《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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30 Psalm 30 Verse 1 Ecstacy. This word is not in Hebrew nor in some of the best Greek copies. (Theodoret) --- It seems to be taken from ver. 23., (Calmet) and intimates that the just may recite this psalm in the latter times, (Worthington) when they shall be in the greatest perplexity. (Haydock) --- David composed it when he was obliged to flee from court, (1 Kings xix. 1., and xxvii. 1.; Calmet) or in the desert of Moan, seeing himself in the most imminent danger; (1 Kings xxiii. 25.; Kimchi; Du Pin) though some refer this psalm to the conspiracy of Absalom, (Theodoret; Menochius) or to the unpremeditated fall of David, (Eusebius) or to the captives. (St. Chrysostom) --- Our Saviour repeated part of ver. 6., upon the cross; and he may perhaps be the object of the whole psalm. The Church prescribes only the six first verses to be recited at Complin. (Berthier) Verse 2
Justice. Symmachus, "mercy." Thou art the judge between us. (Calmet) --- How grievous soever I may be afflicted, yet I trust in thee. (Worthington) --- "I fear that confusion which lasts for ever." (St. Augustine) (Du Hamel) Verse 3
A God. Hebrew, "a rock of strength." Septuagint, "a God who holdeth his shield over me," Greek: uperaspisten. (Haydock) --- Refuge. Hebrew, "fortress." (Calmet) Verse 4
Nourish. Hebrew, guide. (Haydock) --- Symmachus, "take care of me." (Calmet) Verse 5
Snare. The order to appear at court, after Saul had manifested his ill-will, could be considered in no other light. (Calmet) Verse 6
Spirit. Hebrew, ruach. Our Saviour determines the signification of this word, and shews that the saints of the Old Testament believed that the soul survived after its separation from the body, which some commentators have unguardedly said could not be clearly proved. This text may be applicable both to David and to Jesus Christ in a literal sense, as nothing contradictory would ensue, no more than from the prediction, out of Egypt I have called my son, being verified both in the Israelites and in the Messias; as both may truly be styled sons of God, though in a different sense. It is not so with that other prophecy, Behold a virgin, &c., which some say related both to the wife of the prophet and to the blessed Virgin: which cannot be, as they would not both have children, and still remain virgins. When two literal senses are admitted, they must not be contradictory. The verb is here in the future, both in Hebrew, Septuagint, and in the common Greek of the New Testament; (Luke xxiii. 46.) though some manuscripts of the latter have the present tense, which is adopted by Protestants, &c. (Berthier) --- David commits his cause to God, being convinced that his promises would not be in vain. St. Stephen said in like manner, Lord receive my spirit; (Acts vii. 58.) and "the saints use this prayer when they leave the body," (St. Jerome; Calmet) as well as on any other important occasion, particularly when they receive the holy sacrament. (Worthington) --- Redeemed, by freeing me from many dangers. The resurrection of Christ might be called a redemption; for which he had paid the price. (Berthier) Verse 7
Vanities. Idols, (Calmet) superstitious practices, (Hammond) and lies. It may refer to Saul, who performed his promises so ill, and neglected the laws which he had made against witches. (Calmet) --- Protestants, "I have hated them that regard lying vanities." (Haydock) --- The ancient interpreters, with St. Jerome, seem not to have seen the i, which changes the second into the first person, though here it would be less agreeable to the context. This i would appear unnecessary, if the present Hebrew were correct. (Berthier) (Houbigant) Verse 8
Humility. Hebrew, "affliction, thou hast known the tribulations of my soul." (St. Jerome) (Haydock) --- Thou hast often rescued me from my enemies; and canst thou behold my present distress without pity? (Calmet) --- when God knows his friend to be in misery, he does not fail to relieve him. (Berthier) Verse 9
Place. The psalms were commonly composed after the danger was over. David had escaped the lance and the servants of Saul. (Calmet) Verse 10
Belly, or entrails. (Menochius) (Lamentations i. 20., and Ecclesiasticus li. 29.) (Haydock) --- David was filled with indignation at the conduct of his enemies. (Calmet) --- Both soul and body felt the effects of his great sorrow, (Haydock) which pervaded every part. (Worthington) Verse 11
Poverty. Septuagint have read ani instead of haoni, "my iniquity," which seems less accurate, as David had not offended Saul. Symmachus has "malice," (Calmet) or "ill-treatment," Greek: kakosin. (Haydock) --- We may form some judgment of David's distress, from his being obliged to eat the consecrated bread at Nobe. (Calmet) --- Yet without making any change to the Hebrew, we may explain it in the sense of the Vulgate, as ave signifies to be "bent down." (Berthier) --- "Chastisements waste my strength." (Pr. disc.) --- Jesus was a man of sorrows. (Berthier) Verse 12
Among. Literally, "above;" super. (Haydock) --- Houbigant would exchange l for m, in Hebrew "to all," &c., which seems more agreeable to the sequel, and does not contradict the Vulgate. (Berthier) --- David complains that none of his enemies were treated so severely as himself, (Haydock) though they were very wicked. (Menochius) --- They all looked upon him with disdain, and even his friends fled from him. This is the picture of the world. A man fallen into distress is the object of general contempt. (Calmet) --- Yet we ought rather to remember that such a one is sacred: sacra res est miser: and that he ought to excite our compassion. (Haydock) --- Fear. People are afraid to have it known that they were ever acquainted with me, (Calmet) lest they should be involved in my misery. (Haydock) --- My friends dare not converse with me. (Worthington) Si male res cedit, superest tibi nullus amicus: Omnia fortunæ sunt inimica malæ. (Lucian Anthol.) If fortune frown, no friend dares shew his face, All flee the wretched, and abhor their place. Verse 13
PSALM XXX. (IN TE DOMINE SPERAVI.) A prayer of a just man under affliction. Heart, past recovery. Protestants, "dead man out of mind." (Haydock) --- Vessel means, "any thing." (Calmet) --- A broken pot is thrown away. (Menochius) Verse 14
About. They blame me to my face. Hebrew, "fear on every side." (Haydock) --- But magor signifies also "dwelling," as well as "fear;" and this dread arose only from the multitude of enemies. (Berthier) --- Life. I was proscribed by Saul, (1 Kings xix. 1.; Haydock) and they were only solicitous how to destroy me. (Calmet) --- They assembled to talk about my pretended (Haydock) faults, and to contrive my ruin, Jeremias xx. 10. (Menochius) Verse 16
Lots. Roman Septuagint, Greek: kleroi, as the same word, hittothai is rendered [in] Judges xxi. 22. Others explain "times," with the Roman Psalter, &c., in the same sense, to denote (Berthier) that all the vicissitudes of life, both prosperity and adversity, are at God's disposal. (Theodoret) --- If he protects me, all my enemies will rage in vain. (Calmet) Verse 17
Shine propitiously, so as to free me from this storm. (Calmet) --- Make me acquainted with the right path, and deliver me. (Worthington) Verse 18
Brought. Protestants, "be silent in the grave," (Haydock) or "in hell." This is a prediction. When I shall ascend the throne, they will be covered with shame. (Calmet) --- Let them enter into themselves before they die. (Haydock) --- Houbigant thinks that the Hebrew had formerly, "let them be silent, and descend into the grave;" which seems judicious. David inveighs against his spiritual enemies, and against manifest impiety. (Berthier) Verse 19
Iniquity. Hebrew, "harsh things;" calumnies. (Calmet) --- Abuse. Septuagint, Greek: exoudenosei, as if they "made nothing" of the just. (Haydock) --- They seem to acknowledge no superior, and abuse their power. (Worthington) Verse 20
Men. Thou comfortest thy servants internally, and often manifestest thy protection. (Haydock) --- This thou wilt do when it is expedient, though the reward of the just in this life is generally hidden. They are, nevertheless, in great esteem with thee. (Worthington) Verse 21
Face. The malice of the wicked has its limits; while God defends his servants, admitting them as it were into his own presence and tabernacle, where none dare assault them. The Eastern princes did not allow any, but their great favourites to come into their presence. (Calmet) (Esther v. and xv.) (Haydock) --- Disturbance. Chaldean, "troops of the strong." Hebrew, "from the pride or vexations." God will protect his friends, both from an open attack and from malicious speeches. --- Thy is not expressed in Hebrew. (Berthier) --- "From the harshness of the great ones thou wilt protect them in the shade, from the contradiction of tongues." (St. Jerome) --- How shall we avoid the danger of being seduced by contradictory teachers, unless we have recourse to the Catholic Church? Tu curre ad Eccles. Cath. et protegeris; &c. (St. Augustine) (Haydock) --- Those who are united to God by contemplation and love, cannot be disturbed by men. (Bellarmine; Menochius) Verse 22
In a. Symmachus, "as in a city shut up" with fortifications. (Calmet) --- As seems to be understood, though some explain this of Ceila, (Berthier) or of Siceleg, which had been given to David for a retreat. He here apologizes for having recourse to an infidel. (Calmet) Verse 23
Excess. Septuagint, "in my ecstacy." Hebrew, "haste." Protestants, "consternation." (Symmachus) (Haydock) --- In sudden danger I exclaimed that all was lost; but God presently relieved me. Thus He prepared David for his exalted station; having taught him by affliction, to have pity on others. (Calmet) --- He experienced for a moment a sort of diffidence, before he had time to reflect. But he presently turned towards God. A Protestant commentator, who, in general, is very guarded in his expressions, and who applies all this psalm to the Messias, here falls into a horrible mistake, which he seems to have borrowed from Calvin: "The Messias," he says, "was to experience once, what the damned will feel for ever. For the punishment of the damned properly consists in the consternation and grief which they will feel, to see themselves separated for ever from the sight of God." He refutes himself, by saying the Jesus Christ shewed us how to pray, when we are abandoned in like manner. Does any one experience here the torment of the damned? or could Jesus ever be the object of God's hatred? It would have sufficed to say that he was destitute of all exterior succour, and internally felt those torments which the gospel mentions. (Berthier) --- Eyes. This he spoke in great agony of mind, which he would afterwards have recalled, like holy Job, chap. iii., and xlii. (Worthington) Verse 24
Saints. Hebrew, "merciful ones;" Assideans, priests, &c. --- Truth. Hebrew, "will preserve the true;" (Calmet) or, "will observe the faithful." (Berthier) --- Abundantly. Septuagint, "that act with great pride," as St. Augustine reads, and as Hebrew and Vulgate may be rendered. (Haydock) --- The prophet exhorts all to persevere unto the end. (Worthington) 31 Psalm 31 Verse 1 Understanding; (Protestants mascil.; Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God's grace. (St. Augustine) --- Alexandrian Septuagint, ["A psalm] to David," of understanding; which is taken from some other copy. (Haydock) --- Some suppose this word has been inserted from ver 8. (Abenezra) --- But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius) --- This is wholly of a moral nature. The Jews styled it the heart of David, because it displays his sentiments of contrition. (Calmet) --- He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine) --- It might be used on the solemn feast of expiation. (Grotius, Numbers xxix. 7.) --- the Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, &c.) (Calmet) --- Are they. Hebrew, "The blessings of him whose iniquity." (Pagnin) --- But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans iv. 7. --- Sins; or, "who is screened from the punishment of sin." (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier) --- Covered, by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory) --- Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. i. 13.) says, "None affirmeth but an infidel." Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., &c.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington) --- This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier) --- God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from guile. He cannot suppose that we are just by imputation of Christ's justice, unless we be really so. (Haydock) --- By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet) --- "If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession." (St. Gregory) --- But, replies a Lutheran commentator, "God does not forget sin." What is this to the purpose, as long as the sin does not subsist in the offender? He allows that "the pardon of sin is inseparable from sanctification." Renew a right spirit within my bowels, Psalm l. 12. (Berthier) --- The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet) --- Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God's justice. (Menochius) Verse 2
Spirit. Symmachus has "heart," or "mouth." (Calmet) --- The latter is also in some copies of the Septuagint. (Eusebius) --- The Roman and Alexandrian Septuagint have it, though Grabe substitutes spirit, (Haydock) which is recognised by St. Jerome (ad. Sun.), Hebrew, &c. Nothing is so contrary to true repentance as hypocrisy. (St. Augustine, &c.) (Calmet) --- If we do not co-operate with God's grace, our sins will never be effaced, though, before remission, our works can only dispose us to receive pardon. "God (and meritorious) works follow." (St. Augustine) (Worthington) Verse 3
Because I was silent, &c. That is, whilst I kept silence, by concealing, or refusing to confess my sins, thy hand was heavy upon me, &c. (Challoner) --- The cry was then only an effect of vanity, like that of the Pharisee, full of his own merits; (St. Augustine; St. Jerome; Calmet) or David was silent till Nathan made him know his fault, which he afterwards ceased not to deplore. (Theodoret) --- It is supposed that he had continued impenitent for above a year. But he might fell remorse during that time, ver. 5. (Berthier) --- Cried. Hebrew, "roared," like a lion. (Calmet) --- Because I acknowledged not my grievous sins, I was much afflicted. I prayed, but to little purpose. (Worthington) --- Wishing to conceal the cause of my grief, (Calmet) I pined away, (Haydock; Lamentations iii. 4.) and suffered greatly, because I did not confess. (Menochius) Verse 4
I am turned, &c. That is, I turn and roll about in my bed, to sek for ease in my pain, whilst the thorn of thy justice pierces my flesh, and sticks fast in me. Or, I am turned; that is, I am converted to thee, my God, by being brought to a better understanding by thy chastisements. In the Hebrew it is, my moisture is turned into the droughts of summer. (Challoner) (Protestants) (Haydock) --- But the Septuagint may have taken l for a preposition before shaddi, as the Greek interpreters say nothing of this moisture, which is the interpretation of modern Jews; and St. Jerome has (Berthier) "I was turned or occupied, in my misery;" versatus sum in miseria mea. There is no peace for the wicked. (Haydock) --- God has not punished David exteriorly till after the admonition of Nathan, when so many evils poured upon him. But the king must have experienced cruel agonies of mind, till he was prevailed on by this wise physician to confess his fault, (Calmet) and thus let out the imposthume, which would not allow him to enjoy any repose. --- Fastened. St. Jerome, "while the summer (or heat; æstas) was burning incessantly," sela. Hebrew becharbone kayits means also in gladios spina. "The thorn has been turned into swords for my affliction;" (Berthier) or I have been as grievously tormented, as if a thorn or sword had pierced me. (Haydock) --- Thy divine Providence chastises me, and my conscience tells me that I have deserved all my sufferings. (Worthington) --- Many of the ancients read, while the thorn is broken, confringitur, Ps. Rom.[Roman Psalter?]; St. Gregory; Calmet) which causes the extraction to be more difficult. (Haydock) --- This thorn may denote sin, which like a weed, had infected David's soul. (Theodoret) (Calmet) Verse 5
Sin. Or as some psalters read, "of my heart," with the Septuagint, Cassiodorus, &c. (Calmet) --- "I know that thou wilt readily forgive the sins which are fully laid open before thee." (St. Jerome) --- David no sooner perceived that he was the unjust man (Haydock) whom Nathan had described, than he exclaimed, "I have sinned;" and at the same moment God forgave him, 2 Kings xii. 7. (Calmet) --- If this psalm relate to his repentance, it seems he had already had recourse to God; but this is doubtful, as he appears to have entered into himself only after the prophet's reproach. Nothing can more effectually give peace to the soul than an humble confession, which costs human pride a great deal, when it must be made to our brethren. (Berthier) --- The Jews were sometimes obliged to confess to God's minister, Leviticus iv. 5., and Numbers v. 7. (Menochius) Verse 6
Holy. Even the angels rejoice at the sinner's conversion, Luke xv. 7. The saints take part in the welfare of their fellow creatures, and praise God for his mercies shewn unto them. (Calmet) --- Time. During this life, (Isaias lv. 6., Ecclesiastes ix. 10.; Chaldean; Muis) or when they shall be treated in like manner. (Piscator) --- As I now repent, so must those who are afflicted, pray that they may obtain pardon; then they will not be oppressed, though their miseries may appear very great, like a deluge. (Worthington) --- Yet. Hebrew rak, "surely." (Berthier) --- "Therefore shall every merciful one pray unto Thee, finding time; that when many waters shall inundate, they may not approach unto him." (St. Jerome) (Haydock) --- A deluge denotes great calamities, Isaias xliii. 2. Even the terrors of the last day will not disturb the just, (Calmet) nor will they inspire the wicked with true repentance. (Haydock) Verse 7
Refuge. Hebrew, "hiding," (Psalm xxx. 21.; Haydock) or asylum. (Calmet) --- Which. Hebrew, "thou shalt surround me with songs of deliverance. Sela." Or "my praise saving, thou wilt environ me always." (St. Jerome) (Haydock) --- Perhaps th may now occupy the pase of m, as the Greeks all agree; and the sense is at least the same. (Berthier) Verse 8
Fix. Hebrew, "consult with my eyes concerning thee." The Vulgate, better. (Calmet) --- Protestants marginal note, "my eye shall be upon thee." (Haydock) --- God thus engages to watch over, and direct his servant, (Genesis xliv. 21., and Jeremias xxiv. 6.; Calmet) giving him instruction, by means of chastisements. (Worthington) Verse 9
Do not. This may be spoken by God, or by the psalmist; as an admonition to hear the counsel of those divinely commissioned. (Calmet) --- Who come. Protestants, "lest they come near," (Haydock) and threaten to bite or to run over thee. (Calmet) --- But the Hebrew may be the sense of the Vulgate, qui non accedunt. (St. Jerome) --- It may be a prayer, that God would offer a sort of violence to restrain the sallies of the sinner, (Haydock) and to convert him; (Worthington) or God threatens the obstinate with rigour of his justice. Many delude themselves, thinking that he will always treat them with lenity, and be ready to receive them. (Berthier) (Isaias xxxvii. 29.) But the prophet admonishes them not to follow their senses alone, nor to imitate brute beasts, as he had done with regard to Bathsabee and Urias. (Menochius) --- The bit (camus) was a sort of muzzle, "to hinder horses from biting." (Xenophon) Verse 10
Many. Sinners deserve much punishment. But if they will repent they may find mercy. (Worthington) --- This may be also the declaration of God, though the prophet seem to speak in the next verse. (Berthier) --- God humbles the pride of haughty monarchs, like Sennacherib and Nabuchodonosor, treating them like beasts. (Calmet) Verse 11
Glory, which is lawful when God is the object, 1 Corinthians i. 31. My glory I will not give to another, Isaias xlii. 8. (Calmet) --- Hebrew, "praise him." (St. Jerome) (Haydock) --- Joy is the end of true penance, to which the prophet invites all. (Worthington) Verse 24
PSALM XXXI. (BEATI QUORUM.) The second penitential psalm. 32 Psalm 32 Verse 1 David. There is no title in Hebrew; and the Greek copies vary. This psalm may be considered as a continuation of the former, with the last verse of which it may be well connected. (Calmet) --- Some suppose that David composed it after he had been rescued from the giant Jesbibenob, ver. 16., and 1 Paralipomenon xx. 4. (Ferrand.) --- It is not certain that he is the author; but as other psalms without a title are ascribed to him, we have no reason to deny that he wrote this. (Berthier) --- Many explain it as a thanksgiving of Ezechias. (Theodoret, &c.) --- But we need not refer it to any particular event. (Calmet) --- Upright. But it is not seemly in the mouth of a sinner, Ecclesiasticus xv. 9., (Worthington) and Psalm lxix. 16. (Calmet) Verse 2
Psaltery. Hebrew nebel, (Haydock) which does not resemble the modern psaltery. (Calmet) --- We must carefully observe mortification, and the decalogue. (Worthington) Verse 3
New. Interesting, like the canticle of the lamb, or of redemption, Apocalypse. [chap. v.?] Public worship and music are very useful, when performed with attention. (Berthier) --- The prophet invites all to praise God for the blessings granted by Christ in the new law. (Worthington) --- Noise, proceeding from the heart, the cry of which alone penetrates heaven. (Haydock) Verse 4
Faithfulness. He always fulfils his promises, and his laws are just; (Worthington) therefore he deserves our praise. (Calmet) (Psalm cxliv. 13.) Verse 5
Judgment. God joins these virtues together, (Worthington) as we ought to do. (Haydock) (Luke vi. 36., and Matthew v. 48.) --- He punishes the wicked, and rewards the good. But his mercy displays itself on the earth, as there is no misery in heaven. (St. Augustine) --- Its effects appear more since the coming of our Saviour. (Calmet) Verse 6
Mouth, by his command. (Euthymius) (Genesis i. 6.) --- The Fathers here find the blessed Trinity expressed; (Calmet; Menochius) and the Council of Trent admonishes us to follow their unanimous interpretation, which is here adopted by Baumbgarte, a Protestant, 1719. St. John [i. 1.] informs us that all was made by the Word, from whom the Father and the Holy Spirit cannot be separated. (Berthier) --- Seneca (consol. 8.) seems to have had some idea of this mystery. Quisquis formator universi fuit, sive ille Deus est potens omnium; sive incorporalis Ratio, ingentium operum artifex; sive divinus Spiritus, per omnia maxima et minima æquali intentione diffusus. The power of them may designate the stars and angels, which the Hebrew styles "the army" of heaven, Isaias xxiv. 21., and Matthew xxvi. 53. (Calmet) --- The word of God is omnipotent, (Worthington) "the Creator....both of visible and invisible things." (Nicene Creed) (Haydock) --- Calvin rejects this proof of the Trinity as weak, (Amama) as he did not like the word Trinity, nor perhaps the mystery itself. (Haydock) Verse 7
As in. This is agreeable to St. Augustine, and some ancient psalters; though the Septuagint have "like a bottle" made of leather, Greek: osei askon. Moderns would translate, "like a heap." But Symmachus and St. Jerome agree with us, (see Psalm lxxvii. 13.; Calmet) as well as the Chaldean and Houbigant. God has made the bed of the sea capable of containing such quantities of water, some of which evaporate and descend again from the clouds, to make the earth fruitful. Yet many take no notice of this admirable economy. (Berthier) --- Theodoret and St. Athanasius understand the clouds to be meant by this vessel; but the former sentiment seems better. These waters, as well as hail, &c., are instruments of God's vengeance, Deuteronomy xxxii. 34. The depths have the same import. God calls them forth at pleasure, (Amos v. 8., and Genesis vii. 11.) and confines them within bounds, Job xxxviii. 11. Verse 9
Created. Hebrew, "on foot," to express God's absolute dominion. (Calmet) --- This passage shews that bra means properly created out of nothing, Genesis i. Matter did not exist before God spoke. (Berthier) Verse 10
And....princes. This seems to be lost in Hebrew, as all the Greeks have recognised it. (Berthier) --- God prepares the causes and means when he forms his decrees, which are wholly independent. He is not forced to wait for a favourable opportunity. (Calmet) --- He confounded the tongues at Babel, and his absolute decrees are always executed. (Worthington) Verse 11
PSALM XXXII. (EXULTATE JUSTI.) An exhortation to praise God, and to trust in him. Verse 12
Verse 14
Prepared. St. Jerome, "from his most established throne;" whence he beholds all the conduct of men, (Calmet) though he fill all places, and work in all. (Berthier) --- His power and wisdom (ver. 15.) are infinite. (Worthington) Verse 15
Every one, sigillatim. Hebrew yachad, means also "together;" whence the Origenists inferred (Haydock) that all souls were made at first with Adam. (St. Jerome) --- Thus they explained how they came to be all infected. (Berthier) --- But God rather creates them when he infuses them into the body. (Denis the Carthusian) (Haydock) --- St. Augustine could never decide this important question. This text only proves that God is equally Creator of all; (Ecclesiasticus xviii. 1.; Calmet) and He alone made the hearts and souls of all men, as Greek: katamonas implies, Psalm iv. 10., and Genebrard. (Amama) Verse 16
Giant. Or Hebrew, "strong man." Monarchs and the stoutest men have been overthrown by Providence, like Pharao and Sennacherib, and the giant Og. (Calmet) --- History proves that great armies have not always gained the victory, Psalm lxv. 13., and cxlvi. 10. (Berthier) Verse 17
Safety. Either of himself or his master. (Worthington) (Proverbs xxi. 31.) --- This can only be attributed to God's protection, ver. 18. Verse 20
Waiteth. Hebrew, "longeth." (Haydock) --- Protector. Hebrew, "shield." Infidels deride the confidence of the just, as an effect of pride, supposing it is beneath the dignity of God to take notice of so small a creature, which he governs so many worlds. But if there be other worlds besides this, God is sufficient for all; (Berthier) and he will not neglect the work which his hands have deigned to form. (Haydock) Verse 22
Thee. All-perfect Being, shew thy protection to all who trust in thee. (Worthington) --- He who wishes to receive much, ought to increase his hopes. (Calmet) --- "Who is so full of hope as boldly to say, by my hope measure thy mercy?" (Theodoret) |