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THIS IS FOR SEPTEMBER 30, 2007. For the current day use the calendar in the menu.


Daily Bible Readings Commentary Sept 29 2007 Saturday 25th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sept 29 2007 Saturday 25th 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. See for NAB translation of readings.

Daniel 7:9-14 (Officially Daniel 7:9-10, 13-14)
Douay-Rheims Challoner from

9 I beheld till thrones were placed, and the ancient of days sat: his garment was white as snow, and the hair of his head like clean wool: his throne like flames of fire: the wheels of it like a burning fire.
10 A swift stream of fire issued forth from before him: thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him: the judgment sat, and the books were opened.
11 I beheld, because of the voice of the great words which that horn spoke: and I saw that the beast was slain, and the body thereof was destroyed, and given to the fire to be burnt:
12 And that the power of the other beasts was taken away: and that times of life were appointed them for a time, and a time.

13 I beheld, therefore, in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the ancient of days: and they presented him before him.
14 And he gave him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed.

Haydock Commentary Dn 7:9-14

  • Ver. 9. Ancient. The son is born of the Father, and the Holy Ghost proceeds from both, yet all three are coeternal. W.—Hence the Father is sometimes painted in this manner, though he be a pure spirit. His throne resembled that seen by Ezechiel, C. i. H.—He takes congnizance* of all, and punishes accordingly. C. *note: as it appears in the text
  • Ver. 10. Fire. Ps. xcvi. 3.—Thousands. Gr. implies one million and one hundred millions. M.—The angels are very numerous, particularly the highest, styled assistants. S. Tho. W.
  • Ver. 11. Spoke. I wished to see how the king would be punished. He felt the hand of God as he was going to destroy all the Jews, when he pretended to repent. 1 Mac. vi. and 2 Mac. ix. 4. His successors could not much disturb the Jews. v. 13. C.
  • Ver. 12. Time. Each of the four empires had its period assigned. That of Rome attracted the prophet’s attention most, and is mentioned first. M.
  • Ver. 13. Heaven. Christ appears about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming. Mat. xxvi. 64. C.—He had the form of man, as he had the nature. M.—He is clearly predicted. By his power antichrist is overthrown. W.
  • Ver. 14. Destroyed. The eternal dominion of Christ could not be expressed in stronger terms. He seems to allude to them, Mat. xxviii. 18. C.

Apocalypse 12:7-12ab (Revelation 12:7-12ab)

7 And there was a great battle in heaven: Michael and his Angels fought with the dragon, and the dragon fought, and his angels: 8 And they prevailed not, neither was their place found any more in heaven.

9 And that great dragon was cast out, the old serpant, who is called the devil, and Satan who seduceth the whole world, and he was cast forth unto the earth, and his angels were thrown down with him.

10 And I heard a loud voice in heaven saying:

Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before our God day and night.

11 And they overcame him by the Blood of the Lamb, and by the word of their testimony, and they loved not their lives unto death.

12 Therefore rejoice, O ye heavens, and you that dwell therein. Wo to the earth, and to the sea, because the devil is come down to you, having great wrath, knowing that he hath but a short time.

Haydock Commentary Apocalypse 12:7-12

  • Ver. 10-12. Now is come salvation … rejoice, O ye heavens. The blessed in heaven rejoice for the victories of the faithful on earth, and also for the reward and glory which would shortly be given them in heaven. Wi.—Wo to the earth, &c. Both Pastorini and Calmet refer this wo to the persecution of Dioclesian. The dragon, the devil, is more irritated than ever against the Christians; he therefore stimulates the pagans to exercise their utmost cruelty against them, knowing that a Christian emperor (Constantine) would in a short time extend the reign of Jesus Christ over the whole world.

Gospel According to John 1:47-51

Haydock New Testament

47 Jesus saw Nathanael coming to him: and he saith of him;

Behold and Israelite indeed, in whom there is no guile.

48 Nathanael said to him:

Whence knowest thou me?

Jesus answered, and said to him:

Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

49 Nathanael answered him, and said:

Rabbi, thou art the Son of God, thou art the king of Israel.

50 Jesus answered, and said to him:

Because I said to thee, I saw thee under the fig-tree, thou believest: greater things than these shalt thou see.

51 And he saith to him:

Amen, amen, I say to you, you shall see the heaven opened, and the Angels of God ascending and descending upon the Son of man.

Haydock Commentary John 1:47-51

  • Ver. 50. Greater things than these. Greater miracles and proofs that I am the Messias, and the true Son of God. Wi.
  • Ver. 51. You shall see the heaven open, &c. It is not certain when this was to be fulfilled: S. Chrysostom thinks at Christ’s ascension; others refer it to the day of judgment. Wi.


PSALM XXII (or Psalm 23 Masoretic)
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

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.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sept 28 2007 Friday 25th 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

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 21st 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.

Psalm VII or Psalm 7



David, trusting in the justice of his cause, prayeth for God’s help against his enemies.

1 The psalm of David, which he sung to the Lord, for the words of Chusi, the son of Jemini.

2 O Lord, my God, in thee have I put my trust; save me from all them that persecute me, and deliver me.
3 Lest at any time he seize upon my soul like a lion, while there is no one to redeem me, nor to save.
4 O Lord, my God, if I have done this thing, if there be iniquity in my hands:
5 If I have rendered to them that repaid me evils, let me deservedly fall empty before my enemies.
6 Let the enemy pursue my soul, and take it, and tread down my life, on the earth, and bring down my glory to the dust.
7 Rise up, O Lord, in thy anger: and be thou exalted in the borders of my enemies. And arise, O Lord, my God, in the precept which thou hast commanded:
8 And a congregation of people shall surround thee. And for their sakes return thou on high.
9 The Lord judgeth the people. Judge me, O Lord, according to my justice, and according to my innocence in me.
10 The wickedness of sinners shall be brought to nought; and thou shalt direct the just: the searcher of hearts and reins is God. Just
11 Is my help from the Lord; who saveth the upright of heart.
12 God is a just judge, strong and patient: is he angry every day?
13 Except you will be converted, he will brandish his sword; he hath bent his bow, and made it ready.
14 And in it he hath prepared to instruments of death, he hath made ready his arrows for them that burn.
15 Behold he hath been in labour with injustice: he hath conceived sorrow, and brought forth iniquity.
16 He hath opened a pit and dug it: and he is fallen into the hole he made.
17 His sorrow shall be turned on his own head: and his iniquity shall come down upon his crown.
18 I will give glory to the Lord according to his justice: and will sing to the name of the Lord the most high.

Haydock Commentary Psalm 7

  • Ver. 1. Domine, &c. Shiggaion (H.) is a word which has greatly puzzled interpreters. See Robertson in shoge. Prot. have, “Shiggaion of David.” The Rabbins confess that they know not its meaning, and it is of no service for the explanation of this psalm. Bert.—S. Jerome follows the LXX (H.) which may suit very well. Others have, “ignorance.” M.—“Perplexity.” C.—“Secret.” Vatab.—“Song of wanderings.” Parkhurst, &c.—Chusi is scarcely less difficult to understand. The person who has inserted this historical title, and many others, without much judgment, had probably in view the wars of Absalom, and the curses of Semei. But the psalm seems rather to refer to the persecutions of Saul, (C. 1 K. xxii. 8. M.) who was of the tribe of Benjamin. H.—SS. Aug. Bas. and Chrys. explain it of Chusi, (W.) the Arachite, from a town of Benjamin, (C.) who defeated the counsel of Achitophel, (W.) as it is supposed that David was given to understand that his friend had betrayed him, and in consequence speaks of him in such harsh terms. But if that had been the case, he would have suppressed what was founded on error; (C.) and the supposition is contrary to the idea which we have of inspiration. Yet there is nothing in the psalm which requires the harsh expressions to be applied to Chusi. They may as well refer to Achitophel, who spoke in answer to him.
  • Ver. 2. My God. This title is prompted by love and confidence. H.—All. David had only few followers, while he was pursued by Saul (C.) and Absalom. H.
  • Ver. 3. Lion. In a spiritual sense this is the devil. 1 Pet. v. 8. S. Aug—“Let him only see the sign of the cross, or the lamp continually burning before the altar, he will flee away. Should we wonder at this? the garments alone of Paul drove him from possessed persons.” S. Chrys.—Will modern sectaries still ridicule these things?—While. Heb. “tearing, and not snatching away.” But there is a similar construction, (Lam. v. 8.) which shews that we ought to follow the Vulgate. Bert.—Absalom, or any other enemy, may be this lion. W.—They threatened David with utter ruin, which he could never have escaped, without God’s visible protection.
  • Ver. 4. Thing, alluding to some calumny, (H.) with which he was assailed (W.) by Saul, Absalom, and Semei. Bert.—He disclaims all such ambitious or unjust sentiments, though he allows that he is not innocent before God. C.
  • Ver. 5. That repaid. This seems better than “my peaceable one,” as some translate the Heb. for it would be but a small commendation not to injure a friend: the pagans do as much. Duport therefore agrees with the Vulgate, and S. Jerome has, “If I have rendered evil to those who did me any, and sent my enemies empty away;” or, as the Heb. is in the future, “I will let my enemies depart without fighting;” which is equivalent to, I will gain no advantage over them. Bert.—The man who takes revenge, injures himself, and becomes the devil’s slave. S. Aug.—David had been so far from giving way to ingratitude, that he would not even hurt his enemy. H.—He let Saul escape, when he might easily have slain him. C.
  • Ver. 6. Dust. Heb. add, “to dwell,” (H.) as if the ignominy was not to be effaced. This would be very sensible for a king. Bert.—Glory is here synonymous with life, or soul. Gen. xlix. 6. Let my life and (C.) reputation be lost. W.—Summuin crede nefas animam proeferre pudori. Juv. viii.
  • Ver. 7. Borders. Heb. is rendered, “fury of my enemies.”—My is found in some copies of the Sept. though the edit. of Comp. and Aldus agree with the Vulgate, and Bos observes, that an ancient interpreter rendered the first word as we do. Berg.—Habar means, “to pass;” and, of course, behabroth (H.) may denote, in the borders; (Berg.) though S. Jerome &c. have, “rise up indignant over mine enemies.” Avenge thy own cause, as they would overturn thy decree, which has called me to the throne. H.—Commanded. Shew thy power, and protect me, since thou hast ordered me to reign. W.—Convince my enemies of the injustice of their proceedings, (H.) and cause them to repent. Thy order is what displeases Saul. Protect me as thou hast promised. Chal. “Execute the judgment in my favour, which thou hast decreed.” Then all will obey. C.—O Lord, my God. Heb. has not Lord, and some translate elai, “to me.” But it also means, “my God.” Bert.
  • Ver. 8. High, on thy tribunal, to decide this dispute. The Fathers apply this to the ascension of Jesus Christ, who will judge the world. S. Aug. Theod. C. 2 Cor x. 11.—The interferences of Providence (H.) will induce many to come to thy tabernacle, (M.) to embrace the true religion, (W.) and sectaries will decrease. These will be refuted most effectually, when they see the law well observed. Berthier.
  • Ver. 9. Innocence. Heb. “simplicity,” which has the same meaning. H. He speaks of the justice of his cause (Muis) against his particular enemies. W.—S. Paul thus commends himself. 2 Tim. iv. 7. The justice of the saints is not merely imputed, as the first Protestants foolishly imagined; for how should God reward those whom he saw still in sin, and who were only reputed holy? A notion which their disciples have modified or abandoned, as they have also done what had been taught respecting grace. Justice is an effect of God’s grace, and of man’s cooperation. 1 Cor. xv. 10. Bert.—David begs that the disposer of kingdoms would convince Saul that he was not a rebel: and the world, that he had not lost God’s favour, like his rival. H.
  • Ver. 10. Reins; affections, (Jer. xii. 2. C.) and inmost recesses, which are open to God. M.
  • Ver. 11. Just. This epithet refers to God, in Heb. Sept. might easily explain it of help, before the words and verses were divided: (H.) yet it is still taken in the former sense, in some Greek and Latin copies. The wicked shall be frustrated in their designs, though they may succeed for a time, (C.) consumetur, (Sym. H.) or rather let their ruin be determined on. 1 K. xxv. 17. C.
  • Ver. 12. Strong. Heb. el, means also “God threatening every day;” (H.) which must be a proof of his patience, as the LXX have intimated, since he could destroy at once. Thus numquid, must be rendered “is he not?” Isai. xxvii. 7. Bert.—God cannot but be displeased at every sin. He threatens the offender daily by secret remorse, or by his preachers and good books. H.—But he often defers punishment (W.) till death, when the measure of crimes is full. S. Aug.—This silence or delay is one of the most terrible of his judgments, (H.) and a mark of great indignation. If he were, however, to strike every one as soon as he had committed sin, where should we be? “He would soon be alone,” as a pagan observed of “Jupiter, if he were presently to hurl his thunderbolts against every offender.” C. See Val. Max. i. 2. Eccli. v. 4.
  • Ver. 13. Except you. Heb. “if he be not.” Houb. would read, “God will not be turned aside.” Bert.—“ For him who does not change, he will sharpen his sword.” S. Jer. H.—God threatens before he strikes, (C.) expecting amendment. W.
  • Ver. 14. For them that burn. That is, against the persecutors of his saints. G.—Heb. also, “he has made his arrows to burn.” Houbigant after Sym. H.—The ancients used fiery darts or arros. Ps. cix. Eph. vi. 16.
    Sed magnum stridens contorta phalarica venit,
    Fulminis acta modo
    ————————AEn. Ix. Herod. viii.
    The death of Saul seems to be foretold. C.
  • Ver. 15. Iniquity. Heb. “a lie.” All the labour of the wicked ends in smoke. See Mic. ii. 1. Is. lix. 4. H.—The psalmist sometimes speaks of many enemies, and sometimes of one, who was the chief. Yet what he says of him must, according to the genius of the Heb. language, be applied to the rest. Bert.—Saul, (C.) Absalom, and Achitophel, each found their ruin, in their unjust attempts. H.—They had injustice in view, and were actuated by envy, which destroyed them. W.
  • Ver. 17. Sorrow. The evil which he designed for me (M.) will fall on him, like an arrow shot upwards. C.—Crown. Prot. “pate.” H.
  • Ver. 18. Justice. “Truly thou art just, O Lord,” cries out S. Aug. “since thou protectest the just, so as to enlighten them by thyself; and so disposest of sinners, that they are punished, not by thine, but by their own malice.”

Douay-Rheims Scripture text copied from

Haydock Commentary transcribed by myself.


Psalm VIII or Psalm 8

God is wonderful in his works; especially in mankind, singularly exalted by the incarnation of Christ.

1 Unto the end, for the presses: a psalm for David.

2 O Lord, our Lord, how admirable is thy name in the whole earth! For thy magnificence is elevated above the heavens.
3 Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger.
4 For I will behold thy heavens, the works of thy fingers: the moon and the stars which thou hast founded.
5 What is man, that thou art mindful of him? or the son of man, that thou visitest him?
6 Thou hast made him a little less than the angels, thou hast crowned him with glory and honour:
7 And hast set him over the works of thy hands.
8 Thou hast subjected all things under his feet, all sheep and oxen: moreover, the beasts also of the fields.
9 The birds of the air, and the fishes of the sea, that pass through the paths of the sea.
10 O Lord, our Lord, how admirable is thy name in the whole earth!

Haydock Commentary Psalm 8

  • Ver. 1. The presses. In Heb. Gittith, supposed to be a musical instrument; (Ch.) or, “the musicians from Geth,” who were famous, and might follow David.  2 K. i. 20. and xv. 18. The LXX must have read a v for i. (C.) Gothuth. Yet. S. Jerome and Pagnin agree with them; (H.) and that sense seems as plausible as any other. The psalm relates to Christ alone; (Matt. xxi. 16. 1 Cor. xv. 26 and Heb. ii. 6) who is represented treading the wine-press.  Is. lxiii. 3. Apoc. xix. 13.  Bert.—The Jews confess that it speaks of the Messias.  Ferrand.—We may explain it also of the natural prerogatives of man, (C.) though (H.) this weakens the force of the prophecy.  Bert.—S. Aug. applies the expressions to the good and bad in the Church.  W.—It might be sung during the feast of the tabernacles, after the vintage.   M.
  • Ver. 2. O Lord, (Jehova) our Lord, (Adonenu) S. Jerome Dominator noster, “our Ruler.”  H.—God is Lord of all by creation, and still more of those who believe.  W.—Adonai is pronounced by the Jews, and sometimes applied to men. But they have lost the pronunciation of the first term, which some read Jehovah, (C.) or Jaho, (S. Jer.) Jave, &c.  H.—Admirable. It expresses all that He is. (Ex. iii. 14. Bert.) Essence itself.  H.—Earth.  This was verified after the incarnation; (S. Chrys.) for before, the Gentiles knew it not, and the Jews caused it to be blasphemed.  Bert.—Now all confess the glory of Jesus Christ, the masterpiece of God.  C.—Heavens; which are nothing in comparison, (M.) for he hath created them.  W. Hab. iii. 3.
  • Ver. 3.  Praise. But why does the prophet take notice of this proof of Christ’s being the Messias, while he passes over his curing the sick? &c. S. Chrysostom answers, because the other miracles had been performed in the old law, but God had never before opened the mouths of infants to proclaim “praise the Lord,” as they did when they bore witness to Christ entering the temple. Other commentators greatly weaken this proof.  Bert.—We read that after the passage of the Red Sea, wisdom opened the mouth of the dumb, and made the tongues of infants eloquent; (Wisd. x. 21.) which may be a figurative expression. The prophets and apostles, whom the world looked upon as fools, were chosen to declare the highest mysteries.  All nature so clearly proves the existence of Providence, that is other things were silent, infants would open their mouths to confound the incredulous. The condition of man from his infancy is, in effect, one of the plainest proofs of the divine wisdom. His imitative powers, the ease with which he takes his mother’s milk, &c. are something surprising. Hippocrates even, concludes hence, that the child must have sucked, even in the womb, as the art is soon lost, and not easily recovered. God seems to be particularly pleased with the praises of children.  Mic. ii. 9.  Joel. ii. 16.  S. Aug. admires how the Scriptures have been proportioned to the capacity of infants. Heb. “Thou hast founded strength.” Aquila.  C.—But S. Jerome retains praise, as our Saviour himself quotes it. Matt. xxi. 16. H.—Avenger. The old Vulgate read defensorem (H.) in the same sense.  S. Chrys. explains it of the Jews; and other Fathers understand heretics and the devil.  S. Aug. &c.  C.—dence, ingenitum.  The poor and simple confessed Christ, whom the proud doctors of the law, and Pharisees, rejected, despising his followers as children or fools. H.
  • Ver. 4. Fingers, as if they had been formed in play, while the Incarnation is the work of God’s right hand. Euseb.  C.—Heavens, moon, and stars, denote the Church. No mention is made of the sun, because it is the emblem of Christ, who was the Creator.  Bert.  Apoc. xii. 1.—This text proves that the world was not formed by angels, as some ancient heretics asserted. David, perhaps, wrote this at night; and the sun and stars are not seen together.  M.
  • Ver. 5. Him. The prophet considers the nature of man at such a distance from the divinity. Being, nevertheless, united with it in Jesus Christ, it is raised far above the angels.  Heb. ii. 6.   Bert.—When we reflect on the meanness of our nature, on the one hand, and on what God has done for it on the other, we are lost in astonishment. The pagans were aware of the corporal infirmities of man, (Seneca Consol. Xi.) but not of his spiritual disorders.  Heb. has here, the son of Adam, or one of the lowest class; and not of the ish, which means a person of nobility, vir.  Ps. iv. 3.  C.—Yet Christ applies to himself the former appellation, to shew us a pattern of humility.  H.—S. Aug. inquires, what difference there is between man or the son. The Heb. v means, likewise, and; yet or would have been better.  Ex. xxi. 16.—“Whether he have sold him, or he be in his hand.” Amama.
  • Ver. 6. Angels. Elohim means also “God,” as  S. Jerome, &c. explain it. Thou hast placed man like a deity upon earth. But S. Paul adopts the sense of the LXX.  C.—S. Jerome doubted whether the epistle to the Hebrews belonged to him, or he would have done the same. Some of the Fathers suppose, (Bert.) that the prophet speaks of man before the fall.  Theodoret.—Yet he has Christ principally in view.  C.—A little less may be better rendered, “for a little while:”  Acts v. 34.  Is. x. 25. modico.  Heb. ii.  Notwithstanding the prerogatives of Adam, before his fall, what is said by the prophet and S. Paul can be true of none but Christ; who was subject to death only for a short space, and quickly rose from the tomb, Lord of all.   1 Cor. xv. 26.  If we do not see it yet, (Heb. ii. 8.   Ps. lxix. 2.) our faith must not waver. He is crowned, and will one day assert his dominion.  Bert.  Matt. xxviii. 18.  Eph. i. 19.   C.—In his assumed nature, Christ became less than the angels; but he has raised it above them, and is appointed Lord of angels, men, and creatures of every description.  The sea and the winds obey him.  Matt. viii. W.
  • Ver. 8. All sheep. S. Paul did not judge it necessary to specify these things, as they are included in the word all. Bert.  These tame cattle designate the believing Jews; beasts, the Gentile converts; birds, the proud; fishes, the voluptuous.  S. Athan.—The birds may also be put for men of genius, who dive into the secrets of theology; and fishes, for anxious worldlings.  Hesyc.—SS. Aug. and Jerome understand that people who labour not for their salvation, or who are attached to the earth, men who rise up against God, or never elevate their thoughts to heaven, are emblematically specified by these creatures.  
  • Ver. 9. Sea.  All things are subjected to man’s dominion. Gen. i. 26. and ix. 2.  C.—“The Stoics are in the right, who say that the world was made for us. For all its parts and productions are contrived for man’s benefit.” Lact. ira. xiii.
  • Ver. 10. Earth. This repetition of the first verse insinuates, that as God was admirable in giving man the power to avoid sin and death; so he is wonderful in raising him again, in such a state that he can sin no more.  W.



Staying Put

I’ve decided against packing up and moving. I think it’s possible to adequately organize this whole thing using the “Pages” feature. It won’t be perfect, but it’s so convenient for individual updates. I may make an additional site for another purpose, but I like this.