Psalm 47 — Great is the Lord and exceedingly to be praised

^47:1^ A psalm of praise of a canticle, for the sons of Korah, on the second day of the week. ^47:2^ Great is the Lord and exceedingly to be praised, in the city of our God, in his holy mountain.

^47:3^ With the joy of the whole earth is Mount Zion founded; on the sides of the north, the city of the great king. ^47:4^ In her houses shall God be known, when he shall protect her.

^47:5^ For behold the kings of the earth assembled themselves; they gathered together. ^47:6^ So they saw, and they wondered; they were troubled; they were moved. ^47:7^ Trembling took hold of them; there were pains as of a woman in labor. ^47:8^ With a vehement wind you shall break in pieces the ships of Tarshish.

^47:9^ As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God: God has founded it forever.

^47:10^ We have received your mercy, O God, in the midst of your temple. ^47:11^ According to your name, O God, so also is your praise unto the ends of the earth: your right hand is full of justice. ^47:12^ Let Mount Zion rejoice, and the daughters of Judah be glad, because of your judgments, O Lord.

^47:13^ Surround Zion, and encompass her: tell in her towers. ^47:14^ Set your hearts on her strength and distribute her houses, that you may relate it in another generation. ^47:15^ For this is God, our God unto eternity, and forever and ever; he shall rule us for evermore.

474. Above, the psalmist invited the nations to sing to God about God’s favors; now here, he describes the great joy of the people or the city.

The title is a song of praise of a canticle, for the sons of Korah, on the second day of the week.

Among the Jews, the Sabbath was kept very solemnly and they named all the days of the week from the Sabbath, so the Lord’s day was called the first day of the Sabbath, Monday was called the second day of the Sabbath, and so on with all the other days.

Therefore, he says, for the second day of the week, since on the first day God said, Let there be light (Gen 1:3). On the second day he said, Let there be a firmament (Gen 1:6). The light signifies Christ; the firmament, the Church.

Therefore, since he treats the magnificence of the Church here, it is appropriate that it be, for the second day of the week.

Nevertheless, neither in Hebrew nor in Jerome is it said to be for the second day of the week.

Therefore, this psalm is divided into two parts.

First, he describes the magnificence of the city.

Second, he adds thanksgiving, at we have received, O God.

Regarding the first, he makes two points.

First, he describes the magnificence of the city.

Second, he brings forward his testimony, at for behold.

The dignity of a city depends on its lord, and so he first commends the Lord;

second, the city, at with joy it is founded.

He describes the Lord in his dignity per se and in his works.

He describes his dignity since great is the Lord. Who is the great God? (Ps 76:14). And his greatness is the immensity of his goodness. Augustine says, in those things in which greatness does not consist in size, what is good is what is great. (Augustine, On the Trinity 6.8 (Corpus Christianorum Series Latina, 50:238).)

He is described in his works, since he is exceedingly to be praised. Praise properly regards works. And he says exceedingly, since however much you praise him, you nevertheless fall short of the praise he deserves. Glorify the Lord as much as ever you can, for he will yet far exceed (Sir 43:32).

And although this is clear in all creatures, it is nevertheless especially clear in the gifts of grace by which the Church was established. And so he says, in the city of our God, namely, the Church. I saw the holy city, the new Jerusalem (Rev 21:2).

And this city, the Church, is situated in his holy mountain. This mountain is Christ. He shall be the mountain of the house of the Lord (Isa 2:2). It is said about this city that a city seated on a mountain cannot be hid (Matt 5:14).

475. With the joy of the whole earth is Mount Zion founded. Here, he praises the city in three ways.

The first is on account of its width or joyfulness.

Second is on account of its disposition.

Third is on account of the wisdom of the citizens.

Therefore, he says, with the joy of the whole earth it is founded, as if to say, “It is founded on a mountain, that is, Christ.”

But surely this foundation does not belong to one land only? No: it overflows into the joy of the whole earth, since all receive the joy of this foundation. Shout with joy to God; all the earth sing a psalm to his name (Ps 65:1–2). They shall come into Zion singing praises (Isa 51:11). Is this the city of perfect beauty? (Lam 2:15).

Another text has, the founder, as if to say, “The Lord is great. And I, the Lord speak, who am the founder of this city.”

And, with joy Mount Zion is founded on the sides of the north, that is, placed on the side of Mount Zion toward the north. Zion signifies the Jews, but the north signifies the idolatrous nations. Therefore, this city is composed of Jews and gentiles.

Jerome has it otherwise, and his way accords with the mystery of the bride: let all the lands of Mount Zion rise, on the sides of the north of the little city of the great king. And it is explained in the mystical sense. The city is praised for the civility he cultivated, and for the humanity of Christ which he assumed.

I say that it is great, and this is from its lovely seed, which is Christ. And this is the joy of all the earth.

The Hebrew has, the beauty of exceedingly great joy, that is, Christ, and this is on Mount Zion.

In her houses shall God be known. Here, he praises the city for the wisdom of the citizens. For true wisdom consists in the knowledge of God. Let him who glories glory in this, that he understands and knows me (Jer 9:24). And so he praises it because God is known in it, and he says, in her houses shall God be known.

Now the knowledge of God is threefold, since it can refer

to the state of the city of Jerusalem,

and to the Church,

and to future glory.

Therefore, one knowledge of God is figural and obscure. And this knowledge existed in the Old Testament, and this knowledge was in that city, Jerusalem, and among the Jewish people. (Cf. ST I-II, q. 107, a. 2.) In Judea, God is known (Ps 75:2). And so it is said, in her houses shall God be known.

Jerome has, God is recognized, not in one place, but in all houses and cities. And he says, in the houses, for God was known among the Athenians. In him we live and move and are (Acts 17:28). The invisible things of God, from the creation of the world are clearly seen, but understood by the things that are made (Rom 1:20). But he was not known in their houses, but rather in the schools among some people; but in that nation, all knew God.

Another kind of knowledge of God is real but obscure and imperfect, and this is the knowledge by which God is known through faith. We see now through a glass in a dark manner (1 Cor 13:12), and God is known in this way in her houses with a knowledge that is real but that of faith. But we, contemplating the glory of the Lord with an open face (2 Cor 3:18).

And he says, in her houses, since the entire universal Church contains many churches and many schools, of which certain houses are said to have the knowledge of God. All shall know me, from the least of them even to the greatest (Jer 31:34).

Next is the real knowledge which is perfect and clear. Then I shall know even as I am known (1 Cor 13:12) in the houses of the heavenly Jerusalem. And the various orders of saints—namely, the apostles, martyrs, confessors, virgins, and so on—are said to be many houses. In my Father’s house there are many mansions (John 14:2). And the Roman Psalter refers to this when it says, God is known in his gradations, since he is known unequally: there are various gradations of knowledge. Star differs from star in glory (1 Cor 15:41).

But this will be when he shall protect her to help her, since he is our protector and helper.

Now another text of Jerome has, while helping.

476. For behold the kings of the earth assembled themselves. Here, he proves the dignity of the city through testimony.

He first brings forward the witnesses;

second, their probity;

third, their testimony.

Three things are necessary to make testimony credible: the dignity of the witnesses, so that they will be witnesses of authority (since if they are of little weight, their testimony should not be approved); likewise, the number and the harmony of witnesses. And these three are found in these witnesses.

They are of great dignity, since they are the kings of the earth. One of these was Constantine, another was Justinian, and then Charlemagne who confirmed the privileges of the Church.

Likewise, they were many, since they assembled themselves from various nations and times. For by kings can be understood those who are wise and just, who give testimony to the Church, having converted to the faith. The princes of the people (Ps 46:10).

Likewise, they are in agreement: they gathered together into one—one testimony and opinion. When the people assemble together, and the kings (Ps 101:23).

This can be explained differently; nevertheless the primary explanation is literal, since Jerome has, they witnessed. In Greek, it has, they shall receive it, namely, to defend it.

And this is necessary: for behold, the kings of the earth assembled themselves; they gathered together against the Church. And those who at one time gave testimony were at one time against the Church, and at one time persecuted her but afterwards established her.

So they saw. Here, he describes their probity, which involves seven things.

First is vision, that is, the knowledge of faith, so he says, they saw, that is, they recognized through faith the miracles which Christ and the apostles did. The gentiles shall see the just one, and all kings your glorious one (Isa 62:2).

Second is wonder at those things which are seen, since they are above human sense and reason. You shall see, and abound, and your heart shall wonder and be enlarged (Isa 60:5). Wonderful are your works (Ps 138:14).

Third is being troubled by sin.

About the second he says, they wondered.

About the third he says, they were troubled. As Psalm 59:4 says, you have moved the earth, and have troubled it.

Fourth is movement. Sometimes someone is troubled by sin and falls into despair, or persists in evil, but these are moved to repentance. With trembling the earth shall be moved (Isa 24:19).

Fifth is that the movement should be accompanied by the fear of God, so that he does not attribute to himself his own movement, but to God, and he says, trembling took hold of them. Serve the Lord with fear (Ps 2:11).

This pain and trembling is fruitful, so he says, there were pains as of a woman in labor, which are changed to joy because of the hope of offspring and fruitfulness. From fear of you, O Lord, we have conceived and brought forth wind of salvation (Isa 26:18). And this is the sixth.

The seventh is with a vehement wind, you shall break in pieces the ships of Tarshish, that is, the whole sea, and so it means that you shall break the ships of the sea.

Or it should be said that there is one province which is called Cilicia, and Tarshish is its city, where Paul was born, and so from the city the whole region is named Tarshish, and there are many ships there; or as those first sailing the Mediterranean Sea built Carthage, so they, fighting against Tyre, prevailed. And so the whole sea throughout the world was called Tarshish.

The ships which go forth to trade signify greed, and this concerns an abundance of the things of the world. And as ships sail the sea, so the rich sail the things of this world. But when a man is turned to repentance, then the ships, that is, the greeds of this world, are broken in pieces.

But it is with a vehement wind, that is, by the Holy Spirit. The day of the Lord is at hand upon all nations (Obad 1:15). Howl, you ships of the sea (Isa 23:1).

But according to Cassiodorus, this designates the whole time of the Incarnation of Christ. (Cf. Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:460).) In her houses shall God be known, when he shall protect her, that is, human nature in the unity of person. Therefore my people shall know my name (Isa 52:6).

And why? For behold, the kings of the earth assembled themselves; they gathered together. The kings, namely, the leaders of the Jews and the scribes of the people, assembled themselves when Herod inquired of them where the Christ would be born. And they gathered together as one, that he was born in Bethlehem.

And seeing this, as the prophets said, they wondered; they were troubled, since Herod hearing this was troubled and all Jerusalem with him (Matt 2:3). And his fear was so great that his body trembled: trembling took hold of them and there were pains as of a woman in labor, because of the murder of the infants killed by Herod.

And with a vehement wind since, in his fury he commanded that all young boys with two years, that is, those two years old or younger, be killed. And in his fury he caused all the ships of Tarshish to be burnt, that is, the Cicilian Tarshish, which he believed the Magi would have taken back to their homeland, returning by another way. And so he says, with a vehement wind.

477. As we have heard. Here, he puts forward the praise and testimony of the witnesses.

And first they praise his truth which they have heard. As we have heard, through the preaching of the apostles, so we have seen, that is, we have perceived it to be true. They said this when they converted to Christ, or about the conversion of the Jews. We have heard through the prophets, and behold, we have seen.

But sometimes it happens that someone hears something great, but does not believe it is so until he has experienced it. And Jacob spoke of this: truly, it is a holy place (Ezek 42:13; Gen 28:17). When the queen of Sheba came she experienced that it was as she had heard, for she had not believed the wisdom of Solomon was so great (1 Kgs 10:4, 7). She saw more incredible things there than those which she had heard about. And so there are those who see more things than they hear before they come to faith.

And where do we see? In the city of the Lord of hosts, that is, of the heavenly hosts. He shows that he can bring you there.

And lest you believe that, because he is high, you cannot go to him, he says, in the city of our God, as if to say, “Such is the God of hosts, who is also our God.”

And he founded it, namely, this city, not for a time, but for eternity. As everlasting foundations upon a solid rock (Sir 26:24).

478. We have received your mercy. Above, the psalmist described the greatness of the city; now here, he gives thanks.

And he makes two points.

First, he makes thanksgiving;

second, men are invited to consider the greatness of this city, at surround.

As was said elsewhere: all the ways of the Lord are mercy and truth (Ps 24:10).

So thanksgiving pertains first to the effects of the divine mercy,

second, for the effects of justice: your right hand is full of justice.

He makes two points regarding the first.

First, he puts forward the perfection of the divine mercy;

second, the effects of its perfection, at according to your name.

This is read according to the outward sense, as from the person not of the Jews, but of those marveling and saying, as we have heard, so we have seen.

We have received your mercy, O God. This can also be read as said by the person of the Jews. But he says, we have received your mercy.

The mercy of God can be taken in three ways:

namely, as the effect of grace, which effect is conferred in the sacraments of Christ. According to his mercy, he saved us by the laver of regeneration (Tit 3:5). And in the Church, all received mercy together, but the good receive mercy when they receive the sacraments, that is, they receive the grace and effect of the sacrament; but the evil receive only the sacrament. Therefore, the good say, we have received your mercy, that is, your grace, in the midst of your temple. Sinners are at the edge of the temple, but the virtuous and just are in the midst of it.

Second, the mercy of God is Christ himself who was given to us from God’s mercy. For the time to have mercy has come (Ps 101:14).

And in this reading, the temple can be explained in two ways, from the double reception.

One way is corporeal, and in this reading these are the words of Simeon the just. “O God, we have received your mercy, that is, Christ, in our arms, in the midst of your temple, that is, the material temple.”

It can also be read as the reception in faith, and so the sense is, “O God, we have received Christ, mercifully given through faith.” With meekness receive the ingrafted word (Jas 1:21). In the midst of your temple, that is, in consent to the Church, since those who do not accept the common teaching of the Church do not receive this mercy. In the midst of the Church, she shall open his mouth (Sir 15:5).

According to your name, O God. The effect of this receiving is given here, as if to say, “Through our reception of your name, O Lord, your praise has been spread throughout the whole earth.”

And he says this according to your name, O God, which is good in its essence.

And whoever knows God according to this measure praises him as he knows him, and so he says, according to your name, O God, that is, according to the knowledge which I have of you, so also is your praise.

And since he is known everywhere, he says, unto the ends of the earth. From the rising of the sun even to the going down, my name is great among the gentiles (Mal 1:11).

Or it is unto the ends of the earth, that is, in the whole Church, which is spread everywhere.

Or the true praise of you is only in the saints who praise you truly because they know you truly. I know him (John 7:29).

Your right hand is full of justice. Here, he praises his justice.

He first lays out the praise of justice;

second, its effect.

Therefore, I say that we have received your mercy, and this was not without justice, rather, your right hand is full of justice.

God’s hand signifies his operative power. (Cf. ST I, q. 3, a. 1, ad 3.) And God has two hands, his right, with which he rewards good persons, and his left, with which he punishes the wicked. He shall set the sheep on his right hand (Matt 25:33).

Justice is in both hands, but the left is not entirely just, since he punishes less than is deserved, but in his right hand is complete justice, since he rewards abundantly. Good measure and pressed down and shaken together and running over (Luke 6:38). I reckon that the sufferings of this time are not worthy to be compared with the glory to come (Rom 8:18).

Your right hand, that is, future glory, is full of justice, since there is none there except the just. Your people shall all be just (Isa 60:21).

Let Mount Zion rejoice. Here, he describes the effect of the justice which his left hand has accomplished, and this is mourning, but the effect of the justice which his right hand has accomplished is rejoicing. The justices of the Lord are right, rejoicing hearts (Ps 18:9).

Above, he said that the effect of his mercy reaches to the ends of the earth; now here, he assigns the effect of justice to Mount Zion and the daughters of Judah. For the Apostle says, I say that Christ Jesus was minister of the circumcision for the truth of God (Rom 15:8). Therefore, it was promised to the daughters of Zion: shout for joy, O daughter of Judah (Zech 9:9).

Let Mount Zion rejoice, because justice means that what was promised her will be fulfilled. But since the promise was not made to the gentiles, the fact that they received anything was an instance of mercy, not of justice. Nevertheless, it can be said that Mount Zion means the whole of Jerusalem.

And let the daughters of Judah be glad, that is, the daughters of praise—that is, let the whole people of the Jews be glad.

And they will do this because of your judgments, O Lord, since they are righteous.

479. Surround Zion. Here, he leads us to a more careful consideration, so that it may be understood that kings had already at some point seen great things, but David nevertheless invites all to consider it more closely.

And first, he invites them to do this.

Second, he adds the reason for the invitation.

Therefore, he says, surround, namely, the Church Militant or Triumphant, with the eye of contemplation. I will rise and go about (Song 3:2).

Others surround the Church with a wicked eye, to fight, but we surround her to love her, and so he says, encompass her, namely, by loving. I have loved, O Lord, the beauty of your house (Ps 25:8).

Jerome has encircle, as though to say, “Go out, and walk through the streets.”

Tell in her towers. Here, he leads us to consideration of the spiritual sense.

In a city, there are three wonderful things, namely a tower, walls, and wide streets.

In regard to the first, he says, tell in her towers.

Jerome has, marvel at her towers.

Towers are seen from far away. Therefore, the towers of the Church are the prelates and were the apostles, as if to say, “Wonder at the apostles and prelates.”

Or tell, that is, the doctors, according to the doctrine of the apostles and doctors.

In regard to the second he says, set your hearts on her strength.

Jerome has, put your heart in her hands.

And this is the power of the Holy Spirit, who protects this city. Stay in the city, until you are endued with power (Luke 24:49). This power is love. Love is strong as death (Song 8:6).

In regard to the third, he says, and distribute her houses.

Jerome has, separate her houses, distinguish her palaces. Distinguish them through right judgment.

Now there are some who desire to condemn the whole Church because of some evil persons. Therefore, he says, distribute, that is, you should not condemn the good because of the evil. Far be it from you, to do this thing, O Lord, to destroy the just with the wicked (Gen 18:25).

Or, distribute her houses, that is, by managing the various churches with different ministries, so there may not be confusion in the Church, as Paul was the apostle to the gentiles, and Peter was a minister of the circumcision, that is, the apostle to the Jews.

Another text has, her grades, that is, her diverse orders: some are subdeacons, some deacons, and some priests. And he gave some apostles, and some prophets, and others evangelists and others pastors and doctors (Eph 4:11).

The purpose of this discussion is the praise of God.

First, he lays out by whom God’s praise should be announced;

second, why it should be announced.

Therefore, he says, that you may relate it, namely, what you heard. What I have heard from the Lord of hosts, the God of Israel, I have declared to you (Isa 21:10), since what someone receives he should communicate to another: in another generation, namely, to sinners.

Or another means a future generation.

And what should you relate? Two things, because all preaching should be ordered to two things:

showing the magnificence of God, as when someone preaches the faith,

or announcing the favors of God, to light fire in hearers’ hearts.

In regard to the first, he says, for this is God, our God. Afterwards, he was seen upon the earth (Bar 3:38). Jesus Christ, yesterday, and today, and the same for ever (Heb 13:8).

In regard to the second, he says, he shall rule us for evermore. Behold, I am with you, all days (Matt 28:20). The Lord rules me and I shall want nothing (Ps 22:1).