“A Psalm of David,” that is, of the faithful to whom it was said in the preceding psalm, “Rejoice in the Lord, exult, you righteous,” exhorting themselves that they should exult in the praise of the Lord—namely, that they should praise Him with the harp and with the psaltery and also sing to Him a new song with loud proclamation.
He sets forth most fitting and honorable reasons why this should be done. He also shows at the end that no one is saved unless aided by the grace of God.
He therefore says: “Exult, you righteous, in the Lord,” that is, in the praise of the Lord—meaning, exulting, praise the Lord. And you ought to exult in this, for you who are upright in heart, that is, just, the praise of the Lord befits you. For praise is not beautiful in the mouth of a sinner (Sirach 15:9), namely, of one who does not wish to repent and become upright.
He then explains in parts how they should praise Him. Thus I say: exult in this, namely, “Give thanks to the Lord with the harp,” that is, praise the Lord by the praise of the mortification of your flesh—meaning, “Mortify your members,” etc. (Colossians 3:5).
This mortification is rightly called a harp, for it resounds from the lower part, that is, from sensuality when mortified, and thus praises God—not by voice but by its very reality—like a harp which resounds from its lower hollow. For sensuality through mortification of the flesh is subdued, so that it is no longer as before intent on vanity.
“And with the psaltery of ten strings,” that is, with the psaltery having ten strings, “sing to Him,” meaning praise Him in the vivification of your mind, which is enlivened through the ten strings it has—that is, through the fulfillment of the ten precepts of the law, which are called strings because they render a sweet song to God not by sound but by the reality itself, as strings produce a sweet sound.
Thus the praise of the vivified mind is rightly called a psaltery because it resounds from the higher and nobler part of us—namely, from the mind—like the psaltery which sounds from its upper hollow.
“And sing to Him a new song,” that is, praise Him with a new song, namely, by the fulfillment of the commandments which the new Adam established, in which God delights as in a song. Hence the Apostle says: “Putting off the old man with his deeds… put on the new man who is created according to God” (Colossians 3:9; Ephesians 4:24)—that is, “Love your enemies, do good to those who hate you” (Luke 6:27), and “Sell all that you have and give to the poor and follow me,” says the Lord (Matthew 19:21).
And likewise fulfill such precepts newly given by Christ which were not held in the old law, which said: “You shall love your friend and hate your enemy” (Matthew 5:43).
I say, sing to Him a new song—and not slackly—but “sing well to Him with loud proclamation,” that is, praise Him with intense attention of mind, which is called a cry because it urgently seeks attainment, as it is written: “Cursed is the man who does the work of God negligently” (Jeremiah 48:10), that is, without attention.
He then adds the reasons why we should give thanks and sing psalms. Thus I say: give thanks and sing psalms—and this must be done because “the word of the Lord is right,” meaning because this word, that is, the command to sing, is the Lord’s and therefore right—for it is right that the Lord command the servant and the Creator the creature.
Therefore sing and give thanks to Him, as we say by acting, because all His works which He commands to be done are right for those established in faith, although they seem unjust to unbelievers. Hence it is written: “Unless you believe, you will not understand” (Isaiah 7:9).
Therefore still sing and give thanks because He naturally loves mercy and judgment—as if to say: since He is naturally merciful, He will have mercy on you if you sing to Him, according to Joel: “He is merciful and gracious” (Joel 2:13). And since He is naturally just and loves just judgment, He will condemn you by just judgment if you do not sing and confess to Him. Hence it is written: “Vengeance is mine, I will repay, says the Lord” (Romans 12:19).
I say that He loves mercy—and this is evident because “the earth is full of the mercy of the Lord,” that is, the Church, which is God’s earth, which He cultivates by preachers.
He explains how it is full of mercy: truly it is full of mercy in this way—“By the word of the Lord,” that is, by the Son of the Lord, “the heavens,” that is, the preachers, were established in faith and holiness. And afterward all their power in innocence and holiness was confirmed “by the Spirit of His mouth,” that is, by the Holy Spirit, who proceeds not only from the Father but also from the Son.
The Son is called the mouth of God because through Him the secrets of God are revealed to us, just as the secrets of the heart are revealed through the mouth. For after they were strengthened by Christ’s doctrine in faith and holiness, they were afterward fully confirmed in the same strength by the Holy Spirit, who is called by Isaiah “the Spirit of counsel and fortitude” (Isaiah 11:2), because He makes strong and steadfast.
I say their power is confirmed by the Spirit of His mouth so that it may gather the waters of the sea—that is, the wicked who, flowing through unlawful acts like waters, are bitter to God—just as waters are gathered in a skin. That is, their power unites and restrains by the law imposed in unity of faith, love, and action those who formerly flowed according to their will through illicit things, just as waters once flowing are restrained when gathered in a vessel.
Or thus: gathering them in a vessel—that is, uniting them in the unity of the Church, which is rightly called a vessel since it is made only from those mortified in the flesh, as a wineskin is made from the skins of dead animals, according to the Apostle: “Those who belong to Christ have crucified the flesh” (Galatians 5:24).
I say gathering the waters—and not only evil waters—but also, what is more wonderful, placing the abysses, that is, those very deep in sins, into treasures—that is, making from those who were abysses treasures, so filled with doctrine and holiness that they enrich others, as the Apostle says: “We have this treasure in earthen vessels” (2 Corinthians 4:7).
Having shown the reasons, he returns to exhortation: therefore, because the word of the Lord is right and He loves mercy and judgment, let all the earth—that is, the Church—fear Him with chaste fear. “The fear of the Lord is the beginning of wisdom” (Psalm 111:10). And the Apostle: “Work out your salvation with fear and trembling” (Philippians 2:12).
He adds other reasons why He should be feared: because He is so powerful that He spoke—meaning He established in His plan—and things were made; He commanded—and they were created. That is, the matter of things was brought into being, as in Genesis: “In the beginning God created heaven and earth… the earth was without form and void” (Genesis 1).
Therefore what God wills comes to be; but the plans of foolish nations against God and the Church will not succeed. For “the Lord brings to nothing the counsels of the nations… there is no wisdom or counsel or strength against the Lord” (Proverbs 21:30).
Yet not all their thoughts are destroyed—some are permitted for the Church’s benefit or for the just punishment of the wicked—but those harmful to the faithful are utterly frustrated.
“The counsel of the Lord stands forever,” that is, the plans made by the faithful with God’s grace for the Church endure eternally.
Therefore God is to be feared, for He can destroy hostile plans and establish what is done with Him.
“Blessed is the nation whose God is the Lord,” that is, the people who acknowledge God as Lord and serve Him rather than their belly or vices—and this they have not from themselves but because God chose them as His inheritance.
He explains how God chose: “He looked down from heaven,” that is, being most high and invisible He visited the human race in the human nature of Christ. “When the fullness of time had come, God sent His Son” (Galatians 4:4).
He saw all kinds of people—Jews and Gentiles, poor and rich, slaves and free—to show mercy to all. Where we read “sons of men,” the Hebrews read “sons of Adam,” which fittingly includes all.
He looked not only from heaven but also upon all who dwell on earth from His prepared dwelling—that is, through the doctrine of the apostles, His chosen dwelling.
He who formed their hearts individually—that is, gave diverse good wills according to the Apostle: “Each has his own gift from God” (1 Corinthians 7:7)—and who understands all their works, meaning He causes them to perform works according to understanding.
Thus each faithful person is saved—called a king because he governs himself, and a giant because he is strong in good works—but not by his own strength. Even the king is not saved by great power, nor the giant by his own might unless he attributes all to God’s grace.
If anyone mounts the horse—that is, proud thought thinking to attain salvation by himself—he is deceived, for pride leads to ruin: “If anyone thinks he is something when he is nothing, he deceives himself” (Galatians 6:3).
Even one who was strong, if he becomes proud, will not be saved—his former righteousness will not be remembered (cf. Ezekiel 18).
Therefore none should presume to save himself but attribute salvation to God’s grace.
How then is one saved? “Behold, the eyes of the Lord”—that is, His kindness—are upon those who fear Him and hope in His mercy, not merely fearing punishment but trusting mercy.
He rescues their souls from death—that is, damnation—and feeds them with the bread of life, strengthening those who hunger for righteousness: “Blessed are those who hunger and thirst for righteousness” (Matthew 5:6).
Therefore “our soul waits for the Lord,” patiently expecting Him with confidence, because He is our helper and protector. Our heart rejoices in Him, and we hope in His holy name—namely, in His mercy.
Therefore we pray: “Let Your mercy be upon us,” that is, let the blessedness of Your mercy descend upon us weak and frail, according as we have hoped in You—not scantily, but as abundantly as we have hoped.
CONTINUE
Comments
Post a Comment