Psalm 47 [MT 48]

He is everywhere great and powerful, but our narrow mind cannot take in the greatness of his divine power and grace. The closer our knowledge gets to God, the more wonderful his majesty appears to be.

"Great is the Lord, and greatly to be praised" [Psalm 48:1]....That is, "in the city of our God, in His holy mountain." This is the city set upon an hill, which cannot be hid: this is the candle which is not hidden under a bushel, [Matthew 5:14-15] to all known, to all proclaimed. Yet are not all men citizens thereof, but they in whom "great is the Lord, and greatly to be praised." What then is that city: let us see whether perhaps, since it is said, "In the city of our God, in His holy mountain," we ought not to enquire for this mountain where also we may be heard....What then is that mountain, brethren? One is it with great care to be enquired for, with great solicitude investigated, with labour also to be occupied and ascended. But if in any part of the earth it is, what shall we do? Shall we go abroad out of our own country, that to that mountain we may arrive? Nay, then we are abroad, when in it we are not. For that is our city, if we are members of the King, who is the head of the same city....For there was a certain corner-stone contemptible, whereat the Jews stumbled, [Romans 9:32] cut out of a certain mountain without hands, that is, coming of the kingdom of the Jews without hands, because human operation went not with Mary of whom was born Christ. [Matthew 1:16] But if that stone, when the Jews stumbled thereat, had remained there, you had not had whither to ascend. But what was done? What says the prophecy of Daniel? What but that the stone grew, and became a great mountain? How great? So that it filled the whole face of the earth. [Daniel 2:35] By growing, then, and by filling the whole face of the earth, that mountain came to us. Why then seek we the mountain as though absent, and not as being present ascend to it; that in us the Lord may be "great, and greatly to be praised"?

While they say "great," they do not go so far as to say how great; no one knows that, after all, so he added as well, "and highly to be praised." There is no limit, you see, to his greatness. What it means, however, is something like this: It is necessary to praise him and sing to him alone, and this to an extraordinary degree; but the need is to sing his praises both for this infinite and incomprehensible greatness of his being and for the excess of his beneficence to us.

Often the divine Scripture gives the name "city" not to the building but to the way of life. Accordingly, here too he says the Lord of all was shown to be great through the things done by him in connection with his city, which the elevation of its teachings rendered illustrious as though located on a lofty and mighty hill.

Above, the Psalmist invited the nations to sing praise to God for the benefits of God; here, however, he describes the great exultation of the people or of the city. The title: "A Psalm, a song of praise of the sons of Korah, for the second day of the sabbath." Among the Jews, the sabbath was held as the most solemn day, and they named all the weekdays from the sabbath, so that Sunday was called the first of the sabbath, Monday was called the second of the sabbath, and so on for the other days. He says, therefore, "for the second of the sabbath," because in Gen. 1, on the first day God said, "Let there be light"; on the second day he said, "Let there be a firmament." By the light, Christ is understood; by the firmament, the Church is designated. Since, therefore, the Psalm treats here of the magnificence of the Church, it is fittingly said to be "for the second of the sabbath." In the Hebrew, however, and in Jerome, there is no "for the second of the sabbath." This Psalm is therefore divided into two parts. First, he describes the magnificence of the city. Second, he adds the thanksgiving, at "We have received, O God." Concerning the first, he does two things. First, he describes the magnificence of the city. Second, he introduces testimony, at "For behold." The dignity of the city depends on its lord; and therefore, first he commends the lord. Second, the city, at "It is founded." He describes the lord from his own dignity and from his works. From his dignity, because "Great is the Lord": Ps. 76: "What God is great?" etc. And his greatness is the immensity of his goodness. Augustine says: "In those things that are great not by bulk, to be great is the same as to be good." From his works, because he is "exceedingly praiseworthy." Praise properly regards works. And he says "exceedingly," because however much you praise him, you still fall short of his praise: Sir. 43: "Glorifying God as much as you can, he will still prevail." And although this is evident in all creation, it appears especially in the benefits of grace by which the Church was established. And therefore he says, "In the city of our God," namely of the Church: Rev. 21: "I saw the holy city, the new Jerusalem," etc. And this city, namely the Church, is situated "on his holy mountain." This mountain is Christ. Is. 2: "The mountain of the house of the Lord shall be." Of this city it is said, Mt. 5: "A city set on a mountain cannot be hidden."

Truly the Lord is called great. For consider, he has poured exaltation and joy over all the orb of this earth where previously the land produced the most dreadful growth of sin; he has made joyful the earth that once abounded in sorrow, tears and groans. Now our conscience is set free from sin and can rejoice. Before this it was unhappy, it was drowned in the whirlpool of its own sin; but now, through the goodness and kindness of Christ, it is absolved from all error.

Further, ...when he had said, "in the city of our God, in His holy mountain," what added he? "Spreading abroad the joys of the whole earth, the mountains of Sion" (ver. 2). Sion is one mountain, why then "mountains"? Is it that to Sion belonged also those which came from the other side, so as to meet together on the Corner Stone, and become two walls, as it were two mountains, one of the circumcision, the other of the uncircumcision; one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. "For He is our peace, who hath made both one." The same Corner Stone "which the builders rejected, is become the Head Stone of the corner." The mountain hath joined in itself two mountains; one house there is, and two houses; two, because coming from different sides; one, because of the Corner Stone, wherein both are joined together. Hear also this, "the mountains of Sion: the sides of the North are the city of the great King." ...See the Gentiles; "the sides of the North:" the sides of the North are joined to the city of the great King. The North is wont to be contrary to Sion: Sion forsooth is in the South, the North over against the South. Who is the North, but He who said, "I will sit in the sides of the North, I will be like the Most High"? The devil had held dominion over the ungodly, and possessed the nations serving images, adoring demons; and all whatsoever there was of human kind anywhere throughout the world, by cleaving to Him, had become North. But since He who binds the strong man, taketh away his goods, and maketh them His own goods; men delivered from infidelity and superstition of devils, believing in Christ, are fitted on to that city, have met in the corner that wall that cometh from the circumcision, and that was made the city of the great King, which had been the sides of the North. Therefore also in another Scripture is it said, "Out of the North come clouds of golden colour: great is the glory and honour of the Almighty." For great is the glory of the physician, when from being despaired of the sick recovers. "Out of the North come clouds," and not black clouds, not dark clouds, not lowering, but "of golden colour." Whence but by grace illumined through Christ? See, "the sides of the North are the city of the great King."...

Joy is rooted in Christ.… His root is God the Word, which is in himself.

For what reason, tell me, does he now mention the north and describe to us the location of the place? Because from that quarter war generally broke out with the invasion of savages, and generally the inspired authors mention it, calling it "from the north," and speak in terms of a cauldron boiling from that direction.… This city generally vulnerable from that quarter you made impregnable. In other words, just as if someone were to say about the body, "That weak part I made stronger," he too is suggesting the same in this verse in the words, "The quarters from which come wailing and weeping," the basis of disasters, these parts run over with satisfaction, with tranquility; [the place from which] come threats and fears and dangers, [from them come] delight and happiness. No one any longer fears that northern part of creation, no one is anguished, no one is suspicious. All enjoy happiness, for you root it in satisfaction.

"It is founded." Here he commends the city in three ways. First, from its extent or joyfulness. Second, from its arrangement. Third, from the wisdom of its citizens. He says, therefore, "It is founded with the exultation of the whole earth." As if to say: it has been founded on the mountain, that is, Christ. But does this foundation pertain to one land only? No, but it overflows into the joy of the whole earth, because all share in the joy of this foundation: Ps. 65: "Shout joyfully to God, all the earth; sing a psalm," etc. Is. 51: "They shall come to Zion with praise": Lam. 1: "Is this the city of perfect beauty?" Another reading has, "It is founded." As if to say: great is the Lord. And I say the Lord, who is the founder of this city. And this "in exultation." "Mount Zion, on the sides of the north," that is, situated on the slope of Mount Zion toward the north. Zion signifies the Jews; the north signifies the Gentile idolaters. This city, therefore, is composed of Jews and Gentiles. Jerome has it differently, and it fits the mystery of the Bride: "The beautiful branch, the joy of the whole earth, of Mount Zion, on the sides of the north, the small city of the great king." And it is explained according to the mystery. This city is praised for the civilization it cultivates and for the humanity that Christ assumed. I say that it is great; and this is from the beautiful branch itself, that is, Christ. And this is the joy of the whole earth. In the Hebrew it reads, "Beautiful exceedingly of exultation," namely Christ, and this is on Mount Zion.

On the one hand, there is one church throughout all land and sea; thus we say in prayer, For the holy, single, universal and apostolic church, from one end of the world to the other. On the other hand, it is also divided into cities, towns and villages, which the inspired Word called "buildings." As each city is composed of different houses and yet is called one city, so there are countless churches that defy numbering, both on islands and on continents, but all constitute one by being united in the common harmony of the true teachings. In these the God of all became apparent.

"God will be known in its houses." Here he commends the city for the wisdom of its citizens; for true wisdom consists in the knowledge of God. Jer. 9: "Let the one who glories, glory in this: to know and understand me." And therefore he commends it from the fact that God is known in it, and says, "God will be known in its houses." There is a threefold knowledge of God, because this can refer to the state of the city of Jerusalem, and to the Church, and to future glory. One knowledge of God, therefore, is figurative and obscure; and this knowledge existed in the Old Testament. And such knowledge was in that city, namely Jerusalem, and in the Jewish people. Ps. 75: "God is known in Judah," etc. And according to this it is said, "God will be known in its houses." Jerome has, "God has been recognized," etc., namely not in one place, but in all homes and cities. And he says "in its houses"; for among the Athenians, God was known. Acts 17: "In him we live and move and have our being." Rom. 1: "The invisible things of God," etc. But he was not known in households, but in schools among a few; whereas in that nation, all knew God. Another knowledge is real but obscure and imperfect; and this is the knowledge by which God is known through faith. 1 Cor. 13: "Now we see through a mirror," etc. And thus "God is known in the houses" with a real knowledge, but of faith; 2 Cor. 3: "But we, with unveiled face, beholding the glory of the Lord." And he says "in houses," because the whole universal Church contains under itself many churches and many communities, each of which is said to be a house possessing the knowledge of God. Jer. 31: "All shall know me, from the least to the greatest." Another knowledge is real, and it is a perfect and open knowledge. 1 Cor. 13: "Then I shall know even as I am known" -- in the houses of the heavenly Jerusalem. And the many houses are said to be the different orders of saints: namely, of apostles, martyrs, confessors, and virgins, etc. Jn. 14: "In my Father's house there are many mansions." And according to this, in the Roman Psalter it is said: "God will be known in its steps," because not all will know equally, but there will be different degrees of knowledge, according to some. 1 Cor. 15: "Star differs from star in brightness." But this will be "when he receives her" to help her, because he himself is our protector and helper. Another reading of Jerome has, "in helping."

"For, lo, the kings of the earth are gathered together" [Psalm 48:4]. Behold now those sides of the North, see how they come, see how they say, "Come ye, and let us go up to the mountain of the Lord: and He will teach us His way, and we will walk in it." [Isaiah 2:3] "And have come together in one." In what one, but that "corner-stone"? [Ephesians 2:20]

At this point he is describing a harsh war concerted from every direction and a famous victory. You see, after he said that God comes to [the city's] aid and gives evidence of great care, he then shows also how he came to its aid. When countless nations made an attack (this he suggests, note, in mentioning the great number of kings), and not simply an attack but concerted and combined, such extraordinary developments occurred that they departed, marveling at the surprising turn of events.… Thus it is clear that instead of the war being conducted in terms of human logic, it was God whose tactics directed the fighting, who not only depressed the enemies' spirits but also shook their resolve by causing distress in their ranks and prompting an unspeakable fear in them. It was the same as if a great fleet had assembled and an unfavorable wind came on them and smashed the ships, sank the triremes and instilled instant disorder.

"For behold." Here he proves the dignity of the city through testimony. And first he introduces the witnesses. Second, their integrity. Third, their confession. For testimony to be credible, three things are necessary: namely, the dignity of the witnesses, that they be witnesses of authority, because if they are frivolous, their testimony should not be approved. Also their number, and their agreement. And these three things are found in these witnesses. They are of great dignity, because "the kings of the earth." One was Constantine; another was Justinian; and Charlemagne, who strengthened the Church with privileges. Also, many of them came from different nations and different times. By "kings" can also be understood the wise and the just, who bore witness to the Church after being converted to the faith. Ps. 46: "The princes of the peoples." Also they are in agreement: "They came together as one," namely in one testimony and judgment. Ps. 101: "When the peoples gather as one, and the kings," etc. It can also be explained differently; however, the first explanation is the literal one, because in Jerome it reads, "They bore witness." In the Greek it reads, "They will receive it," namely to defend it. And this is necessary, "For behold, the kings of the earth gathered together; they came together as one," namely against the Church. And those who at one time bore witness, at another time were against the Church and at one time persecuted it, and afterward strengthened it.

This, I say, is man's real death, when souls that know not God shall be consumed in long-protracted torment with raging fire, into which certain fiercely cruel beings shall cast them, who were unknown before Christ and brought to light only by his wisdom.

As he is recognized, the kings of the earth are disturbed.

"They saw it, and so they marvelled" [Psalm 48:4]. After their marvelling at the miracles and glory of Christ, what followed? "They were troubled, they were moved" [Psalm 48:5], "trembling took hold upon them." Whence took trembling hold upon them, but from the consciousness of sins? Let them run then, king after a king; kings, let them acknowledge the King. Therefore says He elsewhere, "Yet have I been set by Him a King upon His holy hill of Sion."...A King then was heard of, set up in Sion, to Him were delivered possessions even to the uttermost parts of the earth. Kings behooved to fear lest they should lose the kingdom, lest the kingdom be taken from them. As wretched Herod feared, and for the Child slew the children. [Matthew 2:16] But fearing to lose his kingdom, he deserved not to know the King. Would that he too had adored the King with the Magi: not by ill-seeking the kingdom, slain the Innocents, and perished guilty. For as concerning him, he destroyed the Innocents: but as for Christ, even a Child, the children dying for Him did He crown. Therefore behooved kings to fear when it was said, "Yet have I been set a King by Him upon His holy hill of Sion," and inheritance to the uttermost parts of the earth shall He give Him, who set Him up King....Thence also this is said to them, "Understand now therefore, O you kings; be instructed, you judges of the earth. Serve the Lord with fear, and rejoice unto Him with trembling." And what did they? "There pains as of a woman in travail." What are the pains "as of a woman in travail," but the pangs of a penitent? See the same conception of pain and travail: "Of Your fear" (says Isaiah) "we have conceived, we have travailed of the Spirit of salvation." [Isaiah 26:17-18] So then the kings conceived from the fear of Christ, that by travailing they brought forth salvation by believing on Him whom they had feared. "There pains as of a woman in travail:" when of travail you hear, expect a birth. The old man travails, but the new man is born.

"They themselves seeing." Here he describes their integrity, and there are seven elements. The first is vision, that is, the knowledge of faith; hence he says, "They themselves seeing," that is, knowing through faith the miracles that Christ and the apostles were performing. Is. 62: "The nations shall see your just one, and all kings your illustrious one." The second is admiration at the things seen, because they are above human sense and reason. Is. 60: "You shall see and overflow and wonder, and your heart shall be expanded." Ps. 138: "Your works are wonderful." The third is distress for their sins. On account of the second, "They marveled." On account of the third, "They were troubled." Ps. 59: "You have shaken the earth and troubled it." The fourth is being moved to action. Sometimes one is troubled about sin and falls into despair or persists in evil; but these were moved to penance. Is. 24: "The earth shall be moved with moving." The fifth is that this movement should be accompanied by the fear of God, so that one does not attribute to oneself that one is moved to good, but to God. And he says, "Trembling seized them." Ps. 2: "Serve the Lord with fear." This pain and trembling is fruitful; hence he says, "There were pains as of a woman in labor," pains that are turned into joy on account of the hope of offspring and fruit. Is. 26: "From your fear, O Lord, we have conceived and brought forth the spirit of salvation." And this is the sixth. The seventh is: "With a vehement wind you will shatter the ships of Tarshish," that is, the sea universally, and so you will shatter the ships of the sea. Or it should be said that there is a province called Cilicia, and Tarshish is its capital, where Paul was born, and from that city the whole region is named Tarshish, and there are many ships there. Or, just as in the Mediterranean Sea the first navigators built Carthage, and these, fighting together with the Tyrians, prevailed -- and therefore Tarshish is used to designate the whole sea of the world. By ships, which go out for commerce, cupidity is signified, that is, the abundance of worldly goods. And just as ships toss on the sea, so the rich toss about in worldly affairs. But when a person is converted to penance, then the ships, that is, the desires of this world, will be shattered. But "with a vehement wind," namely the Holy Spirit. Obad. 1: "Near is the day of the Lord upon all nations." Is. 23: "Wail, you ships of the sea." But according to Cassiodorus, through this the entire time of the incarnation of Christ is designated. "God will be known in its houses when he receives it," that is, human nature in the unity of a person. Is. 52: "Therefore my people shall know my name." And why? "For behold, the kings of the earth gathered together; they came together as one." Kings, namely the leaders of the Jews and the Scribes of the people, were gathered by Herod inquiring of them where Christ was to be born. And they came together in one conclusion, namely that he was born in Bethlehem. And seeing thus, as the prophets had said, they marveled; they were moved, because Herod was troubled, and all Jerusalem with him, Mt. 2; and they were moved, some to faith. And so great was the terror that the body trembled: "Trembling seized them." And there were "pains as of a woman in labor," on account of the slaughter of the infants killed by Herod. "And with a vehement wind," because in his fury, he sent men to kill all the boys from two years old and under. And in his fury he had all the ships of Tarshish burned, that is, in Tarsus of Cilicia, which he believed had carried the Magi, returning by another route, back to their homeland. Therefore he says, "With a vehement wind."

"With a strong wind You shall break the ships of Tarshish" [Psalm 48:6]. Briefly understood, this is, You shall overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of "the ships of Tarshish." Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia. [Acts 21:39] But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. For in the Prophet Isaiah it is thus found: "Howl, you ships of Carthage." But in Ezekiel by some interpreters the word is translated Carthage, by some Tarshish: and from this diversity it can be understood that the same which was called Carthage, is called Tharsus. But it is manifest, that in the beginning of its reign Carthage flourished with ships, and so flourished, that among other nations they excelled in trafficking and navigation. For when Dido, flying from her brother, escaped to the parts of Africa, where she built Carthage, the ships which had been prepared for commerce in his country she had taken with her for her flight, the princes of the country consenting to it; and the same ships also when Carthage was built failed not in traffic. And hence that city became too proud, so that justly by its ships may be understood the pride of the nations, presuming on things uncertain, as on the breath of the winds. Now let none presume on full sails, and on the seeming fair state of this life, as of the sea. Be our foundation in Sion: there ought we to be established, not to be "carried about with every wind of doctrine." [Ephesians 4:14] Whoso then by the uncertain things of this life had been puffed up, let them be overthrown, and be all the pride of the nations subjected to Christ, who shall "with a strong wind break all the ships of Tarshish:" not of any city, but of "Tarshish." How "with a strong wind"? With very strong fear. For so all pride feared Him that shall judge, as on Him humble to believe, lest Him exalted it should fear.

[Daniel 10:6] "And his body was like chrysolite." For "chrysolite," one of the twelve gems inserted in the oracular breastplate of the high priest, the Hebrew has trs'ys (tharsis) , a word which Theodotion and Symmachus simply left unchanged in transcription; but the Septuagint called it "the sea," according to the usage in the Psalms: "With a violent gale Thou dashest the ships of Tharsis in pieces," i.e., "the ships of the sea" (Psalm 48:7). Jonah, also, was desirous of fleeing, not to Tarsus, the Cilician city (as most people suppose, substituting one letter for another), nor to some region in India (as Josephus imagines), but simply out to the high seas in general (Jonah 1:3).

Outside the city, we have heard. Inside the city, we have seen. God is the eternal light of this city. The light of day shines there without the sun we know in this world, and of the moon there is no need. The foundation of this city belongs not to time but to eternity.

"As we have heard, so have we seen" [Psalm 48:7]. Blessed Church! At one time you have heard, at another time you have seen. She heard in promises, sees in performance: heard in Prophecy, sees in the Gospel. For all things which are now fulfilled were before prophesied. Lift up your eyes then, and stretch them over the world; see now His "inheritance even to the uttermost parts of the earth:" see now is fulfilled what was said, "All kings shall fall down before Him: all nations shall serve Him:" see fulfilled what was said, "Be exalted, O God, above the heavens, and Your glory above all the earth." See Him whose feet and hands were pierced with nails, whose bones hanging on the tree were counted, upon whose vesture lots were cast: [Matthew 27:35] see reigning whom they saw hanging; see sitting in Heaven [Matthew 26:64] whom they despised walking on earth: see thus fulfilled, "All the ends of the earth shall remember, and turn to the Lord, and all the kindreds of the nations shall worship before Him." Seeing all this, exclaim with joy, "As we have heard, so have we seen." Justly the Church herself is so called out of the Gentiles....They to whom the Prophets were not sent, first heard and understood the Prophets: they who first heard not, afterwards hearing marvelled. They remained behind to whom they were sent, carrying the books, understanding not the truth: having the tables of the Testament, and not holding the inheritance. But we,..."As we have heard, so have we seen." And where do you hear? Where do you see? "In the city of the Lord of Hosts, in the city of our God. God has founded it for ever." Let not heretics insult, divided into parties, let them not exalt themselves who say, "Lo, here is Christ, or lo, there." [Matthew 24:23] Whoso says, "Lo, here is Christ, or lo, there," invites to parties. Unity God promised. The kings are gathered together in one, not dissipated through schisms. But haply that city which has held the world, shall sometime be overthrown? Far be the thought! "God has founded it for ever." If then God has founded it for ever, why do you fear lest the firmament should fall?

So what did he hear, and what did he see? That the grace of God renders the city stronger and intact. This, in fact, is its foundation, this its strength, this makes it impregnable—not human aid and help, or the power of weapons or towers and ramparts. What instead? God rules it as his own. This most of all it was, in fact, that they should have been taught, and towards this the inspired author constantly urges them.

"As we have heard." Here the confession and testimony of the witnesses is set forth. And first they confess the truth of what they have heard. "As we have heard," through the preaching of the apostles, "so we have seen," that is, we have perceived it to be true. This they said when they were converted to Christ. Or, so that it may be the conversion of the Jews: "We heard through the prophets, and behold, now we have seen." But it sometimes happens that someone hears something great and does not believe it to be so until he experiences it; and this Jacob said, Gen. 28: "Truly this place is holy," etc. 1 Kgs. 10: "The Queen of Sheba, who came to verify what she had heard, did not, however, believe the greatness of Solomon's wisdom"; and she saw more incredible things in him than she had heard. And so it is with these, who see more than they hear before they come to the faith. And where do we see? "In the city of the Lord of hosts," namely of the heavenly hosts. Here he shows that he can lead you there. And lest it be believed that he is so exalted that you cannot go to him, he says, "In the city of our God." As if to say: he is so much the God of hosts that he is nevertheless our God. And he has founded it, namely this city, not for a time, but "forever." Sir. 26: "Eternal foundations upon solid rock."

God's true temple is the body of Christ, and in that body lies the purification of all our sins. Truly, that flesh is God's temple, and in it there is no contagion of sin. On the contrary, it was itself the sacrifice that takes away the sin of all the world. That flesh is indeed God's temple, and in it shone God's image. In it there dwelled the fullness of divinity in a bodily manner, for Christ is himself that fullness.… In that temple, the psalmist tells us, "we have received your mercy." … Just as Christ is redemption, so too he is mercy. No greater mercy can there be than that he should offer himself as a victim for our crimes. He sacrificed himself to wash the world clean in his blood, for in no other way could our sin be abolished.

"We have received Thy mercy, O God, in the midst of Thy people" (ver. 8). Who have received, and where received? Hath not the same Thy people received Thy mercy. If Thy people hath received Thy mercy, how then, "in the midst of Thy people"? As if they who received were one party, they in the midst of whom they received another. A great mystery, but yet well known. When hence also, that is, out of these verses, hath been extracted and brought forth what ye know; it will be not ruder, but sweeter. Now forsooth all are reckoned the people of God, who carry His Sacraments, but not all belong to His Mercy. All forsooth receiving the Sacrament of the Baptism of Christ, are called Christians, but not all live worthily of that Sacrament. There are some of whom saith the Apostle, "Having a form of godliness, but denying the power thereof." Yet on account of this form of godliness they are named among God's people. As to the floor, until the corn is threshed, belongs not the wheat only, but the chaff. But will it also belong to the garner? In the midst then of an evil people is a good people, which hath received the Mercy of God. He liveth worthily of the Mercy of God who heareth, and holdeth, and doeth what the Apostle saith, "We beseech you that ye receive not the Grace of God in vain." Whoso then receiveth not the Grace of God in vain, the same receiveth not only the Sacrament, but also the Mercy of God as well....So those who have the Sacraments, and have not good manners, are both said to be of God, and not of God; are both said to be His, and to be strangers: His because of His own Sacraments, strangers because of their own vice. So also strange daughters: daughters, because of the form of godliness; strange, because of their loss of virtue. Be the lily there; let it receive the Mercy of God: hold fast the root of a good flower, be not ungrateful for soft rain coming from heaven. Be thorns ungrateful, let them grow by the showers: for the fire they grow, not for the garner. In the midst of Thy people not receiving Thy mercy, we have received Thy mercy. For "He came unto His own, and His own received Him not," yet, in the midst of them, "as many as received Him, to them gave He power to become the sons of God."...

"We have received." Above, the Psalmist set forth the great things of the city; here, however, he sets forth the thanksgiving. And concerning this he does two things. First, the thanksgiving is set forth. Second, people are invited to consider still further the great things of this city, at "Go around." As it is said elsewhere, "All the ways of the Lord are mercy and truth." Hence the thanksgiving pertains first to the effects of divine mercy. Second, it pertains to the effects of justice, at "Your right hand is full of justice." Concerning the first, he does two things. First, he proposes the perfection of divine mercy. Second, the effect of this perfection, at "According to your name." According to the surface of the letter, this is read from the perspective not of the Jews, but of those who marvel and say, "As we have heard," etc. "We have received, O God, your mercy." This likewise can be read from the perspective of the Jews. But he says, "We have received," etc. The mercy of the Lord is understood in three ways: namely, as the effect of grace, which effect is conferred in the sacraments of Christ. Tit. 3: "According to his own mercy he saved us through the washing of regeneration," etc. And in the Church, all commonly receive mercy; but the good, together with the sacraments, receive mercy, that is, grace and the effect of the sacrament; the wicked, however, receive only the sacrament. The good therefore say: "We have received your mercy," that is, your grace, "in the midst of your temple." In the temple, sinners are at the edges; in the midst of the temple are the virtuous and just. In another way, mercy is Christ himself, who was given to us out of God's mercy: Ps. 101: "For the time to have mercy on it has come." And so this can be explained of a twofold temple and a twofold reception: namely, bodily -- and so these words belong to the just Simeon. O God, we have received your mercy, namely Christ, in our arms, in the midst of your temple, namely the material temple. Also of the reception of faith; and the sense is: O God, we have received Christ, mercifully given, through faith. Jas. 1: "In meekness receive the implanted word." "In the midst of the temple," that is, in the consensus of the Church; because those who do not receive the common teaching of the Church do not receive this mercy. Sir. 15: "In the midst of the Church he opened his mouth."

For when he had said, "We have received Your mercy in the midst of Your people," he signified that there is a people not receiving the mercy of God, in the midst of whom some do receive the mercy of God: and then lest it should occur to men that there are so few, as to be nearly none, how did He console them in the words following? "According to Your Name, O God, so is Your praise unto the ends of the earth" [Psalm 48:9]. What is this? ...That is, as You are known through all the earth, so You are also praised through all the earth, nor are there wanting who now praise You through all the earth. But they praise You who live well. For, "According to Your Name, O God, so is Your praise," not in a part, but "unto the ends of the earth." "Your right hand is full of righteousness." That is, many are they also who shall stand at Your right hand. Not only shall they be many who shall stand at Your left hand, but there also shall be a full heap set at Your right hand.

The right hand of God is Christ, who is filled with righteousness and from his fullness we receive everything.

As it belongs to fire to heat, to the sun to give light, just so as well the role of benefactor belongs to him—not in the same manner, however, but even much more. Thus he spoke also this way, "Your right hand is filled with righteousness," suggesting abundance, relation to his being.

"According to your name, O God." Here the effect of this reception is set forth. As if to say: by the fact that we have received your name, your praise has been spread throughout the whole earth. And this "according to your name, O God," who is essentially good. And whoever knows God according to that measure praises him according to how he knows him. And therefore he says, "According to your name, O God," that is, according to the knowledge one has of you, "so also is your praise." And because he is known everywhere, therefore he says, "To the ends of the earth." Mal. 1: "From the rising of the sun to its setting, great is my name among the nations." Or "to the ends of the earth," that is, in the whole Church, which is spread everywhere. Or, because your true praise is only among the saints who truly praise you, because they truly know you: Jn. 7: "I know him." "Your right hand is full of justice." Here he commends justice. And first he sets forth the commendation of justice. Second, he sets forth its effect. I say, therefore, that "we have received your mercy"; and this not without justice; indeed, "your right hand is full of justice." The hand of God is called his operative power. And God has two hands: namely, the right hand, by which he rewards the good, and the left hand, by which he punishes the wicked. Mt. 25: "He will set the sheep on his right," etc. In both hands there is justice; but in the left hand there is not full justice, because he punishes less than what is deserved. But in the right hand there is full justice, because he rewards abundantly. Lk. 6: "A good measure," etc. Rom. 8: "I consider that the sufferings are not worthy to be compared," etc. "Your right hand," that is, the future glory, "is full of justice," because there no one is present except the just. Is. 60: "Your people shall all be just."

Let Mount Zion rejoice; let the church rejoice; the daughters of Judah rejoice. You have judged all the spirits from the womb of the church, so that you may yoke the devil and may free the souls of people. Now, O freed spirits, encompass your mother Zion, whom you have followed; tell his mercy to the towers. In the towers they defend the city and resist the enemies. Place your hearts in his strength. Consider with what strength he fights for you …, so you may tell later generations.

"Let mount Zion rejoice, and the daughters of Judah be glad, because of Your judgments, O Lord" [Psalm 48:10]. O mount Zion, O daughters of Judah, you labour now among tares, among chaff, among thorns ye labour: yet be glad because of God's judgments. God errs not in judgment. Live ye separate, though separate you were not born; not vainly has a voice gone forth from your mouth and heart, "Destroy not my soul with sinners, nor my life with bloody men." He shall winnow with such art, carrying in His hand a fan, that not one grain of wheat shall fall into the heap of chaff prepared to be burned, nor one beard of chaff pass to the heap to be laid up in the garner. [Matthew 3:12] Be glad, O you daughters of Judæa, because of the judgments of God that errs not, and do not yet judge rashly. To you let it belong to collect, to Him let it belong to separate. But think not that the "daughters of Judah" are Jews. Judah is confession; all the sons of confession are all the sons of Judah. For "salvation is of the Jews," [John 4:22] is nothing else than that Christ is of the Jews. This says also the Apostle, "He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God." [Romans 2:28-29] Be such a Jew; glory in the circumcision of the heart, though you have not the circumcision of the flesh. Let the daughters of Judah be glad, because of Your judgments, O Lord.

"Let Mount Zion rejoice." Here the effect of the justice wrought by the left hand is set forth, and it is groaning; but the effect of the justice wrought by the right hand is joy. Ps. 18: "The ordinances of the Lord are right, gladdening hearts." Above he said that the effect of mercy extends to the ends of the earth; here, however, he attributes the effect of justice to Mount Zion and to the daughters of Judah. The Apostle also says this, Rom. 15: "I say that Christ Jesus was a minister of the circumcision on account of," etc. Because, therefore, he was promised to the daughter of Zion: Zech. 9: "Rejoice greatly, O daughter of Zion," etc. "Let Mount Zion rejoice," because it belongs to justice that the promise be kept. But since no promise was made to the Gentiles, it was mercy that it was given. Nevertheless, it can be said that Mount Zion refers to all of Jerusalem. "And let the daughters of Judah," that is, of confession, that is, the whole Jewish people, "rejoice." And let them do this "on account of your judgments, O Lord," because they are right.

Those who have wisely surrounded Zion and embraced it spiritually climb up onto its towers. There they tell of it to those not able to ascend its turrets.… Always the insidious foe has his eye on it, to see if he can approach and capture it. For Satan has his armies, and with them he lays siege to souls. He has siege engines that he moves up close to the walls so as to take its towers by force. But you, says the psalm, must preach from the towers.… Preach, proclaim, without intermission, without end. Your enemy does not sleep; he goes round like a raging animal seeking someone to devour. Keep singing the praises of the Lord, for he can smash the lion's teeth and break his jaw to pieces.

"Walk about Zion, and embrace her" [Psalm 48:11]. Be it said to them who live ill, in the midst of whom is the people, which has received the mercy of God. In the midst of you is a people living well, "Walk about Zion." But how? "embrace her." Not with scandals, but with love go round about her: that so those who live well in the midst of you ye may imitate, and by imitation of them, be incorporate with Christ, whose members they are. "Walk about Zion, go round about her: speak in the towers thereof." In the height of her bulwarks, set forth the praises thereof.

Thence now, by knowledge collecting materials to be the food of contemplation, having embraced nobly the magnitude of knowledge, he advances to the holy recompense of translation hence. For he has heard the Psalm which says: "Encircle Zion, and encompass it, tell upon its towers." For it intimates, I think, those who have sublimely embraced the Word, so as to become lofty towers, and to stand firmly in faith and knowledge.

He calls the godly form of government "Zion," that is, the church throughout the world, and "its towers" those devoted to virtue and imitating on earth the way of life of the angels, encircling and protecting it like towers. "Buildings" likewise, as we have said before, the churches divided among the cities, towns and villages: he speaks of them as one and many. So the inspired word, the grace of the all-holy Spirit, urges those to whom the saving message was entrusted to go around and move about, both to strengthen the towers with teaching and confirm its other force, and in addition to this to apportion care of the churches, as we have already remarked on the forty-fifth psalm. He urges it here, too: "take its buildings one by one," so that one may care for this church and another for that, and be in charge of each by way of cultivating and exercising due care.

"Go around." Here he leads to a more diligent consideration, so that it may be understood that kings have already sometimes seen the great things; but David invites all to consider further. And first he invites to this. Second, he adds the reason for the invitation. He says, therefore, "Go around," namely the Church militant or triumphant, with the eye of contemplation: Song 3: "I will arise and go about," etc. Some go around the Church with an iniquitous eye, to attack it; but we go around it in order to love it. And therefore he says, "Embrace it," namely by loving: Ps. 25: "Lord, I have loved the beauty of your house." Jerome has, "Go around, as if going outside, and go around through the streets, and recount in its towers." Here he leads to consideration in spiritual matters. In a city there are three magnificent things: namely, towers, walls, and streets. As to the first, he says, "Recount in its towers." Jerome has, "Marvel at its towers." Towers are for seeing from afar. The towers of the Church, therefore, are the prelates, and the apostles were its towers. As if to say: marvel at the apostles and prelates. Or "recount," that is, the doctors [recount] according to the doctrine of the apostles and doctors.

"Set your hearts upon her might." Not that ye may have the form of godliness, deny the power thereof, but, "upon her might set your hearts. Speak ye in her towers." What is the might of this city? Whoso would understand the might of this city, let him understand the force of love. That is a virtue which none conquereth. Love's flame no waves of the world, no streams of temptation, extinguish. Of this it is said, "Love is strong as death." For as when death cometh, it cannot be resisted; by whatever arts, whatever medicines, you meet it; the violence of death can none avoid who is born mortal; so against the violence of love can the world do nothing. For from the contrary the similitude is made of death; for as death is most violent to take away, so love is most violent to save. Through love many have died to the world, to live to God; by this love inflamed, the martyrs, not pretenders, not puffed up by vain-glory, not such as they of whom it is written, "Though I give my body to be burned, and have not charity, it profiteth me nothing," but men whom truly a love of Christ and of the truth led on to this passion; what to them were the temptations of the tormentors? Greater violence had the eyes of their weeping friends, than the persecutions of enemies. For how many were held by their children, that they might not suffer? to how many did their wives fall upon their knees, that they might not be left widows? How many have their parents forbidden to die; as we know and read in the Passion of the Blessed Perpetua! All this was done; but tears, however great, and with whatever force flowing, when did they extinguish the ardour of love? This is the might of Sion, to whom elsewhere it is said, "Peace be within thy walls, and prosperity within thy palaces."

The psalmist exhorts the people, "Behold this city." … Understand something from … its structure, its beauty, its fame, so as to learn from this God's power, how he made the lost city more mighty, and recount to your progeny God's power and the enduring course of his providence; his care of us, his leadership and shepherding last forever. Stories of this to those who come after will, in fact, prove an occasion for great advance in wisdom, a basis for more precise knowledge of God and a study of virtue.

Each generation has to pass on to the next what we have received from the former so that the saving message may pass to all generations, and all people know that he is our God and Lord, good shepherd, everlasting. Since he said, "take its buildings one by one," and entrusted to them the task of shepherding, of necessity he taught that there is one good shepherd, who laid down his life for the sheep, shepherding forever, and shepherding not only the sheep but also those called pastors of the sheep.

As to the second, he says, "Set your hearts upon its strength." Jerome has, "Set your heart upon its ramparts." And this is the power of the Holy Spirit, who protects this city: Lk. 24: "Stay in the city until you are clothed with power." This power is love: Song 8: "Love is strong as death." As to the third, he says, "And distribute its houses." Jerome has, "Separate its houses, distinguish its palaces." Distinguish, namely by right judgment. For there are some who, on account of a few bad people, wish to condemn the whole Church. He says, therefore, "Distribute," that is, you ought not to condemn the good on account of the wicked: Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Or, "Distribute its houses," namely by assigning different churches to different ministers, so that there may be no confusion in the Church -- just as Paul was the apostle of the Gentiles, and Peter was the minister of the circumcision, that is, the apostle of the Jews. Another reading has "its steps," that is, its different orders: some subdeacons, some deacons, and some priests: Eph. 4: "And he himself gave some as apostles," etc. The purpose of this consideration is the praise of God. And first he sets forth to whom the praise of God should be announced. Second, why it should be announced. He says, therefore, "That you may recount," namely what you have heard: Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." Because what one person has received, he ought to share with another: "In another generation," namely to sinners. Or "another," that is, the future generation.

Tell what? "For this is God, even our God." The earth was seen, the earth's Creator was not seen; the flesh was held, God in the flesh was not acknowledged. For the flesh was held by those from whom had been taken the same flesh, for of the seed of Abraham was the Virgin Mary. At the flesh they stayed, the Divinity they did not understand. O Apostles, O mighty city, preach thou on the towers, and say, "This is God, even our God." So, even so as He was despised, as He lay a stone before the feet of the stumbling, that He might humble the hearts of the confessing; even so, "This is God, even our God." Certainly He was seen, as was said, "Afterward did He show Himself upon earth, and conversed with men." "This is God, even our God." He is also Man, and who is there will know Him? "This is God, even our God." But haply for a time as the false gods. For because they can be called gods, but cannot be so, for a time they are even called so. For what saith the Prophet, or what warneth He to be said to them? This shall ye say to them, "The gods that have not made the heavens and the earth, even they shall perish from the earth, and from those that are under the heavens." He is not such a god: for our God is above all gods. Above all what gods? "For all the gods of the nations are idols, but the Lord made the heavens." The same then is our God. "This is God, even our God." For how long? "For ever and ever: He shall rule us for ever." If He is our God, He is also our King. He protecteth us, being our God, lest we die; He ruleth us, being our King, lest we fall. But by ruling us He doth not break us; for whom He ruleth not, He breaketh. "Thou shalt rule them," saith He, "with a rod of iron, and dash them in pieces like a potter's vessel." But there are whom He ruleth not; these He spareth not, as a potter's vessel dashing them in pieces. By Him then let us wish to be ruled and delivered, "for He is our God for ever and ever, and He shall rule us for ever."

And what should you recount? Two things: because all preaching ought to be directed toward two ends: namely, toward showing the magnificence of God, as when one preaches the faith; or toward announcing the benefits of God, so that charity may be kindled in their hearts. As to the first, he says, "For this is God, our God": Bar. 3: "And after this, on earth," etc. Heb. 13: "Jesus Christ, yesterday and today, the same forever." As to the second, he says, "He himself will rule us forever": Mt. 28: "Behold, I am with you," etc. Ps. 22: "The Lord rules me, and nothing," etc.