Fr. Jacobus de Valencia's Commentary on Psalm 24

 The following translation was done using ChatGPT and Gemini (the latter also produced the brief biography. 

📜 Jaime Pérez de Valencia: Brief Biography

Jaime Pérez de Valencia (also known as Jacobus Perez de Valentia) was a Spanish theologian and bishop who lived from approximately 1408 to 1490.

Aspect	Detail
Birth/Death	c. 1408 – 1490
Nationality	Spanish (Kingdom of Aragon, now Spain)
Education	Studied at the University of Valencia.
Religious Order	Joined the Order of the Mercedarians (O. de M.).
Career Highlights	* Bishop of Catania (Sicily, 1468–1469). * Bishop of Christopolis (in partibus infidelium = "in the lands of the unfaithful') [1469–1490]. * Professor of Theology at the University of Salamanca. As Bishop of Christopolis, Father Jacobus was what is known as a "titular bishop." Christopolis was located in a area then known as Thrace, incorporating parts of modern day Bulgaria, Greece and Turkey, which was then  part of the Ottoman Empire.
Key Works	Best known for his extensive biblical commentaries, especially on the Psalms and the Song of Songs. His commentaries were highly influential in the late 15th and 16th centuries.
Theological Style	His work is characterized by a strong emphasis on the literal and historical sense of scripture, while also incorporating the traditional allegorical, moral, and anagogical senses, as demonstrated in the commentary you provided on Psalm 24.

 

📖 Psalm 24 Commentary

Ps 24:1 "The earth is the Lord’s and its fullness, the world and all who dwell in it." From the title it is clear that David composed this psalm and handed it over to the cantors to be sung on the Sabbath, that is, on the first day after the Sabbath, which is the Lord’s Day. The reason is this: in this psalm he recalls the universal kingdom which Christ obtained on the day of the Resurrection. For just as on the Lord’s Day God created the world and all that is in it, so too on the Lord’s Day Christ rose again and renewed all things in himself, and obtained universal dominion, as he himself says in Matthew 28, “All power is given to me in heaven and on earth.” $(\mathbf{Matthew}28:18)$ Accordingly, as the learned doctors say, this psalm does three things. First, it shows that the kingdom of the world belongs by right to Christ. Second, it apostrophizes the princes of hell, that they might receive him when he descends and open to him the gates of the underworld. Third, it apostrophizes the princes of heaven, that they might receive him as he ascends, glorious and triumphant, on the day of the Ascension.

With regard to the first point, when he says, “The earth is the Lord’s and its fullness,” he means all that the earth contains—animals, plants, minerals—belongs to the Lord Jesus Christ as creator and ruler. And not only the earth, but the whole world and all who dwell in it: the heavens and the earth, the elements, the entire universe, the angels who dwell in heaven, human beings who dwell on earth, and even the demons who dwell beneath the earth in hell. All these are subject to the power and dominion of our Lord Jesus Christ.

Ps 24:2 Then when he says, “For he founded it upon the seas and established it upon the rivers,” he proves in a twofold way what he has said, namely, that Christ is Lord of the whole world. First, insofar as he is God; second, insofar as he is man. He proves first that Christ is Lord of the world insofar as he is God, because he founded the earth upon the seas and prepared and disposed it above the rivers. To understand this, one must note that by nature and by the order of the elements the earth is lower because it is heavier, as Aristotle notes in the De caelo. Water, being lighter than earth, ought naturally to cover the entire surface of the earth. But by divine providence, at the beginning of creation God divided the waters from the waters, so that dry land appeared and could serve as a habitation for human beings and animals. This division of the waters was nothing other than such a disposition of the earth that many mountains were raised up, between which valleys remained. From the roots and sides of these mountains streams flow and gather into rivers that descend through the valleys toward the lower parts of the earth. From the gathering of these waters seas are formed, located in the lower and depressed parts of the earth. Thus the mountains remain elevated above the seas, and rivers run in valleys and lower places. Hence we say that cities such as Barcelona, Genoa, Gaeta, and Naples are situated above the sea because the land and mountains on which they are founded are higher than the sea. By the same reasoning we say that Rome is situated above the Tiber, Florence above the Arno, and Valencia above the Turia. Concerning this disposition of the earth the psalmist speaks elsewhere at greater length (Psalm 104). $(\mathbf{Psalm}103)$

Therefore, because Christ founded the earth upon the seas, elevating mountains and hills and placing seas and rivers in the lower parts, and because he prepared and disposed it upon the rivers—making the banks higher and the riverbeds lower, so that waters flow down toward the seas—it is manifest that divine providence and wisdom are at work. Just as a vessel contains water, so the earth contains waters—seas, marshes, rivers—within its valleys and depressions.

Ps 24:3-4 Then he says, “Who shall ascend the mountain of the Lord? Or who shall stand in his holy place?” Here he proves that Christ, insofar as he is man, is Lord not only of the earth but also of heaven. Someone might object and say: “I believe that Christ, insofar as he is God, is Lord of the whole world; but it is doubtful whether, insofar as he is man, he can be Lord of heaven. How can a man ascend the mountain of God and stand in the holy place of God, that is, in heaven, since heaven is pure and incorruptible, while man is corruptible?” To this the answer is given by the one who is innocent in hands and pure in heart, who shall ascend and be worthy to ascend to the heavenly heights.

To understand this, it must first be noted that this question—whether a human body can be placed in heaven—was disputed among philosophers. Therefore Augustine, in The City of God (Book 22), refutes the Platonists and Porphyry, showing that the human body, though elemental by nature, can by divine power be brought to such a disposition that, without being changed in substance, it becomes in a way spiritual, entirely subject to the spirit, just as the spirit wills. The same he teaches in On the Spirit and the Letter, where he explains the grace and dignity Christ obtained for us in his Resurrection.

Christ merited this first by his humility, as is written in Philippians 2: “He humbled himself, becoming obedient unto death, even death on a cross; therefore God exalted him and gave him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth.” (Philippians 2:8-10) Second, he merited it because he was innocent and without sin, having done no sin, nor was deceit found in his mouth. $(1\mathbf{Peter}2:22)$ Thus Christ, who according to human nature was pure and innocent and without sin, merited to ascend into heaven, just as Adam would have ascended had he not sinned.

For although Christ assumed our infirmities and a mortal nature capable of suffering, he did not assume a corrupt nature infected by the tinder of sin, as we do. He alone was innocent and free among the dead. $(\mathbf{Psalm}87:6)$ Because of this innocence, humility, and obedience to the Father, he merited not only to dwell in heaven but also to have authority and power in heaven, on earth, and in hell.

Ps 24:4 cont., Ps 24:5 Therefore, answering the objection raised by the philosophers, the psalm says, “He who has innocent hands and a pure heart, who has not lifted up his soul to vanity nor sworn deceitfully to his neighbor—this one shall receive blessing from the Lord and righteousness from God his Savior.” Christ, innocent in hands and pure in heart, merited to ascend into heaven and to stand in the holy place of God. He did not take his soul in vain, that is, he did not frustrate it by sin or turn it toward vain and empty temporal things, as sinners do when they apply their souls to fleeting and frivolous goods. Nor did he swear deceitfully, but bore witness to the truth. $(\mathbf{John}18:37)$ Because of these three things—innocence of works, purity of heart, and truthfulness of speech—he merited to reign forever in heaven and on earth, as Psalm 44 says: “Proceed prosperously and reign, because of truth and meekness and justice.” $(\mathbf{Psalm}44:5)$

Ps 24:6 Hence the psalm continues: “This is the generation of those who seek him, who seek the face of the God of Jacob.” Here a great mystery is signified. When Jacob saw in a dream a ladder standing on the earth, whose top reached to heaven, and angels ascending and descending upon it, and God leaning upon the ladder and saying, “I am the God of Abraham and the God of Isaac; the land on which you lie I will give to you and to your descendants; and in you all the families of the earth shall be blessed” $(\mathbf{Genesis}28:13-14)$, he understood by that ladder the mystery of the Incarnation. Because the ladder touched heaven at one end and earth at the other, he perceived that Christ, who was to come from his lineage, would be both God and man. By the angels ascending he foresaw that not only Christ, the God-man, would ascend into heaven, but also all the sons of Jacob according to the Spirit, that is, the faithful, who through him would ascend to heaven.

Knowing that no one could become a member of Christ or ascend to heaven with him unless he were cleansed by the water of baptism and anointed with the oil of the Holy Spirit so as to become innocent in hands and pure in heart, Jacob poured oil upon the stone, prefiguring baptism and anointing in Christ the cornerstone. Therefore he said, “Truly the Lord is in this place; this is none other than the house of God and the gate of heaven" $(\mathbf{Genesis}28:16-17).$

Seeing these things beforehand through the vision of Jacob, David speaks here of Christ and the Church. Thus he says, “Who shall ascend the mountain of the Lord?”—that is, who is the one figured by Jacob’s ladder who ascends to heaven? He answers: “He who is innocent in hands, just in works, pure in heart, who has not taken his soul in vain nor sworn deceitfully.” This is Christ, God and man, who ascended by the ladder figured in Jacob. And who ascend by that ladder with Christ into heaven? Those who are innocent in hands and pure in heart through repentance and cleansing—namely, all who are regenerated by baptism and purified by penance.

It is further to be noted that although the whole righteousness of man consists in innocence of works, purity of heart, and truthfulness of speech, nevertheless no one has been found entirely without sin in this present life except Christ alone by nature, and the Virgin Mary by special grace, as Augustine teaches in On Nature and Grace and On the Perfection of Human Righteousness, and as Jerome confirms against the Pelagians. Thus Christ alone is truly innocent in hands and pure in heart by nature; others have sinned in some respect, but are cleansed and made innocent by baptism and penance. What has been repented of and forgiven is accounted before God as not done, as Psalm 31 says: “Blessed are those whose iniquities are forgiven and whose sins are covered.” $(\mathbf{Psalm}31:1)$

Ps 24:7 From this it follows that Christ alone is truly Lord of the whole world and has universal power in heaven, on earth, and in hell, not only as God who created all things, but also as man who is innocent. Therefore the psalm continues: “Lift up your gates, O princes, and be lifted up, O eternal gates, and the King of glory shall enter.”

Here David shows that Christ is by right the universal Lord of the whole world—in heaven, on earth, and consequently in hell. Thus he apostrophizes the princes of hell, that they open their gates to Christ when he comes to reclaim his spoils. Foreseeing in spirit how Christ would descend into hell, break the bronze gates and iron bars, despoil limbo and purgatory, free the captivity of the holy fathers, and ascend with them into heaven to reign eternally with the Father, David addresses the princes of hell: “Lift up your gates, O princes of hell; open them, O eternal gates, and the King of glory shall enter.”

Ps 24:8 The demons reply: “Who is this King of glory?” And the angels, ministers and companions of Christ, answer: “The Lord strong and mighty, the Lord mighty in battle.” Mighty, because he conquered you on the altar of the cross; with his own blood he redeemed the human race, satisfied for the sin of our first parents, reconciled the Father by his humility, and overthrew your pride. Therefore, as victor and triumphant, he comes to reclaim his rightful inheritance which you had tyrannically held.

Ps 24:9 Again the psalm says: “Lift up your gates, O princes; be lifted up, O eternal gates, and the King of glory shall enter.” Here it foretells Christ’s entrance into heaven to take possession of the heavenly kingdom. Thus David apostrophizes the angelic nature, that it open heaven and receive Christ as universal Lord, and says in the person of the angels accompanying Christ on the day of the Ascension: “O princes of the heavenly hosts, lift up and open your celestial gates; be lifted up, O eternal gates of heaven, and the King of glory shall enter.”

Ps 24:10 The heavenly princes ask: “Who is this King of glory?”—who dares to enter heaven, which was closed to all men because of the sin of the first parents? And the companions of Christ reply: “The Lord of hosts, he is the King of glory.” He is Lord of all the heavenly powers, innocent in hands and pure in heart, truthful, who humbled himself, becoming obedient unto death, even death on a cross; therefore the Father exalted him and gave him the name above every name. (Philippians 2:8-9) He despoiled hell as victor and triumphant and comes with his spoils. Therefore he is rightly the King of glory.

From all this it is clear that the dominion of the whole world belongs to Christ by right. First, because he created all things as God. Second, because he regenerated and renewed the Church as Bridegroom and Head; and because he is just and innocent as man. Moreover, he not only founded and renewed the Church upon the seas and the waters of baptism, but also established it upon the rivers of the waters of wisdom, which are evangelical doctrine and precepts, because from the Church flow rivers of living water springing up to eternal life  $(\mathbf{John}4:14).$

From this psalm four conclusions may be drawn. First, by a threefold reason Christ is Lord of the whole world: because he created all things as God; because he regenerated and renewed the Church as Bridegroom and Head; and because he is just and innocent as man. Second, no one can ascend into heaven with Christ unless he becomes just and innocent, a member of Christ by grace. Third, Christ, as triumphant Lord, broke hell and despoiled limbo and purgatory. Fourth, Christ, as King of kings and Lord of angels and all creatures, entered heaven in triumph, leading captivity captive. $(\mathbf{Ephesians}4:8)$

 

 

CONTINUE.