Verse 4
Their sound hath gone forth into all the earth: and their words unto the ends of the world.
In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum.
He explains the third aspect of the heavenly eloquence, which is not only continuous and in every language but across the whole earth the heavens are heard shewing forth the glory of God. By
sound is not meant a sort of physical harmony which certain philosophers have proposed concerning the heavens; it is rather the announcement of that glory which arises from the beauty of the heavens considered by men. It’s the same with the phrases
into all the earth and
unto the ends of the world; it is extremely common for prophets to repeat an idea. In Hebrew they have for
their sound the word
kavam, which means
line, or
their rod.
But it seems the Septuagint translators have read not
kavam but
kolam, adding one letter, which means
their sound. For if they had read
kavam, they never would have translated it as their sound, unless they were totally lacking in expertise. Furthermore, St. Jerome translates it from the Hebrew as
their sound. And thus does he cite the Apostle in
Romans x; and
their sound fits in with what follows,
their words, where he repeats the same thing in other words. Whence we conclude that the Hebrew text has been corrupted y a scribe’s error, after the time of S. Jerome. Indeed, St. Paul cites this text to prove that Christ’s teaching reached all nations. From this we understand that by
heavens we ought to understand the Apostles, at least in the allegorical sense. And truly the holy Apostles, as well as other holy preachers, are most properly compared to the heavens. For by contemplation they are raised above the earth, generous in their charity, splendid through their wisdom, always serene through tranquility of the soul, most swiftly moved by intelligence through obedience, watering like the rain in their teaching, thundering in their reproofs, performing miracles in flashes, showing through their largesse many gifts, and through true liberality seeking nothing from them, kept most pure of all that is sordid by holiness of life, and finally the dwelling place of the all high king through their perfect righteousness. For the soul of the just is the seat of wisdom.
Verse 5
He hath set his tabernacle in the sun: and he, as a bridegroom coming out of his bride chamber
In sole posuit tabernaculum suum; et ipse tamquam sponsus procedens de thalamo suo.
Although the whole of the heavens shew forth the glory of God, yet this is chiefly done by the noblest part of the heavens, which is the sun. For that reason, it is in the sun, being the most excellent part of the whole world, that God “hath set his tabernacle.” Now he rightly uses the word tabernacle and not home, because God stays in the sun for the time of our (earthly) pilgrimage, whence we see him through the glass of creatures.
[1] Among physical creations, as we have said, the sun occupies pride of place. But when we shall come to the Father’s heavenly home, we shall not see God in a tabernacle but in His own house, which is to say in His eternity.
[Bellarmine now digresses on the possible readings in Hebrew, Greek and Latin arising from the inflections and interplay of the words for sun, heavens and tabernacle.]
The Prophet proves that God set His tabernacle in the sun as in the most excellent of created things, using three reasons: the first is drawn from its beauty, the second from its strength and the third from its beneficence. “And he, as a bridegroom coming out of his bride chamber,” he says. This is the reason drawn from
beauty: He rises handsome, bright, splendidly robed, as though he were a bridegroom emerging from his nuptial chamber; and truly nothing among all physical objects is more beautiful and brighter than the sun.
[1] Cf. We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known.Videmus nunc per speculum in aenigmate : tunc autem facie ad faciem. Nunc cognosco ex parte : tunc autem cognoscam sicut et cognitus sum. [I Cor. Xiii. 12]
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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