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| The Apostolic Commission. Willem Vrelant. Early 1460s. Getty Center [Public domain] |
Ant. Gaude, María Virgo, [* cunctas haereses sola interemisti in universo mundo.]
Ant. Joy to thee, * O Virgin Mary, thou hast trampled down all the heresies in the whole world.
< Image: The Apostolic Mission
[21] Dixit ergo eis iterum : Pax vobis. Sicut misit me Pater, et ego mitto vos.
He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you.
[22]Haec cum dixisset, insufflavit, et dixit eis : Accipite Spiritum Sanctum :
When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost.
[23] quorum remiseritis peccata, remittuntur eis : et quorum retinueritis, retenta sunt.
Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.
[John 20]
Psalmus 95
Cantate Domino. An exhortation to praise God for the coming of Christ and his kingdom.Cantáte Dómino cánticum novum: * cantáte Dómino, omnis terra.
Sing ye to the Lord a new canticle: * sing to the Lord, all the earth.
Cantáte Dómino, et benedícite nómini ejus: * annuntiáte de die in diem salutáre ejus.
Sing ye to the Lord and bless his name: * shew forth his salvation from day to day.
Annuntiáte inter gentes glóriam ejus, * in ómnibus pópulis mirabília ejus.
Declare his glory among the Gentiles: * his wonders among all people.
Quóniam magnus Dóminus, et laudábilis nimis: * terríbilis est super omnes deos.
For the Lord is great, and exceedingly to be praised: * he is to be feared above all gods.
Quóniam omnes dii géntium dæmónia: * Dóminus autem cælos fecit.
For all the gods of the Gentiles are devils: * but the Lord made the heavens.
Conféssio, et pulchritúdo in conspéctu ejus: * sanctimónia et magnificéntia in sanctificatióne ejus.
Praise and beauty are before him: * holiness and majesty in his sanctuary.
Afférte Dómino, pátriæ géntium, afférte Dómino glóriam et honórem: * afférte Dómino glóriam nómini ejus.
Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour: * bring to the Lord glory unto his name.
Tóllite hóstias, et introíte in átria ejus: * adoráte Dóminum in átrio sancto ejus.
Bring up sacrifices, and come into his courts: * adore ye the Lord in his holy court.
Commoveátur a fácie ejus univérsa terra: * dícite in géntibus quia Dóminus regnávit.
Let all the earth be moved at his presence. * Say ye among the Gentiles, the Lord hath reigned.
Étenim corréxit orbem terræ qui non commovébitur: * judicábit pópulos in æquitáte.
For he hath corrected the world, which shall not be moved: * he will judge the people with justice.
Læténtur cæli, et exsúltet terra: commoveátur mare, et plenitúdo ejus: * gaudébunt campi, et ómnia quæ in eis sunt.
Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof: * the fields and all things that are in them shall be joyful.
Tunc exsultábunt ómnia ligna silvárum a fácie Dómini, quia venit: * quóniam venit judicáre terram.
Then shall all the trees of the woods rejoice before the face of the Lord, because he cometh: * because he cometh to judge the earth.
Judicábit orbem terræ in æquitáte, * et pópulos in veritáte sua.
He shall judge the world with justice, * and the people with his truth.
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. Gaude, María Virgo, * cunctas haereses sola interemisti in universo mundo.
Ant. Joy to thee, * O Virgin Mary, thou hast trampled down all the heresies in the whole world.
Ant. Dignáre me [laudáre te, Virgo sacráta * da mihi virtútem contra hostes tuos]
Ant. Vouchsafe that I may praise thee, O sacred Virgin * give me strength against thy enemies
Psalmus 96
Dominus regnavit. All are invited to rejoice at the glorious coming and reign of Christ.Dóminus regnávit, exsúltet terra: * læténtur ínsulæ multæ.
The Lord hath reigned, let the earth rejoice: * let many islands be glad.
Nubes, et calígo in circúitu ejus: * justítia, et judícium corréctio sedis ejus.
Clouds and darkness are round about him: * justice and judgment are the establishment of his throne.
Ignis ante ípsum præcédet, * et inflammábit in circúitu inimícos ejus.
A fire shall go before him, * and shall burn his enemies round about.
Illuxérunt fúlgura ejus orbi terræ: * vidit, et commóta est terra.
His lightnings have shone forth to the world: * the earth saw and trembled.
Montes, sicut cera fluxérunt a fácie Dómini: * a fácie Dómini omnis terra.
The mountains melted like wax, at the presence of the Lord: * at the presence of the Lord of all the earth.
Annuntiavérunt cæli justítiam ejus: * et vidérunt omnes pópuli glóriam ejus.
The heavens declared his justice: * and all people saw his glory.
Confundántur omnes, qui adórant sculptília: * et qui gloriántur in simulácris suis.
Let them be all confounded that adore graven things, * and that glory in their idols.
Adoráte eum, omnes Ángeli ejus: * audívit, et lætáta est Sion.
Adore him, all you his angels: * Sion heard, and was glad.
Et exsultavérunt fíliæ Judæ, * propter judícia tua, Dómine:
And the daughters of Juda rejoiced, * because of thy judgments, O Lord.
Quóniam tu Dóminus Altíssimus super omnem terram: * nimis exaltátus es super omnes deos.
For thou art the most high Lord over all the earth: * thou art exalted exceedingly above all gods.
Qui dilígitis Dóminum, odíte malum: * custódit Dóminus ánimas sanctórum suórum, de manu peccatóris liberábit eos.
You that love the Lord, hate evil: * the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.
Lux orta est justo, * et rectis corde lætítia.
Light is risen to the just, * and joy to the right of heart.
Lætámini, justi, in Dómino: * et confitémini memóriæ sanctificatiónis ejus.
Rejoice, ye just, in the Lord: * and give praise to the remembrance of his holiness.
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. Dignáre me laudáre te, Virgo sacráta * da mihi virtútem contra hostes tuos]
Ant. Vouchsafe that I may praise thee, O sacred Virgin * give me strength against thy enemies
Ant. Post partum [virgo invioláta permansísti * Dei Génitrix intercéde pro nobis.]
Ant. Joy to thee, * O Virgin Mary, thou hast trampled down all the heresies in the whole world.
During Advent and on the feast of the Annunciation
Ant. Angelus Dómini [nuntiávit María et concépit de Spíritu Sancto, (alleluia)]
Ant. The Angel of the Lord declared unto Mary, [and she conceived of the Holy Ghost]
Psalm 97
Cantate Domino. All are again invited to praise the Lord, for the victories of Christ.Cantáte Dómino cánticum novum: * quia mirabília fecit.
Sing ye to the Lord a new canticle: * because he hath done wonderful things.
Salvávit sibi déxtera ejus: * et bráchium sanctum ejus.
His right hand hath wrought for him salvation, * and his arm is holy.
Notum fecit Dóminus salutáre suum: * in conspéctu géntium revelávit justítiam suam.
The Lord hath made known his salvation: * he hath revealed his justice in the sight of the Gentiles.
Recordátus est misericórdiæ suæ, * et veritátis suæ dómui Israël.
He hath remembered his mercy * and his truth toward the house of Israel.
Vidérunt omnes términi terræ * salutáre Dei nostri.
All the ends of the earth have seen * the salvation of our God.
Jubiláte Deo, omnis terra: * cantáte, et exsultáte, et psállite.
Sing joyfully to God, all the earth; * make melody, rejoice and sing.
Psállite Dómino in cíthara, in cíthara et voce psalmi: * in tubis ductílibus, et voce tubæ córneæ.
Sing praise to the Lord on the harp, on the harp, and with the voice of a psalm: * with long trumpets, and sound of cornet.
Jubiláte in conspéctu regis Dómini: * moveátur mare, et plenitúdo ejus: orbis terrárum, et qui hábitant in eo.
Make a joyful noise before the Lord our king: * let the sea be moved and the fulness thereof: the world and they that dwell therein.
Flúmina plaudent manu, simul montes exsultábunt a conspéctu Dómini: * quóniam venit judicáre terram.
The rivers shall clap their hands, the mountains shall rejoice together at the presence of the Lord: * because he cometh to judge the earth.
Judicábit orbem terrárum in justítia, * et pópulos in æquitáte.
He shall judge the world with justice, * and the people with equity.
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. Post partum virgo invioláta permansísti * Dei Génitrix intercéde pro nobis.
Ant. Joy to thee, * O Virgin Mary, thou hast trampled down all the heresies in the whole world.
During Advent and on the feast of the AnnunciationV. Diffúsa est grátia in lábiis tuis.
Ant. Angelus Dómini nuntiávit María et concépit de Spíritu Sancto, (alleluia)
Ant. The Angel of the Lord declared unto Mary, and she conceived of the Holy Ghost
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 The Absolution
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 The Blessing
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.
R. 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.
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.
R. 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 95, 96 & 97
Psalm 95
[1] Canticum ipsi David, quando domus aedificabatur post captivitatem. Cantate Domino canticum novum, cantate Domino omnis terra.
A canticle for David himself, when the house was built after the captivity. Sing ye to the Lord a new canticle: sing to the Lord, all the earth.
[2] Cantáte Dómino, et benedícite nómini ejus: * annuntiáte de die in diem salutáre ejus.
Sing ye to the Lord and bless his name: * shew forth his salvation from day to day.
He begins by exhorting the whole world to unite in thanksgiving to God for the favors bestowed on them in general. He repeats the expression, “Sing ye,” three times, as he also in a subsequent part of the Psalm repeats another expression, “Bring ye to the Lord,” three times, in order to glance remotely at a mystery, that of the Most Holy Trinity, that was to be openly promulgated in the new testament. “Sing ye to the Lord a new canticle,” praise and thank him in joy and song, and it must be “a new canticle,” a beautiful canticle, and elegantly composed; also a canticle for fresh favours; in like manner, a canticle befitting men who have been regenerated, in whom avarice has been supplanted by charity; and, finally, a canticle not like that of Moses, or Deborah, or any of the old canticles that could not be sung outside the land of promise according to Psalm 136, “How shall we sing the song of the Lord in a strange land?” but a new canticle that may be sung all over the world; and he, therefore, adds, “Sing to the Lord all the earth,” not only Judea, but the whole world.
Having promised this general exhortation, he proceeds to tell the subject of his praise and song, which is the advent of the Saviour. “Sing to the Lord and bless his name,” in song, praise the power and bless the name of him, “whose salvation you are to show forth from day to day;” that is, every day be sure to celebrate the coming salvation or Saviour.
[3] Annuntiáte inter gentes glóriam ejus, * in ómnibus pópulis mirabília ejus.
Declare his glory among the Gentiles: * his wonders among all people.
Having said he should be praised at all times, he now adds, that he should be praised in all places. “Declare his glory among the gentiles.” Make known God’s glory, not only to the Jews, as did the prophets of old, but also to the gentiles, which he expresses more clearly, when he says, “his wonders among all people,” tell all nations of the wonderful works of God, that so manifest his glory. Though this exhortation applies to all who know his wonders, it specially applies to the Apostles of the Lord, for it was they that made God’s glory known to all nations, as well as the wonderful works, not only of the Creator, but also of the Redeemer, and of the sanctifier; that is, of the Father, Son, and Holy Ghost.
[4] Quóniam magnus Dóminus, et laudábilis nimis: * terríbilis est super omnes deos.
For the Lord is great, and exceedingly to be praised: * he is to be feared above all gods.
He now informs us what glory of the Lord, and what wonderful works of his deserve such praise as he just spoke of. “For the Lord is great and exceedingly to be praised.” In this consists his glory, that he is absolutely great, whether in regard of his power, his wisdom, his goodness, his authority, his riches, or in any other point of view; and that he should be, and is actually praised in proportion to such greatness, and hence the heavens and the earth are full of his glory. Then, “he is to be feared above all gods;” that is, that he rises so far above all who have the remotest claim to be called gods, that so far from their presuming to compare themselves to him, they rather tremble like slaves or serfs before his majesty.
[5] Quóniam omnes dii géntium dæmónia: * Dóminus autem cælos fecit.
For all the gods of the Gentiles are devils: * but the Lord made the heavens.
The Church, in speaking of the good Angels, who are sometimes called gods, says, “The Angels praise, the dominations adore, the powers tremble before thy majesty;” and of the fallen angels, who, too, are improperly called gods by the ignorant, St. James says, “the devils also believe and tremble;” and, as David alludes to false gods, especially in this Psalm, he, therefore, assigns a reason for our God being feared above all gods, when he says, “For all the gods of the gentiles are devils; but the Lord made the heavens;” that is to say, God is to be feared above all false gods, erroneously adored by the gentiles, because the gods of the gentiles are not true gods, but demons, who, through pride, have revolted from the God who created them, and have been doomed by him to eternal punishment; “but the Lord,” instead of being a spirit created, is a creating spirit, who “made the heavens,” the greatest and the most beautiful things in nature, as well as everything under its canopy, that is, all things created.
[6] Conféssio, et pulchritúdo in conspéctu ejus: * sanctimónia et magnificéntia in sanctificatióne ejus.
Praise and beauty are before him: * holiness and majesty in his sanctuary.
Having said that God was great and to be feared; he now adds, that he is most worthy of praise in all points of view, that he is most beautiful, glorious, and holy; and that all this is particularly seen in his heavenly sanctuary, where he shows himself to the Angels and other blessed spirits. The second verse of Psalm 103 will throw some light on this verse, which is rather obscure; that verse is, “Thou hast put on praise and beauty, and art clothed with light like a garment;” for God is said to have put on praise and beauty, because from every point of view he is seen to be worthy of praise, and that by reason of his being all fair and beautiful, both in his essence, his attributes, his judgments, his thoughts, or his works; which St. John briefly summed up, when he said, “God is light and there is no darkness in him.” The prophet, then, says of God, “Praise and beauty are before him;” that is, praise, or matter of praise, and beauty, or comeliness, and glory, are encircling God, for he has put on praise and beauty, and, therefore, sees his own praise and beauty about him, and it is seen by all; just as the sun, if it had the sense of seeing, would see all the rays of his own light; as they are seen by all, bright and beautiful. “Holiness and majesty in his sanctuary;” the holiness, or the purity, and magnificence, or the majesty and glory, with which God is clothed, as it were, with vestments, is seen in his sanctuary, or in the holy temple which he has in heaven.
[7] Afférte Dómino, pátriæ géntium, afférte Dómino glóriam et honórem: *[8] afférte Dómino glóriam nómini ejus.
Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour: * bring to the Lord glory unto his name.
He had already prophesied that the knowledge of God would be preached to all nations, through the coming of Christ; and he now predicts that all nations will be converted, and will glorify God. And, as he predicted the former by way of exhortation, saying, “Declare his glory among the gentiles,” he now predicts the latter in the same form, saying, “Bring to the Lord, O ye kindreds of the gentiles;” ye families of gentiles scattered all over the world, so soon as the glory of the Lord, who descended from heaven, and, after having accomplished your redemption, returned again in glory to heaven, shall have been announced to you, be not incredulous, nor slow in acting thereon, but run in all haste to the tabernacle of the Lord, and bring to him glory and honor, by glorifying and honoring God and his holy name in your actions and in your words. He calls upon them to come in kindreds or families, in allusion to the Jewish custom of families coming by themselves on the several festival days to worship in Jerusalem; and the Holy Ghost gives us here to understand that such custom was to serve as a model for Christians, whose families should unite in coming to the Church to give glory and honour to God for all the wonderful things he accomplished in the redemption of man; for it was not by our own industry, or by our merits, that we have come to grace, and to be the adopted children of God, but through God’s mercy, to whom, therefore, is due all honor and glory.
Tóllite hóstias, et introíte in átria ejus: * [9] adoráte Dóminum in átrio sancto ejus.
Bring up sacrifices, and come into his courts: * adore ye the Lord in his holy court.
He alludes here to a custom of the Jews, who, when they went up to the temple, offered their victims, and after having adored God, returned to their homes. Now, as the gentiles are here invited to come to the Church of the Lord, such sacrifices are to be understood of those spiritual sacrifices of which St. Peter speaks, “to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” Those spiritual sacrifices are, the sacrifices of a contrite heart, confession of sins, prayer, fasting, alms, and the like. This may also apply to the Eucharistic sacrifice, that took the place of all the Jewish sacrifices, according to the prophecy of Malachy, and which is offered, “from the rising of the sun even to the going down,” to God, by the converted gentiles, through the hands of the priests of the New Testament.
Commoveátur a fácie ejus univérsa terra: *[10] dícite in géntibus quia Dóminus regnávit.
Let all the earth be moved at his presence. * Say ye among the Gentiles, the Lord hath reigned.
He had hitherto seen, as it were, from afar, the kingdom of the Messias, and he exhorted preachers to announce, and people to acknowledge, the coming King; he now beholds him, as it were, at hand, sees him approaching; and, exulting in spirit, he calls upon not only all nations, but even the heavens and the earth, the seas, the very trees, to exult, and to adore him; not that he looked upon such things as imbued with reason, but in order to express the extent of his own feelings, and the universal joy that would be felt all over the world on the coming of Christ. Some will refer this passage to the first, others to the second, coming of Christ; but we see no reason why it should not take in both. He, therefore, says, “Let all the earth be moved at his presence.” Let all the inhabitants of the earth be full of fear and reverence on the approach of the Lord.
In order to stir the people up, preach to them that the coming Lord has taken possession of his kingdom, which kingdom means his spiritual one, through which he reigns by faith in the hearts of men. God always reigns in heaven, and he reigns on earth through his power and majesty; but he began to reign, through faith, among the gentiles, from the coming of the Messias, where the devil previously reigned, through the errors of idolatry; hence the Lord himself said, “Now is the prince of this world cast out.” “For he hath corrected the world, which shall not be moved.” He proves that this kingdom belongs to Christ, by two arguments. (1) it was Christ, as God, that made, confirmed, and established the world, so that it cannot be moved, and that it is only just that he who made it should reign in it. This, then, may have reference to the creation of the world; and the word “corrected” means that he established the world so firmly that it cannot, even for a minute, go out of its place. (2) The word “corrected” may also apply to correction of morals, and the wholesome reformations introduced by the Gospel, and then the meaning would be, that Christ should justly and deservedly reign upon earth, because, when it had gone astray, and fallen into the pernicious errors of the gentiles, he, by his evangelical precepts, that prohibit all manner of vices, corrected, reformed, and so established it that it can never possibly lapse into error, so long as his rules and precepts shall be observed. One precept alone, that of love, if properly observed, would correct the whole world, and keep it in profound peace. The second reason is contained in the words, “he will judge the people with justice;” that is, he has not only corrected the world by his most holy laws, but he will also, in the fitting time, judge the world with the greatest justice; for, to those who shall have observed the precepts of the Gospel, he will give most ample rewards, and to those who shall not, most condign punishment.
[11] Læténtur cæli, et exsúltet terra: commoveátur mare, et plenitúdo ejus: * [12] gaudébunt campi, et ómnia quæ in eis sunt.
Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof: * the fields and all things that are in them shall be joyful.
Tunc exsultábunt ómnia ligna silvárum [13] a fácie Dómini, quia venit: * quóniam venit judicáre terram.
Then shall all the trees of the woods rejoice before the face of the Lord, because he cometh: * because he cometh to judge the earth.
Judicábit orbem terræ in æquitáte, * et pópulos in veritáte sua.
He shall judge the world with justice, * and the people with his truth.
He calls upon all creation to be glad and to rejoice, by reason of the first as well as the second coming of the Messias; for while the first coming consecrated, the second will glorify, all things. “For we know that every creature groaneth and is in labor even till now, but it shall afterwards be delivered from the servitude of corruption into the liberty of the glory of the children of God.” Therefore “Let the heavens rejoice and the earth be glad,” as being the principal parts of the world; “let the sea be moved” with the same feelings of joy and exultation; “and the fulness thereof,” all the living things of which it is full, the fishes. “The fields and all things that are in them shall be joyful,” whether cattle or plants, nay, even the very “trees of the woods,” however barren and uncultivated, “shall rejoice.”
All the things above named will rejoice in the presence of the Lord, “because he cometh” to redeem the world in his mercy, and because he will come again to judge it in his justice. Then they will have to say that the last judgment will be, at once, most terrible and most joyous; terrible to the wicked, a source of unbounded joy to the just. Hence, in the sacred Scripture, the last judgment is sometimes described as a fearful, frightful, and saddening occasion, for, according to St. Luke, “There will be signs in the sun and in the moon and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves. Men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved.” At other times it is described as something pleasant and delightful, by reason of the glory of the elect, which will produce a certain effect on the very heavens, earth, and sea, all of which will be renovated and placed in a better position, and, therefore, in a few verses after, in the same chapter, our Saviour says, “But when these things come to pass, look up, and lift up your head, because your redemption is at hand.”—”He shall judge the world with justice, and the people with his truth.” He concludes by predicting what sort the judgment will be; one that will be in accordance with the justice and the truth that always characterized him, and by virtue of which he always fulfills what he promises, and he has promised to reward every one according to his works; to have no regard of persons, and to judge in all justice. Such will be his mode of judging, and in no other way will he judge. Such an expression ought to knock the sleep out of men’s eyes and arouse them; nor should we imagine, for a moment, that because God deals patiently with us, and defers the sentence, that we will escape the judgment; for he that promised so much, and was so true to his promises, cannot possibly lead us astray in this one thing of so much importance. Is it possible, says St. Augustine, that God could have been so faithful in everything, and so false as to the day of judgment?
Psalm 96
[1] Huic David, quando terra ejus restituta est. Dóminus regnávit, exsúltet terra: * læténtur ínsulæ multæ[1a] .For the same David, when his land was restored again to him. The Lord hath reigned, let the earth rejoice: * let many islands be glad.
This Psalm admits of two literal explanations. (1) the kingdom of God absolutely; (2) the kingdom of Christ after his resurrection.
Read according to the first the meaning of this verse is, “The Lord hath reigned.” The Lord God is the true and supreme King, and all other kings are but his servants; therefore, “let the earth rejoice; let many islands be glad;” let all the inhabitants of the earth, and of the islands that are so numerous in the sea, rejoice and be glad; for should they be oppressed by any of the kings here below, the Lord, who is the supreme King, and can easily control and bring them to order, will not fail to protect and to shield them.
In the second sense, the meaning is, Christ our Lord, who at one time humbly appeared before the kings of this world, for judgment, “hath reigned,” for “all power on earth and in heaven hath been given unto him,” so that he is subject to no one, nor can any one claim any authority over him; but, on the contrary, he governs all as “Prince of the kings of the earth, as King of kings, and Lord of lords;” and therefore, “let the earth rejoice, let many islands be glad,” because the Lord, who has got possession of his kingdom, has let himself down to be our brother, though he is our God, by having created us, and our Lord, by having redeemed us.
[1a] The total number of islands in the British Isles number in the thousands. Just choosing islands that are at least a ½ acre (0.2 hectares) in size, the Island of Great Britain has about 4,400 islands, of which about 210 are inhabited. An additional 6,100 are islands only at low tide. The Island of Ireland has about 850 islands, of which about 70 are inhabited and about 1000 only appear on low tide.
[2] Nubes, et calígo in circúitu ejus: * justítia, et judícium corréctio sedis ejus.
Clouds and darkness are round about him: * justice and judgment are the establishment of his throne.
According to meaning the first, the nature of God is touched upon here, who, though invisible, governs and rules the visible world with extreme justice. “Clouds and darkness are round about him.” Our King, the Lord, is invisible, for “he inhabits light inaccessible,” and is like the sun concealed by a cloud, yet still diffusing its light and heat. God is also described similarly in Psalm 17, “And he made darkness his covert, his pavilion round about him; dark waters in the clouds of the air.” In like manner, when God gave the ten commandments on mount Sinai, he was covered with a dark cloud; “justice and judgment are the establishment of his throne.” However invisible he may appear to be, he still is really present, and judges his people with extreme justice. Meaning the second is, Christ’s coming to the general judgment; for “he will come on the clouds of heaven,” in great splendour, as he has in Mat. 25, and in the Apocalypse.
[3] Ignis ante ípsum præcédet, * et inflammábit in circúitu inimícos ejus.
A fire shall go before him, * and shall burn his enemies round about.
According to meaning the first the admirable power, efficacy, and celerity of the punishment that God inflicts on the wicked, when he chooses to punish them in this world, is here detailed. “A fire shall go before him.” He will send a fire before him whenever he may wish to judge and punish the wicked, and that will be most effective and immediate, for it will suddenly “burn his enemies,” and consume all “round about him,” so that a trace of them will not remain.
This fire may also mean his ministering Angels, as we read in Psalm 103, “Who maketh thy Angels spirits; and thy ministers a burning fire,” of which fire Psalm 17 says, “A fire flamed from his face;” and Daniel 7, “A swift stream of fire issued forth from before him.”
The second interpretation refers it to that fire that will precede the general judgment, and burn men, houses, gardens, vineyards, and all manner of living things on the face of the earth, concerning which, St. Peter says, as in Noe’s time, “The world that there was, being overflowed with water, perished;” so in the coming of Christ, “The heavens which now are, and the earth, are reserved unto fire against the day of judgment,” and will be consumed. And the Psalm says that said fire will hurt God’s enemies only, because it is for them only it is intended; for those who have their heart and their treasure in this world. It will be a heavy load on them to have themselves, and the wealth they so loved, consumed by the fire. The just will suffer nothing from it, for they long since despised the goods of this world, seeing that death would only put them in a better position.
[4] Illuxérunt fúlgura ejus orbi terræ: * vidit, et commóta est terra.
His lightnings have shone forth to the world: * the earth saw and trembled.
According to the first interpretation, David goes on with the relation of God’s power over the wicked. God, when he chooses, terrifies his enemies, not only with his fire, or that of his Angels, but even with the ordinary lightning, and cuts them down so unexpectedly, that they cannot possibly protect themselves. He says the same in Psalm 17, “And the Lord thundered from heaven, and the highest gave his voice, and he sent forth his arrows, and he scattered them, he multiplied lightnings, and troubled them.” He then says, “His lightnings have shone forth to the world;” he had his winged lightning, wherewith to rouse the world, which so “shone forth as to terrify all who saw them,” and hence, “the earth,” as if it had sense and feeling, “saw and trembled.” A most poetic description to give an idea of the effects of God’s lightning.
In the second explanation, he explains how an enormous fire, that will consume everything, will precede the last judgment, and will be caused by lightning, of which Wisdom, chap. 5., says, “Their shafts of lightning shall go directly from the clouds, as from a bow well bent, they shall be shot out, and shall fly to the mark.”
[5] Montes, sicut cera fluxérunt a fácie Dómini: * a fácie Dómini omnis terra.
The mountains melted like wax, at the presence of the Lord: * at the presence of the Lord of all the earth.
The prophet now shows the extent of God’s power from its effects, and again compares it to fire, for as wax cannot be brought near the fire without liquefying and melting, thus the mountains, however lofty and durable, nay, even the very earth, the most solid of all the elements, cannot stand for a moment, should God wish to consume and destroy them. We are not to understand, then, that the mountains did, or will run like wax, but that God could cause them, if he chose, to melt, and be dissolved like wax.
[6] Annuntiavérunt cæli justítiam ejus: * et vidérunt omnes pópuli glóriam ejus.
The heavens declared his justice: * and all people saw his glory.
According to the first interpretation, “the heavens declared his justice,” because men could easily infer from the appearance of the sun, moon, and stars, and their continual changes, that God was a most just director of the whole world, as is also said in Psalm 18., “The heavens declare the glory of God;” St. Paul, Rom. 1, and Wisdom, chap. 14., say the same.
According to the second interpretation, these words allude to the Angel’s trumpet, that will announce from heaven the Judge about to sit in judgment on the whole world, and the severity of his justice on those who rejected a merciful Redeemer; and then, “all people will see his glory,” when he shall appear in the clouds in his majesty, with all his Angels. The Apostle says of such coming, “For the Lord himself shall come down from heaven with commandment, and with the voice of the Archangel, and with the trumpet of God;” and the Lord himself says, “And he shall send his Angels with a trumpet and a great voice;” and in the Apocalypse, St. John writes, “Behold, he cometh with the clouds, and every eye shall see him, and they that pierced him.” “The heavens declared” the Angels from heaven, “his justice,” for he will come to render unto every one according to his works, “then all people saw,” without any exception, “his glory,” for every knee will bend of those that are in heaven, on earth, and in hell.
[7] Confundántur omnes, qui adórant sculptília: * et qui gloriántur in simulácris suis.
Let them be all confounded that adore graven things, * and that glory in their idols.
According to the first interpretation, the prophet infers from what has been said, that all worshippers of idols should be justly confounded, when it is sufficiently clear that there is only one true God, who rules and governs in heaven and on earth, and who is endowed with the greatest power, wisdom, and justice to direct everything. “Let them be all confounded that adore graven things,” that are vain and empty gods, that cannot help themselves nor anyone else; and much more confusion to those “that glory in their idols,” for glorying in what, above all other things, they should be ashamed of. According to the second interpretation, this is a prediction, in the form of a prayer, of the immense confusion that will overwhelm all idolaters on the day of judgment; for they will then most clearly see that their idols were nothing, that they who spoke through them were unclean spirits, with whom they will be condemned to eternal punishment. “Adore him, all you his Angels.”
According to the first interpretation, the prophet, in order to prove how justly he said, “Let them be all confounded that adore graven things, and that glory in their idols,” turns to the Angels, and invites them to adore God; for, if even the Angels, who are the most noble of created things, so far from being adored, should, like so many servants, adore God, how much less are demons or idols to be adored.
According to the second interpretation, the prophet proves the majesty of Christ coming to judgment, from the fact that it will appear on that day that he is the true God, from the homage that will be rendered to him by the Angels. For the Angels will stand by like so many servants, will adore him, and will execute all his commands, which will be a source of the greatest joy and gladness to the true faithful, seeing their Lord so honored and glorified before the whole world. He appeals to the Angels, as if he were exhorting them to do what he foresaw would certainly be done by them. “Adore him, all you his Angels,” sitting on his throne for judgment. The Apostle bears out this exposition, when he says, in Heb. 1., “And again, when he introduceth the first begotten into the world, he saith: And let all the Angels of God adore him;” for the Apostle would appear by the word “again” to mean his second coming, and to apply these words to it, for no other words of the sort are found in the entire Scripture.
[8] Adoráte eum, omnes Ángeli ejus: * audívit, et lætáta est Sion.
Adore him, all you his angels: * Sion heard, and was glad.
Et exsultavérunt fíliæ Judæ, * propter judícia tua, Dómine:
And the daughters of Juda rejoiced, * because of thy judgments, O Lord.
When God’s people heard that he reigned supreme everywhere, that idols had disappeared, that the very Angels were subject to God, they were greatly rejoiced at having such a king. “And the daughters of Juda rejoiced, because of thy judgments, O Lord;” the same people, now called Sion, now Juda, rejoiced to find the Lord sitting in judgment with so much justice.
[9] Quóniam tu Dóminus Altíssimus super omnem terram: * nimis exaltátus es super omnes deos.
For thou art the most high Lord over all the earth: * thou art exalted exceedingly above all gods.
He assigns a reason for God’s people beginning to exult and be glad on hearing those things, and the reason is, because they inferred from them, that the God of God’s people was really the supreme Lord of all, “the Most High Lord over all the earth,” over all kings and princes, and “exalted exceedingly,” especially over the false gods erroneously worshipped by the gentiles; and, however true this may be, according to interpretation No. 1, for God proved himself, by various miracles, to be superior to all the kings of the earth, and all their false gods; it is no less true, when we read by interpretation No. 2, for God never displayed his glory so openly as he will on the last day, when, as we said above, all men and Angels, bad as well as good, will bend the knee before him.
[10] Qui dilígitis Dóminum, odíte malum: * [10a] custódit Dóminus ánimas sanctórum suórum, de manu peccatóris liberábit eos.
You that love the Lord, hate evil: * the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.
He concludes the Psalm, by exhorting the people to lead a life of holiness and purity, for which they will get a great reward, both in this world and in the next. “You that love the Lord, hate evil.” The holy prophet could not possibly address God’s chosen people more briefly, yet more comprehensively; for, when he says, “You that love the Lord,” he appeals to all the truly just, for charity comprehends all virtues; for, “he that loveth his neighbor hath fulfilled the law, and love, therefore, is the fulfilling of the law,” Rom. 13: “you that love the Lord,” then, means, All you just and holy souls, that fear the Lord really, and not feignedly, not only with your lips, but in your heart, according to the substance, and not the shadow of the law, “hate evil:” which is the essence of perfection, for he does not say, Fly from, or decline from evil, which may be done externally, but “hate evil,” which can only proceed from the heart. The heart is the source of all our actions, good and bad; for, as the love of the supreme good comes from the heart, so, in like manner, “out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.” [10a] He then announces the reward for having done so, saying, “The Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.” The Lord is a faithful, diligent, powerful, and prudent guardian of those that love him, and he will defend and deliver them from the power of the wicked, who are, generally speaking, deadly enemies of the just. According to interpretation No. 1, this promise is fulfilled even in this life, in regard of the just, for God often saves their lives, but will certainly save their souls, which is a far greater blessing; and hence, the expression, “preserveth the souls,” for he causes “all things to work together unto good, to such as according to his purpose are called to be saints.” According to explanation No. 2, the meaning would be, He will preserve the souls of his saints on the last day, so that they will not be injured by the accusations of the enemy; he will most completely deliver them from the hand of the sinner, for once the last sentence shall have been passed, the sinner can no longer harm the just.
[11] Lux orta est justo, * et rectis corde lætítia.
Light is risen to the just, * and joy to the right of heart.
Another reward of the just is, that they will not only be delivered from all evils, but they will be replenished with blessings. By light, here, may be understood the light of divine grace, or what seems more likely, the light of justice, of which Wisdom, chap. 5., says, “Therefore, we have erred from the way of truth, and the light of justice hath not shined unto us, and the sun of understanding hath not risen upon us.” Now, the light of justice and of understanding is said to rise on a person when he begins to know, not only in theory but in practice, what is just and what is unjust, what is good and what is evil; and forms a correct judgment, and makes a judicious choice of what is really good and just, and not of what is apparently so to a badly formed and irregular mind. The light, then, that has risen to the just, is that which constitutes him a just man; and as the just take the greatest pleasure in doing what is just, he very properly adds, “and joy to the right of heart;” for justice directs the heart, and an unspeakable amount of joy is poured into the upright of heart from the fact of its conformity to the will of God, and everything that pleases God, on whose nod all creation hangs, pleases that soul. Nothing, then, can sadden the just; they rejoice and are joyful under the most grievous tribulations, “and nobody taketh their joy from them.”
[12] Lætámini, justi, in Dómino: * et confitémini memóriæ sanctificatiónis ejus.
Rejoice, ye just, in the Lord: * and give praise to the remembrance of his holiness.
This is a consequence of what has been said in the preceding verse; for if joy has arisen to those right of heart, it follows that they should not rejoice in the vanities of the wicked, but “in the Lord,” who bestows justice and gladness on them; nay, who himself is their real and solid joy, being most beautiful to the eyes of the soul, and sweet to the interior; and not only should “the just rejoice in the Lord,” but they should also “give praise to the remembrance of his holiness;” they should ever celebrate with thanksgiving the memory of the sanctification they received from God, for they should never forget so great a favor as that which transformed them from being impious and wicked, to be holy and just. By holiness also may be understood God’s own holiness, for he is supremely holy; hence, Isaias calls him “Holy, Holy, Holy,” and we give praise to the remembrance of his holiness, when with praises we always remember that our God is most holy; and, therefore, that we should with all earnestness endeavor to make ourselves holy too. “For this is the will of God your sanctification;” and “Be ye holy,” saith the Lord, “for I am holy.”
Notes on Psalm 97
[1] Cantáte Dómino cánticum novum: * quia mirabília fecit.
Sing ye to the Lord a new canticle: * because he hath done wonderful things.
Salvávit sibi déxtera ejus: * et bráchium sanctum ejus.
His right hand hath wrought for him salvation, * and his arm is holy.
He invites all men to praise God for his wonderful works. “Sing ye to the Lord a new canticle,” for there is not only new but great and wonderful matter for it, “because he hath done wonderful things;” for he was wonderfully, and in an unheard of manner, conceived of the Holy Ghost, born of a virgin, committed no sin, justified sinners, made the deaf to hear, and the dumb to speak, nay, even the blind to see, the lame to walk, cured the sick, raised the dead; and, what is the most strange and wonderful of all, showed himself alive within three days after he was buried, took his body up to heaven, sent the Holy Ghost from heaven, and through the agency of poor, humble men, persuaded the prudent and the wise to worship the crucified, to despise the things of the present, and to look forward to the things of the future; and, finally, as St. Augustine says, conquered the world, not by the sword but by the cross. All this may be referred to the Father, who in the Son, and through the Son, effected all these wonderful things; for the Lord says, “But the Father, who abideth in me, he doth the works.” “His right hand hath wrought for him salvation, and his arm is holy.” He explains what those wonderful things are, and instances one of them that comprehends the whole. The wonderful thing God did consisted in his having saved the world purely by his own power, without associates, without an army, without arms; he alone cast out the prince of this world, and delivered mankind from his power. Such was the object of all the wonderful things enumerated above; and thus, this one thing comprehends all. The expression, “hath wrought for him salvation,” may apply to the Son, who saved the world by his own power; and to the Father who, through Christ, his right hand, saved it; but it comes to the same thing; “and his arm is holy,” is merely a repetition of the foregoing; right hand and arm being nearly synonymous, and they signify virtue and power; but the word “holy” is added, for fear we should suppose carnal, not spiritual, strength is intended; for Christ did not overcome his enemy by the force of arms or by bodily strength, but by love and patience, by humility and obedience, by the merits of his most holy life, by his most precious blood spilled for love of us, and not by the spear or the sword, and obtained a signal victory over a most powerful enemy. So, says the Apostle, “He humbled himself, becoming obedient unto death, even the death of the cross.”
[2] Notum fecit Dóminus salutáre suum: * in conspéctu géntium revelávit justítiam suam.
The Lord hath made known his salvation: * he hath revealed his justice in the sight of the Gentiles.
This verse, too, may be referred to the Father, “who made known his salvation;” that is, the Saviour he sent; first, through the prophets, then through the Apostles, and through the same “revealeth his justice.” It may also be referred to the Son, who made known the salvation effected by himself, through himself, and through his Apostles; for he preached it openly for three entire years and more, and then he sent his Apostles, who announced his Gospel to the entire world. The Lord, therefore, by his own preaching, “made his salvation known;” that is, the salvation he brought on earth to confer on those who would believe in him; then, “in the sight of the gentiles,” through his Apostles, “he hath revealed his justice;” that is, he made known and revealed to the gentiles that mystery that was hidden from the world; and the mystery is his own justice; that is, the fulfillment of that promise that was formerly made to the fathers concerning the redemption of the human race. This I consider to be the meaning of justice here; for in the following verse it means truth, as we shall see. However, if anyone wishes justice to be understood of the satisfaction Christ had to offer, in the rigour of justice, for the sins of the whole world, I do not object, whether in reference to the Father, or to the Son. For truly did the Father, through the passion of the Son, and the Son through his own sufferings, “reveal” how iniquity required to be punished, and how rigorously God’s justice required satisfaction. On this mystery the Apostle writes as follows to the Ephesians, “To me, the least of all the saints, is given this grace to preach among the gentiles the unsearchable riches of Christ. And to enlighten all men what is the dispensation of the mystery, which hath been hidden from eternity in God.”
[3] Recordátus est misericórdiæ suæ, * et veritátis suæ dómui Israël.
He hath remembered his mercy * and his truth toward the house of Israel.
Vidérunt omnes términi terræ * salutáre Dei nostri.
All the ends of the earth have seen * the salvation of our God.
He assigns a reason for God’s having “made known his salvation,” and “revealed his justice.” Because he promised such to the fathers; and though he delayed the fulfillment of his promise for some time, he at length “remembered” it; that is, he acted as those do who remember a thing. God cannot forget, but he is figuratively said to remember when he does a thing after a while, as if he had forgotten it. The expression often occurs in the Scriptures; thus, “The Lord remembered Noe;” and, Luke 1, “He hath remembered his mercy.” God the Father, then, “remembered his mercy,” through which he promised a Saviour to the fathers; and God the Son “remembered his mercy,” that induced him to promise to come as a Saviour; and both remembered “their truth,” their honour and justice in fulfilling the promise “toward the house of Israel;” for the promise was made to them, and not to the gentiles; although God had determined, and often announced it through the prophets, that he would have mercy on the gentiles, too. Hence our Saviour, Mat. 15, says, “I was not sent out to the sheep that are lost of the house of Israel.” And the Apostle, Rom. 15, “For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made to the fathers; but that the gentiles are to glorify God for his mercy, as it is written. Therefore will I confess to thee, O Lord, among the gentiles.”—”All the ends of the earth have seen the salvation of our God.” See the fruit of the preaching of the Apostles! It was not in vain that God made his salvation known through their preaching, for the gentiles heard them, and believed in Christ; and thus, the interior eye of the heart having been purified through faith and grace, “all the ends of the earth,” the whole world, to its remotest boundaries, “have seen the salvation of our God,” or the Saviour sent by him. There is a degree of point in the expression, “have seen;” it implies actual faith, united with knowledge, that moves the will to love and to desire; for they cannot be said to have seen God’s salvation, who, content with habitual faith, never bestow a thought on the Saviour, and take no trouble whatever in accomplishing the salvation to be had through him. The expression, “all the ends of the earth,” is not to be read literally, for it does not mean each and every individual, but a great many from every nation and people.
[4] Jubiláte Deo, omnis terra: * cantáte, et exsultáte, et psállite.
Sing joyfully to God, all the earth; * make melody, rejoice and sing.
The giving thanks to God, and exulting and singing in spiritual joy, is a sign of faith. Thus, he that found the treasure “went, and, through joy, sold all he had.” Thus when Philip preached in Samaria, and the inhabitants received the word of God, “there was great joy in that city;” and the eunuch, when converted and baptized, “went his way rejoicing” thus also St. Peter says, “And believing, shall rejoice with an unspeakable and glorious joy.” This joy is now predicted by the prophet, as if he were inviting and exhorting the faithful to it, “Sing joyfully to God, all the earth.” All you faithful, all over the world, who have been brought from darkness to “the admirable light,” to the knowledge of the true God and our Saviour Jesus Christ, praise and thank with a loud voice; sing, exult, and play upon musical instruments.
[5] Psállite Dómino in cíthara, in cíthara et voce psalmi: *[6] in tubis ductílibus, et voce tubæ córneæ.
Sing praise to the Lord on the harp, on the harp, and with the voice of a psalm: * with long trumpets, and sound of cornet.
Four instruments are enumerated for those who have seen God by faith, and, desire to see him by sight; they are the harp, the psaltery, long trumpets, and sound of cornet. These were, literally, the instruments most in use among the Jews, and a spiritual signification has been attached to each instrument. They seem to be to represent the cardinal virtues,
the harp implying prudence; The harp, having various strings, blends their sounds together, and produces a sweet harmony; and thus prudence unites good works with various circumstances, and produces a perfect work.Finally, “Make a joyful noise before our King.” Be sure to strike up all the aforesaid instruments the moment the great King, who is Lord of all, shall have made his appearance.
the psaltery, justice; The psaltery of ten strings represents the decalogue, containing all the precepts of justice.
the long trumpet, fortitude; The long trumpet is beaten out and formed by repeated blows of the hammer, until it produces the sweet sounds required; thus, fortitude, by patiently bearing all trials and tribulations, so draws out and perfects the man of God, that, with holy Job, it is no trouble to him to give out that sweet sound, “If we have received good things at the hand of God, why should we not receive evil?”
the cornet temperance. temperance, like a hard horn, from which the cornet was made, rising above and out topping the flesh; that is, chastising the body, by fasting and watching, and by bringing it under subjection to the spirit, forms it into a spiritual cornet. Such was the precursor of our Lord, who, with wild honey and locusts for his food, and a garment of camel’s hair with a leathern girdle for his dress, called out, “A voice of one crying in the desert.” Such, too, was the most blessed Paul, who, instructed as he was by long continued temperance, gave out the following sweet sounds, “But having food and wherewith to be covered, with these we are content;” and again, “The meat for the belly, and the belly for the meats; but God shall destroy both it and them.” And truly, “piety with sufficiency is great gain.”
Jubiláte in conspéctu regis Dómini: * [7] moveátur mare, et plenitúdo ejus: orbis terrárum, et qui hábitant in eo.
Make a joyful noise before the Lord our king: * let the sea be moved and the fulness thereof: the world and they that dwell therein.
As the coming of the Lord was a blessing to all in general, the prophet calls, not only on the whole earth, but on all its parts, separately, to praise and sing to God. “Let the sea be moved,” heaving and swelling with exultation, as if it were animated; “and the fulness thereof;” its waters, islands, fishes; “the world, and they that dwell therein.” Let them, too, rejoice and exult because the Lord is the Savior of all men, especially of the faithful.
[8] Flúmina plaudent manu, simul montes exsultábunt a conspéctu Dómini: * quóniam venit judicáre terram.
The rivers shall clap their hands, the mountains shall rejoice together at the presence of the Lord: * because he cometh to judge the earth.
Having invited the sea and the earth, he now summons the rivers and the mountains to unite in their expressions of joy. He said, however, “Let the sea be moved,” in the Hebrew, let it thunder; whereas to the rivers he says, they shall “clap their hands,” thereby expressing the difference between the noise of the one and of the other; and when he calls upon “the mountains to rejoice together,” we can easily understand that the prophet does not ask those inanimate things to speak, to praise, or to sing, but that he is so carried away and inflamed with love for the coming Messias, that he calls upon and wishes all created things to unite with him, as far as possible, in praising and thanking God.
[9] Judicábit orbem terrárum in justítia, * et pópulos in æquitáte.
He shall judge the world with justice, * and the people with equity.
“Because he cometh to judge the earth” may be referred either to his first or his second coming. If to his first, the meaning will be, Let all the aforesaid rejoice, “because he cometh to judge the earth,” to rule and govern the earth through most just and wise laws, not only as of old, in the majesty of his invisible divinity, but in visible and corporal appearance, “being made to the likeness of men, and in shape found as a man.”—If we refer it to his second coming, the meaning would be, Let all these rejoice, because “the Lord cometh to judge the earth,” and he will exterminate all the sinners in it, and renew all its elements, “and he will deliver it from the servitude of corruption, under which it now groans and is in labor.”—”He shall judge the world with justice.” The same as the conclusion of Psalm 95, which see.
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