Psalm 46
a. In finem. Pro filiis core. Omnes gentes plaudite manibus: iubilate Deo in
voce exultationis.
[Unto the end, for the sons of Core] All nations, clap your hands: cry out to
God in a voice of joy.
b. Quoniam Dominus excelsus terribilis: rex magnus super omnem terram. Subiecit
populos nobis: et gentes sub pedibus nostris.
For the Lord is high, terrible: a great king over all the earth. He has subjected
the peoples to us, and (placed) the nations under our feet.
c. Elegit nobis haereditatem suam, speciem Iacob quam dilexit. Ascendit Deus
in iubilo: et Dominus in voce tubae. Psallite Deo nostro, psallite: psallite
regi nostro, psallite.
He has chosen his inheritance for us, the beauty of Jacob which he has loved.
God goes up with shouts of joy, the Lord goes up with the sound of the trumpet.
Sing praises to our God, sing praises. Sing praises of our king, sing praises.
d. Quoniam rex omnis terrae Deus: psallite sapienter. Regnabit Deus super gentes:
Deus sedet super sedem sanctam suam. Principes populorum congregati sunt cum
Deo Abraham: quoniam dii fortes terrae vehementer elevati sunt.
For God is king of all the earth: sing wisely. God shall reign over the nations:
God sits upon his holy throne. The princes of the people are gathered together,
with the God of Abraham: for the strong gods of the earth are exceedingly exalted.
a. In praecendentibus Psalmis Psalmista
exposuit gloriam regis, et regni; hic autem exhortatur gentes alienigenas, ut
convertantur ad Deum. Et primo hortatur ad Dei laudem. Secundo ad spem de Deo
habendam. Tertio docet eam cultum divinum. Secundum incipit, ibi, Audite
haec. Tertium, ibi, Deus deorum.
In the preceding psalms, the psalmist set forth the glory of the king and (his)
realm. Here, he earnestly addresses foreign nations so that they may be converted
to God. First, he exhorts them to the praise of God, second, to having hope
in God (beginning at Hear these things - Psalm
48), and finally he teaches (them) the worship of God (at The
God of gods - Psalm 49).
Titulus est manifestus, quia est oppositus supra, In
finem pro filiis Core Psalmus David.
The title is clear, as it is set forth above: Unto
the end. For the sons of Core. A psalm of David.
Circa primum duo facit. Primo exhortatur omnes gentes ad laudem Dei. Secundo
ponitur materia laudis, ibi, Magnus Dominus.
Circa primum tria facit. Primo enim ponit imitationem ad laudem Dei. Secundo
causam, ibi, Quoniam dominus excelsus.
Tertio manifestat hanc causam, ibi, Ascendit
Deus.
Concerning the first (of the psalmist's three actions above), he does two things.
First, he earnestly exhorts all nations to the praise of God, and secondly,
sets down the subject matter of praise, at, Great
is the Lord (Psalm 47). Concerning the first (of these), he does three
things. First, he sets an example for the praise of God, second, the reason
(for praise), at, For the Lord is high,
and third, he clearly shows this reason, at, God
goes up.
Laus Dei procedere debet ex iucunditate cordis, sicut etiam est in patria: Isa.
11. Gaudium et laetitia invenietur in ea. Haec laetitia cordis ostenditur
per signum exterius, facti, vel verbi. Primo ergo inducit ad laudem, quantum
ad facta. Secundo quantum ad verba.
The praise of God ought to procede from the delight of (one's) heart, just as
it occurs in heaven - Isaiah 51: Joy and gladness
shall be found therein. This gladness of the heart is shown through an
external sign of deed or word. Thus, he incites (them) to praise, first with
respect to deeds, and then with respect to words.
Dicit ergo, Omnes gentes; quasi dicat,
Nobis tot bona fecit Deus, ergo laudate eum facto, Plaudite
manibus. Plausio manuum fit in signum exultationis: Hier.
5. Sacerdotes applaudebant suis; quasi dicat, Plaudite,
idest exultationem cordis ostendite per plausum manuum. Et hoc fit, quando exterius
operatur homo servitia Dei cum iucunditate: Ps.
99. Servite Domino in laetitia: Isa. 35. Omnia ligna regionum plaudent manu,
idest omnes populi plaudent.
And so, he says, All Nations; it is
as if he were saying, God has made so many good things for us. Therefore praise
him in deed, Clap your hands. The clapping
of the hands is done as a sign of joy - Jeremiah
5: The priests clapped their (hands); it is as if he were saying, Clap,
that is, show the joy of (your) heart by the clapping of hands. This happens
when a man externally performs the worship of God with delight - Psalm
99: Serve the Lord with gladness; Isaiah 55: All trees of the countries shall
clap their hands, that is, all of the people will clap.
Item. Laudate eum in verbo: unde dicit, Iubilate
Deo in voce exultationis, idest in voce exteriori demonstrante interiorem
affectum.
Also, praise him in word: thus he says, Cry
out to God in a voice of joy, that is, in an outward voice showing internal
desire.
Glossa, Iubilus est ineffabile gaudium, quod
nec taceri potest, sed non potest exprimi, quia excedit comprehensionem.
Et talis est bonitas Dei quae non potest exprimi: et si exprimatur, imperfecte
tamen exprimitur. Et ideo dicebat Hier. 1.
A a a ecce nescio loqui. Et hunc iubilum signat ecclesia, quando in eadem
dictione multiplicat notas: Ps. 65. Iubilate
Deo omnis terra, Psalmum dicite etc.
The gloss states that Jubiliation is an ineffable
joy which cannot be kept silent but cannot be expressed, because it exceeds
comprehension. Such is the goodness of God which cannot be expressed.
And if it is expressed, it would be done so imperfectly. And it has been said
at Jeremiah 1: Ah, ah, ah (Lord God), behold,
I cannot speak. The Church signifies this jubilation when in the same
speaking, she multiplies what is known as true - Psalm
65: Cry out with joy to God all the earth, sing a psalm to His name.b.Quoniam
Dominus. Hic ponitur causa laudis, et bona quae proveniunt ex magnitudine
Dei. Et primo ponitur magnitudo Dei. Secundo magnitudinis signum. Magnitudo
Dei commendatur dupliciter. Primo per altitudinem potestatis. Secundo per maiestatem
dominationis.
For the Lord. At this point, he determines
the cause of praise, and the goods which come forth from the greatness of God.
First, he shows God's greatness, and then a sign of it. The greatness of God
is demonstrated in two ways, first, through the heights of his powers, and second,
through the majesty of his lordship.
Dicit ergo. Laudandus est Deus propter altitudinem suae naturae, quia Dominus
excelsus: Ps. 122. Excelsus super omnes gentes
Dominus etc. Et quia excelsa sunt nobis remota, posset aliquis credere
quod non esset timendus, nec haberet providentiam de nobis; sicut aliqui stulti
dixerunt, in quorum persona dicitur Iob 22.
Circa cardines caeli perambulat, nec nostra considerat. Et ideo dicebat:
Quantum in te evacuasti timorem. Sed non est ita. Iste est excelsus, quia est
terribilis, quia omnia prospicit, omnia punit.
And so, he says, It is fitting to praise God on account of the height of his
nature, because the Lord is high - Psalm 112:
The Lord is high above all the nations etc. And because the heights are
far from us, someone might believe that God is not to be feared, and that He
has no care concerning us, as some foolish people have said, in the guise of
whom it is said at Job 22: He walks around
the extremities of heaven, and does not consider us. Thus he has said:
So far as concerns you, you have been found deficient in fear. But He is not
(as you have considered Him to be). He is high, because he is terrible, (and
this is because) he sees all (and) he punishes all.
Item timendus est propter eius dominium, quia, Rex
magnus super omnem terram: Ps. 23. Domini est terra etc.
He is also to be feared on account of his might, because (he is) A
great king over all the earth - Psalm 23: The earth is the Lord's etc.
Magnus est universalitate dominii, quia regnum omnium saeculorum.
He is great in the totality of (his) might, because (his) kingship is of every
age.
Item duratione, quia in aeternum.
(He is also great) in his duration, because he is eternal.
Item auctoritate, quia rex omnium regnum.
(He is also great) in his authority, because he is king of every kingdom.
Signum magnitudinis huius regis sumitur ex his, quae nobis fecit, et haec sunt
beneficia Dei. Primo in subiectione aliorum. Secundo in collatione bonorum.
A sign of the greatness of this king is taken from these things which he does
for us. And these are the kindnesses of God, first, in the subjection of others,
and second in the bestowal of goods.
Dicit ergo, Subiecit populos nobis.
Haec sunt verba ecclesiae, cui etiam temporaliter sui inimici subiiciuntur.
And so, he says, He has subjected the peoples
to us. These are the words of the Church, to which its enemies are subjected
also for a time.
Augustinus in glossa: Quanti enim modo currunt
ad ecclesiam nondum Christiani, rogant auxilium ecclesiae, subvenire sibi temporaliter
volunt, etsi nobiscum in aeternum regnare adhuc nolunt.
In the gloss, Augustine states that "As much as those who are not yet Christians
hasten, in some way, to the Church, they ask for her help, they want to submitt
themselves for a time, although they still do not want to rule with us forever."
Item, ut sint verba apostolorum, Subiecit populos
nobis, scilicet Iudaeorum, et nationum, Sub
pedibus nostris: Isa. 52. Quam pulchri super montes pedes annuntiantis, et praedicatis
pacem.
Again, as they are the words of the apostles - He
has subjected the peoples, namely the Jews,
to us, and (has placed) the nations Under
our feet - Isaiah 52: How beautiful upon the mountains are the feet of him who
brings good tidings, and proclaims peace.
Item ibidem 45. Ut subiiciam ante faciem eius
gentes.
There is also Isaiah 45: ... to subdue nations
before his face.
Vel aliter, Subiecit populos nobis.
Quidam convertuntur ad fidem, et isti subiiciuntur propria voluntate. Alii non
convertuntur, sed gentiliter vivunt; et isti subiiciuntur sub pedibus, quia
finaliter erunt oppressi sub nostra iudiciaria potestate.
He has subjected the peoples to us can
also be understood in another way. Some are converted to the faith and these
are subjected by their own will. Others are not converted to the faith, but
live as gentiles. And these are placed under (our) feet, because they will finally
be checked by our judicial power.
c. Elegit
nobis haereditatem suam. Hic ponitur aliud beneficium collationis bonorum.
Ubi hortandum est, quod electio importat acceptionem unius super alterum. Electio
autem Dei potest accipi ex duplici parte.
He has chosen his inheritance for us. He
treats here of the second benefice, that of the bestowal of goods. It must be
urged here that "choice" includes the acceptance of one thing over another.
However, the choice of God can be understood in a two-fold way.
Primo ex parte bonorum quae conferuntur. Et sic distingue, quia quaedam horum
quae conferuntur sunt temporalia, quaedam spiritualia. Impii autem peccatores
accipiunt pro parte eos contingente temporalia: Sap.
2. Haec est pars nostra. Iusti autem accipiunt in parte ipsum Deum: Ps.
22. Dominus pars haereditatis meae. Deus autem elegit sibi bona spiritualia.
Elegit ergo nobis haereditatem suam; quasi
dicat, Cum sint diversae partes bonorum, elegit nobis dare haereditatem suam.
First, on the part of the goods which are conferred. Distinguish in this way,
for some of these conferred goods are temporal, while others are spiritual.
Impious sinners take, for the part falling to them, temporal goods - Wisdom
2: This is our part. However, the just take for their part God himself
- Psalm 22: The Lord is a part of my inheritance.
God, however, choses spiritual goods for himself. Therefore, He
has chosen his inheritance for us, as if to say, Although there are different
aspects of the goods conferred, he has chosen to give his inheritance to us.
Secundo accipitur electio Dei ex parte illorum quibus datur, et sic fit distributio,
quia damnati omnes sunt in peccato originali; tamen quidam salvantur ex Dei
electione. Et ideo dicit, Elegit nobis
etc. Et quae sit haec haereditas, ostendit, Speciem
Iacob quem dilexit.
Secondly, the choice of God is understood on the part of those to whom it is
addressed. And in this way distribution occurs, because all are damned in original
sin; nevertheless, they are saved by the choice of God. And thus he says, He
has chosen etc. And that this is his inheritance, he declares, The
beauty of Jacob which he has loved.
Litera Hieronymi habet, Gloriam, vel superbiam
Iacob. Et hic accipitur superbia pro excellentia: Is.
60. Ponam te in superbiam, idest in excellentiam, saeculorum.
Ibid. Cum gloria, idest specie, vel decore: quia in ipsa haereditate
aeterna erunt excellentes, gloriosi, et decori: Hier.
31. Benedicat tibi Dominus pulchritudo iustitiae.
Jerome's version has, The glory or pride of
Jacob. And "pride" here means "prominence" - Isaiah
60: I will make you in everlasting pride, that is, in everlasting prominence.
Isaiah 60: With glory, that is, in beauty
or elegance, because in the eternal inheritance itself, there will be prominent,
glorious and graceful people - Jeremiah 31:
The Lord blesses you with the beauty of justice.Quam dilexit. Vel quem Iacob;
quasi
dicat, Haec haereditas est gloria Iacob, idest fidelis, quam gloriam Deus dilexit,
quia diligit Dominus portas Sion.
Which he has loved. Or whom Jacob has
loved; as if he were saying, This inheritance is the glory of Jacob, that is
of the faithful, which glory God has loved, because the Lord loves the gates
of Sion.
Vel, Speciem Iacob, idest id quod est
repraesentatum per Iacob: quia repraesentata sunt ei spiritualia bona ad quae
sumus nos electi, quia scalam quam vidit, et alia huiusmodi. Sed prima lectura
est melior.
Or, The beauty of Jacob, that is, that
which is represented by Jacob, since by him are represented spiritual goods
for which we ourselves have been chosen, because of the ladder which he sees,
and other such things. However, the first interpretation is the better one.
Ascendit Deus in iubilo. Hic exponit
causam et ordinem. Dicit quod est excelsus et rex magnus: et propter hoc est
laudandus. Sed numquid est ita excelsus? Ita. Et primo ostendit eius excellentiam.
Secundo ostendit amplitudinem regni eius, ibi, Psallite.
Circa primum duo facit. Primo ponit excellentiam eius. Secundo concludit exhortationem,
ibi, Psallite.God goes up with shouts of joy. Here
he explains the cause and order. He says that he is high and a great king, and
because of this, he is to be praised. But is he really high? Yes. First, he
shows his excellence, and second the extent of his kingdom, at, Sing
praises. Concerning the first, he does two things. First, he describes
his excellence, and then concludes with an exhortation, at, Sing
praises.
Dicit ergo quod est excelsus, quia ascendit. Sed si excelsus, quomodo ascendit?
Quia descendit: Eph. 4. Qui ascendit ipse est
etc. Sed quomodo ascendit, In iubilo.
Iubilus est gaudium immensum: et hic iubilus signat imperfectam cognitionem.
And so, he says that he is high, because he goes up. But if he is high, in what
way does he go up? Because he comes down - Ephesians
4: (He that descended is) the same also that ascended (above all the heavens).
But the manner in which he goes up is with
shouts of joy. Jubiliation is an immense joy, and signifies imperfect
knowledge.
Duo genera psallentium fuerunt in Ascensione Christi, scilicet Apostoli et Angeli.
Apostoli autem imperfectam cognitionem habent de divinis: et ideo ad eos pertinet
iubilus de gaudio Ascensionis Christi cum gloria.
There were two kinds of songs sung on the Ascension of Christ, namely of the
apostles and the angels. But the apostles had an imperfect knowledge of divine
things, and thus to these belongs jubilation concerning the joy of the Ascension
of Christ with glory.
Item fuerunt ibi Angeli, et claram cognitionem habuerunt; et ad eos non pertinet
iubilus, sed manifesta annutiatio; et ideo dicit, Et
Dominus in voce tubae. Unde Angeli di Act.
1. Viri Galilaei quid statis etc. Si ergo est excelsus, Psallite
Deo nostro, ore, Psallite Deo nostro,
corde: 1 Cor. 14. Psallam spiritu, psallam
et mente.
The angels also sang at that time, and they had clear knowledge. Jubilation
does not belong to these, but a plain announcement. And so he says, The
Lord goes up with the sound of trumpet. So, the angels say at Acts
1: Men of Galilee, why do you stand (looking up to heaven)? If therefore
he is high, Sing songs to our God, with
the mouth, Sing songs to our God, with
the heart - 1 Cor. 14: I will sing with the
spirit, I will sing with understanding.d. Quoniam
rex. Consequenter ostendit, quod est rex magnus: et ostendit hoc ordine
converso. Quia primo inducit eos ad psallendum regi. Secundo assignat causam.
Tertio manifestat eam.
For God is king over all the earth.
Subsequently, he shows that the king is great, but he does this in a reversed
order. For he first incites them to sing praises of the king, second, assigns
the cause, and third, clarifies it.
Dico ergo, Psallite Deo; sed iterum,
Psallite regi, quia est magnus. Et dicit
bis, Psallite, psallite, quia eodem
honore honoramus humanitatem et divinitatem in Christo: quia idem suppositum
est: Io. 5. Omnes honorificent Filium sicut
honorificant Patrem. Et quod sit psallendum ostendit, quia est, Rex
omnis terrae Deus. Et ideo vos habitatores terrae psallatis ei. Et dicit,
Omnis terrae, non Iudaeae tantum, vel
Graeciae, sed totius orbis: sed, Psallite sapienter,
idest discrete. Et psallite non solum ore, sed corde renovati interius: quia,
Non est speciosa laus in ore peccatoris,
sicut dicitur Eccl. 15.
I say, therefore, Sing praises to God;
but again I say, Sing praises of the king,
because he is great. And he says this twice, Sing
praises, sing praises, because by the same honour we worship the humanity
and the divinity in Christ; for it is the same suppositum
- John 5: That all men may honour the Son, as they honour the Father.
And that he is to be sung praises he explains, for God
is king of all the earth. And so you who are inhabitants of the earth
sing praises to him. He says Of all the earth,
not only of the Jews, or the Greeks, but of the whole world. But Sing
wisely, that is with circumspection. And sing, not only with the mouth,
but with a heart renewed within, because, Splendid
praise is not in the mouth of the sinner, as is said at Eccl.
15.
Item non cum mente turbata: Iac. 5. Oret aequo
animo.
It is also not with a turbulent mind - James
5: Let him pray with a cheerful mind.
Item continue: Is. 23. Bene cane, frequenta
canticum.
And it is also continuous - Isaiah 23: Sing
well, sing many a song.
Consequenter manifestat, quomodo sit rex omnis terrae. Et primo praedicit regnum
Christi super omnes gentes. Secundo super omnes principes gentium; quasi dicat,
Dico quod est rex omnis terrae: quia licet nunc in Iudaea tantum, regnabit tamen
super omnes gentes, quia omnes gentes convertentur ad Deum: Ps.
118. Laudate Dominum omnes gentes. Et huius ratio est: quia Christus
Deus est, et iam ascendens ad dexteram Patris, Sedet
super sedem sanctam, idest a dextris Dei; et sic nihil restat nisi ut
omnes subiiciantur ei: Dan. 7. Datum est ei
regnum. Nec solum gentes subiiciuntur ei, sed etiam eorum principes;
unde dicit, Principes populorum, scilicet
omnium congregati sunt per fidem et amorem, Cum
Deo Abraham.
Subsequently, he makes quite clear how he is king of all the earth. First, he
foretells the kingship of Christ over all the nations, and second, over all
the princes of nations. It is as if he were saying, I say that he is king of
all the earth, because although he is now only king in Judea, he will reign
over all the nations, for all the nations will be converted to God - Psalm
116: O praise the Lord, all you nations. The reason for this is that
because Christ is God, and is now ascending to the right hand of the Father,
He sits upon his holy throne, that is,
by the right hand of God. It only remains that everything be subject to him
- Daniel 7: The kingdom was given to him.
Not only the nations, but even their princes are subjected to him. Thus he says,
The princes of the peoples, namely,
of everyone gathered together through faith and love, With
the God of Abraham.
Et dicit, Abraham, quia ipse fuit principium
credendi et Patrem, et Filium: Matt. 2. Potens
est suscitare de lapidibus istis filios Abrahae: Ps. 17. Reges Arabum
etc. Et ratio quare congregati sunt, Quia dii
fortes terrae vehementer elevati sunt. Et hoc potest dupliciter intelligi.
And he says, Abraham, because he himself
was the prince of those believing the Father and the Son - Matthew
3: (God is) able to to raise up children to Abraham from these stones; Psalm
71: The kings of the Arabians etc. The reason why they are gathered together
is Because the strong gods of the earth are
exceedingly exalted. And this can be understood in two ways.
Uno modo de Iudaeis: quia ipsi fuerunt dii, quia instructi de Deo: Io.
10. Illos dixit Deos ad quos sermo Dei factus est.
In one way, of the Jews, because they themselves were gods, having been instructed
concerning God - John 10: He called them gods
to whom the word of God was spoken.
Item fuerunt fortes, quia constantes in fide unius Dei, sed, Terrae,
quia oculi eorum et affectus eorum erant semper ad terrena. Isti, Sunt
elevati, per superbiam, Vehementer,
intantum quod noluerunt Christi doctrinam. Et ideo Apostoli iverunt ad gentes.
Again, they were made strong, because they were firm in the faith of the one
God, however, (they were) Of the earth,
because their eyes and desires were always towards earthly things. These very
people, Were exalted, through pride,
Exceedingly, insofar as they did not
desire the teaching of Christ. And thus the apostles went to the gentiles.
Alio modo, Quia dii fortes, idest Apostoli.
Et di ur dii propter iudiciariam potestatem. Et iudices in veteri testamento
dii vocabantur: Ex. 22. Diis non detrahes.
Applica ad Deos, idest ad iudices. Et di ur fortes, propter constantiam
in passione: Ro. 8. Quis nos separabit a charitate
Christi? Terrae, idest adhuc in terrenis existentes: 2.
Cor. 4. Habentes thesaurum istum in vasis fictilibus. Et Elevati
sunt vehementer, per praedicationem: Matt.
ult. Illi autem profecti praedicaverunt ubique.
In another way, Because the strong gods,
that is, the apostles. They are called gods on account of their judicial power,
and judges, in the Old Testament, are called gods - Exodus
22: You shall not speak ill of the gods. Conform to the gods, that is,
to the judges. They are called strong on account of their constancy in suffering
- Romans 8: What will separate us from the
love of Christ? They are Of the earth,
that is, still existing in an earthly manner - 2
Cor. 4: We have this treasure in earthen vessels. And they Are
exceedingly exalted through proclamation - Mark
16: But they, going forth, preached everywhere.
Item per miraculorum operationem.
Also, through the working of miracles.
Item per gloriae adeptionem: Hieronymus habet, Quoniam
dii scuta terrae, quia Apostoli fuerunt protectores omnium populorum.
Also, through the attainment of glory: Jerome has, For
the gods are a shield of the earth, because the apostles were the protectors
of all the peoples.
© Stephen Loughlin (sjl1@desales.edu)
The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)
