Psalm 47 (Vulgate 46)

may be like one chewing, but when he calls to memory things heard, he may be like one ruminating. In another manner then the same things are spoken, and make us sweetly to think of what we kuow, and the very same willingly to hear, because the manner of speaking is varied, and an ancient matter by ihe very manner of speaking is made new.

2. The title of the Psalm goeth thus. To the end: for the sons of Korah: a Psalm of David himself These sous of Korah have the title also of some other Psalms, and indicate a sweet mystery, insinuate a great Sacrament: wherein let us willingly understand ourselves, and let us acknowledge in the title us who hear, and read, and as in a glass set before us behold who we are. The sons of Korah, who are they? There was a certain man named Korah, for so a man was called: nevertheless when that is read which is written, and Ihe Divine Word is found to speak to some, who cannot well be understood to be the sons of that particular man who was called Korah, the mind recurs to the mystery, to seek what Korah signifies. For as it is a Hebrew word, it is spoken accordingly, and interpreted both in the Greek and in the Latin tongue. And it is done for us already: many Hebrew words have been interpreted for us; and we find that Korah is interpreted ' Calvus.' The more, much more, did ye attend. Obscure it was when it was said, sons of Korah; is it not much more obscure when it is said, sons of the Bald (Calvi)? Who are these sons of the Bald? Haply the sons of the Bridegroom. For the Bridegroom was crucified in the place of Calvary. Recollect the Gospel, where they crucified the Lord, and will find Him crucified in the place of Calvary. Furthermore, they who deride His Cross, by devils, as by beasts, are devoured. For this also a certain Scripture signified. When God'3 Prophet Elisha was going up, children called after him mocking, Qo up thou bald head, q0 Up fliQU head: but he, not so much in cruelty as in mystery, made those children to be devoured by bears out of the wood. If those children had not been devoured, would they have lived even till now? Or could they not, being born mortal, have been taken off by a fever? But so in them had no mystery been shewn, whereby posterity might be put in fear. Let none then mock the Cross of Christ. The Jews were possessed by devils, and devoured; for in the place of Calvary, crucifying Christ, and lifting on the Cross, they said as it were with childish sense, not understanding what they said, Go up, thou bald head. For what is, Go up? Crucify Him, Crucify Him. For childhood is set before us to imitate humility, and childhood is23, set before us to beware of foolishness. To imitate humility, childhood was set before us by the Lord, when He called children to Him, and because they were kept from Him, He said, Suffer them to come unto Me, for of such is //i^Mat.19, Kingdom of Heaven. The example of childhood is set before us to beware of foolishness by the Apostle, Brethren,! be not children in understanding: and again he proposeth it to imitate, Howbeil in malice be ye children, that in understanding ye may be men. 9 For the sons of KoralC the Psalm is sung; for Christians then is it sung. Let us hear it as sons of the Bridegroom, Whom senseless children crucified in the place of Calvary. For they earned to be devoured by beasts; we to be crowned by Angels* For we acknowledge the humility of our Lord, and of it are not ashamed. We are not ashamed of Him called in mystery the bald (Calvus,) from the place of Calvary. For on the very Cross whereon He was insulted, He permitted not our forehead to be bald; for with His own Cross He marked it. Finally, that ye may know that these things are said to us, see what is said.

3. 0 clap your hands, alt ye nations. Were the people of the Jews all the nations? No, but blindness in part is happened to Israel, that senseless children might cry, ' Calve,' i Calve and so the Lord might be crucified in the place of Calvary, that by His Blood shed He might redeem the Gentiles, and that might be fulfilled which saith the Apostle, Blindness in part is happened unto Israel,"Rom. until the fulness of the Gentiles be come in. Let them11,26, insult, then, the vain, and foolish, and senseless, and say, 1 Calve,' ' Calve;' but ye redeemed by His Blood which was shed in the place of Calvary, say, O clap your hands, all ye nations; because to you hath come down the Grace of God. O clap your hands. What is 0 clap? Rejoice. But wherefore with the hands? Because with good works. Do not rejoice with the mouth while idle with the hands. If ye rejoice, clap your hands. The hands of the nations let Him see. Who joys hath deigned to give them. What is, the hands of the nations? The acts of them doing good works. 0 clap your hands, all ye nations: shout unto Ood with the voice of triumph. Both with voice and with hands. If with the voice only it is not well, because the hands are slow; if only with the bands it is not well, because the tongue is mute. Agree together must the hands and tongue. Let this confess, these work. Shout unto Ood with the voice of triumph.

4. Ver. 2. For the Lord Most High is terrible. The Most High in descending made like one laughable, by ascending into Heaven is made terrible. A great King over all the earth. Not only over the J e ws; for over them also He is King. For of them also the Apostles believed, and of them many thousands of men sold their goods, and laid the price at the Apostles* feet, and in them was fulfilled what in the title of the Cross was written, The King of the Jews. For He is King also of the Jews. But ' of the Jews' is little. O clap your hands, all ye nations: for Ood is the King of all the earth. For it sufficeth not Him to have under Him one nation: therefore such great price gave He out of His side, as to buy the whole world. A great King over all the earth.

5. Ver. 3. He hath subdued the people under us. and the nations under our feet. Which subdued, and to whom? Who are they that speak? Haply Jews? Surely, if Apostles; surely, if Saints. For under these God hath subdued the people and the nations, that to-day are they honoured among the nations, who by their own citizens earned to be slain: as their Lord was slain by His citizens, and is honoured among the nations; was crucified by His own, is adored by aliens, but those by a price made His own. For therefore bought He us, that aliens from Him we might not be. Thinkest thou then these are the words of Apostles, He hath subdued the people under us, and the nations under our feet? 1 know not. Strange that Apostles should speak so proudly, as to rejoice that the nations were put under their feet, that is, Christians under the feet of Apostles. For they rejoice that we are with them under the feet of Him Who died for us. For under Paul's feet ran they, who would be of Paul, to whom He said, Was Paul crucified for you? What then here, what are we to understand? He hath subdued the13' people under us, and the nations under our feet. All pertaining to Christ's inheritance are among " all the nations," and all not pertaining to Christ's inheritance are among " all the nations:" and ye see so exalted in Christ's Name is Christ's Church, that all not yet believing in Christ lie under the feet of Christians. For what numbers now run to the Church; not yet being Christians, they ask aid of the Church; to be succoured by us temporally they are willing, though eternally to reign with us as yet they are unwilling. When all seek aid of the Church, even they who are not yet in the Church, hath He not subdued the people under us, and the nations under our feett

6. Ver. 4. He hath chosen an inheritance for us, the excellency1 of Jacob, whom He loved. A certain beauty of Jacob He hath chosen for our inheritance. Esau and Jacob were two brothers; in their mother's womb both struggled, and by this struggle their mother's bowels were shaken; and while they two were yet therein, the younger was elected and preferred to the elder, and it was said, Two peoples are in thy -Gen. womb, and the elder shall serve the younger. Among all23, nations is the elder, among all nations the younger; but the younger is in good Christians, elect, godly, faithful; the elder in the proud, unworthy, sinful, stubborn, defending rather than confessing their sins: as was also the very people of the Jews, being ignorant of God's righteousness, and going about to establish their own righteousness. But for that it is said, The elder shall serve the younger; it is manifest that under the godly are subdued the ungodly, under the humble are subdued the proud. Esau was born first, and Jacob was born last; but he who was last born, was preferred to the first-born, who through gluttony lost his birthright So thou hast it written, He longed for the pottage, and his brother said to him, If thou wilt that I give30""34" it thee, give me thy birthright. He loved more that which carnally he desired, than that which spiritually by being born first he had earned3: and he laid aside his birthright, that he might eat lentils. But lentils we find to be the food the Egyptians, for there it abounds in Egypt. Whence is so magnified the lentil of Alexandria, that it comes even to our country, as if here grew no lentil. Therefore by desiring Egyptian food he lost his birthright So also the people of the Jews, of whom it is said, in their hearts they turned back again into Egypt. They desired in a manner the lentil, and lost their birthright. He hath chosen an inheritance for us, the excellency of Jacob whom He loved.

7. Ver. 5. God is gone up with jubilation. Even He our God, the Lord Christ, is gone up with jubilation; the Lord with the sound of a trumpet. Is gone up: whither, save where we know? Whither the Jews followed Him not, even with their eyes. For exalted on the Cross they mocked Him, ascending into Heaven they did not see Him. God hath gone up with jubilation. What is jubilation, but admiration of joy which cannot be expressed in words? As the disciples in joy admired, seeing Him go into Heaven, Whom they had mourned dead; truly for the joy, words sufficed not: remained to jubilate what none could express. There was also the voice of the trumpet, the voice of Angels. For it is said, Lift up thy voice like a trumpet. Angels preached the ascension of the Lord: they saw the Disciples, their Lord ascending, tarrying, admiring, confounded, nothing speaking, but in heart jubilant: and now was the sound of the trumpet in the clear voice of the Angels, Ye men of Galilee ^ why stand ye gazing up into Heaven? this is Jesus. As if they knew not that it was the same Jesus. Had they not just before seen Him before them? Had they not heard Him speaking with them? Nay, they not only saw the figure of Him present, but handled also His limbs. Of themselves then knew they not, that it was the same Jesus? But they being by very admiration, from joy of jubilation, as it were transported in mind, the Angels said, that same is Jesus. As though they said, If ye believe Him, this is that same Jesus, Whom crucified, your feet stumbled, Whom dead and buried, ye thought your hope lost. Lo, this is the same Jesus. He hath gone up before you, He shall so come in like manner as ye have seen Him go into Heaven. His Body is removed indeed from your eyes, but God is not separated from your hearts: see Him going up, believe on Him absent, hope for Him coming; but yet through His secret Mercy, feel Him present. For He Who ascended into Heaven that He might be removed from your eyes, promised unto you, saying, Lo, I am with you always, even^^, unto the end of the world. Justly then the Apostle so addressed us, The Lord is at hand; be careful for nothing.1^' Christ sitteth above the Heavens; the Heavens are far off, He Who there sitteth is near. The Lord with the sound of the trumpet. Therefore ye, the sons of Korah, if now ye have understood yourselves, and herein behold yourselves, rejoice also, because here ye see yourselves.

8. Ver. 6. Sing praises to our God, sing praises. Whom as Man mocked they, who from God were alienated. Sing praises to our Qod. For He is not Man only, but God. Man of the seed of David, God the Lord of David, of the Jews having flesh. Whose (saith the Apostle) are /A^ib.9,5. fathers, of whom as concerning the flesh Christ came. Of the Jews then is Christ, but according to the flesh. But who is this Christ Who is of the Jews according to the flesh i Who is over all, Qod blessed for ever. God before the flesh; God in the flesh, God with the flesh. Nor only God before the flesh, but God before the earth whence flesh was made; nor only God before the earth whereof flesh was made, but even God before the Heaven which was first made; God before the day which was first made; God before Angels; the same Christ is God: for In the beginning teas the Word, and the Word was with Qod, and the Word1' was Qod. All things were made by Him, and without Him was not any thing made that was made. Therefore, Sing praises to our Qod, sing praises.

9. Ver. 7. For Qod is the King of all the earth. What? And before was He not God of all the earth? Is He not God of both heaven and earth, since by Him surely were all things made? Who can say that He is not his God? But not all men acknowledged Him their God; and where He was acknowledged, there only, so to say, He was God. In Judah is Qod known. Not yet was it said to the sons of Korah, 0 clap your hands, all ye nations. For that God known in Judah, is King of all the earth: now by all He is acknowledged, for that is fulfilled which Isaiah saith, " He is Thy God Who hath delivered thee, the God of the tvhole earth shall He be called." For God is the King of all the earth; sing ye praises with understanding. He teacheth us and warneth us to sing praises with understanding, not to seek the sound of the ear, but the light of the heart. Sing ye praises (saith he) with understanding. The Gentiles, whence ye were called that ye might be Christians, adored gods made with hands, and sang praises to them, but not with understanding. If they had sung with understanding, they had not adored stones. When a man sensible sang to * stone insensible, did he sing with understanding? But now, brethren, we see not with our eyes Whom we adore, and yet correctly* we adore. Much more is God commended to us, that with our eyes we see Him not. If with our eyes we saw Him, haply we might despise. For even Christ seen the Jews despised, unseen the Gentiles adored. For to them was it said, ' Sing ye praises with understanding? Be ye not as the horse or as the mule, which have no understanding.

10. Ver. 8. God shall reign over all nations. Who reigned over one nation, shall reign (saith He) over aU nations. When this was said, God reigned over one nation. It was a prophecy, the thing was not yet shewn. Thanks be to God, we now see fulfilled what before was prophesied. A written promise God sent unto us before the time, the time fulfilled He hath repaid us. God shall reign over all nations, is a promise. God sitteth upon His Holy Seat. What then was promised to come, now being fulfilled, is acknowledged and held. God sitteth upon His Holy Seat. What is His Holy Seat? Haply saith one, The Heavens, and he understandeth well. For Christ bath gone up, as we know, with the Body, wherein He was crucified, and sitteth at the right hand of the Father; thence we expect Him to come to judge the quick and the dead. God sitteth upon His Holy Seat. The Heavens are His Holy Seat. Wilt thou also be His Seat? think not that thou canst not be; prepare for Him a place in thy heart. He cometh, and willingly sitteth. The same Christ is surely the Power of God, and the Wisdom qf God: and what saith the Scripture of Wisdom Herself? The soul of the righteous is the seat of Wisdom. If then the soul of the righteous is the seat of Wisdom, be thy soul righteous, and thou shalt be a royal seat of Wisdom. And truly,27, brethren, all men who live well, who act well, converse in godly charity, doth not God sit in them, and Himself command? The soul obeyeth God sitting in it, and itself commandeth the members. For thy soul commandeth thy members, that so may move the foot, the hand, the eye, the ear, and itself commandeth the members as its servants, but yet itself serveth its Lord sitting within. It cannot well rule its inferior, unless its superior it have not disdained to serve. God sitteth upon His Holy Seat.

11. The princes of the peoples are gathered together unto the God of Abraham. The God of Abraham, and the God of Isaac, and the God of Jacob. True it is, God said this, and thereupon the Jews prided themselves, and said, We are Abraham's children; priding themselves in their Father's name, carrying his flesh, not holding his faith; by seed cleaving to Him, in manners degenerating. But the Lord, what said He to them so priding themselves? If ye are Abraham's children, do the works qf Abraham. Again, what said John to them, when certain of them were coming and trembling, who by repenting would amend themselves? Offspring of vipers! For they were unrighteous, they were lost, they were sinners, they were ungodly: they came to the baptism of John; and what said he to them? Offspring of vipers. They called themselves Abraham's children, and he called them children of vipers. Was Abraham a viper? Nay; but because by ill-living they had imitated devils, and had become their children, by imitating whom they lived ill; therefore said he, Offspring of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance; and think not to say with yourselves, We have Abraham to our father, and to pride yourselves, as it were, upon the stock of Abraham; for I say unto you, that God is able qf these stones to raise up children unto Abraham. For neither will Abraham remain without children, if God condemn you; for tie is powerful both to condemn those whom He hateth, and to render to him those whom 'He promised. And whence will He render to him sons, if He condemneth the Hebrews begotten of his own flesh? Of these stones. He shewed them the stones in the wilderness. What were the stones? what but the Gentiles who adored stones? Wherefore stones? By adoring stones they were called stones; for the Psalm had predicted, They that make them be like unto them, and every one that trusteth in them. Yet of these stones rendered He children unto Abraham. Now all we who adored stones, converted to the Lord, are made children of Abraham, not by deriving from him flesh, but by imitating his faith: therefore, (ver. 9.) The princes of the peoples are gathered together unto the God of Abraham. The princes of the peoples: the princes of the nations: not the princes of one people, but the princes of all people have gathered together unto the God of Abraham.

12. Of these princes was that Centurion too, of whom but now when the Gospel was read ye heard. For he was a Centurion having honour and power among men, he was a prince among the princes of the peoples. Christ coming to him, he sent his friends to meet Him, nay unto Christ truly passing over to him be sent his friends, and asked that He would heal his servant who was dangerously sick. And when the Lord would come, he sent to Him this message: I am not worthy that Thou shouldest enter under my roof9 but say in a word only, and my servant shall be healed. For I also am a man set under authority, having under me soldiers. See how he kept his rank! first he mentioned that he was under another, and afterwards that another was under him. I am under authority, and I am in authority; both under some I am, and over some I am. And I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. As though he said, If I being set under authority command those who are under me, Thou Who art set under no man's authority, canst not Thou command Thy creature, since all things were made by Thee, and without Thee was nothing made. Say, then, said he, in a word, and my servant shall be Jtealed. For 1 am not worthy that Thou shouldest enter under my roof. He feared to admit Christ within his own walls, yet already was He within, in his heart: already was his soul His seat, already He sat there Who sought the humble. Then Jesus turned about and marvelled at him and said unto them that followed Him, I say unto you9~9' I have not found so great faith in Israel. And as another Evangelist relates the same thing, Jesus followeth on and saith, And I say unto you9 that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. For this Centurion was not of the people of Israel, for in the people of Israel the proud repelled God from them: among the princes of the nations was found one humble, who invited God to himself. Admiring at his faith, Jesus reprobates the Jews' misbelief. For sound to themselves they seemed, whereas they were dangerously sick, when their Physician not knowing they slew. Therefore when He reprobated, and repudiated their pride, what said He? / say unto you, that many shall come from the east and west, not belonging to the kindred of Israel: many shall come to whom He said, " O clap your hands, all ye natim;" and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. Abraham begat them not of his own flesh; yet shall they come and sit down with him in the kingdom of heaven, and be his sons. Whereby his sons? Not as born of his flesh, but by following his faith. But the children of the kingdom, that is, the Jews, shall be cast into outer darkness, there shall be weeping and gnashing of teeth. They shall be condemned to outer darkness who are born of the flesh of Abraham, and they shall sit down with him in the kingdom of heaven, who have imitated Abraham's faith. Justly therefore here also saith He, The princes of the peoples have gathered together unto the God of Abraham.

13. And what they who belonged to the God of Abraham? For the mighty gods of the earth are greatly lifted up. They who were gods, the people of God, the vineyard of God, whereof it is said, Judge betwixt Me and My vineyard, shall go into outer darkness, shall not sit down with Abraham, and Isaac, and Jacob, are not gathered unto the God of

Abraham. Wherefore? For the mighty gods of the earth; they who were mighty gods of the earth, presuming upon earth, What earth? Themselves; for every man is earth. For to man was it said, Dust thou art, and unto dust shall thou return. But man ought to presume upon God, and thence to hope for help, not from himself. For the earth raineth not upon itself, nor shineth for itself; but as the earth from heaven expecteth rain and light, so man from God ought to expect mercy and truth. They then, the mighty gods of the earthy were greatly lifted up, that is, greatly prided themselves: they thought no physician necessary for themselves, and therefore remained in their sickness, and by their sickness were brought down even to death. The natural branches were broken off that the humble wild olive tree might be grafted in. For the mighty gods of the earth are greatly lifted up. Hold we fast then, brethren, humility, charity, godliness: since we are called, on their proving reprobate, even by their example let us fear to pride ourselves.

1. The title of this Psalm is, A song of praise, to the sons ofKorah, on the second day of the week. Concerning this what the Lord deigneth to grant receive ye like sons of the firmament. For on the second day of the week, that is, the day after the first which we call the Lord's day, which also is called the second week-day, was made the firmament of Heaven. Nay, the firmament Heaven. For God called the firmament Heaven. But in the first day He had made Light, and divided it from darkness; and called the Light, Day; and the darkness, night. But as the context of this Psalm indicates, somewhat also God foretold in that If is work, which should be fulfilled in us: -and so according to the condition of this creation the world ran its course. For in vain the Lord said of Moses, He wrote of Me, uuless all things which are written, even when God framed the creature, can be interpreted to signification of things to come: that thou mayest understand God to have made the Light when Christ rose from the dead. For then truly the Light was divided from the darkness, when immortality was separated from mortality. What then followeth but that to the