May 14 2010 Friday Feast of Saint Matthias, Apostle
Saint of the Day –Saint Matthias

About the sources used. The readings on this site are not the official lectionary readings for  Mass in the US Catholic Church, but are from sources free from copyright. They are here to present the comparable readings along with traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings may vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/bible/

The Acts of the Apostles 1:15-17, 20-26
Haydock New Testament

In those days Peter, rising up in the midst of the brethren, said: (now the number of persons together, was about a hundred and twenty.)

Men, brethren, the Scripture must be fulfilled, which the Holy Ghost foretold by the mouth of David, concerning Judas, who was the leader of them that apprehended Jesus: Who was numbered with us, and had obtained part of this ministry. For it is written in the book of Psalms:

Let their habitation become desolate,
and let there be none to dwell therein:
and let another take his bishoprick.

Wherefore of these men who have companied with us, all the time that the Lord Jesus came in and went out among us, Beginning from the baptism of John, until the day wherein he was taken up from us, one of these must be made a witness with us of his resurrection.

And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias. And praying, they said;

Thou, O Lord, who knowest the hearts of all men, shew which of these two thou hast chosen. To take the place of this ministry, and apostleship, from which Judas hath by transgression fallen, that he might go to his own place.

And they gave them lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles.

Responsorial Psalm 112:1-8 (Ps 113 NAB/Hebrew)
DR Challoner Text Only

Praise the Lord, ye children:
praise ye the name of the Lord.
Blessed be the name of the Lord,
from henceforth now and for ever.
From the rising of the sun unto the going down of the same,
the name of the Lord is worthy of praise.
The Lord is high above all nations;
and his glory above the heavens.
Who is as the Lord our God,
who dwelleth on high:
and looketh down on the low things
in heaven and in earth?
Raising up the needy from the earth,
and lifting up the poor out of the dunghill:
That he may place him with princes,
with the princes of his people.

The Holy Gospel of Jesus Christ According to Saint John 15:9-17
Haydock NT

Jesus said:

As the Father hath loved me, I also have loved you. Remain in my love. If you keep my commandments, you will remain in my love, as I also have kept my Father’s commandments, and do remain in his love. These things I have spoken to you: that my joy may be in you, and your joy may be filled.

This is my commandment, that you love one another, as I have loved you. Greater love than this no man hath, that a man lay down his life for his friends. You are my friends, if you do the things that I command you.

I will not now call you servants: for the servant knoweth not what his lord doth. But I have called you friends: because all things whatsoever I have heard from my Father, I have made known to you. You have not chosen me: but I have chosen you, and have appointed you, that you should go, and should bring forth fruit, and your fruit should remain: that whatsoever you shall ask of the Father is my name, he may give it to you.

These things I command you, that you love one another.

Haydock Commentary Acts 1:15-17, 20-26
Notes copied from Haydock Commentary Site

• Ver. 15. Peter, rising up, &c.  Peter, says S. Chrys.[2] on this place, who was prince, or chief of the apostolical college, who had authority over them all, who by his place and dignity, might, without them, have chosen, and appointed a new apostle to succeed Judas, (Christ having said to him, confirm thy brethren,) &c. yet he consults them.  Wi. — Here Peter acts and ordains in virtue of his supremacy, and the other apostles agree to his appointment.
• Ver. 20. His bishoprick. The words were prophetically spoken in the Psalms, of the traitor Judas.  Wi. — Let their habitation. In some MS. copies, in both Greek and Syriac, we read his. In the Psalms, the text was written against the Jews, the persecutors of Christ in general; but in this place, Peter applies it to Judas in particular.  Estius in dif. loca.
• Ver. 21. Came in, and went out among us. That is, conversed with us. Wi.
• Ver. 25. To his own place of perdition, which he brought himself to.  Wi.
• Ver. 26. And he gave them lots, which they might lawfully do, when they knew that both of them were fit, and every way qualified for the office.  Wi. — Lots. This method of deciding the election of ministers by lots, is one of those extraordinary methods which was inspired by God; but can seldom or ever be imitated.  Where both candidates appeared equally worthy, as in the present case, and human judgment cannot determine which is to be preferred, it cannot be said that it was wrong to decide it by lots.  Thus were avoided any of the evil consequences which might have happened by one party being preferred before the other.  S. Augustin observes, that in a doubtful case, where neither part is bad, to decide by lots is not in itself wrong.  Sors enim non aliquid mali est, sed res est in dubitatione humana divinam indicans voluntatem.  In Psalm xxx.  A.

Haydock Commentary John 15:9-17

• Ver. 10. As I also have kept my Father’s commandments. He still speaks of himself, as man.  Wi. — This frequent admonition, of keeping the commandments, proveth, that a Christian’s life consists not in faith only, but in good works.  B.
• Ver. 14. You are my friends. A wonderful condescension, says S. Aug. in our blessed Redeemer, who was God as well as man, to call such poor and sinful creatures, his friends; who, when we have done all we can, and ought, are still but unprofitable servants.  I have called you my friends, because I have made known to you, &c.  We can only understand these words, as S. Chrys. takes notice, of all things which they were capable of understanding, or which it was proper to communicate to them; for, as Christ tells them in the next chap. (v. 12.) I have many things to say to you, but you cannot bear them now. Wi.
• Ver. 16. O ineffable grace!  For what were we, before Christ chose us, but wretched and abandoned creatures?  Such we were; but now we are chosen, in order that we may become good by the grace of Him that hath chosen us.  S. Aug. tract. 86. in Joan.

Psalm 7 or Psalm VII
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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
Notes Copied From Haydock Commentary Site

• Shiggaion (H.) is a word which has greatly puzzled interpreters.  See Robertson in shage.  Prot. have, “Shiggaion of David.”  The Rabbins confess that they know not its meaning, and it is of no service for the explanation of the psalm.  Bert. — S. Jerom follows the Sept. (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 person.”  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 Vulg.  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 Vulg., and S. Jerom 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. adds, “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. — Summum crede nefas animam præferre 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 Vulg., 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. Jer. &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 displeased 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 interference 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 co-operation.  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 verse were divided: (H.) yet it is still taken in the former sense, in some Gr. and Lat. 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 Sept. 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 his 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 turn.”  Houbigant after Sym.  H. — The ancients used fiery darts or arrows.  Ps. cix.  Eph. vi. 16.
•                         Sed magnum stridens contorta phalarica venit,
•                         Fulminis acta modo.  Æn. 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.”

Psalm 8 or Psalm VIII
Douay-Rheims Challoner
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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
Notes Copied From Haydock Commentary Site

• 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 Sept. must have read a v for i.  (C.)  Gothuth.  Yet S. Jer. 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 fo 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 tabernacles, after the vintage.  M.
• Ver. 2.  O Lord, (Jehova) our Lord, (Adonenu)  S. Jer.  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 master-piece 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, if 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. Jerom retains praise, as our Saviour himself quotes it.  Matt. xxi. 16.  H. — Avenger.  The old Vulg. 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. — Arnobius (con. Gent. i.) seems to think that all have an innate idea of Providence, 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 ish, which means a person of nobility, vir.  Ps. iv. 4.  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. Jerom, &c. explain it.  Thou hast placed man like a deity upon earth.  But S. Paul adopts the sense of the Sept.  C. — S. Jerom 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:” bracu ti.  Acts v. 34.  Is. x. 25. modico.  Heb. ii.  Notwithstanding the prerogatives of Adam, before the 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 Jerom 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 the he can sin no more.  W.

Psalm 6
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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
Notes Copied From Haydock Commentary Site

Ver. 1. For the octave. That is, to be sung on an instrument of eight strings. S. Augustin 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 requests 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 Cent. Bert. — Let me not be condemned either to it, or hell. S. Greg. 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 him, (S. Aug. Euseb.) 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 one step without thee. C. — Treat me not as my sins deserve; 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 just, cannot sound forth thy praises; and consequently, if I be cut off, the number of they 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 is 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. Jerom, “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 in the 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 a prophecy, (S. Aug.) 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 quæ transit. S. Aug.

Psalm is DR Challoner copied from Sacredbible.org and notes are copied from the Haydock Commentary Site.

Psalm 5

1 Unto the end, for her that obtaineth the inheritance. A psalm for David.
2 Give ear, O Lord, to my words, understand my cry.
3 Hearken to the voice of my prayer, O my King and my God.
4 For to thee will I pray: O Lord, in the morning thou shalt hear my voice.
5 In the morning I will stand before thee, and I will see: because thou art not a God that willest iniquity.
6 Neither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes.
7 Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.
8 But as for me in the multitude of thy mercy, I will come into thy house; I will worship towards thy holy temple, in thy fear.
9 Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.
10 For there is no truth in their mouth: their heart is vain.
11 Their throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God. Let them fall from their devices: according to the multitude of their wickednesses cast them out: for they have provoked thee, O Lord.
12 But let all them be glad that hope in thee: they shall rejoice for ever, and thou shalt dwell in them. And all they that love thy name shall glory in thee.
13 For thou wilt bless the just. O Lord, thou hast crowned us, as with a shield of thy good will.

Haydock Commentary Psalm 5

PSALM V. (VERBA MEA AURIBUS.)
A prayer to God against the iniquities of men.

• Ver. 1. For her that obtaineth the inheritance. That is, for the Church of Christ, (Ch.) and every faithful soul, which gains the victory and heaven. W. — Nechiloth, may also, (H.) signify musical instruments with holes, or “women dancing,” on religious and joyful occasions, as they did when the ark was removed, &c. 2 K. vi. 12. C. Ps. lxvii. 26. — We may (H.) as well follow the Vulg. and S. Jerom. Some have supposed that David alludes to Saul, Absalom, &c. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent from of morning prayer, as an armour against all our spiritual enemies. Berthier.
• Ver. 2. Cry. Heb. “meditation.” M. — The cry of the heart, (S. Chrys.) and “the groans,” which the spirit forms within us. Rom. viii. 26. God cannot reject such prayers. If he seems inattentive, it is because we ask amiss. Jam. iv. 3. C. — He attends to the prayers of the Church, and of every faithful soul, (W.) and even exhorts sinners to come to him, that they may emerge from the abyss. H.
• Ver. 4. Morning. This hour of prayer is also specified, (Ps. lxii. 1. and cxviii. 147.) as that of the evening is. Ps. iv. 9, and liv. 19. We read also of noon being a time for prayer among the Jews. Acts x. 9. Daniel (vi. 10.) diligently observed these holy customs. C.
• Ver. 5. Stand. Heb. implies “in order,” as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful things. Bert. — Iniquity. No: he has it in abhorrence; (C.) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. W. — On this subject I will meditate. M.
• Ver. 6. Eyes. God suffers them to remain for a time. S. Jer.
• Ver. 7. Workers, (operantur) “who work,” (H.) and die impenitent. — Lie. All heretics, who kill their own and neighbours’ souls, (S. Jer.) and in general all seducers, (C.) who will be treated like those who have committed murder. Euseb. Cæsar.
• Ver. 8. Mercy, not trusting in my own merit, (H.) but with the greatest awe. C. — The just trust in mercy, not in man’s power. — Temple, the Church, and in God’s presence. W. — Some would infer hence that David was not the author of this psalm. But the tabernacle is called by the same name; (1 K. i. 7, 24, and iii. 3.) so that this reason is not sufficient. C.
• Ver. 9. Enemies. Heb. “observers.” They are always on the watch to discover any fault. Grant me thy preventing grace. Bert. — Let me not stumble, (H.) but cause me to walk cheerfully in thy paths. C. — If thou approve, it matters not how much worldlings blame me. S. Aug.
• Ver. 10. Their. Heb. “his.” But it is incorrect. Houb. — S. Jer. has “their.”
• Ver. 11. Sepulchre, which never says there is enough. Prov. xxx. 15. C. — Dealt, &c. S. Paul authorizes this version, (Rom. iii. 13.) though the Heb. be rendered, “they flatter cunning;” (Bert.) or “they sharpen their tongue,” and polish it like a sword, that it may cut more easily. This may be applied to heretics. SS. Athan. Chrys. Jer. C. — Judge, or “condemn them.” Heb. may be explained as a prediction. Bert. — The Holy Ghost could not dictate an imprecation or desire revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. S. Chrys. S. Aug. C. — Though the just desire the conversion of all, yet if any die impenitent, they approve of God’s judgment, manifested at the end of the world. W. — Provoked. Heb. “rebelled against.” I forgive them for what they have done to me. But I grieve at thy offence; make them return to a sense of their duty. C. — He might abhor the enemies of salvation, the world, &c. whom Christ has condemned. Bert.
• Ver. 12. Dwell. Heb. “protect,” (S. Jer.) “or shade them.” C. — The just will rejoice under thy protection, (H.) and at the conversion of the sinner. S. Chrys.
• Ver. 13. Us. Heb. “him.” S. Jer. Aquila. C. — But neglecting the points, the Sept. is as accurate, and more beautiful. Bert. — Shield. Heb. tsinna, (H.) which was probably large enough to cover the body. C. — If God be with us, who is against us? H. — The just shall receive the sentence of eternal glory. W.