying," and no word is better than it. Zech. 1: "The Lord answered the Angel who spoke in me with good words, consoling words." "I speak," that is, I proclaim, "my works to the king," that is, to the honor of Christ the King. Is. 32: "Behold, the king shall reign in justice"; as if to say: I sing this Psalm to the honor of Christ, to whom we ought to dedicate all our works. Col. 3: "Whatever you do in word or in deed, do all in the name of Jesus Christ." "My tongue is the pen of a scribe." Here the author of the Psalm is set forth, who is the tongue; as if to say: let it not be understood that I composed this from my own resources, but with the help of the Holy Spirit, who uses my tongue as a writer uses a pen. And therefore the principal author of this Psalm is the Holy Spirit. 2 Sam. 23: "The Spirit of the Lord spoke through me," as through an instrument. 2 Pet. 1: "Wisdom was not brought by human will, but by the Holy Spirit," etc. And whose pen is it? "Of a scribe writing swiftly," of the Holy Spirit who writes swiftly in the hearts of men. For those who seek wisdom through study acquire it by parts and also over a long time; but those who have it from the Holy Spirit receive it swiftly. Acts 2: "Suddenly there came a sound from heaven," etc. Those who have knowledge through divine revelation are suddenly filled with wisdom, just as those men were suddenly filled with the Holy Spirit. Ps. 147: "His word runs swiftly." Sir. 11: "It is easy in the eyes of God to suddenly make a poor man honorable." Or, "of one working swiftly," because he spoke and they were made, Ps. 148. Now the word "tongue" can be referred to something else, because he not only wished to speak, but first thought in his heart, second spoke with his mouth, and third wrote it down; as if to say: it was not only useful to those present who heard, but also to those in the future. Is. 8: "Take a great book and write in it with the pen of a man." Hab. 2: "Write the vision and explain it." This interpretation, therefore, is the literal one. But some say that these words are set forth in commendation of Christ according to his divinity, as if they were the words of God the Father. But Augustine and Jerome do not approve this interpretation; nevertheless, Dionysius uses it in chapter 2 of On the Divine Names, where he introduces this word, "has uttered," etc. And according to this interpretation, he is commended by the Father in three ways. First, his emanation is described. Second, his power, at "I speak." Third, his operation, at "my tongue." Regarding his emanation from the Father, he sets forth four things. First, his natural procession, when he says "has uttered," which is a certain emanation from fullness; hence the procession of the Son from the Father is a divine uttering, because he proceeds from the fullness of the divine nature. Jn. 3: "The Father loves the Son," etc. Second, he sets forth the mode of emanation, because he did not emanate corporally, nor from some other nature, but in the manner of a spiritual thing. "My heart," as if not from nothing, nor from another essence, but from my heart. Ps. 109: "From the womb, before the daystar, I begot you." Third, the property of the one proceeding is set forth: because "a word." Jn. 1: "In the beginning was the Word." Also, the perfection of the one proceeding is set forth: because "good," as having the full goodness of the divinity. Lk. 18: "No one is good except," etc. His power is shown when he says, "I speak," that is, through the Word I make "all my works to the king," that is, to the honor of the king, namely the Son, who is one God with me. Jn. 1: "All things were made through him." His proper operation is designated when he says, "My tongue is the pen of a scribe"; as if to say, he who is my tongue is also the pen of a scribe. In Sacred Scripture, operations are metaphorically designated by the instruments or members that are the principles of operations; and so by tongue and pen is designated an operation of God befitting the tongue and pen. The operation of the tongue is that through it the wisdom of the heart is diffused to others; through the pen it is designated that the wisdom which is in the heart is transferred to sensible matter, namely parchment. But God both speaks and writes: he speaks when he transfuses his wisdom into rational minds. Ps. 84: "I will hear what the Lord God speaks within me." And this is called the Word, because through it comes all illumination. Jn. 1: "And the life was the light of men." He writes, because he imprints the judgments of his wisdom in rational creatures. Rom. 1: "The invisible things of God," etc. Sir. 1: "God poured it out upon all his works." For just as one looking at a book knows the wisdom of the writer, so when we see creatures, we know the wisdom of God. Therefore, the pen is the Word of God.

Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as "the Bridegroom;" "Fairer than the children of men" (ver. 2). "Than the children of men." I ask, why not than the Angels also? Why did he say, "than the children of men," except because He was Man? Lest you should think "the Man Christ" to be any ordinary man, he says, "Fairer than the children of men." Even though Himself "Man," He is "fairer than the children of men;" though among the children of men, "fairer than the children of men:" though of the children of men, "fairer than the children of men." "Grace is shed abroad on Thy lips." "The Law was given by Moses. Grace and Truth came by Jesus Christ." ...

For the favor of the kiss bears with it a twofold gift, the light of knowledge and the fervor of devotion. He is in truth the Spirit of wisdom and insight, who, like the bee carrying its burden of wax and honey, is fully equipped with the power both of kindling the light of knowledge and infusing the delicious nurture of grace. Two kinds of people therefore may not consider themselves to have been gifted with the kiss, those who know the truth without loving it, and those who love it without understanding it; from which we conclude that this kiss leaves room neither for ignorance nor for lukewarmness.

So therefore, let the bride about to receive the twofold grace of this most holy kiss set her two lips in readiness, her reason for the gift of insight, her will for that of wisdom, so that overflowing with joy in the fullness of this kiss, she may be privileged to hear the words: "Your lips are moist with grace, for God has blessed you forever."

After mentioning the glory, here he mentions its effect, namely, that you were invested with such persuasion as even to attract disciples merely by your lips: the extraordinary degree of wisdom required no great number of words for persuading.

He had no form or comeliness in the eyes of the Jews, but to David he is fairer than the children of people. And on the mountain he was bright as the lightning and became more luminous than the sun, initiating us into the mystery of the future.

How, then, does another inspired author say, "We saw him: he had no form or beauty; instead, his form was dishonorable, of no importance beside human beings." He is not speaking about deformity—God forbid—but about an object of scorn. You see, once having deigned to become human, he went through every demeaning experience, not choosing a queen for his mother, not placed in a bed of gold at the time of swaddling clothes but in a manger, not reared in an affluent home but in an artisan's humble dwelling. Again, when he picked disciples, he did not pick orators and philosophers and kings but fishermen and tax collectors. He shared this simple life, not owning a house, or clad in rich clothing or enjoying similar fare, but nourished at others' expense, insulted, scorned, driven out, pursued. Now, he did this to trample underfoot human conceit in fine style. So, since he did not fit himself out in any pomp or circumstance or attach to himself hangers on or bodyguards, but went about at times alone, like any ordinary person, thus that author said, "We saw him, and he had no form or beauty," whereas the psalmist says, "Comely to behold beyond all human beings," suggesting grace, wisdom, teaching, miracles. Then to underline the comeliness he says, "Grace streamed out on your lips."

Now a proof that "grace was poured on his lips" is the fact that although the time he spent in teaching was short, … the world has been filled with this teaching and with the religion that came through him. For there has arisen "in his days" "righteousness and an abundance of peace" lasting until the consummation.

"Beautiful in form above the sons of men." With the prologue set forth according to one sense, or the divinity of Christ according to another sense, here is set forth the commendation of Christ according to his humanity. And because he said, "I speak my works to the king," he commends Christ after the likeness of a king, namely David, from four things: namely, from graciousness, from warlike virtue, from judicial power, and from abundance of delights. The second part, at "Gird yourself." The third, at "your throne." The fourth, at "myrrh." Regarding the first, he does two things. First, he describes the graciousness of the king. Second, the cause or effect, at "therefore." Note that two senses are especially prominent in man, namely sight and hearing; hence through these two someone appears gracious: through beauty to sight, through gracious speech to hearing. Hence these two were especially in Christ; hence Song 2: "Show me your face, let your voice sound in my ears; for your voice is sweet and your face is comely." For he was beautiful and eloquent in those things that befitted his eloquence. As to the first, he says, "beautiful in form." And note in Christ a fourfold beauty. One according to the divine form. Phil. 2: "Who, being in the form of God." And according to this he was beautiful above the sons of men, for all have grace only by redundance and participation, but he has it of himself and fully. Col. 2: "In him dwells all the fullness of the Godhead bodily." Heb. 1: "Being the brightness of his glory and the figure of his substance." Wis. 7: "He is the brightness of eternal light and the spotless mirror of God's majesty." Another is the beauty of justice and truth. Jer. 31: "The Lord bless you, O beauty of justice." Jn. 1: "Full of grace and truth." Another is the beauty of an honorable life; and of this, 1 Pet. 5: "Being made a pattern of the flock." And in this form he was beautiful above the sons of men, because his life was more honorable and virtuous than anyone's. 1 Pet. 2: "He committed no sin, nor was deceit found in his mouth." Augustine in the original: "To us beholding, he is everywhere beautiful: beautiful in the hands of his parents, beautiful in miracles, beautiful in scourges, beautiful laying down his life, beautiful on the gallows, beautiful on the wood, beautiful in heaven." The fourth is bodily beauty; and this also was in Christ. Song 1: "Behold, you are beautiful, my beloved." But was he beautiful above the sons of men according to this beauty? It seems not, because Is. 53 says: "We saw him, and there was no beauty in him nor comeliness." Also, by reason it is proved that Christ chose to have poverty and not to use riches, to teach that they are to be despised. But just as these things are to be despised, so also bodily beauty. Prov. 31: "Grace is deceitful and beauty is vain." I respond: It must be said that beauty, health, and things of this sort are said in a certain way by comparison to something, because a certain balance of humors makes for health in a child that does not make for health in an old man. There is a certain health for a lion that is death for a man. Hence health is a proportion of humors in comparison to such a nature. And similarly, beauty consists in the proportion of members and colors. And therefore the beauty of one person is different from that of another; and thus Christ had this beauty to the highest degree insofar as it was fitting for the state and reverence of his condition. It is not therefore to be understood that Christ had blond hair or was ruddy, because this would not have been fitting for him; but he had that bodily beauty to the highest degree which pertained to the state and reverence and graciousness of aspect, so that something divine radiated in his countenance, which made all revere him, as Augustine says. To the first objection, it must be said that the prophet wished to express the contempt of Christ in the Passion, in which the beauty of his body was deformed by the multitude of afflictions. To the other objection, it must be said that those riches and beauties are to be despised which we use badly. He was also gracious in speech; hence he says, "Grace is poured forth on your lips." Sir. 6: "A gracious tongue in a good man shall abound." And his word was gracious. In three ways is someone's word considered gracious because of the things he says: namely, when he says things that are pleasing and useful; thus Christ's word was gracious, because he imposed light burdens and promised rest. Mt. 11: "Come to me, all you who labor and are burdened, and I will refresh you." Jn. 6: "Lord, to whom shall we go? You have the words of eternal life." Also, someone has a gracious word on account of an ordered and fervent manner of speaking; and thus Christ had an ordered and fervent manner of speaking. Ps. 118: "Your word is enkindled." Also, someone is said to have a gracious word on account of its efficacy in persuading; and thus also Christ had this. Mt. 7: "He was teaching in the temple as one having authority." And therefore Lk. 21 says that all the people "went early in the morning to him" in the temple to hear him. And Jn. 7: "Never has anyone spoken like this man." "Therefore God has blessed you forever." Here the cause or effect is set forth. As was said, to bless God signifies the effect of his goodness, or his conferral of a benefit. God therefore conferred a twofold benefit on Christ the man. Of glory or of the kingdom; and this is the reward of Christ's merits. Phil. 2: "Therefore God has also exalted him." And thus the word "therefore" denotes the meritorious cause; as if to say: because you are beautiful in form, gracious in teaching, "therefore God has blessed you forever," with the blessing of a spiritual kingdom. Gen. 22: "In your seed all nations shall be blessed." The other is the benefit of grace; and thus the sense is: "Therefore God has blessed you forever," so that you might be beautiful and grace might be poured forth on your lips.

"Gird Thy sword upon Thy thigh, O most Mighty" (ver. 3). What is meant by "Thy sword, but "Thy word"? It was by that sword He scattered His enemies; by that sword he divided the son from the father, "the daughter from the mother, the daughter-in-law from the mother-in-law." We read these words in the Gospel, "I came not to send peace, but a sword." And, "In one house shall five be divided against each other; three against two, and two against three;" i.e. "the father against the son, the daughter against the mother, the daughter-in-law against the mother-in-law." By what "sword," but that which Christ brought, was this division wrought? And indeed, my brethren, we see this exemplified daily. Some young man is minded to give himself up to God's service; his father is opposed to it; they are "divided against each other:" the one promises an earthly inheritance, the other loves an heavenly; the one promises one thing, the other prefers another. The father should not think himself wronged: God alone is preferred to him. And yet he is at strife with the son, who would fain give himself to God's service. But the spiritual sword is mightier to separate them, than the ties of carnal nature to bind them together. This happens also in the case of a mother against her daughter; still more also in that of a daughter-in-law against a mother-in-law. For sometimes in one house mother-in-law and daughter-in law are found orthodox and heretical respectively. And where that sword is forcibly felt, we do not dread the repetition of Baptism. Could daughter be divided against mother; and could not daughter-in-law be divided against mother-in-law? ...

What does he mean to express by the "thigh"? The flesh. Whence those words, "A prince shall not depart from Judah; and a lawgiver from his thighs"? Did not Abraham himself (to whom was promised the seed in which "all the nations of the earth were to be blessed"), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name; that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, "Put thy hand under my thigh," and so swear; as if he had said, "Put thy hand on the altar, or on the Gospel, or on the Prophet, or on any holy thing." "Put" (he says) "thy hand under my thigh;" having full confidence, not ashamed of it as unseemly, but understanding therein a truth. ...

For us gentile Christians it is rather the other way round. We are more likely to start from the priestly, sacrificial, and intercessory character of Christ and under-stress that of king and conqueror. Psalm 110, with three other Christmas Psalms, corrects this. In 45 we have again the almost threatening tone: 'Gird thee with thy sword upon thy thigh, O thou most mighty... thy right hand shall teach thee terrible things... thy arrows are very sharp.' All this emphasises an aspect of the Nativity to which our later sentiment about Christmas (excellent in itself) does less than justice. For those who first read these Psalms as poems about the birth of Christ, that birth primarily meant something very militant; the hero, the 'judge' or champion or giant-killer, who was to fight and beat death, hell and the devils, had at last arrived, and the evidence suggests that Our Lord also thought of Himself in those terms. (Milton's poem on the Nativity well recaptures this side of Christmas.)

What I took longer to see was the full richness of that Christmas Psalm, Psalm 45, which shows us so many aspects of the Nativity we could never get from the carols or even (easily) from the gospels. This in its original intention was obviously a laureate ode on a royal wedding... And simply as a marriage ode—what the Greeks call an Epithalamium—it is magnificent. But it is far more valuable for the light it throws on the Incarnation.

Read in this sense, the Psalm restores Christmas to its proper complexity. The birth of Christ is the arrival of the great warrior and the great king. Also of the Lover, the Bridegroom, whose beauty surpasses that of man. But not only the Bridegroom as the lover, the desired; the Bridegroom also as he who makes fruitful, the father of children still to be begotten and born. (Certainly the image of a Child in a manger by no means suggests to us a king, giant-killer, bridegroom, and father. But it would not suggest the eternal Word either—if we didn't know. All alike are aspects of the same central paradox.)

The sword separates the spirit from evil and the mind from ignorance, destroying the old man and making him new in Christ.

By "sword" he means the cross, using it just like a sword. He hangs amid two enemies, namely, the devil and death. By "thigh" he means the flesh, using the part for the whole.… He says the cross girds itself with the flesh, being powerful in appearance and beauty, so that by this (i.e., his humanity) he takes up our suffering; and by that (i.e., his divinity) he overcomes suffering, as if to have no part in it. We may be able to understand appearance and beauty as mercy. For there is nothing so fitting of God than to deliver his special creation. And "bend the bow" against the enemies, and "prosper" the faithful, and "rule" everywhere, so you may subdue the enemies; you may crown the faithful, because this is fitting of a judge and king.

These terms, you see, signify his operations.… I mean, just as Scripture says God gets angry, not to attribute passion to him but to indicate through this expression his action of punishing and thus make an impression on more materialistic people, so too by mentioning weapons it suggests this. After all, since we are punished not through ourselves but by other instruments, in his wish to demonstrate God's power to punish he indicates it in terms familiar to us … so that we may gain a more vivid impression of his punishing.… Why, then, does he say this here? In these rather materialistic terms he shows his operation, through which he set the world on its course, through which he brought the war to an end and set up the trophy. It was a harsh war, after all, more bitter than all wars, not against savages in battle but against the demons exercising their wiles and destroying the whole world.

I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," [Ephesians 4:8] says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [Psalm 45:3] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [Isaiah 8:4] you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare

After describing his charm and wisdom, he gives us a glimpse of both his power and his accouterments, which he used to wipe out his adversaries, teaching us the baffling character of it all.

"Gird your sword upon your thigh." Here he is described as powerful in valor. And first, his warlike virtue is set forth. Second, his progress in battle, at "attend." Third, the effect, at "and your right hand shall lead you." Warlike virtue consists in natural strength and the preparation of arms. First, therefore, he sets forth the strong preparation of arms, when he says, "gird your sword." According to another text, it says, "upon your thigh, O most mighty." Here the strength of arms is designated. Song 3: "Each one's sword upon his thigh." But according to the Gloss, to be girded is one thing, because those who are girded are prepared for battle, namely soldiers. 1 Macc. 3: "Gird yourselves and be mighty sons, and be ready in the morning, because it is better for us to die in battle," etc. To be pre-girded is another thing, because those who are pre-girded are prepared for serving. Lk. 12: "He will gird himself and make them recline," etc. To be girded up is another thing, because those who are girded up are prepared for walking. Sir. 36: "A thief girded up, leaping from a city." To be ungirded is another thing, because those who are ungirded are going to rest. 1 Kgs. 20: "Let not him who girds himself boast as he who ungirds himself." The sword of Christ is his teaching. Of this sword, Eph. 6: "The sword of the Spirit, which is the word of God." With this sword Christ placed a division in this world, so that good things might be distinguished from evil. Mt. 10: "I have not come to bring peace, but a sword." This sword is sharp on both sides, as Rev. 1 attests, because he taught about both eternal and temporal things. And it is "upon his thigh," because he used the instrument of his humanity for the word of teaching. Is. 52: "I myself who was speaking, behold I am here." "O most mighty": here his strength or natural power is shown. 1 Sam. 2: "There is none as strong as our God." Job 9: "If strength is sought, he is most mighty." "In your splendor." According to Jerome and the Hebrews, this word "splendor" is joined with "most mighty," and the whole is under one verse, and thus in one way it is read in the Gloss; and if it is thus joined with "most mighty," the sense is: you, Christ, are most mighty "in your splendor," namely of your humanity, according to which he is also greatest in power. Song 5: "His appearance is like Lebanon." "And your beauty," namely of the divinity. Wis. 13: "If, delighted by their beauty, they took them to be gods, let them know how much more beautiful is the Lord of these." Or, you are most mighty "in your splendor," that is, in your splendid beauty. Hence Jerome has, "in your praise," because from this you are praiseworthy and glorious, because you are armed and strong.

What does he mean to express by the "thigh"? The flesh. Whence those words, "A prince shall not depart from Judah; and a lawgiver from his thighs"? Did not Abraham himself (to whom was promised the seed in which "all the nations of the earth were to be blessed"), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name; that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, "Put your hand under my thigh," [Genesis 24:2] and so swear; as if he had said, "Put your hand on the altar, or on the Gospel, or on the Prophet, or on any holy thing." "Put" (he says) "your hand under my thigh;" having full confidence, not ashamed of it as unseemly, but understanding therein a truth. "With Your beauty and Your glory." Take to You that righteousness, in which You are at all times beautiful and glorious. "And speed on, and proceed prosperously, and reign" [Psalm 45:4]. Do we not see it so? Is it not already come to pass? He has "sped on; has proceeded prosperously, and He reigns;" all nations are subdued unto Him. What a thing was it to see that "in the Spirit," of which same thing it is now in our power to experience in the reality! At the time when these words were said, Christ did not yet "reign" thus; had not yet sped on, nor "proceeded prosperously." They were then being preached, they have now been fulfilled: in many things we have God's promise fulfilled already; in some few we have to claim its fulfilment yet.

All other people, you see, exercise royal power by making war so as to gain cities or wealth, or because of enmities or vainglory. God, by contrast, acts not for any of these things but for the sake of truth, to plant it on earth; and for the sake of gentleness, to make those who are more savage than wild beasts become gentle; and for the sake of righteousness, to make those who are in thrall to lawlessness become righteous, first from grace, and second from good deeds.

What was being achieved was in fact fearful and productive of terror: death was destroyed, hell was broken asunder, paradise was opened, heaven was thrown open, demons were shackled, the lower regions were mingled with the upper, God became human, a human being is seated on the kingly throne, hope in resurrection dawned, expectation reached beyond death, ineffable good things were enjoyed, and all other good things he achieved by his coming.… The Septuagint, [by contrast], reads, "Your right hand will guide you in marvelous fashion," that is to say, we should marvel not only at what is achieved but at the fact that it is achieved in surprising fashion: through death is death destroyed, through a curse is a curse lifted and blessing bestowed, through eating were we lately expelled, through eating we have once again been admitted. A maiden expelled us from paradise, through a maiden we find eternal life. What was the means of our being condemned becomes the means of our being crowned.

It is therefore clear from this that he is not speaking of a human being as king: no human being exercises such zeal for bringing about the kingdom in himself and uses weapons and all such things so as to teach gentleness to his own; on the contrary, he is concerned to gain power, and wipe out the opposition and in every way make his own people fearsome to the enemy.

To what human being would he apply this achievement or the magnitude of what is described? To whom would he apply the verse "Your right hand will guide you in marvelous fashion" when the divine Scripture consistently says of all the righteous that it is with God's help that they acquire strength?

"Attend, proceed prosperously." The Psalmist above set forth, in commendation of Christ, the strength and preparation of the king; here he treats of his progress; and regarding this he does two things. First, he sets forth the progress of the king. Second, its cause, at "because of truth." Regarding the first, it should be known that in place of these three things set forth here, namely "attend, proceed prosperously, and reign," in Jerome's Psalm there is only one: "ascend prosperously." In the ascent, the progress is designated. Jer. 49: "The lion ascends, and the pride of Jordan toward robust beauty." Hence it is clear that these things pertain to a certain perfection and ascent. In the ascent of a warrior there are three things: beginning, middle, and end. The beginning should be diligent and discreet consideration. Prov. 24: "War is begun with forethought." And Lk. 14 says that a king going to war first considers, etc. Hence, "attend," that is, consider diligently. In Christ, "to attend" designates the disposition of his mercy by which he attended to the salvation of the human race. Ps. 37: "Attend to help me." The middle is prosperous progress. The progress of Christ is understood in two ways. In one way, inasmuch as he came forth from the womb of the Virgin in the Nativity. Ps. 18: "As a bridegroom coming forth from his bridal chamber." And this was a prosperous progress, because he was born without sin, and he did not take away his mother's virginity nor inflict pain. In another way, inasmuch as he proceeded from person to person to convert, this one and that one. And in this he was prosperous, because he eventually arrived at the conversion of the whole world. Is. 55: "He shall do whatever I willed, and shall prosper in those things for which I sent him." Ps. 117: "O Lord, grant prosperity." What he says, "attend," can be joined with what he says, "in your splendor"; as if to say: therefore, O beautiful one, in the power of your humanity, etc., and in the beauty of your divinity, attend. His end is his kingdom. Ps. 46: "God shall reign over all nations." His end is that he may reign through faith in the hearts of all. Lk. 1: "And he shall reign in the house of Jacob." And therefore he says, "and reign." The cause of the progress is "because of truth." And this is either a dispositive or a final cause. If "because of" is first taken as a dispositive cause, as Jerome has, "because of the word of truth and meekness of justice," it should be noted that two things are necessary for a king to act prosperously. First, that he be believed; because if nothing were believed of him and he believed others, he could not do more than one man. Prov. 17: "Eloquent words do not befit a fool." Second, that he be loved; because if he is not loved, he cannot prosper in the kingdom or in his affairs; and this is brought about by the meekness and clemency of the king. Sir. 3: "Son, perform your works in meekness." And so these two things dispose toward the prosperity of the king. Prov. 20: "Mercy and truth preserve the king." Ps. 36: "The meek shall inherit the earth." But according to our text, for a king to prosper in his affairs, he must have three things: namely, truth, meekness, and justice. And these three things made Christ prosper: because he was truthful in teaching, meek in suffering, and just in acting. Of the first, Mt. 22: "We know that you are truthful," etc. Of the second, 1 Pet. 2: "When he suffered, he did not threaten." Jer. 11: "I was like a gentle lamb," etc. Of the third, because in nothing did he depart from justice. Ps. 144: "The Lord is faithful in all his words." But if "because of" designates the final cause, the sense is: attend, proceed prosperously, and reign, that is, so as to establish truth. Now Christ established truth in two ways: namely, by fulfilling the promises, and by fulfilling the figures. Rom. 15: "For I say that Christ Jesus was minister of the circumcision to confirm the promises of the fathers." 2 Cor. 1: "However many are the promises of God, in him they are fulfilled." And also "because of meekness" to be derived to the disciples. Mt. 11: "Learn from me," etc. Likewise, "reign because of justice." Jn. 5: "The Father has given all judgment to the Son." "Your right hand shall lead you wonderfully." Here the manner of the determined progress is set forth. Proceed prosperously. And how? "Your right hand shall lead you." And he speaks in the likeness of a warrior who, if he has an enemy against him, is told that his hand must make a way for him, and so he will pass through fighting; as if to say: proceed, if your right hand makes a way for you. And this "wonderfully," because all will marvel. Jerome has: "Your right hand shall teach you," that is, while you do magnificent things, your hand shall show you to be wonderful. Nevertheless, in another Psalm it reads, "Your hand shall lead you." But it must be said that this text does not contradict that one, because Christ is God and man. And therefore, inasmuch as he is God, his right hand and the Father's are the same. And his right hand led Christ wonderfully in the assault upon enemies. Ex. 15: "Your right hand, O Lord, is magnificent in strength; your right hand, O Lord, has struck the enemy." And in the working of miracles by the power of his divinity. Hence he prepared a way for himself in the hearts of men. Ps. 117: "The right hand of the Lord has shown strength." And if we consider the way, it is wonderful. Esther 13: "For you are exceedingly wonderful, O Lord." Also, it was called wonderful. Ps. 138: "Your works are wonderful."

"Your arrows are sharp, are most powerful" [Psalm 45:5]; words that pierce the heart, that kindle love. Whence in the Song of Songs it is said, "I am wounded with love." [Song of Songs 2:5] For she speaks of being "wounded with love;" that is, of being in love, of being inflamed with passion, of sighing for the Bridegroom, from whom she received the arrow of the Word. "Your arrows are sharp, are most powerful;" both piercing, and effective; "sharp, most powerful." "The peoples shall fall under You." Who have "fallen"? They who were "wounded" have also "fallen." We see the nations subdued unto Christ; we do not see them "fall." He explains where they "fall," viz. "in the heart." It was there they lifted themselves up against Christ, there they "fall" down before Christ. Saul was a blasphemer of Christ: he was then lifted up, he prays to Christ, "he is fallen," he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in "the heart:" he received the arrow, he fell "in heart." For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, "Lord, what dost Thou bid me do?" [Acts 9:6] But just now thou were going to bind the Christians, and to bring them to punishment: and now you say unto Christ, "What dost Thou bid me do?" O arrow sharp and most mighty, by whose stroke "Saul" fell, so as to become "Paul." As it was with him, so was it also with "the peoples;" consider the nations, observe their subjection unto Christ. "The peoples" (then) "shall fall under You in the heart of the King's enemies;" that is, in the heart of Your enemies. For it is Him that he calls King, Him that he recognises as King. "The peoples shall fall under You in the heart of the King's enemies." They were "enemies" before; they have been stricken by your arrows: they have fallen before You. Out of enemies they have been made friends: the enemies are dead, the friends survive. This is the meaning of, "for those which shall be changed." We are seeking to "understand" each single word, and each separate verse; yet so far only are we to seek for their "understanding," as to leave no one to doubt that they are spoken of Christ.

The sharp arrows of the Mighty One are the well-aimed words that touch the hearts of the hearers, striking and wounding their keenly perceptive souls.

His meaning is, direct well-aimed words, like arrows, at the hearts of the listeners, and as a result all peoples will be subjected to you as well (using a metaphor of people wounding with arrows and subjecting the wounded). He means, your arrows are so effective that not only will they subject disciples but also fall on enemies and bring them into subjection.

Do you see the successful outcome of the war? The submission of those previously rebellious? The instruction? The catechesis? Their very fall and submission to him, you see, are for everyone the basis and foundation of their exaltation. In fact, having delivered them from their folly and empty conceit and from the demons' error, he subjected them to himself.

"Your arrows are sharp"; as if to say: therefore your right hand shall prepare a way for you, because your arrows are sharp. And here the power of arms and their effect are set forth. The arms of Christ are arrows, which are the words of Christ, which are called arrows for three reasons. First, because an arrow penetrates to the heart with its sharpness. Hos. 2: "I will lead her into the wilderness and speak to her heart"; so the words of Christ: Heb. 4: "The word of God is living and effective, and more piercing than any two-edged sword." Also, an arrow moves swiftly. Wis. 5: "The passing of life," etc. So the word of Christ suddenly filled the whole world, because the preaching of Christ was spread through almost the entire world before the destruction of Jerusalem. Ps. 147: "His word runs swiftly." Also, an arrow reaches to distant things; so also the word of Christ. Ps. 18: "Their sound has gone forth into all the earth." And so the word of God is a sword, insofar as it wounded the Jews who were converted to Christ, who was near; for which reason it is said, "gird your sword." And it is also an arrow, insofar as it reached the remote Gentiles, and they were converted to Christ. Eph. 2: "He preached peace to you who were far off, and peace to those who were near." "Peoples shall fall under you." Here the effect of the divine word is set forth, which is the conversion of the people to God; hence, "peoples," etc., that is, all shall run to you. Phil. 2: "At the name of Jesus every knee shall bow," etc. But what does it mean when he adds, "in the hearts of the enemies of the king"? This can be understood in two ways. In one way, so that it is joined with the first clause of this verse, "peoples shall fall under you," as an interpolation; and the sense is: "Your arrows are sharp and enter into the hearts of the enemies of the king." Your words are like arrows that penetrate hearts, etc. And from this, "peoples shall fall under you." In another way, so that it is joined with "peoples shall fall under you"; and this "in the hearts," or "in the heart, of the enemies of the king," that is, of you who are king. For some things are subjected by force, as enemies are now subjected. And of this subjection he says he does not speak, but of voluntary subjection; and therefore he says, "in the hearts"; as if to say: let them be subjected according to those hearts by which they were hostile to Christ. Ps. 53: "Voluntarily I will sacrifice to you." Or otherwise: "Your arrows are sharp, peoples shall fall under you in the hearts of the enemies of the king": peoples, I say, who were enemies of the king, that is, of Christ; as if to say: those who were against the king, namely Christ, shall be subjected to him. And literally this has come to pass, because the Gentiles who tried to destroy the faith of Christ now serve Christ. Is. 55: "Behold, you shall call nations that you did not know." Ps. 17: "A people whom I did not know has served me."

Even before he became man, he was King and Lord everlasting, being image and word of the Father.

"Thy throne, O God, is for ever and ever" (ver. 6). Because God has "'blessed Thee' for ever," on account of the "grace poured over Thy lips." Now the throne of the Jewish Kingdom was a temporal one; belonging to those who were under the Law, not to those who were under "grace:" He came to "redeem those who were under the Law," and to place them under "Grace." His "Throne is for ever and ever." Why? for that first throne of the Kingdom was but a temporal one: whence then have we a "throne for ever and ever"? Because it is God's throne. O divine Attribute of Eternity! for God could not have a temporal throne. "Thy throne, O God, is for ever and ever-a sceptre of direction is the sceptre of Thy Kingdom." "The sceptre of direction" is that which directs mankind: they were before crooked, distorted; they sought to reign for themselves: they loved themselves, loved their own evil deeds: they submitted not their own will to God; but would fain have bent God's will to conformity with their own lusts. For the sinner and the unrighteous man is generally angry with God, because it rains not! and yet would have God not be angry with himself, because he is profligate. And it is pretty much for this very reason that men daily sit, to dispute against God: "This is what He ought to have done: this He has not well done." Thou forsooth seest what thou doest; He knows not what He does! It is thou that art crooked! His ways are right. When wilt thou make the crooked coincide with the straight? It cannot be made to coincide with it. Just as if you were to place a crooked stick on a level pavement; it does not join on to it; it does not cohere; it does not fit into the pavement. The pavement is even in every part: but that is crooked; it does not fit into that which is level. The will of God then is "equal," thine own is "crooked:" it is because thou canst not be conformed unto it, that it seems "crooked" unto thee: rule thou thyself by it; seek not to bend it to thine own will: for thou canst not accomplish it; that is at all times "straight"! Wouldest thou abide in Him? "Correct thou thyself;" so will the sceptre of Him who rules thee, be unto thee "a rule of direction." Thence is He also called King,s from "ruling." For that is no "ruler" that does not correct. Hereunto is our King a King of "right ones." Just as He is a Priest (Sacerdos) by sanctifying us, so is He our King, our Ruler, by "ruling" us. ...

That is to say, your kingdom is beyond the ages and older than all thought.

To whom again the blessed Paul in his Epistle to the Hebrews bears witness in these words: And of the Son he saith, thy throne, O God! is for ever and ever; the sceptre of uprightness is the sceptre of thy kingdom. Having said this concerning his divinity, he forthwith speaks of his humanity and says: Thou hast loved righteousness and hated iniquity, wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. For it is not his divinity which is anointed on account of his loving righteousness and hating iniquity, nor is it in any case anointed, nor has it another God [for fellow], for God exists by himself. But it is his humanity which is anointed with the oil of gladness (by which is meant, with the Holy Spirit) above its fellows—that is, above all the anointed. For his divinity has no other fellow, for God is one, the Father and the Son and the Holy Ghost, but the humanity of Christ has for its fellows all men, especially those who have been anointed. For by reason that the humanity of Christ was anointed above all others, since it was anointed with the Holy Spirit and with power, a distinction accorded to none of the others who were anointed, he used the words: Above all thy fellows. The whole psalm, moreover, he wrote with reference to Christ and the Church, speaking of the one as a royal bridegroom and of the other as a royal bride.

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. [Psalms 45:6-7] And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

By "throne" here he means not simply throne but kingship. He calls it eternal here, but elsewhere elevated: "I saw the Lord seated on an elevated throne," Scripture says. And again: "Because your throne is elevated." Another author … contemplates him seated on a throne of glory, whereas David presents also a throne of lovingkindness: "Mercy and judgment the foundation of his throne." Now, all of these references are to his kingship, that it is everlasting (this is the meaning of "for ages of ages"), that it is in high esteem, that it is elevated, that it is powerful and mighty. Also that it has no beginning, when he says, "Your kingdom a kingdom of all ages."

Immediately he proceeded to say also "a rod of equity," which suggests correctness and justice in prosecution. Such an expression, however, seems not applicable to a human being—at least such an expression occurs nowhere in reference to a human being—whereas it is applicable to God, of whom he says also in another place, "He will judge the world in righteousness; he will judge peoples in rectitude," and elsewhere, "Good and upright is the Lord," and "Because the word of the Lord is upright."

The prophetic word afterwards teaches the nature of God the Word incarnate himself … that he is God and eternal king, not having had a beginning and not due to have an end. This is what "forever" suggests.

"Your throne, O God, is forever and ever." Above, the Psalmist commended Christ for his graciousness and warlike virtue; here he commends him for his judicial power. And first, he describes his judicial power. Second, the execution of that power, at "a rod of direction." Third, the reason, at "therefore he has anointed you." He says therefore, "Your throne, O God." By "throne" in Scripture, judicial power is designated. Ps. 121: "There the thrones of judgment sat." Now judicial power belongs or pertains to Christ. Jn. 5: "The Father has given all judgment to the Son"; and therefore by the throne of Christ, his power is understood. Mt. 19: "In the regeneration, when the Son of Man shall sit," etc. But prelates and kings also have this judicial power; but as ministers. Wis. 6: "When you were ministers of his kingdom, you did not judge rightly." But Christ as the principal judge, and as true God; and therefore he says, "Your throne, O God," for vengeance belongs to the Lord; and here he expressly speaks of Christ, because he directs his speech to him. Of this, Rev. 3: "He who overcomes, I will give him to sit on my throne, even as I also overcame and sat on the throne." Is. 6: "I saw the Lord sitting upon a throne." Also, there is one temporal judicial power and another perpetual; and such is the power of the Son of God; hence he says, "forever and ever," because his judgment concerns eternal things. Dan. 7: "His power is an everlasting power." Thus he describes the power, dignity, and eternity of God. Consequently, he treats of the execution of power when he says, "a rod of direction." And first, the execution of power is set forth. Second, its explanation. For it is necessary that a king restrain offenses, because, as the Philosopher says, if the minds of men were ordered by God so that they would obey fatherly counsel, kings and judges would not be necessary; hence, so that the unruly may be corrected, kings are necessary, and hence they have a scepter. Prov. 22: "Folly is bound up in the heart of a child, and the rod of discipline shall drive it away." But he has a rod to coerce enemies. Ps. 2: "You shall rule them with a rod of iron, and like a vessel," etc. Also to govern subjects. Mic. 7: "Feed your people with your rod." And therefore it is said, "the rod of your kingdom is a rod of direction," that is, for leading the people in the right way, because this is the end of the law and of governance: that they may not go astray, but may become virtuous. And this is the end of politics, and this belongs to Christ. Ps. 24: "Direct me in your truth and teach me." But this direction consists in man's abandoning evil and clinging to good. Is. 30: "This is the way; walk in it, and do not turn aside either to the right or to the left," that is, neither by excess nor by defect; and therefore he says, "You have loved justice." Also, he must hate iniquity, because if he does not love justice, he does not lead to the good; and Christ did this above all, because "the Lord is just, and he has loved justice." Also, if they do not hate iniquity, they do not punish; and because Christ especially hates iniquity, therefore he punishes the wicked. "Therefore he has anointed you." Here the cause is set forth, either final or effective; as if to say: therefore you have wrought justice, that God might anoint you. But did Christ merit this anointing? No, but he merited the manifestation of this anointing. And in Scripture, something is said to be done when it becomes known. And Christ, through his Passion, merited exaltation in the faith of all peoples. And thus the word "therefore" designates the final cause. But if it is the effective cause, it is understood thus; as if to say: so that your throne might be, and the rod, etc., "therefore he has anointed you." In the Old Testament, priests and kings were anointed, as is clear of David in 1 Sam. 16, and of Solomon, as is clear in 1 Kgs. 1. And prophets were anointed, as is clear of Elisha, who was anointed by Elijah, 1 Kgs. 19; and these things belong to Christ, who was king. Lk. 1: "He shall reign in the house of Jacob forever." He was also a priest, who offered himself as a sacrifice to God, Eph. 5. He was also a prophet, who foretold the way of salvation. Deut. 18: "The Lord will raise up a prophet from the children of Israel." But how was he anointed? Not with visible oil, because his kingdom is not of this world, Jn. 18; nor did he exercise a material priesthood; and therefore he was not anointed with material oil, but with the oil of the Holy Spirit; and therefore he says, "with the oil of gladness." And the Holy Spirit is called oil because, just as oil rises above all other liquids, so the Holy Spirit above all creatures. Gen. 1: "The Spirit of the Lord moved over the waters," that is, it must be above all things in the hearts of men, because it is the love of God. Second, because of its sweetness. All mercy and sweetness of mind is from the Holy Spirit. 2 Cor. 6: "In sweetness, in gentleness, in the Holy Spirit." Third, because oil is diffusive, so the Holy Spirit is communicative. 2 Cor. 13: "The communion of the Holy Spirit be always with all of you, amen." Rom. 5: "The charity of God is poured forth in our hearts through the Holy Spirit." Also, oil is the nourishment of fire and heat, and the Holy Spirit fosters and nourishes the warmth of love in us. Song 8: "Its lamps are lamps of fire." Also, oil illuminates, and so does the Holy Spirit. Job 32: "The inspiration of the Almighty gives understanding." But he says, "O God, God." This word "God" is either in the nominative or vocative case; and therefore in Latin it is ambiguous. But in Greek it is not, because there the nominative and vocative are different; for it says, "O God, your God has anointed you with the oil of gladness." And it is given to understand that it speaks of Christ, who is God, and cannot be anointed insofar as he is God, because insofar as he is God, he cannot be advanced. And therefore something must be taken in Christ in which he is anointed, and this is the human nature. And according to this, he has God, because insofar as he is God, he does not have God. And it is called the "oil of gladness" because in the time of gladness the Orientals anointed themselves with oil. Is. 61: "The oil of joy for mourning." The Holy Spirit is the cause of joy. Rom. 14: "And joy in the Holy Spirit." Gal. 5: "Charity, joy, peace." Because the Holy Spirit cannot be in anyone without his rejoicing in the good and in the hope of future good. Hence he says, "above your companions," because Christ was anointed above all other saints. Jn. 1: "We saw him full of grace and truth." His companions are said to be anointed because whatever is had of this oil, that is, of the grace of the Holy Spirit, is from the abundance of Christ. Jn. 1: "Of his fullness we have all received." Ps. 132: "Like ointment on the head," etc.

God anoints him before his own people with the oil of joy. Just as he appeared before humankind incarnate and perfect, Christ appeared anointed with oil before all Christians. There were many righteous people from Abel to Christ, but none born of a virgin, none of this appearance, this form. Who is like our God among the children of God? Let us, children pleasing to him, listen to this one, anointed with oil of anointing, as angels worshiped, the stars sang out and the prophets prophesied. As John was fearing, the skies opened, the Father called from heaven, and the Spirit descended from the heavens and remained on him. It is Christ, the first before the partakers who share this name.

He is here "anointed," not that he may become God, for he was so even before, or that he may become King, for he had the kingdom eternally, existing as God's image, as the sacred Oracle shows; but for our sake is this written.

The word therefore does not imply the reward of virtue or conduct in the Word but the reason why he came down to us. It indicates that the Spirit's anointing took place in him for our sakes. For he does not say, "Therefore he anointed you so that you will be God or King or Son or Word," for he was already such before and is forever …; but rather, "Since you are God and King, therefore you were anointed, since none but you could unite humanity to the Holy Spirit, you the image of the Father, in which we were made in the beginning; for even the Spirit is yours." For the nature of things originate could give no warranty for this, angels having transgressed and people disobeyed. Therefore there was need of God; and the Word is God, that he himself might set free those who had come under a curse. If then he was of nothing, he would not have been the Christ or Anointed, being one among others and having fellowship as the rest. But, since he is God, being the Son of God, and is everlasting King and exists as radiance and expression of the Father, therefore he is rightly the expected Christ, whom the Father announces to humankind, by revelation to his holy prophets; that as through him we have come to be, so also in him all people might be redeemed from their sins and by him all things might be ruled. And this is the reason for the anointing that took place in him, and of the incarnate presence of the Word, which the psalmist foreseeing, celebrates, first his Godhead and kingdom, which is the Father's, in these tones, "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom"; then announces his descent to us thus, "Wherefore God, even your God, has anointed you with the oil of gladness above your fellows."

"You have loved righteousness, and hated iniquity" [Psalm 45:7]. See there "the rod of direction" described. "You have loved righteousness, and hated iniquity." Draw near to that "rod;" let Christ be your King: let Him "rule" you with that rod, not crush you with it. For that rod is "a rod of iron;" an inflexible rod. "You shall rule them with a rod of iron: and break them in pieces like a potter's vessel." Some He rules; others He "breaks in pieces:" He "rules" them that are spiritual: He "breaks in pieces" them that are carnal....Would He so loudly declare that He was about to smite you, if He wished to smite you? He is then holding back His hand from the punishment of your offenses; but do not thou hold back. Turn you yourself to the punishment of your offenses: for unpunished offenses cannot be: punishment therefore must be executed either by yourself, or by Him: do thou then plead guilty, that He may reprieve you. Consider an instance in that penitential Psalm: "Hide Your face from my sins." Did he mean "from me"? No: for in another passage he says plainly, "Hide not Your face from me." "Turn" then "Your face from my sins." I would have You not see my sins. For God's "seeing" is animadverting upon. Hence too a Judge is said to "animadvert" on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn Thou Your face from my sins." But you yourself, if you would have God turn "His face" from them, turn not your own face from them. Observe how he proposes this to God in that very Psalm: "I acknowledge," he says, "my transgression, and my sin is ever before me." He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is "a sceptre of righteousness." Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones your punishment, do not thou postpone it.

Let no one be misled by the fact of the apostle's frequently omitting the name of the Father and of the Holy Spirit when making mention of baptism, or on this account imagine that the invocation of the names is not observed. "As many of you," he says, "as were baptized into Christ have put on Christ;" and again, "As many of you as were baptized into Christ were baptized into his death." For the naming of Christ is the confession of the whole, shewing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of "Jesus of Nazareth whom God anointed with the Holy Ghost;" and in Isaiah, "The Spirit of the Lord is upon me, because the Lord hath anointed me;" and the Psalmist, "Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows."

The flesh of the Lord was anointed with the true anointing, by the coming of the Holy Spirit into it, which was called "the oil of gladness." And he was anointed above his fellows; that is to say, all people who are members of Christ. Therefore, a certain partial sharing of the Spirit was given to them, but the Holy Spirit descending on the Son of God, as John says, "abode on him."

God, his God, has anointed him with the oil of gladness above his companions in order that he may deign to make us also companions of that anointing of his, that is, sharers of spiritual grace.

He himself promised the favor of the same holy anointing to his companions, … that is, to the faithful; and he sent what he had promised, as we know, not long after.

Christ was not anointed by people with oil or material ointment, but the Father, having before appointed him to be the Savior of the whole world, anointed him with the Holy Spirit.… As he was anointed with an ideal oil of gladness, that is, with the Holy Spirit, called oil of gladness, because he is the author of spiritual gladness, so you were anointed with ointment, having been made partakers and "fellows of Christ."

This ointment mentioned was nothing common or earthly, nothing resembling that ordained by the Mosaic law, fashioned of corruptible matter, with which it was the custom to anoint Hebrew priests and kings.

He was anointed above His fellows, because all we men first exist as sinners, and afterwards are sanctified through the unction of the Holy Spirit. But He Who, existing as God before the ages, was conceived as man through the Holy Spirit in the Virgin's womb at the end of the ages, was there anointed by the same Spirit, even where He was conceived. Nor was He first conceived and afterwards anointed; but to be conceived by the Holy Spirit of the flesh of the Virgin was itself to be anointed by the Holy Spirit.

"Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity: therefore God, Thy God, hath anointed Thee." For the Spirit designates both [of them] by the name of God-both Him who is anointed as Son, and Him who does anoint, that is, the Father.

You have been anointed with the oil of gladness above your fellow people, above your apostles. You possess the font of unction; they, the drops.

Christ, to be sure, was nowhere anointed with oil but with the Holy Spirit. For this reason he added "beyond your companions" to indicate this very fact, that no one was like him.

These words also show clearly that he who did all things [God the Father] testified that he [Jesus] is to be worshiped both as God and Christ.

On the one hand, he separated the natures by uttering definite statements of different ideas (there being a great difference between "Your throne, O God, is forever and ever" and "Hence, God your God anointed you"), and on the other hand, he gave a glimpse of the union by saying this of one person.

He was also anointed in the all-holy Spirit, not as God but as a human being: as God he was of one being with the Spirit, whereas as a human being he receives the gifts of the Spirit like a kind of anointing. Thus he "loved righteousness and hated lawlessness": this is a matter of intentional choice, not of natural power, whereas as God he has "a rod of equity as the rod of his kingship."

"Out of Your garments is the smell of myrrh, amber, and cassia" [Psalm 45:8]. Out of Your garments is perceived the smell of fragrant odours. By His garments are meant His Saints, His elect, His whole Church, which he shows forth, as His garment, so to speak; His robe "without spot and wrinkle," [Ephesians 5:27] which on account of its spots He has "washed" in His blood; on account of its "wrinkles" extended on His Cross. Hence the sweet savour which is signified by certain perfumes there mentioned. Hear Paul, that "least of the Apostles" (that "hem of that garment," which the woman with the issue of blood touched, and was healed), hear him saying: "We are a sweet savour of Christ, in every place, both in them that are saved, and in them that perish." [2 Corinthians 2:14-15] He did not say, "We are a sweet savour in them that are saved, and a foul savour in them that are lost:" but, as far as relates to ourselves, "we are a sweet savour both in them that are saved, and in them that perish."...They who loved him were saved by the odour of "sweet savour;" they who envied him, perished by means of that "sweet savour." To them that perished then he was not a foul "savour," but a "sweet savour." For it was for this very reason they the more envied him, the more excellent that grace was which reigned in him: for no man envies him who is unhappy. He then was glorious in the preaching of God's Word, and in regulating his life according to the rule of that "rod of direction;" and he was loved by those who loved Christ in him, who followed after and pursued the odour of sweet savour; who loved the friend of the bridegroom: that is to say, by the Bride Herself, who says in the Song of Songs, "We will run after the sweet savour of your perfumes." But the others, the more they beheld him invested with the glory of the preaching of the Gospel, and of an irreproachable life, were so much the more tortured with envy, and found that sweet savour prove death to them.

The sweet odor of Christ gives forth the fragrance of myrrh because of his passion, and of aloes because he did not remain motionless and inactive for three days and three nights but descended to the lower world to distribute the graces of the resurrection.… And it breathes forth the fragrance of cassia, a very delicate and fragrant bark, … because of the suffering of the cross undertaken in kindness to every creature. Therefore, you have myrrh because of burial; aloes, because of the passage down to the lower world (since every drop is borne downward); and cassia, because of the dispensation of the flesh on the wood.… And these aromatic herbs, he says, are not sparingly present in the garments of Christ (that is to say, the parable of the sermons and the preparation of the doctrines) but are brought from all the buildings. He says that the largest of the dwellings are houses and that these are constructed of ivory, because the prophet is teaching, I think, the wealth of the love of Christ for the world.

By "buildings" he means houses, and by "ivory" the splendor of the houses, by this implying the churches. So his intention is to say that after the death of Christ splendid and beautiful temples will be erected to him, like the churches to be seen in our day.

Just as on hearing reference to bow and sword and all those similar things you do not take them in a material way, so on hearing mention of myrrh and cassia you would not think of them in a material way but at an intellectual level.

In his wish to imply both the passion and the glory of the passion he says "myrrh, resin, and cassia from your garments," suggesting by "myrrh" the passion, and by mention of "resin and cassia" implying the fragrance and splendor of the passion, as if to say, Even the passion itself, which affects your temple, will be accompanied by great fragrance and glory, with the result that the fragrance from it will spread to the whole world, as the apostle also says: "We are the fragrance of Christ among those who are being saved and among those who are perishing." Now, he did well to mention "myrrh" and associate it with the phrase "from your garments" for us to understand the divinity to be free of suffering.

"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.

What a nuptial song! Behold in the midst of songs full of rejoicing, comes forth the Bride herself. For the Bridegroom was coming. It was He who was being described: it was on Him all our attention was fixed.

"Upon Your right hand stood the Queen" [Psalm 45:9]. She which stands on the left is no Queen. For there will be one standing on "the left" also, to whom it will be said, "Go into everlasting fire." [Matthew 25:41] But she shall stand on the right hand, to whom it will be said, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34] On Your right hand stood the Queen, "in a vesture of gold, clothed about with various colours." What is the vesture of this Queen? It is one both precious, and also of various colours: it is the mysteries of doctrine in all the various tongues: one African, one Syrian, one Greek, one Hebrew, one this, and one that; it is these languages that produce the various colours of this vesture. But just as all the various colours of the vesture blend together in the one vesture, so do all the languages in one and the same faith. In that vesture, let there be diversity, let there be no rent. See we have "understood" the various colours of the diversity of tongues; and the vesture to refer to unity: but in that diversity itself, what is meant by the "gold"? Wisdom itself. Let there be any diversity of tongues you please, but there is but one "gold" that is preached of: not a different gold, but a different form of that gold. For it is the same Wisdom, the same doctrine and discipline that every language preaches. In the languages there is diversity; gold in the thoughts.

The queen … is the soul that is joined with the Word, its Bridegroom; not subjected by sin but sharing the kingdom of Christ, it stands on the right hand of the Savior in gilded clothing, that is to say, adorning itself charmingly and religiously with spiritual doctrines, interwoven and varied.

What can be fairer than a soul that is called the daughter of God and that seeks for itself no outward adorning. She believes in Christ, and dowered with this hope of greatness, makes her way to her spouse, for Christ is at once her bridegroom and her Lord.

The church is in attendance on you, he is saying, on your right; that is, it will always be assembled for you. The church is always assembled in union with him both in purpose and in the grace of rebirth, just as members and body are with the head, as the apostle says in one place, "You are the body of Christ and individually members of it." … For this reason, "at your right hand" was well put, as if to say by way of underlining the honor stemming from the more important member. [The church] is in attendance on you, enjoying the greatest honor from you.… clothed in much adornment. So while it was vouchsafed the dignity of sonship and called and made body of Christ, it was clothed in the greatest adornment, the beauty of the spiritual graces: the marvels performed through the saints were like a kind of golden and marvelous adornment, bringing splendor to the believers in Christ, who composed the church.

"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.

The Prophet addresses this Queen (for he delights in singing to her), and moreover each one of us, provided, however, we know where we are, and endeavour to belong to that body, and do belong to it in faith and hope, being united in the membership of Christ. For it is us whom he addresses, saying, "Hearken, O daughter, and behold" [Psalm 45:10], as being one of the "Fathers" (for they are "daughters of kings"), although it be a Prophet, or although it be an Apostle that is addressing her; addressing her, as a daughter, for we are accustomed to speak in this way, "Our fathers the Prophets, our fathers the Apostles;" if we address them as "fathers," they may address us as children: and it is one father's voice addressing one daughter. "Hearken, O daughter, and see." "Hear" first; afterward "see." For they came to us with the Gospel; and that has been preached to us, which as yet we do not see, and which on hearing of it we believed, which by believing it, we shall come to see: even as the Bridegroom Himself speaks in the Prophet, "A people whom I have not known served me. In the hearing of me with the ear it obeyed me." What is meant by on "hearing of me with the ear"? That they did not "see." The Jews saw Him, and crucified Him; the Gentiles saw Him not, and believed. Let the Queen who comes from the Gentiles come in "the vesture of gold, clothed with various colours;" let her come from among the Gentiles clad in all languages, in the unity of Wisdom: let it be said unto her, "Hearken, O daughter, and see." If you will not hear, you shall not "see."...

"And incline your ear." It is not enough to "hearken;" hearken with humility: bow down your ear. "Forget also your own people, and your father's house." There was a certain "people," and a certain house of your father, in which you were born, the people of Babylon, having the devil for your king. Whencesoever the Gentiles came, they came from their father the devil; but they have renounced their sonship to the devil. "Forget also your own people, and your father's house." He, in making you a sinner, begot you loathsome: the Other, in that "He justifies the ungodly," [Romans 4:5] begets you again in beauty.

But we have witness too from the Father, how lovingly and how courteously he gives her the name of daughter, and nevertheless invites her as his daughter-in-law to the sweet caresses of his Son: "Listen, daughter, pay careful attention: forget your nation and your ancestral home, then the king will fall in love with your beauty." See then from whom this bride demands a kiss. O soul called to holiness, make sure that your attitude is respectful, for he is the Lord your God, who perhaps ought not to be kissed, but rather adored with the Father and the Holy Spirit for ever and ever. Amen.

Few things once seemed to me more frigid and far-fetched than those interpretations, whether of this Psalm or of the Song of Songs, which identify the Bridegroom with Christ and the bride with the Church... But later I began to see that the new meaning is not arbitrary and springs from depths I had not suspected. First, the language of nearly all great mystics confronts us with evidence that the image of marriage, of sexual union, is not only profoundly natural but almost inevitable as a means of expressing the desired union between God and man. Secondly, the god as bridegroom, his 'holy marriage' with the goddess, is a recurrent theme and a recurrent ritual in many forms of Paganism. And if, as I believe, Christ, in transcending and thus abrogating, also fulfils, both Paganism and Judaism, then we may expect that He fulfils this side of it too. Thirdly, the idea appears, in a slightly different form, within Judaism. The Judaic conception is in some ways closer to the Pagan than to that of the mystics, for in it the Bride of God is the whole nation, Israel. This is worked out in one of the most moving and graphic chapters of the whole Old Testament (Ezek. 16). Finally, this is transferred in the Apocalypse from the old Israel to the new, and the Bride becomes the Church, 'the whole blessed company of faithful people'. It is this which has, like the unworthy bride in Ezekiel, been rescued, washed, clothed, and married by God.

Then the poet turns to the Bride, with the exhortation, 'forget also thine own people and thy father's house'. This of course has a plain, and to us painful, sense while we read the Psalm as the poet probably intended it. One thinks of home-sickness, of a girl (probably a mere child) secretly crying in a strange hareem, of all the miseries which may underlie any dynastic marriage, especially an Oriental one. The poet consoles her: 'Never mind, you have lost your parents but you will presently have children instead, and children who will be great men.' But all this has also its poignant relevance when the Bride is the Church. A vocation is a terrible thing. To be called out of nature into the supernatural life is at first a costly honour. Even to be called from one natural level to another is loss as well as gain. Man has difficulties and sorrows which the other primates escape. But to be called up higher still costs still more. 'Get thee out of thy country, and from thy kindred, and from thy father's house,' said God to Abraham (Gen. 12:1). It is a terrible command; turn your back on all you know. The consolation (if it will at that moment console) is very like that which the Psalmist offers to the bride: 'I will make of thee a great nation.' This 'turn your back' is of course terribly repeated, one may say aggravated, by Our Lord—'he that hateth not father and mother and his own life'. He speaks, as so often in the proverbial, paradoxical manner; hatred (in cold prose) is not enjoined; only the resolute, the apparently ruthless, rejection of natural claims when, and if, the terrible choice comes to that point. The consolation of the Bride, in this allegory, consists, not (where the mystics would put it) in the embraces of the Spouse, but in her fruitfulness. If she does not bear fruit, is not the mother of saints and sanctity, it may be supposed that the marriage was an illusion—for 'a god's embraces never are in vain'.

The church was formed from pagans and Jews, so he does well to say "Forget your people and your father's house," meaning idolatry and observance of the law, practicing instead a new life by grace.

"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.

"For the King has greatly desired your beauty" [Psalm 45:11]. What "beauty" is that, save that which is His own work? "Greatly desired the beauty"— Of whom? Of her the sinner, the unrighteous, the ungodly, such as she was with her "father," the devil, and among her own "people"? No, but hers of whom it is said, "Who is this that comes up made white?" She was not white then at the first, but was "made" white afterwards. For "though your sins shall be as scarlet, I will make them white as snow." [Isaiah 1:18] "The king has greatly desired your beauty." What King is this? "For He is the Lord your God." Now consider whether you ought not to forego that your father, and your own people, and to come to this King, who is your God? Your God is "your King," your "King" is also your Bridegroom. Thou weddest to your King, who is your God: being endowed by Him, being adorned by Him; redeemed by Him, and healed by Him. Whatever you have, wherewith to be pleasing to Him, you have from Him.

But we have witness too from the Father, how lovingly and how courteously he gives her the name of daughter, and nevertheless invites her as his daughter-in-law to the sweet caresses of his Son: "Listen, daughter, pay careful attention: forget your nation and your ancestral home, then the king will fall in love with your beauty." See then from whom this bride demands a kiss. O soul called to holiness, make sure that your attitude is respectful, for he is the Lord your God, who perhaps ought not to be kissed, but rather adored with the Father and the Holy Spirit for ever and ever. Amen.

By progressing in virtue and attaining to better things, "reaching forth to those things that are before," according to the word of the blessed Paul, we rise ever to … spiritual beauty, so that to us too it may be said hereafter, "The king greatly desired your beauty."

Do not seek to please the eyes of human beings but seek not to offend the eyes of Christ. Let him see in you what he loves; let him find what he gave; let him recognize that by which he is delighted. "The king will desire your beauty," but "all the glory of the king's daughter is within."

How, then, shall he be a God, who has not as yet been made a man? Or how can he be perfect who was but lately created? How, again, can he be immortal, who in his mortal nature did not obey his Maker? For it must be that thou, at the outset, shouldest hold the rank of a man, and then afterwards partake of the glory of God. For thou dost not make God, but God thee. If, then, thou art God's workmanship, await the hand of thy Maker which creates everything in due time; in due time as far as thou art concerned, whose creation is being carried out. Offer to Him thy heart in a soft and tractable state, and preserve the form in which the Creator has fashioned thee, having moisture in thyself, lest, by becoming hardened, thou lose the impressions of His fingers. But by preserving the framework thou shalt ascend to that which is perfect, for the moist clay which is in thee is hidden [there] by the workmanship of God. His hand fashioned thy substance; He will cover thee over [too] within and without with pure gold and silver, and He will adorn thee to such a degree, that even "the King Himself shall have pleasure in thy beauty." But if thou, being obstinately hardened, dost reject the operation of His skill, and show thyself ungrateful towards Him, because thou weft created a [mere] man, by becoming thus ungrateful to God, thou hast at once lost both His workmanship and life. For creation is an attribute of the goodness of God but to be created is that of human nature. If then, thou shalt deliver up to Him what is thine that is, faith towards Him and subjection, thou shalt receive His handiwork, and shall be a perfect work of God.

The reference is not to beauty of body, since he says it arises from obedience to him. Obedience, however, gives rise not to beauty of body but to beauty of soul. If you do this, he says, note, then you will be beautiful, then you will be desirable to the groom.

"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."

"And the daughters of Tyre shall worship Him with gifts" [Psalm 45:12]. It is that selfsame "King, who is thy God," that the daughters of Tyre shall worship with gifts. The daughters of Tyre are the daughters of the Gentiles; the part standing for the whole. Tyre, a city bordering on this country, where the prophecy was delivered, typified the nations that were to believe in Christ. Thence came that Canaanitish woman, who was at first called "a dog;" for that ye may know that she was from thence, the Gospel speaks thus. "He departed into the parts of Tyre and Sidon, and behold a woman of Canaan came out of the same coasts," with all the rest that is related there. She who at first, at the house of her "father," and among her "own people," was but "a dog," who by coming to, and crying after that "King," was made beautiful by believing in Him, what did she obtain to hear? "O woman, great is thy faith." "The King has greatly desired thy beauty. And the daughters of Tyre shall worship with gifts." With what gifts? Even so would this King be approached, and would have His treasuries filled: and it is He Himself who has given us that wherewith they may be filled, and may be filled by you. Let them come (He says) and "worship Him with gifts." What is meant by "with gifts"? ..."Give alms, and all things are clean unto you." Come with gifts to Him that saith, "I will have mercy rather than sacrifice." To that Temple that existed aforetime as a shadow of that which was to come, they used to come with bulls, and rams, and goats, with every different kind of animal for sacrifice: that with that blood one thing should be done, and another be typified by it. Now that very blood, which all these things used to figure, hath come: the King Himself hath come, and He Himself would have your "gifts." What gifts? Alms. For He Himself will judge hereafter, and will Himself hereafter account "gifts" to certain persons. "Come" (He says), "ye blessed of My Father." Why? "I was an hungred, and ye gave Me meat," etc. These are the gifts with which the daughters of Tyre worship the King; for when they said, "When saw we Thee?" He who is at once above and below (whence those "ascending" and "descending" are spoken of), said, "Inasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me."

The inspired author, forebearing to mention the whole world, refers to the neighboring city, which at that time was in the grip of impiety, the devil's stronghold, with an awful reputation for extravagance, and he thus implies the whole from the part.

"All the glory of her, the King's daughter, is from within" (ver. 13). Not only is her robe, outwardly, "of gold, and of divers colours;" but He who loved her beauty, knew her to be also beautiful within. What are those inward charms? Those of conscience. It is there Christ sees; it is there Christ loves her: it is there He addresses her, there punishes, there crowns. Let then thine alms be done in secret; for "all the glory of her, the King's daughter, is from within."

The spiritual garment is woven when the attendant action is interwoven with the word of doctrine. In fact, just as a bodily garment is woven when the woof is interwoven with the warp, so when the word is antecedent, if actions in accordance with the word should be produced, there would be made a certain most magnificent garment for the soul that possesses a life of virtue attained by word and action.

The visible beauty is not hidden, but that which is unseen is visible to God. All the glory of the king's daughter is within, clothed with golden fringes, embroidered whether by actions or by contemplation.

[Daniel 10:16] "O my lord, at the sight of thee my joints are loosed..." Theodotion interprets it this way, in accordance with what we read in the One Hundred and Second Psalm: "Bless the Lord, O my soul, and all that is within me, bless His holy name." (Psalm 103:1) For our inward nature must direct its gaze without, before we deserve to behold a vision of God; and when we actually have beheld a vision of God, then our inward nature is converted within us and we become wholly of the number of those concerning whom it is written in another Psalm: "All the glory of the daughter of kings is within, in golden borders" (Psalm 45:13).

The queen who, chosen out of many, stands at the right hand of God, clothed in the golden ornament of virtue, whose beauty the King desired, is, as I said, the undefiled and blessed flesh, which the Word himself carried into the heavens and presented at the right hand of God, "wrought about with many colors," that is, in the pursuits of immortality, which he calls symbolically golden fringes. This garment is variegated and woven of various virtues, as chastity, prudence, faith, love, patience, and other good things, which, covering as they do the unseemliness of the flesh, adorn humankind with a golden ornament.

By "within" he refers to the mind, and the words can refer only to not bodily beauty but virtue of soul. This, in fact, is the true glory of the devout, purity of conscience, for which they will be utterly conspicuous in the judge's sight.

Within, he is saying, she has the comeliness of virtue and is resplendent with the manifold gifts of the Holy Spirit.

"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.

"With fringes of gold, clothed with divers colours" (ver. 14). Her beauty is from within; yet in the "fringes of gold" is the diversity of languages: the beauty of doctrine. What do these avail, if them be not that beauty "from within"? "The virgins shall be brought unto the King after her." It has been fulfilled indeed. The Church has believed; the Church has been formed throughout all nations. And to what a degree do virgins now seek to find favour in the eyes of that King! Whence are they moved to do so? Even because the Church preceded them. "The virgins shall be brought unto the King after her. Her near kinswomen shall be brought unto Thee." For they that are brought unto Him are not strangers, but her "near kinswomen," that belong to her. And because he had said, "unto the King," he says, turning the discourse to Him, "her near kinswomen shall be brought unto Thee."

"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."

"With gladness and rejoicing shall they be brought and shall be led into the Temple of the King" (ver. 15). The "Temple of the King" is the Church itself: it is the Church itself that enters into "the Temple of the King." Whereof is that Temple constructed? Of the men who enter the Temple? Who but God's "faithful" ones are its "living stones"? "They shall be led into the Temple of the King." For there are virgins without the Temple of the King, the nuns among the heretics: they are virgins, it is true; but what will that profit them, unless they be led into the "Temple of the King"? The "Temple of the King" is in unity: the "Temple of the King" is not ruinous, is not rent asunder, is not divided. The cement of those living stones is "charity."

"Instead of thy fathers, children are born to thee" (ver. 16). Nothing can be more manifest. Now consider the "Temple of the King" itself, for it is on its behalf he speaks, on account of the unity of the body that is spread throughout all the world: for those very persons who have chosen to be virgins, cannot find favour with the King unless they be led into the Temple of the King. "Instead of thy fathers, are thy children born to thee." It was the Apostles begat thee: they were "sent:" they were the preachers: they are "the fathers." But was it possible for them to be with us in the body for ever? Although one of them said, "I desire to depart, and to be with Christ, which is far better: to abide in the flesh is necessary for your sakes." It is true he said this, but how long was it possible for him to remain here? Could it be till this present time, could it be to all futurity? Is the Church then left desolate by their departure? God forbid. "Instead of thy fathers, children have been born to thee." What is that? The Apostles were sent to thee as "fathers," instead of the Apostles sons have been born to thee: there have been appointed Bishops. For in the present day, whence do the Bishops, throughout all the world, derive their origin? The Church itself calls them fathers; the Church itself brought them forth, and placed them on the thrones of "the fathers." Think not thyself abandoned then, because thou seest not Peter, nor seest Paul: seest not those through whom thou wert born. Out of thine own offspring has a body of "fathers" been raised up to thee. "Instead of thy fathers, have children been born to thee." Observe how widely diffused is the "Temple of the King," that "the virgins that are not led to the Temple of the King," may know that they have nothing to do with that marriage. "Thou shall make them princes over all the earth." This is the Universal Church: her children have been made "princes over all the earth:" her children have been appointed instead of the "fathers." Let those who are cut off own the truth of this, let them come to the One Body: let them be led into the Temple of the King. God hath established His Temple everywhere: hath laid everywhere "the foundations of the Prophets and Apostles." The Church has brought "forth sons;" has made them "instead of her fathers" to be "princes over all the earth."

For this reason did the Lord declare that the first should in truth be last, and the last first. And the prophet, too, indicates the same, saying, "instead of fathers, children have been born unto thee." For the Lord, having been born "the First-begotten of the dead," and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die. Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him.

The apostles, you recall, traversed the whole world and became rulers more masterful than all other rulers, more powerful than emperors. Emperors, after all, are in power while alive but on their death are no more, whereas the apostles exercise power at their death. And while emperors' laws are in force within their own boundaries, the fishermen's commands extend to every part of the world. The Roman emperor cannot legislate for the Persians, nor the Persian for the Romans, whereas these Palestinians passed laws for Persians, Romans, Thracians, Scythians, Indians, Moors and the whole world. The laws remained in force not only while they were alive but also after their death; and those subject to them would prefer to lose their life rather than abjure those laws.

"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."

"They shall be mindful of thy name in every generation and generation; therefore shall the peoples confess unto Thee" (ver. 17). What does it profit then to "confess" indeed and yet to confess out of "the Temple"? What does it profit to pray, and yet not to pray on the Mount? "I cried," says he, "unto the Lord with my voice: and He heard me out of His holy hill." Out of what "hill"? Out of that of which it is said, "A city set upon a hill cannot be hid." Of what "hill"? Out of that hill which Daniel saw "grow out of a small stone, and break all the kingdoms of the earth; and cover all the face of the earth." There let him pray, who hopes to receive: there let him ask, who would have his prayer heard: there let him confess, who wishes to be pardoned. "Therefore shall the peoples confess unto thee for ever, world without end." For in that eternal life it is true indeed there will no longer be the mourning over sins: but yet in the praises of God by that everlasting City which is above, there will not be wanting a perpetual confession of the greatness of that happiness. For to that City itself, to which another Psalm sings, "Glorious things are spoken of thee, O City of God," to her who is the very Bride of Christ, the very Queen, a "King's daughter, and a King's consort;" ...the peoples shall for this very cause confess even to herself; the hearts of all, now enlightened by perfect charity, being laid bare, and made manifest, that she may know the whole of herself most completely, who here is, in many parts of her, unknown to herself. ...

Where he began, there he concluded—in Christ.… Because you have achieved so much, you have appointed such rulers, you have driven out evil, you have planted virtue, you have plighted your troth to our nature, you have performed these wonderful good things. All the world will offer you hymns of praise, not for a short time, not for ten, not twenty, not a hundred years, or in one part of the world, but earth and sea, both inhabited and uninhabited, will sing praise for all time, giving thanks for all the good things accomplished. For all these good things let us too give thanks to the loving Christ, through whom and with whom be the glory to the Father, together with Holy Spirit, now and forever, for ages of ages.