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Morning star, rising in the morning? such have some of you also 23.989 become, not being evil by nature, but having used a will that was not good. Therefore, the things from me called you to the honor of God; but you, imitating the prince of the fall, like one of the princes, you also fall. Arise, O God, judge the earth, for you will inherit all the nations. Very consequently, the word, having accused the whole nation of the Jews through the preceding psalm, and likewise, through the one at hand, having made an accusation of the rulers of the people, asks for reconciliation and prays for an epiphany to happen no longer for the nation of the Jews, but for all the nations. Therefore it adds: Arise, O God, judge the earth, for you will inherit all the nations. But who is it that has inherited all the nations, do not ask, but examine the matter, and you will find none other than the Christ of God; to whom it was said by the Father: You are my Son; today I have begotten you. Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession. Therefore, stirring up this God who stood in the midst of the gods and convicted the aforementioned, the present word deems it right now at last to bring to fulfillment the promise made to him, saying: Arise, O God, judge the earth, for you will inherit all the nations. For the ones previously accused, it says, having become evil judges, walked in darkness; but since it is fitting for you to judge righteously; for the Father has given judgment to the Son alone; now at last arise yourself, through your own resurrection to bring about the common resurrection of all men; and judge the earth, that is, all the men who inhabit the earth. And it is fitting for you to judge all men, since you will inherit all the nations. And the present psalm called it an assembly of gods, and God standing in the midst, and judging the gods, and made the entire teaching about judgment; and it added at the end, 'Arise, O God, judge the earth.' And all these things have been brought forth by the Holy Spirit through the prophet Asaph. But since we found also the 49th psalm itself inscribed 'Of Asaph', and containing matters concerning judgment similarly to the preceding ones; we reasonably considered that one to be consequent to this one, being likewise of Asaph, introducing the same subject. For it is also said in it: The God of gods, the Lord, has spoken, and called the earth from the rising of the sun to its setting. For see how the end of the one at hand says: Arise, O God, judge the earth; while the beginning of the 49th: The God of gods, the Lord, has spoken, and called the earth. And here it is said: For you will inherit all the nations; but in that one, 'from the rising of the sun to its setting'; and again in the 49th it has been said: God will come manifestly, our God, and will not be silent; but what He will do when He comes, the one at hand teaches, saying: God stood in the assembly of gods; and in the midst He judges gods. But how He judges, the 49th clarifies, saying: A fire will burn before him; around him a mighty tempest. 23.992 He will summon the heaven above, and the earth, to judge his people. For these reasons, therefore, we reasonably considered the 49th to follow the one at hand. And that must also be observed, that similarly to the psalms of Asaph connected here, they contain the rejection of the nation of the Jews, and the reasons for it. And the 49th, being of the same prophet, introduces the overthrow of the law of Moses through the refusal of sacrifices; so that in this too the sequence of the thoughts contained is shown. But why the 49th has been moved from its connection with the preceding ones, and has been placed before the confession in the 50th psalm, has been previously discussed in our commentaries on it.

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Ἑωσφόρος ὁ πρωὶ ἀνατέλλων; τοιοῦτοί τινες καὶ ὑμεῖς γεγό 23.989 νατε, οὐκ ἐκ φύσεως ὄντες κακοὶ, χρησάμενοι δὲ οὐκ ἀγαθῇ τῇ προαιρέσει. ∆ιὸ τὰ μὲν παρ' ἐμοῦ εἰς Θεοῦ τιμὴν ὑμᾶς ἐκάλει· ὑμεῖς δὲ τὸν ἄρχοντα τῆς πτώσεως μιμησάμενοι, ὡς εἷς τῶν ἀρχόντων καὶ αὐτοὶ πίπτετε. Ἀνάστα, ὁ Θεὸς, κρῖνον τὴν γῆν, ὅτι σὺ κληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσι. Σφόδρα ἀκολούθως διὰ τοῦ πρὸ τούτου ψαλμοῦ κατηγορήσας ὁ λόγος τοῦ παντὸς Ἰουδαίων ἔθνους, καὶ διὰ τοῦ μετὰ χεῖρας δὲ ὡσαύτως τῶν ἀρχόντων τοῦ λαοῦ κατηγορίαν πεποιημένος, διαλλαγὴν αἰτεῖ καὶ ἐπιφάνειαν εὔχεται γενέσθαι οὐκέτι τῷ Ἰουδαίων ἔθνει, ἀλλὰ πᾶσι τοῖς ἔθνεσι. ∆ιὸ ἐπιλέγει· Ἀνάστα, ὁ Θεὸς, κρῖνον τὴν γῆν, ὅτι σὺ κληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσι. Τίς δέ ἐστιν ὁ κληρονομήσας ἐν πᾶσι τοῖς ἔθνεσι, μὴ ἐρώτα, τὸ δὲ πρᾶγμα ἐξέταζε, καὶ εὑρήσεις οὐδὲ ἄλλον ἢ τὸν Χριστὸν τοῦ Θεοῦ· πρὸς ὃν λέλεκτο ὑπὸ τοῦ Πατρός· Υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε. Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. Τοῦτον οὖν διεγείρων τὸν ἐν μέσῳ τῶν θεῶν Θεὸν στάντα καὶ διελέγξαντα τοὺς προλεχθέντας, ἤδη ποτὲ ἐπὶ πέρας ἐπαγαγεῖν τὴν πρὸς αὐτὸν ἐπαγγελίαν ὁ παρὼν ἀξιοῖ λόγος φήσας· Ἀνάστα, ὁ Θεὸς, κρῖνον τὴν γῆν, ὅτι σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσιν. Οἱ μὲν γὰρ προκατηγορηθέντες, φησὶ, κακοὶ γενόμενοι κριταὶ, ἐν σκότῳ διεπορεύθησαν· ἐπεὶ δέ σοι πρέπει τὸ δικαίως κρίνειν· μόνῳ γὰρ τὴν κρίσιν ὁ Πατὴρ ἔδωκε τῷ Υἱῷ· ἤδη ποτὲ σὺ αὐτὸς ἀνάστηθι, διὰ τῆς σαυτοῦ ἀναστάσεως τὴν κοινὴν πάντων ἀνθρώπων ἀνάστασιν ποιησόμενος· καὶ κρῖνον τὴν γῆν, πάντας δηλαδὴ τοὺς τὴν γῆν οἰκοῦντας ἀνθρώπους. Πρέπει δέ σοι πάντας ἀνθρώπους κρίνειν, ἐπειδὴ σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσι. Καὶ ὁ μὲν παρὼν ψαλμὸς συναγωγὴν θεῶν ὠνόμασε, καὶ Θεὸν μέσον ἑστῶτα, καὶ θεοὺς διακρίνοντα, πᾶσάν τε τὴν διδασκαλίαν περὶ κρίσεως ἐποιήσατο· ἐπήγαγέ τε ἐπὶ τέλει τὸ, Ἀνάστα, ὁ Θεὸς, κρῖνον τὴν γῆν. Ταῦτά τε πάντα τὸ Πνεῦμα τὸ ἅγιον διὰ τοῦ προφήτου Ἀσὰφ ἐξενήνεκται. Ἐπεὶ δὲ εὕρομεν καὶ τὸν μθʹ ψαλμὸν καὶ αὐτὸν ἐπιγεγραμμένον Τοῦ Ἀσὰφ, καὶ τὰ περὶ κρίσεως διειληφότα ὁμοίως τοῖς προκειμένοις· εἰκότως ἡγησάμεθα ἀκόλουθον εἶναι ἐκεῖνον τούτῳ, ὄντα μὲν ὁμοίως τοῦ Ἀσὰφ, τὴν αὐτὴν ὑπόθεσιν εἰσηγούμενον. Εἴρηται γοῦν καὶ ἐν αὐτῷ· Θεὸς θεῶν Κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν. Θέα γὰρ ὅπως τὸ μὲν τέλος τοῦ μετὰ χεῖρας φάσκει· Ἀνάστα, ὁ Θεὸς, κρῖνον τὴν γῆν· ἡ δὲ τοῦ μθʹ ἀρχή· Θεὸς θεῶν Κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν. Καὶ ἐνταῦθα μὲν εἴρηται· Ὅτι σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσιν· ἐν ἐκείνῳ δὲ, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν· καὶ πάλιν ἐν μὲν τῷ μθʹ λέλεκται· Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται· ἐλθὼν δὲ τί ποιήσει, ὁ μετὰ χεῖρας διδάσκει λέγων· Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν· ἐν μέσῳ δὲ θεοὺς διακρίνει. Πῶς δὲ διακρίνει, ὁ μθʹ διασαφεῖ φάσκων· Πῦρ ἐναντίον αὐτοῦ καυθήσεται· κύκλῳ αὐτοῦ καταιγὶς σφόδρα. 23.992 Προσκαλέσεται τὸν οὐρανὸν ἄνω καὶ τὴν γῆν τοῦ διακρῖναι τὸν λαὸν αὐτοῦ. Τούτων τοιγαροῦν ἕνεκα εἰκότως ἕπεσθαι τῷ μετὰ χεῖρας ἡγησάμεθα τὸν μθʹ. Κἀκεῖνο δὲ τηρητέον, ὡς ὁμοίως τοῖς ἐνταῦθα συνημμένοις τοῦ Ἀσὰφ ψαλμοῖς τὴν ἀποβολὴν τοῦ Ἰουδαίων ἔθνους, καὶ ταύτης τὰς αἰτίας περιέχουσι. Καὶ ὁ μθʹ τοῦ αὐτοῦ τυγχάνων προφήτου, ἀνατροπὴν τοῦ Μωσέως νόμου εἰσάγει διὰ τῆς τῶν θυσιῶν παραιτήσεως· ὥστε καὶ ἐν ταὐτῷ τὴν ἀκολουθίαν δείκνυσθαι τῆς τῶν ἐμφερομένων διανοίας. ∆ιὰ τί δὲ μετατέθειται ὁ μθʹ ἐκ τῆς τῶν προκειμένων συναφείας, προτέτακται δὲ τῆς ἐν τῷ νʹ ψαλμῷ ἐξομολογήσεως, ἐν τοῖς εἰς αὐτὸν τεθεωρημένοις ἡμῖν προδιείληπται.