Commentary on the Psalms 19

A Song of a Psalm, for the sons of Korah.

Great is the Lord, and greatly to be praised, in the city of our God, in His holy mountain, well-rooting the joy of all the earth.

Another version says: 'With a goodly sprout, the joy of all the earth.'

Another: 'A splendour set apart from the beginning, the beauty of all the earth.'

And here it signifies a release from wars, and a freedom from strife.

For since, upon returning from the land of the Babylonians and being delivered from the long captivity, they recovered their ancestral land and escaped many wars, and giving thanks for all things to Him who was the Author of these good things, they sing these hymns, and say:

Great is the Lord, and greatly to be praised.

'Great,' they say; but how great — that they no longer add;

for no one knows this;

For of His greatness there is no end.

And what he means is this:

One must glorify Him, and only praise Him, and this with all excess of praise;

and to praise Him both on account of the greatness of His being — this infinite and incomprehensible being — and on account of the surpassing measure of His benefactions toward us.

For indeed He willed, and had power to do whatsoever He willed.

In the city of our God, in His holy mountain.

What do you say? Do you there confine the praise of Him — the great One, the One worthy of praise — to the city and to the mountain? 'I do not say this,' he replies, 'but that we, before all others, came to know this.'

Therefore either for this reason he said, 'In the city of our God,' or wishing to show that through the wonders that came to pass in her His greatness and glory were made manifest — namely, that the captives, the outcasts, the despised, those held down like men in a tomb in the enemy's land, these He so suddenly caused to shine forth that they prevailed over their conquerors, and returned, and were brought back to their former prosperity, and had the ancient dignity of their homeland restored to them.

For 'the magnitude of the visible creatures also displays Him,' he says;

but since of old the greater part were rather too senseless, he adds also the knowledge that comes from the enemies and from the victory, continually setting up these marvellous trophies, and working the change for the better, and performing such wonders beyond all hope and expectation.

And he calls this His city, not depriving the others of His providence, but showing that these have something more than the others in respect of the measure of knowledge.

For those others could be called His only in respect of the account of their creation;

but this one is His also in respect of the appropriation, and because all the wonders came to pass there.

At that time, then, the city was called God's;

but now we all are called God's.

'For they that are Christ's,' he says, 'have crucified the flesh with its passions and lusts.'

Do you see the heightening of virtue? For this reason it was also called God's mountain, since God was there worshipped.

Well-rooting the joy of all the earth.

Great is the obscurity of the saying, wherefore we must give heed.

For to him who reads it simply it causes much perplexity, but he who goes over it with precision will see the sequence and the exact chain of the thoughts.

For what he means is this:

Great is the Lord in the city of our God, in His holy mountain, well-rooting — that is, rooting well, fixing well, establishing her well in joy and gladness.

This too another hinted at when he said, 'A splendour set apart, the beauty of all the earth.'

For He made her a beauty and a gladness of all the inhabited world.

For thence came the fountain of godliness, and the roots and beginnings of the knowledge of God.

Being such, then, He rooted her and firmly fixed her, for the adornment of the inhabited world, for the exultation, for the joy of all the earth.

For the school of the earth was then Jerusalem, and those who wished to enjoy gladness, and to be adorned and beautified, learned from there what was needful.

Wherefore also, to signify this, he did not say 'rooting,' but 'well-rooting.'

But if you wish to take it also in the anagogical sense, you will see the truth of the matters.

For from this place gladness has spread throughout the whole inhabited world;

from this place come joy and rejoicing;

from this place spring the fountains of true wisdom, where Christ was crucified, from whence the apostles set forth;

for out of Zion shall go forth the law, and the word of the Lord from Jerusalem;

and this joy has immortal roots as well.

'The mountains of Zion, on the sides of the north.'

Another translator says, 'The mountains of Zion, the flanks of the north.'

But the Hebrew reads, 'Ar Zion yarkethei tsaphon.'

For what reason, tell me, does he now make mention of the north, and sketch for us the position of the place? Because it was from that quarter that war was continually being kindled against them, as the barbarians came upon them; and the prophets continually say this, calling him who comes from the north, and depicting a caldron burning from thence.

for so does the land of the Persians lie in relation to Palestine.

Marvelling therefore at what had come to pass, he added this, making clear that You have rendered unconquerable this city which was continually harassed from that quarter.

For just as if someone were to say concerning a body, that 'You have made that weak part stronger,' this very thing he too here hints at, saying:

Whence came wailings and tears, whence came the occasion of calamities, these regions have been filled with delight, filled with good cheer.

Whence came threats and fears and dangers, thence now come joy and gladness; and no one any longer dreads that more northerly part of the creation, no one is distressed, no one looks upon it with suspicion, but all are in gladness, since You have rooted her in delight.

'The city of the great King.'

'God is known in her palaces, when He takes hold of her to help her.'

Another translator: 'God shall be known in her royal dwellings as a stronghold.'

Another: 'God was known in her palaces so as to deliver her.'

He proclaims her dignity, her renown, her crown, saying, 'The city of the great King.'

Then, showing how she is the city of the great King, he adds, 'In her palaces He is known,' displaying His great providence, that He preserves her wholly and throughout, caring not only for her as a whole but also showing His providence in each individual house.

For to us He is known even apart from this; but to His enemies He displayed His might from this very fact.

For indeed in the time of Hezekiah a cloud of barbarians came upon her, and having encircled the whole city as if in a dragnet, they departed, leaving the greater part of themselves dead.

And many others too, having oftentimes entered against her, withdrew in shame.

But all these things were brought to a good end by the providence of God, he says, and He made her glorious.

And not merely by being glorious, but by becoming so exceedingly glorious, she has become great.

'For behold, the kings of the earth were gathered together, they passed by together.'

Another translator says, 'Behold, the kings drew themselves up in array together.'

They themselves, having seen it thus, marvelled, were troubled, were shaken; trembling laid hold of them.

'There were pangs as of a woman in travail, in a violent wind.'

Another translator says, 'By a violent wind.'

But the Hebrew says, 'Tharsheis (Tarshish).' Here he narrates a war grievous and hard-fought on every side, and a victory the more brilliant.

For since he said that He takes hold of her and displays great providence, he now goes on to show also in what manner He took hold of her.

For when countless nations had come upon her, for this is what he indicates by the multitude of kings, and had come not simply, but marshalled and drawn up in order, such things came to pass that they departed having become admirers of these her marvels.

For so was the war turned to rout, that filled with numbness and shuddering they withdrew;

and with much anguish the many fled, dreading the few, those in ordered ranks dreading the scattered; and they were in no better state than a woman in the throes of childbirth.

Whence it is plain that the war was not brought to its successful end according to human sequence, but that it was God who generalled the battle, He who not only cast down their high thoughts, but also shook their understanding, and put birth-pangs within them, and wrought in them a certain unspeakable fear.

And the same thing happened as if, when a great naval fleet had assembled, a violent wind fell upon it and shattered all the ships, and sank the triremes, and cast in on a sudden much confusion.

For here it seems to me that by this illustration he indicates both the ease of the victory and the excess of the confusion.

For indeed these too, having employed a naval fleet, and having arrived from some distant and foreign land, all perished by the wrath of God as by some violent wind.

Wherefore also, to make clear the place from which they came, he added the words, 'of Tarshish.'

For thus also the Hebrew made it plain through the expression, which we have likewise set down for your sake, for the reading of the text.

Either, then, one may say this, or that which I mentioned before: that just as a fierce wind, falling upon them, has often shattered the ships of Tarshish, so also did God throw those multitudes into confusion.

As we have heard, so also have we seen, in the city of the Lord of hosts, in the city of our God.

Do you see how he explains the earlier phrase, namely, 'well-rooting'? For he did not say 'having rooted,' but 'well-rooting,' that is, continually foreseeing, continually caring, continually walling about.

For having spoken of the things that had then come to pass, he carries his discourse back to the ancient narratives, showing that these things are akin to those.

For the things that we saw, he says, in the words, these we have beheld in the deeds—the victories, the trophies of God, His providential care, His marvellous wonders.

For God never ceased from always working these things.

So that it belongs to Him both to deliver from dangers and to lead men by the hand to the knowledge of God.

And well did the prophet make mention of the things that had happened long before.

For since it was fitting to be instructed both from the ancient narratives and from the recent deeds, so that the duller among them might, from the things now taking place, come to believe also the things already done, and might reap a twofold gain, and hearing might become for them in the place of sight.

God has founded her for ever.

We have received, O God, Thy mercy in the midst of Thy people.

Another version: We have likened, O God, Thy mercy in the midst of Thy people.

But the Hebrew has: 'Echalach demmenu.'

According to Thy name, O God, so also is Thy praise unto the ends of the earth.

Since he said, 'The things that we heard, these also we saw,' he tells both what he heard and what he saw.

What, then, did he hear, and what did he see? That the grace of God makes the city stronger and unbreakable.

For this is her foundation, this her strength, this is what makes her unconquerable—not human alliance and aid, nor the might of weapons, nor towers and walls;

but what? God upholds her.

For it was especially in this that they needed to be instructed, and to this the Prophet continually leads them.

We have received, O God, Thy mercy in the midst of Thy people.

What does 'We have received' mean? We have hoped, we have looked forward, we have come to know Thy loving-kindness.

For since he had said, 'He founded, He rooted, He walled about,' showing

that such great providence comes to pass not according to the worthiness of those who receive it, but according to the goodness of Him who bestows it, and at the same time wishing to abate their pride, he spoke thus, all but saying this:

These noble achievements are of Thy mercy, of Thy glory, of Thy goodness.

According to Thy name, O God, so also is Thy praise unto the ends of the earth.

Thy praise, he says, brings about achievements so great and marvellous, so lofty and glorious.

For Thou didst display Thy providential care not according to the measure of those who were benefited, nor according to their worthiness, but according to Thine own greatness.

The praise, then—that is, the good report arising from the deeds—made the achievements far-famed.

For they took place indeed in Palestine, but by reason of their greatness and magnitude they reached the very ends of the inhabited world, and those who were far off learned all things.

At any rate, the things that took place in Egypt, the harlot of Jericho knew more accurately than those who were present.

Again, the things that came to pass in Palestine, even those who dwelt in the land of the Persians proclaimed aloud;

the things in Persia itself, again, those who were at the ends of the earth came to know.

For this very reason the king also sent letters everywhere throughout the inhabited world, proclaiming the things that had happened in the furnace.

For this reason, this psalmist also, having said, 'And Thy praise is unto the ends of the earth,' went on to add:

Thy right hand is full of righteousness.

That which it is his wont continually to do—namely, to ascend from the things that come to pass among men to the attributes that belong to God's nature—this he does also in the present case;

not that we should conceive of things coming to be and passing away in Him—God forbid!—

but since speech and the human tongue are weak, it is necessary to attach some God-befitting conception to the word.

So then, by 'the things that belong to God's nature' he means these things that are consubstantial with Him.

But what are these things? 'Thy right hand is full of righteousness,' he says.

For he shows that what came to pass was not according to the worthiness of those who received the benefits, but according to His own nature, since His very nature rejoices in righteousness and takes delight in loving-kindness toward mankind.

This is His work, this is His wont, and for this reason they enjoyed so great a benefaction.

For just as it belongs to fire to warm, and to the sun to give light,

so also does it belong to Him to do good—yet not in the same measure, but far more abundantly.

Wherefore he spoke thus, 'Thy right hand is full of righteousness,' declaring its lavishness and how it is woven into His very being.

'Let Mount Zion rejoice, and let the daughters of Judah be glad, because of Thy judgments, O Lord.'

Another version says, 'Because of Thy decisions.'

'Walk about Zion, and go round about her.'

'Tell the towers thereof.'

Another version: 'Number her towers.'

'Set your hearts upon her power.'

Another version: 'Upon her rampart.'

'And distribute her strongholds.'

Another version: 'Measure out her palaces.'

'That ye may tell it to another generation.'

Another version: 'To a later generation.'

'For this is our God unto ages of ages.'

'He shall shepherd us for ever.'

Why then does he give these commands—to go about the city, to number the towers, to attend to the buildings, to consider her comeliness, to reckon her ramparts and her walls, to measure her houses and her palaces? There is no need of interpretation from us;

the word makes itself plain.

For having said these things, he straightway added the reason as well.

And what is this reason? 'That ye may tell it,' he says, 'to another generation.'

And what he means is this:

Be filled with gladness, rejoice, leap for joy.

Yet not simply, nor in any chance manner, but with exactness learn thoroughly her strength.

For since she had become a ruin, since she had been uprooted from the very root, and her foundation had well-nigh perished, and men had despaired of any change of hers for the better, so as to say, 'Our bones are become dry, we are lost, we are utterly consumed,' and they did not expect to receive her back;

yet they did receive her back—and not such as they had lost,

but far better and more splendid, more illustrious, greater, more prosperous, more powerful, and more spacious—in her buildings, in her markets, in her power, in the abundance of her substance.

'For the latter glory of this house,' he says, 'shall be greater than the former.'

He exhorts the people, and all but says this:

Behold this city, the one despaired of, the one given up as hopeless, the one that was a ruin—how it has returned to a more splendid state! These very things, then, learn thoroughly: her building, her splendour, her illustriousness, so that from this too, having learned the strength of God—how He made greater the city that had been despaired of—ye may recount to your descendants the power of God, the enduring constancy of His providence;

that He remained ever caring for us, presiding over us, and shepherding us.

For these narratives will also be for those who come after a subject of much true wisdom, an occasion for the most exact knowledge of God, and a care for virtue.

For this reason He bids them go about her, that they may become exact teachers of their own descendants.

Wherefore let us also, ever and continually looking toward it, keep in mind our city Jerusalem, picturing to ourselves its beauties without ceasing—that city which is the metropolis of the King of the ages, in which are the spirits of the righteous, the choirs of patriarchs, of apostles, and of all the saints;

where all things are without commotion, and do not pass away;

where are the incorruptible and unseen beauties, which it belongs only to those to inherit who have made complete forgetfulness of these corruptible and temporal cares of life—I mean of wealth, and luxury, and the hurtful pleasures of the devil.

But increasing day by day our brotherly love and hospitality toward those in need, our love toward our neighbour, and heartfelt forgiveness of the one who has grieved us—so that thus living well and in a manner pleasing to God, we may become heirs of the kingdom of heaven, in Christ Himself our Lord, to whom be the glory and the might, together with the Father and the Holy Spirit, now and ever, and unto the ages of ages.