PSALM XXII

PSALM XXII (or Psalm 23 Masoretic)
DOMINUS REGIT ME.
God’s Spiritual benefits to faithful souls.

1 A psalm for David.
The Lord ruleth me: and I shall want nothing.
2 He hath set me in a place of pasture.
He hath brought me up, on the water of refreshment:
3 He hath converted my soul.
He hath led me on the paths of justice, for his own name’s sake.
4 For though I should walk in the midst of the shadow of death,
I will fear no evils, for thou art with me.
Thy rod and thy staff, they have comforted me.
5 Thou hast prepared a table before me against them that afflict me.
Thou hast anointed my head with oil;
and my chalice which inebreateth me, how goodly is it!
6 And thy mercy will follow me all the days of my life.
And that I may dwell in the house of the Lord unto length of days.

Haydock Commentary Psalm 22 LXX/Vulgate (Psalm 23 Masoretic)

• Ver. 1. David. This psalm most beautifully describes the consolation which the just find in God’s protection. H.—It may be applied to the Israelites in the desert, (Chal.) to David persecuted by Saul, or rather (C.) settled quietly upon the throne, (Muis.) or to the Jews returned from Babylon. S. Athan. C.—The Fathers explain it mystically of Jesus Christ, the Shepherd of our souls. Didymus, S. Aug. &c. The allegories of a shepherd and of person giving a feast to his guest, are well supported. C.—Ruleth, in Heb. Is my shepherd; viz. to feed, guide, and govern me. Ch.—Sept. (Greek) as S. Aug. and S. Jer. read. S. Greag. Thaumaturgus understands this of the angel guardian. Paneg. In Orig.—Jesus Christ conducts us into the pastures of his Church, and feeds us (W.) with his own body, &c. C.—The saints never complain of want. Bert.
• Ver. 2. Place. Mont. “in the huts of grass, (or of young trees, germinis) he will make me lie down.” See Cant. i. 6. Ezec. xxxiv. 15. H.—Shepherds were accustomed to conduct their flocks to shady places, during the heat of the day.—Refreshment. Heb. “still waters,” like the pond of Siloe, (ls. Viii. 6) in opposition to the great streams of the Euphrates, &c. The fathers understand it of baptism; (S. Chrys. &c.) or of the truths of salvation. Euseb. C.—Baptism is the first justification. W.
• Ver. 3. Converted. Prot. “restoreth my soul” (H.) to her former tranquility, or bringeth me back from my wanderings. Bert.—Justice. Those who have received baptism, must observe the law of Christ, *W.) as all indeed are bound to do. H.—Sake. Not on account of man’s deserving (C.) by the force of nature. God must begin and carry on the work of our conversion, by his grace; with which we must cooperate. H.—The captives had been in the greatest distress among idolaters. They rejoice at the sight of the promised land, where they will fear no dangers. C.
• Ver. 4. Walk. In the greatest temptations, we may resist by God’s grace. W.—Midst. Heb. “in the valley.” The greatest darkness, and the most horrible precipices, give no alarm to those who are under God’s protection.—Comforted me, as they have kept all enemies at a distance. The shepherd’s staff or crook is designed for that purpose; and though it may be used to bring back the wandering sheep by beating them, yet it is not under that idea an object of consolation, but rather of terror. C.—The effects of timely correction are, however, comfortable; and it is a great mercy of God to chastise the sinner, lest he should run astray to his eternal ruin. H.—Some distinguish the rod from the staff, and say that the former is to punish, and the latter to support. S. Jerome Muis.—We are generally too backward in having recourse to God in our distresses, though he invites us so pressingly. Isai. xli. 10, &c.
• Ver. 5. Thou. Here the allegory of a shepherd seems less discernible, though it may allude to the provisions for winter; (Bert.) or rather it ceases, as feasts are made for men; (M.) and the second allegory of a guest here commences. H.—The enemy had reduced me to the greatest misery. C.—But God has admitted me to his table. M.—This may be explained of the sacred mysteries received in the Church. (S. Ambrose) or of the Scriptures, which nourish our souls. S. Jerome—No mention is made of the ancient sacrifices; and as this psalm must be understood in the spiritual sense, the prophet speaks of the blessed Eucharist, which imparts the unction of grace, &c. The enemy strives to make us keep at a distance from it. Bert.—Christ has himself prepared this table (S. Cyp. ep. 68. Euthym) against all spiritual adversaries.—Oil. Christians are also strengthened by the sacraments of confirmation, penance, holy orders, matrimony, and extreme unction. W.—Three of these are administered with oil. H.—It was customary to anoint the head of guests with perfumes, (Matt. xxvi. 7. Lu. vii. 46.) both among the Jews and Gentiles. But the Fathers explain this text of chrism, used in confirmation. S. Athan. Theod. C.—Chalice. The blessed sacrament and sacrifice of Christ’s body and blood. W.—Inebriateth. Heb. “overflowing;” being constantly replenished (Cant. vii. 2. Iliad iv.) with wine; as people are not inebriated with water. This term, however, only means to take as much as is requisite. Gen. xliii. 34. “Thy chalice inebriating me,” occurs in most copies of the Sept. in Sixtus V. &c. But the more correct edition of the LXX and all the Greek interpreters, (S. Jerome ep. ad Sun) agree with the Heb and Vulg.—How, &c. is added by way of explanation; or rather, the Sept. have taken two words from the following v. ac tob, verumtamen bonum. C.—Prot. “surely goodness and mercy,” &c. H.—Theodotion and Sym. Were not acquainted with this division, which seems less accurate, though the sense be much the same.
• Ver. 6. Follow me, like provisions from the king’s table. 2 K. xi. 8. C.—“The grace of God prevents the unwilling to make him willing; and it follows the person who is in good dispositions, that they may not be in vain.” S. Aug. Ench. 32.—Proevenit per fidem, subsequitur in custodiendo mandata Dei. S. Jerome Continual and final perseverance is a special grace of God. W.—And that. Heb. “and I shall.” The Vulg. expresses the effect of a worthy participation of God’s table, which leads to a happy eternity. Bert.—This is particularly applicable to priests, both of the old and of the new law. C.—Only those who remain in the house of God, in his church on earth, can expect felicity. H.—Days, in eternal life. W.—David always desired to be near the ark, (Ps. xxvi. And lxxxiii. M.) as the figure of heaven. H.

Douay-Rheims text from http://www.SacredBible.org/

Haydock transcribed by myself.

Personal note – Is it me or did the Protestants do a much better job with this? At least this one isn’t as bad as the NAB version.

 

Daily Bible Readings Commentary Sept 28 2007 Friday 25th Week Ordinary Time.

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Sept 28 2007 Friday 25^th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – dead link removed – Go here for NAB translation

Aggeus 2:1-9 (Haggai 2:1-9)

Douay-Rheims Challoner from SacredBible.org

Christ, by his coming, shall make the latter temple more glorious than the former. The blessing of God shall reward their labour in building. God’s promise to Zorobabel.

1 In the four and twentieth day of the month, in the sixth month, in the second year of Darius the king, they began.
2 And in the seventh month, the word of the Lord came by the hand of Aggeus the prophet, saying:
3 Speak to Zorobabel the son of Salathiel the governor of Juda, and to Jesus the son of Josedec the high priest, and to the rest of the people, saying:
4 Who is left among you, that saw this house in its first glory? and how do you see it now? is it not in comparison to that as nothing in your eyes?
5 Yet now take courage, O Zorobabel, saith the Lord, and take courage, Jesus the son of Josedec the high priest, and take courage, all ye people of the land, saith the Lord of hosts: and perform (for I am with you, saith the Lord of hosts)
6 The word that I covenanted with you when you came out of the land of Egypt: and my spirit shall be in the midst of you: fear not.
7 For thus saith the Lord of hosts: Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land.
8 And I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts.
9 The silver is mine, and the gold is mine, saith the Lord of hosts.

Haydock Commentary Aggeus 2:1-9 (Haggai 2:1-9)

• Ver. 1. In, &c. This should be joined with the preceding chap. C.—They began the new work at this time, and on the 21^st of the seventh month the prophet had a fresh revelation. W.
• Ver. 4. Glory. The temple had been destroyed sixty-nine years before, so that many might have seen it. When the second temple was dedicated, (C.) or founded, (H.) two years after the captivity, cries of grief and joy were heard. 1 Esd. iii. 12.
• Ver. 7. Little. Christ was born 515 years afterwards. The world had been disturbed by Alexander and by the Romans, yet peace then prevailed. All nature acknowledged the power of Jesus Christ, and the world was reformed. Another commotion will take place at his second coming. C.
• Ver. 8. DESIRED. Jacob styles him the expectation of nations, (Gen. xlix) because He was wanting, and always necessary for all. W.—Thus the sick desire a remedy, though they know not what it is. The Gentiles were ignorant of the Messias; yet he was still desirable and most lovely. Cant. v. 16. C.—Many also, like Job, had a lively expectation of their Redeemer’s coming from the tradition of the patriarchs. H.—Heb. “the desires of all nations shall come:” (H.) venient. Sept. “the chosen things,” &c. Christ shall come for all, (C.) and the elect shall meet him with eagerness. H.—In vain do the Jews attempt to contest this prediction. Was not the Messias to be desired? and has not Jesus Christ procured the greatest advantages for mankind?

Gospel According to Luke 9:18-22

Haydock New Testament

18 And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying;

Whom do the people say that I am?

19 But they answered, and said:

John the Baptist: but some say Elias; and others say, that one of the former prophets is risen again.

20 And he said to them:

But whom do you say that I am?

Simon Peter answering, said:

The Christ of God.

21 But he strictly charging them, commanded they should tell this to no man, 22 Saying:

The Son of man must suffer many things, and be rejected by the ancients, and chief priests, and Scribes, and be killed, and rise again the third day.

Haydock Commentary Luke 9:18-22

• Ver. 18. As he was alone praying: i.e. remote from the people, though his disciples are said to have been with him. Wi.