| Douay RheimsDouay-Rheims Bible -- The New Testament was published at Rheims (1582), the Old Testament at Douay (1609). The Douay Rheims served as the main English bible for the Catholic world for centuries. Bishop Challoner updated it extensively mid-18th century. Biblical scholar Rev. George Haydock compiled a Catholic commentary mid-19th century. This text set is from an approved 1914 U.S. printing. | Haydock CommentaryHaydock Catholic Bible Commentary - based on the Douay-Rheims Bible; originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). |
| 1 Unto the end, for the sons of Core, a psalm. | Psalm. It resembles the 66th, and seems to have been sung when the first-fruits were brought to the temple. Most people explain it of the captives delivered, (Theod. Du Pin) and of Christ's redemption. Euseb. S. Aug. C. --- David foresaw the afflictions and captivity of his people; and was aware of the miseries of mankind, to be removed by the Messias alone. Bert.
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| 2 Lord, thou hast blessed thy land: thou hast turned away the captivity of Jacob. | Blessed. Heb. "taken into favour," or "hast rendered fruitful." Judea. C. --- God had bestowed many benefits upon his people, rescuing them from the Egyptian bondage, and not punishing them as much as they deserved. W. --- Others explain it of the captivity at Babylon, or under the devil. M. --- David speaks of the former event by the prophetic spirit, and the latter misfortune was always deplorable, and to be terminated only by the Messias. Bert. --- The redemption of man was prefigured by the liberation of the Jews. D.
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| 3 Thou hast forgiven the iniquity of thy people: thou hast covered all their sins. | |
| 4 Thou hast mitigated all thy anger: thou best turned away from the wrath of thy indignation. | |
| 5 Convert us, O God our saviour: and turn off thy anger from us. | Convert. Bring back the remnant of thy people, dispersed through the world. Only a few returned under Cyrus; the rest came back by degrees principally during the reigns of Hystaspes and Alexander the Great. C. Diss. --- While we continue unconverted, we are objects of God's wrath. Bert. Lam. v. 21. --- Our Saviour. Sept. "of our salvations." S. Jer. "our Jesus." H. --- Saviour of mankind, mitigate thy wrath against us. W.
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| 6 Wilt thou be angry with us for ever: or wilt thou extend thy wrath from generation to generation? | Ever. The Pythagoreans settled their differences before sunset. Plut. --- "Cherish not, mortals, an immortal wrath." Arist. Rhet. ii. 21. H. --- As long, O God, as we see not our brethren restored, we shall think that thou art not perfectly reconciled us. C.
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| 7 Thou wilt turn, O God, and bring us to life: and thy people shall rejoice in thee. | Turn, conversus. The ancient psalters read convertens. "Converting, O God, thou wilt bring us to life," free us from captivity, and redeem us from sin by Jesus Christ, the conqueror of death. C. --- Before their conversion sinners lie dead in guilt. W. --- O God, thou wilt again restore us to life. D.
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| 8 Shew us, O Lord, thy mercy; and grant us thy salvation. | Salvation. By Cyrus, or rather by the Messias, whose time drew near. C.
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| 9 I will hear what the Lord God will speak in me: for he will speak peace unto his people: And unto his saints: and unto them that are converted to the heart. | Hear. Hitherto the prophet had been distracted by the thought of his people's misery. S. Aug. --- In me, is not expressed in Heb. --- Heart. Some of the ancients add, "to him." C. --- The Sept. seem to have had a copy different from the present Heb. "But let them not turn again to folly;" (Prot. H.) though the sense is much the same. They may have read lobom lie, "their heart to God," (Bert.) or lobsle, (C.) "the heart, Sela;" instead of lecisla, "to folly." H. --- Those Israelites who had given away to idolatry, were little inclined to return to their own country, at the invitation of Cyrus. Though Christ came to save all, only men of good will obtained his peace. Lu. ii. 4. Jo. i. 5. C. --- There is no peace for the wicked. Is. xlviii. 22. Phil. iv. 9. Bert. --- The redemption of the world was here revealed. W. M.
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| 10 Surely his salvation is near to them that fear him: that glory may dwell in our land. | Land. After the captivity, Judea flourished by degrees. But the glory of the second temple consisted in the presence of the Messias. Agg. ii. 8. C. --- Those who were moved with godly fear, embraced the gospel, in order to be saved, while many rejected it through their own fault. W.
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| 11 Mercy and truth have met each other: justice and peace have kissed. | Kissed. Or, "embraced," like friends, as the ancient psalters read. The people practised these virtues after the captivity, and more particularly in the Church of Christ. C. --- At the time appointed, He reconciled sinners to his Father, having satisfied his justice, (Bert.) and displayed his own mercy. M. --- Thus justice is strictly observed, and peace made between God and man. W. --- The justice of the Father and the mercy of the Son kiss each other. D. H.
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| 12 Truth is sprung out of the earth: and justice hath looked down from heaven. | |
| 13 For the Lord will give goodness: and our earth shall yield her fruit. | Fruit. By imitation, (C.) "we may give birth to Jesus Christ," says S. Jerom. God bestows grace, and so men yield fruit. W.
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| 14 Justice shall walk before him: and shall set his steps in the way. |
Him.
The holy Baptist shall prepare the way of the Lord. Lyr. Muis. --- Heb. "each one's justice," &c. Sym. --- After the captivity religion shall reign. If we wish to enter heaven, we must follow virtue. C.
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