On the first day of the sabbath
This psalm On the first day of the sabbath
commemorates those things which pertain to the first day of the week, that is
to say, the Lord's day.
Now, three things were done on this day, namely
the creation of the world, the production of light, and the resurrection of
Christ, as (the latter) is related in the Gospel of Matthew 28. Consequently,
the Psalmist treats of these things, namely of the power of the Creator, and
the glory of he who rises from the grave.
Consequently, this psalm is divided into three
parts. In the first, he sets down the whole of His dominion. In the second, he
sets down or shows the way in which men come near to God, at, Who shall ascend.
In the third, he proclaims the future worship of God.
Concerning the first part, he does two things.
First, he shows that God's dominion is universal, and second, sets down a sign
or cause, at, For he hath founded it upon the seas.
Or (this psalm could be considered) in the
following fashion: (the Psalmist) treats of three things in this psalm (namely)
of creation, illumination, at, Who shall ascend, and the resurrection, or of
the glorification of the one who rises from the grave.
Concerning the first (of these), he does two
things. First, he sets down the Creator's power, and second, supplies a reason,
at, For he hath founded it upon the seas.
With respect to the first, there were some who
(argued that) divine providence does not extend to corruptible things, but only
to the heavens. The Psalm (however)
states (that) "You assume this falsely" because The earth is the
Lord's, namely, the element itself over which He has power.
Or (it could be said that) The earth (refers to)
the church, which is good earth that yields much fruit.
In the second way, the world is said to be of God,
namely (as) our earthly dwelling place. And all they that dwell therein, namely
all its inhabitants; Psalm 9: "He shall judge the world in equity, and the
people in justice"; Isaiah 45: "Not in vain have I created it",
namely the earth, "I formed it to be inhabited."
But some say that God's providence does not
(extend to) earthly things.
Contrary to this (position is the fact that) the
disposition of the waters to the earth is a sign of great providence, because
light elements ought to be above (those which are) heavier. In a like manner,
therefore, just as air surrounds water, so too ought water to surround earth.
The philosophers assign many causes to this phenomenon. But the (true) cause is
divine providence so that there be a habitation for man and the animals. Hence
when Moses, at the beginning (of Scriptures, in "Genesis") sets down
the creation of things, he described the earth first as formless. Hence,
"The earth was void", that is formless, "and empty" of
trees. In this way he describes it (the earth as) surrounded or covered by
water, "And darkness", that is water, "was upon the face of the
deep", that is upon the earth, "And the spirit of the Lord",
that is air, moved over the waters.
Who shall ascend? as if to say,
The innocent he first shows in general, and second
in particular, at, This is the generation. Concerning the former, he does two
things. First, he sets forth their merit, and second, their reward, at, He
shall receive.
With respect to merit, there is (that) one which
pertains to the innocence of deed. Hence he says, The innocent in hands; Job
22: "The innocent shall be saved, and he shall be saved by the cleanness
of his hands"; Psalm 25: "I have walked in my innocence." And
then there is another (kind of merit) which pertains to the purity of heart.
With respect to this, he states the a clear heart is kept from interior
desires. Hence he says And clean of heart: Matthew 5: "Blessed are the
clean of heart, for they shall see God."
Again, from all desire of temporal things, Who
hath not taken his soul in vain, that is, who has not poured his soul out upon
vain things, or does not vainly boast concerning (his) powers (or abilities),
or does not allow his sensuality to arrive at (the point of) the consent to sin.
Jerome has, "Who do not exalt in vain
(things)," because from the cleanness of (their) heart, they take pride in
some people; Psalm 130: "Lord, my heart is not exalted."
He shall receive. Here he describes the reward,
which consists in two things, namely in the acquiring of good things - He shall
receive a blessing, that is, good things from God; Proverbs 10: "The
blessing of the Lord upon the head of the just"; 1 Peter 3: "Unto
this are you called, that you may inherit a blessing." And second, in freedom
from evil things. Hence he says, And mercy from God his savior, who he frees
from misery.
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