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| Pentecost. Willem Vrelant, early 1460s. Getty Center [Public domain] |
Ant. Spécie tua [* et pulchritúdine tua inténde, próspere procéde, et regna.]
Ant. In thy beauty and comeliness, * go forward, fare prosperously, and reign.
Psalmus 44
Eructavit cor meum. The excellence of Christ's kingdom, and the endowments of his church.
Eructávit cor meum verbum bonum: * dico ego ópera mea Regi.
My heart hath uttered a good word; * I speak my works to the King.
Lingua mea cálamus scribæ: * velóciter scribéntis.
My tongue is the pen of a scrivener * that writeth swiftly.
Speciósus forma præ fíliis hóminum, diffúsa est grátia in lábiis tuis: * 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.
Accíngere gládio tuo super femur tuum, * potentíssime.
Gird thy sword upon thy thigh, * O thou most mighty.
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.
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.
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.
Dilexísti justítiam, et odísti iniquitátem: * proptérea unxit te, Deus, Deus tuus, óleo lætítiæ præ consórtibus tuis.
Thou hast loved justice, and hated iniquity: * therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Myrrha, et gutta, et cásia a vestiméntis tuis, a dómibus ebúrneis: * ex quibus delectavérunt te fíliæ regum in honóre tuo.
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.
Ástitit regína a dextris tuis in vestítu deauráto: * circúmdata varietáte.
The queen stood on thy right hand, in gilded clothing; * surrounded with variety.
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.
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.
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.
Omnis glória ejus fíliæ Regis ab intus, * in fímbriis áureis circumamícta varietátibus.
All the glory of the king’s daughter is within, * in golden borders, clothed round about with varieties.
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.
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.
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.
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.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Ant. Spécie tua * et pulchritúdine tua inténde, próspere procéde, et regna.
Ant. In thy beauty and comeliness, * go forward, fare prosperously, and reign.
Ant. Adjuvábit eam [Deus vultu suo: Deus in médio eius, non commovébitur]
Ant. God shall help her with his countenance * od is in the midst of her, she shall not be moved]
Psalmus 45
Deus noster refugium. The church in persecution trusteth in the protection of God.
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.
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.
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.
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.
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.
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.
Dóminus virtútum nobíscum: * suscéptor noster Deus Iacob.
The Lord of armies is with us: * the God of Jacob is our protector.
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.
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.
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.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Ant. Adjuvábit eam [Deus vultu suo: Deus in médio eius, non commovébitur]
Ant. God shall help her with his countenance * od is in the midst of her, she shall not be moved]
Ant. Sicut laetántium [ómnium nostrum habitátio est in te, sancta Dei génitrix]
Ant. Our dwelling place in thee is as of all those that rejoice, O holy mother of God
Psalmus 86
Fundamenta ejus. The glory of the church of Christ.
Fundaménta ejus in móntibus sanctis: * díligit Dóminus portas Sion super ómnia tabernácula Jacob.
The foundations thereof are in the holy mountains: * The Lord loveth the gates of Sion above all the tabernacles of Jacob.
Gloriósa dicta sunt de te, * cívitas Dei.
Glorious things are said of thee, * O city of God.
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.
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.
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.
Sicut lætántium ómnium * habitátio est in te.
The dwelling in thee * is as it were of all rejoicing.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Ant. Sicut laetántium [ómnium nostrum habitátio est in te, sancta Dei génitrix]
Ant. Our dwelling place in thee is as of all those that rejoice, O holy mother of God
V. Diffúsa est grátia in lábiis tuis.
V. Grace is poured forth on thy lips.
R. Proptérea benedíxit te Deus in aeternum.
R. Therefore hath God blessed thee for ever.
Pater noster > secreto usque ad > Et ne nos inducas
Our Father silently until And lead us not...
[Pater noster, qui es in cælis, sanctificétur nomen tuum: advéniat regnum tuum: fiat volúntas tua, sicut in cælo et in terra. Panem nostrum quotidiánum da nobis hódie: et dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris.]
[Our Father, who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us.]
V. Et ne nos indúcas in tentatiónem.
V. And lead us not into temptation,
R. Sed líbera nos a malo.
R. But deliver us from evil.
Absolutio
Précibus et méritis beátae Maríae semper Vírginis, et ómnium Sanctórum, perdúcat nos Dóminus ad regna caelórum.
By the prayers and merits of the blessed Mary ever Virgin, and of all the Saints, may the Lord bring us to the kingdom of heaven.
R. Amen.
R. Amen.
Benedictio
If reciting the Office alone, say:
V. Jube, Dómine, benedícere.
V. Pray, Lord, a blessing.
Nos cum prole pia benedícat Virgo María.
May the Virgin mary with her loving child, bless us.
R. Amen.
R. Amen.
The following three Lessons are said from Christmas Day to the Saturday immediately before Advent. During Advent, the Lessons may be found here: Matins in Advent
First Lesson: Eccli. 24, 11-13
In ómnibus réquiem quaesívi, et in haereditáte Dómini morábor.
and in all these I sought rest, and I shall abide in the inheritance of the Lord.
Tunc praecépit, et dixit mihi Creátor ómnium : et qui creávit me, requiévit in tabernáculo meo.
Then the creator of all things commanded, and said to me: and he that made me, rested in my tabernacle,
Et dixit mihi : In Jacob inhábita, et in Israel haereditáre, et in eléctis meis mitte radíces.
And he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect.
V. Tu autem, Dómine, miserére nobis.
V. But Thou, Lord, have mercy on us.
R. Deo grátias.
R. Thanks be to God.
R. Sancta et immaculáta virgínitas, quibus te láudibus éfferam, nescio * Quia quem caeli cápere non póterant, tuo grémio contulísti.
O holy and immaculate Virgin, with what praises I shall extol thee, I know not * For He whom the heavens could not contain, rested in thy bosom.
Ant. Benedícta tu in muliéribus, et benedíctus fructus ventris tui.
Ant. Blessed art thou among women and blessed is the fruit of thy womb.
R. Quia quem caeli cápere non póterant, tuo grémio contulísti.
R. For He whom the heavens could not contain, rested in thy bosom.
V. Jube, Dómine, benedícere.
V. Pray, Lord, a blessing.
Benedictio
Ipsa Virgo Vírginum intercédat pro nobis ad Dóminum. Amen.
May the Virgin of Virgins herself intercede for us with the Lord.
Second Lesson: Eccli. 24, 15-16
Et sic in Sion firmáta sum, et in civitáte sanctificáta simíliter requiévi, et in Jérusalem potéstas mea.
And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem.
Et radicávi in pópulo honorificáto, et in parte Dei mei haeréditas illíus, et in plenitúdine sanctórum deténtio mea.
And I took root in an honourable people, and in the portion of my God his inheritance, and my abode is in the full assembly of saints.
V. Tu autem, Dómine, miserére nobis.
V. But Thou, Lord, have mercy on us.
R. Deo grátias.
R. Thanks be to God.
R. Beáta es, Virgo María, quae Dóminum portásti Creatórum mundi. * Genuísti qui te fecit et in aetérnum pérmanes Virgo.
R. Blessed art thou, O Virgin Mary, who didst bear the Lord, the Creator of the world: * Thou wast made the mother of Him who made thee, and remainest a virgin for ever.
V. Ave María, grátia plena, Dóminus tecum.
V. Hail Mary, full of grace, the Lord is with thee.
R. Genuísti qui te fecit et in aetérnum pérmanes virgo.
R. Thou wast made the mother of Him who made thee, and remainest a virgin for ever.
When the Te Deum is said after the Third Lesson, the following is added at the end of this responsory:
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Genuísti qui te fecit et in aetérnum pérmanes virgo.
R. Thou wast made the mother of Him who made thee, and remainest a virgin for ever.
V. Jube, Dómine, benedícere.
V. Pray, Lord, a blessing.
Benedictio
Per Vírginem Matrem, concédat nobis Dóminus salútem et pacem.
Through the Virgin Mother, may the Lord grant us salvation and peace.
R. Amen.
R. Amen.
Third Lesson: Eccli. 24, 17-20
Quasi cedrus exaltáta sum in Líbano, et quasi cypréssus in monte Sion :
I was exalted like a cedar in Libanus, and as a cypress tree on mount Sion.
quasi palma exaltáta sum in Cades, et quasi plantátio rosae in Jéricho :
I was exalted like a palm tree in Cades, and as a rose plant in Jericho:
quasi oliva speciósa in campis, et quasi plátanus exaltáta sum juxta aquam in platéis.
As a fair olive tree in the plains, and as a plane tree by the water in the streets, was I exalted.
Sicut cinnamómum et bálsamum aromatízans odórem dedi; quasi myrrha elécta dedi suavitátem odóris :
I gave a sweet smell like cinnamon. and aromatical balm: I yielded a sweet odour like the best myrrh:
R. Deo grátias.
Thanks be to God.
The Te Deum is not said in Advent, or from Septuagesima until Easter, except on Feasts of the Blessed Virgin. The following Responsory is said when the Te Deum is omitted:
R. Felix namque es, sacra Virgo María, et omni laude digníssima * Quia ex te ortus est sol justítiae, * Christus Deus noster.
R. Surely thou art happy, O Holy Virgin Mary, and most worthy of all praise * For out of thee rose the sun of justice, * Christ our God.
V. Ora pro pópulo, intervéni pro clero, intercéde pro devóto femíneo sexu. Séntiant omnes tuum juvamen, quicúmque célebrant tuam sanctam commémorationem.
V. Pray for the people, mediate for the clergy, interced for the devoted female sex. Let all experience thy assistance, whoever celebrate thy holy commemoration.
R. Quia ex te ortus est sol justítiae, * Christus Deus noster.
R. For out of thee rose the sun of justice, * Christ our God.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Christus Deus noster.
R. Christ our God.
Te Deum
Te Deum laudámus: * te Dóminum confitémur.
We praise thee, O God, * we acknowledge thee to be the Lord.
Te ætérnum Patrem * omnis terra venerátur.
All the earth doth worship thee, * the Father everlasting.
Tibi omnes Ángeli, * tibi Cæli, et univérsæ Potestátes:
To thee all Angels cry aloud, * the Heavens, and all the Powers therein.
Tibi Chérubim et Séraphim * incessábili voce proclámant:
To thee Cherubim and Seraphim * continually do cry.
Sanctus, Sanctus, Sanctus * Dóminus Deus Sábaoth.
Holy, Holy, Holy * Lord God of Sabaoth;
Pleni sunt cæli et terra * maiestátis glóriæ tuæ.
Heaven and earth are full * of the Majesty of thy glory
.
Te gloriósus * Apostolórum chorus,
The glorious company of the Apostles * praise thee.
Te Prophetárum * laudábilis númerus,
The goodly fellowship of the Prophets * praise thee.
Te Mártyrum candidátus * laudat exércitus.
The noble army of Martyrs * praise thee.
Te per orbem terrárum * sancta confitétur Ecclésia,
The holy Church throughout all the world * doth acknowledge thee;
Patrem * imménsæ maiestátis;
The Father, * of an infinite Majesty.
Venerándum tuum verum * et únicum Fílium;
Thine honourable, true, * and only Son;
Sanctum quoque * Paráclitum Spíritum.
Also the Holy Ghost, * the Comforter.
Tu Rex glóriæ, * Christe.
Thou art the King of Glory, * O Christ.
Tu Patris * sempitérnus es Fílius.
Thou art the everlasting * Son of the Father.
Tu, ad liberándum susceptúrus hóminem: * non horruísti Vírginis uterum.
When thou tookest upon thee to deliver man, * thou didst not abhor the Virgin’s womb.
Tu, devícto mortis acúleo, * aperuísti credéntibus regna cælórum.
When thou hadst overcome the sharpness of death, * thou didst open the Kingdom of Heaven to all believers.
Tu ad déxteram Dei sedes, * in glória Patris.
Thou sittest at the right hand of God, * in the glory of the Father.
Judex créderis * esse ventúrus.
We believe that thou shalt come * to be our Judge
(Kneel) Te ergo quæsumus, tuis fámulis súbveni, * quos pretióso sánguine redemísti.
We therefore pray thee, help thy servants, * whom thou hast redeemed with thy precious Blood.
Ætérna fac cum Sanctis tuis * in glória numerári.
Make them to be numbered with thy Saints, * in glory everlasting.
Salvum fac pópulum tuum, Dómine, * et bénedic hereditáti tuæ.
O Lord, save thy people, * and bless thine heritage.
Et rege eos, * et extólle illos usque in ætérnum.
Govern them, * and lift them up for ever.
Per síngulos dies * benedícimus te.
Day by day * we magnify thee;
Et laudámus nomen tuum in sǽculum, * et in sæculum sæculi.
And we worship thy Name * ever, world without end.
Dignáre, Dómine, die isto * sine peccáto nos custodíre.
Vouchsafe, O Lord, to keep us * this day without sin.
Miserére nostri, Dómine, * miserére nostri.
O Lord, have mercy upon us, * have mercy upon us.
Fiat misericórdia tua, Dómine, super nos, * quemádmodum sperávimus in te.
O Lord, let thy mercy lighten upon us, * as our trust is in thee.
In te, Dómine, sperávi: * non confúndar in ætérnum.
O Lord, in thee have I trusted, * let me never be confounded.
Normally, Lauds follows immediately but in private recitation it is permitted to separate Matins and Lauds. In this case, after the Te Deum or the last response, the following is said:
V. Dómine, exáudi oratiónem meam.
V. Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee,
Then is said the first prayer of Lauds, according to the season, finishing with:
V. Dómine, exáudi oratiónem meam.
V. Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee,
V. Benedicámus Dómino.
V. Let us bless the Lord.
R. Deo grátias.
R. Thanks be to God.
V. Fidélium ánimae per misericórdiam Dei requiéscant in pace.
V. May the souls of the faithful departed, through the mercy of God, rest in peace.
R. Amen.
R. Amen
Continue to Lauds
Continue to Prayers after the Office
Notes on Psalms 44, 45 & 46
Psalm 44
[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.
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 favourable 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] 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.
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] Accíngere gládio tuo super femur tuum, * potentíssime.
Gird thy sword upon thy thigh, * O thou most mighty.
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] 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.
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 honour 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] 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.
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] 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.
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] 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]
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] 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.
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, represente patience;
aloes, also bitter, though aromatic, represents humility and obedience: of which St. Paul says, “He humbled himself, becoming obedient even unto death;”
cassia, warm and odoriferous, represents 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.”
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 odours, 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.
[10] Ástitit regína a dextris tuis in vestítu deauráto: * circúmdata varietáte.
The queen stood on thy right hand, in gilded clothing; * surrounded with variety.
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.
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] 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.
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] 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.
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] 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.
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, is 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 Saviour 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] 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.
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] 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.
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] 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.
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] 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.
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.
Psalm 45
[1] In finem, filiis Core, pro arcanis. Psalmus.
Unto the end, for the sons of Core, for the hidden. [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.
[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.
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] 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.
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.
[12] Dóminus virtútum nobíscum: * suscéptor noster Deus Jacob.
The Lord of armies is with us: * the God of Jacob is our protector.
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 86
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 Saviour 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.
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