Psalm IV or 4 Douay-Rheims Challoner with Haydock Commentary Roman Catholic

Psalm IV (Psalm 4) Douay-Rheims Challoner

from SacredBible.org

CUM INVOCAREM.

The prophet teacheth us to flee to God in tribulation, with confidence in him.

1 Unto the end, in verses. A psalm for David.
2 When I called upon him, the God of my justice heard me: when I was in distress, thou hast enlarged me. Have mercy on me: and hear my prayer.
3 O ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying?
4 Know ye also that the Lord hath made his holy one wonderful: the Lord will hear me when I shall cry unto him.
5 Be ye angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.
6 Offer up the sacrifice of justice, and trust in the Lord: many say, Who sheweth us good things?
7 The light of thy countenance, O Lord, is signed upon us: thou hast given gladness in my heart.
8 By the fruit of their corn, their wine, and oil, they are multiplied:
9 In peace in the self same I will sleep, and I will rest:
10 For thou, O Lord, singularly hast settled me in hope.

Haydock Commentary

Transcribed from photographic reprint by my typing hands. Please report errors. No Rights reserved.

· Psalm. IV. Cum, &c. Ver. 1. Unto the end. Or as S. Jerome renders it, victory to him that overcometh; which some understand of the chief musician; to whom they suppose the psalms, which bear that title, were given to be sung. We rather understand the psalms thus inscribed to refer to Christ, who is the end of the law, and the great Conqueror of death and hell; and to the New Testament.—In verses, in carminibus. In the Heb. it is neginoth, supposed by some to be a musical instrument, with which this psalm was to be sung.—For David, or to David, τ Δαυιδ *, that is, inspired to David himself, or to be sung by him. Ch.—Lamnetseach, from nitseach, “to push to an end,” may signify (H.) to the end; and this sense is more noble than (Berthier) “To the precentor, or president.” C.—Binginoth. H.—“Over the female musicians.” C.—“To the chief of the singers on the stringed instruments.” Duguet.—The psalms which have this title, relate to the future times, and to the Church of Christ; (S. Aug. W.) or were to be sung at the close of the Jewish festivals, &c. Bert.—This is considered as a sequel to the preceding, to thank God for the late victory over Absalom. C.

· Ver. 2. The God. Heb. “When I call, hear me, O God of my justice;” source and witness of my virtue. If I have offended thee, I have done no wrong to my rebellious son and his adherents. Many copies read Cum invocarem te, exaudisti me. C.-Thou. The change of persons intimates that when God is present (S. Aug.) the soul is animated with confidence to speak to him. H.—Prayer. Though his request had been granted, he still continues to address God, as we ought to pray without ceasing. 1 Thess. v. 17.

· Ver. 3. O. This is a sort of manifesto to the rebels; and an invitation for them to return to their duty, desisting from setting up a false king, or a lie. H.—Dull. Heb. “my glory to shame.” But the reading of the Sept. seems prefereable, (C.) as the rhyme in Heb. is now lost, (Fourmont) and the text has been altered (Houbig.) by an injudicious junction of words, and by using c for b. In ancient MSS. The words were all joined together, (Bert.) as may be seen in the specimen of the Alexandrian Septuagint given by Grabe. Prot. “How long will ye turn my glory into shame?” &c. H.

· Ver. 4. Wonderful, (mirificavit) according to the Heb. means also has chosen in a striking manner his appointed ruler, or holy person. Bert.—Holy, often means one set side, (Lu. ii. ) or commissioned, though the person be a pagan. Isai. xiii. 3. Chasid, (H.) particularly signifies a “clement” character, such as a king ought to be. C.—“The Lord has set aside for himself the pious.” Pagn.—I am ready to pardon you, but know that if you continue rebellious, you go against the ordinance of heaven. H.

· Ver. 5. Angry. My soldiers, do not resent this offence too much, kill not the boy; (2 K. xviii. 5.) or (H.) you, my deluded subjects, enter into yourselves. S. Paul (Eph. iv. 26.) cites this as a moral sentence. C.—It is more difficult to moderate anger than to deny access to it entirely. S. Fran of Sales. H.—Beds. Repent for the most secret evil thoughts, before you fall asleep. W.

· Ver. 6. Justice. External devotion will not suffice. S. Chrys.—No sacrifice will please God as long as people take part with rebels. C.—Besides external sacrifices, which have always been required, and those of praise and contrition, (Ps. xlix. and l.) we must offer to God the sacrifice of justice, by complying with our duties to him, ourselves, and neighbours, and by hating sin, and also the world, the flesh, and the devil, which prompt us to offend, and thus to give to the preference to vanity. For this purpose, we must not trust in ourselves, but in God; and that no one may plead ignorance, the light of reason and grace is given us, plainly indicating that we have a God to serve, and must expect reward or punishment. Heb. xi. 6. W.

· Ver. 7. The. Houbigant transposes this to v. 9, which is not necessary. David answers those diffident people, (Bert.) who thought they had received no marks of God’s favour, and were in great want of provisions, till some were brought by Berzellai. H.

· Ver. 8. By. Heb. and S. Aug. “From the time of their corn and wine” (C.) gathering. I rejoice “more” than those who live in the greatest affluence, which is nothing but vanity. No mention is made of oil, but the original term, “liquor,” includes it. Bert.—S. Jerome found it not in the Hexapla. But it now occurs in the Arab. Syriac &c. C.—David envies not the present prosperity of the rebels. H.—He comforts his followers with the assurance of God’s favour, which he had again testified by sending provisions. Bullenger.—He may also here express the disappointment of the rebels, who promised themselves great riches, of which Providence would soon deprive them, by restoring the king, whom he had chosen, and hitherto so wonderfully proected. H.—God gave temporal advangtages to the just in the old law, as a figure of heavenly rewards. W.

· Ver. 9. Same, (in idipsum) which signifies with one accord. Acts i. 14. Heb “altogether,” when we shall be united as one people, which I expect will shortly be the case, Confiding in God, I will repose as in the arms of peace. Absalom was already cut off. But all his adherents were not reclaimed. Yet their number was so small, as to cause no apprehensions. H.—Under the protection, I am secre, (C.) no longer kept between fear and hope. S. Bern.—When I lie down, I can enjoy rest, (Bert.) being free from turbulent passions. H.

· Ver. 10. Singularly. Art “alone” (Pagn.) the source of all my happiness; (H.) or thou hast taken such care of me, as if thou hadst no other. M.—I am at a distance from the contagion of evil company, (S. Chrys.) which I hate. Bert.—“For thou only art Lord, thou hast made me dwell secure.” S. Jer.

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Psalm III or 3 Douay-Rheims Challoner Haydock

Psalm text from sacredbible.org and Haydock Commentary transcribed by my hands. If there are errors, please post a reply.

Psalm III (Psalm 3)

DOMINE QUID MULTIPLICATI.

The prophet’s danger and delivery from his son, Absalom: mystically the passion and resurrection of Christ.

1 The psalm of David when he fled from the face of his son Absalom.

2 Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.

3 Many say to my soul: There is no salvation for him in his God.

4 But thou, O Lord, art my protector, my glory, and the lifter up of my head.

5 I have cried to the Lord with my voice: and he hath heard me from his holy hill.

6 I have slept and have taken my rest: and I have risen up, because the Lord hath protected me.

7 I will not fear thousands of the people surrounding me: arise, O Lord; save me, O my God.

8 For thou hast struck all them who are my adversaries without cause: thou hast broken the teeth of sinners.

9 Salvation is of the Lord: and thy blessing is upon thy people.

Haydock Commentary

  • PSALM III. Domine, &c. Heb. and Sept. have lit. “a psalm to David,” which may mean that it was addressed to him by God, or that he would set it to music himself, (H.) or that it was composed by him, or on his occasion. The part. l. has various meanings, and it does not incontestably prove that the person before whose name it is placed, must be regarded as the author. C.—Yet there is no reason for doubting that this psalm was composed by David. H.—The Jews say he wrote it on the ascent of Mount Olivet. 2 K. xv. 17. But he rather waited till he had reentered his capital, and herein expressed his gratitude, specifying at the same time the sentiments with which he had been impressed in the hour of danger. Ven. Bede explains this and many other psalms of Ezechias, as he perhaps did not read or attend to the title. C.-This deserves more attention, as it is the same in all Bibles, though all interpreters do not consider them as canonical, no more than that which is prefixed to the Lamentations. Berthier.—They are authentic, being inspired to Esdras or the Sept. W.—But this is doubtful. H.
  • Ver. 2. Why. Let me know the enormity of my sins. All Israel follows Absalom. 2 K. xv. 18. So all rose up against Christ. W.—The Church was assailed on all sides, (C.) and every soul must live in expectation of battle from innumerable enemies. Heb. also, (H.) “How are they multiplied.” Houbig.—David is surprised at the sudden change, and adores the depth of God’s judgments, which had been denounced unto him. 1 K. xii. 10. C.
  • Ver. 3. God. His case is desperate. W.—He must therefore be a criminal. This is the usual judgment of the world, though very false, as we have seen in divine clemency. Semei upbraided David on this occasion, as the Jews did Christ. 2 K. xvi. 7. Mat. xxvii. 42. At the end of this verse, Heb. adds, Selah, (C.) sle and Sept. (διάψаλμа -*note below), (H.) a word which is not much better understood. Houbigant therefore informs us that he has omitted it entirely, as the Vulg. Seems to have done, except Ps. lxi. 8. where it is rendered, in œternum, “forever,” (Bert.) as S. Jerome expresses it simper, in his Heb. version. It would perhaps be as well to leave the original term. H.—It occurs seventy-one times in the psalms, and thrice in Habacuc. Some think it is a sign to raise the voice, or to pause, &c. (Bert.) at the end of the lesson, before the psalter was divided. None, except Eusebius, asserts that it was inserted by the original authors, and it seems now to be useless. C. Dis.
  • Ver. 4. Protector. Heb. “shield.”—Glory. God is the hope of his servants, (1 Cor. xv. 31.) and grants their requests. C.—He has not abandoned me, when I had fallen into sin. H.—He gives me the victory, and confirms my throne. W.
  • Ver. 5. Hill. Sion, where the ark had been placed, (C.) or from heaven. M.—Heb. adds, “Selah.” Prot. H.
  • Ver. 6. Rest, in sin; (S. Athan.) or, I have not lost my confidence in God, though dangers threaten on every side. C.—Jesus remained undaunted, when his enemires surrounded him; he continued (Theod. &c.) free among the dead, and rose again by his own power. H.—If he prayed that the chalice might be removed, it was to teach us how to behave. C.00He was buried, and rose again, and his disciples believed the Scriptures (Jo. ii. 22) recorded here, and in other places. W.—The same word refers to past and future things. S. Greg. Mor. xx. l. W.
  • Ver. 7. Thousands. Sept. “myriads.” H.—If my enemies were still more numerous, I should not fear. C.—I beseech thee to help me. W.
  • Ver. 8. Without cause. Heb. “on the jaw.” H.—Without redress. C.—Sept. seems to have read lĕinom, as “some Jews say that the ancient copies were different.” Origen, A.D.231. Kennicott.—Teeth. Strength and fury.
  • Ver. 9. Blessing. Abundance of grace is promised to God’s servants, who must look up to him for salvation. David gives thanks for the victory, though he grieved at his son’s death. W.—He shewed proofs of the greatest clemency on this occasion. It is eviden, from this psalm being inserted before many which regard Saul, that no chronological order is observed. C.—Selah occurs a third time here, as some may have ended the lecture at one, while others ordered it to be continued to another, or even to the 3d or 5th verse of the next psalm, if that be its real import. H.

*note from Greek text. διάψаλμа I’m completely unfamiliar with Greek and used the MS Word special characters function to do that. It looks identical to the text in the book. This is my first attempt at transcribing the Greek references. I am transcribing this from a photographic reprint and the quality isn’t always perfect, although someone familiar with the Greek or Latin would probably have less trouble.

Daily Readings for Mass Friday 22nd Week Ordinary Sep 7 2007

Sep 07 2007 22nd Week Ordinary Time Friday

About the sources used.

The readings on this site are not official for the 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 – dead link removed – Go here for NAB translation

Colossians 1:15-20 Haydock NT

15 Who is the image of the invisible God, the firstborn of every creature: 16 For in him were all things created in heaven, and on earth, visible, and invisible, whether thrones, or dominations, or principalities, or powers: all things were created by him, and in him: 17 And he is before all, and by him all things consist.

18 And he is the head of the body, the church, who is the beginning, the first-born from the dead: that in all things he may hold the primacy. 19 Because in him, it was pleasing that all fulness should dwell: 20 and through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven.

Haydock Commentary Colossians 1:15-20

  • Ver. 15. The first+ born of every creature. S. Chrys. takes notice against the Arians, that the apostle calls Christ the first-begotten, or first-born, not the first created, because he was not created at all. And the sense is, that he was before all creatures, proceeding from all eternity from the Father; though some expound the words of Christ as man, and that he was greater in dignity. See Rom.. viii. 29. Wi.
  • Ver. 16. Throne, &c. are commonly understood to refer to the celestial hierarchy of Angels, though as to their particular rank, &c. nothing certain is known. We may here observe, that the Holy Spirit proportions itself and speaks according to our ideas of a temporal kingdom, in which one authority is subject to another. In the same manner the Angels seem subordinate to one another. S. Dionysius in Calmet.—All things were created by him, and in him, and ++ consist in him. If all things that are were made by him, he himself was not made. And his divine power is also signified, when it is said all things consist, or are preserved by him. Wi.
  • Ver. 18. He is the head of the body, the church. He now speaks of what applies to Christ as man.—The first-born from the dead; i.e. the first that rose to an immortal life. Wi.
  • Ver. 19. In him it was pleasing, that all fullness should dwell. The greatest plenitude of graces was conferred on him as man, and from him, as he was our head, derived to all the members of his Church. The Port. Translation, followed by Mr. N. by way of explanation adds, it hath pleased the Father; but, as Dr. Wells observes in his paraphrase, there is no reason to restrain it to the Father, seeing the work of the incarnation, and the blessings by it conferred on all mankind, are equally the work of the blessed Trinity, though the Second Person only was joined to our nature. Wi.
  • Ver. 20. To reconcile all things unto himself…. Through the blood of his cross, (i.e. which Christ shed on the cross) both as to the things on earth, and …. In heaven: not that Christ died for the Angels, but says S. Chrys. the Angels were in a manner at war with men, with sinners, as they stood for the cause and glory of God; but Christ put an end to this enmity, by restoring men to his favour. Wi.—In heaven. Not by pardoning the wicked angels did Christ reconcile the things in heaven, but by reconciling the good Angels to man, who were enemies to him before the birth of Christ. S. Austin.

Luke 5:33-39 Haydock NT

33 And they said to him: “Why do the disciples of John fast often, and make prayers, and the disciples of the Pharisees in like manner: but thine eat and drink?”

34 And he said to them: “Can you make the children of the bridegroom fast, whilst the bridegroom is with them? 35 But the days will come, when the bridegroom shall be taken away from them; then shall they fast in those days.”

36 And he spoke also a similitude to them: “That no man putteth a piece from a new garment upon an old garment: otherwise he both rendeth the new, and the piece taken from the new agreeth not with the old. 37 And no man putteth new wine into old bottles:

otherwise the new wine will burst the bottles, and it will be spilled, and the bottles will be lost. 38 But new wine must be put into new bottles, and both are preserved. 39 And no man drinking old, hath presently a mind to new: for he saith, The old is better.”

Haydcock Commentary Luke 5:33-39

  • Ver. 33. S. Matt. says. It was S. John’s disciples themselves that objected this to Christ. Most probably both they and the Pharisees endeavoured all they could to press this objection. S. Austin de cons. Evang. l. ii. C. 27.—Why do you not fast, as is customary with all that wish to regulate their lives according to the law? The reason why the saints fasted was, that they might, by afflicting their bodies, subdue their passions. Jesus Christ, therefore, had no need of fasting, being God, and of course free from every, the least, disorderly motion of concupiscence. Neither did his attendants stand in need of fasting, for being enriched with his grace, they were strengthened in virtue, without the help of fasting. When, therefore, Christ fasted forty days, he fasted to set an example to carnal men. S. Cyril.—As long as the Spouse is with us, we are in joy, we cannot fast, we cannot mourn. But, when he has been driven away by sin, then we must both fast and weep. Ven. Bede.