Psalm VII or Psalm 7

PSALM VII

DOMINE DEUS MEUS.

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 http://www.sacredbible.org

Haydock Commentary transcribed by myself.

 

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Psalm VIII or Psalm 8

PSALM VIII
DOMINE DOMINUS NOSTER
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.

Psalm VI

Psalm VI

DOMINE NE IN FURORE.

A prayer of a penitent sinner, under the scourge of God. The first penitential Psalm.

1 Unto the end, in verses, a psalm for David, for the octave.

2 O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath.
3 Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
4 And my soul is troubled exceedingly: but thou, O Lord, how long?
5 Turn to me, O Lord, and deliver my soul: O save me for thy mercy’s sake.
6 For there is no one in death, that is mindful of thee: and who shall confess to thee in hell?
7 I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears.
8 My eye is troubled through indignation: I have grown old amongst all my enemies.
9 Depart from me, all ye workers of iniquity: for the Lord hath heard the voice of my weeping.
10 The Lord hath heard my supplication: the Lord hath received my prayer.
11 Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.

Haydock Commentary PSALM VI

  • Ver. 1. For the octave. That is, to be sung on an instrument of eight strings. S. Augustine understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life; and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon the earth. Ch. W.—It may also signify, that this psalm was to be sung by “the eighth” of the 24 bands. 1 Par. xv. 21. David might compose it after sickness, with which he had been punished for his adultery; (C.) or under any distress: he expresses the sentiments of a true penitent, (Bert.) with which he was ever after impressed. H.—It is applicable to penitents of the new law. W.
  • Ver. 2. Indignation. Lit. “fury.” H.—Such strong expressions were requisite to make the carnal Jews fear God’s judgments, though a being of infinite perfection can have no passion. S. Chrys.—David does not beg to be free from suffering, (H.) but he request that God would chastise him with moderation. Jer. x. 24. and xlvi. 28. C.—Justice without mercy is reserved for the last day. S. Greg.—Wrath. This regards those who have built wood, &c, on the foundation. They shall be purified by fire. S. Aug. Purgatory was then believed in the 4th Century. Bert.—Let me not be condemned either to it, or hell. S. Gregory hic. And Ps. xxxvii.
  • Ver. 3. Troubled, with grief. W.—I am sinking under my illness: my virtue is lost. C.—The whole human race is this sick man, requiring the aid of Jesus Christ. S. Aug.—The ineffable name Jehova, (H.) is repeated thrice, to insinuate that salvation must come from the Blessed Trinity. Bert. v. 9.—Under the allegory of sickness, the ravages of sin appear. M.
  • Ver. 4. Long? Wilt thou leave me in distress? W.—He breaks off abruptly to express his sorrow, See Isai. vi. 11; Jer. xiii. 26. Bert.—True converts are often tried a long time, that they may conceive how God will treat those who never return to him, (S. Aug. Eusebius) and that they may beware of a relapse. C.
  • Ver. 5. Turn. God never abandons us first. Jer. ii. 27. Bert.—We drive him away by sin. S. Athan.—Sake. I cannot take on step without thee. C.—Treat me not as my sins deserves; but mercifully restore me to favour. W.
  • Ver. 6. Hell. The hardened sinner will not praise thee, (S. Aug. ) much less will the damned, who are confirmed in evil. Bert.—Even those who are in “the grave,” though unjust, cannot sound forth thy praises; and consequently, if I be cut off, the number of thy adorers will be diminished. This motive is often urged, as if God was forgotten in the rest of the world. Ps. xxix. 10. Isai. xxxviii. 18. C.—This life is the time for repentance. After death there os no conversion, but eternal blasphemies in hell. I will strive to prevent this misery, by continuing to do penance, till I am watered with thy grace. W.
  • Ver. 7. Bed. S. Jer. “I will make my bed swim” (H.) with tears, or sweat. Bert.—Here we behold the effects of true repentance, which will not suffer the sinner to enjoy any repose, (C.) when he reflects on the pains of hell, and the perfections of God. H.—“O sweet affliction, which extinguishes the fire of hell, and restores man to the friendship of his God.” S. Chrys.
  • Ver. 8. Indignation of God, (Theod.) or of my enemies. I am also indignant when I behold my foes exulting in my ruin. C.—I have. Heb. “It,” the eye. Bert.—The eye is naturally injured by excessive grief. Yet David could not think of his sins, without floods of tears. H.
  • Ver. 9. Iniquity, who have fostered my passions, (Bert.) or sought my ruin. I now perceive who were my true friends. C.—Lord. He is twice mentioned I nthe next verse, in honour of the blessed Trinity, as a German commentator remarks, after the ancient interpreters (Bert.) and Fathers. They have constantly had an eye to these grand truths, which are nevertheless proved by clearer passages of Scripture. H.—David confides in God, as every true penitent may do, for protection. W.—He had also been assured of pardon by Nathan, the prophet. H.
  • Ver. 11. Troubled. This is prophecy, (S. Augh.) or a prayer for their speedy and earnest conversion, (S. Jer. C.) or a threat if they persist. W.—Speedily. At the last day, the wicked will perceive how short life has been. Tunc sentient peccatores quam non sit longa omnis vita quce transit. S. Aug.

 

Bible verses copied from http://www.sacredbible.org/

Commentary transcribed by myself from Haydock Bible.

Daily Bible Readings Commentary Sept 27 2007 Thursday 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 27 2007 Thursday 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 1:1-8 (Haggai 1:1-8)

Douay-Rheims Challoner from SacredBible.org

The people are reproved for neglecting to build the temple. They are encouraged to set about the work.

1 In the second year of Darius the king, in the sixth month, in the first day of the month, the word of the Lord came by the hand of Aggeus the prophet, to Zorobabel the son of Salathiel, governor of Juda, and to Jesus the son of Josedec the high priest, saying:
2 Thus saith the Lord of hosts, saying: This people saith: The time is not yet come for building the house of the Lord.
3 And the word of the Lord came by the hand of Aggeus the prophet, saying:
4 Is it time for you to dwell in ceiled houses, and this house lie desolate?
5 And now thus saith the Lord of hosts: Set your hearts to consider your ways.
6 You have sowed much, and brought in little: you have eaten, but have not had enough: you have drunk, but have not been filled with drink: you have clothed yourselves, but have not been warmed: and he that hath earned wages, put them into a bag with holes.
7 Thus saith the Lord of hosts: Set your hearts upon your ways:
8 Go up to the mountain, bring timber, and build the house: and it shall be acceptable to me, and I shall be glorified, saith the Lord.

Haydock Commentary Aggeus 1:1-8

  • Ver. 1. Darius Hystaspes. C.—When the Jews had no king, the prophets dated from the reign of the monarch on whom they were dependent. Theod.—Sixth; Elul, the last of the civil year, corresponding with our September. The harvest had been bad, and Aggeus assigns the reason. C.—Governor.­ Lit. “duke,” or captain. Sept. “of the tribe of Juda.” H.—He descended from the kings of Juda, and was now chief governor by leave of Darius. W.—Yet Cyrus had appointed Sarasar, (1 Esd. i. 8.) who perhaps, after the death of Cambyses, fled; as Zorobabel and Jesus are designated judges, and a crown is made for them. C. ii. 24. Zac. iii. and vi. 11. Still Thartanai, governor beyond the Euphrates, took cognizance of the Jewish affairs. 1 Esd. v. 3. The prince of Juda was therefore under him. Zorobabel was son or grandson of Salathiel, (1 Par. iii. 17.) or was adopted by him, being born of Phadaia. C.—Josedec, who was led into captivity. 1 Par. vi. 15.
  • Ver. 2. Yet come. God’s service must be restored without delay, and manners reformed; as otherwise many will be lost eternally. W.—The Jews refrained from commencing the temple till the time marked out by Jeremias, xxv. 11. Zac. i. 7. C.—From the beginning of the last siege sixty-nine years had elapsed. Usher. A. 3485.—Others, reflecting on the obstacles placed by Cyrus and Cambyses, thought it was not yet time to work at the temple: but these were only pretexts. The kingdom was now held by another family, and the former decrees abolished. Fear of labour, therefore, was the only impediment.
  • Ver. 4. Ceiled: superbly adorned. Heb. “covered.” You are not content with what is merely necessary, while the temple lies in ruins. C.
  • Ver. 5. Ways. Sound the real motives of your neglect. H.—See if your misfortunes do not originate in this cause, and if God does not require you to build the temple. v. 9. C.
  • Ver. 6. Filled. Lit. “inebriated,” (H.) so as to become cheerful. S. Jerome.
  • Ver. 8. The mountain Libanus. Wood had been purchased before, but had been used for other purposes. 1 Esd. iii. 7. Nowthe people went to procure more. The following year Darius confirmed the decree of Cyrus, which was a change plainly effected by Providence. C.

Gospel According to Luke 9:7-9
Haydock New Testament

7 Now Herod, the tetrarch, heard of all that was done by him; and he was in a doubt, because it was said 8 By some; That John was risen from the dead: but by some others; that Elias had appeared: and by others; that one of the ancient prophets was risen.

9 And Herod said:

John I have beheaded: but who is this of whom I hear such things?

And he sought to see him.

Haydock Commentary Luke 9:7-9

  • Ver. 8. Risen from the dead. Herod was perplexed and in suspense about the report that it was John that was risen from the dead…. From this is appears, that some of the Jews, and Herod himself, believed in some kind of metempsychosis, or transmigration of souls. Josephus says, (Antiq. lib. xviii, c. 2.) that the Pharisees believed the soul to be immortal; and after death, to depart to some subterraneous places, where they received the recompense of good or evil, according to their actions. There the souls of the wicked remain for ever, without the power of departing thence. The souls of the good sometimes returned, and entered other bodies. Herod probably thought that the soul of John Baptist was united to that of Christ, in the same body, and was thence enabled to perform new and more extraordinary functions. Such were the reveries of some of the Rabbins; who, as S. Jerome remarks, abused the passages of the gospel we are now explaining, in support of this Pythagorean doctrine. Most of the Jews believed the true doctrine of the resurrection, viz. that of the body; which must one day be renewed to life by the same soul which now animates it: and this is the doctrine of faith and of the Church, which she teaches you from both the Old and New Testament, instead of that transmigration of souls, which has no foundation or appearance of truth. It is probable that this error was widely diffused among the Jews, in our Saviour’s time. It was a doctrine suited to the taste of the Orientals. Some think they can see traces of it in the history of Elias. That prophet being taken away, and the Jews seeing Eliseus perform the same miracles, said, that the spirit of Elias had rested on him. Calmet.