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| David introduces the Psalms. Master Jean de Mandeville, (French, active 1350 - 1370) [Getty Museum] |
The prophet Samuel refers to David's gifts as a musician:
[23] Igitur quandocumque spiritus Domini malus arripiebat Saul, David tollebat citharam, et percutiebat manu sua, et refocillabatur Saul, et levius habebat : recedebat enim ab eo spiritus malus.
So whensoever the evil spirit from the Lord was upon Saul, David took his harp, and played with his hand, and Saul was refreshed, and was better, for the evil spirit departed from him.[1 Samuel 16]
In the Little Office, there are 28 psalms for each 24 hour cycle and 34 in total. Psalms 121 and 126, however, feature twice so the total figure becomes 32. Our Saviour was in His 33rd year when He came to the end of His earthly life.
Matins: 94; 1st nocturn: 8, 18 & 23; 2nd nocturn: 44, 45 & 86; 3rd nocturn: 95, 96 & 97;
Lauds: 92, 99, 62 & 148;
Prime: 53, 84 & 116;
Terce: 119, 120 & 121;
Sext: 122, 123 & 124;
None: 125, 126 & 127;
Vespers: 109, 112, 121, 126 & 147;
Compline: 128, 129 & 130.
The psalms in numerical order
8, 18, 23, 44, 45, 53, 62, 84, 86, 92, 94, 95, 96, 97, 99, 109, 112, 116, 119, 120, 121, 122, 123,
124, 125, 126, 127, 128, 129, 130, 147, & 148.
Use the hyperlinked numbers to find each Psalm. [ ] The footnotes are not hyperlinked but may be found immediately after the relevant Psalm.
Psalm 8 (Matins, First Nocturn)
Domine, Dominus noster. God is wonderful in His works; especially in mankind, singularly exalted by the incarnation of Christ.[1] [1] In finem, pro torculáribus.[1a] Psalmus David.
Unto the end, for the presses: a Psalm of David.
[2] Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in the whole earth!
Quóniam eleváta est magnificéntia tua, * super cælos.
For thy magnificence is elevated * above the heavens.
[3] Ex ore infántium et lacténtium perfecísti laudem propter inimícos tuos, * ut déstruas inimícum et ultórem.
Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, * that thou mayst destroy the enemy and the avenger.
[4] Quóniam vidébo cælos tuos, ópera digitórum tuórum: * lunam et stellas, quæ tu fundásti.
For I will behold thy heavens, the works of thy fingers: * the moon and the stars which thou hast founded.
[5] Quid est homo quod memor es ejus? * aut fílius hóminis, quóniam vísitas eum?
What is man that thou art mindful of him? * or the son of man that thou visitest him?
[6] Minuísti eum paulo minus ab Ángelis, glória et honóre coronásti eum: * [7] et constituísti eum super ópera mánuum tuárum.
Thou hast made him a little less than the angels, thou hast crowned him with glory and honour: * and hast set him over the works of thy hands.
[7] Omnia subjecísti sub pédibus ejus, * oves et boves univérsas: ínsuper et pécora campi.
Thou hast subjected all things under his feet, * all sheep and oxen: moreover the beasts also of the fields.
[8] Vólucres cæli, et pisces maris, * qui perámbulant sémitas maris.
The birds of the air, and the fishes of the sea, * that pass through the paths of the sea.
[9] Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in all the earth!
Notes on Psalm 8
[1] [1] In finem, pro torculáribus.[1a] Psalmus David.
Unto the end, for the presses: a psalm of David.
[1a] torcŭlar, āris, n. torqueo. I A press used in making wine or oil; II A cellar for storing up oil, an oil-cellar;
[2] Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in the whole earth!
Quóniam eleváta est magnificéntia tua, *[2a] super cælos.
For thy magnificence is elevated * above the heavens.
[2] : 'I ask, how is His Name wonderful in all the earth? The answer is, "For Your glory has been raised above the heavens." So that the meaning is this, O Lord, who art our Lord, how greatly do all that inhabit the earth admire You! For Your glory has been raised from earthly humiliation above the heavens. For hence it appeared who You were that descended, when it was by some seen, and by the rest believed, whither it was that You ascended.' [Aug Exp Ps 8] Some saw with their own eyes the Ascension of Christ into Heaven, others with the eyes of Faith. This led them to realize who it was who came down on earth: see Symbolum Nicaenum/Nicene Creed
Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula...Qui propter nos homines et propter nostram salutem descendit de caelis.[2a] super caelos: See the Ascension according to St Luke:
I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages...For us men and for our salvation He came down from heaven.
et ascendit in caelum, sedet ad dexteram Patris.
He ascended into heaven and is seated at the right hand of the Father.
[9] And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.[3] Ex ore infántium et lacténtium perfecísti laudem propter inimícos tuos, * ut déstruas inimícum et ultórem.
Et cum haec dixisset, videntibus illis, elevatus est : et nubes suscepit eum ab oculis eorum. [Acts 1]
Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, * that thou mayst destroy the enemy and the avenger.
God does not condescend to be known or praised by the proud, who presume on their own strength, but by the humble and the little ones: Christ Himself quotes the words from Psalm 8:
[25] In illo tempore respondens Jesus dixit : Confiteor tibi, Pater, Domine caeli et terrae, quia abscondisti haec a sapientibus, et prudentibus, et revelasti ea parvulis.This verse may have a double meaning. (1), to understand infants and sucklings as meaning mankind, who really are such, when compared to the Angels; and the sense would be from the mouth of mortals you have perfected praise, revealing your glory to them, “because of thy enemies;” that is, to confound the rebellious angels. “That thou mayest destroy the enemy and the avenger;” that is, that you may outwit the wisdom of your primary enemy, the devil, and his defenders, or avengers, the host of his followers, the reprobate angels. (2) by “infants and sucklings,” may be understood humble people, little ones in their own eyes, and not versed in the science of the world, of whom many had no hesitation in spilling their blood for it. In such sense did our Saviour quote this very Psalm,
At that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. [Matt 11]
[16] et dixerunt ei : Audis quid isti dicunt? Jesus autem dixit eis : Utique. Numquam legistis : Quia ex ore infantium et lactentium perfecisti laudem?By enemies are meant the wise ones of this world, and their apologists, who, with all their knowledge of God, have not glorified him as such, and, therefore, “became vain in their thoughts,” as St. Paul expresses it. [From Bellarmine Expl Ps 8]
And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise? [Matt 21]
[4] Quóniam vidébo cælos tuos, ópera digitórum tuórum: * lunam et stellas, quæ tu fundásti.
For I will behold thy heavens, the works of thy fingers: * the moon and the stars which thou hast founded.
“the works of thy fingers;” formed by skilful fingers, not by the muscles of your arms, to show with what facility (clicking of fingers) they were created by God; and furthermore, that valuable and precious works, not requiring labour but skill, are generally the work of the fingers and not of the arms. Mention is not made of the sun here, for it was mostly at night that David would so turn to contemplation; that being the time most meet for it.
[55] Memor fui nocte nominis tui, Domine, et custodivi legem tuam.[5] Quid est homo quod memor es ejus? * aut fílius hóminis, [5a]quóniam vísitas eum?
In the night I have remembered thy name, O Lord: and have kept thy law.
[62] Media nocte surgebam, ad confitendum tibi super judicia justificationis tuae.
I rose at midnight to give praise to thee; for the judgments of thy justification. [Ps 118]
What is man that thou art mindful of him? * or the son of man that thou visitest him?
As if he said the greatest favor possible to be conferred on man, who is mere dust and ashes, is the bare remembrance of him by God;
[5a] quóniam vísitas eum: The word “visitest him,” implies the special providence God has for all men, especially that which he displayed, by coming into the world, assuming human flesh. Such is, properly speaking, the visitation alluded to in Lk. 1. [From Bellarmine Expl Ps 8]
[67] Et Zacharias pater ejus repletus est Spiritu Sancto : et prophetavit, dicens :And later in the same chapter:
And Zachary his father was filled with the Holy Ghost; and he prophesied, saying:
[68] Benedictus Dominus Deus Israel, quia visitavit, et fecit redemptionem plebis suae :
Blessed be the Lord God of Israel; because he hath visited and wrought the redemption of his people:
[Luke 1]
[78] per viscera misericordiae Dei nostri, in quibus visitavit nos, oriens ex alto :Such visitation could not but elicit, “What is man that thou art mindful of him? Or the son of man that thou visitest him?”
Through the bowels of the mercy of our God, in which the Orient from on high hath visited us:
[6] Minuísti eum paulo minus ab Ángelis, glória et honóre coronásti eum: * [7] et constituísti eum super ópera mánuum tuárum.
Thou hast made him a little less than the angels, thou hast crowned him with glory and honour: * and hast set him over the works of thy hands.
[7] Omnia subjecísti sub pédibus ejus, * oves et boves univérsas: ínsuper et pécora campi.
Thou hast subjected all things under his feet, * all sheep and oxen: moreover the beasts also of the fields.
[8] Vólucres cæli, et pisces maris, * qui perámbulant sémitas maris.
The birds of the air, and the fishes of the sea, * that pass through the paths of the sea.
[9] Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in all the earth!
[6] - [9] Three favors of God to the human race are enumerated. (1), being created by God of so noble a nature as to be very little less than that of the Angels. (2), to be so distinguished in honor and glory beyond all other creatures, inasmuch as he has been made to the image and likeness of God, and endowed with reason and free will. (3), from the power and dominion over all things, especially animals, that have been conferred by God upon him;
- sheep and oxen are meant all domestic animals: believers, subjects and prelates;
- beasts of the field are meant wild animals: unbelievers;
- birds of the air; angels; and
- fish of the sea; evil spirits, who, from the lowest abyss are insensible to God’s praise, and revel in the meanest and lowest dissipation. [From Bellarmine Expl Ps 8]
Psalm 18 (Matins, First Nocturn)
Coeli enarrant. The works of God shew forth his glory: his law is greatly to be esteemed and loved.[1] In finem. Psalmus David.
Unto the end. A psalm for David.
[2] Cæli enárrant glóriam Dei: * et ópera mánuum ejus annúntiat firmaméntum.
The heavens shew forth the glory of God, * and the firmament declareth the work of his hands.
[3] Dies diéi erúctat verbum, * et nox nocti índicat sciéntiam.
Day to day uttereth speech, * and night to night sheweth knowledge.
[4] Non sunt loquélæ, neque sermónes, * quorum non audiántur voces eórum.
There are no speeches nor languages, * where their voices are not heard.
[5] In omnem terram exívit sonus eórum: * et in fines orbis terræ verba eórum.
Their sound hath gone forth into all the earth: * and their words unto the ends of the world.
[6] In sole pósuit tabernáculum suum: * et ipse tamquam sponsus procédens de thálamo suo:
He hath set his tabernacle in the sun: * and he, as a bridegroom coming out of his bride chamber,
Exsultávit ut gigas ad curréndam viam, * [7] a summo cælo egréssio ejus:
Hath rejoiced as a giant to run the way: His going out is from the end of heaven,
Et occúrsus ejus usque ad summum ejus: * nec est qui se abscóndat a calóre ejus.
And his circuit even to the end thereof: * and there is no one that can hide himself from his heat
.
[8] Lex Dómini immaculáta, convértens ánimas: * testimónium Dómini fidéle, sapiéntiam præstans párvulis.
The law of the Lord is unspotted, converting souls: * the testimony of the Lord is faithful, giving wisdom to little ones.
[9] Justítiæ Dómini rectæ, lætificántes corda:* præcéptum Dómini lúcidum, illúminans óculos.
The justices of the Lord are right, rejoicing hearts: * the commandment of the Lord is lightsome, enlightening the eyes.
[10] Timor Dómini sanctus, pérmanens in sæculum sæculi: * judícia Dómini vera, justificáta in semetípsa.
The fear of the Lord is holy, enduring for ever and ever: * the judgments of the Lord are true, justified in themselves.
[11] Desiderabília super aurum et lápidem pretiósum multum: * et dulcióra super mel et favum.
More to be desired than gold and many precious stones: * and sweeter than honey and the honeycomb.
[12] Étenim servus tuus custódit ea, * in custodiéndis illis retribútio multa.
For thy servant keepeth them, * and in keeping them there is a great reward.
[13] Delícta quis intélligit? ab occúltis meis munda me: *[14] et ab aliénis parce servo tuo.
Who can understand sins? from my secret ones cleanse me, O Lord: * and from those of others spare thy servant.
Si mei non fúerint domináti, tunc immaculátus ero: * et emundábor a delícto máximo.
If they shall have no dominion over me, then shall I be without spot: * and I shall be cleansed from the greatest sin.
[15] Et erunt ut compláceant elóquia oris mei: * et meditátio cordis mei in conspéctu tuo semper.
And the words of my mouth shall be such as may please: * and the meditation of my heart always in thy sight.
Dómine, adjútor meus, * et redémptor meus.
O Lord, my helper, * and my redeemer.
Notes on Psalm 18
[1] [Based on Bellarmine Expl Ps 18][2] Cæli enárrant glóriam Dei: * et ópera mánuum ejus annúntiat firmaméntum.
The heavens shew forth the glory of God, * and the firmament declareth the work of his hands.
Such is the grandeur of the heavens, that they at once proclaim the greatness and glory of their Maker. 'Heavens' and 'firmament' signify the same thing: the whole celestial display of sun, moon, stars, etc.
[3] Dies diéi erúctat verbum, * et nox nocti índicat sciéntiam.
Day to day uttereth speech, * and night to night sheweth knowledge.
What a beautiful announcement is that of God’s glory by the heavens, because (1) they announce it incessantly. (2) they do it in the language of all nations. (3) they announce it to the whole world.
The heavens announce his glory day and night by the beauty of the sun in the day, and that of the stars by night; but as the days and nights pass away, and are succeeded by others, the Psalmist most beautifully and poetically imagines one day having performed his course, and spent it in announcing the glory of God, and then hands over the duty to the following day to do likewise; and so with the night, having done her part, gives in charge to the following night to do the same; and thus, “Day to day uttereth speech:” when its course has run, it warns the following to be ready, “And night to night sheweth knowledge.” When the night too has finished her task of praising God, she warns the following to be ready for the duty; and thus, without intermission, without interruption, day and night fall in, and lead the choir in chanting the praises of their Creator.
[4] Non sunt loquélæ, neque sermónes, * quorum non audiántur voces eórum.
There are no speeches nor languages, * where their voices are not heard.
The preaching of the heavens is delivered in all languages, that is to say, can be understood by all nations, as if the heavens spoke in the language of every one of them: because all nations, when they behold the beauty and the excellence of the heavens, cannot but understand the excellence and the superiority of him who made them.
[5] In omnem terram exívit sonus eórum: * et in fines orbis terræ verba eórum.
Their sound hath gone forth into all the earth: * and their words unto the ends of the world.
The heavens announce God’s glory, not only without intermission, and in all languages, but they do it, furthermore, all over the world. St. Paul quotes this passage in proof of the preaching of Christ having reached all nations; from which we are to understand, that the apostles are allegorically meant here by the heavens.
[6] In sole pósuit tabernáculum suum: * et ipse tamquam sponsus procédens de thálamo suo:
He hath set his tabernacle in the sun: * and he, as a bridegroom coming out of his bride chamber,
Exsultávit ut gigas ad curréndam viam, * [7] a summo cælo egréssio ejus:
Hath rejoiced as a giant to run the way: His going out is from the end of heaven,
Et occúrsus ejus usque ad summum ejus: * nec est qui se abscóndat a calóre ejus.
And his circuit even to the end thereof: * and there is no one that can hide himself from his heat.
The sun is the most excellent object in the entire world and is where God “set his tabernacle.” He calls it a tabernacle, not a house, because he dwells there only for a while, during this short time of our earthly exile (cf the tabernacle and Solomon's Temple). The prophet proves that God “set his tabernacle in the sun,” by three arguments:
(1) derived from its beauty He rises, beautiful, bright, ornamented as a bridegroom in his wedding garments; and what can be grander, more beautiful, or more striking than the rising sun?
(2) from its power and strength: which performs an immeasurable journey daily at such speed, without the smallest fatigue. By the end of heaven is meant the east, for there he rises, and never stops till he comes there again; and thus, “His circuit is even to the end thereof: and there is no one that can hide himself from his heat.”
(3) from its beneficent service rendered unto all created things. For the sun, by his light and enlivening heat, so fosters and nourishes all things, that he may be called the common parent of all things, on land and in the sea.
Beautiful, bright and useful are the heavens and the sun, but far and away more beautiful, bright and useful is the law of the Lord. Six reasons are given: see [8] - [12]
[8] Lex Dómini immaculáta, convértens ánimas: *[8a] testimónium Dómini fidéle, sapiéntiam præstans párvulis.
The law of the Lord is unspotted, converting souls: * the testimony of the Lord is faithful, giving wisdom to little ones.
“The law of the Lord is unspotted, converting souls.” Most beautiful is the law of the Lord, without spot, without stain tolerating nothing sinful, as the laws of man do; and thus, when properly studied and considered, brings the soul to love it, and consequently to love God, its author.
[8a] “The testimony of the Lord is faithful, giving wisdom to little ones.” By “testimony” we are to understand the same law, because, in the Scriptures, and especially in the Psalms, God’s law is not only called the law, the precept, the commandment, and the like, which other writers also apply to it; but is further styled the testimony, the justice, the justification, the judgment. It is called the “testimony,” because it bears testimony to men, what the will of God is, what he requires of us, what punishments he has in store for the wicked, what rewards for the just. He says then, “The testimony of the Lord is faithful;” that is, God’s law, that will most assuredly reward the good and punish the wicked. “Giving wisdom to little ones;” means giving to the poor in understanding the light of prudence to direct them in doing good, and avoiding evil. By “little ones” he means those who do not abound in the wisdom of the world; and by “wisdom” he means that spiritual prudence that helps us to reform our habits, and mould them to the shape of the law of God.
[9] Justítiæ Dómini rectæ, lætificántes corda:* [9a] præcéptum Dómini lúcidum, illúminans óculos.
The justices of the Lord are right, rejoicing hearts: * the commandment of the Lord is lightsome, enlightening the eyes.
The divine Law diffuses a most extraordinary joy in the person, for nothing can be pleasanter than a good conscience. “The justices of the Lord;” that is, his law, his commandments, being most just, and making the observer of them just, “are right” and gladful; that is, “rejoicing the hearts;” for upright hearts harmonize with “right” precepts; and they, therefore, are glad, and rejoice when an occasion offers for the observance of the commandments.
[9a] “The commandment of the Lord is lightsome, enlightening the eyes.” The law of the Lord, through the bright light of divine wisdom, illuminates our intellectual vision, because it makes us understand God’s will, and what is really good and really bad. God’s law illuminates also in a preparatory manner, for wisdom will not approach the malevolent soul; and nothing proves such an obstacle to our knowing God, which is the essence of wisdom, as impurity of heart. “Blessed are the clean of heart, for they shall see God.”
[10] Timor Dómini sanctus, pérmanens in sæculum sæculi: *[10a] judícia Dómini vera, justificáta in semetípsa.
The fear of the Lord is holy, enduring for ever and ever: * the judgments of the Lord are true, justified in themselves.
The law of the Lord causes the above named goods to be not only temporal but eternal; for the fear of the Lord, that makes one tremble at the idea of offending God, “endures forever and ever:” as to its reward, the rewards to be had from the observance of the law do not terminate with death, but hold forever. Both Greek and Hebrew imply, that the fear spoken of here is not that of a slave, but that of a child, without any admixture of servility;
[10a] The law of the Lord, being true and just in itself, needs no justification from any other quarter. “The judgments of the Lord are true, justified in themselves.” “The judgments of the Lord”—meaning his commandments, because through them God judges man, and they are the standard and the rule whereby to distinguish virtue from vice, and good works from bad—“are justified in themselves;” they require no one to prove they are just, the pure fact of their being God’s commands being quite sufficient for it. Along with that, the ten commandments, that are mainly alluded to here being nothing more than the principles of the natural law, so abound in justice, that they hold in all times, places, and circumstances, so as to admit of no dispensation; whereas other laws are obliged to yield betimes to circumstances.
[11] Desiderabília super aurum et lápidem pretiósum multum: * et dulcióra super mel et favum.
More to be desired than gold and many precious stones: * and sweeter than honey and the honeycomb.
God’s law is so good, so much preferable to all the riches and delicacies of this world, for they are “More to be desired than gold and many precious stones: and sweeter than honey and the honey comb;” that is, not only sweeter than honey itself, but sweeter than it is in its purest state, when it is overflowing the honeycomb. The word honey comb is introduced to correspond with the words, “many precious stones,” in the first part of the verse. How far removed is this truth from the ideas of the carnal! What a number of such people to be found who, for a small lucre, or a trifling gratification, are ready to despise God’s commandments! And yet, nothing can be more true than that the observance of God’s law is of more service, and confers greater happiness than any amount of wealth or worldly pleasure.
[12] Étenim servus tuus custódit ea, * in custodiéndis illis retribútio multa.
For thy servant keepeth them, * and in keeping them there is a great reward.
He proves from his own experience, the truth of what he asserted. For, says he, your servant knows it by his own experience, having received innumerable favors from you, so long as he observed your commandments. Having stated that he observed the commandments of God, he now corrects himself, and excepts sins of ignorance, which can hardly be guarded against, such as arise from human frailty.
[13] Delícta quis intélligit? ab occúltis meis munda me: *[14] et ab aliénis parce servo tuo.
Who can understand sins? from my secret ones cleanse me, O Lord: * and from those of others spare thy servant.
Si mei non fúerint domináti, tunc immaculátus ero: * et emundábor a delícto máximo.
If they shall have no dominion over me, then shall I be without spot: * and I shall be cleansed from the greatest sin.
[15] Et erunt ut compláceant elóquia oris mei: * et meditátio cordis mei in conspéctu tuo semper.
And the words of my mouth shall be such as may please: * and the meditation of my heart always in thy sight.
Dómine, adjútor meus, * et redémptor meus.
O Lord, my helper, * and my redeemer.
[13] - [14] The meaning of “From those of others spare thy servant,” is not to ask of God to forgive us the sins of others, in which sense this passage is commonly quoted but we ask God to protect us from the company of the wicked, for if those bad men “shall have no dominion over me,” that is to say, by their familiarity get no hold of and master me, and thus bring me to act with them, “then shall I be without spot,” and “cleansed from the greatest sin;” namely, mortal sin; for every mortal sin may be called “the greatest crime,” because it turns us away from our good and great God; and directly leads us to the fearful punishment of hell.
[15] Then shall I not only “be without spot,” but even the words of my mouth will be agreeable; and the hymns I chant to your praise, both with heart and voice, will be always pleasing to thee, coming as they will from a clear heart and simple mouth.
Psalm 23
Domini est terra. Who are they that shall ascend to heaven: Christ's triumphant ascension thither.[1] Prima sabbati. Psalmus David. Domini est terra, et plenitudo ejus; orbis terrarum, et universi qui habitant in eo.
On the first day of the week, a psalm for David.The earth is the Lord’s and the fulness thereof: * the world, and all they that dwell therein.
[2] Quia ipse super mária fundávit eum: * et super flúmina præparávit eum.
For he hath founded it upon the seas; * and hath prepared it upon the rivers.
[3] Quis ascéndet in montem Dómini? * aut quis stabit in loco sancto ejus?
Who shall ascend into the mountain of the Lord: * or who shall stand in his holy place?
[4] Ínnocens mánibus et mundo corde, * qui non accépit in vano ánimam suam, nec jurávit in dolo próximo suo.
The innocent in hands, and clean of heart, * who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.
[5] Hic accípiet benedictiónem a Dómino: * et misericórdiam a Deo, salutári suo.
He shall receive a blessing from the Lord, * and mercy from God his Saviour.
[6] Hæc est generátio quæréntium eum, * quæréntium fáciem Dei Jacob.
This is the generation of them that seek him, * of them that seek the face of the God of Jacob.
[7] Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
[8] Quis est iste Rex glóriæ? * Dóminus fortis et potens: Dóminus potens in prælio.
Who is this King of Glory? * the Lord who is strong and mighty: the Lord mighty in battle.
[9] Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
[10] Quis est iste Rex glóriæ? * Dóminus virtútum ipse est Rex glóriæ.
Who is this King of Glory? * the Lord of hosts, he is the King of Glory.
Notes
[Based on Bellarmine Expl Ps 23][1] Prima sabbati. Psalmus David. Domini est terra, et plenitudo ejus; orbis terrarum, et universi qui habitant in eo.
On the first day of the week, a psalm for David.The earth is the Lord’s and the fulness thereof: * the world, and all they that dwell therein.
God is the Creator and Lord of the entire world, and of everything in it. “The earth is the Lord’s, and the fullness thereof;” that is, everything that is on or in it, and fills it. The second part of the verse explains the first, in which he states that it is principally to man he alludes, for to man alone the words, “that dwell therein,” can be applied.
[2] Quia ipse super mária fundávit eum: * et super flúmina præparávit eum.
For he hath founded it upon the seas; * and hath prepared it upon the rivers.
He proves God to be Lord of the earth because it was he who created the earth. Had he not made it higher than the sea and the rivers, they would have rushed in upon and overwhelmed it. God, then, having made the earth habitable, it follows that he is the Lord of all, both because man was made from the earth, and to the earth will return; and because man holds the earth here not as its Lord and master, but as a husbandman placed there by God to till and cultivate it.
[3] Quis ascéndet in montem Dómini? * aut quis stabit in loco sancto ejus?
Who shall ascend into the mountain of the Lord: * or who shall stand in his holy place?
All men are servants and husbandmen of God, and all equally till the land which is God’s. “Who shall ascend into the mountain of the Lord?” Will there be any one, and who will he be, worthy of ascending to the place where God is said peculiarly to dwell?
[4] Ínnocens mánibus et mundo corde, * qui non accépit in vano ánimam suam, nec jurávit in dolo próximo suo.
The innocent in hands, and clean of heart, * who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.
[5] Hic accípiet benedictiónem a Dómino: * et misericórdiam a Deo, salutári suo.
He shall receive a blessing from the Lord, * and mercy from God his Saviour.
Yes, there will; four conditions are here specified for such a person:
(1) he must be “Innocent in hands;” must have committed no sin.
(2) he must be “Clean of heart,” free from sinful thoughts or desires.
(3) he must be someone “Who hath not taken his soul in vain;” who not only has neither done nor thought any evil, but has done and thought everything that God could require of him, in order to obtain the end for which he was created.
(4) he must be someone who has not “sworn deceitfully to his neighbour;”
The man who seeks to be worthy of “ascending into the mountain of the Lord,” must be perfect in every respect in his heart, in his language, in his actions, in the perfect discharge of all the duties that appertain to his station in life. Such conditions are to be found in Christ alone. He is the only one of whom it can be said, “Who did no sin, neither was guile found in his mouth;”
David says, in Psalm 13:
[2] Dominus de caelo prospexit super filios hominum, ut videat si est intelligens, aut requirens Deum.Isaias says:
The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.
[3] Omnes declinaverunt, simul inutiles facti sunt. Non est qui faciat bonum, non est usque ad unum. Sepulchrum patens est guttur eorum; linguis suis dolose agebant. Venenum aspidum sub labiis eorum. Quorum os maledictione et amaritudine plenum est; veloces pedes eorum ad effundendum sanguinem. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt; non est timor Dei ante oculos eorum.
They are all gone aside, they are become unprofitable together: there is none that doth good, no not one. Their throat is an open sepulchre: with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways: and the way of peace they have not known: there is no fear of God before their eyes.
[6] Omnes nos quasi oves erravimus, unusquisque in viam suam declinavit; et posuit Dominus in eo iniquitatem omnium nostrum.and St. Paul notes:
All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all. [Isai 53]
[23] omnes enim peccaverunt, et egent gloria Dei.The prophet now declares that the one he spoke of, “The innocent in hands,” the “clean of heart, who shall ascend into the mountain of the Lord,” and “shall receive a blessing,” and “mercy from God” is Christ, the head, and not only the head, but the head with the body of the Church.
For all have sinned, and do need the glory of God. [Rom 3]
[6] Hæc est generátio quæréntium eum, * quæréntium fáciem Dei Jacob.
This is the generation of them that seek him, * of them that seek the face of the God of Jacob.
That means, he that ascends to heaven, is the generator of those that are regenerated in Christ, whose principal study is to seek God, to thirst for a sight of his face, and to make for his holy mountain, with all their strength. And, in fact, a unique and perhaps characteristic sign of the elect of God, is to have a longing desire for their home, their country—heaven. The generation of the children of this world seek everything in preference to God, dread nothing more than death; and, if they got their choice, would prefer living always in this world, to “being dissolved and being with Christ.”
[7] Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
The holy prophet, having foreseen that one would be found worthy of “going up into the mountain of the Lord,” namely, Christ, declares that he will go up at once, and that the eternal gates of heaven will be opened to him. And in a poetic strain he at once addresses now the “Princes” of heaven, the Angels; then the “gates” themselves; orders the Angels to open, and the gates to be opened, nay, even spontaneously to admit the approaching King of Glory.
[8] Quis est iste Rex glóriæ? * Dóminus fortis et potens: Dóminus potens in prælio.
Who is this King of Glory? * the Lord who is strong and mighty: the Lord mighty in battle.
“Who is this king of glory?” not that the Angels, on the day of his Ascension, were ignorant of Christ’s being the King of Glory, but they express their admiration at the novelty of human flesh ascending to the highest heavens, not as a guest or a stranger, but as the Lord of a glorious and everlasting community. The prophet answers, that Christ is the King of Glory, the Lord most valiant and powerful, who showed his power in battle against the prince of darkness, whom he conquered, despoiled, and left in chains.
[9] Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
[10] Quis est iste Rex glóriæ? * Dóminus virtútum ipse est Rex glóriæ.
Who is this King of Glory? * the Lord of hosts, he is the King of Glory.
The prophet imagines some hesitation on the part of the Angels in opening the gates, and he repeats: “Lift up your gates, O ye princes, and be ye lifted up, O eternal gates,” thereby giving us to understand the great novelty of the matter, to find human flesh soaring above the angelic spirits themselves, to the amazement, wonder, and admiration of all nature. The Angels ask again, Who is this King of Glory? “The Lord of Hosts is the King of Glory,” is the reply. At the sound of that most familiar name, they at once open, and with joy receive the King of Glory. “Lord of hosts” is the peculiar title of the Creator, and never applied to any one in the Scriptures, but to God exclusively. The Hebrew word has been sometimes translated God of armies, as God really is, presiding over his armies of Angels, that are innumerable and most powerful; and besides, having all created beings serving under him, as we read in Psalm 148 (Lauds)
Ignis, grando, nix, glácies, spíritus procellárum: * quæ fáciunt verbum ejus:Pharaoh experienced of his being the God of armies, when not only the Angels were brought to war upon him, but even the minutest animals, such as frogs, flies, and gnats, and along with them things inanimate, such as hail, fire, darkness, pestilence, and the like.
Fire, hail, snow, ice, stormy winds * which fulfill his word:
Psalmus 44
Eructavit cor meum. The excellence of Christ's kingdom, and the endowments of his church.
[1] In finem, pro iis qui commutabuntur. Filiis Core, ad intellectum. Canticum pro dilecto.
Unto the end, for them that shall be changed, for the sons of Core, for understanding. A canticle for the Beloved.
[2] Eructávit[2a] cor meum verbum bonum:[2b] * dico ego ópera mea Regi.[2c]
My heart hath uttered a good word; * I speak my works to the King.
Lingua mea cálamus scribæ: * velóciter scribéntis.[2d]
My tongue is the pen of a scrivener * that writeth swiftly.
[3] Speciósus forma præ fíliis hóminum,[3a] diffúsa est grátia in lábiis tuis:[3b] * proptérea benedíxit te Deus in ætérnum.
Thou art beautiful above the sons of men: grace is poured abroad in thy lips; * therefore hath God blessed thee for ever.
[4] Accíngere gládio tuo super femur tuum, * potentíssime.
Gird thy sword upon thy thigh, * O thou most mighty.
[5] Spécie tua et pulchritúdine tua: * inténde, próspere procéde, et regna.
With thy comeliness and thy beauty * set out, proceed prosperously, and reign.
Propter veritátem, et mansuetúdinem, et justítiam: * et dedúcet te mirabíliter déxtera tua.
Because of truth and meekness and justice: * and thy right hand shall conduct thee wonderfully.
[6] Sagíttæ tuæ acútæ, pópuli sub te cadent: * in corda inimicórum Regis.
Thy arrows are sharp: under thee shall people fall, * into the hearts of the king’s enemies.
[7] Sedes tua, Deus, in sæculum sæculi: * virga directiónis virga regni tui.
Thy throne, O God, is for ever and ever: * the sceptre of thy kingdom is a sceptre of uprightness.
[8] Dilexísti justítiam, et odísti iniquitátem: * proptérea unxit te, Deus, Deus tuus, óleo lætítiæ præ consórtibus tuis.[8a]
Thou hast loved justice, and hated iniquity: * therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.[8a]
[9] Myrrha[9a], et gutta[9b], et cásia[9c] a vestiméntis tuis[9g], a dómibus ebúrneis:[9d] * ex quibus delectavérunt te [10] fíliæ regum[9e] in honóre tuo.[9f]
Myrrh and stacte and cassia perfume thy garments, from the ivory houses: * out of which the daughters of kings have delighted thee in thy glory.
[10a] Ástitit regína a dextris tuis in vestítu deauráto: * circúmdata varietáte.
The queen stood on thy right hand, in gilded clothing; * surrounded with variety.
[11] Audi fília, et vide, et inclína aurem tuam: * et oblivíscere populum tuum et domum patris tui.
Hearken, O daughter, and see, and incline thy ear: * and forget thy people and thy father’s house.
[12] Et concupíscet Rex decórem tuum: * quóniam ipse est Dóminus Deus tuus, et adorábunt eum.
And the king shall greatly desire thy beauty; * for he is the Lord thy God, and him they shall adore.
[13] Et fíliæ Tyri in munéribus * vultum tuum deprecabúntur: omnes dívites plebis.
And the daughters of Tyre with gifts, * yea, all the rich among the people, shall entreat thy countenance.
[14] Omnis glória ejus fíliæ Regis ab intus, * in fímbriis áureis[14a] circumamícta varietátibus.
All the glory of the king’s daughter is within, * in golden borders, clothed round about with varieties.
[15] Adducéntur Regi vírgines post eam: * próximæ ejus afferéntur tibi.
After her shall virgins be brought to the king: * her neighbours shall be brought to thee.
[16] Afferéntur in lætítia et exsultatióne: * adducéntur in templum Regis.
They shall be brought with gladness and rejoicing: * they shall be brought into the temple of the king.
[17] Pro pátribus tuis nati sunt tibi fílii: * constítues eos príncipes super omnem terram.
Instead of thy fathers, sons are born to thee: * thou shalt make them princes over all the earth.
[18] Mémores erunt nóminis tui: * in omni generatióne et generatiónem.
They shall remember thy name * throughout all generations.
Proptérea pópuli confitebúntur tibi in ætérnum: * et in sæculum sæculi.
Therefore shall people praise thee for ever; yea, * for ever and ever.
Notes
[Based on Bellarmine Expl Ps 44][2] David, when he chanted God’s praises in the Psalms, or deplored his own calamities, or that of his people, drew upon his memory and his talents, and did not compose without some trouble; but when he comes to prophesy, as he does in this Psalm, he claims no part whatever therein beyond the mere service of his pen or of his tongue. To understand the passage fully, we must go into details.
[2a] Observe the word the prophet uses, “hath uttered,” which, if translated literally, would have been, “belched up,” to show that this Psalm was not composed by him, nor left to his discretion; but, like wind that is involuntarily cast off the stomach, that he was obliged to give it out whether he would or not. Secondly, the prophet wished to express that he was not giving out all that God had revealed to him, but only a part;
[2b] The Psalm is called a “good word,” because it does not predict any misfortune, such as the sacking of the city, or the captivity of the people, as the other prophecies do; but, on the contrary, all that is favorable and pleasant, and likely to bring great joy and gladness. In describing the emanation of this “good word” from the heart of David, he has regard to the production of the Word eternal, and seeks to take us by the hand to lead us to understand the generation of the divine word, produced, not as sons are ordinarily produced, by generation, nor by election, nor chosen from a number of sons; but born of his father, the word of his mind, his only word, and, therefore, supremely excellent and good; so that the expression, “good word,” may be peculiarly applied to him.
[2c] “I speak my works to the king.” Some will have these words to mean, I confess my sins to God; or, I speak those verses of the king; or, I dedicate my work to the king; or, I address the king; which explanations I won’t condemn; but the one I offer will agree better, I think, with what went before and what follows; for, in my opinion, this second sentence of the verse is only an explanation of the first part, and assigns a reason for his having said, “My heart hath uttered a good word;” just as if he said, I simply attribute all my acts to my king, who is God, and claim nothing for myself.
[2d] “My tongue is the pen of a scrivener that writeth swiftly;” that means, my tongue has certainly produced this Psalm, but not as my tongue, nor as a member of my body that is moved at my pleasure; but as the pen of the Holy Ghost, as if of a “scrivener that writeth swiftly.”
[3] He now commences the praises of Christ, praising him for (1) his beauty; (2) his eloquence, strength and vigor; (3) the qualities of his mind; (4) his royal dignity and power, to which he adds his external beauties, such as the grandeur of his palaces and robes.
He begins with beauty, for he is describing a spouse; and, as regards a spouse, eloquence takes precedence of beauty, strength of eloquence, virtue of strength, and divinity of virtues; and, therefore, he says,
[3a] “Thou art beautiful above the sons of men.” As if he said, You, my beloved, art man, but “beautiful above the sons of men;” and so he was; for, as regards his divinity, his beauty was boundless; as regards the qualities of his soul, he was more beautiful than any created spirit; and as regards the beauty of his glorified body, “it is more beautiful than the sun;” and “the sun and moon admire his beauty.”
[3b] Next comes, “grace is poured abroad in thy lips,” an encomium derived from the graces of his language, thereby adding to that derived from his beauty; and he says, “it is poured abroad in thy lips,” to show that the beauty of Christ’s language was natural and permanent, and not acquired by study or practice; for we read in the Gospel, Luke 4, “And they wondered at the words of grace that proceeded from his mouth;” and, in John 7, “never did man speak like this man.” Saints Peter, Andrew, James, John, Philip, and especially Saint Matthew, felt the force of his words, the secret power in them that caused them, by a simple call, to abandon their all, and follow him. What is more wonderful! the sea, the winds, fevers and diseases, nay, even the very dead, felt the power of his voice; which, after all, must appear no great wonder, when we consider that it was the divine and substantial word that spoke in his sweetest and most effective accents, in the flesh he had assumed; “therefore hath God blessed thee forever.” No wonder you should “be beautiful,” and that “grace should be on thy lips,” because “God hath blessed thee forever.”[4] From the praise of his beauty and his eloquence, he now comes to extol his bravery; and, by a figure of speech, instead of telling us in what his bravery consists, he calls upon him to “Gird thy sword upon thy thigh, O thou most mighty;” as much as to say, Come, beloved of God, who art not only most beautiful and graceful, but also most valiant and brave; come, put on thy armor; come, and deliver your people; [5] The words, “With thy comeliness and thy beauty,” may be connected with the preceding verse, and the reading would be, “Gird thy sword upon thy thigh, in thy comeliness and thy beauty;” or they can be connected with what follows; thus, “With thy comeliness and thy beauty set out, proceed prosperously, and reign;” but, in either reading, the meaning is the same; namely, that Christ has no other arms but “his beauty and his comeliness.” To understand which we must remember, that true and perfect beauty, as St. Augustine says, is the beauty of the soul that never stales, and pleases the eyes not only of men, but even of Angels, aye, even of God, who cannot be deceived. For, as ordinary beauty depends on a certain proportion of limb, and softness of complexion; thus the beauty of the soul is made up of justice, which is tantamount to the proportion of limb; and wisdom, which represents beauty of complexion. The soul, then, that is guided in its will by justice, and in its understanding by wisdom, is truly beautiful. For these two qualifications make it so, and through them most dear to God; and are, at the same time, the most powerful weapons that Christ used in conquering the devil. For Christ contended with the devil, not through his omnipotence, as he might have done, but through his wisdom and his justice; subduing his craft by the one, and his malice by the other.
The devil, by his craft, prompted the first man to anger God by his disobedience; and thereby to deprive God of the honor due to him, and all mankind of eternal life; uniting malice with his craftiness, and prompted thereto, moreover, by envy, seeing the place from which he had fallen was destined for man; but the wisdom of Christ was more than a match for such craft, because, by the obedience he, as man, tendered to God, he gave much greater honour to him than he had lost by the disobedience of Adam; and by the same obedience secured a much greater share of glory for the human race than they would have enjoyed, had Adam not fallen. With that, Christ, by his love, (which is the essence of true and perfect justice,) conquered the envy and malice of the devil, for he loved even his enemies, prayed on the very cross for his persecutors, chose to suffer and to die, in order to reconcile his enemies to God, and to make them from being enemies, his friends, brethren, and coheirs; and all that is conveyed in the expression, “in thy comeliness and thy beauty;” that is to say, in the comeliness of thy wisdom, and the beauty of thy justice, guided and armed with the sword, and the bow set out, proceed prosperously and reign; which means, advance in battle against the devil, prosper in the fight, and after having conquered and subdued the prince of this world, take possession of your kingdom, that you may forever after rule in the heart of man, through faith and love.
[6] He tells us how the right hand of Christ will conduct him so wonderfully in extending his kingdom, because “the arrows” that you will let fly at them “are sharp,” and will, therefore, penetrate “into the hearts of the king’s enemies;” your enemies will fall before you, and will be subdued by you. The arrows here signify the word of God, or the preaching of his word. The word of God is called a sword, an arrow, a mallet, and various other instruments, for it has some similarity to them all. It is called a sharp arrow, for it wonderfully sinks into the heart of man, much deeper than the words of the most eloquent orator, as the Apostle, Heb. 4, says, “for the word of God is living and effectual; and more penetrating than any two edged sword.” The words, “under thee shall people fall,” should be read as if in a parenthesis; and they will only fall, and not be killed; they will only die to sin that they may live to justice; that they may be subject to Christ, to be subject to whom is to reign.
[7] Thy throne, O God, is for ever and ever: He now comes to the supreme dignity of the Messiah, openly calls him God, and declares his throne will be everlasting. This passage is quoted by St. Paul to the Hebrews, to prove that Christ is as much above the Angels, as is a master over his servant; or the Creator above the creature. He then, says, “Thy throne, O (Christ) God,” will not be a transient one, as was that of David, or Solomon, but will flourish “forever and ever.”[8] Thou hast loved justice, and hated iniquity: * therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
This verse may be interpreted in two ways, according to the force we put upon the word “therefore” in it. (1) It may signify the effect produced, and the meaning would be, As you have loved justice and hated iniquity, by being “obedient unto death, even to the death of the cross,” therefore God anointed thee with the oil of gladness, that glorified thee, “and gave thee a name that is above every name, that at thy name every knee should bend, of those that are in heaven, on earth, and in hell.” Such glorification is properly styled “the unction of gladness;” because it puts an end to all pain and sorrow;
[8a] “above thy fellows,” has its own signification; for, though the Angels have been, and men will be, glorified, nobody ever was, or will be, exalted to the right hand of the Father; and nobody ever got, or will get, a name above every name, with the exception of Christ, who is the head of men and Angels, and is at the same time God and man.
[8] (2) In the second exposition, the word “therefore” is taken to signify the cause, and the meaning would be: you loved justice and hated iniquity, because God anointed you with the oil of spiritual grace in a much more copious manner than he gave it to any one else; and hence it arose that your graces were boundless, while all others got it in a limited manner, and only through you. Such is the explanation of St. Augustine, who calls our attention to the repetition of the word of God in this verse, and says, the first is the vocative, the second the nominative case, making the meaning to be, O Christ God! God your Father has anointed thee with the oil of gladness. The anointing, of course, applies only to his human nature.[9] A very difficult and obscure passage. The words need first to be explained.
[9a] Myrrh is a well known bitter aromatic perfume.
[9b] Stacte is a term for a drop of anything, but seems to represent aloes here, which is also a bitter, but odoriferous gum, but different from myrrh; for we read in the Gospel, of Nicodemus having bought a hundred pounds of myrrh and aloes for the embalmment of Christ.
[9c] Cassia is the bark of a tree, highly aromatic also.
[9d] dómibus ebúrneis: By houses of ivory are meant sumptuous palaces, whose walls are inlaid or covered with ivory; just as Nero’s house was called golden, and the gates of Constantinople the golden gates, not because they were solid gold, but from the profusion of gilding on them; the “ivory houses” represent the humanity, which, like a fair temple of ivory, afforded a residence to the divinity.
[9e] The expression “daughters of kings,” means the multitudes of various kingdoms; for the holy Scriptures most commonly use the expression, daughter of Jerusalem, daughter of Babylon, daughter of the Assyrians, of Tyre, to designate the people of those places; or the words may be taken literally to mean daughters of princes; that is, holy, exalted souls, for the whole sentence is figurative.
[9f] To come now to the meaning. These aromatic substances represent the gifts of the Holy Ghost, who diffuses a wonderful odour of sanctity; and the prophet having in the previous verse spoken of the unction of Christ, when he said, “therefore God, thy God, hath anointed thee,” he now very properly introduces the myrrh, aloes, and cassia, in explanation of the beautiful odours consequent on such anointing.
myrrh, bitter, but odoriferous, to represent patience;
aloes, also bitter, though aromatic, to represent humility and obedience: of which St. Paul says,”He humbled himself, becoming obedient even unto death;”
cassia, warm and odoriferous, to represent that most ardent love that caused him to pray even for his persecutors, while they were nailing him to the cross.
[9g] All these aromas flowed “from the garments and the ivory houses” of Christ. The “garments” mean Christ’s humanity, that covered his divinity, as it were, with a garment or a veil; unless one may wish to refer the garment to his soul, and the house of ivory to his body, which Christ himself seems to have had in view when he said to the Jews, “Destroy this temple, and in three days I will build it up again.”
[10] “Out of which the daughters of kings have delighted thee in thy glory;” that is, from which perfumes, exhaling from the vestments and ivory houses of thy humanity; “the daughters of kings;” whether it means the royal and exalted souls, or multitudes of people from various kingdoms; “have delighted thee,” as they “ran after thee to the odor of thy ointments.” For Christ is greatly delighted when he sees multitudes of the saints, attracted by his odors, running after them; and, in fact, any one, once they get but the slightest scent of such odours as flow from the patience, humility, and love of Christ, cannot be prevented from running after them, and will endure any amount of torments sooner than suffer themselves to be separated from him.
[10a] “The queen stood on thy right hand in gilded clothing, surrounded with variety.” Ástitit regína a dextris tuis in vestítu deauráto: * circúmdata varietáte.The prophecies hitherto regarded the bridegroom; he now turns to the bride, by which bride, as all commentators allow, is meant the Church; for St. Paul to the Ephesians 5, lays down directly that the Church is the bride of Christ. (1) The principal meaning of the passage, then, is to take the bride as designating the Church. (2) Any faithful, holy soul even, may be intended by it; (3) particularly the Blessed Virgin, who, together with being his mother according to the flesh, is His spouse according to the Spirit, and holds the first place among the members of the Church. It is, then, most appropriately used in the festivals of the Blessed Virgin, and of other virgins, to whom, with great propriety, the Church says, “Come, spouse of Christ.” David, then, addressing Christ, says, “The queen stood on thy right hand.” Thy spouse, who, from the fact of her being so, is a queen, stood by thee, “on thy right hand,” quite close to thee, in the place of honour, on thy right hand, “in gilded clothing,” in precious garments, such as become a queen.
[10b] Ástitit:The word “stood,” in the perfect, instead of the future tense, is used here, a practice much in use with the prophets, who see the future as if it had actually passed; and, as St. Chrysostom remarks, she stood, instead of being seated, as queens usually are, to imply her inferiority to God, for it is only an equal, such as the Son, that can sit with him; and, therefore, the Church, as well as all the heavenly powers, are always said to stand before God. The word, in Hebrew, implies standing firmly, as if to convey that the bride was so sure, safe, and firm in her position that there could be no possible danger of her being rejected or repudiated.[11] He now addresses the Church herself; in terms of the most pious and friendly admonition. He calls her “daughter,” either because he speaks in the person of God the Father, or as one of the fathers of the Church. If applied to the Blessed Virgin, it requires no straining of expression, she being truly the daughter of David. “Hearken, O daughter,” hear the voice of your spouse, “and see,” attentively consider what you hear, “and incline thy ear;” humbly obey his commands, “and forget thy people and thy father’s house,” that you may the more freely serve your spouse, and forget the world and the things that belong to it, for the Church has been chosen from the world, and has come out from it; and though it is still in the world, it ought no more belong to it than does its spouse. By the world, is very properly understood the people who love the things of the world, which same world is the mansion of our old father Adam, who was driven into it from paradise. The word “forget” has much point in it, for it implies that we must cease to love the world so entirely and so completely, as if we had totally forgotten that we were ever in it, or that it had any existence.
[12] He assigns a reason why the bride should leave her people, and her father’s house, and be entirely devoted to the love of her heavenly spouse, and to his service, for thus “the king shall greatly desire thy beauty,” and wish to have thee above him. And since the principal beauty of the bride is interior, as will be explained in a few verses after this one, consisting in virtue, especially in obedience to the commandments, in love of which all the commandments turn; he therefore adds, “for he is the Lord thy God;” that is to say, the principal reason for his so loving your beauty, which is based, mainly on your obedience, is, because “he is the Lord thy God.” Nothing is more imperatively required by the Lord from his servants, or by God from his creatures, than obedience. And for fear there should be any mistake about his being the absolute Lord and true God, he adds, “and him they shall adore;” that is to say, your betrothed is one with whom you cannot claim equality, he is only so by grace, remaining still your Lord, and the Lord of all creatures, who are bound to adore him.
[13] Et fíliæ Tyri in munéribus * vultum tuum deprecabúntur: omnes dívites plebis.
And the daughters of Tyre with gifts, * yea, all the rich among the people, shall entreat thy countenance.
Having stated that the bridegroom would be adored, he now adds, that the bride too would get her share, would be honoured as a queen, by presents and supplications. The daughters of the gentiles, heretofore enemies to your Lord, will be brought under subjection to Him, and will come to you, “and entreat your countenance,” will by your intercession, moving you not only by words and entreaties, but by gifts and presents: “all the rich among the people,” because, if the rich take up anything, consent or agree to it, the whole body generally follow them. “The daughters of Tyre,” the women of the city, meaning the whole city, but the women are specially named as generally having more immediate access to the queen, and more so than men have to the king; and as the bride here does not represent a single individual, but the Church, which is composed of men and women,
so by the daughters of Tyre we understand, all the gentiles, be they men or women. Tyre was a great city of the gentiles, bounding the land of promise, and renowned for its greatness and riches, and is therefore made here to represent all the gentiles. “With gifts,” the offerings which the converted gentiles offered to build or to ornament churches, or to feed the poor, or for other pious purposes. “Shall entreat thy countenance;” some will have it, that thy countenance means the countenance of Christ, but the more simple explanation is, to refer to the Church. The expression is a Hebrew one, which signifies, to intercede for, or to deprecate one’s anger: thus Saul says, in 1 Kings 8, “And I have not appeased the face of the Lord;” and in Psalm 94, “Let us preoccupy his face in thanksgiving;” and in Psalm 118, “I entreated thy face with all my heart.” Entreating the face is an expression taken from the fact of our looking intently on the face of the person we seek to move, and judging from its expression, whether we are likely to succeed or to be refused.
[14] Having spoken at such length of the beauty of the bride, for fear any one may suppose those beauties were beauties of the person, he now states that all those beauties were interior, regarding the mind alone. “All her glory,” whether as regards her person or her costly dress, are all spiritual, internal, and to be looked for in the heart alone. Hence St. Peter admonishes the women of his time to take the bride here described, as a model in the decoration of their interior. “Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel, but the hidden man of the heart, in the incorruptibility of a quiet and meek spirit, which is rich in the sight of God.” We are not, however, hence justified in censuring the external decorations of the Church, and the altars, on the occasion of administering the sacraments, and on great festivals, for question is here, not of material edifices, but of men, who are the people of God, and members of Christ, whose principal ornament and decorations should consist in their virtues; from which virtues, however, good works ought to spring, “that those who see them, may glorify our Father who is in heaven,” as our Savior says.
[14a] fímbriis áureis: The “golden borders” most appositely represent charity, which is compared to gold, as being the most precious and valuable of all the virtues. We have already explained the variegated vestment, for which vestment the Apostle seems to speak, when he says, “Put ye on the bowels of mercy, benignity, humility, modesty, patience.
[15] After her shall virgins be brought to the king:Though there is only one spouse of Christ, one only beloved by him, the universal Church, there are a certain portion specially beloved by him, enjoy certain prerogatives; and they are those who have dedicated their virginity to God, in the hope of being better able to please him; of whom the Apostle says, “He that is without a wife, is solicitous for the things that belong to the Lord, how he may please God. But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided. And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and spirit. But she that is married thinketh on the things of the world, how she may please her husband.” Of such the prophet now speaks, and in these verses extols that virginity so precious in the sight of Christ, the virgin “who feedeth among the lilies.” After her shall virgins be brought to the king. “Next to his principal bride, the Church, shall rank all those celestial brides who have consecrated their virginity to God.” Her neighbors shall be brought to thee; that is, the only virgins that shall be introduced will be those that were neighbors to thee, by reason of acknowledging thy true Church.
[16] He informs us of the joy consequent on such a number of nuptial feasts. The virgins will be “brought with gladness and rejoicing,” introduced to the nuptial feast, amidst the great joy and applause of the whole heavenly Jerusalem. He, perhaps, here alludes to the canticle which virgins alone were entitled to sing there. “And they sung as it were a new canticle before the throne, and before the four living creatures and the ancients; and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth. These are they who were not defiled with women, for they are virgins. These follow the lamb, whithersoever he goeth.” Happy souls that follow the lamb in his virginal path, and in joy and gladness chant that new canticle, unknown to the fathers of old, and which can be chanted by none other than themselves, and in such jubilation will be introduced to the celestial tabernacle, which may be called a palace from its magnificence, and a temple from its holiness.
[17] Having hitherto dilated on the dignity and the ornamentation of the bridegroom and the bride, he now comes to the fruit of the marriage; saying, that a most prosperous issue will come from it, that will govern the entire world. It is unclear, though, whether he here addresses the bridegroom or the bride, but most probably the latter; because, he had advised her to forget her people and her father’s house; and now, by way of consoling her for having left them, he promises her an abundance of children, and predicts that the fruit of the union between the Church and her heavenly spouse will be most prosperous and happy. “Instead of thy fathers sons are born to thee.” Instead of your fathers, who are now dead, that is, instead of the patriarchs and prophets, and fathers, you have left behind, and you have been ordered to forget; “sons are born to thee;” that is, Apostles and Disciples of Christ, able to teach, and make laws for the entire world; therefore, “thou shalt make them princes over all the earth.” And, in fact, the Apostles, the first children of the Church, made laws for the whole world, a thing never accomplished by any one temporal monarch. For, as St. John Chrysostom remarks, The Romans could not impose laws on the Persians, nor the Persians on the Romans; while the Apostles imposed laws upon both, and upon all other nations. And, as in the first age of the Church, the patriarch fathers had the Apostles as sons; thus, in the following age the Apostles as fathers had the Bishops as sons; who, though they may not be severally so, are, as a body, princes over the whole world; and, thus, by means of the succession of Bishops, the Church always has sons born to her for the fathers, for her to place in their position and dignities.
[18] He concludes the Psalm by saying that those spiritual nuptials he had so lauded, and the fruit of the nuptials, would tend to the glory of God. For, says he, the sons who will supply the place of their fathers will become fathers in turn, and “will remember thy name;” will celebrate your grace and power, “throughout all generations.” St. John Chrysostom remarks that this prophecy applies to David’s own Psalms, that we now see celebrated and chanted all over the world. “Therefore shall people praise thee forever; yea, for ever and ever.” From the fact of the Apostles and their successors, the Bishops, being always sure to “remember his name,” to chant and proclaim his praise, the prophet justly infers that the people entrusted to their care will do so too, and that “for ever, yea, for ever and ever;” that is, both here and hereafter.
Psalmus 45
Deus noster refugium. The church in persecution trusteth in the protection of God.
[1] Unto the end, for the sons of Core, for the hidden.
In finem, filiis Core, pro arcanis. Psalmus.
[2] Deus noster refúgium, et virtus: * adjútor in tribulatiónibus, quæ invenérunt nos nimis.
Our God is our refuge and strength: * a helper in troubles, which have found us exceedingly.
[3] Proptérea non timébimus dum turbábitur terra: * et transferéntur montes in cor maris.
Therefore we will not fear, when the earth shall be troubled; * and the mountains shall be removed into the heart of the sea.[3a]
[4] Sonuérunt, et turbátæ sunt aquæ eórum: * conturbáti sunt montes in fortitúdine ejus.
Their waters roared and were troubled: * the mountains were troubled with his strength.
[5] Flúminis ímpetus lætíficat civitátem Dei: * sanctificávit tabernáculum suum Altíssimus.
The stream of the river maketh the city of God joyful: * the most High hath sanctified his own tabernacle.
[6] Deus in médio ejus, non commovébitur: * adjuvábit eam Deus mane dilúculo.
God is in the midst thereof, it shall not be moved: * God will help it in the morning early.
[7] Conturbátæ sunt Gentes, et inclináta sunt regna: * dedit vocem suam, mota est terra.
Nations were troubled, and kingdoms were bowed down: * he uttered his voice, the earth trembled.
[8] Dóminus virtútum nobíscum: * suscéptor noster Deus Iacob.
The Lord of armies is with us: * the God of Jacob is our protector.
[9] Veníte, et vidéte ópera Dómini, quæ pósuit prodígia super terram: * áuferens bella usque ad finem terræ.
Come and behold ye the works of the Lord: what wonders he hath done upon earth, * making wars to cease even to the end of the earth.
[10] Arcum cónteret, et confrínget arma: * et scuta combúret igni.
He shall destroy the bow, and break the weapons: * and the shield he shall burn in the fire.
[11] Vacáte, et vidéte quóniam ego sum Deus: * exaltábor in Géntibus, et exaltábor in terra.
Be still and see that I am God; * I will be exalted among the nations, and I will be exalted in the earth.
Dóminus virtútum nobíscum: * suscéptor noster Deus Jacob.
The Lord of armies is with us: * the God of Jacob is our protector.
Notes
[Based on Bellarmine Expl Ps 45][2 Deus noster refúgium, et virtus: * adjútor in tribulatiónibus, quæ invenérunt nos nimis.
Our God is our refuge and strength: * a helper in troubles, which have found us exceedingly.
The soldiers of Christ overcome temptation as often by flight as by patient resistance. When they must fly, God is their safest “refuge;” when they have to suffer, God is their “strength” and support; in both cases he is “their helper in troubles,” by affording a refuge when they fly, and enabling them to conquer when they stand.
The expression, “which have found us exceedingly,” gives us to understand that the persecutions suffered by the Church, in her infancy, were both grievous and severe, and the more so, because sudden and unexpected; for, as we read in the Acts of the Apostles, after the Ascension of our Lord, and the Descent of the Holy Ghost, the Church was progressing and increasing in Jerusalem in great peace and tranquillity:
[46] Quotidie quoque perdurantes unanimiter in templo, et frangentes circa domos panem, sumebant cibum cum exsultatione, et simplicitate cordis,In a short time, however, a most violent persecution arose, the Apostles were scourged, Stephen was stoned, and all the Disciples, with the exception of the Apostles, were scattered.
And continuing daily with one accord in the temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart;
[47] collaudantes Deum et habentes gratiam ad omnem plebem. Dominus autem augebat qui salvi fierent quotidie in idipsum.
Praising God, and having favour with all the people. And the Lord increased daily together such as should be saved.
[3] Proptérea non timébimus dum turbábitur terra: * et transferéntur montes in cor maris.
Therefore we will not fear, when the earth shall be troubled; * and the mountains shall be removed into the heart of the sea.
Following St. Basil and St. Chrysostom: Having declared “God their refuge and strength,” he thinks he would remain unmoved, even though the sea and the land were to be turned upside down, and change places in fearful confusion. “Therefore,” say the people of God, “we will not fear when the earth shall be troubled;” whatever commotion may arise in it; “and the mountains shall be removed into the heart of the sea;” even though the very mountains, firmly fixed and planted by God himself, in such a way as to be looked upon as immovable, even though they may be tossed and rocked, and even cast into the deep; even in such case “we will not fear,” because God Almighty is “our refuge and our strength.” “Their waters roared and were troubled;” that, too, however great the roaring and confusion, did not make us fear. “The mountains were troubled with his strength.” Even though the very mountains, shaken from their foundations by the divine strength and power, should be hurled into the sea. For it is God alone who can so confuse the earth, hurl the mountains into the sea, and make it and the mountains along with it to tremble; according to Psalm 76, “The waters saw thee, O God, and they were afraid; and the depths were troubled;” and again, Psalm 103, “He looketh upon the earth, and maketh it tremble;” and, Isaias 51, “But I am the Lord thy God, who trouble the sea, and the waves thereof swell.” Thus, in these verses, God’s people declare how great is their confidence in him, when they would not entertain the slightest fear; even in the event of the whole world tumbling to atoms; from which also we may form some idea of the immense power of God, who can so shake and confuse all nature, as he really will previous to the last judgments, as we read in Luke 12, “When there shall be great earthquakes in various places, and by reason of the confusion of the sea and the roaring of the waves, men shall be withering away from fear.” Then will God’s people not only suffer no fear, but they will even look up, “and lift up their heads,” as it is expressed in the Gospel; for “their redemption is at hand.” All this may have a figurative meaning; taking the earth to represent men of earthly views, and the mountains to represent men not only of earthly views, but also proud, insolent characters, such as the kings of old, so hostile to the Church of God; and the sea to represent that abyss of trouble and confusion, in which all such characters will be hustled on the day of judgment. Thus, “The earth shall be troubled,” when the impious lovers of it “shall be troubled with terrible fear,” Wisdom 5; and “The mountains shall be removed into the heart of the sea;” that is, when the mighty kings, who formerly persecuted the Church, shall be overwhelmed in the deep abyss; and then “The waters roared, and were troubled;” when the last scourge shall so confound and confuse the wicked and their rulers, when God’s strength shall be brought to bear on them in his anger.
[3a] He now shows how it will happen that God’s people shall entertain no fear, even when “the earth shall be troubled, and the mountains removed into the heart of the sea;” because, instead of the immense confusion with which the wicked will be overwhelmed, an abundance of pleasure to gladden the Church, will be poured in upon it; and, instead of the unsteadiness of the mountains, that will be cast into the heart of the sea, the Church will enjoy an everlasting stability, because God will be in the midst of it.
[5] Flúminis ímpetus lætíficat civitátem Dei: * sanctificávit tabernáculum suum Altíssimus.
The stream of the river maketh the city of God joyful: * the most High hath sanctified his own tabernacle.
That is to say, God’s people will have no fear, “when the earth shall be troubled;” because, instead of the fierce waves of the rude sea dashing against his Church, the sweet, somniferous, plentiful, bright, and pleasant waters of the purling river will, in great abundance, wash it, and glide by it in pleasant streams. “The Most High hath sanctified his own tabernacle.” No wonder the city of God should be joyful, when God saluted it, sanctified it, made it his own dwelling place, as we read in the Apocalypse, 21, “Behold, the tabernacle of God with men, and he will dwell with them, and they shall be his people.” God is in the midst thereof, it shall not be moved.
[6] “A contrast to the instability of the earth and the mountains; they will be moved and shaken, but the city of God need have no fear thereon, for” God is in the midst thereof; “that is, he never leaves it, is always present there,” in the midst of it,”in its inmost recesses, in its heart; and, therefore, instead of being moved or shaken, it will remain fixed and firm forever. He concludes by showing how all this is to be effected, and when; by adding, “God will help it in the morning early;” the city of God must have all joy and gladness, and that forever, because God will help it early in the beginning of the day, in the opening day of everlasting happiness. The Scripture calls the time of infidelity the darkness of the night, and the time of faith the morning, as St. Paul, Rom. 13, says, “The night hath passed, and the day appeareth;” and 2 St. Peter, chap. 1, “And we have the word of prophecy more firm; to which you do well to attend, as to a light shining in a dark place until the day dawn, and the morning star rise in your hearts;” and the spouse in the Canticles, chap. 2, calls the beloved, “Till the day break, and the shadows retire;” and the prophet Malachias, chap. 4, says, “But unto you that fear my name the sun of justice shall arise.”
[7] Conturbátæ sunt Gentes, et inclináta sunt regna: * dedit vocem suam, mota est terra.
Nations were troubled, and kingdoms were bowed down: * he uttered his voice, the earth trembled.
He now expresses in plain language what he had hitherto expressed in figurative, namely, the ruin of the enemies of the Church, and the universal and lasting peace consequent thereon. He used the words earth and mountains before; he now speaks more clearly of nations and kingdoms. “Nations were troubled,” because their dissolution was approaching, “and kingdoms were bowed down,” tumbled from their glory, laid prostrate; “he uttered his voice;” God thundered from heaven, “and the earth trembled.” This destruction of the kingdoms of the world was more clearly predicted by Daniel, chap. 2, where he says that the kingdom of Christ “shall consume all these kingdoms, and itself shall stand forever,” which has been explained by the Apostle, 1 Cor 15, when he says, “Afterwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have abolished all principality, and authority, and power.”
[8] Dóminus virtútum nobíscum: * suscéptor noster Deus Iacob.
The Lord of armies is with us: * the God of Jacob is our protector.
In the midst of all this destruction of nations and kingdoms, God’s people will have no fear whatever, because they can always say, “The Lord of armies is with us.” “The God of Jacob is our protector, he has undertaken it. He is called the Lord of armies, because his Angels who are most numerous and most powerful, obey his commands as we have in Psalm 102, “Mighty in strength, and executing his word;” and not only has he the Angels to carry out his orders, but, as we have it in Psalm 118, “Fire, hail, snow, ice, strong winds, which fulfil his word,” are also at his command, as we read in Psalm 118, “All things obey him.” Thus this verse advances two arguments to prove clearly that God’s people should entertain no fear;(1) from the fact of their being under the protection of God, who is all powerful to help them. (2) from the fact of his being most ready and willing to help them, as is clear from his styling himself the God of Jacob, the holy patriarch, and friend of God, from whose family he chose his only Son to assume human flesh.
[9] Veníte, et vidéte ópera Dómini, quæ pósuit prodígia super terram: * áuferens bella usque ad finem terræ.
Come and behold ye the works of the Lord: what wonders he hath done upon earth, * making wars to cease even to the end of the earth.
He now exhorts all nations to reflect on God’s wonderful doings, and especially on the fact that will turn up at last; namely, that when all the enemies of Christ shall be removed, or rather, “laid under his footstool,” there will be an end to all war; and God alone will reign supreme, with no one to resist or gainsay him. That is the kingdom we expect and pray for, when we say daily, “Thy kingdom come.” “Come, and behold ye,” with the eye of faith and contemplation, and reflect on “the works of the Lord what wonder he hath done upon earth;” reflect upon God’s works, (using the past for the future, in prophetic style,) in this world, so wonderful and stupendous as to deserve the name of prodigies. And these prodigies will include his “making wars to cease even to the end of the earth,” a really wonderful thing to say he could so put an end to all war, as to preclude the possibility of its being ever renewed.
[10] Arcum cónteret, et confrínget arma: * et scuta combúret igni.
He shall destroy the bow, and break the weapons: * and the shield he shall burn in the fire.
He explains how he will “make the wars to cease,” for the Lord will destroy all their offensive arms, such as the bow and the lance and the arms of defense, viz., the shield; and without arms, war cannot be waged. Some will have these verses apply to the temporary peace the Church enjoyed, under Augustus or Constantine; but they are much more applicable to the everlasting peace in store for the Church, when she shall cease to be militant, and become triumphant, having conquered and subdued all her enemies.
[11] Vacáte, et vidéte quóniam ego sum Deus: * exaltábor in Géntibus, et exaltábor in terra.
Be still and see that I am God; * I will be exalted among the nations, and I will be exalted in the earth.
Having just invited all to “come, and behold the works of the Lord,” he now tells them how they are to come, if they wish really to understand them; and to impress the necessity of it, as well as to induce them to come, he speaks in the person of the Lord himself, saying “Be still, and see that I am God.” For to contemplate things divine, the mind must needs be disengaged from all worldly care, and avarice is at the bottom of all care; because it is from the lust of riches, dainties, honors, pleasure, and the like, that all troublesome thoughts are engendered, and never leave any one troubled with them at ease. Hence Jeremias says of the contemplative, Lam. 3, “He shall sit solitary, and hold his peace; because he hath taken it upon himself,” and the Lord commands us, Mat. 6, “But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy father in secret.” And he explains by his practice what be meant by “shutting the door,” for, generally speaking, when he wanted to pray, he went up on a mountain, and went alone, to shut himself out from all the cares, noise, and concerns of this world. But, as we said, the principal stillness we require is, abstraction from the desire of anything earthly; for when any one will not wrap himself up in, or covet what he sees, however occupied he may be in helping his neighbour, he will easily collect himself when he chooses, and when necessary, and he will “be still and see,” that the Lord only “is God.” He is the beginning and the end; he is the entire hope of the faithful on earth, and their true happiness in heaven. David was constantly occupied in governing his kingdom; St. Gregory, as well as many other holy popes, in discharging the duties of the pontificate, and yet they could enter into the most sublime contemplation, because they kept the wings of their souls unfettered and unsullied by the mire of concupiscence. The great Apostle himself, burdened as he was by the “solicitude of all the Churches,” obliged to seek a living by the “labor of his hands,” still being untrammeled, free from worldly desires, he, too, could “be still,” “and see,” and was carried up to the third heaven, and “heard the secret words which it is not granted to man to utter.” On the other hand, there are many idle persons, as far as the business of this world is concerned, but from their carnal desires and pursuits know not how to “be still.” “Be still,” look out for holy retirement, bring to it a pure and tranquil mind, “and see,” on deep reflection, “that I am God,” that I alone am God; that no created thing, however great or sublime, is God; I alone am him; that is, I alone am he, “from whom, through whom, and in whom are all things,” Rom. 2. I alone, am he, without whom you can do nothing, and are nothing; but in whom, and through whom, you can do everything. “I will be exalted among the nations, and I will be exalted in the earth;” that is to say, when I shall have done the wonderful things just enumerated, I will appear exalted before all nations, before the whole world, so “that every knee shall bend, of those that are in heaven, on earth, and in hell.” In the end of the world, nobody will be found hardy enough to despise God, for all, with or against their will, will acknowledge his supreme dominion, and will be subject to him.
Psalm 53
Deus, in nómine tuo. A prayer for help in distress.
This Psalm is daily recited in the canonical hour of Prime, in order that, in imitation of David, we may learn to strengthen ourselves with the arm of prayer against all our persecutors, at the beginning of each day, recollecting, “That all who wish to live piously in Jesus Christ shall suffer persecution.”
[In finem, in carminibus. Intellectus David,
cum venissent Ziphaei, et dixissent ad Saul : Nonne David absconditus est apud nos?
Unto the end, In verses, understanding for David. When the men of Ziph had come and said to Saul: Is not David hidden with us?][1]
[2] Deus, in nómine tuo salvum me fac: * et in virtúte tua júdica me.
Save me, O God, by thy name, * and judge me in thy strength.
[3] Deus, exáudi oratiónem meam: * áuribus pércipe verba oris mei.
O God, hear my prayer: * give ear to the words of my mouth.
[4] Quóniam aliéni insurrexérunt advérsum me, et fortes quæsiérunt ánimam meam: * et non proposuérunt Deum ante conspéctum suum.
For strangers have risen up against me; and the mighty have sought after my soul: *[4a] and they have not set God before their eyes.
[5] Ecce enim, Deus ádjuvat me: * et Dóminus suscéptor est ánimæ meæ.
For behold God is my helper: * and the Lord is the protector of my soul.
[6] Avérte mala inimícis meis: * et in veritáte tua dispérde illos.
Turn back the evils upon my enemies; * and cut them off in thy truth
.[7] Voluntárie sacrificábo tibi, * et confitébor nómini tuo, Dómine: quóniam bonum est:
I will freely sacrifice to thee, * and will give praise, O God, to thy name: because it is good:
[8] Quóniam ex omni tribulatióne eripuísti me: * et super inimícos meos despéxit óculus meus.
For thou hast delivered me out of all trouble: * and my eye hath looked down upon my enemies.
Notes
[Based on Bellarmine Exp Ps 53]
[1] Ziph: Saul’s persecution was entirely grounded on his fears that David would, at one time come to the throne. David delivered the city of Ceila from the besieging Philistines, but was once again obliged to flee from Saul. His next abode was the wilderness of Ziph, made memorable by the visit of Jonathan and by the treachery of the Ziphites, who betrayed David to Saul. David was saved from capture when Saul was forced to divert his army to repel an attack of the Philistines.
[2] Deus, in nómine tuo salvum me fac: * et in virtúte tua júdica me.
Save me, O God, by thy name, * and judge me in thy strength.
In defect of all human help, he prays to God for his help. “Save me, O God, by thy name,” in thy power, to which all things succumb; and he afterwards adds, “in thy strength,” expressing the same in different language. “Judge me;” that is, be my judge, defend me as I deserve, and avenge me of my enemy, for David had then none to appeal to but God alone to protect him from the king. This should serve as an example to us, never to despair of God’s help, even though death should appear to be at our doors, for God is everywhere, has everything in his power, and never despises his clients when they may have recourse to him.
[3] Deus, exáudi oratiónem meam: * áuribus pércipe verba oris mei.
O God, hear my prayer: * give ear to the words of my mouth.
Having acknowledged the power of the Lord, he now begs of him to apply his power to himself. “O God, hear my prayer;” I know you can do anything but I pray that you may wish to do it. I, therefore, ask that you may hear the prayer I put up to you, to exercise your power in saving me. He repeats it, “Give ear to the words of my mouth;” that is, turn not away your ears, and do not despise my prayer.
[4] Quóniam aliéni insurrexérunt advérsum me, et fortes quæsiérunt ánimam meam: * et non proposuérunt Deum ante conspéctum suum.
For strangers have risen up against me; and the mighty have sought after my soul: * and they have not set God before their eyes.
He explains the dangers from which he desires to be delivered, saying, “For strangers have risen up against me;” that is, the Zipheans, who, though seemingly neighbors, had their hearts far from me; rose up against me, urging Saul to persecute me; “And the mighty have sought after my soul.” Saul, with a force in arms, sought to have my life. Saul’s persecution was entirely grounded on his fears that David would, at one time come to the throne; and, therefore, sought to have his life at any risk; for though he knew him to be innocent, yet, so blinded was he by the desire of keeping the sovereignty in his own family, that he looked upon as fair and honorable, what, in reality, was the height of injustice; “And they have not set God before their eyes;” neither the Zipheans nor Saul and his satellites had the fear of God before them; the former preferring the king’s favor to God’s law; and the latter choosing to indulge in their ambition and lust for power, in preference to a love of justice, which God commands us to observe at all times. In fact the diverting one’s mind from God and the natural law known to all, is the beginning of all evil.
[4a] et non proposuérunt Deum ante conspéctum suum
and they have not set God before their eyes.
They “had not God before their eyes,” but God had them before his eyes; saw their evil designs, and did not suffer them to carry them into effect.
[5] Ecce enim, Deus ádjuvat me: * et Dóminus suscéptor est ánimæ meæ.
For behold God is my helper: * and the Lord is the protector of my soul.
The word “behold” implies a sudden light from God of his assurance that he would not be wanting in the time of need; and he speaks in the present tense, to show his being as certain of it, as if the thing had been actually accomplished. And, in fact, God’s interference was most sudden and unexpected; for, when Saul had so surrounded David with his army, that his escape seemed impossible, a messenger suddenly came to Saul, bringing news of the Philistines having come in a great body to ravage his kingdom; on hearing which he was obliged to give up the pursuit of David; who, in spirit, foresaw all this, and was, possibly, at the very moment pronouncing the words, “For behold, God is my helper; and the Lord is the protector of my soul.”
[6] Avérte mala inimícis meis: * et in veritáte tua dispérde illos.
Turn back the evils upon my enemies; * and cut them off in thy truth.
Such imprecations, as we have more than once remarked, are to be read as predictions; and so this reads in the Hebrew; and, in fact, it then and there turned up; for Saul, who was pursuing David, was now pursued by the Philistines; and thus, the “evils” that hung a short time before over David, were now pouring in upon Saul. The second part of the verse, “And cut them off in thy truth,” was also carried out soon after, for Saul and his army, among whom, no doubt, were many of David’s persecutors, perished in the mountains of Gelboe; “In thy truth,” means according to your promise, or your justice, by virtue of which you give unto every one according to their works.
[7] Voluntárie sacrificábo tibi, * et confitébor nómini tuo, Dómine: quóniam bonum est:
I will freely sacrifice to thee, * and will give praise, O God, to thy name: because it is good:
Whether it was that the prophet foresaw his immediate escape from Saul, or that Saul, by reason of the Philistines’ incursion, departed while David was actually praying; he returns thanks to God, and says, “I will freely sacrifice to thee;” with all my heart I will give the sacrifice of praise; and he repeats it in other words; “And I will give praise to thy name;” which means, to thyself; “because it is good;” for God’s name, which means God himself, is the best of all; so that Christ said, “One is good, God.” St. Augustine, taking up the word “freely,” properly observes, that God should be loved purely on his own account; not with a view to any reward, but for his supreme and unspeakable goodness; and he who so loves him, does so in adversity as well as in prosperity; for God is just as good when he chastises, as when he nourishes and refreshes.
[8] He proves God’s goodness from what happened, in having so speedily heard his servant; “For thou hast delivered me out of all trouble.” In revealing my certain deliverance to me, you have, already in hope, “delivered me from all trouble.” “And my eye hath looked down upon my enemies;” by virtue of the same revelation I have looked upon my enemies as already destroyed and prostrate; or, perhaps, they were actually so when the prophet was thus praying.
Psalmus 62
Deus Deus meus, ad te. The prophet aspireth after God.[1] Psalmus David, cum esset in deserto Idumaeae.
[1] A psalm of David when he was in the desert of Edom.
[2] Deus, Deus meus, * ad te de luce vígilo.
O God, my God, * to thee do I watch at break of day.
[3] Sitívit in te ánima mea, * quam multiplíciter tibi caro mea.
For thee my soul hath thirsted; * for thee my flesh, O how many ways!
[4] In terra desérta, et ínvia, et inaquósa: * sic in sancto appárui tibi, ut vidérem virtútem tuam, et glóriam tuam.
In a desert land, and where there is no way, and no water: * so in the sanctuary have I come before thee, to see thy power and thy glory.
[5] Quóniam mélior est misericórdia tua super vitas: * lábia mea laudábunt te.
For thy mercy is better than lives: * thee my lips shall praise.
[6] Sic benedícam te in vita mea: * et in nómine tuo levábo manus meas.
Thus will I bless thee all my life long: * and in thy name I will lift up my hands.[6a]
[7] Sicut ádipe et pinguédine repleátur ánima mea: * et lábiis exsultatiónis laudábit os meum.
Let my soul be filled as with marrow and fatness: * and my mouth shall praise thee with joyful lips.
[8] Si memor fui tui super stratum meum, in matutínis meditábor in te: * quia fuísti adiútor meus.
If I have remembered thee upon my bed, I will meditate on thee in the morning: *[8a] because thou hast been my helper.
[9] Et in velaménto alárum tuárum exsultábo, adhæsit ánima mea post te: * me suscépit déxtera tua.
And I will rejoice under the covert of thy wings: my soul hath stuck close to thee: * thy right hand hath received me.
[10] Ipsi vero in vanum quæsiérunt ánimam meam, introíbunt in inferióra terræ: *
But they have sought my soul in vain, they shall go into the lower parts of the earth: *
[11] tradéntur in manus gládii, partes vúlpium erunt.
they shall be delivered into the hands of the sword, they shall be the portions of foxes.
[12] Rex vero lætábitur in Deo, laudabúntur omnes qui jurant in eo: * quia obstrúctum est os loquéntium iníqua.
But the king shall rejoice in God, all they shall be praised that swear by him: * because the mouth is stopped of them that speak wicked things.
Notes
[1] Idumaea/Edom: The country inhabited by the descendants of Edom. The word Idumea is the græcized form of the Hebrew name 'Edôm (Egypt., Aduma; Assyr., U-du-um-ma-ai, U-du-mu, U-du-mi), which appears to have been applied to the region from the red colour of its sandstone cliffs. Idumea was situated south of Juda and the Dead Sea.
[2] Deus, Deus meus, * ad te de luce vígilo.
O God, my God, * to thee do I watch at break of day.
A just man tells us his first impulse at the dawn of day, and that is to seek God, to desire God, to confess his misery to him. “O God, my God;” my help, my strength, for without you I am nothing, can do nothing. “To thee do I watch by break of day.” The moment I open the eyes of my body, I open those of my mind, to behold you, the increased light; and thus I watch to look for you, instead of looking for the things of this world.
[2] Sitívit in te ánima mea, * quam multiplíciter tibi caro mea.
For thee my soul hath thirsted; * for thee my flesh, O how many ways!
I do so, because “For thee my soul hath thirsted;” it longs for thee as its meat and drink; its light and gladness. My flesh thirsts in various ways for thee, the fountain of all good. Though the flesh, properly speaking, cannot be said to thirst for God, it is said to thirst, because by reason of its manifold miseries, it needs his mercy, just as parched land is said to thirst for rain, without which it can produce nothing. Everyone has experienced the necessities, wants, and miseries of our corruptible flesh, which he alone, of whom it is said, “Who heals all your infirmities,” can heal.
[4] In terra desérta, et ínvia, et inaquósa: * sic in sancto appárui tibi, ut vidérem virtútem tuam, et glóriam tuam.
In a desert land, and where there is no way, and no water: * so in the sanctuary have I come before thee, to see thy power and thy glory.
The characteristics of a desert are three, uninhabited, inaccessible, without water; the second being the effect, and the third the cause, of the first; for a country is generally deserted by reason of a want of water; for that makes the ground dry and barren, and when so deserted and barren, it becomes inaccessible. The prophet means to convey that such uncultivated land, wanting not only the luxuries, but even the necessaries of life, was of great use to him in finding God. For the more the soul is destitute of the goods of this world, or, certainly, the more it takes its affections off them, and betakes itself to a spiritual desert, the more easily it ascends to the contemplation and enjoyment of things celestial. “In that desert land, and where there is no way and no water;” here I come to thee in spirit, raising up my soul to thee, as if I were “in thy sanctuary,” so that the desert became a sanctuary to me, “to see thy power and thy glory.”
[5] Quóniam mélior est misericórdia tua super vitas: * lábia mea laudábunt te.
For thy mercy is better than lives: * thee my lips shall praise.
The word “For” must be referred to the following, and not to the preceding; and the meaning is, I will not only see thy power and thy glory, but my lips shall daily praise you, for your mercy is better to me than life itself; for it was your mercy that gave me that life, that preserves that life; and the same mercy will make that life a much happier one to me, should I lose it for your sake; but if, for the purpose of preserving that life, I should fall from your grace and mercy, I will lose both my life and your mercy.
[6] Sic benedícam te in vita mea: * et in nómine tuo levábo manus meas.
Thus will I bless thee all my life long: * and in thy name I will lift up my hands.
With such daily praise: “I will bless thee my life long;” whatever may befall me, whether in prosperity or adversity, I will bless you forever;
[6a] “And in thy name I will lift up my hands.” Whenever I invoke your name, I will raise up my hands in prayer, expecting help from you alone in adversity; and, on the other hand, thanking you alone in my prosperity. The custom of raising the hands in prayer was practised in both the old and the new law; for, when Moses lifted up his hands to God, the people conquered. And the Apostle, 1 Tim. 2, says, “Raising their pure hands.” St. Augustine reminds those who raise their hands to God in prayer, that if they wish to be heard, they should also raise their hands to do good works. Raising the hand also was used by the Jews as a form of oath; thus, we find Abraham saying “I lift up my hand to the Lord God, the Most High, the possessor of heaven and earth, that from the very woof thread unto the shoe latchet, I will not take of anything that are thine.” And, in the Apocalypse 10, “He lifted up his hand to heaven, and swore by him that liveth forever and ever.” The expression, then, may mean, I will swear by your name, and thus worship you alone as the true God.
[7] Sicut ádipe et pinguédine repleátur ánima mea: * et lábiis exsultatiónis laudábit os meum.
Let my soul be filled as with marrow and fatness: * and my mouth shall praise thee with joyful lips.
Here is what he asked when he lifted his hands in prayer to God, that his “soul should be filled as with marrow and fatness;” that his soul should become replete with that spiritual marrow and fatness that acts upon the soul as the natural marrow and fatness do upon the body. Those who enjoy it are generally sound, strong, active, ruddy, and good humored; on the other hand, those who lack it are shriveled, weak, deformed, and gloomy; so those who are full of grace, of the spiritual richness here described, are devout, fervent, always in good temper; while, on the contrary, those who have it not, nauseate everything spiritual, are wasted away by listlessness; being quite weak and infirm, they can neither resist anything bad, nor do anything good. St. Augustine properly observes, that while we are in this desert, we cannot ask for and desire the feast of wisdom and justice, which we can only enjoy when we shall have arrived at our country; then will the expression of the Psalm, “And filleth thee with the fat of corn,” be fulfilled, as also that in Mat. 8, “Blessed are they that hunger and thirst after justice, for they shall be filled;” and then, “my mouth,” for praise shall succeed to prayer, shall perfectly, without end, without tiring, praise God, “with joyful lips;” when we shall be so full that we shall want nothing; for, at present, no matter what we have, we always want something still; and thus we must have recourse to daily and constant prayer.
[8] Si memor fui tui super stratum meum, in matutínis meditábor in te: * quia fuísti adiútor meus.
If I have remembered thee upon my bed, I will meditate on thee in the morning: *[8a] because thou hast been my helper.
Not only in the next life, when “filled with marrow and fatness,” he will praise God with exultation, but also, while in this world, will he remember God and his gifts. “If I have remembered thee upon my bed;” in the depth of the night, as I lay thereon, much more so will I do it by day; and, therefore, “I will meditate on thee in the morning;” I will think and reflect on your power and glory for the following reason:
[8a] No wonder I should always reflect on your power and glory, “because thou hast been my helper,” always remembered me by helping and protecting me. St. Augustine gathers a useful lesson from this passage, for those who, while at their work, wish to remember God and to keep his fear and love before their eyes. To do that, they must, while lying on their bed at night, remember him, and reflect on his mercy and his promises. Most people go through their daily work as if God were not over them at all, and that because they have no fixed time for reflection or meditation.
[9] Et in velaménto alárum tuárum exsultábo, adhæsit ánima mea post te: * me suscépit déxtera tua.
And I will rejoice under the covert of thy wings: my soul hath stuck close to thee: * thy right hand hath received me.
“And I will rejoice under the covert of thy wings.” Having said, “because thou hast been my helper,” for fear he may be considered as looking upon himself as now secure and indifferent as to God’s protection, he now adds, “And I will rejoice under the covert of thy wings.” I will keep myself under the cover of your wings, trusting in your protection. “I will rejoice,” being perfectly secure from the birds of prey. “My soul hath stuck close to thee.” Such protection, so many favors so moved me, that “my soul hath stuck close to thee,” united by a tie of charity so strong, that nothing can separate it; and for fear it may be supposed he was taking credit to himself for being so ardently attached to God, he adds, “Thy right hand hath received me.” I follow you, because you draw me; I love you, because you first loved me, and by loving me made me love you. Happy is he, who, however perfect he may be, ascribes all to God, and like a chicken, shelters himself under God’s wings. More happy is he who can truly say, “my soul hath stuck close to thee,” who, not only puts his trust in the covering of God’s wings, but also loves him so entirely, with his whole heart, that he can say with the Apostle, “Who shall separate me from the love of Christ?” and more happy than that again is he, who, by his own experience, or by the testimony of his conscience, has learned “that thy right hand received me,” for of such the Lord says:
[27] Oves meae vocem meam audiunt, et ego cognosco eas, et sequuntur me :[10] Ipsi vero in vanum quæsiérunt ánimam meam, introíbunt in inferióra terræ: *
My sheep hear my voice: and I know them, and they follow me.
[28] et ego vitam aeternam do eis, et non peribunt in aeternum, et non rapiet eas quisquam de manu mea.
And I give them life everlasting; and they shall not perish for ever, and no man shall pluck them out of my hand.[John 10]
But they have sought my soul in vain, they shall go into the lower parts of the earth: *
In the three last verses the prophet foretells the ultimate destruction and extermination of the persecutors of the just, and the everlasting happiness and felicity of the same just. “But they,” the wicked persecutors, “have sought my soul in vain,” endeavored in vain to have my life, to put me to death; for the wicked persecute the just, with a view of becoming masters of everything, and revel in pleasure and power; but to no purpose, for instead of being masters of the earth, they will be swallowed up by it: and when so condemned to hell, instead of the luxuries, the ease, and enjoyment they set their hearts on, they will never be allowed even a moment’s rest, but will be consigned to eternal punishment, inflicted by the demons who tear them more cruelly than so many ravenous wolves and foxes. “They shall go into the lowest parts of the earth.” See why they laboured in vain, they thought to become masters, but instead of that, they will be hurled beneath the earth, into its very heart, and compelled to take up their abode forever in hell.
[11] tradéntur in manus gládii, partes vúlpium erunt.
they shall be delivered into the hands of the sword, they shall be the portions of foxes.
“They shall be delivered into the hands of the sword.” They will have no rest in hell, much less will they enjoy the blessings of the earth, but will be “delivered into the hands of the sword,” given up for torment; for God’s punishments, as coming from a supreme and angry Judge, will be both grievous and interminable “They shall be the portion of foxes.” Instead of lording it over the just, they will be lorded over by the unjust demons, as being now their “lot and inheritance.” These demons are styled foxes, rather than lions or wolves, because they entrap sinners, and enslave them more by the cunning of the fox, than the strength of the lion.
[12] Rex vero lætábitur in Deo, laudabúntur omnes qui jurant in eo: * quia obstrúctum est os loquéntium iníqua.
But the king shall rejoice in God, all they shall be praised that swear by him: * because the mouth is stopped of them that speak wicked things.
How vain have been all the labors of the wicked! They will not only be disappointed in what they set their hearts upon, but they will not be able to deprive the just of their own, for “their king,” Christ, of whom the Jews said, “Away with him, away with him, crucify him,” whose name the pagans, with all their power, endeavored to eradicate, and which is blasphemed by all the wicked, will live and reign forever, and “shall rejoice in God”, sitting in glory on the right hand of the father; and “all they shall be praised (on the day of judgment) that swear by him,” they, who in this life, in spite of all persecution, religiously worship him as the true God, and swear by his name, or rather swear faithful obedience to him. All Christ’s faithful “will be praised,” “because the mouth is stopped of them that speak wicked things.” In the day of judgment, the mouth of all the wicked will be stopped, for then the truth will be manifest, and cannot be demurred to or gainsaid; and then the wicked will exclaim, as we read in Wisdom 5, “Therefore we have erred from the way of truth, and the light of justice hath not shined unto us, and the sun of understanding hath not risen upon us. Behold, how they are numbered among the children of God, and their lot is among the saints.” Thus the just will be praised by their very enemies, when the truth, having been exposed by God’s judgment, shall shut up the mouths of those who now, by their blasphemies, maledictions, calumnies, detractions, reproaches, and lies, “speak evil things.” Some apply those verses to David, others to Christ. Saul and the other enemies of David, who sought to kill him, that they might reign in security, truly “labored in vain,” for they were destroyed, and David had a glorious reign of it. So with the Jews, who sought to put Christ to death, “lest the Romans should come and take away their place and their nation,” they would not have a Lamb for their King, they preferred a fox and a lion together, for the Romans sacked their city, took away their kingdom, nearly annihilated them; while Christ rose again, had a glorious reign of it, “and of his kingdom there shall be no end.”
Psalmus 84
Benedixísti, Domine. The coming of Christ, to bring peace and salvation to man.
[1] [In finem, filiis Core. Psalmus.
Unto the end, for the sons of Core, a psalm.]
[2] Benedixísti, Dómine, terram tuam; [2a] avertísti captivitátem Jacob.
Lord, thou hast blessed thy land: thou hast turned away the captivity of Jacob.
[3] Remisísti iniquitátem plebis tuae, operuísti omnia peccáta eórum.
Thou hast forgiven the iniquity of thy people: thou hast covered all their sins.
[4] Mitigásti omnem iram tuam, avertísti ab ira indignatiónis tuae.
Thou hast mitigated all thy anger: thou hast turned away from the wrath of thy indignation.
[5] Convérte nos, Deus salutáris noster, et avérte iram tuam a nobis.
Convert us, O God our saviour: and turn off thy anger from us.
[6] Numquid in aetérnum irascéris nobis? aut exténdes iram tuam a generatióne in generatiónem?
Wilt thou be angry with us for ever: or wilt thou extend thy wrath from generation to generation?
[7] Deus, tu convérsus vivificábis nos, et plebs tua laetábitur in te.
Thou wilt turn, O God, and bring us to life: and thy people shall rejoice in thee.
[8] Osténde nobis, Dómine, misericórdiam tuam, et salutáre tuum da nobis.
shew us, O Lord, thy mercy; and grant us thy salvation.
[9] Audiam quid loquátur in me Dóminus Deus, quóniam loquétur pacem in plebem suam, et super sanctos suos, et in eos qui convertúntur ad cor.
I will hear what the Lord God will speak in me: for he will speak peace unto his people: And unto his saints: and unto them that are converted to the heart.
[10] Verúmtamen prope timéntes eum salutáre ipsíus, ut inhábitet glória in terra nostra.
Surely his salvation is near to them that fear him: that glory may dwell in our land.
[11] Misericórdia et véritas obviavérunt sibi; justítia et pax osculátae sunt.
Mercy and truth have met each other: justice and peace have kissed.
[12] Véritas de terra orta est, et justítia de caelo prospéxit.
Truth is sprung out of the earth: and justice hath looked down from heaven.
[13] Etenim Dóminus dabit benignitátem, et terra nostra dabit fructum suum.
For the Lord will give goodness: and our earth shall yield her fruit.
[14] Justítia ante eum ambulábit, et ponet in via gressus suos.
Justice shall walk before him: and shall set his steps in the way.
Notes
[1] [In finem, filiis Core. Psalmus.Unto the end, for the sons of Core, a psalm.]
The prophet, through the inspiration of the Holy Ghost, discloses the eternal decree of God regarding the future salvation of man, in the beginning of the Psalm, telling us the first cause and ultimate effect of such salvation. Love was the first cause—that love through which God loved mankind. For no reason can be assigned why “God so loved the world as to give his only begotten Son,” John 3, through whom we may be redeemed, “and blessed with all spiritual blessings,” Ephes. 1, but the will of God alone, or, rather, his good pleasure and mercy. The ultimate effect of such salvation will consist in complete delivery from captivity, which will be thoroughly accomplished in the resurrection only, when we shall arrive at the liberty of the glory of the children of God. We are at present only partially free; but we are in expectation of the redemption of our bodies that is to set us free from all corruption and necessity.
[2] Benedixísti, Dómine, terram tuam; [2a] avertísti captivitátem Jacob.
Lord, thou hast blessed thy land: thou hast turned away the captivity of Jacob.
He, therefore, begins by saying, “Lord, thou hast blessed thy land;” you cursed the land you created and gave to man to inhabit, on account of the sin of the first man; but I know, from revelation, that you also, in your own mind, by your own decree, “blessed thy land;” decreed in your own good pleasure to visit and bless it with all manner of blessings and graces, by sending your only begotten, “full of grace and truth,” into that land which you created.
[2a] “Thou hast turned away the captivity of Jacob.” In the same eternal decree, having been appeased by the death of your Son, which you foresaw, thou hast turned away, or put an end to the captivity of Jacob, your people, so that they may thenceforth enjoy the liberty of the glory of the children of God. By Jacob the prophet means, not only the people of Israel, but the whole human race, “who are, like the branches of the wild olive tree, engrafted into the good olive tree;” and, like “living stones, built upon the foundation of the Apostles and prophets.”
[3] Remisísti iniquitátem plebis tuae, operuísti omnia peccáta eórum.
Thou hast forgiven the iniquity of thy people: thou hast covered all their sins.
He now explains the manner in which God, by his blessing the land, put an end to the captivity of Jacob, and says it was by remitting the sins of his people. For, as sin was the cause of their being held in bondage, the remission of the sin procured their liberty. “Thou hast forgiven the iniquity of thy people.” In your own mind, and by your own decree, thou hast forgiven the iniquity of thy people, for which iniquity you had given them up to the devil, as you would to the minister of justice. “Thou hast covered all their sins;” the same idea repeated; “thou hast covered;” hidden them, wrapt them up, so that you may not see and punish them: but, as nothing can be hid or concealed from God, when he, therefore, forgives sin, he extinguishes it altogether; so that it has no longer any existence whatever; and when God is said to cover sin, he does so, not as one would cover a sore with a plaster, thereby merely hiding it only; but he covers it with a plaster that effectually cures and removes it altogether. “All their sins;” to show it was not one sin, such as original sin, common to all, that was forgiven, but that the personal and peculiar sins of each individual were included.
[4] Mitigásti omnem iram tuam, avertísti ab ira indignatiónis tuae.
Thou hast mitigated all thy anger: thou hast turned away from the wrath of thy indignation.
He now assigns a reason for God’s having forgiven the iniquity of his people, and says it arose from his having been appeased, and having laid aside his anger. For, as it was anger that prompted God thus to revenge himself, so, when he was appeased, he was led to forgive us; and that was effected “by the lamb that was slain from the beginning of the world;” and that immaculate Lamb was given to us through the good pleasure and mercy of him “who so loved the world as to give his only begotten Son for it.” Here, then, is the order of our redemption:
- the benediction, or the good pleasure of God, gave us his Son as a Saviour;
- the son, by his death, appeased God’s anger, and made satisfaction to his justice for the sins of the whole world;
- God, having been thus appeased, forgave the sins, and the remission of the sins put an end to the captivity; and
- the Holy Ghost revealed the whole of this mystery, so concealed in the mind of God, to his prophet; and he describes it to us in those three verses.
[5] Convérte nos, Deus salutáris noster, et avérte iram tuam a nobis.
Convert us, O God our saviour: and turn off thy anger from us.
The prophet, speaking in the person of God’s people, begins now to pray for the execution and completion of the divine decree, and first begs of God to mitigate his anger; the first effect of which would be the beginning of our salvation; that is to say, his divine assistance, through which our conversion to God commences; for we cannot be converted to God, unless his grace go before us, and by calling, enlightening, assisting, and moving, convert us. He, therefore, says, “Convert us, O God our Saviour.” O God our Savior, begin the work of our salvation, by inspiring us with the holy desire of conversion. And that, in your mercy, you may commence it, “turn off thy anger from us.” Be reconciled to us, and forget the offences that have estranged us from you.
[6] Numquid in aetérnum irascéris nobis? aut exténdes iram tuam a generatióne in generatiónem?
Wilt thou be angry with us for ever: or wilt thou extend thy wrath from generation to generation?
He perseveres in the petition, saying, we have borne your anger long enough; do not defer the gift of your mercy, and the restoration of your peace. “Wilt thou be angry with us?” Will your enmity to the human race be everlasting? “or wilt thou extend thy wrath from generation to generation?” a thing that does not accord with your infinite clemency.
[7] Deus, tu convérsus vivificábis nos, et plebs tua laetábitur in te.
Thou wilt turn, O God, and bring us to life: and thy people shall rejoice in thee.
He tells us the effects that will follow from being reconciled with God; to man will come life, to God praise. “Thou wilt turn, O God;” by laying aside your anger, and on being reconciled, will “bring us to life;” for “the wages of sin is death; but the grace of God everlasting life, in Christ Jesus our Lord;” “and thy people,” come to life and strength through so great a favor, “shall rejoice in thee,” and joyously chant your praise.
[8] Osténde nobis, Dómine, misericórdiam tuam, et salutáre tuum da nobis.
shew us, O Lord, thy mercy; and grant us thy salvation.
Having asked that the divine wrath may be mitigated; and having asked for that reconciliation and regeneration that always accompanies remission of sin, he now asks for the coming of the Saviour, through whom we were brought clearly to see and to behold God’s kindness and mercy to us, of which the Apostle says, “The grace of God hath appeared to all men;” and again, “the goodness and kindness of our Saviour God appeared.” For who can for a moment doubt of the care that God has for mankind, and the extent of his warmest love, when he sent his only begotten Son to redeem us by his precious blood from the captivity of the devil? “Show us, O Lord, thy mercy;” make us plainly see and feel by experience, that mercy through which you determined in your mind, from eternity, to bless thy land; “and grant us thy salvation.” Send us your Son for a Saviour, for then you will clearly show unto all the extent of your mercy, goodness, and grace. St. Augustine, taking a moral view of this passage, says that God shows us his mercy when he persuades us, and makes us see and understand that we are nothing, and can do nothing, of ourselves; but that it is through his mercy we exist at all, or can do anything we go through; we thus are neither proud nor puffed up, but are humble in our own eyes; and it is to such people the Saviour gives his grace.
[9] Audiam quid loquátur in me Dóminus Deus, quóniam loquétur pacem in plebem suam, et super sanctos suos, et in eos qui convertúntur ad cor.
I will hear what the Lord God will speak in me: for he will speak peace unto his people: And unto his saints: and unto them that are converted to the heart.
To convince us of the truth of what he now means to express, the prophet here reminds us that he speaks not from himself, but what has been revealed to him, and that he is only announcing what he has heard from the Lord. “I will hear what the Lord God will speak in me;” that is, I will tell whatever I shall hear; and, therefore, having laid my petition before him, I will hear his answer to make it known to others. “What he will speak in me;” to give us to understand that when God speaks to the prophet, he does it interiorly, and spiritually. For the Holy Ghost, who abides in the prophets, speaks to them through their heart, and then, through their tongues, to the ears of mankind. The expression, “I will hear,” besides attention, signifies a desire to hear as it were, to say, I will most willingly and attentively hear; for God usually says nothing but what is good and useful; “for he will speak peace unto his people.” The reason I have for hearing him with pleasure and with attention is, because I know he will speak peace to his people.
The summary, then, of God’s message to his people is the announcement and promise of peace through the coming of the Messias, for which the prophet asked when he said, “Show us, O Lord, thy mercy, and grant us thy salvation.” God, then, will grant a Saviour, and through him, will announce and establish a most perfect peace; hence he is styled “the Prince of Peace;” and, as the Apostle says, “making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven.” Now peace comprehends all God’s favours; and we shall never be in perfect possession of it until we shall have arrived at the heavenly Jerusalem, which is interpreted the vision of peace. Peace is opposed to war, in which we shall be mixed up, until “death is swallowed up in victory, and this mortal shall have put on immortality.” Then there will be an end to that war with our vices and concupiscences, with the princes of darkness, with all our difficulties and necessities. For, while we live here below, “the life of man is a warfare upon earth,” however we may desire, as far as in ourselves lies, to be at peace with all men.
“And unto his saints, and unto them that are converted to the heart. He now explains the expression, “to his people;” God promised peace to his people, but not to the whole of them; for they are composed of good and bad, and the bad can have no peace. For, “much peace have they that love thy law;” while, “the wicked have no peace, saith the Lord;” and, when he says, “unto them that are converted to the heart,” he tells us who the saints are to whom peace is promised. For sanctity, and consequently peace, then begins when man turns from exterior to interior matters; and, therefore, Isaias says, “Return ye transgressors to the heart;” and of the prodigal son is said, “and returning to himself, he said.” Man begins to return to himself, or to return, if you will, to his heart, when he begins to reflect within himself on the vanity of all things here below, and how trifling and how short lived is the pleasure to be derived from sin; and on the contrary, how noble virtue is, and of what value are the goods of eternity. In a little while man begins to advance by degrees, when he comes to consider and judge of externals, not by the aid of his own sense, or the discourses of the children of the world; but, “returning to his heart,” he consults sound reason on everything, consults the faith that has been divinely inspired, consults the truth itself, which is God. Finally, that man is truly converted to the heart, and begins to taste that peace “that surpasses all understanding,” who raises a tabernacle in his heart to God, and, on the wings of contemplation, rises from the image, the soul of man, to the reality, God himself; and there, beholding the infinite beauty of his Creator, is so inflamed and carried away by his love as to despise the whole world beside, and unite himself to God exclusively in the bonds of love, totally indifferent to, and forgetful of, the whole world. No pressure from abroad can disturb one so disposed.
[10] Verúmtamen prope timéntes eum salutáre ipsíus, ut inhábitet glória in terra nostra.
Surely his salvation is near to them that fear him: that glory may dwell in our land.
On the coming of the Messias peace will be preached, but the establishment will be delayed for some time. However, salvation, which means the power of healing and of performing other miracles, will be always at hand, and available to those who believe in him, and have a pious and reverential fear of him. Hence, great glory will accrue to God, for all who see his wonderful works will praise and magnify him; many proofs of which can be read in the Gospels; and it is to it the prophet alludes when he says, “Surely his salvation is near to them that fear him;” that is to say, the salvation of God, or Christ himself, the Saviour, will be at hand to save, through his power, all that fear him; all that worship him with a holy fear; “that glory may dwell in our land;” those numerous miracles will be performed with a view to make God’s glory known, and to dwell in that land of promise to which the Saviour will be sent specially. And if the salvation of the body be near to them that fear him, and God’s glory be thereby greatly augmented, with much more reason will the salvation of the soul be near to those that fear him. “For to those who will receive him, he will give power to become sons of God,” 1 John; and thence his glory will be made manifest, “as the only begotten of the Father, full of grace and truth.”
[11] Misericórdia et véritas obviavérunt sibi; justítia et pax osculátae sunt.
Mercy and truth have met each other: justice and peace have kissed.
He now reveals another mystery that will be accomplished on the coming of the Messias; that is, the union of mercy and justice, which seem so opposed to each other; the one prompting to punish, the other to forgive; for Christ’s passion and suffering was meant to deliver the human race in mercy, while it made the fullest satisfaction to the divine justice. “Mercy and truth have met each other.” They met in the time of the Messias, whereas at other times they seemed to move in contrary directions. “Justice and peace have kissed;” the justice that inflicts punishment, (previously called truth) and peace, (which then was called mercy), will be joined in the bonds of the strictest friendship; and, as it were, kissed each other.
Truth and Mercy meet
Justice and Peace kiss.
[12] Véritas de terra orta est, et justítia de caelo prospéxit.
Truth is sprung out of the earth: and justice hath looked down from heaven.
He now touches on the mystery of the Incarnation, making use of the past for the future tense, as is usual with the prophets. “Truth is sprung out of the earth.” Christ, who is the truth, will be born of the Virgin Mary, “and justice hath looked down from heaven.” Then also justice from heaven will be made manifest, because, on the birth of Christ, true justice began to come down from heaven, and man began to be justified by faith in Christ; as also, because by the coming of Christ, “The wrath of God is revealed from heaven against all impiety and injustice,” for the extent of God’s anger and hatred of sin would never have been thoroughly known, had not God decreed that it should be expiated by the death of his only Son; and, even, we should never have known the extent of God’s anger to the sinner on the day of judgment, had we not seen the amount and the extent of Christ’s sufferings in atoning for the sins of others, “For if in the green wood they do these things, what shall be done in the dry?” says our Lord, Luke 23.
[13] Etenim Dóminus dabit benignitátem, et terra nostra dabit fructum suum.
For the Lord will give goodness: and our earth shall yield her fruit.
He still treats of the mystery of the Incarnation, showing that truth could spring out of the earth; not in the manner of the seed that we sow and cultivate, but in the manner of the natural flowers that grow spontaneously, with no other culture than the beams of the sun, and the rains of heaven. “For the Lord will give goodness,” he will send his Holy Spirit from heaven, who will overshadow a virgin, and thus our land, which was never ploughed nor sown, and was altogether an untouched virgin, will yield her fruit. Hence, he says, in the canticle of canticles, “I am the flower of the field, and the lily of the valleys.”
[14] Justítia ante eum ambulábit, et ponet in via gressus suos.
Justice shall walk before him: and shall set his steps in the way.
The prophet concludes by showing that Christ would be so replete with justice and sanctity, that the rays of his justice would go before him, and by their light shed the way to complete progress in this gloomy valley of our mortality. “Justice shall walk before him.” Christ, the sun and true light of the world, will send the rays of his justice and wisdom before him, as it is in Psalm 88, “Mercy and truth shall go before thy face;” and in Isaias 58, “And thy justice shall go before thy face;” and thus “shall set his steps in the way,” shall enter on his pilgrimage to bring many pilgrims back to their country.
Psalmus 86
Fundamenta ejus. The glory of the Church of Christ.
Filiis Core. Psalmus cantici. [1] Fundaménta ejus in móntibus sanctis: * [2] díligit Dóminus portas Sion super ómnia tabernácula Jacob.
For the sons of Core, a psalm of a canticle. The foundations thereof are in the holy mountains: * The Lord loveth the gates of Sion above all the tabernacles of Jacob.
[3] Gloriósa dicta sunt de te, * cívitas Dei.
Glorious things are said of thee, * O city of God.
[4] Memor ero Rahab, et Babylónis * sciéntium me.
I will be mindful of Rahab and of Babylon * knowing me.
Ecce, alienígenæ, et Tyrus, et pópulus Æthíopum, * hi fuérunt illic.
Behold the foreigners, and Tyre, and the people of the Ethiopians, * these were there.
[5] Numquid Sion dicet: Homo, et homo natus est in ea: * et ipse fundávit eam Altíssimus?
Shall not Sion say: This man and that man is born in her? * and the Highest himself hath founded her.
[6] Dóminus narrábit in scriptúris populórum, et príncipum: * horum, qui fuérunt in ea.
The Lord shall tell in his writings of peoples and of princes, * of them that have been in her.
[7] Sicut lætántium ómnium * habitátio est in te.
The dwelling in thee * is as it were of all rejoicing.
Notes
Filiis Core. Psalmus cantici. [1] Fundaménta ejus in móntibus sanctis: * [2] díligit Dóminus portas Sion super ómnia tabernácula Jacob.For the sons of Core, a psalm of a canticle. The foundations thereof are in the holy mountains: * The Lord loveth the gates of Sion above all the tabernacles of Jacob.
[1] The prophet commences by praising the city, by reason of the holy mountains it has for a foundation. He names not the city, so wrapt in admiration is he with the beauty of the new city he sees descending from heaven, the Church of Christ, whose foundations may be considered in various lights. If we regard the first founders and propagators of the Christian religion, the foundations signify the twelve Apostles, as we read in Apoc. 21, “And the wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb.” If we consider the doctrine on which the faith of the Church is founded, the foundations are the Apostles and the prophets, who were the immediate ministers of the word of God, of whom the Apostle says, “Built upon the foundations of the Apostles and the prophets.” Finally, if we regard ecclesiastical power and authority, according to which the foundation in a house corresponds with the head in a body, Christ and Peter are the foundations, Christ being the primary. Of Christ the Apostle says, “For no one can lay any other foundation but that which is laid, which is Christ Jesus;” and of Peter, Christ himself says “Thou art Peter, and upon this rock I will build my Church.” Those, then, are the holy mountains, upon which the city of God is built, getting the name of mountains by reason of their altitude and excellence; and holy, for their elevation is not by reason of their pride, but by reason of their sanctity, wisdom, and authority. The objection of Christ’s being called the cornerstone surmounting the edifice, viz., “The stone which the builders rejected, the same is become the head of the corner;” and also, “Jesus Christ himself being the chief cornerstone,” is of no consequence, for there are two cornerstones, one in the foundation, the other in the summit of the building, and both connecting two walls; and though, in an ordinary building, the same stone cannot be in the foundation supporting the entire building, and on the top supported by the building; still, in the spiritual edifice, one and the same stone, that is, one and the same prelate, supports and bears the whole edifice by his authority, while, at the same time, he presides over and is borne, through obedience, by the whole edifice, by all the living stones, which two duties apply principally, to Christ, who is absolutely the head and ruler of the whole Church; and they also apply to the supreme pontiff, who is Christ’s vicar on earth; and, to a certain extent, to all prelates, in regard of those over whom they preside, for all prelates should bear and be borne; bear with the infirmities of those over whom they are placed, and be borne with when they correct or command. The city has another subject of praise in its gates.
[2] Having said that the city of God had holy mountains for its foundations, so that there was no fear of its falling, like buildings erected on sand; he now adds, that, with its being exempt from danger on that score, it also is incapable of being stormed by the enemy, so strongly are the gates of it fortified; Psalm 147 saying of them “because he hath strengthened the bolts of thy gates.” “The Lord loveth the gates of Sion,” by reason of the strength of its gates, that render it impregnable “above all the tabernacles of Jacob;” for, however beautiful and elegantly laid out those tabernacles may have been when the Jews were on their journey from Egypt to the land of promise, still they had neither gates nor foundations, and, therefore, were frail and temporary. These words refer to the stability and permanence of the Church, against which the gates of hell shall not prevail; and especially to the time when it shall arrive at its heavenly country, for which the patriarch sighed, and of whom the Apostle says, “For he looked for a city that hath foundations, whose builder and maker is God;” and, in the Apocalypse, the new Jerusalem is said to have “twelve gates, and in the gates twelve Angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.” By the twelve gates we understand the twelve Apostles; for it is through their true and sound preaching that we all enter into the Church of God: their being called the foundations in another place is of no moment, for they are gates and foundations together; gates by their preaching, foundations by their support of the faithful. Christ, to be sure, said, “I am the gate;” Christ is the gate, no doubt, because it is through his merits we all enter, and are saved; but the city has twelve gates and one gate, as well as it has one foundation and twelve foundations, for Christ was in the Apostles, and spoke through the Apostles, as St. Paul says, “Do you seek a proof of Christ who speaketh in me?” Thus, when we enter through the Apostles, we enter through Christ, because the Apostles did not preach up themselves, but through Christ, and Christ preached through them; and, when we are founded and built upon the Apostles, we are founded and built on Christ. The names of the twelve tribes of Israel being written on the gates signifies that the first members of the Church came from the children of Israel, to whom the Apostles themselves belonged; then came the fullness of the gentiles. In the Apocalypse, when mention is made of the elect, and of those to be saved, mention is first made of twelve thousand from each of the twelve tribes of the children of Israel; and then follows “a great multitude; which no man could number, of all nations and tribes, and peoples, and tongues.”
[3] Gloriósa dicta sunt de te, * cívitas Dei.
Glorious things are said of thee, * O city of God.
The prophet, as it were, intoxicated with the spirit, as he began abruptly by admiring the excellence of the city, saying, “The foundations thereof are in the holy mountain,” now just as abruptly changes his mode of speech and addresses the city itself, saying, “Glorious things are said of thee, O city of God;” as much as to say, Holy city, don’t wonder if I began incoherently, for I am overwhelmed by the multitude of your praises; for the Holy Ghost has been telling me many glorious, grand, and wonderful things about you. And, in fact, who could observe any order in narrating the praises of a city where God will be all unto all, and where those blessings are reserved for the elect, “which eye hath not seen, ear hath not heard, and which hath not entered into the heart of man to conceive.” And though, strictly speaking, the city of God in heaven, and, to a certain extent, his Church, spread over the earth, are alluded to here, even of that earthly Jerusalem, type, as it was, of the Church, “glorious things are said.” It was a royal and sacerdotal city, the temple of the Lord, the Ark of the covenant, and many things belonging to both were there; and what is more, there it was that the King of Angels and the Lord of all nature gave his instructions, performed his miracles, effected the redemption of the human race, was buried there, sent the Holy Ghost from heaven there, and there laid the foundations of his Church to endure.
[4] Memor ero Rahab, et Babylónis * sciéntium me.
I will be mindful of Rahab and of Babylon * knowing me.
He now praises the holy city, by reason of the number and the variety of the nations who inhabit it, for it is not confined to the Jews alone, as was the case in the Old Testament; but all nations are to inhabit the Catholic Church, which is the true Jerusalem, so praised in this Psalm. He mentions Rahab and Babylon, Palestine, Tyre, and the Ethiopians, all gentiles, but well known to the Jews. Rahab means proud, and by it he means the Egyptians; and the meaning is, in calling and enrolling the elect of the new Jerusalem, I will bear in mind, not only the Jews, but even the Egyptians and Babylonians, who know me through faith and religious worship. For behold, the foreigners, the nations of Palestine, and the people of Tyre, and the Ethiopians “were there,” that is, those nations called and invited by me, will be there too; for he makes use, of the past tense, as usual, to signify the future.
[5] Numquid Sion dicet: Homo, et homo natus est in ea: * et ipse fundávit eam Altíssimus?
Shall not Sion say: This man and that man is born in her? * and the Highest himself hath founded her.
The prophet now adds, as the chief praise of Sion, that the Highest, the Son of God, who founded her, was born in her. For the most glorious thing that could be said of her was, that he who, in his divine nature, founded her, chose, in his human nature, to be born in her. The text should be read thus, according to the Hebrew, “Shall not this man say to Sion?” Is it possible that any one will say to Sion a thing so wonderful and so unheard of, “that a man is born in her; and the Highest himself hath founded her?” will anyone tell Sion that there is one born in her, her very Creator? This very evident prophecy has been carped at by the Jews, who cannot possibly get over it. Christ, however, was born in Bethlehem, and not in Sion; to which we reply, that the Sion spoken of here means the Church of God’s people, and that Christ, as man, was born therein, while, as God, he is the founder of it. It may also be fairly said that Christ was born in Sion, inasmuch as his parents, Solomon and David, his ancestors, belonged to Sion.
[6] Dóminus narrábit in scriptúris populórum, et príncipum: * horum, qui fuérunt in ea.
The Lord shall tell in his writings of peoples and of princes, * of them that have been in her.
He answers the question he put when he said, “Will any one say to Sion?” for he says the Lord himself will put the question; nay more, in order that it may be kept in eternal memory, that he will write it in the book in which are the people and the princes, who through regeneration have been in the city. “The Lord shall tell;” will announce that in Sion one has been born who is the very founder of the city of Sion; and he will tell it “in his writings of peoples and of princes;” in the rolls of those people and princes who have been regenerated in the city, for he who is the head of them all, is also the founder of the city; and will, therefore, be written in the head of the book. That book will be published on the day of judgment, for then the books will be opened with another book, the book of life, of which our Savior says, “Rejoice because your names are written in heaven.” By princes we understand the Apostles whom God appointed princes over all the earth.
[7] Sicut lætántium ómnium * habitátio est in te.
The dwelling in thee * is as it were of all rejoicing.
The conclusion of the Psalm, declaring the supreme happiness of all the inhabitants of that city, whose foundations were alluded to in the beginning of the Psalm; for the peculiar happiness of the holy city of Jerusalem is, that in it no poor, no sad, no miserable person is to be found, for “God will wipe away every tear from their eyes;” and though this is to be accomplished in the heavenly Jerusalem only, still in the Church militant, those who are enrolled citizens in heaven are all rejoicing in hope, and to them the Savior says, “Nobody shall take your joy from you;” and the Apostle, “Always rejoicing;” and in fact, if God’s servants rejoice even in tribulation, when can they be sad? St. Augustine remarks that the Psalmist does not use the word “rejoicing” absolutely, but “as it were of all rejoicing,” lest we should suppose that the joy spoken of here was such as we see with the children of this world, who rejoice in the acquisition of gold or silver, or in carnal pleasures, or the like. The dwelling in the heavenly Jerusalem will be, to a certain extent, like a dwelling where a banquet or a wedding feast is celebrated with music, songs, and pleasure; but no such things will have a place there, nor will the cause be the same for such joy and gladness.
Psalmus 92
Dominus regnavit. The glory and stability of the kingdom; that is, of the church of Christ. Praise in the way of a canticle, for David himself, on the day before the sabbath, when the earth was founded.[1] Dóminus regnávit, decórem indútus est: * indútus est Dóminus fortitúdinem, et præcínxit se.
The Lord hath reigned, he is clothed with beauty: * the Lord is clothed with strength, and hath girded himself.
[1a] Étenim firmávit orbem terræ, * qui non commovébitur.
For he hath established the world * which shall not be moved.
[2] Paráta sedes tua ex tunc: * a sæculo tu es.
Thy throne is prepared from of old: * thou art from everlasting.
[3] Elevavérunt flúmina, Dómine: * elevavérunt flúmina vocem suam.
The floods have lifted up, O Lord: * the floods have lifted up their voice.
Elevavérunt flúmina fluctus suos, *[4] a vócibus aquárum multárum.
The floods have lifted up their waves, * with the noise of many waters.
Mirábiles elatiónes maris: * mirábilis in altis Dóminus.
Wonderful are the surges of the sea: * wonderful is the Lord on high.
Testimónia tua credibília facta sunt nimis: * domum tuam decet sanctitúdo, Dómine, in longitúdinem diérum.
Thy testimonies are become exceedingly credible: * holiness becometh thy house, O Lord, unto length of days.
Notes
[1] Dóminus regnávit, decórem indútus est: * indútus est Dóminus fortitúdinem, et præcínxit se.The Lord hath reigned, he is clothed with beauty: * the Lord is clothed with strength, and hath girded himself.
The beginning of this Psalm may apply either to the creation or the redemption, and it is not unusual for passages in the Scripture to have more literal meanings than one. “The Lord hath reigned;” has got possession of his kingdom, has begun to reign; “he is clothed with beauty;” has assumed his beautiful robes of office. “The Lord is clothed with strength;” he has not only got possession of the throne, but he has got strength and power to hold it, a matter of great consequence to one in power; “and hath girded himself,” to govern and to rule. If this be referred to creation, God may be said to have begun to govern when he created the world, and peopled it. If it be referred to the reparation, it was in the resurrection that Christ began to reign, and then he was clothed with the beauty of his glorious body, as well as with strength; for all power in heaven and on earth was given unto him, so that he should no longer be subject to any creature, but have everything under his feet. Finally, he girded himself to extend his kingdom to the bounds of the earth, through the preaching of his Apostles.
[1a] Étenim firmávit orbem terræ, * qui non commovébitur.
For he hath established the world * which shall not be moved.
“For he hath established the world, which shall not be moved;” God began to reign from the beginning of the world, for he then founded it from its very lowest foundations, and he established and settled it so that it cannot be moved; and thus gave a fixed habitation to men, who are bound to obey and to acknowledge him as their King. Christ, too, by his passion and resurrection, established and settled the world, that was hitherto harassed by demons, and by the worship of many false gods, in one true faith and religion.
[2] Paráta sedes tua ex tunc: * a sæculo tu es.
Thy throne is prepared from of old: * thou art from everlasting.
Though your reign commenced with the creation of the world, or with the resurrection, your existence did not date from it; for, “thou art from everlasting;” which means that he not only existed, but that he had within him the fullness of existence, which contains everything; for, before the creation, God was not a pauper, nor did he need anything, nor did he become richer or more wealthy by the creation of the world, for God did not create the world to enrich himself, but to share his riches with us. Thus, it was not from coercion that he created the world, but from mercy and love, which same mercy and love led him to make atonement for the world. “For God so loved the world as to give his only begotten Son, that whosoever believeth in him may not perish, but may have life everlasting,” John 3.
[3] Elevavérunt flúmina, Dómine: * elevavérunt flúmina vocem suam.
The floods have lifted up, O Lord: * the floods have lifted up their voice.
Elevavérunt flúmina fluctus suos, *[4] a vócibus aquárum multárum.
The floods have lifted up their waves, * with the noise of many waters.
Mirábiles elatiónes maris: * mirábilis in altis Dóminus.
Wonderful are the surges of the sea: * wonderful is the Lord on high.
If these verses be referred to the creation, they explain the manner in which God made the earth habitable, so as to be the fixed residence of mankind. In the beginning of creation the waters covered the whole earth, and in consequence of a great inundation were raised considerably above it; but God, being brighter and more elevated again, and infinitely more powerful than them, rebuked and restrained the waters, and shut them up in the caverns of the earth, with strict orders never to return thence. This is expressed more clearly in Psalm 103, where he says, “Who hast founded the earth upon its own basis, it shall not be moved forever and ever. The deep like a garment is its clothing; above the mountains shall the waters stand;” that is to say, the earth was originally so formed that an abyss of water completely enveloped it, covering even the tops of the highest mountains; but, “At thy rebuke they shall flee, at the voice of thy thunder they shall fear;” that means, but you, O Almighty, rebuked the waters and so confused them by your thunder, that they fled and hid themselves in the depths of the earth; and then “you set a bound which they shall not pass over; neither shall they return to cover the earth.” A description of the same is to be found in Job 38, and has been beautifully condensed here by the Prophet, “Wonderful are the surges of the sea; wonderful is the Lord on high;” all the waters of the sea and the great abyss of waters raged and roared at a great elevation over the earth; but the Lord, who is wonderful, who dwelleth on high, and who is higher than anything created, confined the waters, and made the earth habitable.
If we interpret this in reference to the redemption, we must take it as a description of the extent of the persecutions got up by the Jews and Pagans against the kingdom of Christ, just commenced at his resurrection, and his victory over all his enemies. “The floods have lifted up their voice; the floods have lifted up their waves.” The Jews lifted up their voices when they began to speak out against the Gospel and to thwart it. “Wonderful are the surges of the sea;” the persecutions of Nero, Domitian, and the other Roman emperors, that were seas as compared to rivers, when set alongside the persecutions of the Jews. “Wonderful is the Lord on high;” more wonderful than them all is the Lord who dwells on high, having obtained a victory over all his persecutors; and having, in spite of them all, propagated his kingdom throughout the entire world.
[5] Testimónia tua credibília facta sunt nimis: * domum tuam decet sanctitúdo, Dómine, in longitúdinem diérum.
Thy testimonies are become exceedingly credible: * holiness becometh thy house, O Lord, unto length of days.
If this verse be referred to creation, it must be taken as a reply to an objection that may be raised, for one may say, how do we know that what has been said about the founding of the earth, the abyss of waters, and their being restrained and confined, took place at all; for this happened before the creation of man, when there was no one to witness it? The prophet replies that he has it from God’s own testimony, who revealed it to his servant Moses, and that such testimony is worthy of all belief, by reason of Moses having proved himself a faithful servant of God, and a true prophet, by many signs and prodigies.
The same may be said if we refer the verse to the redemption, for the testimonies to Christ, conveyed to us through his Apostles, are become so exceedingly credible, through the miracles of both, and through the accomplishment of the prophecies, and for various other reasons without end, that so established Christianity, that no one, having heard them, can possibly gainsay it. From which the prophet concludes that “holiness,” that is, that it should be regarded as holy, and that all who dwell in it should lead a holy life; and by the holiness of their lives, correspond with the holiness of “thy house,” the Church of God which has, and in which are preached, such testimonies; “unto length of days;” that it is right the Church should be saved and preserved by you, O Lord, unto length of days; “that the gates of hell may not prevail against her.”
Psalmus 94
Veníte exultémus. An invitation to adore and serve God, and to hear his voice. Praise of a canticle for David himself.[1] Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:[2] præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.
Come let us praise the Lord with joy: let us joyfully sing to God our saviour. Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
[3] Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos, quóniam non repéllet Dóminus plebem suam: [4] quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.
For the Lord is a great God, and a great King above all gods. For the Lord will not cast off his people: for in his hand are all the ends of the earth, and the heights of the mountains are his.
[5] Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus [6] (Genuflect) Veníte, adorémus, et procidámus ante Deum: plorémus coram Dómino, qui fecit nos, [7] quia ipse est Dóminus, Deus noster; nos autem pópulus ejus, et oves páscuæ[manus] ejus.
For the sea is his, and he made it: and his hands formed the dry land. (Genuflect) Come let us adore and fall down: and weep before the Lord that made us: For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
[8] Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra, [9] sicut in exacerbatióne secúndum diem tentatiónis in desérto: ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.
Today if you shall hear his voice, harden not your hearts: As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
[10] Quadragínta annis próximus fui generatióni huic, et dixi; Semper hi errant corde, [11] ipsi vero non cognovérunt vias meas: quibus jurávi in ira mea; Si introíbunt in réquiem meam.
Forty years long was I offended with that generation, and I said: These always err in heart. And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.
Notes
[1] Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:[2] præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.Come let us praise the Lord with joy: let us joyfully sing to God our saviour. Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
An invitation and an exhortation to praise God. The word “come” contains an exhortation, exciting them to join heart and lips in praising God; just as the word is used in Genesis, where the people, exciting and encouraging each other, say, “Come, let as make bricks;” and “Come, let us make a city and a tower;” and, in the same chapter, the Lord says, “Come, let us go down, and there confound their tongue.” “Let us praise the Lord with joy.” He invites them first to exult in the spirit, and then to compress their joy in song; for song is of little value unless the mind be previously raised up to God in interior joy and admiration. Hence, it is written of the Lord himself, that “he rejoiced in the Holy Ghost, and said, I give thanks to thee, O Father;” and the Mother of the Lord said, “My soul doth magnify the Lord, and my spirit hath rejoiced.” The prophet, then, says, “Come, let us praise the Lord with joy.” Let us all unite in praising the Lord, giving full expression to our joy, and chanting hymns of praise to him who is our hope and salvation.
[2] This verse may be understood in two ways— (1) making the prophet summon us to rise early in the morning to praise God, as if he said, Before others rise let us be first before God; and in such spirit does the Church put this Psalm in the beginning of matins. (2) the prophet tells us to unite an avowal of our own misery with God’s mercy, making us come before him by acknowledging our sins, previous to his sitting in judgment on them, and punishing us for them; “and make a joyful noise with psalms,” in praising the great mercy so extended to us.
[3] Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos, quóniam non repéllet Dóminus plebem suam: [4] quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.
For the Lord is a great God, and a great King above all gods. For the Lord will not cast off his people: for in his hand are all the ends of the earth, and the heights of the mountains are his.
He assigns five reasons why God should be praised by us. (1) our Lord is a great God, far above all other gods; and he is a great King, far higher than all other kings, who are sometimes called gods.
[4] (2) God’s power is supreme throughout the entire world, whether as to its length, or breadth, or height; and, therefore, all who inhabit the earth are subject to him, and owe him the sacrifice of praise. “For in his hand,” in his power, “are all the ends of the earth;” the whole world to its extreme boundaries; “and the heights of the mountains are his;” not only does the whole length and breadth of the land belong to him, but even up to the top of the highest mountains are subject to him. In a very old manuscript, after these words is read a verse from the preceding Psalm, “For the Lord will not cast off his people;” which verse is daily read in the divine office, but it is not in the Hebrew, the Greek, nor in the Vulgate. In the same copy, instead of the words, “the heights of the mountains are his,” the version is, “he sees the heights of the mountains;” indicating God’s elevation and power.
[5] Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus [6] (Genuflect) Veníte, adorémus, et procidámus ante Deum: plorémus coram Dómino, qui fecit nos, [7] quia ipse est Dóminus, Deus noster; nos autem pópulus ejus, et oves páscuæ[manus] ejus.
For the sea is his, and he made it: and his hands formed the dry land. (Genuflect) Come let us adore and fall down: and weep before the Lord that made us: For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
[5] (3) our God is Lord, not only of the land but of the sea; for it is he who made it, and surrounded it with its sands that confine it as if in a bowl. It is, therefore, most meet that mankind, who derive so many benefits from the sea, should thank and praise him who gave it to them.
[6] (4) the same Lord that created the earth and the sea created us men, too, though we are daily offending our Creator by our sins. Come let us adore and fall down and weep, deploring our ingratitude and our sins, “before the Lord that made us;” and, therefore, our Lord by every title, to whom we owe implicit obedience.
[7] (5) the Lord not only made us, but he governs us by a special providence, as a shepherd would the flock that belonged to himself. St. Augustine notices an elegant transposition of words here, for instead of saying we are the people of his hand, and the sheep of his pasture, he connects people with pasture, and sheep with hand; to give us to understand that the people, in respect of God, are like sheep that need a shepherd; yet, still, that they are not sheep devoid of reason, that need to be driven with a staff; and they are called the sheep of his hand, either because he made them, or because he guides them with his hand; for though God’s people have shepherds and teachers to feed and to direct them, still God has a peculiar care for them, and does not let them suffer from the negligence or the ignorance, or even the malice of the pastors. Whence we infer that God’s people should put great confidence in God, their supreme Pastor, and have recourse to him, through prayer, when they fall in with an unworthy pastor, for God himself says, “I will feed my sheep,” Ezec. 34.
[8] Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra, [9] sicut in exacerbatióne secúndum diem tentatiónis in desérto: ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.
Today if you shall hear his voice, harden not your hearts: As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
This is the second part of the Psalm, in which the prophet exhorts God’s people to praise God, not only by word of mouth, but also by their works. Now, the most agreeable sacrifice we can offer to God is the observance of his commandments, according to 1 Kings 15, “Doth the Lord desire holocausts and victims, and not rather that the voice of the Lord should be obeyed?” He introduces God speaking here, in order to give greater effect to his exhortation; for the use of the pronoun “his” would lead one to suppose it was other than God was speaking; still, in the Scripture, it is not unusual for God so to speak of himself as in the passage last quoted, “Doth the Lord desire holocausts?” for it is God himself who puts the question; so also the Holy Ghost in this passage says, “Today if you shall hear his voice,” if you will hear my voice, who am your Lord, “harden not your hearts.” The word “today” means, at present; and, as the Apostle, Heb. 3, explains, holds good or stands “whilst today is named;” that is, during the whole time of this life, for after this life time will be no longer, it will be eternity. The word “if” seems to mean, that God does not speak to us every moment, but that he advises in fitting time and place, either through his preachers, or through the reading of the Scriptures, or in some other mode to make his will known to us. The expression, “harden not your hearts,” signifies that the hearing of the voice of the Lord is of very little value, unless it penetrate the very inmost recesses of our hearts. The hardening of the heart is sometimes ascribed to God, sometimes to man, for the Lord says, Exod. 7, “I will harden Pharao’s heart;” and yet, in 1 Kings 6, it is said, “Why do you harden your hearts, as Egypt and Pharao hardened their hearts?” Now, God hardens the heart, not by the infusion of malice, but by withholding his mercy; for as St. Augustine says, God hardens, by deserting, by not helping; a thing he can do in his secret dispensations, but not by way of injustice. God is said to harden the heart justly, when he does not, by his grace, soften the reprobate; and man hardens his own heart when he resists the voice and the inspirations of God, according to Acts 7, “You always resist the Holy Ghost;” and by the passing pleasure of sin, which the Apostle calls “the deceitfulness of sin,” when he says, “Lest any of you be hardened by the deceitfulness of sin,” which induces man to resist God, and to close the ears of his conscience against him.
[9] He gives an example of the obduracy. For the fathers of old, who were led out of Egypt by Moses, while they were on the way, and were passing through the desert, hardened their hearts, and refused to believe in God’s promises or to obey him, more than once; and, therefore, they tempted him and got a proof of, and saw, his wonderful works; such as the manna that rained from heaven, and the water that spouted from the rock. He then says, “As in the provocation,” when they provoked God to anger; “according to the day of temptation in the wilderness,” at the time they were in the habit of tempting him, for it is not necessary to point out any one specific day, because they frequently rebelled against, and tempted, him; and the day, therefore, comprehends the whole term of their journey through the desert. “Where your fathers tempted me;” when they wanted to find out if I were truly God, and whether I could procure bread and water for them in the desert, of which the place seemed totally void. “They proved me, and saw my works,” where they had a proof of my omnipotence, seeing the things done by me could be done only by one truly divine, truly omnipotent.
[10] Quadragínta annis próximus fui generatióni huic, et dixi; Semper hi errant corde, [11] ipsi vero non cognovérunt vias meas: quibus jurávi in ira mea; Si introíbunt in réquiem meam.
Forty years long was I offended with that generation, and I said: These always err in heart. And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.
He tells the length of time during which he was provoked and tempted. “Forty years long,” during the whole time that he was conducting them through the desert to the land of promise; “and I said, These always err in heart;” are carried away by various desires, and, therefore, wander and stray from the right path of salvation.
[11] He explains why they should have erred in their heart, “because they have not known my ways,” my laws which are the straight path, and anyone walking therein cannot possibly go astray; and when he says they have not known his laws, he means knowing them so as to observe them. The meaning, then, is, They who always err in heart have not known my ways, that lead to rest, and, therefore, have not come into rest. “So I swore in my wrath that they shall not enter into it.” The rest, in a historical sense, was the land of promise, which very few of those who left Egypt saw at all, as the Lord swore, Num. 14, “As I live, saith the Lord; according as you have spoken in my hearing, so will I do to you. In the wilderness shall your carcasses lie.” In a higher sense, the rest means, that heavenly country, where alone is perfect rest and peace.
Psalmus 95
Cantate Domino. An exhortation to praise God for the coming of Christ and his kingdom.[1] Canticum ipsi David, quando domus aedificabatur post captivitatem. Cantate Domino canticum novum, cantate Domino omnis terra.
A canticle for David himself, when the house was built after the captivity. Sing ye to the Lord a new canticle: sing to the Lord, all the earth.
Cantáte Dómino cánticum novum: * cantáte Dómino, omnis terra.
Sing ye to the Lord a new canticle: * sing to the Lord, all the earth.
[2] Cantáte Dómino, et benedícite nómini ejus: * annuntiáte de die in diem salutáre ejus.
Sing ye to the Lord and bless his name: * shew forth his salvation from day to day.
[3] Annuntiáte inter gentes glóriam ejus, * in ómnibus pópulis mirabília ejus.
Declare his glory among the Gentiles: * his wonders among all people.
[4] Quóniam magnus Dóminus, et laudábilis nimis: * terríbilis est super omnes deos.
For the Lord is great, and exceedingly to be praised: * he is to be feared above all gods.
[5] Quóniam omnes dii géntium dæmónia: * Dóminus autem cælos fecit.
For all the gods of the Gentiles are devils: * but the Lord made the heavens.
[6] Conféssio, et pulchritúdo in conspéctu ejus: * sanctimónia et magnificéntia in sanctificatióne ejus.
Praise and beauty are before him: * holiness and majesty in his sanctuary.
[7] Afférte Dómino, pátriæ géntium, afférte Dómino glóriam et honórem: *[8] afférte Dómino glóriam nómini ejus.
Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour: * bring to the Lord glory unto his name.
Tóllite hóstias, et introíte in átria ejus: * [9] adoráte Dóminum in átrio sancto ejus.
Bring up sacrifices, and come into his courts: * adore ye the Lord in his holy court.
Commoveátur a fácie ejus univérsa terra: *[10] dícite in géntibus quia Dóminus regnávit.
Let all the earth be moved at his presence. * Say ye among the Gentiles, the Lord hath reigned.
Étenim corréxit orbem terræ qui non commovébitur: * judicábit pópulos in æquitáte.
For he hath corrected the world, which shall not be moved: * he will judge the people with justice.
[11] Læténtur cæli, et exsúltet terra: commoveátur mare, et plenitúdo ejus: * [12] gaudébunt campi, et ómnia quæ in eis sunt.
Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof: * the fields and all things that are in them shall be joyful.
Tunc exsultábunt ómnia ligna silvárum [13] a fácie Dómini, quia venit: * quóniam venit judicáre terram.
Then shall all the trees of the woods rejoice before the face of the Lord, because he cometh: * because he cometh to judge the earth.
Judicábit orbem terræ in æquitáte, * et pópulos in veritáte sua.
He shall judge the world with justice, * and the people with his truth.
Notes
[1] Canticum ipsi David, quando domus aedificabatur post captivitatem. Cantate Domino canticum novum, cantate Domino omnis terra.
A canticle for David himself, when the house was built after the captivity. Sing ye to the Lord a new canticle: sing to the Lord, all the earth.
He begins by exhorting the whole world to unite in thanksgiving to God for the favors bestowed on them in general. He repeats the expression, “Sing ye,” three times, as he also in a subsequent part of the Psalm repeats another expression, “Bring ye to the Lord,” three times, in order to glance remotely at a mystery, that of the Most Holy Trinity, that was to be openly promulgated in the new testament. “Sing ye to the Lord a new canticle,” praise and thank him in joy and song, and it must be “a new canticle,” a beautiful canticle, and elegantly composed; also a canticle for fresh favours; in like manner, a canticle befitting men who have been regenerated, in whom avarice has been supplanted by charity; and, finally, a canticle not like that of Moses, or Deborah, or any of the old canticles that could not be sung outside the land of promise according to Psalm 136, “How shall we sing the song of the Lord in a strange land?” but a new canticle that may be sung all over the world; and he, therefore, adds, “Sing to the Lord all the earth,” not only Judea, but the whole world.
[2] Cantáte Dómino, et benedícite nómini ejus: * annuntiáte de die in diem salutáre ejus.
Sing ye to the Lord and bless his name: * shew forth his salvation from day to day.
Having promised this general exhortation, he proceeds to tell the subject of his praise and song, which is the advent of the Saviour. “Sing to the Lord and bless his name,” in song, praise the power and bless the name of him, “whose salvation you are to show forth from day to day;” that is, every day be sure to celebrate the coming salvation or Saviour.
[3] Annuntiáte inter gentes glóriam ejus, * in ómnibus pópulis mirabília ejus.
Declare his glory among the Gentiles: * his wonders among all people.
Having said he should be praised at all times, he now adds, that he should be praised in all places. “Declare his glory among the gentiles.” Make known God’s glory, not only to the Jews, as did the prophets of old, but also to the gentiles, which he expresses more clearly, when he says, “his wonders among all people,” tell all nations of the wonderful works of God, that so manifest his glory. Though this exhortation applies to all who know his wonders, it specially applies to the Apostles of the Lord, for it was they that made God’s glory known to all nations, as well as the wonderful works, not only of the Creator, but also of the Redeemer, and of the sanctifier; that is, of the Father, Son, and Holy Ghost.
[4] Quóniam magnus Dóminus, et laudábilis nimis: * terríbilis est super omnes deos.
For the Lord is great, and exceedingly to be praised: * he is to be feared above all gods.
He now informs us what glory of the Lord, and what wonderful works of his deserve such praise as he just spoke of. “For the Lord is great and exceedingly to be praised.” In this consists his glory, that he is absolutely great, whether in regard of his power, his wisdom, his goodness, his authority, his riches, or in any other point of view; and that he should be, and is actually praised in proportion to such greatness, and hence the heavens and the earth are full of his glory. Then, “he is to be feared above all gods;” that is, that he rises so far above all who have the remotest claim to be called gods, that so far from their presuming to compare themselves to him, they rather tremble like slaves or serfs before his majesty.
[5] Quóniam omnes dii géntium dæmónia: * Dóminus autem cælos fecit.
For all the gods of the Gentiles are devils: * but the Lord made the heavens.
The Church, in speaking of the good Angels, who are sometimes called gods, says, “The Angels praise, the dominations adore, the powers tremble before thy majesty;” and of the fallen angels, who, too, are improperly called gods by the ignorant, St. James says, “the devils also believe and tremble;” and, as David alludes to false gods, especially in this Psalm, he, therefore, assigns a reason for our God being feared above all gods, when he says, “For all the gods of the gentiles are devils; but the Lord made the heavens;” that is to say, God is to be feared above all false gods, erroneously adored by the gentiles, because the gods of the gentiles are not true gods, but demons, who, through pride, have revolted from the God who created them, and have been doomed by him to eternal punishment; “but the Lord,” instead of being a spirit created, is a creating spirit, who “made the heavens,” the greatest and the most beautiful things in nature, as well as everything under its canopy, that is, all things created.
[6] Conféssio, et pulchritúdo in conspéctu ejus: * sanctimónia et magnificéntia in sanctificatióne ejus.
Praise and beauty are before him: * holiness and majesty in his sanctuary.
Having said that God was great and to be feared; he now adds, that he is most worthy of praise in all points of view, that he is most beautiful, glorious, and holy; and that all this is particularly seen in his heavenly sanctuary, where he shows himself to the Angels and other blessed spirits. The second verse of Psalm 103 will throw some light on this verse, which is rather obscure; that verse is, “Thou hast put on praise and beauty, and art clothed with light like a garment;” for God is said to have put on praise and beauty, because from every point of view he is seen to be worthy of praise, and that by reason of his being all fair and beautiful, both in his essence, his attributes, his judgments, his thoughts, or his works; which St. John briefly summed up, when he said, “God is light and there is no darkness in him.” The prophet, then, says of God, “Praise and beauty are before him;” that is, praise, or matter of praise, and beauty, or comeliness, and glory, are encircling God, for he has put on praise and beauty, and, therefore, sees his own praise and beauty about him, and it is seen by all; just as the sun, if it had the sense of seeing, would see all the rays of his own light; as they are seen by all, bright and beautiful. “Holiness and majesty in his sanctuary;” the holiness, or the purity, and magnificence, or the majesty and glory, with which God is clothed, as it were, with vestments, is seen in his sanctuary, or in the holy temple which he has in heaven.
[7] Afférte Dómino, pátriæ géntium, afférte Dómino glóriam et honórem: *[8] afférte Dómino glóriam nómini ejus.
Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour: * bring to the Lord glory unto his name.
He had already prophesied that the knowledge of God would be preached to all nations, through the coming of Christ; and he now predicts that all nations will be converted, and will glorify God. And, as he predicted the former by way of exhortation, saying, “Declare his glory among the gentiles,” he now predicts the latter in the same form, saying, “Bring to the Lord, O ye kindreds of the gentiles;” ye families of gentiles scattered all over the world, so soon as the glory of the Lord, who descended from heaven, and, after having accomplished your redemption, returned again in glory to heaven, shall have been announced to you, be not incredulous, nor slow in acting thereon, but run in all haste to the tabernacle of the Lord, and bring to him glory and honor, by glorifying and honoring God and his holy name in your actions and in your words. He calls upon them to come in kindreds or families, in allusion to the Jewish custom of families coming by themselves on the several festival days to worship in Jerusalem; and the Holy Ghost gives us here to understand that such custom was to serve as a model for Christians, whose families should unite in coming to the Church to give glory and honour to God for all the wonderful things he accomplished in the redemption of man; for it was not by our own industry, or by our merits, that we have come to grace, and to be the adopted children of God, but through God’s mercy, to whom, therefore, is due all honor and glory.
Tóllite hóstias, et introíte in átria ejus: * [9] adoráte Dóminum in átrio sancto ejus.
Bring up sacrifices, and come into his courts: * adore ye the Lord in his holy court.
He alludes here to a custom of the Jews, who, when they went up to the temple, offered their victims, and after having adored God, returned to their homes. Now, as the gentiles are here invited to come to the Church of the Lord, such sacrifices are to be understood of those spiritual sacrifices of which St. Peter speaks, “to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” Those spiritual sacrifices are, the sacrifices of a contrite heart, confession of sins, prayer, fasting, alms, and the like. This may also apply to the Eucharistic sacrifice, that took the place of all the Jewish sacrifices, according to the prophecy of Malachy, and which is offered, “from the rising of the sun even to the going down,” to God, by the converted gentiles, through the hands of the priests of the New Testament.
Commoveátur a fácie ejus univérsa terra: *[10] dícite in géntibus quia Dóminus regnávit.
Let all the earth be moved at his presence. * Say ye among the Gentiles, the Lord hath reigned.
He had hitherto seen, as it were, from afar, the kingdom of the Messias, and he exhorted preachers to announce, and people to acknowledge, the coming King; he now beholds him, as it were, at hand, sees him approaching; and, exulting in spirit, he calls upon not only all nations, but even the heavens and the earth, the seas, the very trees, to exult, and to adore him; not that he looked upon such things as imbued with reason, but in order to express the extent of his own feelings, and the universal joy that would be felt all over the world on the coming of Christ. Some will refer this passage to the first, others to the second, coming of Christ; but we see no reason why it should not take in both. He, therefore, says, “Let all the earth be moved at his presence.” Let all the inhabitants of the earth be full of fear and reverence on the approach of the Lord.
In order to stir the people up, preach to them that the coming Lord has taken possession of his kingdom, which kingdom means his spiritual one, through which he reigns by faith in the hearts of men. God always reigns in heaven, and he reigns on earth through his power and majesty; but he began to reign, through faith, among the gentiles, from the coming of the Messias, where the devil previously reigned, through the errors of idolatry; hence the Lord himself said, “Now is the prince of this world cast out.” “For he hath corrected the world, which shall not be moved.” He proves that this kingdom belongs to Christ, by two arguments. (1) it was Christ, as God, that made, confirmed, and established the world, so that it cannot be moved, and that it is only just that he who made it should reign in it. This, then, may have reference to the creation of the world; and the word “corrected” means that he established the world so firmly that it cannot, even for a minute, go out of its place. (2) The word “corrected” may also apply to correction of morals, and the wholesome reformations introduced by the Gospel, and then the meaning would be, that Christ should justly and deservedly reign upon earth, because, when it had gone astray, and fallen into the pernicious errors of the gentiles, he, by his evangelical precepts, that prohibit all manner of vices, corrected, reformed, and so established it that it can never possibly lapse into error, so long as his rules and precepts shall be observed. One precept alone, that of love, if properly observed, would correct the whole world, and keep it in profound peace. The second reason is contained in the words, “he will judge the people with justice;” that is, he has not only corrected the world by his most holy laws, but he will also, in the fitting time, judge the world with the greatest justice; for, to those who shall have observed the precepts of the Gospel, he will give most ample rewards, and to those who shall not, most condign punishment.
[11] Læténtur cæli, et exsúltet terra: commoveátur mare, et plenitúdo ejus: * [12] gaudébunt campi, et ómnia quæ in eis sunt.
Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof: * the fields and all things that are in them shall be joyful.
Tunc exsultábunt ómnia ligna silvárum [13] a fácie Dómini, quia venit: * quóniam venit judicáre terram.
Then shall all the trees of the woods rejoice before the face of the Lord, because he cometh: * because he cometh to judge the earth.
Judicábit orbem terræ in æquitáte, * et pópulos in veritáte sua.
He shall judge the world with justice, * and the people with his truth.
He calls upon all creation to be glad and to rejoice, by reason of the first as well as the second coming of the Messias; for while the first coming consecrated, the second will glorify, all things. “For we know that every creature groaneth and is in labor even till now, but it shall afterwards be delivered from the servitude of corruption into the liberty of the glory of the children of God.” Therefore “Let the heavens rejoice and the earth be glad,” as being the principal parts of the world; “let the sea be moved” with the same feelings of joy and exultation; “and the fulness thereof,” all the living things of which it is full, the fishes. “The fields and all things that are in them shall be joyful,” whether cattle or plants, nay, even the very “trees of the woods,” however barren and uncultivated, “shall rejoice.”
All the things above named will rejoice in the presence of the Lord, “because he cometh” to redeem the world in his mercy, and because he will come again to judge it in his justice. Then they will have to say that the last judgment will be, at once, most terrible and most joyous; terrible to the wicked, a source of unbounded joy to the just. Hence, in the sacred Scripture, the last judgment is sometimes described as a fearful, frightful, and saddening occasion, for, according to St. Luke, “There will be signs in the sun and in the moon and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves. Men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved.” At other times it is described as something pleasant and delightful, by reason of the glory of the elect, which will produce a certain effect on the very heavens, earth, and sea, all of which will be renovated and placed in a better position, and, therefore, in a few verses after, in the same chapter, our Saviour says, “But when these things come to pass, look up, and lift up your head, because your redemption is at hand.”—”He shall judge the world with justice, and the people with his truth.” He concludes by predicting what sort the judgment will be; one that will be in accordance with the justice and the truth that always characterized him, and by virtue of which he always fulfills what he promises, and he has promised to reward every one according to his works; to have no regard of persons, and to judge in all justice. Such will be his mode of judging, and in no other way will he judge. Such an expression ought to knock the sleep out of men’s eyes and arouse them; nor should we imagine, for a moment, that because God deals patiently with us, and defers the sentence, that we will escape the judgment; for he that promised so much, and was so true to his promises, cannot possibly lead us astray in this one thing of so much importance. Is it possible, says St. Augustine, that God could have been so faithful in everything, and so false as to the day of judgment?
Psalmus 96
Dominus regnavit. All are invited to rejoice at the glorious coming and reign of Christ.[1] Huic David, quando terra ejus restituta est. Dóminus regnávit, exsúltet terra: * læténtur ínsulæ multæ.
For the same David, when his land was restored again to him. The Lord hath reigned, let the earth rejoice: * let many islands be glad.
[2] Nubes, et calígo in circúitu ejus: * justítia, et judícium corréctio sedis ejus.
Clouds and darkness are round about him: * justice and judgment are the establishment of his throne.
[3] Ignis ante ípsum præcédet, * et inflammábit in circúitu inimícos ejus.
A fire shall go before him, * and shall burn his enemies round about.
[4] Illuxérunt fúlgura ejus orbi terræ: * vidit, et commóta est terra.
His lightnings have shone forth to the world: * the earth saw and trembled.
[5] Montes, sicut cera fluxérunt a fácie Dómini: * a fácie Dómini omnis terra.
The mountains melted like wax, at the presence of the Lord: * at the presence of the Lord of all the earth.
[6] Annuntiavérunt cæli justítiam ejus: * et vidérunt omnes pópuli glóriam ejus.
The heavens declared his justice: * and all people saw his glory.
[7] Confundántur omnes, qui adórant sculptília: * et qui gloriántur in simulácris suis.
Let them be all confounded that adore graven things, * and that glory in their idols.
Adoráte eum, omnes Ángeli ejus: *[8] audívit, et lætáta est Sion.
Adore him, all you his angels: * Sion heard, and was glad.
Et exsultavérunt fíliæ Judæ, * propter judícia tua, Dómine:
And the daughters of Juda rejoiced, * because of thy judgments, O Lord.
[9] Quóniam tu Dóminus Altíssimus super omnem terram: * nimis exaltátus es super omnes deos.
For thou art the most high Lord over all the earth: * thou art exalted exceedingly above all gods.
[10] Qui dilígitis Dóminum, odíte malum: * custódit Dóminus ánimas sanctórum suórum, de manu peccatóris liberábit eos.
You that love the Lord, hate evil: * the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.
[11] Lux orta est justo, * et rectis corde lætítia.
Light is risen to the just, * and joy to the right of heart.
[12] Lætámini, justi, in Dómino: * et confitémini memóriæ sanctificatiónis ejus.
Rejoice, ye just, in the Lord: * and give praise to the remembrance of his holiness.
Notes
[1] Huic David, quando terra ejus restituta est. Dóminus regnávit, exsúltet terra: * læténtur ínsulæ multæ[1a] .For the same David, when his land was restored again to him. The Lord hath reigned, let the earth rejoice: * let many islands be glad.This Psalm admits of two literal explanations. (1) the kingdom of God absolutely; (2) the kingdom of Christ after his resurrection.
Read according to the first the meaning of this verse is, “The Lord hath reigned.” The Lord God is the true and supreme King, and all other kings are but his servants; therefore, “let the earth rejoice; let many islands be glad;” let all the inhabitants of the earth, and of the islands that are so numerous in the sea, rejoice and be glad; for should they be oppressed by any of the kings here below, the Lord, who is the supreme King, and can easily control and bring them to order, will not fail to protect and to shield them.
In the second sense, the meaning is, Christ our Lord, who at one time humbly appeared before the kings of this world, for judgment, “hath reigned,” for “all power on earth and in heaven hath been given unto him,” so that he is subject to no one, nor can any one claim any authority over him; but, on the contrary, he governs all as “Prince of the kings of the earth, as King of kings, and Lord of lords;” and therefore, “let the earth rejoice, let many islands be glad,” because the Lord, who has got possession of his kingdom, has let himself down to be our brother, though he is our God, by having created us, and our Lord, by having redeemed us.
[1a] The total number of islands in the British Isles number in the thousands. Just choosing islands that are at least a ½ acre (0.2 hectares) in size, the Island of Great Britain has about 4,400 islands, of which about 210 are inhabited. An additional 6,100 are islands only at low tide. The Island of Ireland has about 850 islands, of which about 70 are inhabited and about 1000 only appear on low tide.
[2] Nubes, et calígo in circúitu ejus: * justítia, et judícium corréctio sedis ejus.
Clouds and darkness are round about him: * justice and judgment are the establishment of his throne.
According to meaning the first, the nature of God is touched upon here, who, though invisible, governs and rules the visible world with extreme justice. “Clouds and darkness are round about him.” Our King, the Lord, is invisible, for “he inhabits light inaccessible,” and is like the sun concealed by a cloud, yet still diffusing its light and heat. God is also described similarly in Psalm 17, “And he made darkness his covert, his pavilion round about him; dark waters in the clouds of the air.” In like manner, when God gave the ten commandments on mount Sinai, he was covered with a dark cloud; “justice and judgment are the establishment of his throne.” However invisible he may appear to be, he still is really present, and judges his people with extreme justice. Meaning the second is, Christ’s coming to the general judgment; for “he will come on the clouds of heaven,” in great splendour, as he has in Mat. 25, and in the Apocalypse.
[3] Ignis ante ípsum præcédet, * et inflammábit in circúitu inimícos ejus.
A fire shall go before him, * and shall burn his enemies round about.
According to meaning the first the admirable power, efficacy, and celerity of the punishment that God inflicts on the wicked, when he chooses to punish them in this world, is here detailed. “A fire shall go before him.” He will send a fire before him whenever he may wish to judge and punish the wicked, and that will be most effective and immediate, for it will suddenly “burn his enemies,” and consume all “round about him,” so that a trace of them will not remain.
This fire may also mean his ministering Angels, as we read in Psalm 103, “Who maketh thy Angels spirits; and thy ministers a burning fire,” of which fire Psalm 17 says, “A fire flamed from his face;” and Daniel 7, “A swift stream of fire issued forth from before him.”
The second interpretation refers it to that fire that will precede the general judgment, and burn men, houses, gardens, vineyards, and all manner of living things on the face of the earth, concerning which, St. Peter says, as in Noe’s time, “The world that there was, being overflowed with water, perished;” so in the coming of Christ, “The heavens which now are, and the earth, are reserved unto fire against the day of judgment,” and will be consumed. And the Psalm says that said fire will hurt God’s enemies only, because it is for them only it is intended; for those who have their heart and their treasure in this world. It will be a heavy load on them to have themselves, and the wealth they so loved, consumed by the fire. The just will suffer nothing from it, for they long since despised the goods of this world, seeing that death would only put them in a better position.
[4] Illuxérunt fúlgura ejus orbi terræ: * vidit, et commóta est terra.
His lightnings have shone forth to the world: * the earth saw and trembled.
According to the first interpretation, David goes on with the relation of God’s power over the wicked. God, when he chooses, terrifies his enemies, not only with his fire, or that of his Angels, but even with the ordinary lightning, and cuts them down so unexpectedly, that they cannot possibly protect themselves. He says the same in Psalm 17, “And the Lord thundered from heaven, and the highest gave his voice, and he sent forth his arrows, and he scattered them, he multiplied lightnings, and troubled them.” He then says, “His lightnings have shone forth to the world;” he had his winged lightning, wherewith to rouse the world, which so “shone forth as to terrify all who saw them,” and hence, “the earth,” as if it had sense and feeling, “saw and trembled.” A most poetic description to give an idea of the effects of God’s lightning.
In the second explanation, he explains how an enormous fire, that will consume everything, will precede the last judgment, and will be caused by lightning, of which Wisdom, chap. 5., says, “Their shafts of lightning shall go directly from the clouds, as from a bow well bent, they shall be shot out, and shall fly to the mark.”
[5] Montes, sicut cera fluxérunt a fácie Dómini: * a fácie Dómini omnis terra.
The mountains melted like wax, at the presence of the Lord: * at the presence of the Lord of all the earth.
The prophet now shows the extent of God’s power from its effects, and again compares it to fire, for as wax cannot be brought near the fire without liquefying and melting, thus the mountains, however lofty and durable, nay, even the very earth, the most solid of all the elements, cannot stand for a moment, should God wish to consume and destroy them. We are not to understand, then, that the mountains did, or will run like wax, but that God could cause them, if he chose, to melt, and be dissolved like wax.
[6] Annuntiavérunt cæli justítiam ejus: * et vidérunt omnes pópuli glóriam ejus.
The heavens declared his justice: * and all people saw his glory.
According to the first interpretation, “the heavens declared his justice,” because men could easily infer from the appearance of the sun, moon, and stars, and their continual changes, that God was a most just director of the whole world, as is also said in Psalm 18., “The heavens declare the glory of God;” St. Paul, Rom. 1, and Wisdom, chap. 14., say the same.
According to the second interpretation, these words allude to the Angel’s trumpet, that will announce from heaven the Judge about to sit in judgment on the whole world, and the severity of his justice on those who rejected a merciful Redeemer; and then, “all people will see his glory,” when he shall appear in the clouds in his majesty, with all his Angels. The Apostle says of such coming, “For the Lord himself shall come down from heaven with commandment, and with the voice of the Archangel, and with the trumpet of God;” and the Lord himself says, “And he shall send his Angels with a trumpet and a great voice;” and in the Apocalypse, St. John writes, “Behold, he cometh with the clouds, and every eye shall see him, and they that pierced him.” “The heavens declared” the Angels from heaven, “his justice,” for he will come to render unto every one according to his works, “then all people saw,” without any exception, “his glory,” for every knee will bend of those that are in heaven, on earth, and in hell.
[7] Confundántur omnes, qui adórant sculptília: * et qui gloriántur in simulácris suis.
Let them be all confounded that adore graven things, * and that glory in their idols.
According to the first interpretation, the prophet infers from what has been said, that all worshippers of idols should be justly confounded, when it is sufficiently clear that there is only one true God, who rules and governs in heaven and on earth, and who is endowed with the greatest power, wisdom, and justice to direct everything. “Let them be all confounded that adore graven things,” that are vain and empty gods, that cannot help themselves nor anyone else; and much more confusion to those “that glory in their idols,” for glorying in what, above all other things, they should be ashamed of. According to the second interpretation, this is a prediction, in the form of a prayer, of the immense confusion that will overwhelm all idolaters on the day of judgment; for they will then most clearly see that their idols were nothing, that they who spoke through them were unclean spirits, with whom they will be condemned to eternal punishment. “Adore him, all you his Angels.”
According to the first interpretation, the prophet, in order to prove how justly he said, “Let them be all confounded that adore graven things, and that glory in their idols,” turns to the Angels, and invites them to adore God; for, if even the Angels, who are the most noble of created things, so far from being adored, should, like so many servants, adore God, how much less are demons or idols to be adored.
According to the second interpretation, the prophet proves the majesty of Christ coming to judgment, from the fact that it will appear on that day that he is the true God, from the homage that will be rendered to him by the Angels. For the Angels will stand by like so many servants, will adore him, and will execute all his commands, which will be a source of the greatest joy and gladness to the true faithful, seeing their Lord so honored and glorified before the whole world. He appeals to the Angels, as if he were exhorting them to do what he foresaw would certainly be done by them. “Adore him, all you his Angels,” sitting on his throne for judgment. The Apostle bears out this exposition, when he says, in Heb. 1., “And again, when he introduceth the first begotten into the world, he saith: And let all the Angels of God adore him;” for the Apostle would appear by the word “again” to mean his second coming, and to apply these words to it, for no other words of the sort are found in the entire Scripture.
[8] Adoráte eum, omnes Ángeli ejus: * audívit, et lætáta est Sion.
Adore him, all you his angels: * Sion heard, and was glad.
Et exsultavérunt fíliæ Judæ, * propter judícia tua, Dómine:
And the daughters of Juda rejoiced, * because of thy judgments, O Lord.
When God’s people heard that he reigned supreme everywhere, that idols had disappeared, that the very Angels were subject to God, they were greatly rejoiced at having such a king. “And the daughters of Juda rejoiced, because of thy judgments, O Lord;” the same people, now called Sion, now Juda, rejoiced to find the Lord sitting in judgment with so much justice.
[9] Quóniam tu Dóminus Altíssimus super omnem terram: * nimis exaltátus es super omnes deos.
For thou art the most high Lord over all the earth: * thou art exalted exceedingly above all gods.
He assigns a reason for God’s people beginning to exult and be glad on hearing those things, and the reason is, because they inferred from them, that the God of God’s people was really the supreme Lord of all, “the Most High Lord over all the earth,” over all kings and princes, and “exalted exceedingly,” especially over the false gods erroneously worshipped by the gentiles; and, however true this may be, according to interpretation No. 1, for God proved himself, by various miracles, to be superior to all the kings of the earth, and all their false gods; it is no less true, when we read by interpretation No. 2, for God never displayed his glory so openly as he will on the last day, when, as we said above, all men and Angels, bad as well as good, will bend the knee before him.
[10] Qui dilígitis Dóminum, odíte malum: * [10a] custódit Dóminus ánimas sanctórum suórum, de manu peccatóris liberábit eos.
You that love the Lord, hate evil: * the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.
He concludes the Psalm, by exhorting the people to lead a life of holiness and purity, for which they will get a great reward, both in this world and in the next. “You that love the Lord, hate evil.” The holy prophet could not possibly address God’s chosen people more briefly, yet more comprehensively; for, when he says, “You that love the Lord,” he appeals to all the truly just, for charity comprehends all virtues; for, “he that loveth his neighbor hath fulfilled the law, and love, therefore, is the fulfilling of the law,” Rom. 13: “you that love the Lord,” then, means, All you just and holy souls, that fear the Lord really, and not feignedly, not only with your lips, but in your heart, according to the substance, and not the shadow of the law, “hate evil:” which is the essence of perfection, for he does not say, Fly from, or decline from evil, which may be done externally, but “hate evil,” which can only proceed from the heart. The heart is the source of all our actions, good and bad; for, as the love of the supreme good comes from the heart, so, in like manner, “out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.” [10a] He then announces the reward for having done so, saying, “The Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.” The Lord is a faithful, diligent, powerful, and prudent guardian of those that love him, and he will defend and deliver them from the power of the wicked, who are, generally speaking, deadly enemies of the just. According to interpretation No. 1, this promise is fulfilled even in this life, in regard of the just, for God often saves their lives, but will certainly save their souls, which is a far greater blessing; and hence, the expression, “preserveth the souls,” for he causes “all things to work together unto good, to such as according to his purpose are called to be saints.” According to explanation No. 2, the meaning would be, He will preserve the souls of his saints on the last day, so that they will not be injured by the accusations of the enemy; he will most completely deliver them from the hand of the sinner, for once the last sentence shall have been passed, the sinner can no longer harm the just.
[11] Lux orta est justo, * et rectis corde lætítia.
Light is risen to the just, * and joy to the right of heart.
Another reward of the just is, that they will not only be delivered from all evils, but they will be replenished with blessings. By light, here, may be understood the light of divine grace, or what seems more likely, the light of justice, of which Wisdom, chap. 5., says, “Therefore, we have erred from the way of truth, and the light of justice hath not shined unto us, and the sun of understanding hath not risen upon us.” Now, the light of justice and of understanding is said to rise on a person when he begins to know, not only in theory but in practice, what is just and what is unjust, what is good and what is evil; and forms a correct judgment, and makes a judicious choice of what is really good and just, and not of what is apparently so to a badly formed and irregular mind. The light, then, that has risen to the just, is that which constitutes him a just man; and as the just take the greatest pleasure in doing what is just, he very properly adds, “and joy to the right of heart;” for justice directs the heart, and an unspeakable amount of joy is poured into the upright of heart from the fact of its conformity to the will of God, and everything that pleases God, on whose nod all creation hangs, pleases that soul. Nothing, then, can sadden the just; they rejoice and are joyful under the most grievous tribulations, “and nobody taketh their joy from them.”
[12] Lætámini, justi, in Dómino: * et confitémini memóriæ sanctificatiónis ejus.
Rejoice, ye just, in the Lord: * and give praise to the remembrance of his holiness.
This is a consequence of what has been said in the preceding verse; for if joy has arisen to those right of heart, it follows that they should not rejoice in the vanities of the wicked, but “in the Lord,” who bestows justice and gladness on them; nay, who himself is their real and solid joy, being most beautiful to the eyes of the soul, and sweet to the interior; and not only should “the just rejoice in the Lord,” but they should also “give praise to the remembrance of his holiness;” they should ever celebrate with thanksgiving the memory of the sanctification they received from God, for they should never forget so great a favor as that which transformed them from being impious and wicked, to be holy and just. By holiness also may be understood God’s own holiness, for he is supremely holy; hence, Isaias calls him “Holy, Holy, Holy,” and we give praise to the remembrance of his holiness, when with praises we always remember that our God is most holy; and, therefore, that we should with all earnestness endeavor to make ourselves holy too. “For this is the will of God your sanctification;” and “Be ye holy,” saith the Lord, “for I am holy.”
Psalm 97
Cantate Domino. All are again invited to praise the Lord, for the victories of Christ.[1] Cantáte Dómino cánticum novum: * quia mirabília fecit.
Sing ye to the Lord a new canticle: * because he hath done wonderful things.
Salvávit sibi déxtera ejus: * et bráchium sanctum ejus.
His right hand hath wrought for him salvation, * and his arm is holy.
[2] Notum fecit Dóminus salutáre suum: * in conspéctu géntium revelávit justítiam suam.
The Lord hath made known his salvation: * he hath revealed his justice in the sight of the Gentiles.
[3] Recordátus est misericórdiæ suæ, * et veritátis suæ dómui Israël.
He hath remembered his mercy * and his truth toward the house of Israel.
Vidérunt omnes términi terræ * salutáre Dei nostri.
All the ends of the earth have seen * the salvation of our God.
[4] Jubiláte Deo, omnis terra: * cantáte, et exsultáte, et psállite.
Sing joyfully to God, all the earth; * make melody, rejoice and sing.
[5] Psállite Dómino in cíthara, in cíthara et voce psalmi: *[6] in tubis ductílibus, et voce tubæ córneæ.
Sing praise to the Lord on the harp, on the harp, and with the voice of a psalm: * with long trumpets, and sound of cornet.
Jubiláte in conspéctu regis Dómini: * [7] moveátur mare, et plenitúdo ejus: orbis terrárum, et qui hábitant in eo.
Make a joyful noise before the Lord our king: * let the sea be moved and the fulness thereof: the world and they that dwell therein.
[8] Flúmina plaudent manu, simul montes exsultábunt a conspéctu Dómini: * quóniam venit judicáre terram.
The rivers shall clap their hands, the mountains shall rejoice together at the presence of the Lord: * because he cometh to judge the earth.
[9] Judicábit orbem terrárum in justítia, * et pópulos in æquitáte.
He shall judge the world with justice, * and the people with equity.
Notes
[1] Cantáte Dómino cánticum novum: * quia mirabília fecit.
Sing ye to the Lord a new canticle: * because he hath done wonderful things.
Salvávit sibi déxtera ejus: * et bráchium sanctum ejus.
His right hand hath wrought for him salvation, * and his arm is holy.
He invites all men to praise God for his wonderful works. “Sing ye to the Lord a new canticle,” for there is not only new but great and wonderful matter for it, “because he hath done wonderful things;” for he was wonderfully, and in an unheard of manner, conceived of the Holy Ghost, born of a virgin, committed no sin, justified sinners, made the deaf to hear, and the dumb to speak, nay, even the blind to see, the lame to walk, cured the sick, raised the dead; and, what is the most strange and wonderful of all, showed himself alive within three days after he was buried, took his body up to heaven, sent the Holy Ghost from heaven, and through the agency of poor, humble men, persuaded the prudent and the wise to worship the crucified, to despise the things of the present, and to look forward to the things of the future; and, finally, as St. Augustine says, conquered the world, not by the sword but by the cross. All this may be referred to the Father, who in the Son, and through the Son, effected all these wonderful things; for the Lord says, “But the Father, who abideth in me, he doth the works.” “His right hand hath wrought for him salvation, and his arm is holy.” He explains what those wonderful things are, and instances one of them that comprehends the whole. The wonderful thing God did consisted in his having saved the world purely by his own power, without associates, without an army, without arms; he alone cast out the prince of this world, and delivered mankind from his power. Such was the object of all the wonderful things enumerated above; and thus, this one thing comprehends all. The expression, “hath wrought for him salvation,” may apply to the Son, who saved the world by his own power; and to the Father who, through Christ, his right hand, saved it; but it comes to the same thing; “and his arm is holy,” is merely a repetition of the foregoing; right hand and arm being nearly synonymous, and they signify virtue and power; but the word “holy” is added, for fear we should suppose carnal, not spiritual, strength is intended; for Christ did not overcome his enemy by the force of arms or by bodily strength, but by love and patience, by humility and obedience, by the merits of his most holy life, by his most precious blood spilled for love of us, and not by the spear or the sword, and obtained a signal victory over a most powerful enemy. So, says the Apostle, “He humbled himself, becoming obedient unto death, even the death of the cross.”
[2] Notum fecit Dóminus salutáre suum: * in conspéctu géntium revelávit justítiam suam.
The Lord hath made known his salvation: * he hath revealed his justice in the sight of the Gentiles.
This verse, too, may be referred to the Father, “who made known his salvation;” that is, the Saviour he sent; first, through the prophets, then through the Apostles, and through the same “revealeth his justice.” It may also be referred to the Son, who made known the salvation effected by himself, through himself, and through his Apostles; for he preached it openly for three entire years and more, and then he sent his Apostles, who announced his Gospel to the entire world. The Lord, therefore, by his own preaching, “made his salvation known;” that is, the salvation he brought on earth to confer on those who would believe in him; then, “in the sight of the gentiles,” through his Apostles, “he hath revealed his justice;” that is, he made known and revealed to the gentiles that mystery that was hidden from the world; and the mystery is his own justice; that is, the fulfillment of that promise that was formerly made to the fathers concerning the redemption of the human race. This I consider to be the meaning of justice here; for in the following verse it means truth, as we shall see. However, if anyone wishes justice to be understood of the satisfaction Christ had to offer, in the rigour of justice, for the sins of the whole world, I do not object, whether in reference to the Father, or to the Son. For truly did the Father, through the passion of the Son, and the Son through his own sufferings, “reveal” how iniquity required to be punished, and how rigorously God’s justice required satisfaction. On this mystery the Apostle writes as follows to the Ephesians, “To me, the least of all the saints, is given this grace to preach among the gentiles the unsearchable riches of Christ. And to enlighten all men what is the dispensation of the mystery, which hath been hidden from eternity in God.”
[3] Recordátus est misericórdiæ suæ, * et veritátis suæ dómui Israël.
He hath remembered his mercy * and his truth toward the house of Israel.
Vidérunt omnes términi terræ * salutáre Dei nostri.
All the ends of the earth have seen * the salvation of our God.
He assigns a reason for God’s having “made known his salvation,” and “revealed his justice.” Because he promised such to the fathers; and though he delayed the fulfillment of his promise for some time, he at length “remembered” it; that is, he acted as those do who remember a thing. God cannot forget, but he is figuratively said to remember when he does a thing after a while, as if he had forgotten it. The expression often occurs in the Scriptures; thus, “The Lord remembered Noe;” and, Luke 1, “He hath remembered his mercy.” God the Father, then, “remembered his mercy,” through which he promised a Saviour to the fathers; and God the Son “remembered his mercy,” that induced him to promise to come as a Saviour; and both remembered “their truth,” their honour and justice in fulfilling the promise “toward the house of Israel;” for the promise was made to them, and not to the gentiles; although God had determined, and often announced it through the prophets, that he would have mercy on the gentiles, too. Hence our Saviour, Mat. 15, says, “I was not sent out to the sheep that are lost of the house of Israel.” And the Apostle, Rom. 15, “For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made to the fathers; but that the gentiles are to glorify God for his mercy, as it is written. Therefore will I confess to thee, O Lord, among the gentiles.”—”All the ends of the earth have seen the salvation of our God.” See the fruit of the preaching of the Apostles! It was not in vain that God made his salvation known through their preaching, for the gentiles heard them, and believed in Christ; and thus, the interior eye of the heart having been purified through faith and grace, “all the ends of the earth,” the whole world, to its remotest boundaries, “have seen the salvation of our God,” or the Saviour sent by him. There is a degree of point in the expression, “have seen;” it implies actual faith, united with knowledge, that moves the will to love and to desire; for they cannot be said to have seen God’s salvation, who, content with habitual faith, never bestow a thought on the Saviour, and take no trouble whatever in accomplishing the salvation to be had through him. The expression, “all the ends of the earth,” is not to be read literally, for it does not mean each and every individual, but a great many from every nation and people.
[4] Jubiláte Deo, omnis terra: * cantáte, et exsultáte, et psállite.
Sing joyfully to God, all the earth; * make melody, rejoice and sing.
The giving thanks to God, and exulting and singing in spiritual joy, is a sign of faith. Thus, he that found the treasure “went, and, through joy, sold all he had.” Thus when Philip preached in Samaria, and the inhabitants received the word of God, “there was great joy in that city;” and the eunuch, when converted and baptized, “went his way rejoicing” thus also St. Peter says, “And believing, shall rejoice with an unspeakable and glorious joy.” This joy is now predicted by the prophet, as if he were inviting and exhorting the faithful to it, “Sing joyfully to God, all the earth.” All you faithful, all over the world, who have been brought from darkness to “the admirable light,” to the knowledge of the true God and our Saviour Jesus Christ, praise and thank with a loud voice; sing, exult, and play upon musical instruments.
[5] Psállite Dómino in cíthara, in cíthara et voce psalmi: *[6] in tubis ductílibus, et voce tubæ córneæ.
Sing praise to the Lord on the harp, on the harp, and with the voice of a psalm: * with long trumpets, and sound of cornet.
Four instruments are enumerated for those who have seen God by faith, and, desire to see him by sight; they are the harp, the psaltery, long trumpets, and sound of cornet. These were, literally, the instruments most in use among the Jews, and a spiritual signification has been attached to each instrument. They seem to be to represent the cardinal virtues,
the harp implying prudence; The harp, having various strings, blends their sounds together, and produces a sweet harmony; and thus prudence unites good works with various circumstances, and produces a perfect work.Finally, “Make a joyful noise before our King.” Be sure to strike up all the aforesaid instruments the moment the great King, who is Lord of all, shall have made his appearance.
the psaltery, justice; The psaltery of ten strings represents the decalogue, containing all the precepts of justice.
the long trumpet, fortitude; The long trumpet is beaten out and formed by repeated blows of the hammer, until it produces the sweet sounds required; thus, fortitude, by patiently bearing all trials and tribulations, so draws out and perfects the man of God, that, with holy Job, it is no trouble to him to give out that sweet sound, “If we have received good things at the hand of God, why should we not receive evil?”
the cornet temperance. temperance, like a hard horn, from which the cornet was made, rising above and out topping the flesh; that is, chastising the body, by fasting and watching, and by bringing it under subjection to the spirit, forms it into a spiritual cornet. Such was the precursor of our Lord, who, with wild honey and locusts for his food, and a garment of camel’s hair with a leathern girdle for his dress, called out, “A voice of one crying in the desert.” Such, too, was the most blessed Paul, who, instructed as he was by long continued temperance, gave out the following sweet sounds, “But having food and wherewith to be covered, with these we are content;” and again, “The meat for the belly, and the belly for the meats; but God shall destroy both it and them.” And truly, “piety with sufficiency is great gain.”
Jubiláte in conspéctu regis Dómini: * [7] moveátur mare, et plenitúdo ejus: orbis terrárum, et qui hábitant in eo.
Make a joyful noise before the Lord our king: * let the sea be moved and the fulness thereof: the world and they that dwell therein.
As the coming of the Lord was a blessing to all in general, the prophet calls, not only on the whole earth, but on all its parts, separately, to praise and sing to God. “Let the sea be moved,” heaving and swelling with exultation, as if it were animated; “and the fulness thereof;” its waters, islands, fishes; “the world, and they that dwell therein.” Let them, too, rejoice and exult because the Lord is the Savior of all men, especially of the faithful.
[8] Flúmina plaudent manu, simul montes exsultábunt a conspéctu Dómini: * quóniam venit judicáre terram.
The rivers shall clap their hands, the mountains shall rejoice together at the presence of the Lord: * because he cometh to judge the earth.
Having invited the sea and the earth, he now summons the rivers and the mountains to unite in their expressions of joy. He said, however, “Let the sea be moved,” in the Hebrew, let it thunder; whereas to the rivers he says, they shall “clap their hands,” thereby expressing the difference between the noise of the one and of the other; and when he calls upon “the mountains to rejoice together,” we can easily understand that the prophet does not ask those inanimate things to speak, to praise, or to sing, but that he is so carried away and inflamed with love for the coming Messias, that he calls upon and wishes all created things to unite with him, as far as possible, in praising and thanking God.
[9] Judicábit orbem terrárum in justítia, * et pópulos in æquitáte.
He shall judge the world with justice, * and the people with equity.
“Because he cometh to judge the earth” may be referred either to his first or his second coming. If to his first, the meaning will be, Let all the aforesaid rejoice, “because he cometh to judge the earth,” to rule and govern the earth through most just and wise laws, not only as of old, in the majesty of his invisible divinity, but in visible and corporal appearance, “being made to the likeness of men, and in shape found as a man.”—If we refer it to his second coming, the meaning would be, Let all these rejoice, because “the Lord cometh to judge the earth,” and he will exterminate all the sinners in it, and renew all its elements, “and he will deliver it from the servitude of corruption, under which it now groans and is in labor.”—”He shall judge the world with justice.” The same as the conclusion of Psalm 95, which see.
Psalm 99
Jubilate Deo. All are invited to rejoice in God the creator of all.[1] Psalmus in confessione.
A psalm of praise.
[2] Jubilate Deo, omnis terra: * servíte Dómino in lætítia.
Sing joyfully to God, all the earth: * serve ye the Lord with gladness.
[2a] Introíte in conspéctu ejus, * in exsultatióne.
Come in before his presence * with exceeding great joy.
[3] Scitóte quóniam Dóminus ipse est Deus: * ipse fecit nos, et non ipsi nos.
Know ye that the Lord he is God: * he made us, and not we ourselves.
Pópulus ejus, et oves páscuæ ejus: *[4] introíte portas ejus in confessióne, átria ejus in hymnis: confitémini illi.
We are his people and the sheep of his pasture. * Go ye into his gates with praise, into his courts with hymns: and give glory to him.
[5] Laudáte nomen ejus: quóniam suávis est Dóminus, in ætérnum misericórdia ejus, * et usque in generatiónem et generatiónem véritas ejus.
Praise ye his name: for the Lord is sweet, his mercy endureth for ever, * and his truth to generation and generation.
Notes
[1] A psalm of praise.
Psalmus in confessione.
[2] Jubilate Deo, omnis terra: * servíte Dómino in lætítia.
Sing joyfully to God, all the earth: * serve ye the Lord with gladness.
To sing joyfully means, as we have frequently repeated, to praise with loud and joyful voice and to serve with gladness means to be obedient through love, and not through fear. “Sing joyfully to God all the earth.” All you worshippers of the true God, in whatever part of the world you may be cast, praise him. Good and bad are to be found all over the world: in the wheat will be found the cockle, and thorns among the lilies. And as the wicked, when they do not succeed according to their wishes, are always ready to blaspheme and murmur against God, so it is meet that the good throughout the world, whatever may happen to them, whether for or against them, should praise and bless him; for, as St. Paul says, “we know that to them that love God all things work together unto good, to such as, according to his purpose, are called to be saints.”—”Serve ye the Lord with gladness.” Serve him by obeying him freely, and not as if you were under coercion—with the joy of freemen, and not with the bitterness of slaves. For, as St. Augustine expresses it, Truth delivered us, but love has made us slaves; and he that is a slave from love is one with pleasure. The principal reason, however, for serving God with pleasure consists in love being the summary of his precepts, and nothing is sweeter than love. Besides, the service of God is a profitable thing to us, of no profit to him.
[2a] Introíte in conspéctu ejus, * in exsultatióne.
Come in before his presence * with exceeding great joy.
“Come in before his presence with exceeding great joy.” We are bound to praise God everywhere, but especially when we enter his house, “a house of prayer,” where we see God himself in his sacred things, and he, by a special providence, looks on and hears us, according to 2 Paralip. 7, “My eyes also shall be open, and my ears attentive to the prayer of him that shall pray in this place.” The prophet, therefore, admonishes them “to come in before his presence,” into the house of God, where they can specially see him, and he them, and to come “with exceeding great joy,” in high spirits, so that God may see their ardent desire for him.
[3] Scitóte quóniam Dóminus ipse est Deus: * ipse fecit nos, et non ipsi nos.
Know ye that the Lord he is God: * he made us, and not we ourselves.
Pópulus ejus, et oves páscuæ ejus: *[4] introíte portas ejus in confessióne, átria ejus in hymnis: confitémini illi.
We are his people and the sheep of his pasture. * Go ye into his gates with praise, into his courts with hymns: and give glory to him.
[3] Nothing tends so much to stir up that devotion suited to the house of God, as an attentive consideration of God’s greatness and his gifts. “Know ye that the Lord he is God.” Consider, and, after serious consideration, be it known to you, that the God you worship, and to whom you come to offer your tribute of prayer and praise, is the true God, than whom nothing greater or better can be imagined. To him you owe your whole life and existence; for “he made us, and not we ourselves;” he is the primary source of our being; for though parents beget children, they get them through God’s will only. How many in the world sigh and long for children, and are still denied them; and, on the other hand, how many would enjoy the married state without the burden of children, and still have children thrust upon them. Most justly, then, did the holy mother of the Machabees say to her sons, “I know not how you were formed in my womb, for I neither gave you breath, nor soul, nor life; neither did I frame the limbs of every one of you, but the Creator of the world that formed the nativity of man, and that formed out the origin of all.”—”We are his people, and the sheep of his pasture.” He now reminds them of another of God’s favors, for which they are bound to thank and praise him, because he not only created us, but he also directs and supports us. “We are his people,” directed by God’s special providence; “and the sheep of his pasture;” supported by the food of his word, that nourishes us as rich pastures support the sheep that feed on them.
[4] Enter into his house with praise and thanksgiving, acknowledging you owe all to him, and have received everything from him.
[5] Laudáte nomen ejus: quóniam suávis est Dóminus, in ætérnum misericórdia ejus, * et usque in generatiónem et generatiónem véritas ejus.
Praise ye his name: for the Lord is sweet, his mercy endureth for ever, * and his truth to generation and generation.
The prophet now enumerates three of God’s attributes as a further reason for being praised and glorified by all. God’s sweetness, mercy and veracity which are so connected that one would seem to be the source of the other. “The Lord is sweet,” and, therefore, inclined to mercy; his mercy causes him to promise pardon, and his veracity causes him to fulfill his promise. “For the Lord is sweet.” An extraordinary attribute of that omnipotent and tremendous majesty that dwells in light inaccessible, that is terrible above all gods, who taketh away the spirit of the princes, and of whom the Apostle says, “It is a dreadful thing to fall into the hands of the living God;” and yet, most truly is it said of him, “The Lord is sweet.” This is not the only passage that says so. It is frequently repeated in the Scriptures, Psalm 33, “O taste and see that the Lord is sweet;” and in Psalm 85, “For thou, O Lord, art sweet, and mild, and plenteous in mercy;” and, 1 Peter 2, “If yet you have tasted that the Lord is sweet;” and in 2 Cor. 1, “The Father of mercies, and the God of all consolation.” These two apparently contradictory attributes of God are, however, easily reconciled. God is sweet to the upright of heart, to those that fear him; he is rough and terrible to the crooked of heart, and to those that despise him. Hence the prophet, in another Psalm, exclaims, “How good is God to Israel, to them that are of a right heart;” for what is quite level seems rough to one with a crooked heart, and all those are crooked in heart, who will not conform themselves to the will of God; and hence we read in Psalm 102, “As a father hath compassion on his children, so hath the Lord compassion on them that fear him; his mercy is from eternity, and unto eternity upon them that fear him;” an expression used by the Virgin, in her canticle, when she sang, “And his mercy is from generation to generation, to them that fear him.” If anyone, then, will begin to direct his heart, and make it conformable to God’s will, and to fear nothing so much as offending God, he will, at once, begin to taste how sweet God is; and in him will be realized the conclusion of the Psalm, “his mercy endureth forever, and his truth to generation and generation.”
Psalmus 109
Dixit Dominus. Christ's exaltation and everlasting priesthood.[1] Dixit Dóminus Dómino meo: * [1a] Sede a dextris meis:
The Lord said to my Lord: * Sit thou at my right hand:
[1b] Donec ponam inimícos tuos, * scabéllum pedum tuórum.
Until I make thy enemies * thy footstool.
[2]Virgam virtútis tuæ emíttet Dóminus ex Sion: *[2a] domináre in médio inimicórum tuórum.
The Lord will send forth the sceptre of thy power out of Sion: * rule thou in the midst of thy enemies.
[3] Tecum princípium in die virtútis tuæ in splendóribus sanctórum: *[3a] ex útero ante lucíferum génui te.
With thee is the principality in the day of thy strength: in the brightness of the saints: * from the womb before the day star I begot thee.
[4] Jurávit Dóminus, et non pœnitébit eum: * Tu es sacérdos in ætérnum secúndum órdinem Melchísedech.
The Lord hath sworn, and he will not repent: * Thou art a priest for ever according to the order of Melchisedech.
[5] Dóminus a dextris tuis, * confrégit in die iræ suæ reges.
The Lord at thy right hand * hath broken kings in the day of his wrath.
[6] Judicábit in natiónibus, implébit ruínas: * conquassábit cápita in terra multórum.
He shall judge among nations, he shall fill ruins: * he shall crush the heads in the land of many.
[7] De torrénte in via bibet: * proptérea exaltábit caput.
He shall drink of the torrent in the way: * therefore shall he lift up the head.
Notes
[1] Dixit Dóminus Dómino meo: * [1a] Sede a dextris meis:The Lord said to my Lord: * Sit thou at my right hand:
[1b] Donec ponam inimícos tuos, * scabéllum pedum tuórum.
Until I make thy enemies * thy footstool.
David, in spirit, saw the Messias ascending into heaven after his death and resurrection, and tells us the language the Father made use of when he invited him to sit beside him and reign along with him. He makes use of the past tense, “the Lord said,” instead of the future; because, in the spirit of prophecy, he looks upon the matter as a thing of the past. “The Lord said,” God the Father said, “to my Lord,” to Christ, for it cannot apply to Abraham or Ezechias, as some of the Jews will have it, neither of whom sat on the right hand of the Father, nor were they begot from the womb before the day star, nor were they priests according to the order of Melchisedech; and, furthermore, when this passage was quoted by Christ when arguing with the Jews, they did not attempt to question its reference to the Messias.
[1a] “Sit thou at my right hand.” Sitting denotes peace and supreme power, which Christ was to enjoy; and sitting “at my right hand, denotes equality, and an equal share in that supreme power enjoyed by God the Father. Christ, as far as his divine nature was concerned, had that equality at all times, but he only got it as regards his human nature after his humiliation unto death, even to the death of the cross, as St. Paul says, “Wherefore God also hath exalted him, and hath given him a name which is above every name, that in the name of Jesus every knee should bow of those that are in heaven, on earth, and in hell, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.” Sitting on the right hand of God, then, is the same as being in the glory and the majesty of God, and that glory consists in having a name above every name, at which every knee shall bend; for, as the same Apostle has it, “He must reign until he hath put all enemies under his feet;” when the Apostle proves that the expression “sit thou at my right hand” means nothing more or less than share my sovereign power.
The same Apostle, Heb. 1, has, “For to which of the Angels hath he said at any time, sit on my right hand? Are they not all ministering spirits sent to minister?” Thus proving the difference between Christ and the Angels, from the fact of the latter being merely ministers and servants, and, therefore, not allowed to sit, but obliged to stand, in readiness for the execution of their Lord’s commands; while Christ, as Lord and King, sits with his Father above all creatures.
Finally, St. Peter, Acts 2, says, “Being exalted, therefore, by the right hand of God, he hath poured forth this which you see and hear; for David did not ascend into heaven, but he himself said, The Lord said to any Lord, sit thou at my right hand, until I make thy enemies thy footstool. Therefore, let all the house of Israel know most assuredly that God hath made him Lord and Christ, this same Jesus whom you have crucified.” St. Peter clearly says here that “sitting at the right hand of God” means his having ascended into heaven, and ruling and governing in all places as God only can rule and govern.
[1b] “Until I make thy enemies thy footstool.” The kingdom of Christ, then, is never to have an end, nor is there any danger of its being subverted by its enemies, God having determined to bring them all under subjection by degrees, that Christ may then reign peaceably forever after. The word, then, “until,” does not imply that Christ’s reign was only to hold until his enemies should be subjected; but it means that his kingdom would be always extended more and more until as much as one single enemy not bowing the knee to him would not remain; as if he said, in other words, Come on ruling with me, and cease not extending our kingdom so long as one solitary enemy shall remain uunconquered. That extension of Christ’s kingdom is daily going on through the conversion of some to faith and obedience, who willingly put themselves under Christ’s feet, that he may rest in them as he would on a footstool, and who, after finishing their exile, set out for their country, where they felicitously rest in God: others have either been perverted, or have got hardened in their perversity and are, in the end, hurried away by death to judgment, and, on being condemned, are consigned to hell, where they are, for all eternity, trampled under the feet of Christ. The extension of Christ’s kingdom will be completed on the last day, when every knee shall bend of those that are in heaven, on earth, and in hell, to Christ. But why is the assertion “until I make” attributed to the Father? does not the Son, too, “make thy enemies thy footstool?” Everything done by the Father is also done by the Son, as he himself asserts; but the Father is made to act here, in order, as it were, to reward the obedience of the Son, as the Apostle says, “Wherefore, God also hath exalted him.” With that, everything implying power is usually attributed to the Father, though the Son has the same power, because the Father shares it with him, though the Son cannot share it with the Father, he having had it from the Father by generation. The Son also, as man, enjoys it but by virtue of the hypostatic union. The part the Son takes in subduing the common enemy will be treated of in the next verse.
[2]Virgam virtútis tuæ emíttet Dóminus ex Sion: *[2a] domináre in médio inimicórum tuórum.
The Lord will send forth the sceptre of thy power out of Sion: * rule thou in the midst of thy enemies.
David having, in spirit, heard the Father saying to the Son, “Sit thou at my right hand,” now addresses the Son, and, in the same spirit of prophecy, shows how the propagation of Christ’s kingdom on earth was to be commenced. “The Lord will send forth the scepter of thy power out of Sion;” that is, God the Father, in order to put your enemies under your feet, will begin to extend the sceptre of your royal power out of the city of Jerusalem, and to extend it from Mount Sion, and propagate it to the remotest corners of the earth. This corresponds with the language of our Lord after his resurrection. “And thus it behoved Christ to suffer, and to rise again from the dead on the third day, and that penance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” And in the first chapter of the Acts, “And you shall be witnesses to me in Jerusalem, and in all Judea and Samaria, and even to the uttermost part of the earth.” The sceptre of his power was sent out of Sion, as if it grew on that mountain; for it was in Jerusalem that the spiritual kingdom of Christ commenced, as there were the first believers, and there the faith began to be propagated by the Apostles.
[2a] “Rule thou in the midst of thy enemies.” All success, triumph, and happiness to you on the way; extend your kingdom to all nations; carry the banner of your cross in the midst of Jews and pagans; plant it where they are thickest and strongest; “rule everywhere in the midst of them;” and in spite of them, and in opposition to them, set up your kingdom. That was very soon accomplished; for within a few years, in spite of both Jews and pagans, many Christian churches were established, for the Apostle writes to the Colossians, chap. 1, “The truth of the Gospel is in the whole world, and bringeth forth fruit and groweth;” and St. Ireneus, who lived in the century next the Apostles, writes, “The Church has been planted through the entire world, even to the ends of the earth;” and he specifies the Churches of Germany, Spain, Lybia, Egypt, France, the East, and the churches he calls those in the middle of the world, meaning Greece and Italy.
The Psalm most appropriately adds, “in the midst of thy enemies;” because, however prosperous and triumphant the Church may be, she will always be surrounded by enemies—by pagans, Jews, heretics, and bad Christians—as long as she sojourns here below. But at the end of the world, when the good shall come to be separated from the bad, the kingdom of Christ will be no longer in the midst of her enemies, but will rise above, and be exalted over all her enemies.
[3] Tecum princípium in die virtútis tuæ in splendóribus sanctórum: *[3a] ex útero ante lucíferum génui te.
With thee is the principality in the day of thy strength: in the brightness of the saints: * from the womb before the day star I begot thee.
Having said, “Rule thou in the midst of thy enemies,” which meant at the time that Christ’s kingdom in this world was besieged by his enemies, he now tells us how matters will be on the last day, when all his enemies shall have been subdued, and made his footstool. “With thee is the principality in the day of thy strength;” your power or principality will then be evident to all, and it will be seen that yours is the kingdom. “In the day of thy strength;” on the last day, when your strength will move the heavens, darken the sun, shake the earth, raise the dead, and summon all to your tribunal. “In the brightness of thy saints;” when you shall be surrounded by your saints, who will shine like the sun. [3a] “From the womb, before the day star, I begot thee;” you will have such a principality with you, because I, your Almighty Father, “begot you,” not as I did all other created things, from nothing, but “from the womb,” from my own womb, as my true, natural, and consubstantial Son, and that “before the day star,” before I created the stars, before any creature, before all ages. “From the womb.” The holy fathers very properly use this expression as a proof of the divinity of Christ; for, if he were a [4a] creature, he could not be said to be born of the womb, for no one can say that a house, or a seat, or anything manufactured, is born of the womb; nor does God anywhere say that the heavens or the earth were born of the womb. By the womb is meant the secret and intimate essence of the Deity; and, though the womb is to be found in woman only, still it is applied to the Father, to show more clearly the consubstantiality of the Son with him, as also to show that God needed not the cooperation of woman to bring forth and produce. Himself begot and gave birth. As Isaias says, “Shall not I, that made others to bring forth children, myself bring forth, saith the Lord.”—”Before the day star.” Here we have a proof of the eternity of Christ; for he was born before the day star, and, consequently, before all created things; but he named the day star, for he himself, as the Son of God, is the increate light. For he is the true light, that enlighteneth every man and Angel.
[4] Jurávit Dóminus, et non pœnitébit eum: *[4a] Tu es sacérdos in ætérnum secúndum órdinem Melchísedech.
The Lord hath sworn, and he will not repent: * Thou art a priest for ever according to the order of Melchisedech.
He now passes from the regal to the sacerdotal dignity, and shows that Christ is a priest forever, not by reason of his succeeding to Aaron, but as a priest immediately appointed by God, and of whom Melchisedech was a type. “The Lord hath sworn,” hath confirmed his promise by an oath, “and he will not repent;” firmly resolved upon it, a resolution he will never alter; and that is, that though the priesthood of Aaron was to be changed, that of Christ’s never would. God is said to be sorry, a thing he cannot be subject to, when he acts as men do who are sorry for anything; thus, God says in Genesis, “I will destroy man whom I have created from the face of the earth, from man even to the fowls of the air, for it repenteth me that I have made them.” And, again, in 1 Kings 15, the Lord says, “It repenteth me that I have made Saul king.”—”
[4a] Thou art a priest forever.” These are the words of the Father to the Son, and not of David, as St. Paul reasserts in Heb. 5. Now Christ is said to be a priest forever, because the effect of the one sacrifice in which he offered his body on the cross holds forever, as the Apostle, in Heb. 10 has it, “For by one oblation he hath perfected forever them that are sanctified;” as also, because he, living forever, daily, through the hands of the priests of his Church, who succeed each other, offers a sacrifice to which the Apostle alludes, when he says, “And the others indeed were made many priests, because, by reason of death, they were not suffered to continue; but this, for that he continueth forever, hath an everlasting priesthood.”—”According to the order of Melchisedech;” that is, the rite, law, or custom of Melchisedech, whose order is distinguished from that of Aaron, and from which it differs in many respects.
(1) Melchisedech succeeded no priest, nor had he a successor; and, thus, the Apostle says of him, “without father, without mother, without genealogy, having neither beginning of days, nor end of life.” While in the priesthood of Aaron one succeeded another, the son supplied the father’s place.
(2) Melchisedech was both king and priest; Aaron was simply a priest.
(3) Melchisedech’s offering consisted of bread and wine, that of Aaron was of sheep and oxen.
(4) Melchisedech was the priest of mankind, Aaron’s priesthood was confined to the Jews.
(5) Melchisedech required neither tent, tabernacle, nor temple for sacrifice, Aaron did; and hence, to the present day, the Jews have no sacrifice, because they have no temple.
Christ, then, is a priest according to the order of Melchisedech, by reason of his having succeeded no priest, and by reason of his having had no priest to succeed him in the great dignity of his everlasting priesthood; and he in fact, as to his human nature has really no father, and as to his divine nature has no mother. The same Christ is both King and Priest, and he offered bread and wine at his last supper, that is, his body under the appearance of bread, and his blood under the appearance of wine; and he is the priest, not only of the Jews, but of the gentiles; nor is his priestly office confined to one temple or one tabernacle, but, as Malachy predicted, “From the rising of the sun, even to the going down, in every place there is sacrifice, and there is offered to my name a clean oblation.”
[5] Dóminus a dextris tuis, * confrégit in die iræ suæ reges.
The Lord at thy right hand * hath broken kings in the day of his wrath.
Having asserted that the Son was called a priest forever by the Father, the prophet now addresses the Father, and says that Christ will be really a priest forever; for though many kings of the earth will conspire against him in order to upset his religion and his priesthood, he, however, seated at the right hand of his Father, will break his adversaries down, and, in spite of them all, will perpetuate his priesthood and his sacrifice. “The Lord at thy right hand;” Christ, as you spoke to him sitting there, when you said, “Sit thou at my right hand.” “Hath broken kings in the day of his wrath;” when he shall be angry with his enemies, the kings of the earth, for persecuting his Church, he will break them, and, as far as I can foresee, has already broken them; for in the spirit of prophecy, I already see Herod stricken by the Angel. Nero, in his misery, laying violent hands on himself; Domitian, Maximinus and Decius put to death; Valerian taken captive by the barbarians; Diocletian and Maximinus throwing up the reins of government in despair; Julian, Valens, and Honoricus, and nearly all the kings hostile to Christ meeting a miserable end here, and well merited punishment in hell afterwards for all eternity.
[6] Judicábit in natiónibus, implébit ruínas: * conquassábit cápita in terra multórum.
He shall judge among nations, he shall fill ruins: * he shall crush the heads in the land of many.
Having told us how Christ would deal for the present with his enemies, the kings and princes of the earth, he tells us now, in addition, how he will deal, on the day of judgment, with all his enemies, “He shall judge among nations;” He who, while here below, beat down the impetuosity of princes, and preserved his Church in time of persecution, will afterwards, at the end of the world, judge all nations; and having condemned all the wicked amongst them, “he shall fill ruins,” will utterly exterminate, ruin, and destroy the whole body of the wicked; and thus “he shall crush the heads in the land of many.” He will humble and confound all the proud, that now, with heads erect, make against him; for he will then trample on their pride, when he shall make their weakness known to the whole world, and thus render them both contemptible and confused; and such is the meaning of crushing their heads: and he adds, “in the land of many,” because the truly humble and pious in this world are very few indeed, when compared to the proud and the haughty, who are nearly innumerable.
[7] De torrénte in via bibet: * proptérea exaltábit caput.
He shall drink of the torrent in the way: * therefore shall he lift up the head.
He now assigns a reason for Christ being endowed with such power as to be able to break kings, to judge nations, to fill ruins, and to crush heads, and says, “He shall drink of the torrent in the way, therefore shall he lift up the head;” as if he said with the Apostle, “He humbled himself, becoming obedient unto death, even the death of the cross; wherefore God also hath exalted him, and given him a name, which is above every name.” The torrent means the course of human affairs; for, as a torrent flows with great noise and force, full of mud and confusion, and soon after subsides without leaving even a trace of itself, so it is with the affairs of this mortal life—they all pass away, having, generally speaking, been much troubled and confused. Great battles and revolutions, such as those in the time of Caesar and Alexander, and others, have been heard of, but they and their posterity have passed away without leaving a trace of their power. The Son of God, through his incarnation, came down this torrent, and “in the way,” that is, during his mortal transitory life, drank the muddy water of this torrent in undergoing the calamities consequent on his mortality; nay, even he descended into the very depth of the torrent through his passion, the waters of which, instead of contributing to his ease and refreshment, only increased his pains and sufferings, as he complains in Psalm 68. “The waters have come in even unto my soul. I stick fast in the mire of the deep, and there is no sure standing. I am come into the depth of the sea, and a tempest hath overwhelmed me.” In consideration, then, of such humiliation, freely undertaken for the glory of the Father and the salvation of mankind, he afterwards “lifted up his head,” ascended into heaven, and, sitting at the right hand of the Father, was made Judge of the living and the dead.
Psalmus 112
Laudate, pueri. God is to be praised for his regard to the poor and humble. Alleluia.[1] Laudáte, púeri, Dóminum: * laudáte nomen Dómini.
Praise the Lord, ye children: * praise ye the name of the Lord.
[2] Sit nomen Dómini benedíctum, * ex hoc nunc, et usque in sæculum.
(Bow head) Blessed be the name of the Lord, * from henceforth now and for ever.
[3] A solis ortu usque ad occásum, * laudábile nomen Dómini.
From the rising of the sun unto the going down of the same, * the name of the Lord is worthy of praise.
[4] Excélsus super omnes gentes Dóminus, * et super cælos glória ejus.
The Lord is high above all nations; * and his glory above the heavens.
[5] Quis sicut Dóminus, Deus noster, qui in altis hábitat, *[6] et humília réspicit in cælo et in terra?
Who is as the Lord our God, who dwelleth on high: * and looketh down on the low things in heaven and in earth?
[7] Súscitans a terra ínopem, * et de stércore érigens páuperem:
Raising up the needy from the earth, * and lifting up the poor out of the dunghill:
[8] Ut cóllocet eum cum princípibus, * cum princípibus pópuli sui.
That he may place him with princes, * with the princes of his people.
[9] Qui habitáre facit stérilem in domo, * matrem filiórum lætántem.
Who maketh a barren woman to dwell in a house, * the joyful mother of children.
Notes
[1] Laudáte, púeri, Dóminum: * laudáte nomen Dómini.Praise the Lord, ye children: * praise ye the name of the Lord.
Children, here, represent the servants of the Lord who worship him in all sincerity. That is clear from the Hebrew for children. Children and servants, however, are so clearly allied that the term may be applied indiscriminately to both, for servants should be as obedient to their masters as children are to their parents. Hence, St. Paul says, “As long as the heir is a child he differeth nothing from a servant.” We are, therefore, reminded by the term “children,” that we should be the pure and simple servants of God, and be directed by his will, without raising any question whatever about it. “Praise the Lord, ye children; praise ye the name of the Lord.” Let it be your principal study, all you who claim to be servants of God, to reflect with a pure mind on the greatness of your Lord, and with all the affections of your heart to praise his infinite name. A similar exhortation is to be found in Psalm 133, “Behold now bless ye the Lord, all ye servants of the Lord;” and in Psalm 134, “Praise ye the name of the Lord: O you his servants, praise the Lord.”
[2] Sit nomen Dómini benedíctum, * ex hoc nunc, et usque in sæculum.
(Bow head) Blessed be the name of the Lord, * from henceforth now and for ever.
As we, creeping, wretched things, know not how to praise God as we ought, he now tells us how it should be done, and says it should be done at least with affection and desire. Say, therefore, with all the affections of your heart, “Blessed be the name of the Lord,” “from henceforth,” at the present time, “and forever,” to all future generations, so that there shall never be any cessation to his praise.
[3] A solis ortu usque ad occásum, * laudábile nomen Dómini.
From the rising of the sun unto the going down of the same, * the name of the Lord is worthy of praise.
In this and the following verses he explains the subject of God’s praise, which he says is to be found everywhere, all his works being so replete with wonders, which, on diligent reflection, redound so much praise on their wonderful Maker. “From the rising of the sun to the going down of the same;” throughout the whole world, from one end of it to the other, “the name of the Lord is worthy of praise,” by reason of his great works that so abound throughout the world.
[4] Excélsus super omnes gentes Dóminus, * et super cælos glória ejus.
The Lord is high above all nations; * and his glory above the heavens.
Matter for God’s praise is to be found not only through the length and breadth, but even through the height of the world; for, though there may be many great kings and powerful princes therein, God far out tops them all, and he lords it over, not only “all the nations,” but even over all the Angels, for “his glory is above the heavens,” and all who dwell therein.
[5] Quis sicut Dóminus, Deus noster, qui in altis hábitat, *[6] et humília réspicit in cælo et in terra?
Who is as the Lord our God, who dwelleth on high: * and looketh down on the low things in heaven and in earth?
He now praises God by reason of his wonderful kindness, which, when looked at in conjunction with such sublimity, appears the more extraordinary. “Who is as the Lord our God who dwelleth on high,” in the highest heavens, and still “looketh down on the low things;” on man who dwells on the earth. The words, “in heaven,” according to the Hebrew, should be referred to the first verse. We are here instructed that God, by reason of his excellence, has everything subject to him; and yet, such is his goodness, that he looks after, and attends to the minutest matters, things, and persons, and especially to the meek and humble of heart.
[7] Súscitans a terra ínopem, * et de stércore érigens páuperem:
Raising up the needy from the earth, * and lifting up the poor out of the dunghill:
[8] Ut cóllocet eum cum princípibus, * cum princípibus pópuli sui.
That he may place him with princes, * with the princes of his people.
He explains why God “looks down” on the humble, and says it is to exalt them; and though this is most applicable to individuals raised by God from the lowest to the highest position, such as Joseph, Moses, David, and others, it is also most true of the whole human race, that is, of the little flock of the elect, to whom our Saviour said, “Fear not, little flock, for it hath pleased your Father to give you a kingdom.” Now, mankind lay prostrate on the earth, wallowing on the dunghill of original sin, and its consequent evils, and yet God, who is seated in heaven, looked down on the earth, and raised up the needy, that is, the man despoiled by the robbers, who was lying on the dunghill of misery, to “place him with princes;” not in the general acceptation of the word; but with “the princes of his people,” the possessors of the heavenly Jerusalem, the citizens of the kingdom of heaven. The being raised from the poverty of this world to an abundance of its riches, however great and desirable it may appear in our eyes, is in reality a thing of no value, such things being perishable, given to us merely to make good use of them, and bringing great obligations with them, which, if not properly discharged, will, on the day of judgment, bring down great trouble and affliction of spirit on those who got them. But the elevation from a state of sin and death to that of glory and immortality, to an equality with the Angels, to share in that happiness that forms a part of God’s own happiness, that, indeed, is the true, the truly great, and the most to be sought for elevation.
[9] Qui habitáre facit stérilem in domo, * matrem filiórum lætántem.
Who maketh a barren woman to dwell in a house, * the joyful mother of children.
With mankind a low and contemptible position is considered a misfortune, while barrenness is looked upon in the same light by womankind; but, as God looks down on the humble man so as to raise him from the lowest to the highest position, he also looks down on the humble woman, thereby changing her barrenness into fertility. This is quite applicable to several females, such as Sara, Rebecca, Rachel, Anne, and others; but it applies, in a higher sense, to the Church gathered from the gentiles, that remained barren a long time, but ultimately begot many children, as the Apostle has it, “Rejoice thou barren, that bearest not; break forth and cry out, thou that travailest not: for many are the children of the desolate, more than that of her that hath a husband.”
Psalmus 116
Laudáte Dóminum. All nations are called upon to praise God for his mercy and truth. Alleluia.
[1] Laudáte Dóminum, omnes gentes: * laudáte eum, omnes pópuli:
Praise the Lord, all ye nations: * praise him, all ye people.
[2] Quóniam confirmáta est super nos misericórdia ejus: * et véritas Dómini manet in ætérnum.
For his mercy is confirmed upon us: * and the truth of the Lord remaineth for ever.
Notes
[1] He addresses the whole Church, and exhorts it to praise God. “All ye nations” is directed to the converted gentiles, who are named first by reason of their being in the majority, and the people nearer those of the Jews who had been converted to the faith; and the Apostles themselves, in alluding to a similar expression in the second Psalm, “Why have the gentiles raged, and the people meditated vain things,” apply the former to the gentiles, and the latter to the Jews.[2] The reason assigned for praising God is, “for his mercy is confirmed on us,” by the arrival of the Messias to Jews and gentiles; “and the truth of the Lord remaineth forever;” for the Church was established, “Against which the gates of hell shall not prevail,” and his kingdom was established, of which there will be no end.Psalmus 119
Ad Dominum. A prayer in tribulation. A gradual canticle.[1] Ad Dóminum cum tribulárer clamávi: * et exaudívit me.
In my trouble I cried to the Lord: * and he heard me.
[2] Dómine, líbera ánimam meam a lábiis iníquis, * et a lingua dolósa.
O Lord, deliver my soul from wicked lips, * and a deceitful tongue.
[3] Quid detur tibi, aut quid apponátur tibi * ad linguam dolósam?
What shall be given to thee, or what shall be added to thee, * to a deceitful tongue?
[4] Sagíttæ poténtis acútæ, * cum carbónibus desolatóriis.
The sharp arrows of the mighty, * with coals that lay waste.
[5] Heu mihi, quia incolátus meus prolongátus est: habitávi cum habitántibus Cedar: *[6] multum íncola fuit ánima mea.
Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar: * my soul hath been long a sojourner.
[7] Cum his, qui odérunt pacem, eram pacíficus: * cum loquébar illis, impugnábant me gratis.
With them that hated peace I was peaceable: * when I spoke to them they fought against me without cause.
Notes
[1] Ad Dóminum cum tribulárer clamávi: * et exaudívit me.In my trouble I cried to the Lord: * and he heard me.
Among the various calamities of this our exile, one is specially to be deplored, and that is the deceitful tongue of those among whom we are obliged to mix; and the prophet, in order to instruct his fellow exiles by his example, sings in this Psalm of his having asked for and obtained deliverance from such an evil. “In my trouble,” I did not look for help from man, but “I cried,” in prayer, “to the Lord,” and he, in his mercy, “heard me.”
[2] Dómine, líbera ánimam meam a lábiis iníquis, * et a lingua dolósa.
O Lord, deliver my soul from wicked lips, * and a deceitful tongue.
He tells what he prayed for when he cried to the Lord. It was, “O Lord, deliver my soul from wicked lips and a deceitful tongue,” one of the greatest and most numerous evils of this our pilgrimage. “Wicked lips” give expression to detraction, railing, calumny, false testimony, and similar expressions against the law of justice; “a deceitful tongue” sends forth words of deceit, flattery, pretence, and fraud. We may meet with “wicked lips” without “the deceitful tongue,” as when one openly reproaches or calumniates; but when the wicked lips and the deceitful tongue are united, the evil exceeds comprehension, so as scarce to admit of any addition to it, as the next verse will inform us.
[3] Quid detur tibi, aut quid apponátur tibi * ad linguam dolósam?
What shall be given to thee, or what shall be added to thee, * to a deceitful tongue?
He assigns a reason for having asked to be delivered from a deceitful tongue, because it is such a calamity as to admit of no addition to it. For what evil can be given to or added to a deceitful tongue?
[4] Sagíttæ poténtis acútæ, * cum carbónibus desolatóriis.
The sharp arrows of the mighty, * with coals that lay waste.
By an elegant metaphor, he explains the enormity of the evil of a deceitful tongue; he says that the words issuing from such a tongue are like arrows that shoot from afar, and with great rapidity, so that they can scarcely be guarded against; and, in order to give greater force and expression to the idea, he adds, that they are not like the arrows shot by an ordinary person, but “by the mighty;” that is, by a strong and robust hand; and, furthermore, that they are “sharp,” well steeled and pointed by the maker; and, finally, that they are so full of fire that, like the lightnings of heaven that are discharged from the hands of the Almighty, and are truly both sharp and fiery, they can lay everything waste and desolate. Such are words of deceit, especially when used by the devil to ruin souls, and are called by the Apostle “the fiery darts of the most wicked one.”
[5] Heu mihi, quia incolátus meus prolongátus est: habitávi cum habitántibus Cedar: *[6] multum íncola fuit ánima mea.
Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar: * my soul hath been long a sojourner.
In consequence of so great and so frequent an evil in this our place of peregrination, he sighs for his country, and thus, truly and from his heart, sings the “canticle of ascent,” as these fifteen Psalms are called. “Woe is me that my sojourning is prolonged;” for the true pilgrim desires rather to be shut out from his body than from his Lord, and therefore, looks upon the present life as entirely too long, inasmuch as it keeps him the longer away from the Lord. “I have dwelt with the inhabitants of Cedar.” No wonder I should complain of being detained too long here below, for hitherto “I have dwelt with the inhabitants of Cedar;” with wild and barbarous tribes, that live in tents instead of houses, and are black and swarthy. The word Cedar in Hebrew signifies blackness; and hence, in Canticles, we have the “tents of Cedar” put in opposition to “the curtains of Solomon;” that is, black and rustic tents, to splendid and valuable curtains. And, truly, the cities and palaces of the kings of this world, when compared to the mansions of the heavenly Jerusalem, are but so many rustic tents; and, therefore, the holy pilgrim again mourns, saying—
My exile in a foreign land has been entirely too long. Hence we may infer how few are to be found in those days who chant this gradual Psalm from their heart; whereas most people are so attached to the exile and the tents of Cedar that there is nothing they hear with greater pain than any allusion to their leaving it.
[7] Cum his, qui odérunt pacem, eram pacíficus: * cum loquébar illis, impugnábant me gratis.
With them that hated peace I was peaceable: * when I spoke to them they fought against me without cause.
He concludes by assigning a reason for its being a loss to him to have his exile extended, and at the same time explains the expression, “the inhabitants of Cedar;” he there said, “I have dwelt with the inhabitants of Cedar,” which he now explains by saying, I have dwelt “with them that hated peace.” There is nothing I love more than peace; I have dwelt with people of quite different habits, with the wicked, so wicked that they fought equally with friend and foe; and if, perchance, I ever “spoke to them” about peace it only caused them the more “to fight against me without cause.”
This Psalm is applicable to all the elect, and especially to Christ, the head of the elect, so far as his human nature is concerned. For he cried to some purpose to his Father, on the night he spent in prayer, and afterwards in the garden, and, finally, on the cross, when God exalted him “and gave him a name above every name. He also truly suffered from “the wicked lips and the deceitful tongue,” even to the hour of his death, as can be clearly seen throughout the Gospels. He could say with the greatest truth, “My sojourning is prolonged,” whereas, he said in the Gospel, “O incredulous generation, how long shall I be with you? how long shall I suffer you?” Truly “did he dwell with the inhabitants of Cedar,” for though he was light, and, therefore, did not dwell in Cedar, that is, in darkness, still he was seen by the inhabitants of Cedar, and conversed with them. Finally, “he was truly peaceable with them that hated peace,” because “when he was reviled he reviled not, when he suffered he threatened not,” “and when he spoke to them” on peace, love, on the kingdom of God, they, on the contrary, “fought against him without cause,” as our Saviour himself remarked, when he said, “But that the word may be fulfilled, which is written in their law; They have hated me without cause.”
Psalm 120
Levávi oculos. God is the keeper of his servants. A gradual canticle.[1] Levávi óculos meos in montes, * unde véniet auxílium mihi.
I have lifted up my eyes to the mountains, * from whence help shall come to me.
[2] Auxílium meum a Dómino, * qui fecit cælum et terram.
My help is from the Lord, * who made heaven and earth.
[3] Non det in commotiónem pedem tuum: * neque dormítet qui custódit te.
May he not suffer thy foot to be moved: * neither let him slumber that keepeth thee.
[4] Ecce, non dormitábit neque dórmiet, * qui custódit Israël.
Behold he shall neither slumber nor sleep, * that keepeth Israel.
[5] Dóminus custódit te, Dóminus protéctio tua, * super manum déxteram tuam.
The Lord is thy keeper, the Lord is thy protection * upon thy right hand.
[6] Per diem sol non uret te: * neque luna per noctem.
The sun shall not burn thee by day: * nor the moon by night.
[7] Dóminus custódit te ab omni malo: * custódiat ánimam tuam Dóminus.
The Lord keepeth thee from all evil: * may the Lord keep thy soul.
[8] Dóminus custódiat intróitum tuum, et éxitum tuum: * ex hoc nunc, et usque in sæculum.
May the Lord keep thy coming in and thy going out; * from henceforth now and for ever.
Notes
[1] Levávi óculos meos in montes, * unde véniet auxílium mihi.I have lifted up my eyes to the mountains, * from whence help shall come to me.
Travelers look at nothing more frequently than the place for which they are bound, and if they cannot see it, they fix their eyes on the point next to it, from which they derive great consolation, so much so that they gather fresh strength and courage to prosecute their journey. The earthly Jerusalem being in the mountains, and the celestial Jerusalem being above all the heavens, this traveler, whether real or imaginary, says, “I have lifted up my eyes to the mountains,” where the holy city is situated, “from whence help shall come to me,” that of consolation.
[2] Auxílium meum a Dómino, * qui fecit cælum et terram.
My help is from the Lord, * who made heaven and earth.
The traveler declares he expects no help from the mountains to which he raised his eyes, but from him who presides over the holy city that is on the mountains, which he explains more clearly in the beginning of Psalm, 122, where he says, “To thee have I lifted up my eyes who dwellest in heaven.” He then describes the true God by the creation of heaven and earth, as he did in another Psalm, where he says, “For all the gods of the gentiles are devils: but the Lord made the heavens.”
[3] Non det in commotiónem pedem tuum: * neque dormítet qui custódit te.
May he not suffer thy foot to be moved: * neither let him slumber that keepeth thee.
The prophet, now speaking in his own person, answers the traveler, and says you did well and wisely in raising your eyes to the mountains, in not regarding the vanities you met on the road, and seeking for help and consolation from the founder of your heavenly country; and I, therefore, sincerely hope “he may not suffer thy foot to be moved,” that he may not allow you to slip or to fall on the road, but that he may so strengthen your feet that they may continue to be sound during your journey to your country. “Neither let him slumber that keepeth thee.” I also wish and pray that the Father, who is your guardian, may be always vigilant in guarding you, so as never to suffer your feet to be moved. God is said to slumber, in a figurative sense, when he suffers us, as if he did not advert to it, to fall, as he who slumbers has no cognizance of what is being done. “Thy foot to be moved,” is a Hebrew phrase for falling into sin, as in Psalm 17, “My feet are not weakened,” and in Psalm 72, “My feet were almost moved; my steps had well nigh slipt.”
[4] Ecce, non dormitábit neque dórmiet, * qui custódit Israël.
Behold he shall neither slumber nor sleep, * that keepeth Israel.
The prophet promises the pilgrim the grace he had been asking for, saying, I pray that the Father, who undertook the care of you, may not slumber; and he certainly will not slumber; because he who has charge of his own people, the people of Israel, including all the pilgrims in this world, who hasten to go up to their heavenly country, never sleeps nor slumbers.
[5] Dóminus custódit te, Dóminus protéctio tua, * super manum déxteram tuam.
The Lord is thy keeper, the Lord is thy protection * upon thy right hand.
[6] Per diem sol non uret te: * neque luna per noctem.
The sun shall not burn thee by day: * nor the moon by night.
The prophet just assured the pilgrim so confiding in God that he would be protected, that he may not fall on the way; and he now promises another consolation, that he would be protected from the heat of the sun in the daytime, and that of the moon in the night; because God will be like a shade to him, that he can hold in his hand, so as to protect himself on every quarter. The Lord not only protects Israel, his people in general, “but he is thy protector” in particular; and his protector, as the Hebrew implies, is like a parasol, held in the hand, and raised over the head, and can be moved so as to give protection on any side.
[7] Dóminus custódit te ab omni malo: * custódiat ánimam tuam Dóminus.
The Lord keepeth thee from all evil: * may the Lord keep thy soul.
He now adds another consolation, a general one. Not only will the Lord guard you from falling and from fatigue, but he will protect you from every other evil that could possibly befall you on the journey, so that your soul or your life will be preserved whole and intact through the whole journey.
[8] Dóminus custódiat intróitum tuum, et éxitum tuum: * ex hoc nunc, et usque in sæculum.
May the Lord keep thy coming in and thy going out; * from henceforth now and for ever.
The prophet concludes by promising the last and most desirable consolation of all. Not only will the pilgrim, “who in his heart hath disposed to ascend by steps,” be so protected in any particular part of his journey; but he will be always protected throughout the journey. Every journey consists of an entrance and exit; for, as we go along, we enter on one road, and when that is finished we leave it; then we enter on another, from which we also depart; so also we come into a city or a house, and we go out of them; we enter another and out we go again, until we finish the journey by arriving at our country. Thus it is that we get along on the road of life, entering on and completing good works; for to begin corresponds with coming into; completing with going out; “from henceforth now and forever;” from this day and forever, may the Lord guard thy coming in and thy going out, and protect and save thee.
Psalmus 121
Laetátus sum in his. The desire and hope of the just for the coming of the kingdom of God, and the peace of his church.[1] Lætátus sum in his, quæ dicta sunt mihi: * In domum Dómini íbimus.
I rejoiced at the things that were said to me: * We shall go into the house of the Lord.
[2] Stantes erant pedes nostri, * in átriis tuis, Jerúsalem.
Our feet were standing * in thy courts, O Jerusalem.
[3] Jerúsalem, quæ ædificátur ut cívitas: * cujus participátio ejus in idípsum.
Jerusalem, which is built as a city, * which is compact together.
[4] Illuc enim ascendérunt tribus, tribus Dómini: * testimónium Israël ad confiténdum nómini Dómini.
For thither did the tribes go up, the tribes of the Lord: * the testimony of Israel, to praise the name of the Lord.
[5] Quia illic sedérunt sedes in judício, * sedes super domum David.
Because their seats have sat in judgment, * seats upon the house of David.
[6] Rogáte quæ ad pacem sunt Jerúsalem: * et abundántia diligéntibus te:
Pray ye for the things that are for the peace of Jerusalem: * and abundance for them that love thee.
[7] Fiat pax in virtúte tua: * et abundántia in túrribus tuis.
Let peace be in thy strength: * and abundance in thy towers.
[8] Propter fratres meos, et próximos meos, * loquébar pacem de te:
For the sake of my brethren, and of my neighbours, * I spoke peace of thee.
[9] Propter domum Dómini, Dei nostri, * quæsívi bona tibi.
Because of the house of the Lord our God, * I have sought good things for thee.
Notes
[1] Lætátus sum in his, quæ dicta sunt mihi: * In domum Dómini íbimus.
I rejoiced at the things that were said to me: * We shall go into the house of the Lord.
Such is the language of God’s people, expressive of their joy on hearing the welcome news of their return to their country. Jeremias was the person to announce that, after seventy years, there would be an end to the captivity, and that the city and the temple would be rebuilt. Daniel, Aggeus, and Zacharias, who lived at the time the captivity was ended, foretold it more clearly; and they, therefore, created much joy among the people, when, on the completion of the seventy years, they said, “We shall go into the house of the Lord;” that is to say, we shall return to our country, where we shall get to see mount Sion and the site of the house of the Lord; and then, when we shall have rebuilt the temple, we will again “go into the house of the Lord.”
Christ, however, was the bearer of a far and away more happy message when he announced, “Do penance, for the kingdom of heaven is at hand;” and when he said more clearly, “In my Father’s house there are many mansions. If not, I would have told you; because I go to prepare a place for you. And if I shall go and prepare a place for you I will come again, and will take you to myself, that where I am, you also may be.” Such news fills with unspeakable joy those who have learned the value “of going into the house of the Lord;” and to hold in that house, not the position “of a stranger or a foreigner, but of a fellow citizen with the saints and a domestic of God’s.” That must be well known to anyone reflecting seriously on the saying of David, “They shall be inebriated with the plenty of thy house;” and in another Psalm, “We shall be filled with the good things of thy house;” as also on that saying of the Apostle, “That you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints.” Such is the man who, from his heart, desires to go into the house of the Lord; and, therefore, from his heart sings, “I rejoiced at the things that were said to me. We shall go into the house of the Lord.” Now, “the sensual man perceiveth not the things that are of the spirit of God,” and, therefore, on the approach of death, or the termination of his exile and pilgrimage, instead of rejoicing, is troubled and laments, and justly, because, as he did not choose during his life time “to dispose in his heart to ascend by steps,” he cannot possibly expect to go up to the house of the Lord on high, but rather fears to go down to the prison of the damned, there to be punished forever.
[2] Stantes erant pedes nostri, * in átriis tuis, Jerúsalem.
Our feet were standing * in thy courts, O Jerusalem.
He tells us why the Jews were so overjoyed at the idea of their return to their country, and he says it arose from their remembrance of the time previous to the captivity, when they saw Jerusalem in her extent and in her splendor; for many who had been carried off captives in their youth could have remembered Jerusalem as she then was; and in 1 Esdras 3 we read, that many returned from the captivity who had seen the city and the temple. These men, therefore, say, “Our feet were standing in thy courts, O Jerusalem;” that is to say, because we recollected the time when we stood in your courts or in your gates, as it is more clearly expressed in the Hebrew. He names the courts or the gates, being, as it were, the vestibules of the city, rather than the public buildings or the streets, because it was at the gates that business was mostly transacted; it was there that the citizens mostly assembled, as we may infer from that verse in Proverbs, “Her husband is honourable in the gates, when he sitteth among the senators of the land.” It also appears, from 2 Kings 18, that the gates of Jerusalem were not plain, ordinary gates, but that they were double gates, with a considerable space between them, which, perhaps, is here called “thy courts.” Thus we read in 2 Kings 24, “And David sat between the two gates.” And again, Jeremias 39, “And all the princes of the king of Babylon came in and sat in the middle gate;” and, certainly, no small space was necessary to accommodate all those princes with their retinue.
But how can we Christians say, “Our feet were standing in thy courts, O Jerusalem,” when we were never in her courts? Well, we have been in her courts, otherwise we would not be now exiles and pilgrims, nor would Christ have redeemed us from captivity had we not been torn from our country and captives in a foreign land. We have been, then, in the courts of the heavenly Jerusalem, when, through our father Adam, we had possession of paradise, that was the gate of the paradise above; and the state of innocence then and there was the gate and the court to the state of glory; and that, perhaps, was the reason why the Holy Spirit made David write “in the courts,” instead of the streets of Jerusalem, that we may understand that the Psalm treats of the celestial, and not the earthly Jerusalem. “We have (therefore) rejoiced at the things that were said of thee,” when they said, “we shall go into the house of the Lord,” because we remembered the time when “our feet were standing” in paradise, and, consequently, in the courts of the paradise above; and, from the idea we got of happiness in the place below, we can guess at the happiness that awaits us above. And though this great place in question is sometimes called the house of the Lord, sometimes the city of Jerusalem, still it is all one and the same place; for our heavenly country is one time called a kingdom, sometimes a city, and at other times a house. It is a kingdom by reason of the multitude and the variety of its inhabitants, as St. John observes, Apoc. 7, “It is a great multitude which no man could number, of all nations, and tribes, and peoples, and tongues.” It is a city by reason of the friendship and fellowship that exist between the saints and the blessed; for, however great their number may be, they know, recognize, and love each other as so many fellow citizens; and, finally, it is a house by reason of the elect having only one father, one inheritance, in which they are all brethren, under the one Father, God.
[3] Jerúsalem, quæ ædificátur ut cívitas: * cujus participátio ejus in idípsum.
Jerusalem, which is built as a city, * which is compact together.
The prophet now, in the person of the pilgrims hastening to Jerusalem, begins to enumerate its praises, with a view of thereby stirring himself up to make greater haste in his ascent to it. He praises it, (1) by reason of the supreme peace enjoyed by all its inhabitants, who were so united in the love of each other that they held all their property in common. “Our feet were standing in thy courts, O Jerusalem;” that same Jerusalem whose buildings have so increased, and are daily increasing, that it has now become a city “which is compact together;” which is enjoyed and shared in common by all. Referring the passage to a future state it is much more beautiful and more sublime, for the heavenly Jerusalem is truly built up as a city; not that it is, strictly speaking, a city, nor that there were stones used in the building; still, it is built up as a city so long as the living stones, dressed by a consummate workman, and, after being actually squared and fitted, are placed on the building of the celestial habitation; from which it follows, that they who understand it not only bear all manner of persecutions with equanimity, but they even rejoice and glory in their tribulations, being perfectly sensible that it is in such manner they are squared and fitted for being built into and raised upon the heavenly habitation. One of these living stones, St. James, thus admonishes us, “My brethren, count it great joy when you shall fall into diverse temptations.” Again, in our heavenly country, we shall have the real community of property; for, in the earthly Jerusalem such community of property was more a matter of fact than a matter of right, and arose from the mutual love of the inhabitants for each other; the same held for a time, in the infancy of the Church, as we read in the Acts, “Neither did any of them say, that of the things which he possessed, anything was his own, but all things were common to them;” which still holds among those religious orders that observe the spirit of their institute. But in the heavenly Jerusalem there is complete community of property, the one God being all unto all; that is, the one and the same God being the honour, the riches, and the delight of all those who dwell in his house; and that most happy and most supreme abundance is really always the same, subject to no diminution or alteration whatever.
[4] Illuc enim ascendérunt tribus, tribus Dómini: * testimónium Israël ad confiténdum nómini Dómini.
For thither did the tribes go up, the tribes of the Lord: * the testimony of Israel, to praise the name of the Lord.
(2)The second subject of praise in Jerusalem is the number of its inhabitants; and this verse has a connection with the second verse, because he now assigns a reason for having said, or rather, for having put in the mouth of God’s people, “Our feet were standing in thy courts, O Jerusalem;” for, though they were not all citizens of Jerusalem, but inhabitants of different cities, still they all came up to Jerusalem three times in every year. He, therefore, says, “Our feet were standing in thy courts, O Jerusalem; for thither did the tribes go up, the tribes of the Lord;” that is, a great many tribes; such repetitions, in the Hebrew, being indicative of multitude; and thus, a great multitude assembled in Jerusalem, “the testimony of Israel to praise the name of the Lord;” explaining the cause of such an assemblage in Jerusalem. It was according to “the testimony,” that is, the law that obliged all Israel to visit the temple of the Lord at stated times, it being the only temple in the land of promise; and there “praise the name of the Lord,” in acts of thanksgiving and praise.
From another point of view, which we consider was more intended by the Holy Ghost, the meaning is, A reason is assigned for having said, “Jerusalem which is built as a city;” because it was built as a city, by reason of “the tribes that go up there;” that is, the holy souls from all tribes and nations, who go up to be built into the spiritual structures, that St. Peter writes of in his first epistle, chap. 2. Now, those blessed souls have gone up to that heavenly Jerusalem, “to praise the name of the Lord;” for that is their whole occupation there, to the exclusion of every other business. Hence, in Psalm 83, we have, “Blessed are they that dwell in thy house, O Lord: they shall praise thee forever and ever;” and Tobias, speaking of the heavenly Jerusalem, has, “And Alleluia shall be sung in its streets;” and such is “the testimony,” that is, the command, “to Israel,” that is, to the soul enjoying the beatific vision, that it should never desist from praise, inasmuch as it never ceases to love.
[5] Quia illic sedérunt sedes in judício, * sedes super domum David.
Because there seats have sat in judgment, * seats upon the house of David.
(3) The third matter for praise in Jerusalem is its being the seat of government, and having a royal palace in it; and the word “because” would seem to connect this verse with the preceding; for it looks like assigning a reason why God wished to have a temple, which the people were bound to visit three times a year, in Jerusalem, in consequence of being the residence of royalty, and the metropolis of the kingdom. He, therefore, says, “Because there,” in Jerusalem, “seats have sat in judgment;” seats of kings in succession, whose business it was to judge the people, “have sat,” have been firmly settled and fixed, not like that of Saul’s, which was for a while in Gabaa of Benjamin, and made no great stay there either; nor, like that of the judges who preceded the kings, who never had any certain fixed place for “sitting,” or delivering judgment, while the kings of the family of David sat permanently in Jerusalem; and he, therefore, adds, “seats upon the house of David;” that is, the seat of royalty founded on the family of David, met with rest and stability; for God said to David, 2 Kings 7, “And thy house shall be faithful, and thy kingdom forever before thy face; and thy throne shall be firm forever.” From the expression, “seats upon the house of David,” we are not to infer that they sat in judgment on the family of David alone; for they had authority over the whole family of Jacob, that is, over the twelve tribes of Israel; but they are called seats upon the house of David, because all the kings of God’s people sprang from the family of David.
All this is much more applicable to Christ and the heavenly Jerusalem. Because, lest the Jews may imagine that the words of the Psalm apply to that earthly Jerusalem, and not to the celestial Jerusalem, of which it was a figure, God permitted the seat of government to be removed from Jerusalem, and, furthermore, Jerusalem itself to be destroyed. The promise, then, applies to the Jerusalem above, and to Christ, according to the prophecy of Isaias, chap. 9; of Daniel, chap. 9; and of the Angel to the Virgin, Lk. 1, “The Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob forever, and of his kingdom there shall be no end.” In the strictest acceptance, then, of the words have “the seats sat in judgment” in the heavenly Jerusalem; because Christ’s throne and the thrones of those who reign with him have been established most firmly in heaven; and because those very saints who reign and judge with Christ are a throne for God; for “the soul of the just is the seat of wisdom;” and those seats really sit in judgment, according to the promise of our Lord, “You that have followed me shall sit upon twelve thrones, judging the twelve tribes of Israel. And those seats are upon the house of David, because all the power of the saints, royal as well as judiciary, is derived from Christ, who is called the son of David in the Gospel, and who got the seat of David his father, and who will reign forever in the house of Jacob, and of whose kingdom there shall be no end.
[6] Rogáte quæ ad pacem sunt Jerúsalem: * et abundántia diligéntibus te:
Pray ye for the things that are for the peace of Jerusalem: * and abundance for them that love thee.
The prophet now exhorts the exiles, on their return from their captivity, to salute, even from afar, the city of Jerusalem, praying for peace and abundance on it, two things that contribute principally to the happiness of cities; for peace, without abundance, is only a firm hold of misery; and abundance, without peace, amounts to doubtful and uncertain happiness; but when both are combined, the city needs nothing necessary for its happiness. He, therefore, says, “Pray for the things that are for the peace of Jerusalem.” Pray ye to God for true and solid peace for your country, and for “abundance,” not only for the city of Jerusalem, but also “to them that love thee,” you holy city.
[7] Fiat pax in virtúte tua: * et abundántia in túrribus tuis.
Let peace be in thy strength: * and abundance in thy towers.
He dictates the very words in which those who pray for peace and abundance to Jerusalem are to salute her. When you salute her say ye, “Let peace be in thy strength, and abundance in thy towers;” that is to say, may your walk be always secure and fortified, thereby ensuring perfect peace and quiet to all who dwell within them; “and abundance in thy towers;” no lack of meat or drink in your public buildings and private houses.
[8] Propter fratres meos, et próximos meos, * loquébar pacem de te:
For the sake of my brethren, and of my neighbours, * I spoke peace of thee.
[9] Propter domum Dómini, Dei nostri, * quæsívi bona tibi.
Because of the house of the Lord our God, * I have sought good things for thee.
Now, the two last verses, in reference to the heavenly Jerusalem, though they imply prayers for peace and abundance, still they do not mean to insinuate that there can ever possibly be a want of either there, when we read in Psalm 147, “Who hath placed peace in thy borders; and filleth thee with the fat corn?” they, therefore, merely express the pious affection we cherish for the blessings of the Jerusalem above, just as we have in the Apocalypse, “Salvation to our God who sitteth on the throne, and to the Lamb.”
Psalmus 122
Ad te levávi. A prayer in affliction, with confidence in God. A gradual canticle.[1] Ad te levávi óculos meos, * qui hábitas in cælis.
To thee have I lifted up my eyes, * who dwellest in heaven.
[2] Ecce, sicut óculi servórum * in mánibus dominórum suórum,
Behold as the eyes of servants * are on the hands of their masters,
[3] Sicut óculi ancíllæ in mánibus dóminæ suæ: * ita óculi nostri ad Dóminum, Deum nostrum, donec misereátur nostri.
As the eyes of the handmaid are on the hands of her mistress: * so are our eyes unto the Lord our God, until he have mercy on us.
[4] Miserére nostri, Dómine, miserére nostri: * quia multum repléti sumus despectióne:
Have mercy on us, O Lord, have mercy on us: * for we are greatly filled with contempt.
[5] Quia multum repléta est ánima nostra: * oppróbrium abundántibus, et despéctio supérbis.
For our soul is greatly filled: * we are a reproach to the rich, and contempt to the proud.
Notes
[1] Ad te levávi óculos meos, * qui hábitas in cælis.To thee have I lifted up my eyes, * who dwellest in heaven.
The prophet, speaking at one time in the person of a pilgrim, and at another time in his own, as being a pilgrim indeed, says, that whatever difficulties he was placed in, he had recourse to no one for help but to God alone; because he alone dwells in the highest heavens, whence he beholds and rules all things under him; and because it is from him all our evils come for the purpose of chastising us; and, therefore, that it is idle for us to have recourse to anyone else, for no one can take us out of God’s hands.
[2] Ecce, sicut óculi servórum * in mánibus dominórum suórum,
Behold as the eyes of servants * are on the hands of their masters,
[3] Sicut óculi ancíllæ in mánibus dóminæ suæ: * ita óculi nostri ad Dóminum, Deum nostrum, donec misereátur nostri.
As the eyes of the handmaid are on the hands of her mistress: * so are our eyes unto the Lord our God, until he have mercy on us.
“Behold, as the eyes of servants are on the hands of their masters, as the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.” He tells us why he raised his eyes to God. It was to look upon God scourging him; in the hope that his wretched appearance may move God to mercy, and cause him to desist from scourging him. He illustrates it by the example of the servants, who, when flogged by their masters, look with a sorrowful countenance on the hand that flogs them, hoping by their looks to move their masters to pity. He applies the simile to maid, as well as to men, servants; for they, too, are pilgrims, and are scourged as they prosecute their pilgrimage. These scourges consist not only of open persecutions and public calamities, but also of secret temptations that daily torment the soul, as also of those fears, sorrows, perplexities, and other troubles, from which no one in this life is exempt; and, therefore, the Psalm does not fix stated times for us to raise our eyes to God, but says it must be done incessantly, “until he have mercy on us,” which will not be accomplished until we shall have arrived at our country; for then “God will crown us with mercy and compassion, when he shall have healed all our diseases, and satisfied our desires with good things,”
[4] Miserére nostri, Dómine, miserére nostri: * quia multum repléti sumus despectióne:
Have mercy on us, O Lord, have mercy on us: * for we are greatly filled with contempt.
Not content with having implored God’s mercy, by fixing his eyes on God, the prophet now, with the voice of his heart and his body, cries out, and redoubles the shout, as he prays for himself and fellow pilgrims, saying, “Have mercy on us, O Lord, have mercy.” And, truly, anyone that attentively considers, and properly reflects on the next sentence, “for we are greatly filled with contempt,” will see at once that such is the extent of our misery that we should never cease our cries to that effect. Because man, created to God’s image, placed over all created things by him, very often even adopted by him as a son, and predestined to enjoy the kingdom of heaven, is so despised in this our pilgrimage, not only by men and demons, and so constantly annoyed, not only by the aforesaid, but even by animals, even to the minutest of them, and even by the very elements, that the prophet could say with the greatest truth, not only that we are despised, but that we are “greatly filled with contempt.” For what is there that does not look down upon man, even on the just and the holy, in this valley of tears? However, the contempt principally meant by the prophet here is that which the just suffer from the unjust, and the good from the bad; because most true and universal is that expression of the Apostle, “And all who live piously in Christ Jesus shall suffer persecution;” as well as those words of the Lord, “If you had been of the world, the world would love its own; but because you are not of the world, therefore the world hateth you.” This is easily understood; for good and evil, being essentially opposed to each other, they cannot possibly be at peace. And, as the just are patient and mild, and have learned of their Master to turn the other cheek to him who strikes on one, and thus to make no resistance to injuries, they are, in consequence, proudly despised, harassed, and ridiculed by the wicked.
[5] Quia multum repléta est ánima nostra: * oppróbrium abundántibus, et despéctio supérbis.
For our soul is greatly filled: * we are a reproach to the rich, and contempt to the proud.
In this last verse David informs us that the aforesaid scorn and contempt for the poor and humble pilgrims proceeds from the wealthy and the proud. The prophet says, “Our souls are greatly filled;” which is but a repetition of a previous sentence. “For we are greatly filled with contempt.” However, in this passage he says it is the soul that is so filled, contempt being more applicable to the soul; for they who have no soul may be, and are, subject to pain, but not to contempt. The word “filled” signifies, in the Hebrew, filled to repletion, which adds great force to the expression; because if they who are filled to repletion, instead of deriving any pleasure from more food, are pained and overburdened by it, however rare and good it may be, how would the case be with those who may chance to be overdosed with bad food, such as contempt and reproaches. The next sentence, “We are a reproach to the rich, and a contempt for the proud,” signify the same, reproach and contempt being synonymous, as are the rich and the proud. All proud people are inflated, and are, therefore, rich; but it is in wind, add not in any solid good, that is to say, they abound in high notions and extravagant opinion of themselves. Should they enjoy the riches of this world, they look upon them as their own, never reflecting for a moment that they will have “to render an account of them.” Should they be in high position and power, they attribute the whole to themselves, never thinking for a moment that they were placed in such positions in order to be useful to and to serve others, that they will have to render a most strict account for such favours; and that when they got them, they got nothing but a load and a burden; in which they are just as absurd as would be the stick in a man’s hand that would boast of carrying the person that owned it. Should they excel in talent and learning, they form most exaggerated notions of their abilities, and attribute to themselves what they only got from God. Finally, should they not have those riches, dignities, and honours, and, on the other hand, should they be scourged and punished, they look upon themselves as aggrieved, blaspheme and murmur against God, and all in consequence of their being full, or rather, overcharged with the wind of self conceit and opinion. But the time will come when such reproach and contempt will revert on themselves, when, on the day of judgment, they will cry out, as we read in Wisdom, “These are they, whom we had sometime in derision, and for a parable of reproach. We fools esteemed their life madness, and their end without honour. Behold, how they are numbered among the children of God, and their lot is among the saints. What hath pride profited us? or what advantage hath the boasting of riches brought us? All these things are passed away like a shadow.”
Psalm 123
Nisi quia Dómini. The church giveth glory to God for her deliverance, from the hands of her enemies.[1] Nisi quia Dóminus erat in nobis, dicat nunc Israël: * nisi quia Dóminus erat in nobis,
If it had not been that the Lord was with us, let Israel now say: * If it had not been that the Lord was with us,
[2] Cum exsúrgerent hómines in nos, * forte vivos deglutíssent nos:
When men rose up against us, * perhaps they had swallowed us up alive.
[3] Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.
When their fury was enkindled against us, * perhaps the waters had swallowed us up.
[4] Torréntem pertransívit ánima nostra: * fórsitan pertransísset ánima nostra aquam intolerábilem.
Our soul hath passed through a torrent: * perhaps our soul had passed through a water insupportable.
[5] Benedíctus Dóminus * qui non dedit nos in captiónem déntibus eórum.
Blessed be the Lord, * who hath not given us to be a prey to their teeth.
[6] Ánima nostra sicut passer erépta est * de láqueo venántium:
Our soul hath been delivered as a sparrow * out of the snare of the fowlers.
[7] Láqueus contrítus est, * et nos liberáti sumus.
The snare is broken, * and we are delivered.
[8] Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.
Our help is in the name of the Lord, * who made heaven and earth.
Notes
[1] - [4] Such abrupt and unfinished expressions in the beginning of the Psalm indicate the great joy and exultation that will not suffer the speaker to finish his sentences. The multitude of the saints, then, delivered from great temptations, exclaim, “If it had not been that the Lord was with us” we never could have escaped. Before he finishes the sentence, however, he invites all the people of Israel to unite with him in his tribute of thanks and praise: and again repeats, “If it had not been that the Lord was with us”—“Perhaps they would have swallowed us up alive.” Here is what would have happened to us! had not the Lord been with us and lent us his powerful assistance, “when men rose up against us, perhaps they had swallowed us up alive.” When our persecutors rose up against us, we were nearly in as much danger of being destroyed by them, as we would of being swallowed up alive by the sea if thrown into it.
The persecutors of the just are styled “men,” by reason of their being guided by nothing but that reason they have from corrupt nature; for man’s reason, since the corruption of nature, has no taste for anything divine, spiritual, or elevated, and has no other object in view beyond the upholding and increasing its own temporal happiness: of such the Apostle says, “For, whereas there is among you envying and contention, are you not carnal and walk according to man?” and a little further on, “Are you not men?” from which it appears carnal and to be a man to walk according to the flesh, and to walk according to man to be one and the same. The word “perhaps” requires some explanation. It would seem to imply that the grace of God had no part in their delivery, or that their destruction was possible. There is no room for fear on that head, for the word “perhaps” does not imply that we could resist the enemy in their charge without the aid of his auxiliary grace, but that it was possible we may not be swallowed up alive, because, perhaps, the fury of the enemy did not carry them so far. But as there was danger that the enemy might have carried their cruelty so far, he adds, “If it had not been that the Lord was with us, perhaps they had swallowed us up alive.” The expressions “they had swallowed us up alive,” is taken from a sea or a river that swallows up everything that falls into it, for there are no beasts, no matter how fierce and cruel they may be, that swallow people up alive; they generally tear and mangle them first, and the next sentence, that expresses the same idea in other terms, as often occurs in the Psalms, requires such interpretation for thus it runs, “when their fury was enkindled against us, perhaps the water had swallowed us up;” that is to say, as the water would have swallowed us up, so would the rage of our enemies, like a mass of water, have overwhelmed us.
[4] Torréntem pertransívit ánima nostra: * fórsitan pertransísset ánima nostra aquam intolerábilem.
Our soul hath passed through a torrent: * perhaps our soul had passed through a water insupportable.
He follows up the simile, comparing the persecution of his enemies to a deep and rapid torrent, impassable without very great help. Anyone reflecting on the persecutions of the martyrs by the pagans and heretics, and the temptations of the demons in regard of the holy anchorites and confessors, can compare them to nothing else but to a violent “torrent;” and though many holy confessors breasted the torrent with success, still an immense number have been carried away by its fury. The prophet, then, speaking in the person of the beatified, says, “Our soul hath passed through a torrent” of persecution, for though the flesh succumbed, and yielded to the rage of the persecutor, still the soul has gloriously “passed through;” however, “if it had not been that the Lord was with us,” “perhaps our soul had passed through a water insupportable,” had got into a torrent too deep to expect getting out of it.
[5] Benedíctus Dóminus * qui non dedit nos in captiónem déntibus eórum.
Blessed be the Lord, * who hath not given us to be a prey to their teeth.
[6] Ánima nostra sicut passer erépta est * de láqueo venántium:
Our soul hath been delivered as a sparrow * out of the snare of the fowlers.
[7] Láqueus contrítus est, * et nos liberáti sumus.
The snare is broken, * and we are delivered.
For the better understanding and the further illustration of God’s goodness, the prophet now proposes another simile. He compares persecutions or temptations to the snare of the fowler, and says, we should return thanks to and bless God for not suffering us to become a prey to the teeth of our enemies, that is to say, that he protected us from being taken, killed, and devoured; and he tells us how that was effected when he says, “Our soul hath been delivered as a sparrow out of the snare of the fowlers.” No doubt, our soul fell into persecution and temptation, as would a sparrow or any other bird, when they are seduced into the snare set by the fowlers; but still it was loosed and delivered from the temptation before the tempter got hold of it to kill it; like a bird caught in a snare but enlarged before the fowler arrived to take it, kill it, and eat it. That was effected by “the snare being broken and thus we are delivered.” God having by his grace, repressed the temptation before the soul either denied the faith or consented to sin in any other respect, just as the snare that held the bird would be broken, on which the bird flies off, and thus disappoints the fowler of his prey.
[8] Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.
Our help is in the name of the Lord, * who made heaven and earth.
He concludes by praising God, humbly acknowledging that such a victory and such deliverance from those dangerous temptations should be ascribed not to himself, but to the help he got from Almighty God, a manifest proof of whose omnipotence is, that he made “the heaven and earth.” Referring to the two verses previous to this one, we can hardly dismiss them or the Psalm without observing on the manner in which God is wont to rescue his servants from grievous temptation, which is barely touched upon in the expression, “The snare is broken.” The snare usually breaks, when the bird, frightened by some noise, or seeing some more dainty food, makes a violent plunge, and thus breaks the snare. For when the bird is satisfied with the bait in the snare, and has no consciousness of being caught in the snare, it makes no effort to fly away, and thus waits quietly until the fowler comes, catches it, and kills it. So it is with man in temptation; for when God’s grace begins to move him, or when he gets alarmed by the noise of hell or of God’s judgments, he begins to reflect that the troubles of this world are irksome enough, but that the torments of the next, along with being everlasting, are far and away more irksome and more grievous; or that, sweet as the present life may be, sweet as its pleasures may be, sweet as its riches may be, that they will bear no comparison with the sweet rewards of the life to come, he gets inflamed with the love of such rewards, and with the fear of hell, from which he acquires a great accession of strength, so that, by one vigorous effort of a firm resolution of never offending God again, he breaks the snare of temptation, flies off on being delivered, and joyfully chants, “Our help is the Lord, who made heaven and earth.” What persecution can subdue, what torments can conquer such reflections?
Psalm 124
Qui confidunt. The just are always under God's protection.[1] Qui confídunt in Dómino, sicut mons Sion: * non commovébitur in ætérnum, qui hábitat in Jerúsalem.
They that trust in the Lord shall be as mount Sion: * he shall not be moved for ever that dwelleth in Jerusalem.
[2] Montes in circúitu ejus: * et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sæculum.
Mountains are round about it: * so the Lord is round about his people from henceforth now and for ever.
[3] Quia non relínquet Dóminus virgam peccatórum super sortem justórum: * ut non exténdant justi ad iniquitátem manus suas.
For the Lord will not leave the rod of sinners upon the lot of the just: * that the just may not stretch forth their hands to iniquity.
[4] Bénefac, Dómine, bonis, * et rectis corde.
Do good, O Lord, to those that are good, * and to the upright of heart.
[5] Declinántes autem in obligatiónes addúcet Dóminus cum operántibus iniquitátem: * pax super Israël.
But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity: * peace upon Israel.
Notes
[1] Qui confídunt in Dómino, sicut mons Sion: * non commovébitur in ætérnum, qui hábitat in Jerúsalem.They that trust in the Lord shall be as mount Sion: * he shall not be moved for ever that dwelleth in Jerusalem.
The prophet commences by laying down a general and most certain promise, and repeats it twice to confirm the truth of it. He says, “They that trust in the Lord shall be as mount Sion.” All they who truly confide and trust in the Lord will be as unmoved and as secure, no matter how great the storm, as mount Sion, which is immoveable, not only by reason of its being a mountain, but by reason also of its being sacred and most dear to God. He repeats it, and at the same time explains it, when he adds, “He shall not be moved forever that dwelleth in Jerusalem,” which last phrase corresponds with the first part of the first sentence, for “shall be as a mountain” is but a different mode of expressing what is conveyed, “He shall not be moved forever,” and “he that dwelleth in Jerusalem” expresses, “They that trust in the Lord.” Because they who dwell in thought and hope in the heavenly Jerusalem are the very ones that trust in the Lord; for thus such trust and confidence is explained in Psalm 90, “He that dwelleth in the aid of the Most High shall abide under the protection of the God of heaven.”
[2] Montes in circúitu ejus: * et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sæculum.
Mountains are round about it: * so the Lord is round about his people from henceforth now and for ever.
He proves his assertion as to mount Sion being a strong and secure place, and that those who trust in the Lord are much more so. The reason is, that Sion has “mountains round about it” like a wall, but they who trust in the Lord have the Almighty himself round about them; and while the mountains that surround Sion may fall or be leveled, God is round about his people, “henceforth now and forever.” The meaning, then, of these verses is, that all who trust in the Lord ought to feel quite secure, because he protects them from all evil, for though they may sometimes be temporarily afflicted, it is all for their own good; and if God should at any time deprive them of riches, or health, or the like, he gives them something better in lieu thereof, perhaps patience and consolation, with a view to merit life everlasting. The trust spoken of here is not to be confounded with vain presumption, it is the trust that springs from a sincere faith, a pure heart, a good conscience, and fervent love.
[3] Quia non relínquet Dóminus virgam peccatórum super sortem justórum: * ut non exténdant justi ad iniquitátem manus suas.
For the Lord will not leave the rod of sinners upon the lot of the just: * that the just may not stretch forth their hands to iniquity.
He explains a little more clearly how it is that God protects those who confide in his help. For, says he, if God sometimes, for his own just reasons, suffers the wicked to lord it over the just, he will not suffer them to do so for any length of time, for fear the just may despair and turn to the same wickedness; and he, therefore, says, “For the Lord will not leave the rod of the sinners upon the lot of the just.” God will leave the rod, meaning the scepter, the emblem of power, to the sinners for a while, “upon the lot of the just,” on the inheritance, or the portion and lot of the just, but he will not leave them such power long, “that the just may not stretch forth their hands to iniquity,” for fear the just, on seeing the happiness of the wicked so continuous, appearing likely to have no termination, may not persevere in justice.
[4] Bénefac, Dómine, bonis, * et rectis corde.
Do good, O Lord, to those that are good, * and to the upright of heart.
Having said there was danger of the just taking scandal at the prolonged power of the wicked, he turns to God, and prays to him “to do good to those that are good,” by delivering them as quickly as possible from the power of the wicked; or at least, by giving them a copious supply of interior patience and consolation; and, at the same time, he tells and admonishes us that the truly good are they who are “upright of heart,” they who are not scandalized at God’s judgments, but take the most favourable view of everything God does, no matter how long he may suffer the wicked to have everything their own way. They are the upright of heart who conform their heart, that is, their judgment and their will, to that most upright rule of the will and judgment of God, even though they understand not why God does this or that, or why he suffers it to be done; and of such people another Psalm says, “How good is God to Israel, to them that are of a right heart!” They submit to God in everything; God is pleasing to them, and they are to God, just as a straight rod laid on a straight line agrees and coincides with it accurately; while a crooked rod will not agree or lie fair anywhere but in a crooked place.
[5] Declinántes autem in obligatiónes addúcet Dóminus cum operántibus iniquitátem: * pax super Israël.
But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity: * peace upon Israel.
Having prayed all manner of good on the upright of heart, the prophet now issues a terrible threat against those who “turn aside” from such uprightness of heart to a crooked path, who, in persecution or tribulation, lose all patience, or who deny the faith, or complain and murmur against God, and says that they, with the “workers of iniquity,” that is, with the persecutors and the wicked, shall “be led out” for judgment, because, as St. James has it, “Now, whosoever shall keep the whole law, but offend in one, is become guilty of all.” And then, ultimately, on the separation of all the bad from the good, there will be everlasting “peace upon Israel,” that is, on God’s people. The word “bonds” has puzzled many, and hence many explanations of it. I look upon it as being put in opposition to the straight path, so much lauded by the prophet; and when he says, “turn aside into bonds,” he alludes to those who follow the crooked way indicated by a rope twisted into coils or bonds, which is the only interpretation that harmonizes with the rest of the Psalm.
Psalm 125
In convertendo. The people of God rejoice at their delivery from captivity.[1] In converténdo Dóminus captivitátem Sion: * facti sumus sicut consoláti:
When the Lord brought back the captivity of Sion, * we became like men comforted.
[2] Tunc replétum est gáudio os nostrum: * et lingua nostra exsultatióne.
Then was our mouth filled with gladness; * and our tongue with joy.
[2a] Tunc dicent inter gentes: * Magnificávit Dóminus fácere cum eis.
Then shall they say among the Gentiles: * The Lord hath done great things for them.
[3] Magnificávit Dóminus fácere nobíscum: * facti sumus lætántes.
The Lord hath done great things for us: * we are become joyful.
[4] Convérte, Dómine, captivitátem nostram, * sicut torrens in Austro.
Turn again our captivity, O Lord, * as a stream in the south.
[5] Qui séminant in lácrimis, * in exsultatióne metent.
They that sow in tears * shall reap in joy.
[6] Eúntes ibant et flebant, * mitténtes sémina sua.
Going they went and wept, * casting their seeds.
[7] Veniéntes autem vénient cum exsultatióne, * portántes manípulos suos.
But coming they shall come with joyfulness, * carrying their sheaves.
Notes
[1] In converténdo Dóminus captivitátem Sion: * facti sumus sicut consoláti:When the Lord brought back the captivity of Sion, * we became like men comforted.
When we first heard of the decree of our emancipation, and of our return to our country, we could, through joy, hardly believe it; and we were like those who, when in great affliction and trouble, get some comforting news, becoming, all at once blithe and merry, from being grave and sad. And this self same unspeakable consolation is always felt by those who are seriously converted to God, and, despising the hopes of this world, and abandoning all desire for the goods of this world, “direct their steps in the path of peace.” They know the value of being rescued from the captivity of the devil, from the depths of the pit, and the being prepared for the enjoyment of true liberty and everlasting peace, through the call and the guidance of the Almighty. Interior joy will not fail to show itself externally, which it does by the expression of joy on the countenance and gladness on the tongue.
[2] Tunc replétum est gáudio os nostrum: * et lingua nostra exsultatióne.
Then was our mouth filled with gladness; * and our tongue with joy.
“Then,” when we got the good news of our delivery, “was our mouth filled with gladness,” our face appeared blithe and merry, and “our tongue, with joy,” burst out into expressions of joy and gladness.
[2a] Tunc dicent inter gentes: * Magnificávit Dóminus fácere cum eis.
Then shall they say among the Gentiles: * The Lord hath done great things for them.
“Then shall they say among the gentiles.” The news of said emancipation not only gladdened the hearts of the emancipated, but it even astonished the gentiles when they heard it, and they could not help exclaiming, “The Lord hath done great things for them;” the Lord has behaved most magnificently to his people; for though it was Cyrus that liberated the Jews after so long a captivity, we can easily understand that he was prompted thereto by God, for he did it at the very time Jeremias prophesied it would be done, after seventy years; and Cyrus himself avowed that he got his power and command from heaven, and that he got an order from heaven to let the people go, and to build the temple in Jerusalem; and, finally, it could not be expected that any king would let so many thousand captives go free without the smallest ransom, and not only so dismiss them, but load them with presents on their departure, had he not felt himself constrained thereto from above. The gentiles, then, could not help attributing the whole to divine interposition.
[3] Magnificávit Dóminus fácere nobíscum: * facti sumus lætántes.
The Lord hath done great things for us: * we are become joyful.
The emancipated, quite pleased with the gentiles’ notions on the matter being only in accordance with the facts, thus reply. It is the fact that the Lord dealt nobly with us, beyond our merits and our expectations, when he brought us from a miserable captivity to this our sweetest native land; and thus “we are become joyful;” we who had hitherto been groaning in sorrow, captives as we were.
[4] Convérte, Dómine, captivitátem nostram, * sicut torrens in Austro.
Turn again our captivity, O Lord, * as a stream in the south.
As all the captives did not come home together—for some came, in the first instance, with Esdras, and then another party with Nehemias—the first party, then, pray to God for the return of all the captives, and they take up the simile of a torrent that is wont to run with great force and violence in a southerly gale; hence they say, “Turn again, O Lord, our captivity.” Bring back our captives, the majority of whom are still in the land of the stranger; and bring them back at once, as quickly “as a stream in the south;” for when the wind blows from the south, the rain falls, the streams and the rivers rise, and the great flood rolls rapidly on to the ocean, and that without delay or obstruction. If the exiles, on their return, prayed to God so earnestly, what amount of earnestness will not be required of us, still exiles as we are? For though some have got home, have come to their country, yet many are still in exile, on the road, nay more, many are quite reconciled to the captivity, and have become so attached to the things of this world that they don’t bestow even a thought on their country; it was, then, absolutely necessary that the Lord, with all the violence of a torrent, when the south wind blows, should force them and compel them to ascend. In conclusion, then, the former, as well as the latter, are, to a certain extent, captives; for “all expect that every creature shall be delivered from the servitude of corruption;” and even the blessed in heaven included. It is for this perfect liberty of the children of God, of which St. Paul treats in Rome, chap. 8, that we most properly pray when we say, “Turn again our captivity as a stream in the south.” The south means the south wind that usually preceded rain, and caused the streams and rivers to fill and run with rapidity; most expressive of the tide of captives returning back again in crowds and in haste to their beloved country.
[5] Qui séminant in lácrimis, * in exsultatióne metent.
They that sow in tears * shall reap in joy.
Having asked God to bring back all the captives to their country, he now addresses the captives themselves, and exhorts them not to be deterred by the labour of the journey, or to be detained by regard for any property they may have acquired in a foreign land, as they were sure to have much more and more valuable property in their own; and most happily compares them to the sower and the reaper; the one ordinarily does his work in grief and sorrow, being obliged to put his corn into the ground without having any certainty of ever getting the smallest return from it; and, therefore, seems to labour and to tire himself in order to lose what he has; but when the harvest comes, he reaps with great joy when he sees the corn that, to all appearance, was lost, is now, instead of being lost, returned to him with an enormous increase. This applies peculiarly to us, pilgrims as we are; for those who are content with their captivity, and are so engaged by the love of this world as never to think on their country, heaven; they look upon the road adopted by the just to be nothing better than a positive loss and an injury. While the true exiles make all the haste they can to their country above; they freely give to the poor, who will never return what is given; they labour, without fee or reward, in teaching their brethren, as did the Apostles; they freely renounce all manner of pleasure; all which seems the height of folly to those who know not what is to come of it, while, in reality, it is “sowing in tears,” that they may afterwards, in due time, “reap in joy.” And if they who are still so attached to their captivity, would seriously reflect on this, they certainly would change their mind, would begin to go up, and, no matter what it may cost them, they would sow the seed, that they may soon after reap it in joy in the kingdom of heaven.
[6] Eúntes ibant et flebant, * mitténtes sémina sua.
Going they went and wept, * casting their seeds.
[7] Veniéntes autem vénient cum exsultatióne, * portántes manípulos suos.
But coming they shall come with joyfulness, * carrying their sheaves.
He now describes, at greater length, the process of sowing and reaping. “Going they went;” the labourers and farmers went from their house to the field; “and wept, casting their seeds;” had much pain and trouble while shaking the seed, from the uncertainty of their ever having any return. But, in harvest time, when coming home, “they shall come with joyfulness, carrying their sheaves;” bringing back whole armsfull in return for a few grains. This so peculiarly applies to the virtue of almsgiving that it cannot but be of use to consider in what respect the seed may be compared with alms, in the hope that they “who have in their heart disposed to ascend by steps” may be more encouraged to divide freely with the poor. The grain that is sown is very small, and yet produces such a number of grains as to seem almost incredible; thus it is with alms, a small thing, a poor thing as being a human act; but when properly sown, produces, not money, nor food, nor clothes, but an eternal kingdom; Just as if the grain of wheat that we sow should produce an ear of gold instead of an ear of wheat, studded with precious stones instead of grains of wheat. Then, the grain put into the ground must corrupt and die or else it will not sprout, as our Lord has it in the Gospel, “Unless the grain of wheat fall into the ground and die, itself remaineth alone;” thus alms must be freely bestowed as a right, and not as a loan, and to those only who cannot return it; and it must be given to corrupt and perish, that is, without the slightest hope of getting it back in this world; for when thus lost and corrupted, it will not fail to shoot out again, and produce much fruit in life everlasting. Again, the grain put into the ground needs both sun and rain to germinate; and so with alms, which, as well as all other good works, needs the sun of divine grace, and the showers of the blood of the Mediator; that is, in order to become meritorious, they must spring from the grace of God, that has its source in the blood of Christ; for then a matter of the greatest insignificance becomes one of the greatest value, by reason of the stamp impressed upon it by grace; and thus merits, not only as a favor, but as a right, the grace of life everlasting. There is this difference between the sowing of the seed and the distribution of alms, that many things may occur to the former that may prevent the reaping in gladness, though they may have sowed in tears; because the seed may not sprout for want of rain; or it may be cut down, after sprouting, by slugs and worms; or, even after ripening, it may he stolen or burned. But alms, when given with a proper intention, is always safe; for it is stored up in heaven, where neither moths, nor flies, nor thieves can come near it. They, then, who sow such spiritual seed in tears, will unquestionably reap fruit in great joy.
Psalmus 126
Nisi Dominus. Nothing can be done without God's grace and blessing.[1] Nisi Dóminus ædificáverit domum, * in vanum laboravérunt qui ædíficant eam.
Unless the Lord build the house, * they labour in vain that build it.
[1a] Nisi Dóminus custodíerit civitátem, * frustra vígilat qui custódit eam.
Unless the Lord keep the city, * he watcheth in vain that keepeth it.
[2] Vanum est vobis ante lucem súrgere: * súrgite postquam sedéritis, qui manducátis panem dolóris.
It is vain for you to rise before light, * rise ye after you have sitten, you that eat the bread of sorrow.
[3] Cum déderit diléctis suis somnum: * ecce heréditas Dómini fílii: merces, fructus ventris.
When he shall give sleep to his beloved, *[3a] behold the inheritance of the Lord are children: the reward, the fruit of the womb.
[4] Sicut sagíttæ in manu poténtis: * ita fílii excussórum.
As arrows in the hand of the mighty, * so the children of them that have been shaken.
[5] Beátus vir, qui implévit desidérium suum ex ipsis: * non confundétur cum loquétur inimícis suis in porta.
Blessed is the man that hath filled the desire with them; * he shall not be confounded when he shall speak to his enemies in the gate.
Notes
[1] Nisi Dóminus ædificáverit domum, * in vanum laboravérunt qui ædíficant eam.Unless the Lord build the house, * they labour in vain that build it. [1a] Nisi Dóminus custodíerit civitátem, * frustra vígilat qui custódit eam.
Unless the Lord keep the city, * he watcheth in vain that keepeth it.
These words were addressed to the Jews when they were building the house of God, that is, the temple, at a time that the work was progressing but slowly, by reason of the obstructions offered by the surrounding nations, as we read in 1 Esdras. They are admonished to bear in mind that the work of man is of no value, unless God, the principal builder, be there to help them; and, therefore, that they should work not only with their hands, but also with their hearts and their lips, in invoking God, and confiding mainly in his help. “Unless the Lord build the house;” unless God, on being invoked with confidence, assists the workmen, “they labour in vain that build it;” all their labour is gone for nothing, and will be so.
This is also addressed to the heads of the Church who, by the preaching of God’s word, seek to bring souls to him, and of them, to build up a temple, (the Church,) to the Lord, as we read in Corinthians, “You are God’s building;” and further on, “As a wise architect I have laid the foundation, and another buildeth thereon.” But unless the primary architect be there, he who said, “On this rock I will build my church,” in vain will men build, and doctors preach, because, as the Lord himself said, “Without me you can do nothing.” [It seems that all the labours expended since and in the name of 'the spirit of Vatican II have been in vain. This suggests that the labour has not been the labour of the Lord, neither has it been blessed by Him].
The same applies to everyone of us, for we are bound, through acts of faith, hope, and love, to build up a house in heaven; for, as St. Augustine has it, “Such a house is founded on faith, built up on hope, and finished off by charity; nor is anyone who has not previously prepared such a house ever admitted as a citizen in the heavenly country.” Such a house is constructed rather by prayer and lamentation, than by manual labour, because, “we are not sufficient to think anything of ourselves, as of ourselves.”—“Unless the Lord keep the city, he watcheth in vain that keepeth it.” [See also: [26] And every one that heareth these my words, and doth them not, shall be like a foolish man that built his house upon the sand,
Et omnis qui audit verba mea haec, et non facit ea, similis erit viro stulto, qui aedificavit domum suam super arenam :
[27] And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof.
et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et cecidit, et fuit ruina illius magna. [Martt 7]
When the city was being built after the captivity, they had to build it and guard it at the same time, as we read in 2 Esdras. The nations round about them not only sought to prevent them from building, but they demolished everything that was built if they could; and thus the children of Israel had to proceed with the sword in one hand, and the tools in the other, and many had to stand guard continually. Yet all this guarding would have been of no avail, had not the Lord chosen to guard the city. This, too, applies to the heads of the Church, whose duty it is both to build it up, and to guard it. Because we are surrounded by enemies, who hate nothing more than the extension of the Church, and though bishops get a very high position in the Church to look out as if from a watch tower, from which they can see everything, and thus guard the people; still, as they cannot penetrate men’s hearts, nor be everywhere with everyone, they cannot but feel that, “Unless the Lord keep the city, he watcheth in vain that keepeth it.” The same is very apt to occur to ourselves, when we, through good works, begin to build up a house, for enemies will not be wanting to seek to destroy the work so begun, by various temptations; and, hence, the Apostle arms us when he says, “Wherefore take unto you the armor of God, that you may be able to resist in the evil day;” and a little further on, “In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.” But unless God be with us, to guard us who slumber so often, and fight for us, all our labour will be in vain.
[2] Vanum est vobis ante lucem súrgere: * súrgite postquam sedéritis, qui manducátis panem dolóris.
It is vain for you to rise before light, * rise ye after you have sitten, you that eat the bread of sorrow.
[3] Cum déderit diléctis suis somnum: *[3a] ecce heréditas Dómini fílii: merces, fructus ventris.
When he shall give sleep to his beloved, * behold the inheritance of the Lord are children: the reward, the fruit of the womb.
The children of Israel, in their anxiety, while so harassed, were wont to rise before day, in order to expedite the building; and, therefore, the Holy Ghost admonishes them that their turning to work before day would be of no advantage to them, unless the Lord would assist them; but with him as a helper, with their hope firmly reposed in him, that the work would go on prosperously, even though they may not go to work until after the rising of the sun. “It is vain for you to rise before light;” you have no business whatever in beginning to work before day, unless the Lord shall build with you; and, therefore, trust in him, put up your prayers constantly to him. “Rise ye after you have sitten;” after the necessary rest of the night, rise to your work, “you that eat the bread of sorrow,” you who now lead a miserable and a sorrowful life by reason of the continual harassing of your enemies.
The prelates of the Church, and the faithful, individually, are admonished, that in the building of a house, whether for themselves or for a community, they should not confide more in working than in praying, and should seek to imitate our Lord, who watched all night in prayer, as we read in Luke, “And he passed the whole night in the prayer of God,” while by day he addressed people, and confirmed what he said by miracles; as also the Apostle, who says in the Acts, “But we will give ourselves continually to prayer, and to the ministry of the word.”—“It is vain for you to rise before light,” to waste all your time in building and watching it. “Rise ye after you have sitten,” go to your work after you shall have rested in prayer and contemplation. “You that eat the bread of sorrow;” you who, in your longings for your heavenly country, daily groan and exclaim, “My tears have been my bread day and night, whilst it is said to me daily, where is thy God?” For ardent lovers, when they cannot behold the thing they love, are supported by sighing and groaning for it, and thus their tears become bread to them day and night; that is, a dinner by day and a supper by night. “When he shall give sleep to his beloved.”
He now consoles them after his exhortations and admonitions, prophesying that it would come to pass, that after the present tribulations God would give peace to his people, and that the children of Israel would be manifestly “God’s inheritance,” would become so powerful and so brave that they would never again have to suffer anything from the enemy, a prophecy that concerns the new people; that is, the Church of Christ, of which the temple and the city were a type. For as St. Augustine proves, after the restoration of the city and the temple, matters were every day getting worse with the Jews, until the city was laid in ruins, and the temple burned, under Titus and Vespasian. He, therefore, says, “When he shall give sleep to his beloved,” when he shall have given peace and rest to his people, by sending them the true Solomon, to build up the real temple, the Church which he will establish and propagate, and to which he will subject all the rulers of the world.
[3a] “Behold, the inheritance of the Lord are children, the reward the fruit of the womb;” that is to say, then, it will appear that many children are the inheritance of the Lord, as he says in Psalm 2, “Ask of me, and I will give thee the gentiles for thy inheritance, and the utmost parts of the earth for thy possession,” and the “reward” of the same Christ our Lord will be the fruit of the womb; that is, many children, according to Isaias, “If he shall lay down his life for sin, he shall see a long lived seed;” for, as we have frequently remarked, repetitions are of most common occurrence in the Scripture, and thus “the inheritance of the Lord are children,” is one and the same with “the reward the fruit of the womb;” that is to say, the inheritance and the reward of Christ, our Lord, will be many children, who are nothing else than the fruit of the womb.
If we look for a more sublime meaning in these words, we must make them foretell the happiness of the Jerusalem above; that is, which awaits those, who, in the resurrection, after the sleep of a temporary death, hastened, as they ought, to get up to their country on the wings of faith and love; and he, therefore, says, “When he shall give sleep to his beloved;” when, after various labours and contests, God shall give all his beloved, the pastors of his Church, who were its builders, as well as the faithful, in particular, who built up their own house by good works, the sleep and repose of a happy death. “Behold, the inheritance of the Lord are children; the reward, the fruit of the womb.” It will appear on the day of judgment, that God’s children are God’s inheritance, because they will then obtain life everlasting, and will pass over to the everlasting possession and inheritance of God; and they will also be the reward of Christ, who is the fruit of the womb, because the salvation of the elect is Christ’s reward, inasmuch as it was he, who, by his sufferings and death, got grace and glory for them.
[4] Sicut sagíttæ in manu poténtis: * ita fílii excussórum.
As arrows in the hand of the mighty, * so the children of them that have been shaken.
The prophet now relates the strength of the children of Christ, who are his inheritance and his reward, and says, they will have great strength and power, as great as the arrows that are shot from the bow of a strong and powerful archer, which pierce everything; and this is only in reference to their spiritual strength, which is as remarkable in its action as it is in its power of endurance; for when they confound like thunder and lightning, when they bring infidels to the faith, or sinners to penance, by the fire of their preaching, by the brightness of their sanctity, and the power of their miracles; and when, in their struggles for the faith and for piety, they endure, even unto death, all manner of torments with the most incredible patience and fortitude, what else are they but arrows in the hand of the mighty?
But why are those brave children called “the children of them that have been shaken?” Because they are the children of the outcasts and the wretched, the children of the prophets and the Apostles; and of the former, the Apostle writes, Heb. 11, “Others had trial of mockeries and stripes, moreover also of bonds and prisons; they were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheep skins, in goat skins, being in want, distressed, afflicted; of whom the world was not worthy;” and, speaking of the Apostles, the same Apostle says, 1 Cor. 4, “For I think that God hath set forth us, Apostles, the last, as it were, men destined to death; because we are made a spectacle to the world, and to Angels, and to men. Even unto this hour, we both hunger and thirst, and are naked, and are buffeted, and have no fixed abode; and we labour, working with our own hands; we are reviled and we bless; we are persecuted, and we suffer it; we are ill spoken of, and we entreat: we are made as the refuse of this world; the off scouring of all even till now.” And yet, they, so shaken off and rejected, turned out to be the bravest of the brave, and had a most extraordinary triumph over the world and the demons. All the elect are the children of the aforesaid, who, “like arrows in the hand of the mighty,” have wounded and conquered their enemies.
[5] Beátus vir, qui implévit desidérium suum ex ipsis: * non confundétur cum loquétur inimícis suis in porta.
Blessed is the man that hath filled the desire with them; * he shall not be confounded when he shall speak to his enemies in the gate.
He now concludes the Psalm by long and loud congratulations to Christ our Lord. “Blessed is the man that hath filled his desire with them.” Truly happy is he, Christ to wit, “that hath filled his desire with them;” his children, because he got the full extent of his desire, the salvation and glory of his children, for whom he did and suffered so much; and therefore, “he shall not be confounded when he shall speak to his enemies in the gates;” that is to say, in the last judgment, that will be held in a tolerably extensive gate; for it will be in the assemblage of the whole world. “He shall not be confounded when he shall speak to his enemies,” be they demons or sinners; but he will rather confound them, and bring them in guilty of injustice and imbecility; for the whole contention between Christ and the devil and his ministers, from the beginning to the end of the world, turned upon the salvation of mankind, on whose ruin the evil spirit was always bent, and in order to effect which he raised up, in so many succeeding ages, so many persecutions of Jews, pagans, heretics, and bad members of all classes against the Church. But when, on the day of judgment, the countless thousands of the elect reigning in glory with Christ, crowned in triumph, and in great rejoicing shall appear; and, on the other hand, the wicked shall appear deprived of all power, and having been justly condemned to eternal punishment, shall have no hope of getting up the war again, then Christ, instead of being confounded, will confound all his enemies.
Psalm 127
Beati omnes. The fear of God is the way to happiness.[1] Beáti, omnes, qui timent Dóminum, * qui ámbulant in viis ejus.
Blessed are all they that fear the Lord: * that walk in his ways.
[2] Labóres mánuum tuárum quia manducábis: * beátus es, et bene tibi erit.
For thou shalt eat the labours of thy hands: * blessed art thou, and it shall be well with thee.
[3] Uxor tua sicut vitis abúndans, * in latéribus domus tuæ.
Thy wife as a fruitful vine, * on the sides of thy house.
[3a] Fílii tui sicut novéllæ olivárum, * in circúitu mensæ tuæ.
Thy children as olive plants, * round about thy table.
[4] Ecce, sic benedicétur homo, * qui timet Dóminum.
Behold, thus shall the man be blessed * that feareth the Lord.
[5] Benedícat tibi Dóminus ex Sion: * et vídeas bona Jerúsalem ómnibus diébus vitæ tuæ.
May the Lord bless thee out of Sion: * and mayst thou see the good things of Jerusalem all the days of thy life.
[6] Et vídeas fílios filiórum tuórum, * pacem super Israël.
And mayst thou see thy children’s children, * peace upon Israel.
Notes
[1] Beáti, omnes, qui timent Dóminum, * qui ámbulant in viis ejus.Blessed are all they that fear the Lord: * that walk in his ways.
The prophet teaches the exiles, on their return to their country, how they should conduct themselves, if they wish to avoid being made captives again, and to enjoy the blessings of Jerusalem forever. A very suitable instruction for the captives of this world, who long to get back to their country; as well as for those who are on their pilgrimage to the country above, and are in haste to get there. He then says, “Blessed are all they,” be they men or women, great or small, nobles or plebeians, learned or unlearned, in one word, all without exception; then alone will they be truly happy, that is, fortunate, contented, joyful, in the very best possible temper, a thing so much coveted by all, when they really fear God; that is, when they dread offending him, and, under the influence of such fear, never fall from God’s grace, which is the fountain of all good. Now, a sign of such fear is “to walk in his ways;” because such holy fear springs from love; and the Lord says, “If you love me, keep my commandments;” and again, “He that has my commandments, and keepeth them, he it is that loveth me;” and again, “He that loveth me not keepeth not my commandments.”
[2] Labóres mánuum tuárum quia manducábis: * beátus es, et bene tibi erit.
For thou shalt eat the labours of thy hands: * blessed art thou, and it shall be well with thee.
Addressing the man who so fears God, he begins to enumerate his blessings. (1)Your first blessing will be, “For thou shalt eat the labours of thy hands;” you will enjoy all the property you have acquired by your industry, by the labour of your hands. Here we should reflect that the prophet does not make happiness to consist in great riches, but in such as have been acquired by the labour of one’s hands, and they are, generally speaking, moderate. Great riches either come by inheritance, or from plunder or usury, or some other bad source. St. Jerome quotes an old saying, and a true one, “The rich man is either a rogue or the heir of a rogue;” and in Psalm 36, we have, “Better is a little to the just than the great riches of the wicked;” and again, in Psalm 143, “Their storehouses are full, flowing out of this into that. Their sheep fruitful in young, abounding in their goings forth. Their oxen fat. There is no breach of wall or passage, nor crying out in their streets. They have called the people happy that hath these things, happy is that people whose God is the Lord.”
Holy David then addresses not only the Jews, but all Christians, when he makes happiness to consist not in great riches, but in a sufficiency; the having wherewithal to live by one’s just labor; and he censures two extremes—one, that of those who live on the others entirely; and the other, that of those who will not touch the labour of their hands, but, in a spirit of avarice, put it aside to increase their riches. They alone, then, are truly happy “who eat the labours of their hands.” It may happen, however, that some “who fear God,” and “walk in his ways,” may not be able to eat of the “labours of their hands,” and have to endure hunger and thirst, by reason of their having been despoiled, or defrauded of their labor; but that will not bar the promise made in this passage; for if God sometimes lets his friends down so low that they would be glad to satisfy the cravings of their hunger with the fragments that fall from the table of the rich, as was the case with Lazarus, he will certainly give them something better, far better, instead; and that is joy from tribulation, as the Apostle has it, “You received with joy the plundering of your goods;” and again, “I exceedingly abound with joy in all our tribulations;” and the meaning of this verse will be, “For thou shalt eat the labors of thy hands; blessed art thou, and it shall be well with thee;” that is to say, you shall now eat of the labor, you shall be refreshed by the joy consequent on labor and tribulation, but afterwards you shall be fattened by the fruit of said labour, by the reward in store for your good works; and “blessed art thou” now in hope, “and it shall be well with thee” hereafter in the reality. This is peculiarly applicable to the pilgrims, who “rejoice in the tribulation” of want and difficulties; “for they know tribulation worketh patience, and patience trial, and trial hope, and hope confoundeth not, because the charity of God is poured out into our hearts.”
[3] Uxor tua sicut vitis abúndans, * in latéribus domus tuæ.
Thy wife as a fruitful vine, * on the sides of thy house.
(2) The second blessing enjoyed by the man “that fears God and walks in his ways” consists in his having only one wife, should he ever marry; and, in marrying, that he will be influenced more by a desire of propagating the human race than by any sinful or unworthy desires, as the Angel admonished Tobias when he said, “Thou shalt take the virgin with the fear of the Lord, moved rather for love of children than for lust;” and Tobias himself truly said, “And now, Lord, thou knowest that not for fleshly lust do I take my sister to wife, but only for the love of posterity.” He, therefore, says, “thy wife,” not thy wives nor thy concubines, “as a fruitful vine,” with a large family, like a fruitful vine that sends out a number of branches, “on the sides of the house;” a domestic wife, that stays at home, looking after the business indoors, while her husband cares the business outside.
This, to be sure, is a blessing to a certain extent; but, to give us to understand that it is not so very great a blessing, God was pleased to withhold it from many of his most faithful and devoted friends in the married state, such as Abraham and Sara, Isaac and Rebecca, Zachary and Elizabeth; and he also inspired many with a resolution of observing holy virginity, such as it is credibly believed of the holy prophets Elias and Jeremias, and is well known of the Blessed Virgin, St. John Baptist, St. Joseph, and hosts besides, who certainly would not have been deprived of the happiness had not virginity been a much superior gift. With that, those saints who never married, or had no offspring, if they had no family in one sense they had in another, far and away beyond it. Christ, for instance, who is the head of all the saints, was never married, had no children in the flesh, yet he had the Church for his spouse, and children in the spirit, nearly innumerable. So with Abraham, who had only one child by Sara, and yet, by faith, was made the father of many nations; for all the faithful are called “children of Abraham” by the Apostle. And what is more wonderful, these holy men are not only the fathers, but they are even the mothers of those whom they have brought to the faith, or to penance; for they are their fathers by reason of their preaching to them by word and example, and they are their mothers by reason of their praying and sighing for them. The same Apostle calls himself father when he says, “I write not these things to shame you, but I admonish you as my dearest children; for, if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus I have begotten you through the Gospel;” and he calls himself their mother in another place, where he says, “My little children, of whom I am in labour again.”
[3a] Fílii tui sicut novéllæ olivárum, * in circúitu mensæ tuæ.
Thy children as olive plants, * round about thy table.
(3) “Thy children as olive plants round about thy table.” The third blessing, the education of the children, is now introduced. They who fear God and walk in his ways, will not only have many children, but they will be well brought up and educated, because they will be taught, from their earliest infancy, to fear God and to walk in his ways. He, therefore, says, “Thy children as olive plants, round about thy table.” They will be like the choicest shrubs, the olive plants, that are evergreens, and bear most valuable fruit, and not like briars, or brambles, or shrubs that bear no fruit, and they will be “round about thy table,” that, by beholding them all together, eating with them, and living with them, you may have the greater pleasure and enjoyment with them. This, too, applies to the children in the Spirit, whom the father feeds with the word of God; and when he sees how they progress is wonderfully delighted, and, with the Apostle, says, “My joy and my crown; so stand fast in the Lord, my most dearly beloved.”
[4] Ecce, sic benedicétur homo, * qui timet Dóminum.
Behold, thus shall the man be blessed * that feareth the Lord.
[5] Benedícat tibi Dóminus ex Sion: * et vídeas bona Jerúsalem ómnibus diébus vitæ tuæ.
May the Lord bless thee out of Sion: * and mayst thou see the good things of Jerusalem all the days of thy life.
[6] Et vídeas fílios filiórum tuórum, * pacem super Israël.
And mayst thou see thy children’s children, * peace upon Israel.
(4) Blessing the fourth, through which the man who fears God will be joyful for the blessings conferred on himself in particular, and also for those conferred on the community in general; and he, therefore, adds, that he will be so blessed by the Lord who dwells in Sion, that during his lifetime he will see all manner of good things abounding in Jerusalem, and will see his children’s children therein equally happy; and, finally, a lasting peace, that guards and protects everything, enjoyed by the people of Israel.
In a spiritual sense, and in one more intended by the Holy Ghost, a happiness as far above the three last named, as the heavens are above the earth, and God above his creatures, is described; and the prophet therefore, does not describe it by way of narration, but rather preaches and announces it to us. “Behold,” he says, in addition to all I have said, “thus shall the man be blessed that feareth the Lord,” for to him will be said, “May the Lord bless thee out of Sion;” may he bless you not only on earth, by bestowing all earthly blessings on you, but may he, furthermore, bless you from his holy mountain, from his highest dwelling place, and grant you “that thou mayest see the good things of Jerusalem all the days of thy life;” that you may see God, in whom are all the good things of Jerusalem, “all the days of thy life,” forever, unto ages of ages; for as the soul is immortal, as is the body, too, after the short sleep of death, when it will rise immortal, unquestionably the good things we see here are not seen all the days of our life, on the contrary they are only seen during a small portion of the days of our life, so that we may truly say, “The days of our life are few, and full of evil;” while we shall really see the good things of the heavenly Jerusalem all the days of our life, which will have no end, as will the wicked see the evil things of Babylon all the days of their everlasting death. We are not to be surprised at the prophets having said, “mayest thou see,” instead of mayest thou possess the good things of Jerusalem, because the good things of the Jerusalem above are possessed by seeing them, as perfect happiness consists purely of the beatific vision as St. John, in his first Epistle says, “We shall be like to him,” most blessed and happy, and almost gods, “because we shall see him as he is.” Another addition to the happiness of the blessed in their country above, will consist in their beholding there “the children of their children;” that is, not only those who, through them, were born to God, but also the children of those children who, to the end of the world, shall have been brought to God, and will thus have cause of rejoicing for them all as if they belonged to themselves. To crown their happiness, they will see “peace upon Israel,” firm, lasting, and solid peace, inspiring the greatest confidence and security in all the inhabitants of the heavenly Jerusalem for all eternity; for they will see all their enemies laid perfectly prostrate under Christ’s footstool; that is, hurled down to the lowest depths, and bound there in chains for eternity, for “the earth is God’s footstool;” and all the wicked will lie shut up under it through everlasting ages.
Psalm 128
Saepe expugnaverunt. The church of God is invincible: her persecutors come to nothing.
[1] Canticum graduum. Saepe expugnavérunt me a juventúte mea, dicat nunc Israël;
Often have they fought against me from my youth, let Israel now say.
[2] saepe expugnavérunt me a juventúte mea; étenim non potuérunt mihi.
Often have they fought against me from my youth: but they could not prevail over me.
[3] Supra dorsum meum fabricavérunt peccatóres; prolongavérunt iniquitátem suam.
The wicked have wrought upon my back: they have lengthened their iniquity.
[4] Dóminus justus concídit cervíces peccatórum.
The Lord who is just will cut the necks of sinners:
[5] Confundántur, et convertántur retrórsum omnes qui odérunt Sion.
Let them all be confounded and turned back that hate Sion.
[6] Fiant sicut foenum tectórum, quod priúsquam evellátur exáruit,
Let them be as grass on the tops of houses: which withered before it be plucked up:
[7] de quo non implévit manum suam qui metit, et sinum suum qui manípulos cólligit.
Wherewith the mower filleth not his hand: nor he that gathereth sheaves his bosom.
[8] Et non dixérunt qui praeteríbant : Benedíctio Dómini super vos. Benedíximus vobis in nómine Dómini.
And they that have passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord.
Notes
[1] Canticum graduum. Saepe expugnavérunt me a juventúte mea, dicat nunc Israël;Often have they fought against me from my youth, let Israel now say.
God’s people, in trouble, console themselves by the reflection that troubles and difficulties are nothing new to them, and that, through God’s assistance, they have always got through them. This applies to the Jews, and the repeated attacks of the neighbouring nations, while the temple and the city were being rebuilt; and it also applies to the Church of Christ, that scarcely ever had a moment’s respite from the assaults of pagans, heretics, or bad Christians. He, therefore, says, “Often have they fought against me from my youth, let Israel now say.” Let not Israel, God’s people, be surprised if her enemies assail her; for it is no new story with her; because, from her very infancy, at the first dawn of the Church, she suffered persecution from Cain, and similar persecutions have been going on to the present day.
[2] saepe expugnavérunt me a juventúte mea; étenim non potuérunt mihi.
Often have they fought against me from my youth: but they could not prevail over me.
He assigns a reason for the enemies having come so often to the charge, and says it was because “they could not prevail over him;” for, had they prevailed over and destroyed God’s people, they would have had no occasion to renew the fight. The history of the Church bears testimony to this.
[3] Supra dorsum meum fabricavérunt peccatóres; prolongavérunt iniquitátem suam.
The wicked have wrought upon my back: they have lengthened their iniquity.
He now repeats and confirms by similes and metaphors what he had just expressed in plain language. “The wicked have wrought upon my back.” They used my back for an anvil that the smith so repeatedly hammers; for their persecutions were so fierce and so numerous, that they could be compared to nothing else. “They have lengthened their iniquity.” It was not once or twice they so hammered me, but they repeated it, kept it up and continued it.
[4] Dóminus justus concídit cervíces peccatórum.
The Lord who is just will cut the necks of sinners:
[5] Confundántur, et convertántur retrórsum omnes qui odérunt Sion.
Let them all be confounded and turned back that hate Sion.
The prophet now consoles God’s people by predicting that the divine vengeance was not far off from the wicked persecutors of the just; as if he said, Cheer up, you just, for your persecutors, to be sure, wrought upon your back, or your necks; but, in a very short time, God, in his justice, instead of working on their necks, will cut them off with his sword, so that they will never again have the power of harming you; and then, finally, all those who had been so puffed up in their pride “shall be confounded,” and all they “that hate Sion,” and persecuted God’s people, shall fly, and fall, and “be turned back.” We must remark that the expression, “will cut the necks of sinners,” applies only to the impenitent sinners; for God, instead of cutting the necks of those who humbly confess their sins with a fixed purpose of amendment, “heals all their diseases.” The words, “Let them all be confounded and turned back that hate Sion,” is not to be read in the sense of an imprecation, but of a prophecy; as we have frequently remarked.
[6] Fiant sicut foenum tectórum, quod priúsquam evellátur exáruit,
Let them be as grass on the tops of houses: which withered before it be plucked up:
[7] de quo non implévit manum suam qui metit, et sinum suum qui manípulos cólligit.
Wherewith the mower filleth not his hand: nor he that gathereth sheaves his bosom.
Another imprecation, which, too, is to be read as a prediction, for it conveys to us the briefness of the happiness of the wicked, and, by a very happy idea, compares it to grass, a vile and fragile substance, and, as is said of it, “which is to day, and tomorrow will be cast into the fire;” and, not content with comparing it to grass, he adds, that it is like the grass that grows on the top of a house, a thing of no value, so much so that nobody ever thinks of cutting it, saving it, or making it into bundles, but leaves it where it grows to wither and to rot. At present, we don’t see the full extent of this comparison, though we know of nothing, perhaps, more worthless, or of less value than such grass; but when we shall all come to be judged we shall see that such a comparison, instead of being over the mark, is considerably under it. What will be, then, to see those who abounded in the riches and power of this world, and who imagined they had, through such riches, established themselves and their families in their kingdoms and empires, shoved out ignominiously, and hurled into the lowest pit? and, furthermore, to see those who had reveled in pleasures and enjoyments, who knew not how to put up with the slightest inconvenience, consigned to everlasting torments, without the slightest hope of the smallest relief for all eternity?
[8] Et non dixérunt qui praeteríbant : Benedíctio Dómini super vos. Benedíximus vobis in nómine Dómini.
And they that have passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord.
As he said that the grass on the house top was not usually cut or gathered, he adds, that neither will the mowers of such grass be saluted or blessed by the passers by, as they are wont to salute the reapers or mowers of the hay or corn that grows in the fields; which will be another ingredient in the confusion of the wicked, who are compared to the grass on the house top. He, therefore, says, it never occurred, nor will it occur, that the passers by should salute or bless them that mow you, for you were never mowed, but when there was occasion to clean the roof you were pulled up and thrown into the fire or the sewer; and though the blessing of the passers by is given to the mowers, still it has its own effect on what is being mowed, for it includes the abundance and the ripeness of the crop and thus, the absence of any benediction on the wicked will have its effect on them too, because, in the last judgment, nobody will bless or salute them, nobody will have pity on them; they will be despised and condemned by all, which will tend very much to their further disgrace. No one will say to them, “The blessing of the Lord be upon you,” nor “We have blessed you in the name of the Lord;” but, on the contrary, they will be told by Christ, the judge, and by all his saints, “Go, ye cursed, into everlasting fire.”
Psalmus 129
De profundis. A prayer of a sinner, trusting in the mercies of God. The sixth penitential psalm.[1] Canticum graduum. De profúndis clamávi ad te, Dómine; [2] Dómine, exaudi vocem meam.
Out of the depths I have cried to thee, O Lord:Lord, hear my voice.
Fiant aures tuae intendéntes in vocem deprecatiónis meae.
Let thy ears be attentive to the voice of my supplication.
[3] Si iniquitátes observáveris, Dómine, Dómine, quis sustinébit?
If thou, O Lord, wilt mark iniquities: Lord, who shall stand it.
[4] Quia apud te propitiátio est; et propter legem tuam sustínui te, Dómine.
For with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord.
Sustínuit ánima mea in verbo ejus;
My soul hath relied on his word:
[5] sperávit ánima mea in Dómino.
My soul hath hoped in the Lord.
[6] A custódia matutína usque ad noctem, speret Israël in Dómino;
From the morning watch even until night, let Israel hope in the Lord.
[7] quia apud Dóminum misericórdia, et copiósa apud eum redémptio.
Because with the Lord there is mercy: and with him plentiful redemption.
[8] Et ipse rédimet Israël ex ómnibus iniquitátibus ejus.
And he shall redeem Israel from all his iniquities.
Notes
[1] Canticum graduum. De profúndis clamávi ad te, Dómine; [2] Dómine, exaudi vocem meam.Out of the depths I have cried to thee, O Lord:Lord, hear my voice.
Fiant aures tuae intendéntes in vocem deprecatiónis meae.
Let thy ears be attentive to the voice of my supplication.
The prophet being about to pray to God, first demands an audience, and then explains what he wants. He begins by comparing himself to one in a low valley, or a very deep well, who, unless he calls with a very loud voice, cannot be heard by one who is on a very high mountain, and thus, in fact, matters stand with us. For though God, by reason of his essence and power, be everywhere, still the sinner, by reason of his dissimilitude to God, is removed very far from God. God is always just and happy, and “dwelleth on high.” The sinner is always bad and miserable, and like Jonas the prophet, who, for his disobedience to God, was thrown not only into the depths of the sea, but even into the depths of the belly of the whale; and, nevertheless, when be cried from thence he was heard, for a fervent prayer breaks through and penetrates everything. David then says, “From the depths,” not from the depth, because a true penitent has need to cry from two depths, the depth of misery and the depth of his heart; from the former, as if from the valley of tears, or as another Psalm expresses it, “Out of the pit of misery and the mire of dregs,” and from the latter, the depth of his heart; that is, from a thorough consideration and deep reflection on his own misery; for he that is not aware of, and that does not reflect on the depth in which he lies, has no wish to rise out of it, and, therefore, despises it, and thus sinks deeper again, as the Proverbs say, “The wicked man when he is come into the depth of sins contemneth.” But whoever will, on profound reflection, feel that he is an exile, a pilgrim, and in great danger of never arriving at his country; and what is infinitely worse, that though he is not just now in the lowest depths of hell, he deserves to be there by reason of his sins, it is impossible for such a one not to be thoroughly frightened and horrified, or to avoid calling out with all his might to him who alone can rescue him from such a dreadful depth, and extend a hand to him to get up. “Lord, hear my prayer.” However deep I may be, and however high you may be, as I cry with a very fond voice, you can hear me, and therefore, I beg of you to “hear my voice.”—“Let thy ears be attentive to the voice of my supplication.” However loud one may cry, he will not be heard, unless the person to whom he cries attend to him. People are often so absorbed in other matters, that they pay no heed to one talking to them, and then one talks to them in vain. Now, God always sees and hears everything, but when he does not grant what we ask, he is like one that does not attend to us, as if he were thinking of something else, and, therefore, David, being most anxious for a hearing, and not content with having called out with a loud voice, asks, furthermore, that God may deign to attend to him; that is, to receive his prayer, and grant what it asked.
[3] Si iniquitátes observáveris, Dómine, Dómine, quis sustinébit?
If thou, O Lord, wilt mark iniquities: Lord, who shall stand it.
Having got an audience, he now tells what he wants, and that is, that God should not deal with him in his justice, but in his mercy; that he should not require an exact account of the debt, but mercifully wipe it out; and, as he cannot summon sufficient courage to make such a request openly, he lays down a proposition with wonderful tact, and which must have been specially suggested by the Holy Ghost, from which he hopes to move God to grant his prayer. He, therefore, says as follows, “If thou, O Lord, wilt mark iniquities,” you will condemn the whole world; and, as it would not be consistent with your goodness to do that, I should not be looked upon as too forward in asking you to pardon my sins, and to rescue me from those depths into which my sins alone have plunged me. As regards the words, iniquity means all sorts of sin that break the law; as we read in 1 Jn. 3, “All sin is iniquity;” for all sins, strictly speaking, are not iniquity; that is, sins against justice; because there are sins of pride, of luxury, of the flesh, and many others. The word “observe” does not mean simply to look at; it means to note down, to record, to make an entry, as a creditor would against a debtor. The expression, “who shall stand it?” means, that should God choose to judge us, save in his mercy, nobody could pass his judgment; because any offence offered to God is infinite, and we, without his grace, are not only unable to offer condign satisfaction, but we are even incapable of seeing the enormity of the offence, or of having a perfect sorrow for it, or even of the manner in which we should set about doing penance for it; besides, we know not the number nor the heinousness of our sins; for, “Who can understand sins?” Now, God knows exactly the number of our sins; and he has them all written in his book; for, as Job says, “Thou indeed hast numbered my steps.” He, too, knows, and is the only one that knows, the infinite enormity of mortal sin, and how, then, can weak, ignorant men render an account to so exact a calculator, and so powerful an exactor? Thus, like one who is able to throw himself into a well without being able to get out of it, is the sinner who can transgress, but cannot make satisfaction for the transgression, unless he be mercifully helped thereto.
[4] Quia apud te propitiátio est; et propter legem tuam sustínui te, Dómine.
For with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord.
Sustínuit ánima mea in verbo ejus;
My soul hath relied on his word:
[5] sperávit ánima mea in Dómino.
My soul hath hoped in the Lord.
To be truly penitent, (the subject of the prophet’s instruction in this penitential Psalm,) we need two things; (1) to reflect on our own wretched condition, and (2) to know the extent of God’s mercy; because he that is ignorant of the state he is in, seeks for no medicine, does no penance; and he that has no idea of God’s mercy, falls into despair, and looks upon penance as of no value. The prophet, then, having clearly shown, in the preceding verses, that he was fully aware of his nothingness, because he cried from the depths, and because he said that his sins were so grievous, that if God were to be influenced by his judgment alone, no one could stand the ordeal; he now shows that he has an idea of God’s mercy, and, therefore, however great and numerous his sins may be, that he still hopes for pardon of them, and for salvation; and, in consequence, he says, “For with thee there is merciful forgiveness and by reason of thy law I have waited for thee, O Lord;” as much as to say, though no one can stand before you if you choose to mark our iniquities, still, knowing you, as I do, to be naturally merciful, and knowing that “with thee there is merciful forgiveness,” and that, “by reason of the law” you imposed on yourself, to show no mercy to the impenitent, but to receive the penitent, it is “by reason of such law that I have waited for thee, O Lord,” in the hope and expectation of pardon for my sins.
“My soul hath relied on his word.” He now begins to exhort others, whom he encourages by his own example, to put their hope in God, saying, I have been in the lowest depths of misery, but I never despaired of God’s mercy; for “my soul,” wounded, as it was, with the gores of sin, “relied,” looked for a cure, “in his word,” on his promise; for God frequently, through Moses, in Deuteronomy, and in various other parts of the Scripture, promised pardon to those who do penance. “And when thou shalt seek the Lord thy God, thou shalt find him; yet if thou seek him with all thy heart, and all the affliction of thy soul.” Hence David himself previously said, in Psalm 118, “Be thou mindful of thy word to thy servant, in which thou hast given me hope.” And he then repeats more clearly what he had just expressed rather obscurely, when he adds, “My soul hath hoped in the Lord,” that he would get the pardon he looked for. David’s example ought to be of great value to us; for he was in the depth of misery, whether we regard his sins or what he suffered for them. His sins were most grievous; he had been guilty of adultery, took the life of a most faithful soldier; offended that God who had bestowed a kingdom on him, the gift of prophecy, strength, beauty, prudence, riches on him. He was also in the depths of misery when he was constantly persecuted by Saul, and in daily danger of his life; and yet, as he did not despair; but rather clung to hope, he was delivered.
[6] A custódia matutína usque ad noctem, speret Israël in Dómino;
From the morning watch even until night, let Israel hope in the Lord.
Let all Israel, that is, all God’s people, do what I do; let them, in whatever depth they may be, hope in the Lord: be they oppressed by sin or by the punishment of sin, let them trust in God’s help. “From the morning watch even until night.;” the whole day, from day break to the end of the night, let them not, for as much as one moment, cease to trust in God. We are bound to hope in God during the whole day, and during the whole night, for two reasons: first, because we are always in danger; nor is there one moment in which we do not need God’s help and assistance; secondly, because we are at liberty to hope at all times in God; and our conversion or penance is always acceptable, be it in the morning; that is, in our youth; or at midday, in the prime of life; or in the evening, in our old age; or be it in the day time of our prosperity; or in the night of our adversity.
[7] quia apud Dóminum misericórdia, et copiósa apud eum redémptio.
Because with the Lord there is mercy: and with him plentiful redemption.
He assigns a reason why we should always confide in God; and at the same time predicts the redemption of man, through Jesus Christ our Lord. We can justly hope in God all day and night, “Because with the Lord there is mercy.” There are works of mercy that are not in God; hence we read, “the earth is full of the mercy of the Lord;” and in another place, “Thy mercy is to the heavens;” pious souls, too, have a certain share of mercy; but mercy, properly speaking, is found with God alone, rests in his bosom alone; mercy it is that removes misery; for, who can remove misery but one that cannot be subject to it? who can cure all defects but the one that is free from them, who is Almighty? To God only can be applied what the same prophet says, “For thou, O Lord, art sweet and mild, and plenteous in mercy to all that call upon thee;” and, therefore, it is that our holy mother, the Church, when appealing to God in her prayers, most commonly commences with, “O Almighty and merciful God.” Nor should we hope in God by reason of his being merciful only, but with that, because “there is plentiful redemption with him;” because, when God in his mercy determined to spare the human race, in order that he may satisfy his justice, he offered a ransom of infinite value, the blood of his only begotten, sufficient to redeem any number of captives in the most plentiful manner, to any amount. Man could have sold himself as a captive for his sins, or he could have been given up to the devil, to whose temptations he had yielded, to torture him for his sins, but he never could have redeemed himself, nor have rescued himself from the power of the devil. What man was unable to do, therefore, God’s mercy did for him, and that through the blood of the only begotten. Now, when this Psalm was being written, the said mercy was with God, in his counsel and resolve, but at present “the earth is full of the mercy of the Lord,” because the price that was paid for the redemption of the captives is being daily expended, and hence the Apostle says, “For you are bought with a great price, glorify and bear God in your body,” which is more clearly expressed by St. Peter, when he says, “You were not redeemed with corruptible gold or silver, but with the precious blood of Christ, as of a lamb unspotted and undefiled.” Such redemption is called “plentiful,” because “he is the propitiation for our sins; and not for ours only, but also for those of the whole world,” not only because such a ransom redeems us from captivity, but, besides, raises us to share in the inheritance, and the kingdom, whereby we become “heirs of God and coheirs of Christ.”
[8] Et ipse rédimet Israël ex ómnibus iniquitátibus ejus.
And he shall redeem Israel from all his iniquities.
The “plentiful redemption” will be clearly manifested to all, when “Israel”—that is, God’s people—shall be redeemed; not as the carnal Jews idly expect, from the sovereign powers now in possession of it, but “from all his iniquities;” a thing the Angel promised would be accomplished by our Saviour, when he said to St. Joseph, “And thou shalt call his name Jesus, for he shall save his people from their sins.” This redemption has begun, and is going on, and will be completely accomplished on the last day, when we shall be delivered not only from our sins, but even from the punishment due to them, and from any danger of relapse, as is conveyed to us by David in Psalm 102, when he says, “As far as the east is from the west, so far hath he removed our iniquities from us;” and, again, in the same Psalm, “Who forgiveth all thy iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, who satisfieth thy desire with good things;” and most clearly in Daniel, “That transgression may be finished, and sin may have an end, and iniquity may be abolished, and everlasting justice may be brought.”
Psalm 130
Domine, non est. The prophet's humility.[1] Canticum graduum David.
Dómine, non est exaltátum cor meum, neque eláti sunt óculi mei,
Lord, my heart is not exalted: nor are my eyes lofty.
neque ambulávi in magnis, neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
[2] Si non humíliter sentiébam, sed exaltávi ánimam meam;
If I was not humbly minded, but exalted my soul:
sicut ablactátus est super matre sua, ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul.
[3] Speret Israël in Dómino, ex hoc nunc et usque in saeculum.
Let Israel hope in the Lord, from henceforth now and for ever.
Notes
[1] Canticum graduum David.Dómine, non est exaltátum cor meum, neque eláti sunt óculi mei,
Lord, my heart is not exalted: nor are my eyes lofty.
neque ambulávi in magnis, neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
The prophet, being quite certain of saying nothing but the truth, directly addresses God, whom no one can deceive, and asserts that he was never subject to pride, either in his interior or his bearing. Many, with a semblance of humility, are full of interior pride and self importance; and many look down upon their neighbours without the slightest effort at concealing their pride and impudence; while David’s “heart was not exalted, nor were his eyes lofty;” he was humble in his heart, and he expressed it in his looks. “Neither have I walked in great matters, nor in wonderful things above me.” Having thus disposed of interior and exterior pride, he now comes to the pride arising from our words and our actions. Some are fond of boasting of being able to do, or of having done, or of being about to do greater or more wonderful things than they could possibly do; and thus, “they walk in things above them,” as to their speech; and others undertake to do what they are quite unequal to, and “they walk in things above them,” in their actions or in their works; but David, grounded in true humility, knew his own place; neither in word nor deed “walked above himself in great and wonderful things;” that is to say, never boasted of having done great and wonderful things beyond his strength, nor attempted to do what he felt himself unequal to.
[2] Si non humíliter sentiébam, sed exaltávi ánimam meam;
If I was not humbly minded, but exalted my soul:
sicut ablactátus est super matre sua, ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul.
Not satisfied with having declared to God, the searcher of hearts, that he always had the greatest abhorrence of all manner of pride, he confirms it by an oath or imprecation, in order to make it more thoroughly believed by all; and therefore, says, “If I was not humbly minded” about myself, “but exalted in my soul;” and thus, looking down upon others; “as a child that is weaned is towards his mother;” as a child recently weaned, lies crying and moaning on its mother’s lap or breast, by reason of being deprived of that usual nourishment that was so sweet and agreeable to it; “so reward in my soul;” so may my soul be deprived of the sweetness of divine consolation, my especial, and nearly my only delight.
They alone who have been filled with the same spirit, and have tasted how sweet God is, can form an idea of the amount of punishment the holy prophet thus imprecates on himself; for the Psalms that were composed, like so many amatory ditties, testify to his disregard for the wealth of this world or the glory of a throne, as compared with his love for God. Take a few of the numberless proofs of it. “O! how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee.” “O taste and see, that the Lord is sweet.” “My heart hath said to thee, my face hath sought thee; thy face, O Lord, will I still seek. Turn not away thy face from me.” “My soul refused to be comforted, I remembered God, and was delighted.” “Give joy to the soul of thy servant, for to thee, O Lord, I have lifted up my soul, for thou, O Lord, art sweet and mild.” “But I will take delight in the Lord.” “And I will rejoice under the cover of thy wings; my soul hath stuck close to thee.” “For what have I in heaven? and besides thee what do I desire upon earth? Thou art the God of my heart, and the God that is my portion forever; but it is good for me to adhere to my God;” as much as to say, let others run after ideal happiness, whether in air or on earth, “My good is to adhere to my God;” he is my supreme happiness, he is “the God of my heart;” my share, my inheritance, my portion, my all; with him alone I am, and ever will be, content. When David, then, in his humility and his simplicity, like a child just weaned, placed all his happiness in the milk of divine love, he could not have wished himself a greater evil than to be in the position of a child prematurely weaned, who refuses all manner of consolation on being debarred from its mother’s breast.
[3] Speret Israël in Dómino, ex hoc nunc et usque in saeculum.
Let Israel hope in the Lord, from henceforth now and for ever.
The conclusion of the Psalm explains the object of the great praise so conferred on humility; for the holy soul did not mean or intend to hold himself up as an example of it, but he wanted to admonish the people how little they ought to confide in themselves, and how much in God; and he, therefore, says, “Let Israel hope in the Lord.” If I, a king and a prophet, dare not take a shine out of myself by reason of my power and my wisdom, and, instead of relying on myself, cast all my hope on God, it certainly is only right that Israel, my people, and who are also God’s people, should not “imagine that they are something when they are nothing,” nor confide in their own strength, but hope in the Lord—they will hope in him, not only today and tomorrow, but forever and ever.
Psalm 147
Lauda, Jerusalem. The church is called upon to praise God for his peculiar graces and favours to his people. In the Hebrew, this psalm is joined to the foregoing. Alleluia.[1] Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.
Praise the Lord, O Jerusalem: * praise thy God, O Sion.
[2] Quóniam confortávit seras portárum tuárum: * benedíxit fíliis tuis in te.
Because he hath strengthened the bolts of thy gates * he hath blessed thy children within thee.
[3] Qui pósuit fines tuos pacem: * et ádipe fruménti sátiat te.
Who hath placed peace in thy borders: * and filleth thee with the fat of corn.
[4] Qui emíttit elóquium suum terræ: * velóciter currit sermo ejus.
Who sendeth forth his speech to the earth: * his word runneth swiftly.
[5] Qui dat nivem sicut lanam: * nébulam sicut cínerem spargit.
Who giveth snow like wool: * scattereth mists like ashes.
[6] Mittit crystállum suam sicut buccéllas: * ante fáciem frígoris ejus quis sustinébit?
He sendeth his crystal like morsels: * who shall stand before the face of his cold?
[7] Emíttet verbum suum, et liquefáciet ea: * flabit spíritus ejus, et fluent aquæ.
He shall send out his word, and shall melt them: * his wind shall blow, and the waters shall run.
[8] Qui annúntiat verbum suum Jacob: * justítias, et judícia sua Israël.
Who declareth his word to Jacob: * his justices and his judgments to Israel.
[9] Non fecit táliter omni natióni: * et judícia sua non manifestávit eis.
He hath not done in like manner to every nation: * and his judgments he hath not made manifest to them.
Notes
[1] Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.Praise the Lord, O Jerusalem: * praise thy God, O Sion.
Jerusalem is a holy city, the more noble part of which is mount Sion, where the temple of the Lord was built, and is often used to express the city itself; and, therefore, “praise the Lord, O Jerusalem,” and “praise thy God, Sion,” signify one and the same thing. If it be referred to the Jerusalem above (the heavenly Jerusalem), nothing more appropriate could be applied to it; for in that heavenly city no one need be occupied in it providing for their personal wants, or those of their neighbors, there being no poor, no needy, to be found therein, and can, therefore, devote their whole time, as they really do, in praising God. Most justly, then, does he address the city, saying, “Praise the Lord,” for you have nothing else to do; for you are specially bound thereto by reason of the signal favours he has conferred on you; and, finally, because it has been your great good fortune to get so close a view of the beauty and the excellence of the Lord. The Church, in her exile, should also praise the Lord; but the whole Church cannot, nor can the Church at all times do it, in the midst of the cares and troubles that frequently disturb her. And if the Church cannot accomplish it, much less can the synagogue.
[2] Quóniam confortávit seras portárum tuárum: * benedíxit fíliis tuis in te.
Because he hath strengthened the bolts of thy gates * he hath blessed thy children within thee.
The reason why Jerusalem should bless the Lord arises from the fact of his having conferred on her that abundance and security of which human happiness consists. Security, without abundance, is no better than poverty, and abundance, without security, is replete with fear and danger. God, therefore, so strengthened the bolts of the gates of Jerusalem that they could not possibly be stormed, and those inside are quite safe, inasmuch as no enemy can enter, no friend will be excluded; nothing bad can come in, nothing good will go out; and the divine blessing brought an abundance of all good things into this highly fortified city; for it was not a particular blessing that God gave the holy city, but a general, an absolute one, to use the expression of the Apostle, “Who hath blessed us with all spiritual blessings in heavenly places.” These two things perfectly apply to the Jerusalem above, where the security is eternal, and the blessing consists in the enjoyment of the supreme good.
They also apply, to a certain extent, to the Church in her exile, though not so entirely; “for the gates of hell will not prevail against her,” and she has many blessings within her; but, meanwhile, many wicked enter into her, and good revolt from her; she has the chaff mixed with the grain, the good with the bad fish, the kids with the lambs. There are other points of agreement also with the earthly Jerusalem, inasmuch as by reason of her being situated in the mountains, she appeared to be well fortified, and abounded, at one time, with inhabitants and with wealth; but, as she was more than once sacked and destroyed, it does not appear that the expression, “he hath strengthened the bolts of thy gates,” is quite applicable to her. One would rather say the expression in Lament. 2 was, “Her gates are sunk into the ground: he hath destroyed and broken her bars; and the bulwark hath moved; and the wall hath been destroyed together.” Nor was there such an abundance in the city at the same time, when we read, “They said to their mothers, where is corn and wine? when they fainted away as the wounded in the streets of the city, when they breathed out their souls in the bosoms of their mothers.”
[3] Qui pósuit fines tuos pacem: * et ádipe fruménti sátiat te.
Who hath placed peace in thy borders: * and filleth thee with the fat of corn.
Not only is the holy city of Jerusalem highly fortified, but it is even exempt from the dangers of war, hence its name, Jerusalem, which signifies “The vision of peace,” and the first that attempted to disturb that peace was expelled with such violence as to cause the Lord to say, “I saw Satan as lightning falling from heaven.” “Who hath placed peace in thy borders;” who hath established universal peace through the length and breadth of Jerusalem. And further, not only does this city enjoy abundance, but even the most exquisite dainties, as conveyed in the expression, “the fat of corn;” and these without limit, as we can infer from the expression, “who filleth.” All this applies to our heavenly country in the strict sense of the words, for there alone will our inferior be in strict peace with our superior parts, and our superior parts with God; and there, too, will be strict peace between the citizens of all grades, high and low; for there will be one heart, one soul, and as the Lord expresses it, Jn. 7, “Made perfect in one.” There, too, “will all be filled with the fat of corn,” for truth and wisdom being the food of the soul, they will have actual truth as it is in itself, and not in figures or enigmas, and they will taste of the sweetness of the Word Eternal without being enveloped by the sacraments or the Scriptures; they will drink of the fountain of wisdom, instead of applying to the streams that flow from it, or to the “showers falling gently upon the earth.” They will be so filled that they will never again hunger nor thirst for all eternity.
In the Church militant also, which, to a certain extent, is the Jerusalem, we have peace with God, though we, at the same time, suffer pressure from the world. We do what we can to keep in peace with all; but we are in the midst of those who hate peace, and, therefore, “Combats without, fears within,” are never wanting, and though we may feed on “the fat of corn,” it is enveloped by too many coverings. We have the Word of God, but in the flesh; and though we eat of the flesh it is covered by the sacrament. We drink of the waters of wisdom, but it is from the shower of the Scriptures, and we are, therefore, never so satiated with those blessings as to make our happiness consist in hungering and thirsting for more. Much less applicable is all this to the earthly Jerusalem, the old synagogue of the Jews, to which it was applicable in a figurative sense only.
[4] Qui emíttit elóquium suum terræ: * velóciter currit sermo ejus.
Who sendeth forth his speech to the earth: * his word runneth swiftly.
Having exhorted the holy city to thank God for the favours conferred on itself, he now exhorts it to praise God for the favours conferred on other nations, from which they may learn how much more liberal he has been in their regard. He, therefore, exhorts them to praise that God, “who sendeth forth his speech to the earth,” who issues the precepts and decrees of his providence to the whole world; and “his word runneth quickly;” such precepts and decrees are borne with the greatest expedition to all created beings, penetrate all things, and are put into immediate execution. These words explain the order of divine providence that extends itself to everything, and that with the greatest velocity because God is everywhere, “upholding all things by the word of his power,” Heb. 1; and “reaches from end to end mightily, and ordereth all things sweetly,”—Wisdom 8. Hence, David says, in Psalm 118, “All things serve thee.”
[5] Qui dat nivem sicut lanam: * nébulam sicut cínerem spargit.
Who giveth snow like wool: * scattereth mists like ashes.
From God’s universal providence he now takes up one particular effect of it, in which the admirable power and wisdom of God are most conspicuous, and for which he deserves merited praise, even from the citizens above, exempt as they are from such changes. The wonderful effects of God’s power and wisdom, which, however, are most familiar and visible to us all, are to be found in his creation of heat and cold in the air. In certain countries, snow, frost, and ice will so abound, at certain times, that lakes, rivers, and even seas will become so congealed, that wagons, heavily laden, will be carried over them, as they would through so many roads or fields. The ice becomes so hard that bars of iron will hardly break it; and yet, God, when it pleaseth him, by a simple change in the wind, in one instant causes all to melt, and streams of water flow down from the housetops, from the hills, and the mountains. Thus, God, in one moment, converts the extreme cold into a most agreeable warmth.
To enter into particulars. “Who giveth snow like wool;” who rains down snow in such abundance, that every flake of it looks like flocks of wool, not only by reason of its whiteness, but also of its size. “Scattereth mists like ashes;” raises mists so dense, that they seem more like a cloud of ashes than of vapour.
[6] Mittit crystállum suam sicut buccéllas: * ante fáciem frígoris ejus quis sustinébit?
He sendeth his crystal like morsels: * who shall stand before the face of his cold?
“He sendeth his crystal like morsels;” who congeals the water when forming it into hail, so as to appear in small crystals like crumbs of bread. “Who shall stand before the face of his cold?” An apostrophe of the prophet in admiration of God’s great power in producing so much cold; as much as to say, who can stand or bear so much cold?
[7] Emíttet verbum suum, et liquefáciet ea: * flabit spíritus ejus, et fluent aquæ.
He shall send out his word, and shall melt them: * his wind shall blow, and the waters shall run.
Having described the extreme cold caused by the snow, frost, and ice, he now shows with what ease and celerity God causes them all to disappear. “He shall send out his word,” his simple command, “and shall melt them,” the snow, frost, and ice, and, at once, the cold disappears; and he explains how simply God effects that, when he adds, “His wind shall blow, and the waters shall run;” at his command the wind shifts to the south, causing the snow and the ice to thaw, and thus converting them into water.
[8] Qui annúntiat verbum suum Jacob: * justítias, et judícia sua Israël.
Who declareth his word to Jacob: * his justices and his judgments to Israel.
[9] Non fecit táliter omni natióni: * et judícia sua non manifestávit eis.
He hath not done in like manner to every nation: * and his judgments he hath not made manifest to them.
He concludes by showing how differently God, in his providence, deals with his own people, and with other nations, because he instructed other nations, merely by natural causes and effects, so as to know their Creator through the things created by him; (from high philosophy to common sense: Plato, Aristotle et al) but he taught his own people through the prophets. “Who declareth his word to Jacob;” that is to say, Jerusalem praise that Lord, “who declared his word to his people Jacob,” by speaking to them through Moses, and the prophets, and who pointed out “his justices and his judgments to Israel,” through the same Moses, to whom he gave the law, in order to hand it over to his people of Israel, and from it you will be able to understand “that he hath not done in like manner to every nation,” because to you alone, and to none others, “hath he made manifest his judgments,” meaning his laws. All this applies literally to the Jerusalem on earth, to whom God sent his prophets to announce his words, and explain his laws; but it is much more applicable to the spiritual Jerusalem, the Church, that received the incarnate word of God himself, through the preaching of the Apostles, and learned a much more sublime law, judgments and justifications. It is more applicable, again, to the Jerusalem above, to which God openly announces his word; and in his word all its inhabitants behold the judgments of God, the order, disposition, and secrets of his divine providence, that to us are a great abyss.
Psalm 148
Laudate Dominum de caelis. All creatures are invited to praise their Creator. Alleluia.[1] Laudáte Dóminum de cælis: * laudáte eum in excélsis.
Praise ye the Lord from the heavens * praise ye him in the high places.
[2] Laudáte eum, omnes Ángeli ejus: * laudáte eum, omnes virtútes ejus.
Praise ye him, all his angels: * praise ye him, all his hosts.
[3] Laudáte eum, sol et luna: * laudáte eum, omnes stellæ et lumen.
Praise ye him, O sun and moon: * praise him, all ye stars and light.
[4] Laudáte eum, cæli cælórum: * et aquæ omnes, quæ super cælos sunt, laudent nomen Dómini.
Praise him, ye heavens of heavens: * and let all the waters that are above the heavens, praise the name of the Lord.
[5] Quia ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt.
For he spoke, and they were made: * he commanded, and they were created.
[6] Státuit ea in ætérnum, et in sæculum sæculi: * præcéptum pósuit, et non præteríbit.
He hath established them for ever, and for ages of ages: * he hath made a decree, and it shall not pass away.
[7] Laudáte Dóminum de terra, * dracónes, et omnes abyssi.
Praise the Lord from the earth, * ye dragons, and all ye deeps:
[8] Ignis, grando, nix, glácies, spíritus procellárum: * quæ fáciunt verbum ejus:
Fire, hail, snow, ice, stormy winds * which fulfill his word:
[9] Montes, et omnes colles: * ligna fructífera, et omnes cedri.
Mountains and all hills, * fruitful trees and all cedars:
[10] Béstiæ, et univérsa pécora: * serpéntes, et vólucres pennátæ:
Beasts and all cattle: * serpents and feathered fowls:
[11] Reges terræ, et omnes pópuli: * príncipes, et omnes júdices terræ.
Kings of the earth and all people: * princes and all judges of the earth:
[12] Júvenes, et vírgines: senes cum Junióribus laudent nomen Dómini: * quia exaltátum est nomen ejus solíus.
Young men and maidens: * let the old with the younger, praise the name of the Lord: For his name alone is exalted.
[13] Conféssio ejus super cælum et terram: * et exaltávit cornu pópuli sui.
The praise of him is above heaven and earth: * and he hath exalted the horn of his people.
[14] Hymnus ómnibus sanctis ejus: * fíliis Israël, pópulo appropinquánti sibi.
A hymn to all his saints: to the children of Israel, a people approaching him.
Notes
[1] Laudáte Dóminum de cælis: * laudáte eum in excélsis.Praise ye the Lord from the heavens * praise ye him in the high places.
[2] Laudáte eum, omnes Ángeli ejus: * laudáte eum, omnes virtútes ejus.
Praise ye him, all his angels: * praise ye him, all his hosts.
The Angels, as residing in the supreme heavens, as it were, in the very palace of the eternal King, get the first invitation. The words “praise ye” are not used in a spirit of command or exhortation, as if the Angels were deficient in their duty, and needed such; it is spoken in a spirit of invitation and strong affection by the prophet, who is highly excited and inflamed with the love of God, as if he said, Oh that all created things would praise their Creator! and you, ye Angels, who hold the first place in creation, follow up the praise you daily offer him; “from the heavens,” indicates where the Angels reside, which he repeats when he adds, “praise ye him in the high places.”
This he explains more clearly when he adds who they are that dwell there, saying, “praise ye him, all his hosts,” meaning the heavenly powers, and not the sun, moon, and stars, as some will have it; (1) because nothing is more usual than such repetitions with David; (2), the holy fathers are unanimous that these words refer to the Cherubim, Seraphim, and the other Angels; (3), from Lk. 2, where the Angels are called “The multitude of the heavenly host;” and (4), from Psalm 102, where the Angels are more clearly indicated, when he says, “Bless the Lord, all ye his hosts; you ministers of his, that do his will.”
[3] Laudáte eum, sol et luna: * laudáte eum, omnes stellæ et lumen.
Praise ye him, O sun and moon: * praise him, all ye stars and light.
[4] Laudáte eum, cæli cælórum: * et aquæ omnes, quæ super cælos sunt, laudent nomen Dómini.
Praise him, ye heavens of heavens: * and let all the waters that are above the heavens, praise the name of the Lord.
From the Angels, who, as being endowed with reason and intelligence, praise God in the strict sense of the word, he descends to the heavenly bodies who do not offer that intellectual praise they are incapable of, but still praise him by reason of their greatness, grandeur, size, speed, efficacy, splendor, and beauty, just as every beautiful work redounds to the credit of its maker. He names the sun first, it being universally allowed to be the principal body in nature; next, the moon, it being apparently next in size to the sun; then he calls upon the stars, concluding with “the light,” (cf creation of light in Genesis 1, before the sun, moon and stars) by which he means the light derived from the sun, moon, and stars.
Having enumerated the heavenly bodies, he then calls upon “the heaven(s) of heavens,” that is, the superior heavens, beneath which lie the inferior heavens in which the clouds and the birds move about; whence we read in the Scriptures, “the birds of heaven, the clouds of heaven.” To those upper heavens he adds the waters that lie above the heavens, thus leaving no one thing in the superior part of the world without an invitation. In regard of those waters men are at liberty to argue to a certain extent, but in other respects they are not. (1), it is certain that the waters named here are material, not spiritual waters, an error into which Origen fell, and which was exposed by the holy fathers. (2), that these waters are above, and not in, the heavens, as some erroneously imagine, for the prophet indicates it clearly here, by calling on the “heaven of heavens” to praise him, and at once adds, “all the waters that are above the heavens,” those heavens, surely, that he had just quoted; and in Psalm 103, when speaking of the same heavens, he says, “Who stretchest out the heavens like a pavilion, who coverest the higher rooms thereof with water;” and Moses, in the first chapter of Genesis, clearly places water over the firmament, in which firmament he shortly after places the stars; and more clearly in Daniel 3, where all the works of the Lord are enumerated, in order; first are placed the Angels, then the heavens, then the waters that are over the heavens, then the sun, moon, stars, and other inferior beings. (3), these waters are incorruptible and eternal, for to them, as well as to the other things hereinbefore enumerated, applies what he subsequently adds, “He hath established them forever, and for ages of ages.”
[5] Quia ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt.
For he spoke, and they were made: * he commanded, and they were created.
[6] Státuit ea in ætérnum, et in sæculum sæculi: * præcéptum pósuit, et non præteríbit.
He hath established them for ever, and for ages of ages: * he hath made a decree, and it shall not pass away.
The reason why all those things aforesaid should praise God is, because they were all made by him, and will remain forever incorrupt; and what is much more wonderful, they were made without any labour, without any loss of time, by one word or command brought from nonexistence to existence, and that for eternity. He merely said, “Let there be light, and there was light.” He commanded a thing that had no existence to start into existence, and at once it, in obedience to his command, appeared. “He hath established them forever, and for ages of ages.” He endowed them with immortality, in order that, like the inferior bodies, they may not rise up and die again. “He hath made a decree,” passed a decree on this matter; “and it shall not pass away,” a decree that will not evaporate or become a dead letter, but will remain, and by remaining will preserve the very things it has reference to, so that they shall not pass away.
[7] Laudáte Dóminum de terra, * dracónes, et omnes abyssi.
Praise the Lord from the earth, * ye dragons, and all ye deeps:
He now passes to the perishable elements and to the world below, which consists of the earth, the air, the water, the beasts, fishes, fowl, as also the thunder, lightning, hail, winds, and other such matters. And as he first said, “Praise ye the Lord from the heavens,” he now says, “Praise the Lord from the earth;” and as he classified all the superior beings under the head of the things belonging to heaven which is the seat of the Angels, so he deems it right now to bring all the inferior things under the head of those belonging to the earth, it being the seat of man. Hence, his reason for not naming fire, or air, or water; in the first place, because the earth constitutes the second part of the world, and all other things, whether fire, air, or water, are subject to man, who inhabits it. “Praise the Lord from the earth,” all you who live on the earth, or belong to it, and he mentions first the waters and the fishes who dive in the depths of the earth; for the dragons mean the sea monsters; and the deeps, the deep seas in which they reside; as we read in Psalm 103, “The sea dragon which thou hast formed to play therein,” that is, the sea; and in Psalm 73, “Thou didst crush the heads of the dragons in the waters.” (cf dinosaurs, post-Bellarmine)
[8] Ignis, grando, nix, glácies, spíritus procellárum: * quæ fáciunt verbum ejus:
Fire, hail, snow, ice, stormy winds * which fulfill his word:
From the waters he passes to the air, where the fires exist; viz., lightning, thunderbolts, coruscations, as also hail, snow, ice, and the stormy winds, those furious winds that cause the storms and bring so much rain with them, all of which “fulfil his word;” that is, obey his commands, which last expression he adds with a view to let us see that all those accidents, that are looked upon by man as so many calamities, come from the hand of God, who makes use of them as so many instruments of his justice or of his mercy to punish the wicked or to deter the just from sin; and, therefore, that they do not come from chance, nor should they be called calamities but blessings, being the instruments of a good and gracious God.
[9] Montes, et omnes colles: * ligna fructífera, et omnes cedri.
Mountains and all hills, * fruitful trees and all cedars:
[10] Béstiæ, et univérsa pécora: * serpéntes, et vólucres pennátæ:
Beasts and all cattle: * serpents and feathered fowls:
From the air he now reverts to the earth, and first alludes to the more striking parts of it, the “mountains and hills,” which, of course, include the plains and the valleys, for you cannot have one without the other. He then passes to the products of the earth, naming the trees first that produce fruit, and then those that do not, such as the cedar, which however, serves for house and shipbuilding. He then touches on the animals that are to be found on the earth, briefly enumerating the principal ones, the wild, the domestic, and the beasts of burden; and finally, the serpents that crawl along the ground, and the birds that fly aloft in the air. He calls upon and challenges them all to praise God, not that they are capable of any such thing, but that man, by reflecting on their use and benefit to him, may praise God, and return him due thanks for them. But what benefit do the wild beasts, the lions, serpents, even the gnats and the wasps confer on man? A great deal, for, whether they inspire us with terror, or annoy and torment us, they are calculated to remind us of our weakness and infirmity, and to what we have come through the disobedience of our first parents, by which we lost a great part of the dominion we previously had over all animals.
[11] Reges terræ, et omnes pópuli: * príncipes, et omnes júdices terræ.
Kings of the earth and all people: * princes and all judges of the earth:
[12] Júvenes, et vírgines: senes cum Junióribus laudent nomen Dómini: * quia exaltátum est nomen ejus solíus.
Young men and maidens: * let the old with the younger, praise the name of the Lord: For his name alone is exalted.
He finally invites all mankind to praise God, and, in order to comprehend all manner of people, he mentions three different classes of people in respect of power, sex, and age. “Kings and people,” they who command and they who obey; and, as all those who do command are not equal in authority, he adds, “princes,” having supreme power, “and all judges of the earth,” having subordinate authority; and here is the difference of power. “Young men and maidens,” which includes the sexes, “the old with the younger,” to comprehend all ages. All, then, be they princes or subjects, men or women, old or young, are summoned to praise the Lord. “For his name alone is exalted;” for there is no other name truly sublime, and worthy of all praise, but the name of God. Created things, however great, when compared with God’s greatness, sink into insignificance; and whatever greatness or excellence they may be possessed of they have entirely from him, who alone is called, and justly is, the Most High.
[13] Conféssio ejus super cælum et terram: * et exaltávit cornu pópuli sui.
The praise of him is above heaven and earth: * and he hath exalted the horn of his people.
He assigns a reason for having said, “For his name alone is exalted,” because, says he, “The praise of him is above heaven and earth;” that is, everything in heaven and on earth declare his praise so full of everything of his glory, or, as Habacuc has it, “His glory covered the heavens, and the earth is full of his praise;” therefore “his name alone is exalted.” And “he hath exalted the horn of his people;” he, of himself, alone exalted and sublime, has exalted the power and glory of his people Israel, because he selected them as his own people, gave them divine laws, written with his own finger, and cared them with a special providence.
[14] Hymnus ómnibus sanctis ejus: * fíliis Israël, pópulo appropinquánti sibi.
A hymn to all his saints: to the children of Israel, a people approaching him.
“A hymn to all his saints; to the children of Israel, a people approaching to him, Alleluia.” This is the conclusion of the Psalm, as it were to say, The hymn, then, to be sung to God should be specially sung by all his saints; that is, by all those dedicated and consecrated to him, the children of Israel especially, inasmuch as they come nearer to God than any other people, through true knowledge and faith, true worship and adoration, true filial confidence and love. This, however, as St. Augustine properly observes, applies not to the children of Israel according to the flesh, but according to the spirit; for the former being stiff necked never made any approach to God, as St. Stephen reproached them. “You always resist the Holy Ghost; as your fathers did so do you also. Which of the prophets have not your fathers persecuted? and they have slain those who foretold of the coming of the Just One, of whom you have been the betrayers and murderers;” and the Apostle, Rom. 9, points out who are the true children of Israel when he says, “For all are not Israelites that are of Israel; neither are all they who are the seed of Abraham’s children;” that is to say, not they who are the children of the flesh are the children of God, but they that are the children of the promise are counted for “the seed.” And in the same epistle, chap. 4, he tells them that they were the children of Abraham “who follow the steps of the faith that our father Abraham had,” be they circumcised or not circumcised. Nor should we exclude all the children of Israel according to the flesh, for in such case we would exclude the prophets and the Apostles; we exclude those only who are Israelites according to the flesh alone, of whom St. Stephen speaks as above, and to whom the Precursor said, “Ye offspring of vipers, who hath shown you to flee from the wrath to come? do not begin to say, We have Abraham for our father,” and to whom the Lord himself said, “If you be the children of Abraham do the works of Abraham—you are of your father the devil.” Finally, such are they, who, after having renounced the Lord, are scattered all over the world, without a king, a priesthood, and even without a God.
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