Calves. The insolent Jews and soldiers. --- Bulls. The more inveterate enemies, the priests and Pharisees. (St. Augustine, &c.) --- Hebrew, "strong bulls of Basan," (Protestants) a fertile country east of the Jordan, where the finest cattle were found, Amos iv. 1. (Calmet) PSALM XXI. (DEUS DEUS MEUS.) Christ's passion: and the conversion of the Gentiles. As, is supplied by all the versions. (Berthier) Water, in the agony, or on the cross, fainting away, Josue vii. 5. --- Bones. In extreme pain, (Calmet) they have been dislocated. (Haydock) --- The bones signify the apostles, who were scattered through the world, to propagate the gospel. (St. Augustine) --- Heart. Which lives and dies first, is now like wax in the fire. (Worthington) Jaws. So that he said, I thirst. (Berthier) (Worthington) --- He would answer Pilate nothing in his own vindication. --- Death. The region of blessed spirits, (St. Jerome) or into the grave, where other bodies turn to dust. (Calmet) Dogs. The pagan soldiers, who were instigated by the Jews, (Matthew xv. 26.; Calmet) or the latter are here styled dogs, as they are by St. Paul, Philippians iii. 2. (St. Jerome) --- The evangelists could scarcely have explained the authors, and manner of our Saviour's death more particularly; so that we might entitle this "the Passion of Jesus Christ, according to David." (Worthington) --- Dug. The Jews have here, and God knows in how many other places, corrupted their text; reading "like a lion," though it have no sense, to avoid so clear a prophecy. (Worthington) --- They deep cari in the text, though it (Amama) or the margin had formerly the proper reading, caru. The Chaldean has both, "they have bitten like a lion," &c., in some editions only; which shews the antiquity of this variation, (Haydock) as the author, Joseph the blind, is supposed to have lived in the 4th century, though this is uncertain. (Calmet) --- All the ancient versions of the Septuagint, Syriac, &c., agree with us, as the Protestants do likewise. Even the Masora intimates that cari has not here the sense "of like a lion," as it has [in] Isaias xxxviii. 13; and, though it might be pointed so as to signify the same as caru, they have rejected that punctuation, and obstinately maintain their reading, in opposition to many manuscripts seen by Ben. Chaim, &c. (Berthier) --- Kennicott mentions another manuscript in the Bod. Lib. which has caru, with cari in the margin; and observes that Dr. Pocock, nevertheless, maintains the accuracy of the Hebrew edition in this, as well as in every other instance, asserting that car is perfodit, and cari the part.[participle?] Benoni, perfodientes, with the m omitted. "But as this omission is very irregular, and never proper but before a suffixed pronoun, or in construct.; and as the ancient versions express it....as a verb, there seems to be but little doubt that this word was originally cru or caru, with an a inserted to express the kametz." (Dis. 1. p. 500.) The proposed interpretation would be rejected by the Jews, while they would exult in their error being countenanced by us. (Calmet, Diss.) --- This reason is perhaps (Haydock) weak, as their conversion is not expected; if by means of it, the Hebrew Bible may be reconciled with the versions; "the council....hath besieged me, digging my hands." (Berthier) --- But this expedient is at least doubtful; (Haydock) suggested only by Protestants who maintained the integrity of the Hebrew text, which is now given up; and the Jews seem inexcusable, though the variation might originally arise (Calmet) from a mistake of transcribers. (Houbigant) --- They ought not to have rejected caru even from the margin, which they confess was once in the text, as it is still in very correct copies. Drusius informs us that a Jew threatened Bomberg, when he designed to adopt this correction, that if he did, he would prevent any of his brethren from purchasing a single copy. The pusillanimity of Christians, and the obstinacy of the Jews, keep therefore the text in its present state. (Amam, p. 461.) --- Ximenes had the courage to insert caru in his Polyglot. (Calmet) --- In the edition of St. Jerome, 1533, caru appears indeed in the margin; as he translated fixerunt, "they pierced," and cru in that of Montanus with o over cari, perhaps as a sing that the former was formerly in the margin, or should be translated, as it is by Pagnin, foderunt; though Montanus alters it for circumdederunt me, sicut leo manus meas, in obedience to the Jews. (Haydock) --- Thus we behold what dissensions the alteration of a single u or i may occasion; (Psalm xv. 10.) and yet these are letters which the Jews seem to have treated with little ceremony, (Haydock) changing in 100 instances, (Calmet) or omitting them, since the introduction of the vowel points; (Houbigant) and they are so easily mistaken, that the greatest attention is requisite to make the distinction. However, one jot or one tittle shall not pass of the law till all be fulfilled, Matthew v. 18. (Haydock) See Zacharias xii. 10. They. Hebrew, "I shall or may tell all my bones," (Calmet) they are so dislocated. (Haydock) --- Syriac, "my bones have howled," as in mourning. (Calmet) --- Upon me, out of contempt, (Eusebius) or to prevent my escape, (Origen) or deriding my naked condition. (Menochius) --- David experienced nothing of the kind. (St. Justin Martyr, Apology ii.) Vesture, or inner garment, which was all of a piece. (Calmet) --- The soldiers perceived that it would be rendered unserviceable by cutting. (Haydock) --- "Heretics attempt to divide the Church, but in vain." (St. Jerome) --- Lots. This was verified above 100 years afterwards, in the person of Jesus Christ. (Berthier) --- Let the Jews shew how it was accomplished in David. They assert themselves that nothing which had belonged to their kings was used by others. Their thrones, garments, &c., were all burnt. (Maimonides, &c.) --- Though this be doubtful we may employ this testimony against them. (Calmet) --- At Siceleg the effects of David were indeed plundered; but David was absent, and not under torments, like the person here described. Our goods must be divided, either before of after death. Let us be solicitous to obtain the second covering, which may never be taken from us, 2 Corinthians v. 4. (Berthier) Thy help. So some editions of the Septuagint read, but St. Jerome approves "my help," as it is in the Com. edition, conformably to the Hebrew, (Calmet) which seems more animated, though the sense is the same. (Berthier) --- The humanity here addresses the divine nature, to obtain a speedy resurrection. (St. Jerome) --- Hebrew, "O, my strength, haste thou to help me." What is man when left to himself! The whole of a spiritual life consists in keeping close to God, and being convinced of our own infirmity. (Berthier) Dog. All my enemies are united to persecute me, in my desolate condition. Unicam meam, "my desolate one, " the soul, which is the only thing which ought to fix our attention; since if we lose it, all is lost. This only one, self, is often, however, the most dangerous enemy. (Berthier) Lowness. This sense appears to be preferable to the Hebrew, "hear me from," &c. (Calmet) --- Yet some who render the original literally have, "save me from the throat of the lion, and from the horns of the unicorns; thou hast heard me." This seems very striking, as Christ henceforth recounts the glorious effects of his sufferings. The Septuagint have explained hanithani as a noun, though it properly signifies, thou hast heard, or humbled. (Berthier) --- They may not have read the last n. (Calmet) --- Yet St. Jerome has, exaudisti me, "thou hast granted my request." (Haydock) Brethren. So Christ styles his disciples, principally (Calmet) after his resurrection, Matthew xxviii. 10., John xx. 17., and Hebrews ii 11. St. Paul quotes this passage, which may convince us that this psalm relates to our Saviour alone; and he informs us, that we are brethren of Christ, because we spring from Adam, (Berthier) and are adopted by God: whence the apostles assume the title of children of God, after baptism, Romans viii. 15., and 29., and Ephesians i. 5. (Calmet) --- We are willing to be coheirs with Christ, but dislike the condition, Romans viii. 17. --- Church. This he will never cease to do. After the resurrection, he communicated many instructions to his apostles, which all tend to honour God. (Haydock) --- St. Augustine here refutes the Donatists, who pretended that God's church was confined to a small part of Africa, and that he had abandoned the Catholic Church. He shews that this conduct would be injurious to God, and contrary to his solemn promises, as well as to this prediction, which speaks of all, and of a great Church, praising and fearing Him, ver. 24, 26, 28, and 29. The Church can, therefore, neither be destroyed nor hidden, though it may be persecuted. It will always be great, in comparison of any separate congregation which may pretend to the truth; and this appears not only with respect to the Donatists, but also to the Lutherans, &c. (Worthington) Fear. Thus the Gentile converts are designated, Acts x. 2, 35., and xiii. 16, 26. Israel. This may be something more general, as all the holy nation went under this name. --- Supplication. Hebrew also, "the lowliness of the afflicted." (Berthier) --- When I. Hebrew, Chaldean, and Syriac, "he," (Calmet) Jesus, of whom the prophet speaks; (Berthier) though, according to the Vulgate, He speaks himself which seems more agreeable to the context. (Haydock) Great Church; the Catholic Church, dispersed throughout the world, in which many adore God in spirit and truth. (St. Jerome) --- Here Jesus Christ praises his Father by the mouth of his priests and faithful, in whom the spirit works. Hebrew, "From thee shall proceed my praise," in the great Church. (Calmet) --- Protestants, "congregation." (Haydock) --- The Vulgate may have the same meaning, as the desire to praise comes from God. The Church which Jesus founded immediately after his resurrection, to pay his vows, must last unto the end; otherwise this service would be interrupted. This can only be verified in the Catholic Church, as she alone can prove her uninterrupted existence. She alone is spread throughout the earth, united under the same pastors, and partaking of the same sacraments. If the Church failed after three or four centuries, the vows of Christ must have ceased. Yet he assures us, that he will pay them as long as his kingdom shall continue, ver. 29. --- Fear him. Houbigant would substitute "thee." This change of persons is however very proper and remarkable, as Christ no longer addresses his Father, but gives a description of the worship which should be exhibited in his Church. (Berthier) --- The eucharistic sacrifice is the vow here specified, which Christ offers by his priests daily. It is the only sacrifice of the new law, and the most perfect means of acknowledging God's supreme dominion, &c. (St. Augustine; St. Jerome, &c.) (Calmet) Poor. Hebrew hanavim, means also, "quiet and modest men," such as our Saviour calls poor in spirit, Matthew v. 3. These alone ought to partake of the holy sacraments. (Haydock) --- The psalmist may allude to the feasts prescribed by the law, (Deuteronomy xii. 7., and xxvi. 11.) and imitated in the love-feasts of the primitive Christians. The sacrifices of thanksgiving were symbols of that of the blessed Eucharist, of which the Fathers explain this text. (Theodoret; St. Augustine, &c.) (Calmet) --- Indeed, as it speaks of the times of the new law, this must be the meaning. (Haydock) --- It describes that part of the Christian worship, which consists in participating of those sacred mysteries which give life to the humble and worthy receiver, John vi. Protestants explain this eating, to mean "instruction." But that may be given any where; and the psalmist alludes to the public service, which is to be performed in the midst of the Church. Calmet would understand it of David, and of the sacrifices of the old law: which throws all into confusion. (Berthier) --- The apostles clearly refer the text to Jesus Christ, who promised to institute the blessed Eucharist, after he had fed the multitudes, (John vi.) and he fulfilled his promise at the last supper. (St. Augustine, ep. cxx. 27.) --- This holy doctor observes, that the rich, or the fat ones, have eaten and have adored, (ver. 30.) but yet are not filled, because they disdain to be humble. He speaks not of mere bread and wine, which cannot be lawfully adored; not of Christ's body on the cross, or in heaven, which "is not eaten, but as it is in the forms of bread and wine on Christ's table, the altar." (Worthington) --- Those who approach unworthily sign their own condemnation, which they bear about in their bodies. (Haydock) --- Their. Hebrew, "your," though St. Jerome, Chaldean, Syriac, &c., agree with us. The sense is the same. My friends shall partake of the victims in abundance, after my restoration. "But the text is more naturally explained of the food....which we receive in the blessed Eucharist," and which imparts life eternal. The strong may partake, but they must first become mean in their own eyes. (Calmet) --- The faithful and humble only derive benefit from this great sacrament. Its effect is a glorious resurrection in eternal life. (Worthington) --- The sounder Protestants maintain that Christ is to be adored "in the symbols, before receiving." (Thorndike) See Answer to Slack, p. 14. Remember. Our Saviour says, Do this in remembrance of me. (Haydock) --- We must recollect what Christ has suffered and done for us, what was the condition of the world at his coming, and what the behaviour of his first disciples. These reflections will surely fill our breasts with love, admiration, and shame. The first Christians met together to break bread, they preached to word, and brought many to the faith. (Berthier) --- We cannot explain this of David, except in a very exaggerated sense. But all is clear if we understand it of Jesus Christ, whose faith many nations have embraced, assembling to celebrate his sacred mysteries, and the festivals of his birth, &c. (Calmet) --- The Gentiles shall enter into themselves, when they shall hear his doctrine, and embrace the true religion. (Worthington) --- In his. Hebrew, "in thy." The sense is the same. The German version follows the Vulgate, which Houbigant also approves. (Berthier) Nations. God placed David on the throne. He caused both Jews and Gentiles to submit to Jesus Christ, Matthew xxviii. 18., and Romans iii. 29. (Theodoret) Fat ones. Many ancient psalters read, "the rich," which is the true sense. --- Adored. This may be take as a prediction. (Calmet) --- Hebrew is in the future, "they shall," &c. (Berthier) --- The rich of this world have no relish for the sacred nourishment. (Calmet) --- Those who understand, and comply with their duty, amid the riches with which they are not possessed, but only surrounded, find the greatest comfort in participating of it along with their poorest brethren, who may be equal, or superior to them, in the eyes of the common judge. The original dishnim, (Haydock) comes from a root, which signifies to reduce a victim to ashes, in testimony of approbation. It may here designate priests, as well as the rich, and princes. --- Earth. Dying, (Berthier) or to manifest their adoration in the Church. (Eusebius) --- All shall adore Jesus Christ, particularly those who receive his sacred body at the hour of death. Hebrew, "who go down to the dust." (Haydock) Shall. Hebrew, "and his soul he will not vivify," which give no distinct meaning. Some join it with the preceding, All shall adore....yet he will not restore him to life. The living alone shall be able to sound forth God's praises, as it is often observed, Psalm vi. 6., and Isaias xxxviii. 18. (Calmet) --- Chaldean, "the Lord will not give life to the wicked; but the race of Abraham shall praise him." Others again explain it of Jesus Christ, "because he has not spared his life," he shall see a long-lived seed (Isaias liii. 10.) in the Church, which shall praise him for ever. (Haydock) --- V. sometimes signifies "because," and though it is not clear that it has this meaning here, the explication is very beautiful. None of the Greek versions admit the negation. They agree with the Vulgate; only Theodotion reads, "his soul;" making the prophet speak instead of the Messias. It is suspected that the Septuagint read i instead of u, and lu for la. The Masorets acknowledge 15 places in which this change would be proper. The learned observe many more. Thus 1 Paralipomenon xi. 20., in Hebrew we read that Abisai had "no name among the three;" whereas it ought to be the reverse, ei nomen inter tres, "he was renowned," &c. (Berthier) --- St. Jerome agrees with the present Hebrew, "and his soul shall not live." Protestants, "and none can keep alive his own soul." Symmachus, "whose soul shall live, and seed shall serve him." (Haydock) --- "The Messias shall live for God, and his posterity shall serve him," (Berthier) as the faithful shall never cease to be influenced by his spirit, to testify their gratitude. (Haydock) To, or by the Lord, who opened the mouths of the prophets to foretell the propagation of the Christian Church. (Calmet) --- Protestants, "It shall be accounted to the Lord for a generation: They shall come and shall declare," &c. (Haydock) --- Heavens is added by the Vulgate to shew that the apostles, who are styled the heavens, (Psalm xviii.) shall proclaim these things. (Berthier) --- Septuagint, &c., omit this word, as well as many Latin copies. One generation shall deliver the true doctrine to another, as long as the world shall last. (Calmet) --- Which. Hebrew ci has this sense, (Berthier; Genesis iv. 25,) whom Cain slew, as all the versions agree, and St. Jerome renders quem fecit. (Haydock) --- Yet many translate, "that he hath done these things, " (Berthier) delivering me from danger, and raising the Messias to life again, &c. (Calmet) --- Thus Jesus foretold, with his dying breath, the glory with should always be given to his Father, in his true Church. (Berthier) --- This is the generation which should be honoured with the title of children of God, and of Christ, (Haydock) and should partake of his sacraments. (Menochius) David. This psalm most beautifully describes the consolation which the just find in God's protection. (Haydock) --- It may be applied to the Israelites in the desert, (Chaldean) to David persecuted by Saul, or rather (Calmet) settled quietly upon the throne, (Muis) or to the Jews returned from Babylon. (St. Athanasius) (Calmet) --- The Fathers explain it mystically of Jesus Christ, the Shepherd of our souls. (Didymus, St. Augustine, &c.) The allegories of a shepherd and of a person giving a feast to his guests, are well supported. (Calmet) --- Ruleth, in Hebrew. Is my shepherd; viz., to feed, guide, and govern me. (Challoner) --- Septuagint Greek: poimainei, pascit, as St. Augustine and St. Jerome read. St. Gregory Thaumaturgus understands this of the angel guardian. (Paneg. in Orig.) --- Jesus Christ conducts us into the pastures of his Church, and feeds us (Worthington) with his own body, &c. (Calmet) --- The saints never complain of want. (Berthier) Place. Montanus, "in the huts of grass, he will make me lie down." See Canticle of Canticles i. 6., and Ezechiel xxxiv. 15. (Haydock) --- Shepherds were accustomed to conduct their flocks to shady places, during the heat of the day. --- Refreshment. Hebrew, "still waters," like the pond of Siloe, (Isaias viii. 6.) in opposition to the great streams of the Euphrates, &c. The fathers understand it of baptism; (St. Chrysostom, &c.) or of the truths of salvation. (Eusebius) (Calmet) --- Baptism is the first justification. (Worthington) Converted. Protestants, "restoreth my soul" (Haydock) to her former tranquility, or bringeth me back from my wanderings. (Berthier) --- Justice. Those who have received baptism, must observe the law of Christ, (Worthington) as all indeed are bound to do. (Haydock) --- Sake. Not on account of man's deserving (Calmet) by the force of nature. God must begin and carry on the work of our conversion, by his grace; with which we must co-operate. (Haydock) --- 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. (Calmet) Walk. In the greatest temptations, we may resist by God's grace. (Worthington) --- Midst. Hebrew, "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. (Calmet) --- 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. (Haydock) --- Some distinguish the rod from the staff, and say that the former is to punish, and the latter to support. (St. Jerome; Muis) --- We are generally too backward in having recourse to God in our distresses, though he invites us so pressingly, Isaias xli. 10, &c. Thou. Here the allegory of a shepherd seems less discernible, though it may allude to the provisions for winter; (Berthier) or rather it ceases, as feasts are made for men; (Menochius) and the second allegory of a guest here commences. (Haydock) --- The enemy had reduced me to the greatest misery. (Calmet) --- But God has admitted me to his table. (Menochius) --- This may be explained of the sacred mysteries received in the Church, (St. Ambrose) or of the Scriptures, which nourish our souls. (St. 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. (Berthier) --- Christ has himself prepared this table (St. Cyprian, ep. 63.; Euthymius) against all spiritual adversaries. --- Oil. Christians are also strengthened by the sacraments of confirmation, penance, holy orders, matrimony, and extreme unction. (Worthington) --- Three of these are administered with oil. (Haydock) --- It was customary to anoint the head of guests with perfumes, (Matthew xxvi. 6., and Luke vii. 46.) both among the Jews and Gentiles. But the Fathers explain this text of chrism, used in confirmation. (St. Athanasius; Theodoret) (Calmet) --- Chalice. The blessed sacrament and sacrifice of Christ's body and blood. (Worthington) --- Inebriateth. Hebrew, "overflowing;" being constantly replenished (Canticle of Canticles vii. 2.; Homer, Iliad iv.) with wine; as people are not inebriated with water. This term, however, only means to take as much as is requisite, Genesis xliii. 34. "Thy chalice inebriating me," occurs in most copies of the Septuagint, in Sixtus V., &c. But the more correct editions of the Septuagint and all the Greek interpreters, (St. Jerome, ep. ad Sun.) agree with the Hebrew and Vulgate. --- How, &c., is added by way of explanation; or rather, the Septuagint have taken two words from the following verse, ac tob, verumtamen bonum. (Calmet) --- Protestants, "surely goodness and mercy," &c. (Haydock) --- Theodotion and Symmachus were not acquainted with this division, which seems less accurate, though the sense be much the same. (Berthier) Follow me, like provisions from the king's table, 2 Kings xi. 8. (Calmet) --- "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." (St. Augustine, Ench. 32.) --- Pr\'e6venit per fidem, subsequitur in custodiendo mandata Dei. (St. Jerome) Continual and final perseverance is a special grace of God. (Worthington) --- And that. Hebrew, "and I shall." The Vulgate expresses the effect of worthy participation of God's table, which leads to a happy eternity. (Berthier) --- This is particularly applicable to priests, both of the old and of the new law. (Calmet) --- Only those who remain in the house of God, in his church on earth, can expect felicity. (Haydock) --- Days, in eternal life. (Worthington) --- David always desired to be near the ark, (Psalm xxvi., and lxxxiii.; Menochius) as the figure of heaven. (Haydock)