《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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45 Psalm 45 Verse 1 may allude to the defeat of Sennacherib, (Houbigant) or might be sung by the Corites at the dedication of the second temple, when peace was restored to the world, after the death of Cambyses, Ezechiel xxxviii. The Fathers explain it of the Christian Church, delivered from persecutions. (St. Chrysostom, &c.) (Calmet) Verse 2
Verse 4
Their. Hebrew, St. Ambrose, &c., read, "its." (Calmet) --- Both sea and land may be in confusion; we shall fear nothing, having God for our protector. (Haydock) --- Though many and noble personages have revolted from the faith in England, yet the Catholic Church will never fail, (Worthington) even if it should in these islands. (Haydock) Verse 5
Steam. Jerusalem was surrounded by placid streams, which are here opposed to the great waters, as in Isaias viii. 6. The Church, after persecution, is restored to peace, and adorned with all graces. (Calmet) --- Tabernacle. This is the source of our joy, Apocalypse xxi., (Menochius) and xxii. 1., and Ezechiel xlvii. 1. --- The advantages of the virtuous, both here and in heaven, are great. (Berthier) Verse 7
Trembled. We have witnessed the commotions in the East, under Cyrus, and his son; the latter of whom seems to be styled Gog, (Ezechiel xxxviii. 19.) and perished in Judea, which he intended to plunder. (Calmet) Verse 10
Shields. Hebrew, "the round things," which some explain, "chariots," without need. (Berthier) --- Fire. The Fathers apply this to the peace which reigned at the birth of Christ, or to that which Constantine gave to the Church. (Calmet) Verse 11
Still. We have only to admire the work of God. (Berthier) --- He will bring all to a happy issue for his elect, though the wicked may rage. (Haydock) Verse 18
PSALM XLV. (DEUS NOSTER REFUGIUM.) The Church in persecution trusteth in the protection of God. 46 Psalm 46 Verse 4 Feet. The Chanaanites were subdued by Josue, and others by David, &c. The army of Cambyses became a prey to the Jews, Ezechiel xxxix. 10. (Calmet) --- All who embrace the true faith, even kings, become subjects, and not heads of the Church. (Worthington) Verse 5
Beauty. The temple, Ezechiel xxiv. 21. Both Jews and Gentiles form the Church. Verse 6
Trumpet. Christ ascended, accompanied by choirs of angels. His apostles proclaimed his truths. (Calmet) --- They were not left desolate, but joyful; having the Paraclete sent the them. Verse 7
King. Christ is God, by his divine nature, and our king, by his humanity. (Worthington) Verse 8
Wisely. Hebrew mascil, which is so often rendered "understanding" in the titles. No one can do well, what he does not understand. (Calmet) --- The union of faith and good works, is singing wisely. (St. Chrysostom) (Calmet) --- Concordent manus & lingua. (St. Augustine) (Du Hamel) --- Let each strive to know the mysteries of faith. (Worthington) Verse 9
Throne. Christ reigns over the heart with all power, Matthew xxviii. 18. Verse 10
Gods. Judges appointed by the king of Persia over the Jews, &c., (Calmet) or rather the apostles, who were more than men, (St. Jerome) and exercised a greater power than any earthly monarch. (Calmet) --- The richest princes have submitted to the God of Abraham, whose seed was to prove a blessing to all, Genesis xviii. 18. Hebrew as it is now pointed, "the princes of the people are gathered unto the people of the God of Abraham, for He is far elevated above the gods the shields of the earth," as kings are often styled. (Calmet) --- Protestants, "for the shields of the earth belong unto God: He is greatly exalted;" or (Septuagint) "the earthly potentates, who are of God, have been," &c. --- We might explain the Vulgate in the same sense, if Dei were substituted for Dii, (Haydock) as it should be. (Calmet) --- Dei sunt optimates terræ, & ipse summe elevatus est. (Houbigant) --- St. Jerome agrees with the Vulgate, (Haydock) which is the clearest, (Berthier) only he renders ham, "the people" of the God, as it may also signify, and retains the word shields, which we explain the strong gods, or the "strong ones of God." (Haydock) --- The blessed Trinity is not divided, but more distinctly professed in baptism than it was under the law. (Worthington) Verse 11
PSALM XLVI. (OMNES GENTES PLAUDITE.) The Gentiles are invited to praise God for the establishment of the kingdom of Christ. This psalm appears to be a sequel to the former psalm, and is addressed to the Gentiles who were present at the dedication of the second temple, as Darius had ordered his governors to assist the Jews, 1 Esdras vi. 15. See Esther viii. 17. --- Many explain it of the translation of the ark: but the Fathers behold the establishment of Christianity, and the ascension of Christ, ver. 6. (Calmet)
Verse 2
City, or temple, which lay to the north of old Jerusalem, on Sion. (Calmet) --- Yet Genebrard, &c., place this mountain south of Salem. (Menochius) --- The concourse of priests and people gave the appearance of a great city, Ezechiel xl. 2., and Isaias xiv. 13. --- The Church is built upon a rock. [Matthew xvi. 18.] (Calmet) --- The Jews and Christians are under the greatest obligation of praising God. (Worthington) Verse 3
With. Hebrew, "the beautiful situation, the joy of the whole earth, (Menochius) Sion, sides of," &c. Chaldean, "Sion, thou art beautiful as a bride." Christ's Church is thus described, Apocalypse xxi. 2. (Calmet) --- Its figure, (Haydock) the temple, was the glory of the whole country, Psalm xxv. 8., and Lamentations ii. 15. (Calmet) --- But the Church alone extends to the sides of the north, or over the world. (Worthington) Verse 4
Houses. Hebrew, "palaces;" Septuagint, "towers." Greek: Baresi, a word which has again been mistaken for gravibus or gradibus, as [in] ver. 14., and Psalm xliv. 9. God is the defence of his people, (Proverbs xviii. 10.) the Church, Matthew xvi. 18. (Calmet) --- All particular houses, or churches, must come to the unity of faith, (Worthington) and to the seat of Peter. (St. Irenæus iii.) Verse 5
Earth is superfluous. (St. Jerome, ad Sun.) (Calmet) --- Yet it is found in the Vatican Septuagint, &c. (Haydock) --- The kings of the earth assembled against the Church, (Psalm ii. 2.) as many came to oppose Jerusalem, under Cambyses, Ezechiel xxviii. 2, 13. (Calmet) Verse 6
Saw. They could not say, like Cæsar, Veni, vidi, vici. For they no sooner came to invade the unsuspecting people, than they began to tremble, Ezechiel xxxviii. 11., &c., and Psalm xlv. 7. (Haydock) Verse 7
There, denotes the promptitude of vengeance, as well as the following allusion, Isaias xiii. 8., and 1 Thessalonians v. 3. Verse 8
Vehement. Hebrew, "eastern." --- Tharsis, such strong-built ships, as might go to Tarsus, in Cilicia, (Genesis x. 4.; Calmet) or to India. (Menochius) --- The merchants of Tharsis, the naval officers, shall say, &c. There shall be a great commotion, &c., Ezechiel xxxviii. 13, 19. --- The same storm proved fatal to the land and sea-forces of Cambyses. His navy is mentioned by Herodotus, (iii. 11., and 44.) and was probably stationed over against Acco, or Ptolemais, as the king perished at the foot of Carmel. (Calmet) --- Nothing maketh a deeper impression than the sentiments of religion. God's grace enableth the soul to sustain all conflicts, and to overcome. (Worthington) Verse 9
Seen. All the promises have been fulfilled. How could any one have thought that we should have been permitted to dedicate this temple under the patronage of the king of Persia? (1 Esdras vi. 8.) Who would not have feared, lest the Christian religion should perish, under such violent persecutions? Converts admire its beauty and strength. (Calmet) --- The completion of the prophecies is a wonderful confirmation and comfort of Christians, (Worthington) whose faith is founded indeed for ever. (Haydock) --- The gates of hell shall not prevail. [Matthew xvi. 18.] (Menochius) Verse 10
PSALM XLVII. (MAGNUS DOMINUS.) God is greatly to be praised for the establishment of his Church. Temple. Greek: Naou. Septuagint, St. Ambrose, &c., though the Vatican and Alexandrian copies have Greek: Laou, "people," with the Arabic, Ethiopic, St. Augustine, &c. (Haydock) --- In the Church we receive many graces, (Calmet) even Christ himself, (St. Ambrose) to which those who refuse to be Catholics, can have no title. (Worthington) Verse 11
Earth. all who hear of the wonders of God, must praise him; and who can be ignorant of what He has done, (Calmet) in the defeat of the enemies of his people, (Haydock) of Sennacherib, Cambyses, &c.? Yet all the earth will be instructed only by the propagation of the Gospel. (Calmet) --- Justice, against thy enemies, (Haydock) though this word may here imply "mercy," in opposition to the judgments, ver. 12. (Calmet) --- These perfections are never at variance. (Worthington) Verse 12
Juda. Septuagint, Symmachus, &c., have "Judea," (Calmet) which would intimate, that the psalm was composed after the captivity. But the Hebrew reads Yehuda, "Juda," with St. Jerome. (Haydock) Verse 13
Surround. Hebrew, "walk round, (Haydock) tell her towers." (St. Jerome) Verse 14
Strength. Perhaps the outward wall, (Ezechiel xl. 5.) not seen in Solomon's temple. --- Houses. Hebrew, "palaces." Septuagint, "houses built like towers," Greek: Bareis. Jerusalem was not rebuilt or fortified, when the second temple was dedicated, 2 Esdras i. 3. (Calmet) --- The fortresses of the Church are the holy Fathers and Doctors, who watch in her defence. Her pillars shall not fail. The particular Churches are all united in the same faith, and these reflections ought to prevail on all to embrace the same. (Worthington) Verse 15
Our God. Christ incarnate works all this. He shall rule over the Church, not for three or four hundred years only, but as long as time shall last, and He shall have a Church triumphant in eternity. (Worthington) --- Evermore. Hebrew hal-moth. The letters being differently arranged, are rendered, "in death." St. Jerome, "even unto death." Protestants, (Haydock) "in youth," (Chaldean) or "in the secret" of Providence. It may form a part of the following title, "over the young women," as Psalm ix., and xlv. (Calmet) --- But then it would probably come after lamnatseach. The psalmist inculcates the perpetual duration of the Church under God's conduct, by three terms. In sæculum & ultra....usque ad mortem, "till death," (Pagnin) or "incessantly." (Symmachus) (Haydock) --- This psalm may also express the sentiments of a penitent, (Berthier) or of one who is put in possession of unchangeable felicity. (Haydock) 48 Psalm 48 Verse 1 Psalm. St. Ambrose adds, "of David." It is written in an enigmatical style, like the book of Ecclesiastes, and is very obscure. But the drift is, to impress the captives with a contempt of worldly grandeur, which will end in death. The redemption of mankind and the resurrection of Christ are foretold, ver. 8, 16, &c. (Calmet) Verse 3
Earth-born. Hebrew, "sons of Adam," a title belonging to the meanest. Progenies terræ. Perseus vi. 56. (Calmet) --- So Callimachus styles the giants, "mud-born." (Haydock)--- Yet Houbigant explains it of the rich, (Berthier) who have lands, and leave their names to them, ver. 12. (Haydock) --- Of men. Hebrew ish, noblemen. (Menochius) --- Ye just and (St. Augustine) and polite. (St. Athanasius) Verse 5
Proposition. Hebrew, "riddle." (Berthier) --- The ancients delighted in parables, which required attention to discern the meaning, and thus people had the pleasures of ingenuity. Music often accompanied their precepts. (Strabo i. 12.) (Calmet) --- Utile dulci. (Haydock) --- The psalmist intimates, that he had attended the best masters, (Calmet) even the Holy Ghost. (St. Chrysostom) --- He delivers the instructions which he had received from God, on the instrument of ten strings, to imply that we must keep the ten commandments. (Worthington) --- He listens if the instrument be in tune. (Calmet) Verse 6
The iniquity of my heel. That is, the iniquity of my steps, or ways: or the iniquity of my pride, with which, as with the heel, I have spurned and kicked at my neighbours: or the iniquity of my heel, that is, the iniquity in which I shall be found in death. The meaning of this verse is, why should I now indulge those passions and sinful affections, or commit now those sins, which will cause me so much fear and anguish in the evil day; when the sorrows of death shall compass me, and the perils of hell shall find me? (Challoner) --- The old serpent is constantly laying snares for our heel, Genesis iii. 15. (Haydock) --- Original (St. Jerome) and actual sin, (Eusebius) particularly final impenitence, (Rabbins) and the punishment of our transgressions, (Abenezra) are much to be feared, (Haydock) as well as concupiscence. (St. Ambrose) --- All that will fill us with alarm in the day of vengeance, will be the having been supplanted, like wrestlers, by our iniquity, (Calmet) of which we have not repented. (Haydock) --- Any such injustice must be dreaded, as it will bring on damnation. (Worthington) --- Instead of heel, Symmachus has "steps," including all the unjust actions of life. (Haydock) Verse 7
They that trust, &c. As much as to say, let them fear, that trust in their strength or riches; for they have great reason to fear: seeing not brother, or other man, how much a friend soever, can by any price or labour rescue them from death. (Challoner) --- I address myself particularly to the rich, who are in the greatest danger. Verse 8
No. Protestants, "none of them can by any means redeem his brother; nor, &c. (Haydock) --- But the Septuagint translate as well, and the sense is the same, Matthew xvi. 26. (Berthier) --- If Jesus Christ, thy brother, does not redeem thee, will any other do it? (St. Augustine) or though thy brother neglect, the man, Christ Jesus, will suffice. (St. Ambrose) --- But with respect to death, no redemption will be admitted. It is appointed for all once to die. [Hebrews ix. 27.] (Haydock) --- A man shall be more precious than gold, says Isaias, (xiii. 12.) of the Babylonians, whom the enemy will not spare, for any consideration. We must therefore make good use of our time, Ecclesiastes ix. 10., and Proverbs xi. 4. (Calmet) Verse 9
And shall labour for ever, &c. This seems to be a continuation of the foregoing sentence; as much as to say, no man can by any price or ransom, prolong his life, that so he may still continue to labour here, and live to the end of the world. Others understand it of the eternal sorrows, and dying life of hell, which his the dreadful consequence of dying in sin. (Challoner) --- The just, on the contrary, who have laboured for eternity, shall see the death of the wicked, or of the wise of this world. (Eusebius, &c.) --- It may also be a prediction of Christ's life of sufferings and future glory, (Bossuet) or express the sentiments of infidels, who deny a Providence; because both good and bad perish alike, Ecclesiastes iii. 18. (St. Augustine) --- Hebrew, "he rests for ever," (St. Jerome) or "shall he be undisturbed?" (Calmet) --- Both those who disbelieve a future state, and those who live as if they did, shall suffer. (Worthington) --- This verse is included within a parenthesis by Protestants, (For the redemption....is precious, and it, &c.) (Haydock) Verse 11
He shall not see destruction, &c., or shall he not see destruction? As much as to say, however thoughtless may be of his death, he must not expect to escape: when even the wise and the good are not exempt from dying. (Challoner) --- Strangers. This is very distressing. (Pindar. Olym. x.) (Ecclesiastes ii. 18.) --- The endeavours of the wicked to establish their families, will be vain, while they themselves shall never more return from the graves hither. (Worthington) Verse 12
Sepulchres. Hebrew Kobrom is better than the present Kirbam, their "interior," and is adopted by the Chaldean, Syriac, &c. (Calmet) --- "Their inward thought is, that their houses shall continue for ever." (Protestants) (Haydock) --- Called. That is, they have left their names on their graves, which alone remain of their lands, (Challoner) or, they have called cities and countries by their own names, as Alexander and Romulus did, Alexandria, (Haydock) and Rome. (Menochius, &c.) --- They have spread their fame throughout the world. (Calmet) --- Scarcely two translate the four last verses alike. (Berthier) Verse 13
Compared. Hebrew, "he is like dumb, or perishable beasts." (Haydock) --- So much is man degraded by his attachment to riches and pleasures. (Theodoret) (Calmet) --- Some explain this of Adam, (St. Chrysostom) reduced to the necessity of labouring, and dying, like brutes, ver. 21., and Ecclesiastes iii. 18. (Calmet) --- This is a very serious reflection, to think that man should so far neglect the gifts of reason, as to strive for temporal advantages only, like irrational creatures. (Worthington) Verse 14
They shall delight in their mouth. Notwithstanding the wretched way in which they walk, they shall applaud themselves with their mouths, and glory in their doings, (Challoner) though it be to their shame, Philippians iii. 10. --- Hebrew, their posterity shall applaud their maxims, (Calmet) as many of their followers contributed to keep them in the delusion, (Haydock) which the damned will deplore, when it is too late, ver. 15. (St. Jerome) --- A thirst after worldly advantages has proved their ruin; yet they obstinately persist in their evil ways. (Worthington) Verse 15
PSALM XLVIII. (AUDITE HÆC OMNES GENTES.) The folly of worldlings, who live in sin, without thinking of death or hell. In the morning. That is, in the resurrection to a new life; when the just shall judge and condemn the wicked. --- From their glory. That is, when their short-lived glory in this world shall be past, and be no more. (Challoner) --- Sic transit gloria mundi. (Haydock) --- Then the world shall be turned upside down. (Calmet) --- The just shall have their day, (Menochius) when the beautiful palaces of the wicked shall be exchanged for darkness, and horrible torments. (Haydock) --- "Their bodies shall grow old in hell, because they have stretched out their hand, and destroyed the habitation of the house of his majesty." (Targum) --- Their figure shall be destroyed in hell, after his dwelling. (St. Jerome) --- They can rescue themselves no more than sheep. Those whom they oppressed shall be their judges. All friends will forsake them. (Worthington) --- Crowds shall be confined to those mansions, where the fire is not extinguished. (Menochius) Verse 16
Redeem. Chaldean and some Rabbins seem to understand this of purgatory. "He will draw me from hell, and give me a place in his habitation." (Genebrard) --- Others explain it of Christ's resurrection, or of the liberation of the patriarchs from limbo. (Cassiodorus) --- It seems a full solution of the enigma [in] ver. 6. I repent, and shall have nothing to fear. (Berthier) Verse 18
Him. "The glory of a man increases with his prosperity, but it does not go down with him when he descends" (St. Ambrose) into the grave. He there finds the same reception as the most ignoble. Verse 19
To him. The wicked are very selfish. They will seem grateful to those who are in power, and will cringe to get riches. (Haydock) --- Yea, they will seem to thank God for their prosperity, (Worthington) or rather, they will assume these appearances with men. Hebrew, "he will bless his soul during life, (Berthier) with all pleasures," Luke xii. 19., and Deuteronomy xxix. 19. (Calmet) --- To him, is not in Hebrew, which insinuates, that people are flattered during their prosperity. (Haydock) --- Yet Houbigant would restore this word, "and he will praise thee when thou shalt have done him a kindness;" c may have been placed for i, as Symmachus seems to have read Greek: auto. (Haydock) --- The proper use of riches is to do good, Luke xvi. 9. Verse 20
Fathers. Like them he shall die. (Haydock) --- Hebrew reads in the second person, with Syriac, Aquila, &c. (Calmet) --- Yet Protestants, Montanus, and others agree with us and the Septuagint. --- And he. Hebrew, "they." The [ ] edition, however, has Greek: opsetai. Each individual, as well as the whole collection of the damned, shall be deprived of light and comfort. (Haydock) --- Chaldean, "the just shall live like his fathers, a long and happy life; but the wicked shall enjoy no light in the life to come." Verse 21
Understand. Hebrew yabin, though (ver. 13.) we find yalin, "shall remain all night." (Calmet) --- But this is probably a mistake, as the prophet concludes with repeating this important instruction: (Berthier) Remember, O man, not to degrade thy rational soul. (Worthington) --- Thou wast honoured by all, and made to the likeness of God. (Menochius) 49 Psalm 49 Verse 1 For Asaph. The preposition L is placed before his name, as it is before David's. (Haydock) --- Yet whether he was the author of the psalm, (Calmet) or only set it to music, (Worthington) is uncertain. (Menochius) --- The 72d, and ten following psalms, bear his name, and it is observed, that the style is not so flowing as those which are attributed to the royal prophet [David]. (Moller.) --- It is certain, that Asaph was a prophet, and chief musician in the days of David, 1 Paralipomenon vi. 39., xxv. 2., and 2 Paralipomenon xxix. 30. (Berthier) --- But the psalms that have this title relate to the captives, and may have been composed by some of his descendants. This and the following seem designed to shew, that something more than bloody victims is required by God; and thus the Israelites, who could not offer sacrifices at Babylon, were comforted; and the people taught by degrees, to look for something more excellent than the law of Moses. (Calmet) --- The first and second coming of Christ are here described. (Du Hamel) --- God's angels, just men, judges, (Calmet) idols, &c. (Worthington) --- Hebrew El Elohim, Yehova, "the mighty God, the Lord." (Haydock) --- From these three titles, some of the Fathers have proved the blessed Trinity. (Estius) --- But this argument is not conclusive. (Berthier) --- They ought, however, to fill us with awe, when he shall come to judge the earth, his chosen people, (ver. 4.; Calmet) or all mankind. (Berthier) (Menochius) --- Christ will come, surrounded by many legions of angels. (Haydock) Verse 2
Beauty. This may refer to God, or to Sion, (Calmet) where the Church of Christ began. (Worthington) Verse 3
Silence. Christ displayed the light of truth from Sion, at his first coming. But he would not judge any till the second, John iii. 17., and viii. 15. (St. Jerome) (Calmet) --- Before him, at the last day, (Haydock) or in hell. (St. Athanasius) --- Our Saviour appeared formerly with great mildness: but he will come with majesty and terror, after fire shall have destroyed all transitory things. (Worthington) Verse 4
Earth. As if they were animated, Deuteronomy iv. 26., and xxxii. 1., Isaias i. 2., and Jeremias ii. 12. --- Some understand the angels and apostles by heaven. (Calmet) --- Judge. Literally, "to divide," discernere, (Haydock) the goats from the sheep, Matthew xxv. 32. (Calmet) (Menochius) --- The whole earth, particularly the elect, will approve of God's decree, 1 Corinthians vi. 2. Verse 5
His saints. Hebrew, "my merciful ones," (Haydock) the chosen people, (Calmet) particularly priests, (Theodoret) who might have too high an opinion of the legal sacrifices, (St. Chrysostom) or all the elect are meant, Matthew xxiv. 30. (Eusebius) --- The Hebrews were the only nation which then offered sacrifices to the true God, though some individuals might do it among the Gentiles. (Calmet) --- Before, super, or, "who make a covenant with him respecting sacrifices." --- Protestants, "those that have made a covenant with me by sacrifice," Malachias i. 12. (Haydock) --- The Septuagint seem to have read v for i, more accurately, as the prophet speaks till ver. 7. (Berthier) --- Judgment should begin at the house of God. And if first at us, what shall be the end of them that believe not the gospel of God? (1 Peter iv. 17., and Romans ii. 9.) (Haydock) --- Those who believe not, are already judged, John iii. --- Sacrifice generally precedes a covenant, Genesis xv. 17. (Menochius) Verse 6
Heavens. Apostles, (St. Jerome) or angels. (Chaldean) (St. Athanasius) --- God is judge. His sentence must therefore be just, (Menochius) and we ought to tremble, 1 Corinthians iv. 4. (Haydock) Verse 7
Testify. I will require thee to speak the truth, and attest the world, Psalm lxxx. 9. (Calmet) Verse 8
Sight. I complain of no neglect (Menochius) in these outward ceremonies. (Haydock) --- God required no victims during the captivity; but he always demanded praise, (ver. 14.; Calmet) a contrite heart, Psalm l. 19., &c. (Haydock) --- The prophets often admonished the people of this truth, (Isaias i. 2., and Jeremias vii. 20.; Calmet) that they might not set too high a value on sacrifices, (Haydock) which, though pleasing to God, are of no service to him; as all the world is his property. (Worthington) Verse 10
Oxen. St. Jerome and Protestants, "the cattle upon a thousand hills." But our version is very good, and adopted by the Syriac, Ferrand, &c. (Calmet) --- Aleph means an ox as well as a thousand; and i may have been added to the preceding word, instead of u, at the beginning of this. (Berthier) --- We find u here improperly in either, "beast." (Houbigant) --- No mention is made of fishes, because they were not used as victims. (Calmet) Verse 11
I know your number, and have absolute dominion over all, Isaias xxxvii. 28. (Calmet) --- Field. Ripe fruits. (St. Cyril) (Alexandrian) --- With God all things are present. (St. Augustine; Lombard, 1 dist. 35.; F.; Amama) Verse 13
Goats? Can any of you be so stupid? (Menochius) --- Some of the pagans believed, that their idols delighted in the smell of victims. (Haydock) Verse 14
Vows. A faithless promise is very displeasing, Ecclesiastes v. 3. True religion must be interior, (Calmet) also 1 Corinthians xiv. 15. (Haydock) --- We must discharge, not only our general, (Menochius) but also our particular vows, (Worthington) and obligations. (Haydock) Verse 15
Call. Prayer is a perfect act of religion, and a confession of God's dominion. Qui fingit sacros auro vel marmore vultus, Non facit ille Deos: qui rogat, ille facit. (Martial viii. v. 24.) To neglect prayer is, in some sense, to deny God. (Calmet) --- He is pleased to exercise our confidence, (Haydock) and will have us to call upon him in distress. (Menochius) Verse 16
Verse 20
Lay. Hebrew, "slanderest." (Protestants) But dophi occurs on where else. (Berthier) --- The sinner sits to detract, or with pleasure, (Menochius) habitually offends. (Haydock) Verse 21
PSALM XLIX. (DEUS DEORUM.) The coming of Christ: who prefers virtue and inward purity before the blood of victims. Silent, and deferred punishment, (St. Augustine) waiting for thy conversion, Romans ii. 4. --- Unjustly, is not expressed in Hebrew. (Berthier) --- Face, judgment and hell, (Chaldean) or all these things, (St. Jerome) and thy manifold transgressions. The sight will be most intolerable. (Calmet) Verse 22
Lest he. Hebrew, "I tear you in pieces." (Protestants) (Haydock) --- Rapiat ut Leo. (St. Augustine) --- It may be understood of death, (Theodoret) or of God. (Calmet) Verse 23
Praise. This king of improper sacrifice, and those of justice, and of a contrite heart, (Psalm iv., and l.) must accompany outward sacrifices, to make them acceptable. The latter has always been obligatory, (Worthington) as well as the former. (Haydock) --- This psalm proves, that the old victims should give place to one far more excellent, the body of Christ, the sacrifice of praise which the Church offers. (St. Augustine, con. advers. xx. orat. con Jud. vi. and ep. cxx. 18.) (Worthington) --- Eucharist means "good grace," or thanksgiving, being intended to enable us to render that tribute of praise, which he requires. (Haydock) --- There. Hebrew, " to him that ordereth his conversation aright, will I," &c. (Protestants) --- The difference consists only in the points. (Berthier) --- Syriac, "There I will shew him the way of his salvation," or, according to St. Chrysostom, "even my salvation." (Calmet) --- By adoring God in spirit and truth, (Haydock) we may be saved. (Menochius) |