AD SEXTAM
 |
| The Virgin and Child. Getty Center [Public Domain] Willem Vrelant (Flemish, active 1454-1481] |
At houre of Sexte, the sun waxeth more hotte, & by means of Our Lady, the everlastyng Sun hath shewed the heat of His charitie more largely to mankynde.
[From The Myroure of Oure Ladye, 15th century]
The Latin reads as follows:
Devotiss[im]a salutatio ad maria[m]. Salve.
Salve virgo virginu[m]
stella matutina,
Sordidorum criminu[m]
vera medicina.
Consolatrix hominu[m]
qui sunt ruina.
In English: A most devout salutation to Mary. Hail! / Hail O Virgin of virgins, / morning star! / Of sordid crimes / the true remedy. / Consoler of men / who are in ruin
V. Ave, María, [grátia plena * Dóminus tecum.]
V. Hail, Mary, full of grace. * the Lord is with thee.
R. Benedícta tu * in muliéribus, et benedíctus fructus ventris tui.
R. Blessed art thou among women, * and blessed is the fruit of thy womb.
V. Deus ☩ (Large sign of the cross) in adjutórium meum inténde.
V. O God, ☩ come to my assistance;
R. Dómine, ad adjuvándum me festína.
R. O Lord, make haste to help me.
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.
Allelúia.
Alleluia.
From Septuagesima to Easter, instead of Alleluia, is said:
R. Laus tibi Dómine, Rex aeternae glóriae
R. Praise the thee, O Lord, King of everlasting glory.
Hymn
Meménto, rerum Cónditor,
Nostri quod olim córporis
Sacráta ab alvo Vírginis
Nascéndo formam súmpseris.
Remember, O creator Lord,María Mater grátiæ,
That in the Virgin’s sacred womb
Thou wast conceived, and of her flesh
Didst our mortality assume.
Dulcis parens cleméntiae (Mater misericórdiæ),
Tu nos ab hoste prótege,
Et mortis hora súscipe.
Mother of grace, O Mary blest,Jesu tibi sit glória (Gloría tibi, Dómine),
To thee, sweet fount of love, we fly;
Shield us through life, and take us hence
To thy dear bosom when we die.
Qui natus es de Vírgine,
Cum Patre, et almo Spíritu,
In sempitérna sæcula.
Amen
O Jesu, born of Virgin bright
Immortal glory be to thee;
Praise to the Father infinite,
And Holy Ghost eternally.
Amen.
During the year
Ant. In odórem * unguentórum tuórum cúrrimus: adolescéntulæ dilexérunt te nimis.
Ant. We run after thee, on the scent of thy perfumes * the virgins love thee heartily.
During Advent
Ant. Ne tímeas María, [invenísti grátiam apud Dóminum: ecce concípies, et páries fílium, Allelúia.]
Ant. Fear not Mary, thou hast found grace with our Lord: behold thou shalt conceive, and bring forth a son, Alleluia.
After Christmas
Ant. Rubum quem víderat [Moyses incombústum, conservátam agnóvimus tuam laudábilem virginitátem: Dei Génitrix intercéde pro nobis.]
Ant. The bush which Moses saw unconsuming burn, we acknowledge thy conserved laudable virginity: o mother of God make intercession for us.
Psalm 122
Ad te levávi. A prayer in affliction, with confidence in God. A gradual canticle.Ad te levávi óculos meos, * qui hábitas in cælis.
To thee have I lifted up my eyes, * who dwellest in heaven.
Ecce, sicut óculi servórum * in mánibus dominórum suórum,
Behold as the eyes of servants * are on the hands of their masters,
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.
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.
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.
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.
Psalm 123
Nisi quia Dómini. The church giveth glory to God for her deliverance, from the hands of her enemies.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,
Cum exsúrgerent hómines in nos, * forte vivos deglutíssent nos:
When men rose up against us, * perhaps they had swallowed us up alive.
Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.
When their fury was enkindled against us, * perhaps the waters had swallowed us up.
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.
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.
Ánima nostra sicut passer erépta est * de láqueo venántium:
Our soul hath been delivered as a sparrow * out of the snare of the fowlers.
Láqueus contrítus est, * et nos liberáti sumus.
The snare is broken, * and we are delivered.
Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.
Our help is in the name of the Lord, * who made heaven and earth.
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.
Psalm 124
Qui confidunt. The just are always under God's protection.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.
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.
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.
Bénefac, Dómine, bonis, * et rectis corde.
Do good, O Lord, to those that are good, * and to the upright of heart.
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.
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. In odórem * unguentórum tuórum cúrrimus: adolescéntulæ dilexérunt te nimis.
Ant. We run after thee, on the scent of thy perfumes * the virgins love thee heartily.
Chapter (for the year) – Ecclesiasticus 24:16
V. Et radicávi in pópulo honorificáto, et in parte Dei mei heréditas illíus, et in plenitúdine sanctórum deténtio mea.
V. 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.
R. Deo grátias.
R. Thanks be to God.
V. Benedícta tu in muliéribus.
V. Blessed art thou among women.
R. Et benedíctus fructus ventris tui.
R. And blessed is the fruit of thy womb.
Kyrie eléison. Christe eléison. Kyrie eléison.
Lord have mercy. Christ have mercy. Lord have mercy.
V. Dómine, exáudi oratiónem meum.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat
R. And let my cry come unto Thee.
Oremus
Let us pray.
Concéde, miséricors Deus, fragiltáti nostrae praesídium, ut qui sanctae Dei Genitrícis memóriam ágimus; intercessiónis eius auxílio, a nostris iníquitatibus resurgámus. Per eúmdem Dóminum nostrum Jesum Christum Fílium tuum : Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus : per omnia saecula saeculórum.
Grant, O most merciful God, a support to our frailty, that we who commemorate the holy Mother of God, may by the assistance of her intercession, arise from our iniquities.Through the same Jesus Christ Our Lord, who lives and reigns with Thee in the unity of the Holy Ghost, world without end.
R. Amen.
R. Amen.
V. Dómine, exáudi oratiónem meum.
V. O 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.
___________________________________________________________________
During Advent
Ant. Ne tímeas María, invenísti grátiam apud Dóminum: ecce concípies, et páries fílium, Allelúia.
Ant. Fear not Mary, thou hast found grace with our Lord: behold thou shalt conceive, and bring forth a son, Alleluia.
Capitulum : Chapter (Luke 1)
Dabit ei Dóminus Deus sedem David patris eius: et regábit in domo Iacob in aetérnum: et regni eius non erit finis.Our Lord God shall give him the seat of David his father: and he shall reign in the house of Jacob for ever: and of his kingdom shall be no end.
R. Deo grátias.
R. Thanks be to God.
V. Benedícta tu in muliéribus.
V. Blessed art thou among women.
R. Et benedíctus fructus ventris tui.
R. And blessed is the fruit of thy womb.
Kyrie eléison. Christe eléison. Kyrie eléison.
Lord have mercy. Christ have mercy. Lord have mercy.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat
R. And let my cry come unto Thee.
Orátio: Prayer
Deus, qui de beátae Maríae Vírginis útero, verbum tuum Ángelo nuntiánte, carnem suscípere voluísti: praesta suppícibus tuis, ut qui vere eam Genitrícem Dei crédimus: eius apud te intercessiónibus adiuvémur. Per eúndem Dóminum nostrum Iesum Christum Fílium tuum: Qui tecum vivit et regnat in unitáte Spíritus sancti Deus, per ómnia saecula saeculórum.
O God, which wouldst thy word, should take flesh, of the womb of blessed Mary the virgin, the angel declaring it, grant unto us thy suppliants, that we which truly do believe her to be the mother of God: may be by her intercessions holpen with thee. Through the same Lord Jesus Christ thy son: who liveth and reigneth, God, with thee, in the unity of the holy Ghost, world without end.
R. Amen.
R. Amen.
V. Dómine, exáudi oratiónem meam.
V. O 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.
Fidélium ánimae per misericórdiam Dei requiéscant in pace.
May the souls of the faithful departed through the mercy of God rest in peace.
R. Amen.
R. Amen.
___________________________________________________________________
After Christmas
Ant. Rubum quem víderat Moyses incombústum, conservátam agnóvimus tuam laudábilem virginitátem: Dei Génitrix intercéde pro nobis.
Ant. The bush which Moses saw unconsuming burn, we acknowledge thy conserved laudable virginity: o mother of God make intercession for us.
Capitulum : Little Chapter (Ecclesiasticus 24)
Et radicávi in pópulo honorificáto, et in parte Dei mei haeréditas illíus: et in plenitúdine sanctórum deténtio mea.I have also taken root in an honourable people, and in the parts of my God his inheritance: and my abiding in the fulness of Saints.
R. Deo grátias.
R. Thanks be to God.
V. Benedícta tu in muliéribus.
V. Blessed art thou among women.
R. Et benedíctus fructus ventris tui.
R. And blessed is the fruit of thy womb.
Kyrie eléison. Christe eléison. Kyrie eléison.
Lord have mercy. Christ have mercy. Lord have mercy.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat
R. And let my cry come unto Thee.
Orátio: Prayer
Deus, qui salútis ætérnae, beátæ Maríæ virginitáte fœcúnda, humáno géneri præmia praestitísti: tríbue, quæsumus; ut ipsam pro nobis intercédere sentiámus, per quam merúimus auctórem vitæ suscípere, Dóminum nostrum Jesum Christum Fílium tuum: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus per ómnia sæcula sæculórum.
O God, Who, by the fruitful virginity of the Blessed Mary, hast given unto mankind the rewards of everlasting life; grant, we beseech thee, that we may continually feel the might of her intercession through whom we have worthily received the Author of our life, our Lord Jesus Christ, thy Son: Who livest and reignest with God the Father, in the unity of the Holy Spirit, one God, world without end.
R. Amen.
R. Amen.
V. Dómine, exáudi oratiónem meam.
V. O 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.
Fidélium ánimae per misericórdiam Dei requiéscant in pace.
May the souls of the faithful departed through the mercy of God rest in peace.
R. Amen.
R. Amen.
Continue to None or to Prayers after the Office
Notes on Psalms 122, 123 & 124
Psalm 122
[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
[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.
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
[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.
Back to Home Page
No comments:
Post a Comment