Psalm 44 — My heart has uttered a good word

^44:1^ Unto the end, for those who shall be changed, for the sons of Korah, for understanding. A canticle for the Beloved. ^44:2^ My heart has uttered a good word; I speak my works to the king; my tongue is the pen of a scribe who writes swiftly.

^44:3^ You are beautiful above the sons of men; grace is poured abroad in your lips; therefore God has blessed you forever.

^44:4^ Gird your sword upon your thigh, O Most Mighty. ^44:5a^ With your comeliness and your beauty set out,

^44:5b^ proceed prosperously, and reign because of truth and meekness and justice; and your right hand shall conduct you wonderfully. ^44:6^ Your arrows are sharp; under you shall people fall into the hearts of the king’s enemies.

^44:7^ Your throne, O God, is forever and ever: the scepter of your kingdom is a scepter of uprightness. ^44:8^ You have loved justice, and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.

^44:9^ Myrrh and stacte and cassia perfume your garments, from the ivory houses out of which ^44:10a^ the daughters of kings have delighted you in your glory.

^44:10b^ The queen stood on your right hand, in gilded clothing; surrounded with variety.

^44:11^ Hear, O daughter, and see, and incline your ear and forget your people and your father’s house. ^44:12^ And the king shall greatly desire your beauty, for he is the Lord your God, and him they shall adore. ^44:13^ And the daughters of Tyre with gifts, yea, all the rich among the people, shall entreat your countenance.

^44:14^ All the glory of the king’s daughter is within, in golden borders, ^44:15a^ clothed round about with varieties.

^44:15b^ After her shall virgins be brought to the king: her neighbors shall be brought to you. ^44:16^ They shall be brought with gladness and rejoicing: they shall be led into the temple of the king.

^44:17^ Instead of your fathers, sons are born to you. You shall make them princes over all the earth. ^44:18^ They shall remember your name throughout all generations. Therefore shall peoples praise you forever; yea, forever and ever.

451. Above, the psalmist put forward a prayer because of the adversities of the kingdom and of the king; here, it is as though he puts forward the glory of the king and of his kingdom which flows from the divine favor.

And first, he puts forward the divine favor.

Second, he invites the gentiles to be moved by this example to serve God, at all you nations (Ps 46:2).

Regarding the first, he does two things.

He first puts forward the king’s glory and the kingdom’s magnificence;

second, the peace of the kingdom, at God is our refuge (Ps 45:2).

This psalm is said to be bridal. For it was the custom that there would be some song sung at a marriage in praise of the bride and groom, and this is called “bridal.” Therefore, the matter of this psalm is the nuptials of Christ and the Church, which indeed were first begun when the Son of God united a human nature to himself in the virginal womb. And he, as a bridegroom coming out of his bride chamber (Ps 18:6). So the matter of this psalm is the same as that of the book called the Song of Songs.

The title is unto the end, for those who shall be changed, for the sons of Korah, for understanding. A canticle for the beloved.

And this can be understood in two ways.

In one way, by supplying the word “psalm,” so that the meaning is that this psalm is leading us to the end, Christ. It is for those who are changed, namely, from a state of infidelity to adherence to Christ, so he says, instead of your fathers. So this psalm also accords with Christ’s Passion, that is, with those believing in Christ’s Passion. And then it is to help us understand the mystery of Christ and the Church.

And it is not merely a psalm but also a canticle for the beloved, namely Christ. This is my beloved Son (Matt 3:17).

Jerome has, victory, for the lilies of the children of Korah, a song for the most beloved.

And he says that it is for the lilies to demonstrate that this psalm treats the delights shared by bridegroom and bride. And this is signified by flowers, roses, and lilies. Stay me up with flowers (Song 2:5). And it befits virgins who are like lilies.

This psalm is divided into three parts.

First is the beginning of the canticle.

Second, he lays out the praise of the groom, at you are beautiful.

Third, he lays out the praise of the bride, at hearken, O daughter.

Regarding the first, he makes three points.

He first puts forward the writing of the psalm,

second, its end, at I speak;

third, the author, at my tongue.

The writing is pointed out with the phrase, my heart has uttered a good word. Utterance flows from overabundance or completeness; so this signifies that he speaks out of an abundance of devotion and wisdom. Out of the abundance of the heart the mouth speaks (Matt 12:34).

And it should be noted that the writing of the psalm is attributed to the heart, out of whose great devotion it was composed. What is said elsewhere is not the case here: this people honors me with their lips, but their heart is far from me (Matt 15:8; Isa 29:13). Rather, he pronounces the praises of Christ from the heart. I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15).

This heart uttered a word, namely, the word of the psalm, which is good, since it is consoling. For he speaks about the mysteries of Christ and the Church. It is a faithful word (1 Tim 1:15) and there is no word better than it. And the Lord answered the angel that spoke in me, good words, comfortable words (Zech 1:13).

I speak, that is, I announce, my works to the king, that is, to the honor of Christ the king. Behold, a king shall reign in justice (Isa 32:1), as if to say, “I sing this psalm to the honor of Christ, to whom we should speak all our works.” All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ (Col 3:17).

Make my tongue as the pen of a scribe. Here is described the author of the psalm, the tongue, as if to say, “It should not be understood that I made this by myself, but by the help of the Holy Spirit, who used my tongue as a scribe uses a pen.” And so the principal author of this psalm is the Holy Spirit. The spirit of the Lord has spoken through me (2 Sam 23:2) as through an instrument. Wisdom came not by the will of man at any time, but . . . by the Holy Spirit (2 Pet 1:21).

And whose pen is it? That of a scribe who writes swiftly, the Holy Spirit who writes swiftly in the heart of man. For those who seek wisdom through study, study part by part and for a long time, but those who possess it from the Holy Spirit receive it swiftly. There came a sound from heaven (Acts 2:2).

Those who possess knowledge through divine revelation are filled with wisdom immediately, like those who are immediately filled with the Holy Spirit. His word runs swiftly (Ps 147:4). For it is easy in the eyes of God on a sudden to make the poor man rich (Sir 11:23).

Or it is the pen of one working swiftly, since he spoke, and they were made (Ps 148:5).

Now, the tongue can also refer to something else, since he not only wished to speak, but first thought in his heart and only then spoke with his mouth, and then wrote, as if to say, “This was profitable not only to those present who hear it, but will also be to those in the future.” Take a great book, and write in it with a man’s pen (Isa 8:1). Write the vision, and make it plain (Hab 2:2). This is the literal interpretation.

But some say that these words are proposed, as the words of God the Father, to praise Christ in his divinity. But Augustine and Jerome do not approve this interpretation; (Augustine actually does not disapprove of this interpretation, despite acknowledging that it involves some intricacies. See Augustine, Expositions on the Psalms 44.2 (Corpus Christianorum Series Latina, 38:496); Jerome, Epistula Hieronymi ad Damasum papam (Patrologia Latina [Migne], 22:388). It is probably Peter Lombard’s evaluation of Augustine and Jerome on this point that prompts Aquinas’s comment. See Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:438).) nevertheless, Dionysius uses it in The Divine Names, where he introduces this text.

According to this interpretation, Christ is praised by the Father in three ways. (Cf. Dionysius, Ad Titum (Patrologia Graeca [Migne], 3:1103–1104). Dionysius is not explicit in connecting the “tongue” to Christ, but speaks about word being formed in air—i.e., the action of vocal chords and tongue, alluding to this Scripture text as speaking about the procession of the Son. It is true that the Divine Names extensively describes and praises the procession within the Trinity and the power and work of God.)

First, his emanation is described;

second, his virtue, at I speak,

third, his work, at tongue.

Concerning his emanation from the Father, he proposes four points.

The first is his natural procession, since he says, it has uttered, which is a certain emanation out of a fullness; so the Son’s procession from the Father is a divine utterance, which proceeds from the fullness of the divine nature. The Father loves the Son (John 3:35).

Second, he describes the manner of the emanation, since he did not emanate corporeally, nor from some other nature, but spiritually. (Cf. ST I, q. 34, a. 1.) He says my heart to indicate that he emanated not from nothing, nor from another essence, but from my heart. From the womb before the day star I begot you (Ps 109:3).

Third, he describes the property of the one proceeding: a word. In the beginning was the Word (John 1:1).

Likewise, the perfection of the one proceeding is described, since it is good, as though having the full goodness of the divinity. None is good but God alone (Luke 18:19).

His virtue is shown when he says, I speak, that is, I create through my word, all my works to the king, that is, for the honor of the king, namely, the Son, who is one God with me. All things were made by him (John 1:3).

His proper operation is designated when he says, my tongue is the pen of a scribe, as if to say that he is my tongue, as he is also the pen of a scribe.

In Sacred Scripture, operations which are the principles of operations are metaphorically signified through instruments or members; thus through the tongue and the pen, the operation of God is signified as like that of a tongue or a pen. The operation of a tongue is that through it the wisdom of the heart is passed on to others. Now, the pen signifies that wisdom which is in the heart is passed on into sensible material, like parchment.

Now, God both speaks and writes. He speaks when he pours his wisdom into rational minds. I will hear what the Lord God will speak in me (Ps 84:9). And this is called a word, since through it comes every illumination. And the life was the light of men (John 1:4).

He writes, since he imprints the judgments of his wisdom in rational creatures. (Cf. ST I-II, q. 93, a. 5.) The invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made (Rom 1:20). God has poured her out upon his works (Sir 1:10). For as someone reading a book comes to know the writer’s wisdom, so when we see creatures, we come to know God’s wisdom. Therefore, the pen is the Word of God.

452. You are beautiful above the sons of men. The opening above could have one meaning or could refer to Christ’s divinity according to another meaning; here is laid out praise of Christ according to his humanity.

And since he said, I speak my works to the king, he praises Christ using the image of a king, namely David, in four points:

his graciousness,

his warlike virtue,

his judicial power,

and the multitude of his delights.

The second part is at gird your sword,

the third at your throne,

and the fourth at myrrh.

Regarding the first he does two things:

first, he describes the king’s graciousness,

second, its cause or effect, at therefore.

Notice that in man two senses particularly flourish, namely, sight and hearing, so someone appears gracious in both of these through visual beauty and through harmonious words. So these two existed especially in Christ. Show me your face, let your voice sound in my ears: for your voice is sweet, and your face comely (Song 2:14). For he was beautiful and eloquent in those things which befitted his eloquence.

In regard to the first, he says, you are beautiful.

Notice a fourfold beauty in Christ.

One aspect is according to the divine form. Who being in the form of God (Phil 2:6). And according to this, he was beautiful above the sons of men, for all who have such grace have it from an overflowing of and participation in his, but he has it per se and fully. In him dwells all the fullness of the Godhead corporeally (Col 2:9). Who is the brightness of his glory, and the figure of his substance (Heb 1:3). She is the brightness of eternal light, and the unspotted mirror of God’s majesty (Wis 7:26).

Another aspect of his beauty is the beauty of justice and of truth. The Lord bless you, the beauty of justice (Jer 31:32). Full of grace and truth (John 1:14).

Another is the beauty of an honorable way of life. Being made a pattern of the flock (1 Pet 5:3). And in this he was beautiful above the sons of men because his way of life was more honorable and virtuous than any other’s. Who did no sin, neither was guile found in his mouth (1 Pet 2:22).

Augustine: he is beautiful to us in all things: beautiful in the hands of his parents, beautiful in his miracles, beautiful in his scourging, beautiful in laying down his life, beautiful in his suffering, beautiful on the Cross, beautiful in heaven. (Augustine, Expositions on the Psalms 44.3 (Corpus Christianorum Series Latina, 38:496). Aquinas’s Latin text varies from Augustine’s original in a few places.)

Fourth is beauty of body, and this, too, existed in Christ. Behold you are fair, my beloved (Song 1:15).

But surely he was not beautiful in this way above the sons of men?

It seems that he was not, since we have seen that there is in him no beauty or comeliness (Isa 53:2).

Likewise, it is demonstrated by reason that Christ desired to possess poverty, and not to use riches in order to teach that they are to be spurned. But just as they are to be spurned, so is beauty of body. Favor is deceitful, and beauty is vain (Prov 31:30).

I respond that beauty, health, and such things are spoken of in respect to something else, since one mixture of humors makes for health in a boy but does not cause it in an old man; something is healthy for a lion which is death to a man. So health is the proportion of humors which befits a certain nature.

Similarly, beauty consists in proportion of the members and of colors. And so something is beauty in one person, but something else in another. Thus, Christ had the beauty which was appropriate to his state and the awe befitting his nature. Therefore, it should not be understood that Christ had golden hair, or was ruddy, since this would not have suited him, but he had the highest beauty of body which was appropriate to his state and awe and graciousness in aspect. And so something divine shone in his face, which all revered, as Augustine says.

To the first objection, it must be said that the prophet wanted to express contempt of Christ in his Passion, in which his body’s form was deformed by the multitude of his afflictions.

To the other objection, it must be said that those riches and beauties should be scorned which are misused.

He was also gracious in words, so he says, grace is poured abroad in your lips. A gracious tongue in a good man abounds (Sir 6:5).

And his speech was gracious in three ways.

Someone’s speech is considered gracious first because of what he says, when he says things that are pleasing and useful. Christ’s speech was gracious in this way, since he imposed a light yoke and promised rest. Come to me, all you that labor, and are burdened, and I will refresh you (Matt 11:28). Lord, to whom shall we go? You have the words of eternal life (John 6:69).

Likewise, someone’s speech is considered gracious because of an orderly and earnest manner of speaking, and Christ had this kind of an ordered and earnest way of offering words: your word is exceedingly refined (Ps 118:140).

Likewise, someone’s speech is considered gracious because of its efficacy in persuasion, and Christ possessed this: he was teaching them in the temple as one having power (Matt 7:29). And all the people came early in the morning to him that is, they went to him at morning in the temple, to hear him (Luke 21:38). Never did man speak like this man (John 7:46).

Therefore God has blessed you forever. Here he gives either the cause or the effect.

As was said, God’s blessing signifies the effect of his goodness or his bestowal of a favor. And so God gave a twofold favor to the man Christ, that of glory or that of the kingdom. And this is the reward of the merits of Christ. For which cause God also has exalted him (Phil 2:9).

And the word therefore denotes the cause of merit, as if to say, “Because you are beautiful in form and gracious in teaching, therefore God has blessed you forever, with the blessing of a spiritual kingdom.” And in your seed shall all the nations of the earth be blessed (Gen 22:18).

The favor of grace is a different favor, and, with this interpretation, the meaning would be, therefore God has blessed you forever, making you beautiful and pouring grace upon your lips.

453. Gird your sword upon your thigh. Here he is described as powerful in strength.

And first, his warlike strength is described,

second, his advance to war, at set out;

third, its effect, at and it shall conduct you.

The strength of a warrior consists in natural strength and the preparation of arms.

Therefore, he first describes his strong preparation of his arms, when he says, gird your sword upon your thigh, O Most Mighty. Another text has, upon your most powerful thigh. The power of arms is expressed in the Song of Songs: every man’s sword upon his thigh (Song 3:8).

But, according to the gloss, to be girded is one thing, since those who are girded are prepared for war: they are soldiers. Gird yourselves, and be valiant men, and be ready against the morning. . . . For it is better for us to die in battle than to see the evils of our nation (1 Macc 3:58–59).

It is another thing to be cinctured, since those who are cinctured are prepared to serve. He will cincture himself, and make them sit down to meat (Luke 12:37).

It is yet another thing to be girded up, since people gird up who are preparing to walk. A robber girded up, who skips from city to city (Sir 36:28).

It is another thing to ungird, since those are ungirded who reach rest. Let not the girded boast himself as the ungirded (1 Kgs 20:11).

The sword of Christ is his teaching. About this sword Ephesians says, the sword of the Spirit, which is the word of God (Eph 6:17). Christ made a division in the world with this sword, to distinguish the good from the evil. I came not to send peace, but the sword (Matt 10:34).

This sword is sharp and two-edged (Rev 1:16), since it teaches about both eternal and temporal things. And it is upon his thigh, because the instrument of his humanity used the word of teaching. It was myself who spoke, “behold I am here” (Isa 52:6).

O you, Most Mighty. Here, his strength or natural power is shown. There is none strong like our God (1 Sam 2:2). If strength be demanded, he is most strong (Job 9:19).

With your comeliness. According to Jerome and the Hebrews, the word comeliness is connected to O Most Mighty, and the whole idea is contained in one verse, and it is read as one idea in the gloss, and if it is thus joined with O Most Mighty, the meaning is: you, Christ are the most mighty in your species, namely, your humanity, according to which he is also mightiest in strength. His form as of Lebanon (Song 5:15).

And with your beauty, namely, of the divinity. With whose beauty, if they, being delighted, took them to be gods, let them know how much the Lord of them is more beautiful than they (Wis 13:3).

Or, you are most mighty, with your comeliness, that is, your comely beauty.

So Jerome has, with your praise, since you are praiseworthy and glorious because you are armed and strong.

454. Set out, proceed prosperously. Above, the psalmist described Christ’s strength and kingly accoutrements to praise him; now here, he treats his going forth.

About this he does two things.

First, he describes the king’s going forth;

second, its cause, at because of truth.

Regarding the first, it should be known that, of the three things said here, namely, set out, proceed prosperously, and reign, there is only one in Jerome’s psalm, proceed upwards. Ascent signifies procession. A lion has come up from the swelling of the Jordan, against the strong and beautiful (Jer 49:19). So it is clear that these things pertain to a certain perfection and ascent.

In going up to war, there are three things:

the beginning,

the middle,

and the end.

In the beginning there should be careful and circumspect consideration. War is managed by due ordering (Prov 24:6). What king, about to go to make war against another king, does not first sit down, and think whether he is able, with ten thousand, to meet him who, with twenty thousand, comes against him? (Luke 14:31). So he says set out, that is, consider diligently.

Now, in Christ, to set out signifies his disposition to have mercy, by which he pursues the salvation of the human race. Attend unto my help (Ps 37:23).

The middle part of making war is a favorable advance.

Christ’s advance can be understood in two ways.

In one way, as his proceeding from the womb of the virgin in the nativity. As a bridegroom coming out of his bride chamber (Ps 18:6). And this was a favorable proceeding, since he was born without sin and did not take away his mother’s virginity or cause her pain.

The other way Christ can be understood to have proceeded is as he proceeds from one man to another to convert him. And in this he was favored, since in the end he will achieve the conversion of the whole world. It shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it (Isa 55:11). O Lord, give good success (Ps 117:25).

Set out can be joined with your comeliness, so as to say, “Therefore, go forth with the comely strength of your humanity, and strive with the beauty of your divinity.”

His goal is his kingdom. God shall reign over the nations (Ps 46:9). His goal is to reign through faith in the hearts of all. He shall reign in the house of David (Luke 1:32). And so he says, and reign.

The cause of his advancing is because of truth. And this can be understood as a dispositive or as a final cause.

If because is a dispositive cause, as Jerome has—because of truth and meekness and justice—it should be noted that two things are necessary so that the king may prosper.

The first is that he be believed, since if no one believes in him, but he believes in others, he will not be able to do more than a single man can do. Eloquent words do not become a fool (Prov 17:7).

Second is that he be loved, since if he is not loved, he will not be able to prosper either in his rule or in his affairs. And the king’s meekness and clemency achieve this: my son, do your works in meekness (Sir 3:19).

And so these things further the king’s prospering. Mercy and truth preserve the king (Prov 20:28). The meek shall inherit the land (Ps 36:11).

But, according to our text, in order for the king to prosper in his affairs, he needs to have three things, namely, truth, meekness, and justice. And these three things made Christ prosper, since he was truthful in teaching, meek in suffering, and just in his deeds.

About the first, Matthew says, we know that you are a true speaker (Matt 22:16).

About the second, Peter says, when he suffered, he threatened not (1 Pet 2:23). I was as a meek lamb (Jer 11:19).

Regarding the third, he never turned aside from justice. The Lord is faithful in all his words (Ps 144:13).

But if because means a final cause, (Rather than a dispositive one.) the meaning is, set out, proceed prosperously, and reign so that you may accomplish truth.

Now, Christ accomplished the truth in two ways, namely, by fulfilling the promises, and by corresponding to the prefigurations. For I say that Christ Jesus was minister of the circumcision . . . to confirm the promises made unto the fathers (Rom 15:8). For all the promises of God are in him (2 Cor 1:20).

And he also accomplished it through his meekness overflowing into his disciples. Learn of me because I am meek and humble of heart (Matt 11:29).

Likewise: reign for the sake of justice. The Father has given all judgment to the Son (John 5:5).

Your right hand shall conduct you wonderfully. How will you proceed prosperously? Your right hand shall conduct you. And this is spoken using the image of a warrior, who, when he has an enemy against him, is told that your right hand should make a way for you, and thus you will make it through by fighting, as if to say, “Proceed, [and see] if your right hand is able to make a way for you.” And this takes place wonderfully, since everyone wondered at it.

Jerome has, your right hand shall teach, that is, when you do marvels, your right hand shows you to be wonderful.

Nevertheless, another psalm says, your hand shall lead you (Ps 138:10). But it should be said that that text is not contrary to this one, since Christ is God and man. And so, as God, his right hand is the same as the Father’s. And his right hand conducted Christ wonderfully in fighting the enemy—your right hand, O Lord, is magnified in strength; your right hand, O Lord, has slain the enemy (Exod 15:6)—and in the working of miracles through the power of his divinity.

So he prepared for him a way in men’s hearts. The right hand of the Lord has wrought strength (Ps 117:16). And if we consider this way, it is wonderful. For you, my Lord, are very admirable (Esth 15:17). Likewise, wonderful are your works (Ps 138:14).

Your arrows are sharp, as if to say, “And so it will prepare a way for you, because your arrows are sharp.” And the strength of his arms is described, as well as their effect.

The arms of Christ are arrows, which are the words of Christ, which are called arrows for three reasons.

The first is because, by their sharpness, his “arrows” pierce even to the heart. I will lead her into the wilderness and I will speak to her heart (Hos 2:14). Just so, the words of Christ: the word of God is living and effectual, and more piercing than any two edged sword (Heb 4:12).

Also, an arrow moves swiftly. As when an arrow is shot at a mark, the divided air presently comes together again, so that the passage of its life is not known (Wis 5:12). So Christ’s word filled the whole world instantaneously, since the word of Christ was spread throughout almost the whole world before the destruction of Jerusalem. His word runs swiftly (Ps 147:4).

Likewise, an arrow reaches what is far away; so also did the word of Christ: their sound has gone forth into all the earth (Ps 18:5).

And thus God’s word is a sword insofar as it wounded the Jews, who were converted to Christ who was near to them, so it says, gird on your sword.

And it is an arrow insofar as it reached the nations far away, and they were converted to Christ. He preached peace to you who were afar off, and peace to those who were near (Eph 2:17).

People fall under you. Here, he describes the effect of the divine word, which is the conversion of the people to God, so, people fall. At the name of Jesus every knee should bow (Phil 2:10).

But what is this which he adds, into the hearts of the king’s enemies?

This can be understood in two ways.

In one way, it would be joined to the first clause of this verse, under you people shall fall;

in this way, it could, first, be an insertion, and the meaning would be, “May your sharp arrows enter the hearts of the king’s enemies. Your words are like arrows which penetrate hearts. And the people shall fall under you because of this.”

Or it could be understood as joined with people fall under you in a second way: they fall within their hearts or in the heart of the king’s enemies—that is, of your enemies, you who are king.

For some are made subject violently, as enemies are made subject. And he is saying that he is not speaking about this kind of subjection, but about voluntary subjection, and so he says, into the hearts, as if to say, “They are subject in their hearts, in which they were enemies to Christ.” I will freely sacrifice to you (Ps 53:8).

There is another different way it can be understood, your arrows are sharp; under you shall people fall in the hearts of the king’s enemies. I am saying that the people who were enemies to the king were enemies to Christ, as if to say, “Those who were against the king, namely, Christ, are made subject to him.”

And in the literal sense this has taken place, since the gentiles who tried to destroy the faith of Christ now serve Christ. Behold, you shall call a nation which you knew not (Isa 55:5). A people which I knew not has served me (Ps 17:45).

455. Your throne, O God, is forever and ever. Above, the psalmist praised Christ for his graciousness and warlike strength; here, he praises him for his judicial power.

He describes first his judicial power;

second, his power to execute it, at the scepter;

and third, its reason, at therefore God has anointed you.

Therefore, he says, your throne, O God. In Scripture, a throne signifies judicial power. Their seats have sat in justice (Ps 121:5). Now, judicial power is fitting or appropriate for Christ. The Father has given all judgment to the Son (John 5:22). And so, by the throne of Christ his power is understood. In the regeneration, when the Son of Man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel (Matt 19:28).

But prelates and kings also have this true judicial power, since they are true ministers. Being ministers of his kingdom, you have not judged rightly (Wis 6:5).

But Christ is the principal judge, and is so as true God, and so he says, your throne, O God, for vengeance belongs to the Lord, and this is expressly said about Christ, since he directs his word to him. To him who shall overcome, I will give to sit with me on my throne (Rev 3:21). I saw the Lord sitting upon a throne (Isa 6:1).

Likewise, temporal differs from eternal judicial power, and the latter is the power of the Son of God, so he says, forever and ever, since his judgment is from everlasting. His power is an everlasting power (Dan 7:14). So he describes the power, dignity, and eternity of God.

Afterwards, he treats the execution of this power when he says, the scepter of uprightness.

First, he describes the execution of his power;

second, its explanation.

For it is necessary that a king restrain offenders, since, as the Philosopher says, if the souls of men were ordered by God to obey the warnings of a father, kings and judges would not be necessary. (Aristotle, Ethics, 10.9, 1180a-b.) So it is necessary to have kings to correct the disruptive, so they have the scepter. Folly is bound up in the heart of a child, and the rod of correction shall drive it away (Prov 22:15).

But he has a rod to coerce his enemies. You shall rule them with a rod of iron, and shall break them in pieces like a vessel (Ps 2:9). Likewise, it is to subdue those who are to be governed. Feed your people with your rod (Mich 7:14).

And so he says, the scepter of your kingdom is a scepter of uprightness, that is, to lead the people in the right way, since this is the purpose of the law and of the regime, not to excoriate but to make virtuous, and this is the purpose of politics, and this is fitting for Christ. Direct me in your truth and teach me (Ps 24:5).

And this direction consists in a man’s leaving the evil and clinging to the good. This is the way, walk in it and go not aside neither to the right hand, nor to the left (Isa 30:21), that is, neither through excess nor defect. And so he says, you have loved justice.

Likewise, he ought to hate iniquity, since if he does not love justice, he does not lead others to the good, and Christ does this preeminently, because the Lord is just and has loved justice (Ps 10:8). And if they do not hate iniquity, they do not punish, and since Christ hates iniquity greatly, he punishes evil people.

Therefore God has anointed you. Here, he gives either the final or efficient cause, as if to say, “And so you did justice so that God might anoint you.”

But Christ did not merit this anointing, did he?

No, but he merited the manifestation of this anointing. And in Scripture something is said to occur when it becomes known. And Christ merited exaltation in the faith of all peoples by his Passion. (Cf. ST III, q. 49, a. 6.) And so the word therefore signifies the final cause.

But if it is the efficient cause, it can be understood in this way: “God anointed you so that your throne might be forever and your scepter a scepter of uprightness.”

In the Old Covenant, priests and kings were anointed, as is written about David in 1 Samuel 16 and about Solomon in 1 Kings 1. And the prophets were anointed, as is written about Elisha, who was anointed by Elijah in 1 Kings 19.

And these things are fitting for Christ, who was a king. He shall reign in the house of Jacob forever (Luke 1:32). He was also a priest who offered himself to God as a sacrifice (cf. Eph 5:2). Likewise, he was a prophet who prophesied the way of salvation. A prophet shall God raise up to you of your own brethren (Acts 7:37; Deut 18:15).

But how was he anointed?

Not with visible oil, since his kingdom is not of this world (John 18:36).

Likewise, he did not exercise the priesthood materially, and so he was anointed not with physical oil but with the oil of the Holy Spirit, and so he says, with the oil of gladness. (Cf. ST III, q. 7, a. 1; q. 22, a. 1, ad 1.)

And the Holy Spirit is called oil because just as oil surpasses all other liquids, so the Holy Spirit surpasses all creatures. The spirit of God moved over the waters (Gen 1:2), that is, he ought to hover over all things in the hearts of men, because he is the love of God.

Second, because of his sweetness. Mercy and all sweetness of mind are from the Holy Spirit: in sweetness, in mildness, in the Holy Spirit (2 Cor 6:6).

Third, because oil spreads out, as the Holy Spirit communicates itself. The communication of the Holy Spirit be with you all. Amen (2 Cor 13:13). The charity of God is poured forth in our hearts by the Holy Spirit (Rom 5:5).

Likewise, oil is kindling for fire and heat, and the Holy Spirit enkindles and nourishes the heat of love in us. The lamps thereof are lamps of fire (Song 8:6).

Likewise, oil illuminates, and so does the Holy Spirit. The inspiration of the Almighty gives understanding (Job 32:8).

But he says, God, your God. God is in either the nominative or the vocative case, and so in Latin the construction is doubtful, but in Greek it is not, since the nominative and vocative cases are different, since he says, O God, your God has anointed you with the oil of gladness.

And one is given to understand that this speaks about Christ who is God, and he cannot be anointed as God because, as God, he cannot be advanced to a higher state. And so this should be taken about what in Christ is anointed, and that is his human nature. And in this he has God, since insofar as he is God, he does not have God.

And it is called the oil of gladness, since in times of joy, those living in the East anointed themselves with oil. The oil of joy for mourning (Isa 61:3).

The Holy Spirit is a cause of joy. And joy in the Holy Spirit (Rom 14:17). Charity, joy, peace (Gal 5:22), since the Holy Spirit is not able to dwell in anyone without the result that he rejoice over the good and the hope of future good, so he says, above your fellows, since Christ was anointed above all the other saints. We saw him, full of grace and truth (John 1:14).

His fellows are said to be anointed, since however much of this oil—that is, of the Holy Spirit—is possessed is from Christ’s overflowing. Of his fullness we have all received (John 1:16). Like the precious ointment on the head (Ps 132:2).

456. Myrrh and stacte and cassia perfume your garments. Here, he treats the delights of the king.

He describes these delights in four points:

in his clothing,

his dwelling,

his ministry,

and his marriage.

About the first, he says, myrrh and stacte and cassia perfume your garments.

The garments of Christ can stand for two things.

First, they are his body: why is your apparel red? (Isa 63:2).

Likewise, the garments of Christ are all the saints. You shall be clothed with all these as with an ornament (Isa 49:18).

And from these wafts the fragrance of myrrh, and stacte, and cassia, either from the garments that are his body, or from the saints.

Myrrh is bitter, and so if it is referring to the body of Christ, it signifies the bitterness of the Passion. His fingers, fixed to the Cross, were full of the choicest myrrh (Song 5:5).

If it is referring to the saints, it signifies penance. I yielded a sweet odor like the best myrrh (Sir 24:20).

Where we have stacte, the Greek has aloes, and the Hebrew stactes. Stacte is the liquid of a certain herb, and it is hot and reduces inflammation. And it signifies humility, which existed preeminently in Christ. Learn of me, because I am meek (Matt 11:29).

Likewise, it was in the saints. Upon whom shall I look, but upon him who is poor and little and of a contrite spirit and who trembles at my words? (Isa 66:2).

The aloe is a succulent herb, but it is not taken here in that way, but to mean a certain wood called aloes, which means “fragrant.”

Stactes is the gum of myrrh, which is more precious than myrrh. And it has the same fragrance as myrrh.

Cassia can be three things. There is cassia which is like a pipe, and one which is the fruit of a tree, and neither of these is meant here, since they are not aromatic, but there is a certain cassia branch which is aromatic, and this is referred to and meant here.

Or, according to the gloss, there is a certain cassia tree which grows in watery places, and it signifies the water of tears, or the water of baptism, as if to say, “The odor of all these things comes forth from the saints and from your body.” We are the good odor of Christ (2 Cor 2:15).

In regard to the second, he says, from the ivory houses, as if to say, “It wafts from your ivory houses, which are scented by these aromatic spices.” Ancient house walls were made of wood, although among us they are marble. And so among the Hebrews and those in the East, walls were built with ivory. The houses of ivory will perish (Amos 3:15).

The house signifies the faithful. Be you also as living stones built up in spiritual houses (1 Pet 2:5). Ivory signifies the coolness of chastity. His belly as of ivory (Song 5:14). So also, white is for purity and ruddiness for chastity. More ruddy than old ivory (Lam 4:7).

In regard to the third, out of which the daughters of kings have delighted you in your glory, as if to say, “It is delightful that he has the daughters of kings to minister to him.” As if to say, “Your garments prepared the daughters of kings who serve you.”

In the literal sense, the daughters of earthly kings delight us to Christ’s glory, since they dedicated themselves to Christ and died for Christ, and this is in your glory, meaning, for your honor, as if to say, the daughters not only of one king, but of many kings, serve Christ.

Or the kings can be understood as the apostles, and their daughters as faithful souls.

Or the kings are the doctors. You have made us to our God a kingdom of priests (Rev 5:10). Their daughters are the faithful Christian people. For in Christ Jesus, by the Gospel, I have begotten you (1 Cor 4:15).

These daughters are in Christ’s glory, not in the glory of kings—namely, not of Peter and of Paul, but of Christ. We preach Christ crucified (1 Cor 1:23). These delight in his fragrances.

457. The queen stood. Above, the psalmist praised Christ for his graciousness, his warlike strength, and his delights; now here, he praises him in his bride.

He describes her in four ways:

in regard to her presence to the groom,

her dignity,

her glory,

and her ornaments.

The spouse of Christ is the Church; the spouses of a king are called queens. For example, Esther was appointed queen (cf. Esth 2). And this queen is the Church. I have espoused you to one husband that I may present you as a chaste virgin to Christ (2 Cor 11:2). Her dignity is that she is a queen.

She stands, always clinging to God and joined to him. So the angels who are not sent as messengers are said to stand. Thousands of thousands ministered to him and ten thousand times a hundred thousand stood before him (Dan 7:10). In the morning I will stand before you (Ps 5:5).

Gregory says, one sees by faith, is roused up by hope, and is united by charity.

The glory of this queen is the prerogative which she has, since she is on your right hand, that is, among the greater goods. So also the Son, as man, insofar as he is among the Father’s greater goods, is said to be on the right hand. The Lord Jesus sits at the right hand of God (Mark 16:19). And these are better, but if spiritual things are compared to temporal, the spiritual are better. And this queen stands among the spiritual goods. Length of days is in her right hand (Prov 3:16).

Likewise, if the right hand is signifying good works, it means that these are better than sins. The Lord knows the ways that are on the right hand (Prov 4:27). And the queen stands among these.

Her ornaments are described when he says, in gilded clothing.

Jerome does not have, surrounded with variety, nor does the Hebrew, but Jerome has, in a golden diadem. In Hebrew, it is, in a weight of gold.

Our text is indicating that the Church has two kinds of vesture.

One is the teaching of the two testaments. All her domestics are clothed with double garments (Prov 31:21). And this garment is not only of gold, but is gilded, since it is resplendent with the divine wisdom, with which this teaching is full.

Nevertheless, she is surrounded with variety. And this can refer to the various types of languages, or to a more profound mode of wisdom.

Another vesture is virtuous work. I will clothe her priests with salvation (Ps 131:16). Now, gold signifies charity. The gold of that land is very good (Gen 2:12). For charity is shining and ruddy. And so something informed by charity is said to be gilded. Let all your things be done in charity (1 Cor 16:14).

Or surrounded with variety means that she is surrounded with the various works of the virtues, since some of her faithful were of gold in martyrdom, others were rosy with the tears of penitence. Put on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience (Col 3:12).

And all of this can be applied to the Blessed Virgin, who is the queen and the mother of the king, who stands above all the choirs of angels in gilded vesture, that is, gilded with the divinity—not that she is God, but because she is the mother of God. (Cf. ST III, q. 35, a. 4.)

458. Hearken, O daughter. Here, the bride is praised in four ways:

in regard to her demeanor;

the excellence of her glory, at all the glory;

her companions, at virgins shall be brought;

and her offspring, at instead of your fathers.

Regarding the first, he first describes how she acquired her demeanor or graciousness,

second, he treats her graciousness alone: the king shall desire.

Therefore, first she is made attentive to advice, so he says, hearken, O daughter.

He calls the future Church daughter for two reasons.

One is that David is speaking as though in his own person, since, insofar as we cling to Christ, the son of Abraham, we are sons of Abraham, so they are also sons of David, whose son is Christ.

Or it is spoken in the person of the apostles, from whom we are begotten in Christ Jesus through the Gospel.

And so he says, hearken, O daughter. Let every man be swift to hear (Jas 1:19), namely, the Gospel or the word of Christ—blessed are those who hear the word of God (Luke 11:28)—or the writings of the prophets, so that they might believe in Christ. Who has believed our report? (Isa 53:1).

And see—here through faith, but in the future you will see through an infused vision. We see now through a glass (1 Cor 13:12).

Or see Christ born. Afterwards he was seen upon earth (Bar 3:38). We saw him full of grace and truth (John 1:14).

Incline your ear, by humility, to obey. If you incline your ear, you shall receive instruction (Sir 6:34).

Forget your people. In this imagined advice, this queen had come to David or Solomon from a foreign people. And so she is advised how to remember them.

And this is fitting for the Church, which was called to Christ from a foreign people, either that of the Jews or of the gentiles, since, according to Augustine, no one can come to the new life of Christ, unless he repent of his old life, namely, of sin. (Cf. Augustine, Sermon 351 (Patrologia Latina [Migne], 39:1537).)

And so he says, forget your people. They passed from nation to nation and from one kingdom to another (1 Chron 16:20).

And your father’s house, namely, the devil’s. You are from your father the devil (John 8:44). Your father was an Ammonite (Ezek 16:3). Or that of sin, or carnal affection. God has asked me to forget all my labors and my father’s house (Gen 41:51).

And this is signified in Deuteronomy 21, where the captive woman must shave and mourn her father and mother as though they were dead (Deut 21:11–14).

And the king shall greatly desire your beauty. Here, he promises the favor of the king to the bride.

The first favor is from the king, and this is love.

The second is from the people, and this is honor, at they shall entreat your countenance.

Therefore, he promises the love of the king and shows the dignity of the king. Therefore, he says, “If you forget your people and your father’s house, you will acquire spiritual beauty.” I have loved, O Lord, the beauty of your house (Ps 25:8).

And this beauty is desired by the spiritual bridegroom; therefore, he says, and the king shall greatly desire your beauty. And this beauty is the loveliness of justice. The Lord bless you, the beauty of justice (Jer 31:23). He will desire, that is, he will delight in it. The Lord has been well pleased in you (Isa 62:4).

And that the king delight in you is to be desired, since this king is great in power, in nature, and in honor.

He possesses the first because he is king; therefore, he is the Lord. Know that the Lord, he is God (Ps 99:3).

He possesses the second because he is God. For the Lord is a great God (Ps 94:3).

He possesses the third because those far away, and all the peoples of the whole world, shall adore him. All the nations you have made shall come and adore before you, O Lord (Ps 85:9). They shall adore him every man from his own place, all the lands of the gentiles (Zeph 2:11).

Likewise, those nearby shall adore him, since there will be the daughters of Tyre with gifts, since Tyre is near the promised land.

Therefore, the daughters, that is, the inhabitants of that land, shall entreat your countenance, that is, they will be placed under you with their gifts. This was fulfilled when a woman of Canaan, who came out of the coasts of Tyre came to Jesus (Matt 15:22).

Or, the rich among the people means the men who are in Tyre.

Tyre means “anguish,” so all who are in anguish shall entreat you.

In the literal sense, all came to Christ. And when the sun was down, all those who had any sick with diverse diseases brought them to him (Luke 4:40). Lord, they have sought after you in distress; in the tribulation of murmuring your instruction was with them (Isa 26:16).

And they shall offer gifts, that is, themselves. Or alms. They shall all make vows to the Lord and fulfill them (Isa 19:21).

459. All the glory of the king’s daughter is within. Above, the psalmist praised the spouse for her beauty, now here he praises her for her glory, both inward and outward.

He does the first when he says, all her glory.

The word her is superfluous, so it should be construed as explanatory to mean, of the daughter of the king interiorly, and this can be understood in three ways.

First, because this glory is in regard to the interior conscience, not in exterior fame among men, as is sinners’ fame. For our glory is this, the testimony of our conscience (2 Cor 1:12).

Second, this glory consists in interior justice, not in exterior observance, as in the Old Testament. The circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God (Rom 2:29).

Third, it is the glory which is in eternal hope, which is interior, not in hope for temporal things, which is external. Take heed that you do not your justice before men, to be seen by them, . . . but therefore, when you do an alms deed, sound not a trumpet before yourself (Matt 6:1–2).

He praises the second when he says, in golden borders. These borders signify the doctrine of the Church, as in Exodus, where the Lord commands that there be bells on the borders of the priest’s garments, whose sound would be heard (cf. Exod 28:33). Thus their sound designates teaching. Therefore, there is great glory in the doctrine of divine wisdom, which is signified by gold.

And nevertheless she is clothed round with varieties, that is, ornamented and clothed with other languages, that is, with various modes of teaching, which nevertheless all sound forth the same truth. The apostles spoke with diverse tongues (Acts 2:4).

Or within golden borders could mean the interior purity and ornamentation of virtue and clothed round about could mean her exterior purity and ornamentation, as if to say, “All her glory is from within.” And these two are principally found in the borders of gold.

And because of this, the bounds of life of the whole Church, or of all men, are understood, since borders are the edges of garments.

And he does not say “gilded,” but golden. For the gloss says that those who will be found at the end of the world will be perfect and holy. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:445).) Likewise, a man, as long as he is progressing, is gilded, but when he reaches the end, then he will be totally filled by glory. The path of the just, as a shining light, increases and goes forward even to perfect day (Prov 4:18).

And he says, clothed round about with external varieties, namely, with various nations or various graces and virtues.

460. Virgins shall be led. Here she is praised for her companions.

And regarding this, he makes three points.

First, he describes her companions;

second, how one may come to be numbered among her companions, at they shall be brought;

third, when this company exists, and when it will end, at they shall be led.

Jerome has another text: every glory of the daughter of the king, clothed with gold shot throughout. And this is the culmination, as if to say, “She has clothing with woven gold.” And after with variety, he has, others shall be led.

In Hebrew it is otherwise: besides the inclusion, garments of gold, that is, wrapped. And then: with delicate embroidered cloth; those who belong to her are led in clothed this way also.

And he numbers two groups, virgins and neighbors. And if they are understood to be the same, this is the sense: those who are virgins interiorly—that is, faithful of soul, not corrupted through sin—shall be led to the king, namely, to Christ, who is the king of kings.

They shall be brought, I say, since they do not come through their own power. No one comes to me, except the Father draw him (John 6:44). And so it says, draw me after you (Song 1:3). But they are led after her, namely, the universal Church, since no one shall come or be led to Christ unless he follows the doctrine of the Church.

Or they are after her, that is, after the Blessed Virgin Mary, since his virgins are led to Christ to preserve chastity and to exercise the other virtues.

And these are her neighbors, namely, the Church’s or the Blessed Virgin’s, and these are brought.

About the latter he says, they shall be led, since they are gently converted to Christ.

About the former he says, they shall be brought, since they are drawn more insistently. Be insistent in season, out of season (2 Tim 4:2).

If they are understood to be different categories, then the virgins signify the perfect. And these are led, as if wishing to go of their own accord. He brought forth his people with joy, and his chosen with gladness (Ps 104:43), because they shall be brought with gladness interiorly and rejoicing exteriorly.

For Christ offered himself voluntarily. I will freely sacrifice to you (Ps 53:8).

Or, they are brought to heaven by the angels. And it came to pass that the beggar died, and was carried by the angels (Luke 16:22).

And where are they led? Into the temple of the king.

Here, it is clear that he is speaking about the king, Christ God, since he says, the temple, as if to say, “They themselves are the king’s temple.” The temple of God is holy, which you are (1 Cor 3:17).

Or, they contemplate in the temple of God, that is, in order to be free for God, for the society of virgins is ordered to this, to be free for God. The woman who is married thinks how to please her husband; but she who is unmarried thinks how to please the Lord (1 Cor 7:34).

461. Instead of their fathers, sons are born to you. Here, he praises her for her offspring.

He notes four things about this:

the origin,

dignity,

office,

and fruit of her offspring.

Therefore, he says, instead of your fathers, sons are born to you. The sons of the early Church are the apostles and their successors. Sons are said to be born of the Church through the teaching of Christ, her spouse, and others through the teaching of the apostles, and other sons through the teaching of others.

And so it is not unfitting that the same persons are both sons and fathers, since the apostles themselves are the fathers of those whom they converted. In Christ Jesus, I have begotten you (1 Cor 4:15). Others are both fathers and sons. Therefore, these sons are born from the Church: the sons who are apostles and other holy men and teachers.

Or the good fathers were the prophets. Let us now praise men of renown, and our fathers (Sir 44:1). And in their place are born to the Church sons who equal their dignity, and so the spouse’s lineage and the offspring are clear.

Then, he treats their dignity: you shall make them princes over all the earth, that is, you will take first those who are themselves taking first.

Therefore, those who received first the gifts of the Holy Spirit are called princes. Not only it, but ourselves also who have the first fruits of the Spirit (Rom 8:23). First in time, more abundantly than others, says the gloss. (Peter Lombard, Super Rom (Patrologia Latina [Migne], 191:1444).)

So, just as no woman can be compared to the Blessed Virgin, so no other saint can be compared to, or can equal, the apostles.

Likewise, princes are those who were, and are, governing the churches.

Likewise, those who were first after Christ were our teachers. Princes went before (Ps 67:26). They should be loved. My heart loves the princes of Israel (Jdg 5:9).

You shall make them princes who are not constituted as such by themselves but by Christ. You have not chosen me, but I have chosen you (John 15:16).

Likewise, the other prelates are constituted as such by the high priest. No one takes this honor to himself (Heb 5:4).

And they are not over just one part of the earth but over all of it. Their sound has gone forth into all the earth (cf. Ps 18:5). And they are made exceedingly honorable (Ps 138:17). And this especially befits Peter and Paul, for Peter received authority over the whole Church—feed my sheep (John 21:17)—and Paul over the whole earth, in regard to the gentile nations. I have set you to be the light of the gentiles, that you may be my salvation even to the farthest part of the earth (Isa 49:6). And he says this himself in Acts 13:47.

They shall remember your name, O Lord. Here, the office of the apostles is described, which is to preach the name of God. Go into the whole world and preach the Gospel to every creature (Mark 16:15). And so he says, they shall remember, that is, they shall make others to remember, your name throughout all generations.

The place where this shall happen is every part of the world, and the era is throughout all generations, since heaven and earth shall pass away, but my word shall not pass away (Mark 13:31). Behold, I am with you all days, even to the consummation of the world (Matt 28:20).

Therefore shall peoples praise. Here, he describes the fruit of the Church’s offspring, because all people shall confess you, Christ.

And he says, peoples, since not one people alone, but all shall praise you. Let people confess to you, O God: let all people give praise to you (Ps 66:4). Every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:11).

They shall praise you forever. In Greek, “eternity” and “age” or “aeon” are the same, so the gloss says, forever, namely, in the present age, and forever and ever, that is, in the future. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:446).) And this memory will endure forever. They shall obtain joy and gladness (Isa 35:10).

Another text has, I will remember your name. And this is better, and then it refers to the fruit of the apostles, and the voice will be that of the converted people, as if to say, “I say that you will make them princes, and I, the Christian people, will remember your name for ever.” This signifies faith, which is in the heart, and afterwards praise, which comes after faith.

And this psalm was sung on the feast of the birth of the Lord because of its praise of the bridegroom.

Likewise, it is sung on the feasts of a virgin because of its praise of her.

It treats the first when it says, you are beautiful above the sons of men,

and the second when it says, the queen stood.

It is also sung on the feasts of virgins because of they shall be led.

Likewise, on the feasts of the apostles, because of instead of your fathers, sons.